Charisma patrikon, a paternal gift, or, The legacie of a dying father, to his living children wherein there is a tast of the childs duty of heart-keeping to be hard keeping, of the sufficiency of grace, and of sin, the folly of sinners / by Ri. Mayhew ...
THAT Solomon (Israels Sage) is the Pen-man of this Book of Ecclesiastes (or the Preacher, ) appeareth, both from the Style thereof, and from the Title thereof.
THAT Solomon (Israel's Sage) is the Penman of this Book of Ecclesiastes (or the Preacher,) appears, both from the Style thereof, and from the Title thereof.
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in this Inscription, you have a Description of Solomon, in a threefold Relation. 1. In his natural Relation, the Son of David. 2. In his Civil Relation, King in Jerusalem.
in this Inscription, you have a Description of Solomon, in a threefold Relation. 1. In his natural Relation, the Son of David. 2. In his Civil Relation, King in Jerusalem.
And, that this is Solomon, is evident, for David had no other Son King in Jerusalem. 3. In his spiritual Relation, A Preacher; The words of the Preacher, Son of David, King in Jerusalem.
And, that this is Solomon, is evident, for David had no other Son King in Jerusalem. 3. In his spiritual Relation, A Preacher; The words of the Preacher, Son of David, King in Jerusalem.
and that which is done, is that which shall be done, and there is no new thing under the Sun, &c. 4, From Solomons own Experience in these things, Vauity of vanities, saith the Preacher, all is vanity.
and that which is done, is that which shall be done, and there is no new thing under the Sun, etc. 4, From Solomons own Experience in these things, Vauity of vanities, Says the Preacher, all is vanity.
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Not (onely) vanity, and so unable to satisfie the soul; but (also) Vexation, causing much sorrow of heart, to those that are inordinately conversant about them.
Not (only) vanity, and so unable to satisfy the soul; but (also) Vexation, causing much sorrow of heart, to those that Are inordinately conversant about them.
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This Text is an Exhortation unto a timely and youthful remembring of God: and so look like an Inference drawn from the vanity of Childhood, and youth (with which the former Chapter ends;
This Text is an Exhortation unto a timely and youthful remembering of God: and so look like an Inference drawn from the vanity of Childhood, and youth (with which the former Chapter ends;
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for childhood and youth are vanity ) Remember (now) thy Creator in the days of thy youth. Wherein you have the Object, the Act, and the Season for that Act upon thee.
for childhood and youth Are vanity) remember (now) thy Creator in the days of thy youth. Wherein you have the Object, the Act, and the Season for that Act upon thee.
2. The Act, Remember. This word hath various significations, but properly it signifies to call to mind, or keep in mind, yea, to call to mind and keep in mind. Thus Peter remembred the words of the Lord.
2. The Act, remember. This word hath various significations, but properly it signifies to call to mind, or keep in mind, yea, to call to mind and keep in mind. Thus Peter remembered the words of the Lord.
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3. The Season. Now, or in the days of thy Touth. Here's the Season; for the Act, upon the Object; in the days of thy Youth. 'Tis not said, in the Years of thy Youth, but in the days of thy Youth; It is not said, in the Time of thy Youth, but in the days of thy Youth; to intimate, that our life is but a few days; it's but a vapour; a span; a flower; a shadow; a dream. Though Death be before the old Mans face, yet Death may be behind the young Mans back: In the days (therefore) of thy youth, while thou art yet young, very young, in the beginning of thy days, remember thy Creator, yea, Creators, Father, Son and Spirit: Remember the VVill of the first, the Worth of the Second, the Work of the Third. To the making of Man, a Council was called in Heaven; Come, let us make man.
3. The Season. Now, or in the days of thy Truth. Here's the Season; for the Act, upon the Object; in the days of thy Youth. It's not said, in the years of thy Youth, but in the days of thy Youth; It is not said, in the Time of thy Youth, but in the days of thy Youth; to intimate, that our life is but a few days; it's but a vapour; a span; a flower; a shadow; a dream. Though Death be before the old men face, yet Death may be behind the young men back: In the days (Therefore) of thy youth, while thou art yet young, very young, in the beginning of thy days, Remember thy Creator, yea, Creators, Father, Son and Spirit: remember the Will of the First, the Worth of the Second, the Work of the Third. To the making of Man, a Council was called in Heaven; Come, let us make man.
In the managing of this meditation (as I am more or less under a divine Gale and Gust ) I shall propound two things by way of method; the Proving and the Improving of it.
In the managing of this meditation (as I am more or less under a divine Gale and Gust) I shall propound two things by Way of method; the Proving and the Improving of it.
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I can but touch upon the Concerns of the soul, and therefore can give you but a Tast of soul-concerns. I am conscious to my self, that my line is too short to sound this bottom, and fathom this Depth.
I can but touch upon the Concerns of the soul, and Therefore can give you but a Taste of soul-concerns. I am conscious to my self, that my line is too short to found this bottom, and fathom this Depth.
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1. Grace. Grace, must needs be a great concern of the soul, whether ye consider the Excellency of it, or the Necessity of it. 1. The Excellency of it.
1. Grace. Grace, must needs be a great concern of the soul, whither you Consider the Excellency of it, or the Necessity of it. 1. The Excellency of it.
Grace in the soul is the Ornament of the soul. As the Firmament is without the Sun, so is the soul without grace. As the body without the soul, so is the soul without grace. Now, what would the world be without the Sun, but darkness? perfect darkness? Its perfect night to the soul, before Christ and Grace arise there.
Grace in the soul is the Ornament of the soul. As the Firmament is without the Sun, so is the soul without grace. As the body without the soul, so is the soul without grace. Now, what would the world be without the Sun, but darkness? perfect darkness? Its perfect night to the soul, before christ and Grace arise there.
To me to live is Christ, Grace and Truth do not only come by Christ, come along with Christ, but Christ himself is a gift of Grace. So God loved the World.
To me to live is christ, Grace and Truth do not only come by christ, come along with christ, but christ himself is a gift of Grace. So God loved the World.
that he gave his only begotten Son. Grace is of such worth, and of such weight, as that 'tis not for me to say of what worth it is, of what weight it is.
that he gave his only begotten Son. Grace is of such worth, and of such weight, as that it's not for me to say of what worth it is, of what weight it is.
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Certainly, Salvation is a great thing, a glorious thing, but this is by Grace. The free-grace of God, is the primum mobil•, the wheel that sets all a going, the moving cause, the active and passive obedience of Christ, the meritorious cause of this salvation. Ask the Papists what pains do he seemingly take? witness his Expence, witness his Fasting, witness his whipping, witness his Pennance, Pilgrimage, &c. Ask the Sinner, that's sailing by the Gate: of Hell, and what would he not give for salvation, if he could have it for money? Ask the Saint; the man, or the woman, that is, under doubt and darkness, Lord, do what thou pleasest! Lord, do when thou pleasest!
Certainly, Salvation is a great thing, a glorious thing, but this is by Grace. The Free grace of God, is the primum mobil•, the wheel that sets all a going, the moving cause, the active and passive Obedience of christ, the meritorious cause of this salvation. Ask the Papists what pains do he seemingly take? witness his Expense, witness his Fasting, witness his whipping, witness his Penance, Pilgrimage, etc. Ask the Sinner, that's sailing by the Gate: of Hell, and what would he not give for salvation, if he could have it for money? Ask the Saint; the man, or the woman, that is, under doubt and darkness, Lord, do what thou pleasest! Lord, do when thou pleasest!
'Tis true, the word, Grace, hath a variety of Acceptations, in the holy Scriptures of Truth; but, by Grace, I principally Intend the Graces of the Spirit; Grace, wrought in the Soul, and Grace wrought-out for the Soul, that it may be Holy, and Heavenly, which is the great Concern of the Soul. Thus Grace here;
It's true, the word, Grace, hath a variety of Acceptations, in the holy Scriptures of Truth; but, by Grace, I principally Intend the Graces of the Spirit; Grace, wrought in the Soul, and Grace wrought-out for the Soul, that it may be Holy, and Heavenly, which is the great Concern of the Soul. Thus Grace Here;
2. Glory. As Grace (here) So Glory (hereafter) is the Souls great Concernment. Grace, is the way to Glory; Holiness, is the way to Happiness. Without holiness, no man shall see the Lord.
2. Glory. As Grace (Here) So Glory (hereafter) is the Souls great Concernment. Grace, is the Way to Glory; Holiness, is the Way to Happiness. Without holiness, no man shall see the Lord.
though I Swim through a Sea of Blood; Now, for a Soul to be created in Christ, and Glorified with Christ; for a Soul to have a Being in Christ, (through Grace ) here,
though I Swim through a Sea of Blood; Now, for a Soul to be created in christ, and Glorified with christ; for a Soul to have a Being in christ, (through Grace) Here,
and a Being with Christ (in Glory ) hereafter, must needs be a great Concernment of the Soul. The great Doctor of the Circumcision, looked upon Grace (from) Christ, and Glory (with) Christ, to be the great Concerns of the Soul, and therfore presseth to ascertain the one, that the other may be certain, for the one Entitles unto, and Entails the other.
and a Being with christ (in Glory) hereafter, must needs be a great Concernment of the Soul. The great Doctor of the Circumcision, looked upon Grace (from) christ, and Glory (with) christ, to be the great Concerns of the Soul, and Therefore Presseth to ascertain the one, that the other may be certain, for the one Entitles unto, and Entails the other.
Give diligence; the word (in the Greek) seems to be Emphatical, and hath the signification of Study, and Diligence; as if the Apostle had said, Hoc agite, make it your Business; let it be the great Concern of your Souls: But what? to make your Calling, and election sur;
Give diligence; the word (in the Greek) seems to be Emphatical, and hath the signification of Study, and Diligence; as if the Apostle had said, Hoc Agitate, make it your Business; let it be the great Concern of your Souls: But what? to make your Calling, and election sur;
or (according to the Greek) ye shall not, not, fall. 2. To be Estated in an everlasting Kingdome. For so an entrance shall be ministred unto yea abundantly, into the everlasting Kingdom of our Lord, and Saviour Jesus Christ.
or (according to the Greek) you shall not, not, fallen. 2. To be Estated in an everlasting Kingdom. For so an Entrance shall be ministered unto yea abundantly, into the everlasting Kingdom of our Lord, and Saviour jesus christ.
Is a Crown nothing? a Kingdom nothing? but, who is able to say what the Kingdom of Heaven is? what the Kingdom of Glory is? Is not a Sinless state? a Sorrow-less state? a Temptation-less state? a Time-less state? worth the hearing? worth the having? Oh, Soul, 'tis a Heaven to hope it!
Is a Crown nothing? a Kingdom nothing? but, who is able to say what the Kingdom of Heaven is? what the Kingdom of Glory is? Is not a Sinless state? a Sorrow-less state? a Temptation-less state? a Timeless state? worth the hearing? worth the having? O, Soul, it's a Heaven to hope it!
and Opportunities of Grace. Oh, how many Young Persons (laid in everlasting Chains of Darkness ) would give Ten-thousand Worlds (had they so many VVorlds to give) for an Opportunity to hear one Sermon more! to Read one Chapter more! to make one Praver more!
and Opportunities of Grace. O, how many Young Persons (laid in everlasting Chains of Darkness) would give ten-thousand World's (had they so many VVorlds to give) for an Opportunity to hear one Sermon more! to Read one Chapter more! to make one Prayer more!
Oh how honourable is it, but Beginning to Act Rationally, beginning also to Act Spiritually! was not this the honour of Abijah, to concern his soul with the concerns of his soul, in the days of his youth? was not this the honour of Obadiah, to fear the Lord in the days of his youth? was not this the honour of Josiah, (that precious and promising Prince, ) to seek after the God of David his Father in the days of his youth? was not this Timothy 's crown, that he knew the holy Scriptures from a child, which are able to make wise unto salvation, thorough faith which is in Christ Jesus? And was not this the Apostles joy, that he found children walking in the truth?
O how honourable is it, but Beginning to Act Rationally, beginning also to Act Spiritually! was not this the honour of Abijah, to concern his soul with the concerns of his soul, in the days of his youth? was not this the honour of Obadiah, to Fear the Lord in the days of his youth? was not this the honour of Josiah, (that precious and promising Prince,) to seek After the God of David his Father in the days of his youth? was not this Timothy is crown, that he knew the holy Scriptures from a child, which Are able to make wise unto salvation, through faith which is in christ jesus? And was not this the Apostles joy, that he found children walking in the truth?
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Solomon (speaking to the young man) •o remove sorrow from his heart, and put away evil from his flesh, gives this reason, for Childhood and Youth are vanity.
Solomon (speaking to the young man) •o remove sorrow from his heart, and put away evil from his Flesh, gives this reason, for Childhood and Youth Are vanity.
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Young ones, in the days of their youth, are loytering when they should be labouring, playing, when they should be praying; singing, when they should be sighing; merry, when they should be mourning; Childhood and Youth, are not only vain, but vanity it self;
Young ones, in the days of their youth, Are loitering when they should be labouring, playing, when they should be praying; singing, when they should be sighing; merry, when they should be mourning; Childhood and Youth, Are not only vain, but vanity it self;
Are not there many children, that have not long began to speak, but begin to take the sacred Name of God in vain, yea, desperately to curse, and to swear? Is it not (now) the Childs mercy to concern his soul, with the concerns of his soul, in the days of his youth?
are not there many children, that have not long began to speak, but begin to take the sacred Name of God in vain, yea, desperately to curse, and to swear? Is it not (now) the Child's mercy to concern his soul, with the concerns of his soul, in the days of his youth?
2. Because the truth of Grace, is a Childs greatest Ornament. This pur-blind Gentry and Age, look to the Face, but not to the Heart; upon beauty in the face, but not upon grace in the heart. Absalom was a perfect beauty, as to his body, but a perfect black as to his soul, for he was Christless, and graceless, and Godless. Grace is the Image of God stampt upon the soul, and such a child is lovely in the eyes of God, though it be loathsom in the eyes of man. How crooked soever; deformed soever;
2. Because the truth of Grace, is a Child's greatest Ornament. This purblind Gentry and Age, look to the Face, but not to the Heart; upon beauty in the face, but not upon grace in the heart. Absalom was a perfect beauty, as to his body, but a perfect black as to his soul, for he was Christless, and graceless, and Godless. Grace is the Image of God stamped upon the soul, and such a child is lovely in the eyes of God, though it be loathsome in the eyes of man. How crooked soever; deformed soever;
'Tis a beauty in the eyes of a God, and of a Christ. though it be a black in the eyes of a man that is Godless and Christless. Thy Renown went forth among the heathen for thy beauty,
It's a beauty in the eyes of a God, and of a christ. though it be a black in the eyes of a man that is Godless and Christless. Thy Renown went forth among the heathen for thy beauty,
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Thou art in health to day, thou mayst be sick tomorrow: thou art upon a down-bed to day, thou mayest be upon a dying-bed tomorrow; thou art upon earth to day, thou mayst be in hell tomorrow; Is it not (now) the concern of the child, to remember his Creator in the days of his youth? We say, Time and Tide stay for no man:
Thou art in health to day, thou Mayest be sick tomorrow: thou art upon a Down-bed to day, thou Mayest be upon a dying-bed tomorrow; thou art upon earth to day, thou Mayest be in hell tomorrow; Is it not (now) the concern of the child, to Remember his Creator in the days of his youth? We say, Time and Tide stay for no man:
The Shunamites son was short-liv'd, and so was Davids that he had by Bathsheba. Is it not (now) a childs, mercy, to concern his soul with the concerns of his soul, in the days of his youth.
The Shunamites son was short-lived, and so was Davids that he had by Bathsheba. Is it not (now) a child's, mercy, to concern his soul with the concerns of his soul, in the days of his youth.
4. Because children have immortal souls. Children have souls as Parents; children have souls as well as men: And these souls of theirs have a stamp of excellency, and a stamp of Immortality. They have a stamp of excellency. The body, that's the cask; the soul, that's the wine: the body, that's the cabinet; the soul, that's the jewel; the body, that's the work of God; the soul, that's the Breath of Goa. And,
4. Because children have immortal Souls. Children have Souls as Parents; children have Souls as well as men: And these Souls of theirs have a stamp of excellency, and a stamp of Immortality. They have a stamp of excellency. The body, that's the cask; the soul, that's the wine: the body, that's the cabinet; the soul, that's the jewel; the body, that's the work of God; the soul, that's the Breath of Goa. And,
The soul is a blossom of eternity, and hath a stamp of immortality. Every child hath a soul, which death it self despaireth how to kill. That opinion of the mortality of the soul, together with the body, too much savours of Atheism. Fear not them which kill the body,
The soul is a blossom of eternity, and hath a stamp of immortality. Every child hath a soul, which death it self despaireth how to kill. That opinion of the mortality of the soul, together with the body, too much savours of Atheism. fear not them which kill the body,
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Did it not lie near Pauls heart, that he was in Christ no sooner? Salute Androni•ns and Junea my Kinsmen, which are of note among the Apostles, which also were in Christ before me.
Did it not lie near Paul's heart, that he was in christ no sooner? Salute Androni•ns and Junea my Kinsmen, which Are of note among the Apostles, which also were in christ before me.
and concerned my soul with the concerns of my soul! Oh that I had not breathed out threatnings and slaughter against the Disciples of the Lord, and haled men and women to prison!
and concerned my soul with the concerns of my soul! O that I had not breathed out threatenings and slaughter against the Disciples of the Lord, and haled men and women to prison!
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and of the holy Spirit) but had concerned my soul with the concerns of my soul, in the days of my youth! Did not the sins of Davids youth lie near Da•ids heart? Remember not against me the •he sins of my youth, nor my transgressions.
and of the holy Spirit) but had concerned my soul with the concerns of my soul, in the days of my youth! Did not the Sins of Davids youth lie near Da•ids heart? remember not against me the •he Sins of my youth, nor my transgressions.
6. Because the Time of Youth, is the best Time for Service. As, the Morning Time, is the best Studying Time, so, the Morning Time, is the best Serving Time. Oh, young ones!
6. Because the Time of Youth, is the best Time for Service. As, the Morning Time, is the best Studying Time, so, the Morning Time, is the best Serving Time. O, young ones!
now, your Parts are Lively; now, your Senses are Fresh; now, your Memories are Strong; now, your Nature is Vigorous; the days of your Youth, are the Spring, and Morning of your Time. Now, that God might Shadow out your Duty, in the days of your Youth, he required that the first fruits, and the first born, should be offered to him.
now, your Parts Are Lively; now, your Senses Are Fresh; now, your Memories Are Strong; now, your Nature is Vigorous; the days of your Youth, Are the Spring, and Morning of your Time. Now, that God might Shadow out your Duty, in the days of your Youth, he required that the First fruits, and the First born, should be offered to him.
Was it not a good question the Lawyer put to Christ? What shall I do to inherit eternal lise? As if he had said, Sir, I know that I shall be eternally happy, or eternally miserable; eternally blessed, or eternally cursed; eternally saved, or eternally damned. Good Sir, what shall I do to inherit life? Oh, my cares and feares! my thoughts and troubles, they are all conversant about an eternity! No time can reach eternity; No age can extend to eternity; no tongue can express eternity. Eternity is that one perpetual day which shall never. have an end.
Was it not a good question the Lawyer put to christ? What shall I do to inherit Eternal lise? As if he had said, Sir, I know that I shall be eternally happy, or eternally miserable; eternally blessed, or eternally cursed; eternally saved, or eternally damned. Good Sir, what shall I do to inherit life? O, my Cares and fears! my thoughts and Troubles, they Are all conversant about an eternity! No time can reach eternity; No age can extend to eternity; no tongue can express eternity. Eternity is that one perpetual day which shall never. have an end.
What shall I do? what shall I not do that I may be happy for an eternity? Oh, get the impressions of an eternity upon thee, in the days of thy youth! As the Painter painted for an eternity, so do thou hear for an eternity, read for an eternity, believe for an eternity, pray for an eternity, do from life for an eternity. Is it not (now) the Childs mercy, to concern his soul, with the concerns of his soul in the days of his youth?
What shall I do? what shall I not do that I may be happy for an eternity? O, get the impressions of an eternity upon thee, in the days of thy youth! As the Painter painted for an eternity, so do thou hear for an eternity, read for an eternity, believe for an eternity, pray for an eternity, do from life for an eternity. Is it not (now) the Child's mercy, to concern his soul, with the concerns of his soul in the days of his youth?
1. Art gray, and yet graceless? repent (then) and believe the Gospel. Hast gray hairs upon thy head, and not graco in thy heart? 'tis high time (then) for thee, to have repentance towards God, and faith towards our Lord Jesus Christ.
1. Art grey, and yet graceless? Repent (then) and believe the Gospel. Hast grey hairs upon thy head, and not graco in thy heart? it's high time (then) for thee, to have Repentance towards God, and faith towards our Lord jesus christ.
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are grny hairs here and there upon thee? hast scarcely an eye to see with? hast scarcely a Foot to walk with? hast scarcely a Hand to work with? and hast not yet Concerned thy Soul, with the Concerns of thy, Soul? Certainly (then) thou art in danger of hell fire.
Are grny hairs Here and there upon thee? hast scarcely an eye to see with? hast scarcely a Foot to walk with? hast scarcely a Hand to work with? and hast not yet Concerned thy Soul, with the Concerns of thy, Soul? Certainly (then) thou art in danger of hell fire.
so long as there is Life, there is Hope. Are going off the Stage, and yet hast not gone to Christ? ther's great ground for thy Faith, and Repentance, but not for thy Desperation; the reason is Obvious, for as God is the Author of Mercy, so he is the Timer of Mercy; And,
so long as there is Life, there is Hope. are going off the Stage, and yet hast not gone to christ? ther's great ground for thy Faith, and Repentance, but not for thy Desperation; the reason is Obvious, for as God is the Author of Mercy, so he is the Timer of Mercy; And,
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Caesar (when he saw Alexanders Statue ) wept, having (though young) done so much, when himself had done so little. Dost thou see a (green one) in the way to Heaven, when thou (a gray one ) art in the way to Hell? Here's cause for mourning, but not for despairing, because God, who can have mercy on (whom) he will, will have mercy (when) he will.
Caesar (when he saw Alexanders Statue) wept, having (though young) done so much, when himself had done so little. Dost thou see a (green one) in the Way to Heaven, when thou (a grey one) art in the Way to Hell? Here's cause for mourning, but not for despairing, Because God, who can have mercy on (whom) he will, will have mercy (when) he will.
There are few that have much familiarity with Christ when they die, but those that have made death familiar before they die. That's the soul that goes singing home (when) he dies, that makes death familiar (while) he lives. That's the soul that can laugh death in the face (when) he dies, that makes death familiar (while) he lives.
There Are few that have much familiarity with christ when they die, but those that have made death familiar before they die. That's the soul that Goes singing home (when) he die, that makes death familiar (while) he lives. That's the soul that can laugh death in the face (when) he die, that makes death familiar (while) he lives.
This is the soul, that through grace) can say, Oh death, where is thy sting? Oh grave, where is thy victory? Paul had not only a knowledge, that he should not long live before he died,
This is the soul, that through grace) can say, O death, where is thy sting? O grave, where is thy victory? Paul had not only a knowledge, that he should not long live before he died,
Man is a Mass of Mutabilities, be daily (therefore) reading Lectures upon thy mutability, Man is but a wink of life, be daily (therefore) reading Lectures upon thy mortality. The Heathens Embleme for life, was an eye open;
Man is a Mass of Mutabilities, be daily (Therefore) reading Lectures upon thy mutability, Man is but a wink of life, be daily (Therefore) reading Lectures upon thy mortality. The heathens Emblem for life, was an eye open;
Now, he having such a spirit of Prayer, would not (only) pray for the life of his body, but (also) for the life of his soul, according to my Charity towards him.
Now, he having such a Spirit of Prayer, would not (only) pray for the life of his body, but (also) for the life of his soul, according to my Charity towards him.
Now, David, having such a spirit of Prayer (such is my charity concerning him also) did not (only) pray for the life of the body, but (also) for the life of the soul. Have not many sick children? and some sinful children? multiply cries (then) for these.
Now, David, having such a Spirit of Prayer (such is my charity Concerning him also) did not (only) pray for the life of the body, but (also) for the life of the soul. Have not many sick children? and Some sinful children? multiply cries (then) for these.
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Oh Lord, make this Ishmael an Isaac! Oh Lord, make this Esau a Jacob! Oh Lord, make this Cain an Abel! Oh Lord, make this Benoni a Benjamin! this son of sorrow, a son of my right hand! Oh Lord, make this Dinah a daughter of Abraham; this wandring daughter, a believing daughter!
O Lord, make this Ishmael an Isaac! O Lord, make this Esau a Jacob! O Lord, make this Cain an Abel! O Lord, make this Benoni a Benjamin! this son of sorrow, a son of my right hand! O Lord, make this Dinah a daughter of Abraham; this wandering daughter, a believing daughter!
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3. Art gray and gracious, and hast children? concern thy soul (then) with their Education: Good Parents; good Masters; good Tutors; and good Guardians, are (many times) great Blessings to Children. Now, that Parents are to look after the Education of their Children, ther's both Precept, and President.
3. Art grey and gracious, and haste children? concern thy soul (then) with their Education: Good Parents; good Masters; good Tutors; and good Guardians, Are (many times) great Blessings to Children. Now, that Parents Are to look After the Education of their Children, ther's both Precept, and President.
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these are to be Dispatched, not Disputed; a Dispensation from the Italian-Monster, is altogether Insignificiant, as to these Commands. Now that there is a Parental obligation for a filial Education is evident And ye Fathers, provoke not your Children to wrath,
these Are to be Dispatched, not Disputed; a Dispensation from the Italian-Monster, is altogether Insignificiant, as to these Commands. Now that there is a Parental obligation for a filial Education is evident And you Father's, provoke not your Children to wrath,
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If the Father be desirous, that the Body of the Child should grow bigger, he is to be more then desirous, that the soul of the Child should grow better. Only take heed to thy self, and keep thy soul diligently,
If the Father be desirous, that the Body of the Child should grow bigger, he is to be more then desirous, that the soul of the Child should grow better. Only take heed to thy self, and keep thy soul diligently,
2. President. How careful were the Heathen, that Chidren might, have Education Morally good? Now, not Christian Parents? Believing Parents endeavour an Education Spiritually good? An Ʋnbroken heart,
2. President. How careful were the Heathen, that Children might, have Education Morally good? Now, not Christian Parents? Believing Parents endeavour an Education Spiritually good? an Ʋnbroken heart,
and did there not grow upon the Stalk of his Instructions as as eminent service and obedience, to the Father of flesh, and to the Father of spirits, as ever was? was not Isaac willing to offer his Throat to the sacrificing Knife? was not Isaac 's faith great as well as Abrahams? the sons as well as the fathers? And, was not the son 's life as dear to him as the fathers son was to him? Once more,
and did there not grow upon the Stalk of his Instructions as as eminent service and Obedience, to the Father of Flesh, and to the Father of spirits, as ever was? was not Isaac willing to offer his Throat to the sacrificing Knife? was not Isaac is faith great as well as Abrahams? the Sons as well as the Father's? And, was not the son is life as dear to him as the Father's son was to him? Once more,
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we will not hide them from their children, shewing to the generation to come the Praises of the Lord, &c. for he established a Testimony in Jacob, and appointed a Law in Is•a•l, which he commanded our fathers, that they should make them known to their children;
we will not hide them from their children, showing to the generation to come the Praises of the Lord, etc. for he established a Testimony in Jacob, and appointed a Law in Is•a•l, which he commanded our Father's, that they should make them known to their children;
Question 1. But what Reasons may be given ( besides Precept and President) why Parents should Concern their Souls, with the education of their Children?
Question 1. But what Reasons may be given (beside Precept and President) why Parents should Concern their Souls, with the education of their Children?
Solution. 1. Because of its ordinary Tendency, Train up a Child in the way he should goe, what then? and when he i•eld, he will not depart from it, In which words, you have the Fathers Duty, and the Childs Mercy; the one, to train up (when young) the way he should goe;
Solution. 1. Because of its ordinary Tendency, Train up a Child in the Way he should go, what then? and when he i•eld, he will not depart from it, In which words, you have the Father's Duty, and the Child's Mercy; the one, to train up (when young) the Way he should go;
God (who wills all men to be saved) is pleased to Bless the Fathers Duty, and make it the Childs Mercy. S••• Education in Childhood, is often and Ordinarily (though not alway) blessed to Children. 'Tis true, Joash (King of perusalem ) was Scemingly Religious, so long as Jehoiada lived but Jeho•ada dying, the Religion of Joash seemed to be laid in the fame Grave with him;
God (who wills all men to be saved) is pleased to Bless the Father's Duty, and make it the Child's Mercy. S••• Education in Childhood, is often and Ordinarily (though not always) blessed to Children. It's true, Joash (King of perusalem) was Scemingly Religious, so long as Jehoiada lived but Jeho•ada dying, the Religion of Joash seemed to be laid in the fame Grave with him;
2. Because all Children, are Children of Wrath by Nature. Paul (writing to the Saints at Ephesus, and to the faithful in Christ Jesus) tells them in words at length.
2. Because all Children, Are Children of Wrath by Nature. Paul (writing to the Saints At Ephesus, and to the faithful in christ jesus) tells them in words At length.
That they had in times past their Conversation in the lusts of the flesh, sulfilling of the desires (or according to the Greek) the wills of the flesh,
That they had in times passed their Conversation in the Lustiest of the Flesh, sulfilling of the Desires (or according to the Greek) the wills of the Flesh,
and unmixed wrath? Are they in a desperate state? in a dangerous state? in a damnable state? Oh how Incumbent (then) is it upon Parents, to look after their Education!
and unmixed wrath? are they in a desperate state? in a dangerous state? in a damnable state? O how Incumbent (then) is it upon Parents, to look After their Education!
3. Because a mans Children are himself Children, are Parents Multiplyed. Children, are neer unto Parents. The Apostle hath a lofty Expression, Concerning the Relation between a Husband, and a Wife. Husbands, love your Wives,
3. Because a men Children Are himself Children, Are Parents Multiplied. Children, Are near unto Parents. The Apostle hath a lofty Expression, Concerning the Relation between a Husband, and a Wife. Husbands, love your Wives,
that he might present it, to himself a Glorious Church, not having Spot, or Wrinkle, or any such thing, but that it should be holy, and without blemish.
that he might present it, to himself a Glorious Church, not having Spot, or Wrinkle, or any such thing, but that it should be holy, and without blemish.
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Thus ther's a neer Relation, between a Father, and a Child; a Mother, and a Child, and do not one come out of the Bowels of the other? Let Parents (therefore) look to the Education of their Children.
Thus ther's a near Relation, between a Father, and a Child; a Mother, and a Child, and do not one come out of the Bowels of the other? Let Parents (Therefore) look to the Education of their Children.
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4. Because Children are a mans Cheifest and Choicest Chatteis. I have read of a Matron of Campania (who laying before Camelia her pearls, with her costly Attires, and Furnitures ) Camelia, held her in discourse till her Sons came home,
4. Because Children Are a men Chiefest and Choicest Chatteis. I have read of a Matron of Campania (who laying before Camelia her Pearls, with her costly Attires, and Furnitures) Camelia, held her in discourse till her Sons Come home,
and then Pointing to her Sons, said, These are my Ornaments; these are my Jewels. Children, are the greatest Jewels, and the richest goods, in a mans worldly Inventory. The Spirit (therefore) staging the Suffering of Job, begins with his Children. There were born unto him seven Sons, and three Daughters.
and then Pointing to her Sons, said, These Are my Ornament; these Are my Jewels. Children, Are the greatest Jewels, and the Richest goods, in a men worldly Inventory. The Spirit (Therefore) staging the Suffering of Job, begins with his Children. There were born unto him seven Sons, and three Daughters.
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5. Because the real Change of a Child (and that in Childhood ) makes Musick upon Earth. Oh what Musick was there upon the return of the Prodigall! Bring hither (said the Father) the best Robe: what shall he, (who probably had scarcely a Rag to his back, have a Robe now? yea, the best Robe now put upon him? Put a Ring on his Finger:
5. Because the real Change of a Child (and that in Childhood) makes Music upon Earth. O what Music was there upon the return of the Prodigal! Bring hither (said the Father) the best Robe: what shall he, (who probably had scarcely a Rag to his back, have a Robe now? yea, the best Robe now put upon him? Put a Ring on his Finger:
6. Because the real Change of a Soul, makes Musick in Heaven. As Men, so Angels Rejoyce at a Change of Sinners. There shall be joy in heaven over one Sinner that repenteth, more then over ninety and nine just Persons which need no Repentance:
6. Because the real Change of a Soul, makes Music in Heaven. As Men, so Angels Rejoice At a Change of Sinners. There shall be joy in heaven over one Sinner that Repenteth, more then over ninety and nine just Persons which need no Repentance:
Now, if there be such Musick upon Earth, and in Heaven too, upon the real Change of a Sinner, let Parents (then) look to the Education of their Children.
Now, if there be such Music upon Earth, and in Heaven too, upon the real Change of a Sinner, let Parents (then) look to the Education of their Children.
I will poure water upon him that is thirsty, and floods upon the dry Ground; I will poure my Spirit upon thy Seed, and my blessing upon thy Off-Spring. Take one place more:
I will pour water upon him that is thirsty, and floods upon the dry Ground; I will pour my Spirit upon thy Seed, and my blessing upon thy Off-Spring. Take one place more:
As for me, this is my covenant with them, saith Jehovah, my Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth,
As for me, this is my Covenant with them, Says Jehovah, my Spirit that is upon thee, and my words which I have put in thy Mouth, shall not depart out of thy Mouth,
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Is not the time evil? evilly evil? and shall not children be religiously educated? Did ever any Age sin as this doth? and ever any place sin as England doth, where there was such a plentiful and powerful Preaching of the Gospel? Oh the Madness and Murder now!
Is not the time evil? evilly evil? and shall not children be religiously educated? Did ever any Age since as this does? and ever any place since as England does, where there was such a plentiful and powerful Preaching of the Gospel? O the Madness and Murder now!
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Doth not all manner of Sin come in like an Armed man, and like a Mighty Stream, threatning to bear down all before it? Oh what Generation is the next like to be, if this be thus!
Does not all manner of since come in like an Armed man, and like a Mighty Stream, threatening to bear down all before it? O what Generation is the next like to be, if this be thus!
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Are there not many men now like so many Incarnate Devils? Do they not look upon Oaths, as the greatest Rhetorick? and, upon Adultery, as the greatest Pleasure? Do they not look upon Murder, as a just revenge? and upon Polygamy as an Ornament to worldly Grandure? If this Generation be thus, what is the next Generation like to be? I have read of one Father (and 'twas pity there should be that one to read of) who liked his Children the better for resembling him in wickedness.
are there not many men now like so many Incarnate Devils? Do they not look upon Oaths, as the greatest Rhetoric? and, upon Adultery, as the greatest Pleasure? Do they not look upon Murder, as a just revenge? and upon Polygamy as an Ornament to worldly Grandeur? If this Generation be thus, what is the next Generation like to be? I have read of one Father (and 'twas pity there should be that one to read of) who liked his Children the better for resembling him in wickedness.
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I have also read of others, who hearing their Ancesters were gone to hell, said, that they would go thither too Do not many Parents now seem to be unwilling to go to hell, without their Children, indulging them in all manner of Impiety, and Impurity? Is it not enough for them to go to hell,
I have also read of Others, who hearing their Ancestors were gone to hell, said, that they would go thither too Do not many Parents now seem to be unwilling to go to hell, without their Children, indulging them in all manner of Impiety, and Impurity? Is it not enough for them to go to hell,
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but must their Children follow them? Certainly now, these things considered, it is incumbent upon Parents, to look afrer the Education of their Children.
but must their Children follow them? Certainly now, these things considered, it is incumbent upon Parents, to look afrer the Education of their Children.
1. Art Green, and yet hast Grace? Admire (then) the Riches of Fres-Grace. Hath God plucked thee as a brand out of the Fire, and lest the rest of the Children to dwell with everlasting Burnings? Oh infinite mercy!
1. Art Green, and yet hast Grace? Admire (then) the Riches of Fres-Grace. Hath God plucked thee as a brand out of the Fire, and lest the rest of the Children to dwell with everlasting Burnings? O infinite mercy!
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Are not only many young ones, but many old ones, yet in their blood? bleeding to death? and 'tis to be feared an Eternal death? and hath Jehovah God said unto thee Live? Oh, Admire then the Riches of Free-Grace! Oh let this be thy Holy, and thy Heavenly boasting, in all places, and amongst all Persons, By the grace of God I am, that I am!
are not only many young ones, but many old ones, yet in their blood? bleeding to death? and it's to be feared an Eternal death? and hath Jehovah God said unto thee Live? O, Admire then the Riches of Free-Grace! O let this be thy Holy, and thy Heavenly boasting, in all places, and among all Persons, By the grace of God I am, that I am!
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and hitherto hath he dealt well with me. These are like to have most Peace when and while they are old that have Grace when and while they are young. For thou art my hope, Oh Lord God;
and hitherto hath he dealt well with me. These Are like to have most Peace when and while they Are old that have Grace when and while they Are young. For thou art my hope, O Lord God;
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Solut. 1. Look not upon death at a distance in the days of thy youth. Many, if not most young persons look upon death at a distance; and 'tis death to them to think upon death. Oh,
Solut 1. Look not upon death At a distance in the days of thy youth. Many, if not most young Persons look upon death At a distance; and it's death to them to think upon death. O,
Oh, say not we have Calculated our Nativity, and we finde our years to be threescore years and ten! Is there one of threescore and ten, that lives to threescore and ten?
O, say not we have Calculated our Nativity, and we find our Years to be threescore Years and ten! Is there one of threescore and ten, that lives to threescore and ten?
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2. Shun the Occasions of sin in the days of thy youth. If thou wouldest not fall down of the Plague, keep clear of the Pesthouse. May not I say with that great Doctor of the Gentiles, Flee youthful lusts?
2. Shun the Occasions of sin in the days of thy youth. If thou Wouldst not fallen down of the Plague, keep clear of the Pesthouse. May not I say with that great Doctor of the Gentiles, Flee youthful Lustiest?
3. Be very conversant with the holy Scriptures of truth in the days of thy youth. Be much in reading the Scriptures. Oh, there's no book like unto this Book! Oh soul, this Book is the Book of Books! Other Books are called the books of men, but the Bible is called the Book of God. Oh, turn over these leafes, and converse these lines! Oh soul, in those lines thou mayst read the Love that Christ had to little ones!
3. Be very conversant with the holy Scriptures of truth in the days of thy youth. Be much in reading the Scriptures. O, there's no book like unto this Book! O soul, this Book is the Book of Books! Other Books Are called the books of men, but the bible is called the Book of God. O, turn over these leaves, and converse these lines! O soul, in those lines thou Mayest read the Love that christ had to little ones!
But, to close this Discourse; If thou hast any love to thy self, love to thy soul, concern (then) thy soul with the concerns of thy soul, in the days of thy youth. Remember (now) thy Creator in the days of thy youth. NONLATINALPHABET, Col. 3.11.
But, to close this Discourse; If thou hast any love to thy self, love to thy soul, concern (then) thy soul with the concerns of thy soul, in the days of thy youth. remember (now) thy Creator in the days of thy youth., Col. 3.11.
If a methodical discourse may be blessed to Edification, let this (then) be the Method, to inquire after these things. 1. Whether the heart of man must be kept above all keeping? 2. What this heart of man is, that must be kept above all keeping? 3. How the heart of man must be kept above all keeping? 4. Why the heart of man must be kept above all keeping? 5. What use may be made of this, that the heart of man must be kept above all keeping?
If a methodical discourse may be blessed to Edification, let this (then) be the Method, to inquire After these things. 1. Whither the heart of man must be kept above all keeping? 2. What this heart of man is, that must be kept above all keeping? 3. How the heart of man must be kept above all keeping? 4. Why the heart of man must be kept above all keeping? 5. What use may be made of this, that the heart of man must be kept above all keeping?
Keep Vehemently: the word implyeth Strength, as well as Diligence, But take one Vote more for the Evincement of this Truth: Keep thy self pure. Keep thy self; thy Soul, pure; or holy.
Keep Vehemently: the word Implies Strength, as well as Diligence, But take one Vote more for the Evincement of this Truth: Keep thy self pure. Keep thy self; thy Soul, pure; or holy.
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The Apostle here makes use of the same word that the Seventy doe in my Text; above all keeping. keep thy heart. Keep thy self pure; thy Soul pure; thy Heart pure;
The Apostle Here makes use of the same word that the Seventy doe in my Text; above all keeping. keep thy heart. Keep thy self pure; thy Soul pure; thy Heart pure;
1. The heart, is sometimes put for the whole man. My Songive me thy heart. That is, give me thy self; thy Soul; give me thy whole self; thy whole Soul;
1. The heart, is sometime put for the Whole man. My Songive me thy heart. That is, give me thy self; thy Soul; give me thy Whole self; thy Whole Soul;
So that the heart is put for the whole soul, because the Soul keeps her Residence in the heart, and there shews her self most present (as it were) in her Chair of state.
So that the heart is put for the Whole soul, Because the Soul keeps her Residence in the heart, and there shows her self most present (as it were) in her Chair of state.
3. For the Will. If thou shalt confess with thy Mouth the Lord Jesus, and shalt believe in thine heart, that God raised him from the dead. thou shalt be saved.
3. For the Will. If thou shalt confess with thy Mouth the Lord jesus, and shalt believe in thine heart, that God raised him from the dead. thou shalt be saved.
She recorded and registred them down within; she remembred what he said. 5. For the Conscience. The Conscience is a thousand Witnesses for, or against a man.
She recorded and registered them down within; she remembered what he said. 5. For the Conscience. The Conscience is a thousand Witnesses for, or against a man.
3. How this heart of man must he kept above all keeping? This word (keep) is a military word a Metaphor taken from Souldiers that keep a City or Castle.
3. How this heart of man must he kept above all keeping? This word (keep) is a military word a Metaphor taken from Soldiers that keep a city or Castle.
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1. For their Persons, Men, that keep a City, or a Castle, are accommodated with Provision, as bread, beer, beef, &c. Though a City or a Castle may be so strong, that it is not easily stormed, and the walls scaled by the Besiegers, yet the besieged for want of Provision may be starved out.
1. For their Persons, Men, that keep a city, or a Castle, Are accommodated with Provision, as bred, beer, beef, etc. Though a city or a Castle may be so strong, that it is not Easily stormed, and the walls scaled by the Besiegers, yet the besieged for want of Provision may be starved out.
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The god of this world will lay a close siege to the heart; if therefore this be not well stocked and stored with grace, it may be taken when it is stormed. Walk in the spirit, and ye shall not fulfil the lusts of the flesh.
The god of this world will lay a close siege to the heart; if Therefore this be not well stocked and stored with grace, it may be taken when it is stormed. Walk in the Spirit, and you shall not fulfil the Lustiest of the Flesh.
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A heart without grace, yea, a heart without a good stock of grace, is like the City of Rome, of which 'tis said, That it was never besieged, but it was taken.
A heart without grace, yea, a heart without a good stock of grace, is like the city of Room, of which it's said, That it was never besieged, but it was taken.
2. For the Place. Souldiers are stocked and stored with Provision for the Place. Cities and Castles they are accommodated with Ammunition. A Castle hath a Magazine in it self, it hath Match, Powder and Bullet. A Castle is accommodated with Ʋtensils of War, as Canons, Muskets, Spears and Swords. Soul, if thou wouldest keep thy Castle, keep thy heart, be sure to stock and store thy self with Ammunition, stock and store thy self with Precepts. Oppose a written word to every temptation. This course Christ himself steered.
2. For the Place. Soldiers Are stocked and stored with Provision for the Place. Cities and Castles they Are accommodated with Ammunition. A Castle hath a Magazine in it self, it hath Match, Powder and Bullet. A Castle is accommodated with Ʋtensils of War, as Canonas, Muskets, Spears and Swords. Soul, if thou Wouldst keep thy Castle, keep thy heart, be sure to stock and store thy self with Ammunition, stock and store thy self with Precepts. Oppose a written word to every temptation. This course christ himself steered.
Soul, take the sword of the Spirit, which is the Word of God. This course David also steered, I have hid thy Wordin my heart, that I might not sin against thee.
Soul, take the sword of the Spirit, which is the Word of God. This course David also steered, I have hid thy Wordin my heart, that I might not sin against thee.
but, if the Enemy be at hand, the Souldiers they have their Armour on, or put on their Armour: They gird on their Swords; take up their Muskets, &c. When Nehemiah (a Person of Eminency) was eminently concerned in rebuilding Jerusalems walls,
but, if the Enemy be At hand, the Soldiers they have their Armour on, or put on their Armour: They gird on their Swords; take up their Muskets, etc. When Nehemiah (a Person of Eminency) was eminently concerned in rebuilding Jerusalems walls,
The Greek word is a compound word, and signifie not onely Necessary, but Compleat Armour, such as Covereth all the Body, and leaveth no place Naked, and Ʋnfenced. There must be Head-Piece, Back-Piece, Breast-Piece. &c.
The Greek word is a compound word, and signify not only Necessary, but Complete Armour, such as Covereth all the Body, and Leaveth no place Naked, and Ʋnfenced. There must be Head-Piece, Back-Piece, Breast-Piece. etc.
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1. Let there be a Curious observance of the Enemies Motion. Men in a Fort, City or Castle, art not only sensible of the Enemies Being in the Field, but also Curiously, and Critically observe his Motion, which way he bends his Force; that place of the City he goes about to Storm; against what Gate he places his Canons, to make his Batteries. This Enemy is Satan, and he is ever in Motion: He (like a roaring Lyon) goeth about, seeking whom he may devour.
1. Let there be a Curious observance of the Enemies Motion. Men in a Fort, city or Castle, art not only sensible of the Enemies Being in the Field, but also Curiously, and Critically observe his Motion, which Way he bends his Force; that place of the city he Goes about to Storm; against what Gate he places his Canonas, to make his Batteries. This Enemy is Satan, and he is ever in Motion: He (like a roaring lion) Goes about, seeking whom he may devour.
2. Let there be a Critical observance of the hearts Corruption. Doe not (onely) observe what place Satan storms, but which place (also) is Weakest, and where he is likeliest to euter. Oh Soul!
2. Let there be a Critical observance of the hearts Corruption. Do not (only) observe what place Satan storms, but which place (also) is Weakest, and where he is likeliest to euter. O Soul!
Double, and Treble thy Guards upon the Sin of thy Nature; that's the weakest place of the Castle, and there Satan will Endeavour to Enter. Watch, in the watch-Tower, I stand continually upon the watch-Tower in the day time, and I amset in my ward every night.
Double, and Triple thy Guards upon the since of thy Nature; that's the Weakest place of the Castle, and there Satan will Endeavour to Enter. Watch, in the watch-Tower, I stand continually upon the watch-Tower in the day time, and I amset in my ward every night.
4. Why this heart of man must be kept above all keeping. 4. The heart of man, above all keeping, must be kept in a threefold respect; God, Christ, the Heart.
4. Why this heart of man must be kept above all keeping. 4. The heart of man, above all keeping, must be kept in a threefold respect; God, christ, the Heart.
but who can give a Dispensation to the Commands of God? As God is displeased with the Commission of evil, so with the omission of good; God is displeased with the not doing of what he commands, as he is with the doing of what he forbids: Oh break not (as it were) the heart of God (as they did) and give him cause to say concerning you, as he did concerning them!
but who can give a Dispensation to the Commands of God? As God is displeased with the Commission of evil, so with the omission of good; God is displeased with the not doing of what he commands, as he is with the doing of what he forbids: O break not (as it were) the heart of God (as they did) and give him cause to say Concerning you, as he did Concerning them!
this is his House. As the Christian is Christs lesser and lower house, so the Christians heart (if I may speak it with a holy reverence) is Christs lodging room in that house. That Christ may dwell,
this is his House. As the Christian is Christ lesser and lower house, so the Christians heart (if I may speak it with a holy Reverence) is Christ lodging room in that house. That christ may dwell,
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Shall not a Princes Presence-Chamber? his lodging - room be kept above any chamber? above any room? kept above all keeping? As the Womb of Christ, wherein he was conceived, was;
Shall not a Princes Presence-Chamber? his lodging - room be kept above any chamber? above any room? kept above all keeping? As the Womb of christ, wherein he was conceived, was;
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Now, Christ was conceived in a Womb, wherein no other was conceived; interred in a Tomb, wherein no other was interred; so, will he Temple himself in that heart where no other shall be his Corrival, and where no affected lust shall be his Equall: If Christ dwell in the heart by faith, then sin must out of the honse by force. Christ and Corruption (especially if affected) cannot dwell under the same Roof in Peace, cannot lodge in the same house with love and liking. Know ye not that your bodies are the members of Christ? Shall I then take the members of Christ,
Now, christ was conceived in a Womb, wherein no other was conceived; interred in a Tomb, wherein no other was interred; so, will he Temple himself in that heart where no other shall be his Corrival, and where no affected lust shall be his Equal: If christ dwell in the heart by faith, then sin must out of the House by force. christ and Corruption (especially if affected) cannot dwell under the same Roof in Peace, cannot lodge in the same house with love and liking. Know you not that your bodies Are the members of christ? Shall I then take the members of christ,
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1. 'Tis a corrupt heart. The heart of a Saint is very corrupt, but the heart of a sinner hath nothing but corruption; a Saints heart hath too much sin,
1. It's a corrupt heart. The heart of a Saint is very corrupt, but the heart of a sinner hath nothing but corruption; a Saints heart hath too much since,
Its a kind of an Hell, for a man that hath but a spark of grace, to be tempted and turmoiled with the innate corruptions and rebellions of his own heart; And if a man would devise a Torment for a soul truly gracious, he cannot devise a greater then this;
Its a kind of an Hell, for a man that hath but a spark of grace, to be tempted and turmoiled with the innate corruptions and rebellions of his own heart; And if a man would devise a Torment for a soul truly gracious, he cannot devise a greater then this;
The heart of man is naturally foolish, and as the heart is foolish, so the man is childish, for he feeds upon dirt, rather then upon bread; yea, upon dirt, but not upon bread. Ʋnderstand ye bruitish among the People:
The heart of man is naturally foolish, and as the heart is foolish, so the man is childish, for he feeds upon dirt, rather then upon bred; yea, upon dirt, but not upon bred. Ʋnderstand you brutish among the People:
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The heart naturally and originally is like white Paper, without any Inscription; Not a Syllable of the Grace of God is written •here, till the Finger of God write it there.
The heart naturally and originally is like white Paper, without any Inscription; Not a Syllable of the Grace of God is written •here, till the Finger of God write it there.
May not the best of men speak after the Prophet? My leanness, my leanness, Wo unto me. Might not Christ say, (were there not a spark of grace within) to the best of men,
May not the best of men speak After the Prophet? My leanness, my leanness, Woe unto me. Might not christ say, (were there not a spark of grace within) to the best of men,
What would the World be without the Firmamental Sun, but a World of darkness? Oh, what would the Soul be without the eternal Son (the Sun of Righteousness ) but a Dungeon of darkness. Oh, says the soul,
What would the World be without the Firmamental Sun, but a World of darkness? O, what would the Soul be without the Eternal Son (the Sun of Righteousness) but a Dungeon of darkness. O, Says the soul,
Oh, 'tis little that I know, and I am ignorant of my ignorance! The most perfect soul hath but an imperfect sight of God or himself. The most seeing man,
O, it's little that I know, and I am ignorant of my ignorance! The most perfect soul hath but an imperfect sighed of God or himself. The most seeing man,
or the Seer himself, hath a Film upon his eye, (at least much darkness in it,) and must (at present) look thorough Spectacles. We now see thorough a Glass darkly.
or the Seer himself, hath a Film upon his eye, (At least much darkness in it,) and must (At present) look thorough Spectacles. We now see through a Glass darkly.
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They are strangers to their own hearts, that complain not of the hardness of their hearts. Oh, says one, my heart is a stony heart! a stinty heart, a rocky heart;
They Are Strangers to their own hearts, that complain not of the hardness of their hearts. O, Says one, my heart is a stony heart! a stinty heart, a rocky heart;
but God (for this) can give a heart of slesh! Oh, saith another, my heart is like the nether Milstone! The lowest Milstone is the hardest Milstone. Oh, saith a third, my heart is hard as an Adamant! Now, an Adamant is utterly impierceable, the Fire not being able to consume it,
but God (for this) can give a heart of slesh! O, Says Another, my heart is like the neither Millstone! The lowest Millstone is the Hardest Millstone. O, Says a third, my heart is hard as an Adamant! Now, an Adamant is utterly impierceable, the Fire not being able to consume it,
Some are proud of their Robes, others are proud of their Rags. Some are proud of their Chains of Gold, others are proud of their Chains of Iron. Him that hath a high look,
some Are proud of their Robes, Others Are proud of their Rags. some Are proud of their Chains of Gold, Others Are proud of their Chains of Iron. Him that hath a high look,
Humility is the Ornament of Angels, but Pride is the deformity of devils. Angels are humble in the midst of all their Triumphs; but Devils are proud in the midst of all their Torments and Tortures. Oh, what Garden is without this weed? what Scutcheon is without this blot! was not Pauls spirit tympanious? Lest I should be exalted above measure, through the abundance of the Revelations, there was given unto me a thorn in the flesh;
Humility is the Ornament of Angels, but Pride is the deformity of Devils. Angels Are humble in the midst of all their Triumphos; but Devils Are proud in the midst of all their Torments and Tortures. O, what Garden is without this weed? what Scutcheon is without this blot! was not Paul's Spirit tympanious? Lest I should be exalted above measure, through the abundance of the Revelations, there was given unto me a thorn in the Flesh;
A Paul, when he is led into the Secret of God, is apt to be lifted up in himself, his heart is climbing under those towring revelations. Those, that curiously observe the Workings and Counter-workings of their own hearts, may find (after duty) their hearts aspiring and climbing upon some singular and signal appearance of God (under duty.) Is not the heart apt to rise and bubble (after a duty) upon some smiles, shines and showers of mercy (under the duty?) Shall not this heart (then) be kept above all keeping?
A Paul, when he is led into the Secret of God, is apt to be lifted up in himself, his heart is climbing under those towering revelations. Those, that curiously observe the Workings and Counter-workings of their own hearts, may find (After duty) their hearts aspiring and climbing upon Some singular and signal appearance of God (under duty.) Is not the heart apt to rise and bubble (After a duty) upon Some smiles, shines and showers of mercy (under the duty?) Shall not this heart (then) be kept above all keeping?
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A man may be angry with sin, and yet not sin, being angry. A man (also) may be angry with sinners, as sinners. God is angry with sinners every day.
A man may be angry with since, and yet not since, being angry. A man (also) may be angry with Sinners, as Sinners. God is angry with Sinners every day.
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Thus, men may be angry with sinners, as sinners; they may be angry with the sin of the Person, but not with the Person that sins. There is (then) a sin-less passion,
Thus, men may be angry with Sinners, as Sinners; they may be angry with the sin of the Person, but not with the Person that Sins. There is (then) a sinless passion,
and a Son of God (may) yea, a Son of God (must) have a holy indignation against others, especially against himself, as Moses had against the Calf. He burned it to Powder, cast it upon the water,
and a Son of God (may) yea, a Son of God (must) have a holy Indignation against Others, especially against himself, as Moses had against the Calf. He burned it to Powder, cast it upon the water,
Moses (the Mirrour of Meekness for a meer man) was not without his Pettish humour, Hear ye Rebels. Had it not been more becoming language to have said, Hear ye Israelites? But, hear ye Rebels, must we fetch you water out of this Rock? Yea, he smites the Rock thrice, when he should not have smitten it once. Jonah (a Dove ) as the word signifies;
Moses (the Mirror of Meekness for a mere man) was not without his Pettish humour, Hear you Rebels. Had it not been more becoming language to have said, Hear you Israelites? But, hear you Rebels, must we fetch you water out of this Rock? Yea, he smites the Rock thrice, when he should not have smitten it once. Jonah (a Dove) as the word signifies;
As if he had said I am angry, and I do well to be angry, I do well to be even angry. I am angry while 〈 ◊ 〉 and do well to be angry till I dye. Oh this was a sad, and a Sinful passion!
As if he had said I am angry, and I do well to be angry, I do well to be even angry. I am angry while 〈 ◊ 〉 and do well to be angry till I die. O this was a sad, and a Sinful passion!
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'Tis a deep Heart. The Sea is a great Depth, but who can say what a Depth the heart is? The Philosopher calls it the greatest Depth in the World. Another calls it a great Depth, Where is the Man, or the Woman (in whose heart Christ hath taken up his Residence by Faith ) that cannot set his Seal, the heart is a great Depth? I may call it, not only a deep evil, but the Depth of evil; not only a wicked Gulf, but the Gulf of wickedness. There are Depths in the heart of man, which the Line of man (whether of Nature, or of Grace ) cannot sound; and such Turnings therein, which man cannot find out;
It's a deep Heart. The Sea is a great Depth, but who can say what a Depth the heart is? The Philosopher calls it the greatest Depth in the World. another calls it a great Depth, Where is the Man, or the Woman (in whose heart christ hath taken up his Residence by Faith) that cannot Set his Seal, the heart is a great Depth? I may call it, not only a deep evil, but the Depth of evil; not only a wicked Gulf, but the Gulf of wickedness. There Are Depths in the heart of man, which the Line of man (whither of Nature, or of Grace) cannot found; and such Turnings therein, which man cannot find out;
Did the woman say, The well is deep? But who can say how deep the heart is? They search out Iniquities, they accomplish a diligent search (or according to the Margent, they accomplish a search searched;) both the inward thought of every one of them, and the heart is deep.
Did the woman say, The well is deep? But who can say how deep the heart is? They search out Iniquities, they accomplish a diligent search (or according to the Margin, they accomplish a search searched;) both the inward Thought of every one of them, and the heart is deep.
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6. 'Tis a deceitful Heart. There are Millions upon Millions of Deceits in the heart. The World is a great Cheat, but the heart is the greatest Cheat in the World. This Lubim (the heart of Man ) as the word signifie, is apt to take many false Stitches in the work of Salvation. For.
6. It's a deceitful Heart. There Are Millions upon Millions of Deceits in the heart. The World is a great Cheat, but the heart is the greatest Cheat in the World. This Libyans (the heart of Man) as the word signify, is apt to take many false Stitches in the work of Salvation. For.
2. The heart is apt to take the shew of grace, for grace. Things may be alike, but not the same. The Naturalists say, that there is a Beryl - stone which resembles the true Diamond. Thus, some things look like grace, but are not grace. The heart of Man would not onely deceive others, and our selves, in a way of Dissimulation, concerning that which indeed is;
2. The heart is apt to take the show of grace, for grace. Things may be alike, but not the same. The Naturalists say, that there is a Beryl - stone which resembles the true Diamond. Thus, Some things look like grace, but Are not grace. The heart of Man would not only deceive Others, and our selves, in a Way of Dissimulation, Concerning that which indeed is;
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but it would deceive even God himself, and impose upon the All-wise. As the Tongue is the greatest Troubler in the World, so the Heart is the greatest Impostor in the World. Oh, what Arithmetician (below a God ) can enumerate the veins of deceitfulness in the heart? No wonder, that Prophetical Narrative (concerning the heart ) is transmitted to Posterity. The heart is deceitful above all things,
but it would deceive even God himself, and impose upon the Alwise. As the Tongue is the greatest Troubler in the World, so the Heart is the greatest Impostor in the World. O, what Arithmetician (below a God) can enumerate the Veins of deceitfulness in the heart? No wonder, that Prophetical Narrative (Concerning the heart) is transmitted to Posterity. The heart is deceitful above all things,
and desperately wicked, who can know it? Now, shall not this heart (which is deceitful above all things) be kept above all things? Above all keeping, keep thy heart.
and desperately wicked, who can know it? Now, shall not this heart (which is deceitful above all things) be kept above all things? Above all keeping, keep thy heart.
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yea, in a state of unbelief; for faith is not natural, but supernatural. Faith is not a slip growing in our own Garden, but a Heaven-born-Grace: Faith is an out-landish Plant,
yea, in a state of unbelief; for faith is not natural, but supernatural. Faith is not a slip growing in our own Garden, but a Heaven-born-Grace: Faith is an outlandish Plant,
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Ʋnbelief is a great sin, the greatest sin. Ʋnbelief lies at the bottom of all sins; 'tis the Mother-sin, the main sin, the mortal sin. If ye believe not that I am he, ye shall die in your sins.
Ʋnbelief is a great since, the greatest since. Ʋnbelief lies At the bottom of all Sins; it's the Mother-sin, the main since, the Mortal since. If you believe not that I am he, you shall die in your Sins.
He did not many mighty works there, because of their unbelief. There are many Bills about hardness and haughtiness of heart, about darkness and deadness of heart, about Pride and Passion of spirit, about wantonness and worldliness of spirit;
He did not many mighty works there, Because of their unbelief. There Are many Bills about hardness and haughtiness of heart, about darkness and deadness of heart, about Pride and Passion of Spirit, about wantonness and worldliness of Spirit;
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The man or the woman (that believes not) seems to be under the Judgment, before the Judgement. Oh, there are few Bills about unbelief, though this be the deadly sin the daring sin!
The man or the woman (that believes not) seems to be under the Judgement, before the Judgement. O, there Are few Bills about unbelief, though this be the deadly sin the daring sin!
Oh, what little complaining is there of unbelief? though this does the greatest injury to God, and put the greatest indignity upon God, of any sin in the world, for it makes him (who is Truth it self) a Liar. He that believeth not God hath made him a liar, because he believeth not the record that God gave of his Son. Shall not this heart (now) be kept above all keeping? Above all keeping, keep thy heart.
O, what little complaining is there of unbelief? though this does the greatest injury to God, and put the greatest indignity upon God, of any sin in the world, for it makes him (who is Truth it self) a Liar. He that Believeth not God hath made him a liar, Because he Believeth not the record that God gave of his Son. Shall not this heart (now) be kept above all keeping? Above all keeping, keep thy heart.
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Must the •ea•t be kept above all keeping? Suffer (then) the wo••s of Exhortation. But, this Ʋse, hath a double Aspect, looking to the Ʋnbelieving Sinner,
Must the •ea•t be kept above all keeping? Suffer (then) the wo••s of Exhortation. But, this Ʋse, hath a double Aspect, looking to the Ʋnbelieving Sinner,
1. The heart of a Sinner, is Originally defiled, and depraved. The heart, is the Root from which all those corrupt Branches grow, the Fountain, from which those corrupt Streams flow;
1. The heart of a Sinner, is Originally defiled, and depraved. The heart, is the Root from which all those corrupt Branches grow, the Fountain, from which those corrupt Streams flow;
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the Womb, wherein all those corrupt Monsters are Conceived; the Shell wherein all those Cockatrices are hatehed. Out of the heart proceed evil thoughts, Murders, Adulteries, Fonnications, Thefts, Falswitness, Blasphemies: These are the things which defile a Man.
the Womb, wherein all those corrupt Monsters Are Conceived; the Shell wherein all those Cockatrices Are hatehed. Out of the heart proceed evil thoughts, Murders, Adulteries, Fonnications, Thefts, Falswitness, Blasphemies: These Are the things which defile a Man.
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2. Whole evil, is in the heart. There are the Seeds, and Spauns of all Sin in the heart, as in their Proper (though Polluted ) Center. Not only the Seeds of all Sir, that are to be found in ( one ) Man,
2. whole evil, is in the heart. There Are the Seeds, and Spauns of all since in the heart, as in their Proper (though Polluted) Centre. Not only the Seeds of all Sir, that Are to be found in (one) Man,
but that are to be found in ( all ) Men, are to be found in ( every ) Man. As there was in the Chaos (at the first Creation ) the Seeds of all the Creatures, as Fire, and A•re; Water, and Earth, &c. So, there are the Seeds of all Sin in the heart. The heart is not only the sail, that have the seeds of all sin in it,
but that Are to be found in (all) Men, Are to be found in (every) Man. As there was in the Chaos (At the First Creation) the Seeds of all the Creatures, as Fire, and A•re; Water, and Earth, etc. So, there Are the Seeds of all since in the heart. The heart is not only the sail, that have the seeds of all sin in it,
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but is the Sun and the Raix, to warm and water those seede in order to growth. The heart is not only the Shop, but the Artificer, yea, the very Tool that frameth wickedness: They conceive mischief,
but is the Sun and the Raix, to warm and water those seed in order to growth. The heart is not only the Shop, but the Artificer, yea, the very Tool that frameth wickedness: They conceive mischief,
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Must the heart be kept above all keeping? Endeavour (then) through Christ, to sense thy heart with those things, that are ( undoubtedly ) incumbent upon thee. For instance,
Must the heart be kept above all keeping? Endeavour (then) through christ, to sense thy heart with those things, that Are (undoubtedly) incumbent upon thee. For instance,
May not I say concerning the keeping of the heart, as the Psalmist does concerning the keeping of the City, Except Jehovah build the House, they labour in vain that build it;
May not I say Concerning the keeping of the heart, as the Psalmist does Concerning the keeping of the city, Except Jehovah built the House, they labour in vain that built it;
2. Must the heart be kept above all keeping? Read (then) thy Mercy, in conjunction with thy Duty. Mercy and Duty (like Rebecka's Twins ) go hand in hand:
2. Must the heart be kept above all keeping? Read (then) thy Mercy, in conjunction with thy Duty. Mercy and Duty (like Rebecka's Twins) go hand in hand:
There are nothing but snares in the way of the Christ-less, and Grace-less: every step he takes, he steps upon some Thorn or other, •nponsome Briar or other;
There Are nothing but snares in the Way of the Christless, and Graceless: every step he Takes, he steps upon Some Thorn or other, •nponsome Briar or other;
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the way of sin is full of snares: God hath threatned to rain snares upon the wicked. Ʋpon the wicked he shall rain snares, fire and brimstone; and an horrible Tempest;
the Way of sin is full of snares: God hath threatened to rain snares upon the wicked. Ʋpon the wicked he shall rain snares, fire and brimstone; and an horrible Tempest;
this shall be the Portion of their Cup, Upon the wicked he shall rain snares, is not that a severe, and a sad word? Snares shall come like showres; but he (that above all keeping, keep his soul, or his heart, (which is the principal Seat of it) shall be far from them.
this shall be the Portion of their Cup, Upon the wicked he shall rain snares, is not that a severe, and a sad word? Snares shall come like showers; but he (that above all keeping, keep his soul, or his heart, (which is the principal Seat of it) shall be Far from them.
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but, as the heart is, the man is, before God. Men judge of our hearts by our words, and our works; but God judges of our words and our works by our hearts. Jehovah seeth not as man seeth,
but, as the heart is, the man is, before God. Men judge of our hearts by our words, and our works; but God judges of our words and our works by our hearts. Jehovah sees not as man sees,
God hath a greater respect to the chattering and lisping of a Saint, then to the greatest Eloquence and Oratory of a sinner. God will lend and lay his ear to a Daniel, when he hath no great variety of matter,
God hath a greater respect to the chattering and lisping of a Saint, then to the greatest Eloquence and Oratory of a sinner. God will lend and lay his ear to a daniel, when he hath no great variety of matter,
get into a Corner, get into a Closet, and cry there, Lord, keep my heart, for 'tis to be kept above all keeping. Oh, I have a base and a bruitish heart!
get into a Corner, get into a Closet, and cry there, Lord, keep my heart, for it's to be kept above all keeping. O, I have a base and a brutish heart!
But, what is God •ble to keep? He is able to keep the soul, •ble to keep grace in the soul, able to keep glor• or the soul. Whatsoever the soul hath deposited into the Hand of God, he is able to keep it:
But, what is God •ble to keep? He is able to keep the soul, •ble to keep grace in the soul, able to keep glor• or the soul. Whatsoever the soul hath deposited into the Hand of God, he is able to keep it:
2. Must the heart be kept above all keeping? make faith (then) of the Promise of God. As there is the Power of God, so there is the Promise of God, in order to the keeping of the heart. God hath Promised to keep his Poople, and he will keep his Promise. He is God that hath Promised, and he will Perform. Gods Word may be taken,
2. Must the heart be kept above all keeping? make faith (then) of the Promise of God. As there is the Power of God, so there is the Promise of God, in order to the keeping of the heart. God hath Promised to keep his People, and he will keep his Promise. He is God that hath Promised, and he will Perform. God's Word may be taken,
Now, there can be no Peace, no inward and abiding Peace, when the heart is not kept. There can be no Peace, no perfect Peace, no constant and continuing Peace,
Now, there can be no Peace, no inward and abiding Peace, when the heart is not kept. There can be no Peace, no perfect Peace, no constant and Continuing Peace,
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so there is no abiding Peace, when the heart is not kept, but (like some mighty Torrent ) it overflows its Banks. God (speaking of his Vineyard ) saith;
so there is no abiding Peace, when the heart is not kept, but (like Some mighty Torrent) it overflows its Banks. God (speaking of his Vineyard) Says;
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3. Must the heart be kept above all keeping? Make faith (then) of the Guard of God. God hath appointed and approved a Guard for the heart. There's a possibility, yea, a probability for the keeping of the heart, because there is an appointed and approved Guard, in order to the hearts keeping. He shall give his Angels charge over thee to keep thee in all thy ways.
3. Must the heart be kept above all keeping? Make faith (then) of the Guard of God. God hath appointed and approved a Guard for the heart. There's a possibility, yea, a probability for the keeping of the heart, Because there is an appointed and approved Guard, in order to the hearts keeping. He shall give his Angels charge over thee to keep thee in all thy ways.
If thou be the Son of God, cast thy self down, for it is written, He shall give his Angels Charge concerning thee, and in their hands shall they bear thee up,
If thou be the Son of God, cast thy self down, for it is written, He shall give his Angels Charge Concerning thee, and in their hands shall they bear thee up,
Wonder not that these words are applied to Christ; for, if they belong to all sanctified believers in general (as Interpreters agree) much more eminently to the Head and Husband of these, Christ Jesus, who is the Beginner and Consummator of Grace. The most mighty and magnificnet Monarchs in the World, have not such a Train, such a Retinue at home,
Wonder not that these words Are applied to christ; for, if they belong to all sanctified believers in general (as Interpreters agree) much more eminently to the Head and Husband of these, christ jesus, who is the Beginner and Consummator of Grace. The most mighty and magnificnet Monarchs in the World, have not such a Train, such a Retinue At home,
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nor such a Life-Guard when they go abroad, as the meanest Saint hath, for he hath a Guard of Angels, a Convoy of Angels, and this is approved as well as appointed of God, in order to the keeping of the heart.
nor such a Life-Guard when they go abroad, as the Meanest Saint hath, for he hath a Guard of Angels, a Convoy of Angels, and this is approved as well as appointed of God, in order to the keeping of the heart.
6. Must the heart be kept above all keeping? Mourn (then) over that in the heart, which hath made it so treacherous. Sin is the greatest Treason in the world, and this makes the heart so treacherous. May not I say of Corruption, as the Queen did of Calice, Rip me open when I am dead,
6. Must the heart be kept above all keeping? Mourn (then) over that in the heart, which hath made it so treacherous. since is the greatest Treason in the world, and this makes the heart so treacherous. May not I say of Corruption, as the Queen did of Calice, Rip me open when I am dead,
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As Sin infects, so it inters the man it infects. No sooner do we begin to live, but we begin to die. In the day thou eatest thereof dying, thou shalt die.
As since infects, so it inters the man it infects. No sooner do we begin to live, but we begin to die. In the day thou Eatest thereof dying, thou shalt die.
but whatsoever a natural heart frameth is evil, only evil, every day evil. Was not Stephens Enterment without great lamentation? Devout men carried Stephen to the Grave, and made great lamentation over him.
but whatsoever a natural heart frameth is evil, only evil, every day evil. Was not Stephen's Interment without great lamentation? Devout men carried Stephen to the Grave, and made great lamentation over him.
And shall not sin in the heart lie near the heart, and be greatly lamented? Did David mourn, (till he could no more mourn) for the burning of a Ziklag? and shall not the soul mourn for sin in the heart, that hath made it so sinful? Oh let thine eye be like a Limbeck, continually dropping,
And shall not sin in the heart lie near the heart, and be greatly lamented? Did David mourn, (till he could no more mourn) for the burning of a Ziklag? and shall not the soul mourn for sin in the heart, that hath made it so sinful? O let thine eye be like a Limbeck, continually dropping,
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There are Philistines (yet) in thy Land; accursed Inmates (yet) without weeds: thy house not (yet) without rubbish; thy heart not (yet) without leaven. If we say that we have not sinned, we make him a Liar,
There Are philistines (yet) in thy Land; accursed Inmates (yet) without weeds: thy house not (yet) without rubbish; thy heart not (yet) without leaven. If we say that we have not sinned, we make him a Liar,
There is such a thing as sin; yea, sin within the tallest Cedars. Paul (though cried up for an earthly Angel, in respect of his holiness ) acknowledgeth, but sin that dwelleth in me.
There is such a thing as since; yea, since within the Tallest Cedars. Paul (though cried up for an earthly Angel, in respect of his holiness) acknowledgeth, but since that dwells in me.
Sin was an Inmate; he does not speak of it as a Guest, but as an Inhabitant; and shall not this sin in the heart, lie near in the heart, and be mourned over? Oh mourn over sin, for it hath a being (yet) within.
since was an Inmate; he does not speak of it as a Guest, but as an Inhabitant; and shall not this sin in the heart, lie near in the heart, and be mourned over? O mourn over since, for it hath a being (yet) within.
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As there is original sin (which is an habitual exorbitancy, and an universal depravity of mans nature:) so there is the original of sin, which was a possibility for,
As there is original since (which is an habitual exorbitancy, and an universal depravity of men nature:) so there is the original of since, which was a possibility for,
there is a possibility for not sinning. and that is in an Evangelical state; but then there was a possibility for sinning, and that was in a Paradisical state.
there is a possibility for not sinning. and that is in an Evangelical state; but then there was a possibility for sinning, and that was in a Paradisical state.
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There had been no destruction, had there been no corruption: As if God had said, Oh Israel, thy sin and thy sorrow lay near my heart, but thy destruction is of thy self; this Calf, this Sin, which is from thy self, therefore is the meritorious cause of thy destruction. Seek the cause where thou wilt, 'tis not in me, but in Thee; Sin had not a being from me. though it hath a being in thee. Shall not this then be mourned over, which had not a 〈 ◊ 〉 from ••ea?
There had been no destruction, had there been no corruption: As if God had said, O Israel, thy sin and thy sorrow lay near my heart, but thy destruction is of thy self; this Calf, this since, which is from thy self, Therefore is the meritorious cause of thy destruction. Seek the cause where thou wilt, it's not in me, but in Thee; since had not a being from me. though it hath a being in thee. Shall not this then be mourned over, which had not a 〈 ◊ 〉 from ••ea?
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3. S•• cannot have a being with God. Nothing shall have a being with God, but that which had a 〈 ◊ 〉 from God; but Sin had not a being from God; no sin, no sinner shall inherit the Kingdom of God.
3. S•• cannot have a being with God. Nothing shall have a being with God, but that which had a 〈 ◊ 〉 from God; but since had not a being from God; no since, no sinner shall inherit the Kingdom of God.
4. Sin strikes at the very being of God. Sin doth not only strike at the being of man, but at the very Being of God, who is the very Being of God, who is the Being of Beings. Sin would not only un-man a Man, and un-Saint a Saint, but un-Christ a Christ, but un-God a God. Get you out of the way, turn aside out of the Path, cause the holy One of Israel to cease from before us.
4. since strikes At the very being of God. since does not only strike At the being of man, but At the very Being of God, who is the very Being of God, who is the Being of Beings. since would not only unman a Man, and un-Saint a Saint, but un-Christ a christ, but un-God a God. Get you out of the Way, turn aside out of the Path, cause the holy One of Israel to cease from before us.
There was some particular sin, the Sin of his Nature, that he observed, and that you may also observe in your selves. This is the Sin that doth so easily beset us.
There was Some particular since, the since of his Nature, that he observed, and that you may also observe in your selves. This is the since that does so Easily beset us.
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2. Would ye keep your 〈 ◊ 〉 then (a•••• all keeping) keep your hearts. If ye 〈 ◊ 〉 keep a close lip, ye must keep a clean heart. The Heart is not far situated from the Tongue; Out of the abundance of the heart the Mouth speaketh.
2. Would you keep your 〈 ◊ 〉 then (a•••• all keeping) keep your hearts. If you 〈 ◊ 〉 keep a close lip, you must keep a clean heart. The Heart is not Far situated from the Tongue; Out of the abundance of the heart the Mouth speaks.
The Hand reaches but a small Compass, but the Tongue sails thorough the Ʋniverse. The Tongue hath no mean; its either exceedingly good, or excessively evil;
The Hand reaches but a small Compass, but the Tongue sails through the Ʋniverse. The Tongue hath no mean; its either exceedingly good, or excessively evil;
Though these were Children, yet they are called little Children, and little Children may have Idols, at least they are in danger of setting up Idols within. Set your 〈 ◊ 〉 〈 … 〉 above, not en things on the earth.
Though these were Children, yet they Are called little Children, and little Children may have Idols, At lest they Are in danger of setting up Idols within. Set your 〈 ◊ 〉 〈 … 〉 above, not en things on the earth.
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The 〈 ◊ 〉 is a great Idol (the Diana that have so many Worshippers ) and the heart is the Seat for this Idol, for that's the Seat of Love. Covetousness is a great sin, a grievons sin: For the iniquity of his Covetousness was I wroth, and smote him.
The 〈 ◊ 〉 is a great Idol (the Diana that have so many Worshippers) and the heart is the Seat for this Idol, for that's the Seat of Love. Covetousness is a great since, a grievous since: For the iniquity of his Covetousness was I wroth, and smote him.
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an idolatrous man? yea, an Idolater? He that gives that to any creature, (which is due to God ) makes himself an Idolater. Keep the World (therefore) out of thy heart, for that's often set up there as an Idol. Now,
an idolatrous man? yea, an Idolater? He that gives that to any creature, (which is due to God) makes himself an Idolater. Keep the World (Therefore) out of thy heart, for that's often Set up there as an Idol. Now,
4. Would ye follow the Footsteps of the Flock? then (above all keeping) keep the heart. The Christian may be followed so far and so fast as he follows Christ. Thou mayst set thy Watch by his,
4. Would you follow the Footsteps of the Flock? then (above all keeping) keep the heart. The Christian may be followed so Far and so fast as he follows christ. Thou Mayest Set thy Watch by his,
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By the footsteps, or in the footsteps of the Flock: that is, go in those ways, and do those works, which the sheep or fiock of Christ have gone in, and done before thee.
By the footsteps, or in the footsteps of the Flock: that is, go in those ways, and do those works, which the sheep or fiock of christ have gone in, and done before thee.
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5. Would ye follow the footsteps of the Shepherd? Then (above all keeping) keep the heart. As Christ was the highest Principle, so the highest Pattern and President, an incomparable Copy to write after, Path to walk after, Exemplar to work after;
5. Would you follow the footsteps of the Shepherd? Then (above all keeping) keep the heart. As christ was the highest Principle, so the highest Pattern and President, an incomparable Copy to write After, Path to walk After, Exemplar to work After;
Now, there was no Guile in his Mouth, and there would be less in ours, if we would be more careful, ••••ious, cordial and constant, in keeping 〈 ◊ 〉 arts above all keeping.
Now, there was no Guile in his Mouth, and there would be less in ours, if we would be more careful, ••••ious, cordial and constant, in keeping 〈 ◊ 〉 arts above all keeping.
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6. Would ye have a conversation in heaven, and for heaven? then (above all keeping) keep the heart; we are to drive a Trade with heaven, and for heaven. Oh soul!
6. Would you have a Conversation in heaven, and for heaven? then (above all keeping) keep the heart; we Are to drive a Trade with heaven, and for heaven. O soul!
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what a lesser and lower heaven is it, to have a clean and a chaste heart? a holy and a heavenly heart? For our conversation is in heaven, from whence also we look for the Saviour, the Lord Jesus Christ. The word here for conversation, (though but one word in the Greek ) yet it cannot be expressed by one word in English, but may be read thus, Our conversation is in heaven;
what a lesser and lower heaven is it, to have a clean and a chaste heart? a holy and a heavenly heart? For our Conversation is in heaven, from whence also we look for the Saviour, the Lord jesus christ. The word Here for Conversation, (though but one word in the Greek) yet it cannot be expressed by one word in English, but may be read thus, Our Conversation is in heaven;
We should live upon earth, according to the Laws of Heaven; our Ambition should be to have all in Print. Every Saint should be an earthly Angel, and live upon earth after the rate of heaven. An Evangelical life should be an Aaelical life.
We should live upon earth, according to the Laws of Heaven; our Ambition should be to have all in Print. Every Faint should be an earthly Angel, and live upon earth After the rate of heaven. an Evangelical life should be an Aaelical life.
1. Would ye (above all keeping) keep the heart? Engage Christ then in this work. The heart is the strongest Castle, the highest Turret; no Arrow will do execution,
1. Would you (above all keeping) keep the heart? Engage christ then in this work. The heart is the Strongest Castle, the highest Turret; no Arrow will do execution,
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but what the Lord takes out of his own Quiver, and shoots out of his own Bow. Let God be passive, and the heart is impregnable, notwithstanding all the Batteries that are made against it.
but what the Lord Takes out of his own Quiver, and shoots out of his own Bow. Let God be passive, and the heart is impregnable, notwithstanding all the Batteries that Are made against it.
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2. Would ye (above all keeping) keep the heart? Make use then of the Spirit. The flesh and the spirit are contraries, and contraries have contrary consequences:
2. Would you (above all keeping) keep the heart? Make use then of the Spirit. The Flesh and the Spirit Are contraries, and contraries have contrary consequences:
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Now, contrariety is the ground of all contestation and conflict. If ye would mortifie the deeds of the flesh, ye must take the Spirit, If ye by the Spirit do mortifie the deeds of the flesh, ye shall live.
Now, contrariety is the ground of all contestation and conflict. If you would mortify the Deeds of the Flesh, you must take the Spirit, If you by the Spirit do mortify the Deeds of the Flesh, you shall live.
A heart must be where its treasure is, and its treasure where Christ is, 'Tis pity, that a good heart and a good heart should not ever be companions. Your head is in heaven, let your heart be there also;
A heart must be where its treasure is, and its treasure where christ is, It's pity, that a good heart and a good heart should not ever be Sodales. Your head is in heaven, let your heart be there also;
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In the Text, and Context, ye have the Apostles Narrative, concerning his Revelation; his Temptation, upon that Revelation; his Supplication, upon that Temptation; and his Supportation, Upon that Supplication.
In the Text, and Context, you have the Apostles Narrative, Concerning his Revelation; his Temptation, upon that Revelation; his Supplication, upon that Temptation; and his Supportation, Upon that Supplication.
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A vision, may be without an Extasie. Thus, the two Maries seeing the Angel at the Sepulcher, they were Affrighted. They were Affrighted, but not in an Extasie. But, a Revelation, such (as Paul here speaketh of) was an Apparition in an Extasie. Such was that of Peter concerning the Sheet. Such also) was that of John, when in the Isle of Patmos; He was in the Spirit on the Lords day, and heard behind him a great voice, as of a Trumpet.
A vision, may be without an Ecstasy. Thus, the two Mary's seeing the Angel At the Sepulcher, they were Affrighted. They were Affrighted, but not in an Ecstasy. But, a Revelation, such (as Paul Here speaks of) was an Apparition in an Ecstasy. Such was that of Peter Concerning the Sheet. Such also) was that of John, when in the Isle of Patmos; He was in the Spirit on the lords day, and herd behind him a great voice, as of a Trumpet.
2. His Temptation upon this Revelation. And lest I should be exalted above measure through the abundance of the Revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me,
2. His Temptation upon this Revelation. And lest I should be exalted above measure through the abundance of the Revelations, there was given to me a thorn in the Flesh, the Messenger of Satan to buffet me,
Some, by this Thorn in the flesh, understand Concupiscence; Others understand Alexander the Coppersmith; but there appears not to me the least Shadow of a Probability, that either of these should be the Thorn in the Flesh: Is it so much as Probable that the Disease should be Corporall, when the Remedy was Spirituall? that the Malady should be Corporal, when the Medicine was Spirituall? that the Sore should be Corporal, when the Salve was Spirituall? So that by the Thorn in the flesh, I understand Temptation; that is, some Satanical Suggestion, and Solicitation, concerning the Faith and Sincerity of the Apostle.
some, by this Thorn in the Flesh, understand Concupiscence; Others understand Alexander the Coppersmith; but there appears not to me the least Shadow of a Probability, that either of these should be the Thorn in the Flesh: Is it so much as Probable that the Disease should be Corporal, when the Remedy was Spiritual? that the Malady should be Corporal, when the Medicine was Spiritual? that the Soar should be Corporal, when the Salve was Spiritual? So that by the Thorn in the Flesh, I understand Temptation; that is, Some Satanical Suggestion, and Solicitation, Concerning the Faith and Sincerity of the Apostle.
Christ answers in Effect, though he doth not answer in Kind. Paul, is not presently Delivered (from) the Temptation, but he is Delivered (under) the Temptation; he is supp•r•ed (under) it,
christ answers in Effect, though he does not answer in Kind. Paul, is not presently Delivered (from) the Temptation, but he is Delivered (under) the Temptation; he is supp•r•ed (under) it,
In this text and truth, you have something implied, and something expressed. 1. Something implied; that's the sore. This is temptation, that is, this is some fiary and furious assault and attempt of Satan. 2. Something expressed; that's the salve. And he said unto me, my grace is sufficient for thee.
In this text and truth, you have something implied, and something expressed. 1. Something implied; that's the soar. This is temptation, that is, this is Some fiary and furious assault and attempt of Satan. 2. Something expressed; that's the salve. And he said unto me, my grace is sufficient for thee.
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In which words you have these Observables. 1. The Person, salving. He, that is, God, or Christ; Or Christ. who is God. He, And he said. 2. The Person salved, Me; that's Paul, And he said unto me.
In which words you have these Observables. 1. The Person, salving. He, that is, God, or christ; Or christ. who is God. He, And he said. 2. The Person salved, Me; that's Paul, And he said unto me.
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though thou hast a burden, yet thou shalt have a back for that burden: thy back shall not break under thy burden, nor bow under thy burden, though thy burden be great, my grace is greater. Sufficient. 6. The certainty of the efficacy of this Grace, Is. My grace, my grace is sufficient for thee.
though thou hast a burden, yet thou shalt have a back for that burden: thy back shall not break under thy burden, nor bow under thy burden, though thy burden be great, my grace is greater. Sufficient. 6. The certainty of the efficacy of this Grace, Is. My grace, my grace is sufficient for thee.
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Paul, who was of the highest form, if not the highest in that form of grace, and gifts, was not without his temptation; he had a thorn in the flesh. Paul was an eminent Servant of Christ; had eminent Revelation from Christ, and yet under eminent temptation; he had a thorn in the flesh. Persons, shall not need to wonder when tempted, for temptation is no new thing; but to pass that.
Paul, who was of the highest from, if not the highest in that from of grace, and Gifts, was not without his temptation; he had a thorn in the Flesh. Paul was an eminent Servant of christ; had eminent Revelation from christ, and yet under eminent temptation; he had a thorn in the Flesh. Persons, shall not need to wonder when tempted, for temptation is no new thing; but to pass that.
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It was thus with the Master; when Christ had that voice, This is my beloved Son in whom I acquiesce, then he was led away by the Spirit into the wilderness to be tempted by the devil.
It was thus with the Master; when christ had that voice, This is my Beloved Son in whom I acquiesce, then he was led away by the Spirit into the Wilderness to be tempted by the Devil.
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Persons are apto be puffed up with a fleshy mind under Revelations. The Spirit begins to swet, and become Tympanious, under the greatest Manifestation, and Revelation. Where is the Body that do not sometimes stand in need of Physick? Oh,
Persons Are apto be puffed up with a fleshy mind under Revelations. The Spirit begins to sweated, and become Tympanious, under the greatest Manifestation, and Revelation. Where is the Body that do not sometime stand in need of Physic? O,
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This was under the writing of the Scriptures, and this hath been ever since the Scriptures were written, the method of Christ unto Christians, under affliction, and under Temptation, to give some word, or other. And he said unto me.
This was under the writing of the Scriptures, and this hath been ever since the Scriptures were written, the method of christ unto Christians, under affliction, and under Temptation, to give Some word, or other. And he said unto me.
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This is the truth that I shall discourse, and diseuss, if indulged a divine Gale, and Gust. There is a sufficiency of grace in Christ, for a Christian. By a Christian, I mean a Christian of Christs making:
This is the truth that I shall discourse, and diseuss, if indulged a divine Gale, and Gust. There is a sufficiency of grace in christ, for a Christian. By a Christian, I mean a Christian of Christ making:
or, not of Mans making, without God. By a Christian, I do not mean every Babe, or any Babe that is sprinkled, for the word Christian is a Derivative from Christ: By a Christian, I mean a believing Saint, and a sanctified Believer. By a Christian, I mean a Person (in) Christ,
or, not of men making, without God. By a Christian, I do not mean every Babe, or any Babe that is sprinkled, for the word Christian is a Derivative from christ: By a Christian, I mean a believing Saint, and a sanctified Believer. By a Christian, I mean a Person (in) christ,
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that is, actually in Christ; drawn (unto) Christ, and drawn (after) Christ; now, there is a sufficiency of grace in Christ for such a Christian, and that under temptation; the greatest temptation.
that is, actually in christ; drawn (unto) christ, and drawn (After) christ; now, there is a sufficiency of grace in christ for such a Christian, and that under temptation; the greatest temptation.
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In the Managing of this Meditation, suffer a serious, and sober Inquiry after five things. 1. Whether there be a sufficiency of grace in Christ, for a Christian, under temptation. 2. What manner of grace, this grace is, that is in Christ; And is sufficient for a Christian, under temptation. 3. How this grace is in Christ, which is sufficient for a Christian, under temptation. 4. Why there is in Christ a sufficiency of grace for a Christian, under temptation. 5. What Ʋse may be made of this, that the grace which is in Christ, is sufficient for a Christian, under temptation.
In the Managing of this Meditation, suffer a serious, and Sobrium Inquiry After five things. 1. Whither there be a sufficiency of grace in christ, for a Christian, under temptation. 2. What manner of grace, this grace is, that is in christ; And is sufficient for a Christian, under temptation. 3. How this grace is in christ, which is sufficient for a Christian, under temptation. 4. Why there is in christ a sufficiency of grace for a Christian, under temptation. 5. What Ʋse may be made of this, that the grace which is in christ, is sufficient for a Christian, under temptation.
1. Whether there be a sufficiency of grace in Christ, for a Christian, under temptation. Will it not be lost labour, and (as it were) to hold a candle to the Sun at noon, to go about to prove this? That there's a fulness of grace in Christ, is Evident. Herein, the great Doctor of the Gentiles, is positive:
1. Whither there be a sufficiency of grace in christ, for a Christian, under temptation. Will it not be lost labour, and (as it were) to hold a candle to the Sun At noon, to go about to prove this? That there's a fullness of grace in christ, is Evident. Herein, the great Doctor of the Gentiles, is positive:
The word (Father) is supplied in the English Translation; for it pleased, so the Greek; that is (if I mistake not) it pleased both the Father and the Spiit, that in the Son should dwell; but what? fulness; yea, all fulness;
The word (Father) is supplied in the English translation; for it pleased, so the Greek; that is (if I mistake not) it pleased both the Father and the Spirit, that in the Son should dwell; but what? fullness; yea, all fullness;
the Apostle speaking of Christ as Head, and the Church as Body, speaks of the Church as the fulness of Him, and of Him as the fulness of the Church. And gave him to be Head over all things to the Church, which is his Body, the fulness of him that filleth all in all;
the Apostle speaking of christ as Head, and the Church as Body, speaks of the Church as the fullness of Him, and of Him as the fullness of the Church. And gave him to be Head over all things to the Church, which is his Body, the fullness of him that fills all in all;
There is not a greater naturalness in the Loadstone to draw Iron to it, then there is in the grace of Christ, to draw the soul to Christ. The grace of God, and of Christ, have a mighty Instuence. Moses spake from Mount Sinai; Christ spake from Mount Zion. Moses (by his thundering) did not draw to Christ, but Christ (by his grace) draws to himself.
There is not a greater naturalness in the Loadstone to draw Iron to it, then there is in the grace of christ, to draw the soul to christ. The grace of God, and of christ, have a mighty Instuence. Moses spoke from Mount Sinai; christ spoke from Mount Zion. Moses (by his thundering) did not draw to christ, but christ (by his grace) draws to himself.
grace in Christ, is a wonderful Deep, and my Line cannot sound this Depth. In Christ, there are deep Ditches which cannot be sounded. and rich Deeps which cannot be Exhausted. Where sin abounded, grace did much more abound.
grace in christ, is a wondered Deep, and my Line cannot found this Depth. In christ, there Are deep Ditches which cannot be sounded. and rich Deeps which cannot be Exhausted. Where since abounded, grace did much more abound.
until grace goes into glory, when Time goes into Eternity. Now, if grace be thus in the stream; what is it (then) in the fountain? Grace, in Christ, is lasting, yea, everlasting: As (from) Eternity (to) Eternity. Christ is God, so (from) Eternity (to) Eternity, he is good, and gracious, and can as soon cease to be God, as to be good; cease to be God, as to be gracious. The mercy of the Lord is from everlasting, to everlasting; or thus;
until grace Goes into glory, when Time Goes into Eternity. Now, if grace be thus in the stream; what is it (then) in the fountain? Grace, in christ, is lasting, yea, everlasting: As (from) Eternity (to) Eternity. christ is God, so (from) Eternity (to) Eternity, he is good, and gracious, and can as soon cease to be God, as to be good; cease to be God, as to be gracious. The mercy of the Lord is from everlasting, to everlasting; or thus;
Is not Salvation a great thing? Is not Damnation a bitter Pill, and potion? Is not Salvation a sweet morsel? This is by grace, and this grace is laid up in Christ. This Gold, layes in this Ore. Salvation, and all in a Tendency unto Salvation, runs in the veins of free-grace. The whole Fabrick of Salvation is laid in grace.
Is not Salvation a great thing? Is not Damnation a bitter Pill, and potion? Is not Salvation a sweet morsel? This is by grace, and this grace is laid up in christ. This Gold, lays in this Over. Salvation, and all in a Tendency unto Salvation, runs in the Veins of Free grace. The Whole Fabric of Salvation is laid in grace.
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What so suitable for a sinner, as a Saviour? What so sovereign against sin, as grace? Ther's no Physick more suitable for the Body, then grace is for the Soul. Is not Bread suitable for the hungry? Water for the thirsty? so is grace for the soul that is sick of sin. If any man thirst, let him come unto me, and drink. If any man,
What so suitable for a sinner, as a Saviour? What so sovereign against since, as grace? Ther's no Physic more suitable for the Body, then grace is for the Soul. Is not Bred suitable for the hungry? Water for the thirsty? so is grace for the soul that is sick of since. If any man thirst, let him come unto me, and drink. If any man,
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So the grace (of) Christ, and (in) Christ, is seasonable when the soul is under temptation, and under Affliction. Is not that a lofty, and a lovely expression.
So the grace (of) christ, and (in) christ, is seasonable when the soul is under temptation, and under Affliction. Is not that a lofty, and a lovely expression.
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Sin, is an evil; the evil of evils: Ther's evil, and nothing but evil in sin. Sin, is evil, but grace is good; sin is worst, but grace is best. Sin, is a large Field; a large Territory, but grace is a larger. Sir, is the largest Territory in the World, but grace. Mans Ephah, is full of sin, but Gods Ephah is fuller of grace: Mans cup is full, but Gods cup is over - full, and that for an Eternity. For as sin has reigned unto Death,
since, is an evil; the evil of evils: Ther's evil, and nothing but evil in since. since, is evil, but grace is good; since is worst, but grace is best. since, is a large Field; a large Territory, but grace is a larger. Sir, is the Largest Territory in the World, but grace. men Ephah, is full of since, but God's Ephah is fuller of grace: men cup is full, but God's cup is over - full, and that for an Eternity. For as since has reigned unto Death,
But what then? The word was made flesh, and dwelt amongst us, and we beheld his glory, the glory as of the onely begotten of the Father, full of grace and truth.
But what then? The word was made Flesh, and dwelled among us, and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth.
1. Because Christ is above the Church, and ruleth it, as the Head guideth the body. Christ, is soveraign, as well as Saviour, and Surety; He is therefore called, King of Saints.
1. Because christ is above the Church, and Ruleth it, as the Head guideth the body. christ, is sovereign, as well as Saviour, and Surety; He is Therefore called, King of Saints.
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2. Because Christ conveyeth Life into the Church, as the Head to the Members. Christ giveth life (to) the Church; Maintaineth life (in) the Church; yea, Christ in the Churches life.
2. Because christ conveyeth Life into the Church, as the Head to the Members. christ gives life (to) the Church; Maintaineth life (in) the Church; yea, christ in the Churches life.
3. Because Christ provideth for the Church, as the Head doth for the Members. Christ, gives the Church Manna; yea, Christ, doth not onely feed the Church,
3. Because christ Provideth for the Church, as the Head does for the Members. christ, gives the Church Manna; yea, christ, does not only feed the Church,
4. Because Christ Participates with the Church, in the same nature with it, as the Head doth with the Members. For we have not an high Priest which cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are, yet without sin.
4. Because christ Participates with the Church, in the same nature with it, as the Head does with the Members. For we have not an high Priest which cannot be touched with the feeling of our infirmities, but was in all points tempted like as we Are, yet without since.
God, knoweth those, all those, that he hath given unto Christ, and he hath laid up in Christ, a sufficiency of grace for these, that they may not miscarry for an Eternity.
God, Knoweth those, all those, that he hath given unto christ, and he hath laid up in christ, a sufficiency of grace for these, that they may not miscarry for an Eternity.
1. In order to the strengthening of the Christian. Ther's a fulness of grace in Christ for Christians, that Gods power may be made known, yea, made perfect in mans weakness. This appears by the words after the Text; for speaking of his grace as sufficient in the Text, he gives this reason, For my power is made perfect in weakness;
1. In order to the strengthening of the Christian. Ther's a fullness of grace in christ for Christians, that God's power may be made known, yea, made perfect in men weakness. This appears by the words After the Text; for speaking of his grace as sufficient in the Text, he gives this reason, For my power is made perfect in weakness;
When I am weak in flesh, I am strong in Spirit; when I am weak in my self, I am strong in my Saviour. Christ can say, Paul, thou art weak. but I am strong; yea, I am strength; The strength of Israel, that cannot lye. Now, there is a Sufficiency of grace in Christ, that a Christian may be strengthned under all his troubles and trials; under all his Temptations, and Tribulations.
When I am weak in Flesh, I am strong in Spirit; when I am weak in my self, I am strong in my Saviour. christ can say, Paul, thou art weak. but I am strong; yea, I am strength; The strength of Israel, that cannot lie. Now, there is a Sufficiency of grace in christ, that a Christian may be strengthened under all his Troubles and trials; under all his Temptations, and Tribulations.
for, upon the favour, or disfavour of the Prince, depends the Comfort, or discomfort of the Courtier. Thus, upon the smiles, or frowns of Christ, depend the comfort, or discomfort of the Christian. A Christian, is like the Marigold, concerning which they say, that it opens with the shining, and shuts with the setting of the Sun. If the Sun of Righteousness set in a Cloud. 'tis as Death to the Christian; but,
for, upon the favour, or disfavour of the Prince, depends the Comfort, or discomfort of the Courtier. Thus, upon the smiles, or frowns of christ, depend the Comfort, or discomfort of the Christian. A Christian, is like the Marigold, Concerning which they say, that it Opens with the shining, and shuts with the setting of the Sun. If the Sun of Righteousness Set in a Cloud. it's as Death to the Christian; but,
if this Sun of Righteousness break thorough a Cloud, 'tis as life to the Christian. Christ will not alwayes frown, lest the Spirit should fail before him,
if this Sun of Righteousness break through a Cloud, it's as life to the Christian. christ will not always frown, lest the Spirit should fail before him,
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3. In order to the feeding of a Christian. Ther's a sufficiency of grace in Christ, that the Christian may feed upon the promiss; that when he hath nothing in his purse, he may find enough in the promiss; and when he hath nothing in his private hand, he may find enough in his publique head.
3. In order to the feeding of a Christian. Ther's a sufficiency of grace in christ, that the Christian may feed upon the promiss; that when he hath nothing in his purse, he may find enough in the promiss; and when he hath nothing in his private hand, he may find enough in his public head.
Feeding, upon the promise, is believing in the promiss, for the promiss is a ground for Faith, as the precept is a Rule for Obedience. Man, liveth not by bread only;
Feeding, upon the promise, is believing in the promiss, for the promiss is a ground for Faith, as the precept is a Rule for obedience. Man, lives not by bred only;
and, to remember the days of Old. Agracious reflection of former experiences, is a good relief to the soul under future Extremities. Oh, say the soul. I was in the Depths at such a time, but Christ kept my head above water. VVe had the sentence of death in our selves, that we should not trust in our selves, but in God which raiseth the dead;
and, to Remember the days of Old. Agracious reflection of former experiences, is a good relief to the soul under future Extremities. O, say the soul. I was in the Depths At such a time, but christ kept my head above water. We had the sentence of death in our selves, that we should not trust in our selves, but in God which Raiseth the dead;
1. In respect of Others. There's a sufficiency of grace in Christ, that a Christian may not (only) have a word for himself, but (also) a word for others. VVho comforteth us in all our tribulations;
1. In respect of Others. There's a sufficiency of grace in christ, that a Christian may not (only) have a word for himself, but (also) a word for Others. Who comforts us in all our tribulations;
Christian converse often prove (thorough the riches of free-grace) Christian comfort: Now, as there is a sufficiency of grace in Christ that we may be comforted, so that we may comfort one another;
Christian converse often prove (through the riches of Free grace) Christian Comfort: Now, as there is a sufficiency of grace in christ that we may be comforted, so that we may Comfort one Another;
7. Oh, saith another, but I am impoverished! I am reduced to a low Ebbe! I have very little Meal in my Barrel, and Oyle in my Cruse! Oh, saith the other, so have I been!
7. O, Says Another, but I am impoverished! I am reduced to a low Ebb! I have very little Meal in my Barrel, and Oil in my Cruse! O, Says the other, so have I been!
Thus, a Christian converse, prove a Christian comfort, and to this End (among others) is there a sufficiency of grace in Christ, that we may be comforted and (consequentially) comfort one another.
Thus, a Christian converse, prove a Christian Comfort, and to this End (among Others) is there a sufficiency of grace in christ, that we may be comforted and (consequentially) Comfort one Another.
I have (only) one Ʋse to make of this, and that's by way of Counsel: If there be in Christ, for a Christian, a sufficiency of grace under Temptation, suffer (then) the words of Exhortation.
I have (only) one Ʋse to make of this, and that's by Way of Counsel: If there be in christ, for a Christian, a sufficiency of grace under Temptation, suffer (then) the words of Exhortation.
1. Art out of Christ? Tremble (then) for thou art without Grace. As, no Sun, no Light; no Fountain, no Stream; no Fire, no Heat; So, no, Christ, no grace, and no grace, no glory. Oh who that hath grace in his private Hand,
1. Art out of christ? Tremble (then) for thou art without Grace. As, no Sun, no Light; no Fountain, no Stream; no Fire, no Heat; So, no, christ, no grace, and no grace, no glory. O who that hath grace in his private Hand,
and in his publique Head, would (if he could) be in thy condition for a World! for a thousand Worlds (if there were so many) for thou art Christ-less, and so Grace-less. As the Apostle (upon the believing Hebrews ) imposeth this,
and in his public Head, would (if he could) be in thy condition for a World! for a thousand World's (if there were so many) for thou art Christless, and so Graceless. As the Apostle (upon the believing Hebrews) Imposes this,
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But what shall I do? whither shall I go? If to be Christ-less, be to be Grace-less; if to be Grace-less, be to be Glory-less, what shall I do? whither shall I go?
But what shall I do? whither shall I go? If to be Christless, be to be Graceless; if to be Graceless, be to be Glory-less, what shall I do? whither shall I go?
Art in Christ! Triumph (then) ther's grace enough in Christ for thee, under the greatest Trials and Troubles; under the greatest Tribulations and Temptations. My grace is sufficient for thee. As if Christ had said;
Art in christ! Triumph (then) ther's grace enough in christ for thee, under the greatest Trials and Troubles; under the greatest Tribulations and Temptations. My grace is sufficient for thee. As if christ had said;
Oh but though this Text be a truth, what is Text, and truth to me, unless mine? This Text, and truth, is made to Christians, but I question whether I be a Christian. There must be the Application of a Promise, as well as the Apprehension of a Promise: Others may apply themselves to promises, but Christians [ only ] can apply the promises to themselves. Oh, I question whether I be a Christian.
O but though this Text be a truth, what is Text, and truth to me, unless mine? This Text, and truth, is made to Christians, but I question whither I be a Christian. There must be the Application of a Promise, as well as the Apprehension of a Promise: Others may apply themselves to promises, but Christians [ only ] can apply the promises to themselves. O, I question whither I be a Christian.
1. 'Tis possible for Christians, to question whether they be Christians, was it not strange? and might it not have been ranked among the wonders of the world, that John? John the Baptist? John the Forerunner of Jesus, should send two of his Disciples to Christ, and ask, Art thou he that should come, or do we look for another? Is it not Strange, that the Church should say, My strength, and my hope is perished from the Lord? And, is it not strange, that the Church should also say, not only forsaken, but forgotten? though, doubting, be sinning, yet there may be doubting, not [ only ] before, but [ also ] after believing.
1. It's possible for Christians, to question whither they be Christians, was it not strange? and might it not have been ranked among the wonders of the world, that John? John the Baptist? John the Forerunner of jesus, should send two of his Disciples to christ, and ask, Art thou he that should come, or do we look for Another? Is it not Strange, that the Church should say, My strength, and my hope is perished from the Lord? And, is it not strange, that the Church should also say, not only forsaken, but forgotten? though, doubting, be sinning, yet there may be doubting, not [ only ] before, but [ also ] After believing.
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2. A [ true ] Christian, is [ truely ] in Christ. As a Christian is (from) Christ, so (in) Christ; that is Actually in Christ; he is one with Christ: As the Branch is one with the Vine, so is the Christian one with Christ. As there is a time wh•n the soul is out of Christ; At that time ye were without Christ;
2. A [ true ] Christian, is [ truly ] in christ. As a Christian is (from) christ, so (in) christ; that is Actually in christ; he is one with christ: As the Branch is one with the Vine, so is the Christian one with christ. As there is a time wh•n the soul is out of christ; At that time you were without christ;
1. A Disciple of Christ, is under the teaching of Christ. As none teacheth like unto Christ; he is the Paragon, and Prince of Prophets; so those that are Christs, are under the teaching of Christ. But ye have not so learned Christ,
1. A Disciple of christ, is under the teaching of christ. As none Teaches like unto christ; he is the Paragon, and Prince of prophets; so those that Are Christ, Are under the teaching of christ. But you have not so learned christ,
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2. A Disciple of Christ, is under the leading of Christ. As taught by him, and his Spirit. so led by him, and his Spirit. As many as are led by the Spirit of God, they are the Sons of God.
2. A Disciple of christ, is under the leading of christ. As taught by him, and his Spirit. so led by him, and his Spirit. As many as Are led by the Spirit of God, they Are the Sons of God.
8. The Disciples of Christ are Lovers of Christ. 'Tis said of that John (who appears an Evangelist in his Gospel; an Apostle in his Epistles; and a Prophet in his book of the Revelations ) that he was the Disciple which leaned on Christs breast.
8. The Disciples of christ Are Lovers of christ. It's said of that John (who appears an Evangelist in his Gospel; an Apostle in his Epistles; and a Prophet in his book of the Revelations) that he was the Disciple which leaned on Christ breast.
But, as I did begin, so I must end. Art in Christ? Art a Christian? Art a Disciple of Christ? Art taught by Christ, and led by Christ? dost believe in Christ, and obey Christ? Dost persevere in the way, and worship of Christ? Art faithful (to) Christ? and fruitful (before) Christ? art a Lever of Christ, and of those that are Christs? then draw water out of this Well; then manifest a holy,
But, as I did begin, so I must end. Art in christ? Art a Christian? Art a Disciple of christ? Art taught by christ, and led by christ? dost believe in christ, and obey christ? Dost persevere in the Way, and worship of christ? Art faithful (to) christ? and fruitful (before) christ? art a Lever of christ, and of those that Are Christ? then draw water out of this Well; then manifest a holy,
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and a Heavenly Triumph, for there is a Sufficiency of grace in Christ for thee, under all thy troubles, and Trials; under all thy Temptations, and Tribulations.
and a Heavenly Triumph, for there is a Sufficiency of grace in christ for thee, under all thy Troubles, and Trials; under all thy Temptations, and Tribulations.
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Now, as the Author of this Book of the Proverbs is easily known by his Name Solomon; the Son of David; King of Israel; so the Argument of this Book, is as easily known by the Inscription it bears, the Proverbs.
Now, as the Author of this Book of the Proverbs is Easily known by his Name Solomon; the Son of David; King of Israel; so the Argument of this Book, is as Easily known by the Inscription it bears, the Proverbs.
A Proverb, and a Parable, differ more in sound, then in sense; they are of very neer Affinity. They are the Speeches of Wisedome: They are the Extracts, and Spirits of Wisedome. These Proverbs, are called Aenigmata; dark sentences.
A Proverb, and a Parable, differ more in found, then in sense; they Are of very near Affinity. They Are the Speeches of Wisdom: They Are the Extracts, and Spirits of Wisdom. These Proverbs, Are called Aenigmata; dark sentences.
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So that a Proverb, properly signifie a Parable, and a Parable properly signifie a Proverb. Proverbs, as well as Psalmes, are like Islands, that have [ little ] if [ any ] Neighborhood one with another, which leads me to the words of the Text; Fools make a mock at sin.
So that a Proverb, properly signify a Parable, and a Parable properly signify a Proverb. Proverbs, as well as Psalms, Are like Islands, that have [ little ] if [ any ] Neighbourhood one with Another, which leads me to the words of the Text; Fools make a mock At since.
wherein you have 1. The Person. 2. A Description of these Persons. 1. A Description of them by their Folly, Fools. 2. A Description of their Folly. They make a mock at sin.
wherein you have 1. The Person. 2. A Description of these Persons. 1. A Description of them by their Folly, Fools. 2. A Description of their Folly. They make a mock At since.
Now, if a Methodical discourse, may not be blasted, but blessed; three things by way of method; the explaining of it; the confirming of it; the applying of it. 1. The Explaining of it.
Now, if a Methodical discourse, may not be blasted, but blessed; three things by Way of method; the explaining of it; the confirming of it; the applying of it. 1. The Explaining of it.
Now (here) I shall enquire after three things. 1. What this Sin is, that Fools make a mock at. 2. What this Mocking is, that Fools make at Sin. 3. What these Fools are, that make a mock at Sin.
Now (Here) I shall inquire After three things. 1. What this since is, that Fools make a mock At. 2. What this Mocking is, that Fools make At Sin. 3. What these Fools Are, that make a mock At Sin.
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for where there is no law, there is no transgression. But, where there is sin, there is a law, & a transgression of that Law. Whosoever committeth sin transgresseth the Law,
for where there is no law, there is no Transgression. But, where there is since, there is a law, & a Transgression of that Law. Whosoever Committeth since Transgresseth the Law,
Now the Law forbids not (onely) the doing of evil, (whether in thought, word or deed, ) but (also) commands the doing of good. So that to omit the good commanded as well as commit the evil forbidden, is Sin. As it is true, against the Fruits of the spirit there is no Law; no Law of Condemnation; It is as true, against the works of the flesh there is Law, for they are all against the Law. Whatever (then) doth transgress the Law of God (in whole, or in part ) for, (Whosoever shall keep the whole Law;
Now the Law forbids not (only) the doing of evil, (whither in Thought, word or deed,) but (also) commands the doing of good. So that to omit the good commanded as well as commit the evil forbidden, is Sin. As it is true, against the Fruits of the Spirit there is no Law; no Law of Condemnation; It is as true, against the works of the Flesh there is Law, for they Are all against the Law. Whatever (then) does transgress the Law of God (in Whole, or in part) for, (Whosoever shall keep the Whole Law;
and yet offend in one point, he is guilty of all) Is (therefore) a sin, and [ therein ] a sin, whether it brake an Affirmative, or a negative precept;
and yet offend in one point, he is guilty of all) Is (Therefore) a since, and [ therein ] a since, whither it brake an Affirmative, or a negative precept;
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that is, whether it be the Omission of Good, or Commission of Evil. 2. What this mocking is, that Fools make at sin. To this Negatively, and Positively.
that is, whither it be the Omission of Good, or Commission of Evil. 2. What this mocking is, that Fools make At since. To this Negatively, and Positively.
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1. Inward. Then persons are said to mock, when (from their hearts) they deride God in his Goodness, VVord and Ordinances, with hypocritical mockers in feasts.
1. Inward. Then Persons Are said to mock, when (from their hearts) they deride God in his goodness, Word and Ordinances, with hypocritical mockers in feasts.
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as Lot of Zoar, Is it not a little one? Thus, the wicked Papists, wickedly distinguish, between sins Venial, and Mortal; a distinction not legible in the holy Scriptures of truth. Paul (who was of the highest stature in grace, though not in Nature ) speak expresly.
as Lot of Zoar, Is it not a little one? Thus, the wicked Papists, wickedly distinguish, between Sins Venial, and Mortal; a distinction not legible in the holy Scriptures of truth. Paul (who was of the highest stature in grace, though not in Nature) speak expressly.
1. Generally. A Fool (liberally) is an Ideot; one destitute of wit; a Person of little or no Cupacity; or Discretion. Thus the wise and the foolish, are opposed. Who knoweth whether he shall be a wise man, or a fool?
1. Generally. A Fool (liberally) is an Idiot; one destitute of wit; a Person of little or no Cupacity; or Discretion. Thus the wise and the foolish, Are opposed. Who Knoweth whither he shall be a wise man, or a fool?
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3. By Fools, sometimes understand those that have onely Oyle in their Lamps. Five of them were wise, and five were foolish. The wise were those that had Oyle in their Vessels, as well as in their Lamps; the foolish were those, that had Oyle in their Lamps, but not in their Vessels; but thus you are not to understand it here.
3. By Fools, sometime understand those that have only Oil in their Lamps. Five of them were wise, and five were foolish. The wise were those that had Oil in their Vessels, as well as in their Lamps; the foolish were those, that had Oil in their Lamps, but not in their Vessels; but thus you Are not to understand it Here.
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Wicked men, that do not only work wickedness, but make wickedness their work are the fools that make a mock at sin. They that play with sin, as the Fish with the bait, and sport with the Devil, they are the fools that make a mock at Sin. Fools make a mock at Sin. But,
Wicked men, that do not only work wickedness, but make wickedness their work Are the Fools that make a mock At since. They that play with since, as the Fish with the bait, and sport with the devil, they Are the Fools that make a mock At Sin. Fools make a mock At Sin. But,
These righteous ones, are those that are spiritually and actually so, that are concerned in an imputed and imparted righteousness. 2. The confirming of it.
These righteous ones, Are those that Are spiritually and actually so, that Are concerned in an imputed and imparted righteousness. 2. The confirming of it.
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and saith, am not I in sport •• To make a mock at sin, is to sport with sin; And to sport with sin, is to take pleasure, and delight in sin. Thus Israel (according to the flesh) sported themselves with their Whorish Idolatries; and this their mocking at sin, lay neer the heart of God. Against whom do you sport your selves? Against whom make ye •• wide mouth,
and Says, am not I in sport •• To make a mock At since, is to sport with since; And to sport with since, is to take pleasure, and delight in since. Thus Israel (according to the Flesh) sported themselves with their Whorish Idolatries; and this their mocking At since, lay near the heart of God. Against whom do you sport your selves? Against whom make you •• wide Mouth,
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1. Because 'tis possible for these so to do• Look upon Adam (which was the first man ) and there was in him (under the first Creation ) an innate potentiality, or power unto sinning. 'Tis true, sin never had a being from God; though God Created Adam, he did no• Create sin in him;
1. Because it's possible for these so to do• Look upon Adam (which was the First man) and there was in him (under the First Creation) an innate potentiality, or power unto sinning. It's true, sin never had a being from God; though God Created Adam, he did no• Create since in him;
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but Adam had (in himself) a power to sin, which is the Original of sin Had there not been a possibility for man to so• and a potentiality in man unto sinning, in vain had that Threatning been, The day thou eatest thereof, dying, thou shalt dye.
but Adam had (in himself) a power to since, which is the Original of sin Had there not been a possibility for man to so• and a potentiality in man unto sinning, in vain had that Threatening been, The day thou Eatest thereof, dying, thou shalt die.
Now (certainly) had there not been a possibility, and potentiality in man to sin, God had not given this in Charge; for he cannot (without great blasphemy ) be charged with vanity. Besides, the Effect, which the siege, and Temptation (from the Serpent, and the woman had) upon Adam, sufficiently proves, that there was a possibility for man to sin. The woman, whom thou gavest to be with me, she gave me of the Tree, and I did eat.
Now (Certainly) had there not been a possibility, and potentiality in man to since, God had not given this in Charge; for he cannot (without great blasphemy) be charged with vanity. Beside, the Effect, which the siege, and Temptation (from the Serpent, and the woman had) upon Adam, sufficiently Proves, that there was a possibility for man to since. The woman, whom thou Gavest to be with me, she gave me of the Tree, and I did eat.
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As it was possible for an unfallen man to sin, so 'tis connatural unto fallen man to sin. Look upon man in his Conception: I was shapen in iniquity,
As it was possible for an unfallen man to since, so it's connatural unto fallen man to since. Look upon man in his Conception: I was shapen in iniquity,
As there is the Original of •n, so there is Original sin. Look upon man •n his natural Constitution. And God saw that •he wickedness of man was great upon the earth, and that every imagination of the thoughts of his heart was onely evil;
As there is the Original of •n, so there is Original since. Look upon man •n his natural Constitution. And God saw that •he wickedness of man was great upon the earth, and that every imagination of the thoughts of his heart was only evil;
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Because the carnal mind (or the minding of the flesh) is Enmity against God, neither indeed can be. 'Tis Enmity, not an Enemy; for an Enemy may be reconciled, but Enmity is irreconcileable. 3. The Applying of it.
Because the carnal mind (or the minding of the Flesh) is Enmity against God, neither indeed can be. It's Enmity, not an Enemy; for an Enemy may be reconciled, but Enmity is Irreconcilable. 3. The Applying of it.
Did the suffering of a place lay so near Nihemiah 's heart, and shall not the sinning of a place, or people, lay near our hearts? The wall of Jerusalem is •••ken down, and the Gates thereof are burnt with fire;
Did the suffering of a place lay so near Nehemiah is heart, and shall not the sinning of a place, or people, lay near our hearts? The wall of Jerusalem is •••ken down, and the Gates thereof Are burned with fire;
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but Lot, upon his intimation of the destruction of that vitious City, and his Invitation out of that City, seemed as one that mocked unto his sons in law.
but Lot, upon his intimation of the destruction of that vicious city, and his Invitation out of that city, seemed as one that mocked unto his Sons in law.
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Let but one man reprove another for his cursing and swearing, for his dancing and drinking, for his roaring and whoring, he is as one that mocketh, and is mocked for his Reproof; Now, shall not this be laid to heart, and mourned over? Oh,
Let but one man reprove Another for his cursing and swearing, for his dancing and drinking, for his roaring and whoring, he is as one that mocks, and is mocked for his Reproof; Now, shall not this be laid to heart, and mourned over? O,
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but what's the matter? The Psalmist is ready (as it were) to weep out his eyes, and drown himself in his own tears; but what's the matter? because they keep not thy Law.
but what's the matter? The Psalmist is ready (as it were) to weep out his eyes, and drown himself in his own tears; but what's the matter? Because they keep not thy Law.
cc-acp q-crq|vbz dt n1? dt n1 vbz j (c-acp pn31 vbdr) p-acp vvb av po31 n2, cc vvb px31 p-acp po31 d n2; cc-acp q-crq|vbz dt n1? c-acp pns32 vvb xx po21 n1.
May we not joyn issue with him, and make it the matter of our request as he did? Oh that mine head were full of water, and mine eyes a fountain of tears!
May we not join issue with him, and make it the matter of our request as he did? O that mine head were full of water, and mine eyes a fountain of tears!
2. Do Fools make a mock at sin? Bless God (then) for the difference Grace hath made. Ther's a vast difference, between making a mock at sin, and a mourning for sin; between a bousting of sin, and a being burdened for sin; between a glorying in sin, and a being grieved for sin. Now, soul, dost thou grieve (for) sin, when,
2. Do Fools make a mock At since? Bless God (then) for the difference Grace hath made. Ther's a vast difference, between making a mock At since, and a mourning for since; between a bousting of since, and a being burdened for since; between a glorying in since, and a being grieved for since. Now, soul, dost thou grieve (for) since, when,
Oh the pains of Body, and pangs of soul, that sin cost! Oh! 'tis far better suffering then sinning, for a man may suffer and not sin (In all this Job sinned not;) but a man cannot sin, but he must suffer; And Peter went out,
O the pains of Body, and pangs of soul, that sin cost! Oh! it's Far better suffering then sinning, for a man may suffer and not since (In all this Job sinned not;) but a man cannot since, but he must suffer; And Peter went out,
uh dt n2 pp-f n1, cc n2 pp-f n1, cst vvb vvb! uh pn31|vbz av-j jc vvg cs vvg, p-acp dt n1 vmb vvi cc xx n1 (p-acp d d n1 vvd xx;) p-acp dt n1 vmbx n1, p-acp pns31 vmb vvi; cc np1 vvd av,
and wept bitterly, Who would (that is in his wits, and have not given to his reason a bill of divorce ) disoblige a Friend? and provoke a Foe? As God (therefore) is the best Friend, and should not be disobliged, so he is the worst Foe, and should not be provoked. Stand in awe, and sin not.
and wept bitterly, Who would (that is in his wits, and have not given to his reason a bill of divorce) disoblige a Friend? and provoke a Foe? As God (Therefore) is the best Friend, and should not be disobliged, so he is the worst Foe, and should not be provoked. Stand in awe, and sin not.
cc vvd av-j, r-crq vmd (cst vbz p-acp po31 n2, cc vhb xx vvn p-acp po31 vvb dt n1 pp-f vvb) vvi dt n1? cc vvb dt n1? p-acp np1 (av) vbz dt js n1, cc vmd xx vbi vvn, av pns31 vbz dt js n1, cc vmd xx vbi vvn. n1 p-acp n1, cc vvb xx.
Oh, 'tis better to suffer, then to sin; better to suffer a thousand times, then to sin once; and better to suffer a thousand Deaths (if a man could suffer so many) then to sin, and suffer for sin, the second death.
O, it's better to suffer, then to sin; better to suffer a thousand times, then to sin once; and better to suffer a thousand Death's (if a man could suffer so many) then to since, and suffer for since, the second death.
uh, pn31|vbz jc p-acp vvi, av p-acp vvb; j p-acp vvb dt crd n2, av pc-acp vvi a-acp; cc j p-acp vvb dt crd n2 (cs dt n1 vmd vvi av d) av p-acp n1, cc vvb p-acp n1, dt ord n1.
Oh soul ge•• into a Closet (while fools make a mock at sin) and there cry, Oh Lord, let me be sick, rather then sinning! Oh, Lord, let me be sighing, rather then any thing!
O soul ge•• into a Closet (while Fools make a mock At since) and there cry, O Lord, let me be sick, rather then sinning! O, Lord, let me be sighing, rather then any thing!
1. Dost make a mock at sin? Tremble soul, for God is not mocked. Thou mayest deceive thy self, and deceive others, but thou canst not deceive God. It is impossible to impose deceit upon God. Be not deceived, God is not mocked,
1. Dost make a mock At since? Tremble soul, for God is not mocked. Thou Mayest deceive thy self, and deceive Others, but thou Canst not deceive God. It is impossible to impose deceit upon God. Be not deceived, God is not mocked,
crd vd2 vvi dt n1 p-acp n1? vvb n1, c-acp np1 vbz xx vvn. pns21 vm2 vvi po21 n1, cc vvi n2-jn, p-acp pns21 vm2 xx vvi np1. pn31 vbz j p-acp vvb n1 p-acp np1. vbb xx vvn, np1 vbz xx vvn,
Thou mayst make a mock at sin, and make a mock at the grace of others, as Ishmael did at the grace of Isaac, but God cannot be mocked. And Sarah saw the son of Hagar the Egyptian, which she did bear unto Abraham, mocking.
Thou Mayest make a mock At since, and make a mock At the grace of Others, as Ishmael did At the grace of Isaac, but God cannot be mocked. And Sarah saw the son of Hagar the Egyptian, which she did bear unto Abraham, mocking.
2. Dost make a mock at sin? Tremble, soul, for as thou art mocking in a time of prosperity, so God will be mocking in a time of adversity. Because I have called, and ye refused;
2. Dost make a mock At since? Tremble, soul, for as thou art mocking in a time of Prosperity, so God will be mocking in a time of adversity. Because I have called, and you refused;
As 'tis the Spirit of Godliness to delight in God, so 'tis the spirit of sinfulness to delight in sin. Sin is the element of a sinner. That they all might be damned which believed not the truth, but had pleasure in unrighteousnejs.
As it's the Spirit of Godliness to delight in God, so it's the Spirit of sinfulness to delight in since. since is the element of a sinner. That they all might be damned which believed not the truth, but had pleasure in unrighteousnejs.
The Fish is not more in its element, when in the water, then a sinner is in his element, when he is sinning; sinning with a high hand; sining with both hands;
The Fish is not more in its element, when in the water, then a sinner is in his element, when he is sinning; sinning with a high hand; sinning with both hands;
dt n1 vbz xx dc p-acp po31 n1, c-crq p-acp dt n1, av dt n1 vbz p-acp po31 n1, c-crq pns31 vbz vvg; vvg p-acp dt j n1; vvg p-acp d n2;
To mock at sin, is to sport with sin; to sport with sin, is to take pleasure in sin. There are many (and is it not pitty there should be any? ) that do not (onely) take pleasure in their own sinning,
To mock At since, is to sport with since; to sport with since, is to take pleasure in since. There Are many (and is it not pity there should be any?) that do not (only) take pleasure in their own sinning,
Now, these are the Persons that are mockers at sin, and these (seem to me) to be under a prodigious preparation, and qualification, for destruction, and damnation.
Now, these Are the Persons that Are mockers At since, and these (seem to me) to be under a prodigious preparation, and qualification, for destruction, and damnation.
av, d vbr dt n2 cst vbr n2 p-acp n1, cc d (vvi p-acp pno11) pc-acp vbi p-acp dt j n1, cc n1, p-acp n1, cc n1.
1. Ther's but one thing in all the World, that's opposite to the well-being of man, and that's sin. Sin, is against the well-being of man in this life.
1. Ther's but one thing in all the World, that's opposite to the well-being of man, and that's since. since, is against the well-being of man in this life.
crd pc-acp|vbz p-acp crd n1 p-acp d dt n1, d|vbz j-jn p-acp dt n1 pp-f n1, cc d n1. n1, vbz p-acp dt n1 pp-f n1 p-acp d n1.
2. There's but one thing in all the world that's against the Being of man, and that's sin: As sin would not suffer a man to be well in the world, so not suffer a man to be long in the world. Sin is not (only) against the well-being, but (also) against the very being of man. Sin would not (only) that man should not be well, but (also) that he should not at all be. Oh,
2. There's but one thing in all the world that's against the Being of man, and that's since: As sin would not suffer a man to be well in the world, so not suffer a man to be long in the world. since is not (only) against the well-being, but (also) against the very being of man. since would not (only) that man should not be well, but (also) that he should not At all be. O,
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Oh, how many doth Sin send from the Cradle to the Grave, that have run their race before they begin to go! Man no sooner begins to live, but he begins to die. Sin hath reduced mans age to a very little pittance; from almost a thousand years, to a few years, yea, to a few days.
O, how many does since send from the Cradle to the Grave, that have run their raze before they begin to go! Man no sooner begins to live, but he begins to die. since hath reduced men age to a very little pittance; from almost a thousand Years, to a few Years, yea, to a few days.
He that is born to day, is not sure to 〈 ◊ 〉 a day. He that is born to day, is old enough to die. For, what is our life? it is even as a vapour, which for a little time appeareth, and then vanisheth away. Now, wilt thou make a mock at sin?
He that is born to day, is not sure to 〈 ◊ 〉 a day. He that is born to day, is old enough to die. For, what is our life? it is even as a vapour, which for a little time appears, and then Vanishes away. Now, wilt thou make a mock At since?
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3. There's but one thing in all the world, that is a Rtproach to Persons, and that's Sin. Sin lays a person under infamy. Sin is such a spot and stain, as nothing but blood will wash out.
3. There's but one thing in all the world, that is a Rtproach to Persons, and that's Sin. since lays a person under infamy. since is such a spot and stain, as nothing but blood will wash out.
crd pc-acp|vbz p-acp crd n1 p-acp d dt n1, cst vbz dt vvb p-acp n2, cc d np1 n1 vvz dt n1 p-acp n1. n1 vbz d dt n1 cc vvb, p-acp pix cc-acp n1 vmb vvi av.
'Tis not (properly) a reproach for a person to be poor; Poverty is not (properly) a reproach; He that mocketh the poor, reproacheth his Maker: The poor and the rich, the Lord is the Maker of them all.
It's not (properly) a reproach for a person to be poor; Poverty is not (properly) a reproach; He that mocks the poor, Reproacheth his Maker: The poor and the rich, the Lord is the Maker of them all.
pn31|vbz xx (av-j) dt n1 p-acp dt n1 pc-acp vbi j; n1 vbz xx (av-j) dt n1; pns31 cst vvz dt j, vvz po31 n1: dt j cc dt j, dt n1 vbz dt n1 pp-f pno32 d.
4. Ther's but one thing in all the world that's a ruine to persons and that's Sin. Ahaz would sacrifice to the gods of the King of Syria, that they might help him,
4. Ther's but one thing in all the world that's a ruin to Persons and that's Sin. Ahaz would sacrifice to the God's of the King of Syria, that they might help him,
but they were the ruine of him and of all Israel. Sin is not only the reproach of a person, but the ruine of a person, not only the reproach of •• Nation, but the ruine of a Nation. Repent ye and turn from all your transgressions,
but they were the ruin of him and of all Israel. since is not only the reproach of a person, but the ruin of a person, not only the reproach of •• nation, but the ruin of a nation. repent you and turn from all your transgressions,
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5. Ther's but one thing in all the world contrary to the Image of God, and that's sin. Grace and Holiness, stampt upon the soul, is the Image of God upon the soul. God made Man in his own likeness, that is, in righteousness and holiness, for so the Apostle wordeth it, And put on the new man, which after God is created in righteousness, and holiness of truth.
5. Ther's but one thing in all the world contrary to the Image of God, and that's since. Grace and Holiness, stamped upon the soul, is the Image of God upon the soul. God made Man in his own likeness, that is, in righteousness and holiness, for so the Apostle wordeth it, And put on the new man, which After God is created in righteousness, and holiness of truth.
crd pc-acp|vbz p-acp crd n1 p-acp d dt n1 j-jn p-acp dt n1 pp-f np1, cc d n1. n1 cc n1, vvd p-acp dt n1, vbz dt n1 pp-f np1 p-acp dt n1. np1 vvd n1 p-acp po31 d n1, cst vbz, p-acp n1 cc n1, p-acp av dt n1 vvz pn31, cc vvi p-acp dt j n1, r-crq p-acp np1 vbz vvn p-acp n1, cc n1 pp-f n1.
Now, Sin is as contrary to holiness, as deformity to beauty, as darkness to light, as death to life, as Hell to Heaven. Sin is the Devils Image, Grace is Gods Image.
Now, since is as contrary to holiness, as deformity to beauty, as darkness to Light, as death to life, as Hell to Heaven. since is the Devils Image, Grace is God's Image.
6. Ther's but one thing in all the world that's opposite to the people of God, and that's Sin. 'Tis Sin, and Sin onely that wars against the seed of God, and of Grace in them.
6. Ther's but one thing in all the world that's opposite to the people of God, and that's Sin. It's since, and since only that wars against the seed of God, and of Grace in them.
crd pc-acp|vbz p-acp crd n1 p-acp d dt n1 d j-jn p-acp dt n1 pp-f np1, cc d np1 pn31|vbz n1, cc n1 av-j cst n2 p-acp dt n1 pp-f np1, cc pp-f vvb p-acp pno32.
nor do thee so much hurt as God can do thee good; but Sin and Satan too will do their worst. Dearly beloved, I beseech you as Pilgrims and Strangers, abstain from fleshly lusts;
nor do thee so much hurt as God can do thee good; but since and Satan too will do their worst. Dearly Beloved, I beseech you as Pilgrim's and Strangers, abstain from fleshly Lustiest;
ccx vdb pno21 av d vvn p-acp np1 vmb vdi pno21 j; p-acp n1 cc np1 av vmb vdi po32 js. av-jn vvn, pns11 vvb pn22 c-acp ng1 cc n2, vvb p-acp j n2;
7. There's but one thing in all the world, that's contrary to the Nature of God, and that's Sin. God is holy, his Name is holy, his Nature is Holiness. As his Name is,
7. There's but one thing in all the world, that's contrary to the Nature of God, and that's Sin. God is holy, his Name is holy, his Nature is Holiness. As his Name is,
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God is (without compare ) for holiness; Who is like unto thee, Jehovah, among the Gods? who is like unto thee glorious in holiness, fearful in Praises, doing wonders? Now,
God is (without compare) for holiness; Who is like unto thee, Jehovah, among the God's? who is like unto thee glorious in holiness, fearful in Praises, doing wonders? Now,
as God is holy, all holy, altogether holy, alway holy; so sin is sinful, all sinful, altogether sinful, alway sinful. In me, (that is, in my flesh, in my corrupt nature) dwelleth no good thing. As, in God, there is no evil, so in sin there is no good. As God is the chiefest of Goods, so sin is the chiefest of evils. As no good can be compared with God for goodness, so no evil can be compared with sin for evil; Now, wilt thou (any [ longer ] make a mock at sin?
as God is holy, all holy, altogether holy, always holy; so since is sinful, all sinful, altogether sinful, always sinful. In me, (that is, in my Flesh, in my corrupt nature) dwells no good thing. As, in God, there is no evil, so in sin there is no good. As God is the chiefest of Goods, so since is the chiefest of evils. As no good can be compared with God for Goodness, so no evil can be compared with sin for evil; Now, wilt thou (any [ longer ] make a mock At since?
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8. Ther's but one thing in all the world, that's an enemy to the Trinity, and that's sin. As God is the greatest enemy to sin, so sin is the greatest enemy to God. Sin, is against the very essence and existence of God. Sin is an enemy to the Father, Son, Spirit.
8. Ther's but one thing in all the world, that's an enemy to the Trinity, and that's since. As God is the greatest enemy to since, so since is the greatest enemy to God. since, is against the very essence and existence of God. since is an enemy to the Father, Son, Spirit.
Though Sin be against (all) good, yet not so much against any good as against God, and that because he is the chiefest good; Now, wilt thou, any long 〈 ◊ 〉 make a mock at Sin? But,
Though since be against (all) good, yet not so much against any good as against God, and that Because he is the chiefest good; Now, wilt thou, any long 〈 ◊ 〉 make a mock At since? But,
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hug no longer this Monster; this Monster of Monsters; Play no longer with this bait: Oh do not any longer play with Hell, and sport with the Devil! Oh flee from Sin, as from a most Pestilential plague!
hug no longer this Monster; this Monster of Monsters; Play no longer with this bait: O do not any longer play with Hell, and sport with the devil! O flee from since, as from a most Pestilential plague!
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