Præparatio evangelica, or, A plain and practical discourse concerning the soul's preparation for a blessed eternity being the substance of several sermons preach'd at Leeds / by Timothy Manlove ...
and his Fellow-labourers in the Work of the Gospel were exposed. Vers. 8, 9. &c. Troubled on every side, — perplexed, — persecuted, — cast down, — Always bearing about in the Body the dying of the Lord Jesus, i. e.
and his Fellow-labourers in the Work of the Gospel were exposed. Vers. 8, 9. etc. Troubled on every side, — perplexed, — persecuted, — cast down, — Always bearing about in the Body the dying of the Lord jesus, i. e.
namely, a believing prospect of future Glory, whereof Christ's Resurrection was a certain Argument and Pledg, vers. 13, 14. We also believe, and therefore speak:
namely, a believing prospect of future Glory, whereof Christ's Resurrection was a certain Argument and Pledge, vers. 13, 14. We also believe, and Therefore speak:
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Knowing that he which raised up the Lord Jesus, shall raise up us also by Jesus, vers. 16. For which cause we faint not, &c. He then proceeds to make a Comparison between their present Troubles, and the Joy that was set before them.
Knowing that he which raised up the Lord jesus, shall raise up us also by jesus, vers. 16. For which cause we faint not, etc. He then proceeds to make a Comparison between their present Troubles, and the Joy that was Set before them.
and excellency of that weighty Glory concerning which he speaks. Thus Rom. 8.18. For ••eckon that the Sufferings of this present time, are not worthy to be compared with the Glory which shall be revealed is us.
and excellency of that weighty Glory Concerning which he speaks. Thus Rom. 8.18. For ••eckon that the Sufferings of this present time, Are not worthy to be compared with the Glory which shall be revealed is us.
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And now, that none might think that their hopes were wavering, uncertain or ill-grounded, he goes on in this Chapter, wherein the Text is, to declare how full and satisfying their Assurance was, in this matter, and why it was so.
And now, that none might think that their hope's were wavering, uncertain or Ill-grounded, he Goes on in this Chapter, wherein the Text is, to declare how full and satisfying their Assurance was, in this matter, and why it was so.
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Vers. 1. For we know that if our Earthly House of this Tabernacle were dissolved, we have a building of God, &c. Note •ere, that Faith is a certain infallible sort of Knowledg [ we know. ] So Joh. 6.69. We believe, and ar• sure. Rom. 8.28. We know that all things work together for good to them that love God. 1 Cor. 15.58. Y•• know that your Labour is not in vain in the Lord.
Vers. 1. For we know that if our Earthly House of this Tabernacle were dissolved, we have a building of God, etc. Note •ere, that Faith is a certain infallible sort of Knowledge [ we know. ] So John 6.69. We believe, and ar• sure. Rom. 8.28. We know that all things work together for good to them that love God. 1 Cor. 15.58. Y•• know that your Labour is not in vain in the Lord.
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Nor were their Desires after this blessed State less earnest, than their Belief and Hopes were firm and steady. vers. 2.3, 4. We groan earnestly, desiring to be cloathed upon with our house which is from Heaven, — that Mortality might be swallowed up of Life.
Nor were their Desires After this blessed State less earnest, than their Belief and Hope's were firm and steady. vers. 2.3, 4. We groan earnestly, desiring to be clothed upon with our house which is from Heaven, — that Mortality might be swallowed up of Life.
And thus we are brought to the Text, in which the Apostle lays down some further grounds of this their Confidence, viz. They were wrought for the Heavenly Glory, and that by God himself:
And thus we Are brought to the Text, in which the Apostle lays down Some further grounds of this their Confidence, viz. They were wrought for the Heavenly Glory, and that by God himself:
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polish a thing which was rude or unshapen before; and so 'tis used by the Septuagint, Exod. 35.33. 1 Kings 6.36. For the self-same thing ] viz. That blessed State in which Mortality shall be swallowed up of Life, whereof he had been speaking just before, vers. 4. or if you understand it of those desires and groanings Heaven-ward which are wrought in the Souls of Believers, it comes all to a sense;
polish a thing which was rude or unshapen before; and so it's used by the septuagint, Exod 35.33. 1 Kings 6.36. For the selfsame thing ] viz. That blessed State in which Mortality shall be swallowed up of Life, whereof he had been speaking just before, vers. 4. or if you understand it of those Desires and groanings Heavenward which Are wrought in the Souls of Believers, it comes all to a sense;
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He hath made them pure, spiritual, noble, intellectual Substances, no• consisting of any contrary Principles, which by acting upon, or against each other, might infer the dissolution of the whole.
He hath made them pure, spiritual, noble, intellectual Substances, no• consisting of any contrary Principles, which by acting upon, or against each other, might infer the dissolution of the Whole.
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therefore this particular may well enough be taken in, tho it cannot reasonably he imagined, that this is the main (much less the only ) thing intended in the Text. The Souls of the vil•• Men (yea even the Devils themselves) are thus fa• wrought for an Everlasting State.
Therefore this particular may well enough be taken in, though it cannot reasonably he imagined, that this is the main (much less the only) thing intended in the Text. The Souls of the vil•• Men (yea even the Devils themselves) Are thus fa• wrought for an Everlasting State.
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and so deals with us upon Terms of Mercy and Compassion, in order to our recovery from that sinful and miserable state, into which we had brought our selves.
and so deals with us upon Terms of Mercy and Compassion, in order to our recovery from that sinful and miserable state, into which we had brought our selves.
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and took it into union with the Divine, and in it fulfilled all Righteousness, perfectly obeyed the Law, offered up himself a Sacrifice to satisfy Divine Justice, conquered Satan, Death, and Hell;
and took it into Union with the Divine, and in it fulfilled all Righteousness, perfectly obeyed the Law, offered up himself a Sacrifice to satisfy Divine justice, conquered Satan, Death, and Hell;
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Thus Human Nature in the Person of our great Mediatour was wrought through •ariety of Labours and Sufferings, till it arrived to the highest Advancement;
Thus Human Nature in the Person of our great Mediator was wrought through •ariety of Labours and Sufferings, till it arrived to the highest Advancement;
He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? Rom. 8.32. He is gone before to prepare a place for us, and to take possession, &c. his Arms are ever open to receive returning Sinners;
He that spared not his own Son, but Delivered him up for us all, how shall he not with him also freely give us all things? Rom. 8.32. He is gone before to prepare a place for us, and to take possession, etc. his Arms Are ever open to receive returning Sinners;
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(3.) As he is our Sanctifier, and the Applyer and Perfecter of all to fit us for Glory, he works in the Souls of his People those holy Qualifications, Tendencies,
(3.) As he is our Sanctifier, and the Applyer and Perfecter of all to fit us for Glory, he works in the Souls of his People those holy Qualifications, Tendencies,
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and have a being in a furture State is o•• thing, to be happy therein another. Meer Immortality fits you for the former immediately, but only in a more remote sense for the latter.
and have a being in a furture State is o•• thing, to be happy therein Another. Mere Immortality fits you for the former immediately, but only in a more remote sense for the latter.
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but if a great deal of care be not taken in time, that Life is like to prove worse than Death Therefore (ye know) that Eternal Life is usually taken in the best sense: Mat. 25.46. The Righteous into Lis• Eternal. Rom. 6.23. The Gist of God is Eternal Lis•.
but if a great deal of care be not taken in time, that Life is like to prove Worse than Death Therefore (you know) that Eternal Life is usually taken in the best sense: Mathew 25.46. The Righteous into Lis• Eternal. Rom. 6.23. The Gist of God is Eternal Lis•.
their everlasting Weal or Woe depends mo•• directly and nearly upon Moral Qualities, than upon their Natural Essence. As wicked Men are silling up th• measure of their Sins,
their everlasting Weal or Woe depends mo•• directly and nearly upon Moral Qualities, than upon their Natural Essence. As wicked Men Are shilling up th• measure of their Sins,
and so making themselves rip• for Ruin, Treasuring up Wrath against the Day of VVrat•• Rom. 25. So God by his Grace qualifies and prepare• his People for Heaven, enabling and habitnating the•• to those spiritual Desires and Endeavours which ar••• suted thereto. Vers. 9. Wherefore we labour, th•• whether present,
and so making themselves rip• for Ruin, Treasuring up Wrath against the Day of VVrat•• Rom. 25. So God by his Grace Qualifies and prepare• his People for Heaven, enabling and habitnating the•• to those spiritual Desires and Endeavours which ar••• suited thereto. Vers. 9. Wherefore we labour, th•• whither present,
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An• thus we must be wrought for this self same thing Hence Believers, as such, are called God's Workmanship created in Christ Jesus unto good Works. Ephes. 2.10. His Building, raised and framed by him, for an habitation of God through the Spirit.
An• thus we must be wrought for this self same thing Hence Believers, as such, Are called God's Workmanship created in christ jesus unto good Works. Ephesians 2.10. His Building, raised and framed by him, for an habitation of God through the Spirit.
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So these Vessels of Mercy, are prepared for Glory. Rom. 8.23. Made meet to be Partakers of the Inheritance of the Saints in Light. Col. 1.12. Well set, or rightly dispos•d for the Kingdom of God.
So these Vessels of Mercy, Are prepared for Glory. Rom. 8.23. Made meet to be Partakers of the Inheritance of the Saints in Light. Col. 1.12. Well Set, or rightly dispos•d for the Kingdom of God.
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And this it is which the Text principally aims at, wherein you may observe several things. 1. That great work whereof the Apostle here speaks as a thing already done.
And this it is which the Text principally aims At, wherein you may observe several things. 1. That great work whereof the Apostle Here speaks as a thing already done.
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Namely the Apostle himself, and other Gospel-Ministers, [ Ʋs ] yet not so as to exclude any other Persons, who had obtained like precious Faith with them, 2 Pet. 1.1.
Namely the Apostle himself, and other Gospel ministers, [ Ʋs ] yet not so as to exclude any other Persons, who had obtained like precious Faith with them, 2 Pet. 1.1.
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Or that had believed through their Word. Joh. 17.20. See the foregoing Chapter, vers. 14. as also Chap. 1.21. [ us with you. ] 4. The end and design of this great Work;
Or that had believed through their Word. John 17.20. See the foregoing Chapter, vers. 14. as also Chap. 1.21. [ us with you. ] 4. The end and Design of this great Work;
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And more especially by the word [ now, or bur, NONLATINALPHABET ] which connects this Verse with the fore-going, q. d. we know that the Heavenly Inheritance shall be ours.
And more especially by the word [ now, or burr, ] which connects this Verse with the foregoing, q. worser. we know that the Heavenly Inheritance shall be ours.
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And we earnestly desire to be there, vers. 1, 2. &c. But then it must be remembred that we are wrought for this self-same thing, otherwise our Hopes were presumptuous, our Confidence meer self-deceit.
And we earnestly desire to be there, vers. 1, 2. etc. But then it must be remembered that we Are wrought for this selfsame thing, otherwise our Hope's were presumptuous, our Confidence mere self-deceit.
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According to which plain Exposition this little Particle [ NONLATINALPHABET ] is big enough to exclude all from Heaven, who are not in some measure thus wrought for it.
According to which plain Exposition this little Particle [ ] is big enough to exclude all from Heaven, who Are not in Some measure thus wrought for it.
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As to the first of these I shall proceed as follows. 1. To give you some general Account of the Heavenly Felicity for which we must be prepared. 2. Set before you a more distinct and large Explication, of that great Work of Grace whereby the Souls of Believers are fitted for Glory.
As to the First of these I shall proceed as follows. 1. To give you Some general Account of the Heavenly Felicity for which we must be prepared. 2. Set before you a more distinct and large Explication, of that great Work of Grace whereby the Souls of Believers Are fitted for Glory.
Without some competent Knowledg of the End, we are not like to understand the Means: And except we enquire into (yea and chuse) the Way, we shall, never come to enjoy the blessed End.
Without Some competent Knowledge of the End, we Are not like to understand the Means: And except we inquire into (yea and choose) the Way, we shall, never come to enjoy the blessed End.
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Yet are we not left wholly in the dark neither, somewhat of Heaven may be known (and therefore should diligently be enquired after) while we are here on Earth;
Yet Are we not left wholly in the dark neither, somewhat of Heaven may be known (and Therefore should diligently be inquired After) while we Are Here on Earth;
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'Tis revealed to us, Life and Immortality are brought to light by the Gospel, 2 Tim. 1.10. 'Tis revealed in us: true Believers, have the foretasts of it, in those Exercises of Grace which lead to it.
It's revealed to us, Life and Immortality Are brought to Light by the Gospel, 2 Tim. 1.10. It's revealed in us: true Believers, have the foretastes of it, in those Exercises of Grace which led to it.
For, we know that when he shall appear, we shall be like him; for we shall see him as he is, 1 Joh. 3.2. Tho out Life is hid with Christ in God: Col. 3.3.
For, we know that when he shall appear, we shall be like him; for we shall see him as he is, 1 John 3.2. Tho out Life is hid with christ in God: Col. 3.3.
Even as in him are bid all the Treasures of Wisdom and Knowledg. Chap. 2.3. compared with Prov. 2.2, 3, 4. See also 1 Cor. 2.9, 10. Eye hath not seen, nor Ear heard, &c. but God hath revealed them unto us by his Spirit, — vers. 12. that we might know th• things that are freely given to us of God.
Even as in him Are bid all the Treasures of Wisdom and Knowledge. Chap. 2.3. compared with Curae 2.2, 3, 4. See also 1 Cor. 2.9, 10. Eye hath not seen, nor Ear herd, etc. but God hath revealed them unto us by his Spirit, — vers. 12. that we might know th• things that Are freely given to us of God.
The Joys of Believen are such as Strangers intermeddle not with, cannot be rightly apprehended but by inward vital Sense and Experience, known only to them that have them:
The Joys of Believen Are such as Strangers intermeddle not with, cannot be rightly apprehended but by inward vital Sense and Experience, known only to them that have them:
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There we shall have Strength without Weakness, Light without Darkness, Love without any remaining Aversion. And then 'tis no wonder that we shall have Joy without Sorrow.
There we shall have Strength without Weakness, Light without Darkness, Love without any remaining Aversion. And then it's no wonder that we shall have Joy without Sorrow.
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Alas, how little do such Men know of their own Hearts, or of the Latitude and Extent of the Divine Law! Psal. 119.96. Thy Commandment is exceeding broad.
Alas, how little do such Men know of their own Hearts, or of the Latitude and Extent of the Divine Law! Psalm 119.96. Thy Commandment is exceeding broad.
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'Tis very observable that the Scripture has recorded the imperfections of the People of God, even as to those particulars wherein they were most eminent. Thus Numb. 12.3. The Man Moses was very meek, above all the Men which were upon the Face of the Earth. Yet we read, Psal. 106.33.
It's very observable that the Scripture has recorded the imperfections of the People of God, even as to those particulars wherein they were most eminent. Thus Numb. 12.3. The Man Moses was very meek, above all the Men which were upon the Face of the Earth. Yet we read, Psalm 106.33.
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That his Spirit was so provoked, that he spake unadvisedly with his Lips. Insomuch that for this reason he was not permitted to go into the promised Land, Deut. 32.51, 52. I mention not,
That his Spirit was so provoked, that he spoke unadvisedly with his Lips. Insomuch that for this reason he was not permitted to go into the promised Land, Deuteronomy 32.51, 52. I mention not,
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how that when his anger was hot, he broke the Tables of Stone, written with the Finger of God, Exod. 32.19. because 'tis likely that was done by peculiar Divine Instinct, to shew that rebellious People how unworthy they were of so great a Blessing:
how that when his anger was hight, he broke the Tables of Stone, written with the Finger of God, Exod 32.19. Because it's likely that was done by peculiar Divine Instinct, to show that rebellious People how unworthy they were of so great a Blessing:
And how well they themselves deserved to be broken in pieces, and utterly cast off. Of Job 'tis said in general, Chap. 2.3. That there was none like him in the Earth, a perfect and upright Man, &c. and particularly Jam. 5.11. Ye have heard of the Patience of Job.
And how well they themselves deserved to be broken in Pieces, and utterly cast off. Of Job it's said in general, Chap. 2.3. That there was none like him in the Earth, a perfect and upright Man, etc. and particularly Jam. 5.11. You have herd of the Patience of Job.
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Surely the most able experienc'd Christians speak at another rate. Phil. 3.12. Not as tho I had already attained, either were already perfect. So 1 Joh. 1.8. If we say we have no Sin, we deceive our selves, and the truth is not in us.
Surely the most able experienced Christians speak At Another rate. Philip 3.12. Not as though I had already attained, either were already perfect. So 1 John 1.8. If we say we have no since, we deceive our selves, and the truth is not in us.
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and shall never be weakened by any contrary Principle more. There are the Spirits of just Men made perfect indeed. Heb. 12.23. There are no complaints of dull Inactivity, and listlessness to spiritual work.
and shall never be weakened by any contrary Principle more. There Are the Spirits of just Men made perfect indeed. Hebrew 12.23. There Are no complaints of dull Inactivity, and listlessness to spiritual work.
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&c. The good that I would, I do not, — I am carnal, sold under Sin, — Sin dwelleth in me, — Evil is present with me, — &c. No, no, there's no room for any of this there.
etc. The good that I would, I do not, — I am carnal, sold under since, — since dwells in me, — Evil is present with me, — etc. No, no, there's no room for any of this there.
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The remnants of our Disaffection and Enmity against God, which are now the matter or occasion of our most grievous and piercing Complaints, will then be perfectly mastered, and wrought out.
The remnants of our Disaffection and Enmity against God, which Are now the matter or occasion of our most grievous and piercing Complaints, will then be perfectly mastered, and wrought out.
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Then shall we find in our selves a fulness of Spiritual Life, Strength, and Vigour; then shall we be surrounded with the glorious Light of a perfect Day;
Then shall we find in our selves a fullness of Spiritual Life, Strength, and Vigour; then shall we be surrounded with the glorious Light of a perfect Day;
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The truly Godly even in this Life are all glorious within, Psal. 45.13. Changed from Glory to Glory, 2 Cor. 3.18. Partakers of the Divine Nature, 2 Pet. 1.4.
The truly Godly even in this Life Are all glorious within, Psalm 45.13. Changed from Glory to Glory, 2 Cor. 3.18. Partakers of the Divine Nature, 2 Pet. 1.4.
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Finally, tho it will remain true to all Eternity, th•• we were once Sinners, yet 'twill be as true, that w• are pardoned and reconciled through Christ,
Finally, though it will remain true to all Eternity, th•• we were once Sinners, yet it'll be as true, that w• Are pardoned and reconciled through christ,
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for this en• it was prepared by Grace, and advanced to that high Perfection in Glory, whereof we have been speaking viz. that it might perfectly enjoy the most glorio•• perfect God.
for this en• it was prepared by Grace, and advanced to that high Perfection in Glory, whereof we have been speaking viz. that it might perfectly enjoy the most glorio•• perfect God.
Under this Head there are two things which must b• distinctly considered, tho they cannot be really divided. 1. The lively actings of the Soul towards God. 2. Its constant reception of Communications from him.
Under this Head there Are two things which must b• distinctly considered, though they cannot be really divided. 1. The lively actings of the Soul towards God. 2. Its constant reception of Communications from him.
His Power, Wisdom, Goodness, his Truth and Faithfulness, his glorious Holiness, that Attribute of Attributes (as one calls it) which runs as it were through all the rest,
His Power, Wisdom, goodness, his Truth and Faithfulness, his glorious Holiness, that Attribute of Attributes (as one calls it) which runs as it were through all the rest,
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Even that exceeding greatness of his Power, according to the working of the might of his Power. Ephes. 1.19. and by which they have been kept through Faith unto Salvation.
Even that exceeding greatness of his Power, according to the working of the might of his Power. Ephesians 1.19. and by which they have been kept through Faith unto Salvation.
And particularly which framed and contrived the wonderful Design of our Redemption by Jesus Chri•• ▪ This manifold Wisdom of God which the Angels desire to look into, will then shine forth conspicuously to the ravishing of all the Beholders, especially those who have shared most deeply in the blessed Effects of it.
And particularly which framed and contrived the wondered Design of our Redemption by jesus Chri•• ▪ This manifold Wisdom of God which the Angels desire to look into, will then shine forth conspicuously to the ravishing of all the Beholders, especially those who have shared most deeply in the blessed Effects of it.
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Verily, if there could be any room for Grief in those Regions of Blessedness, it must certainly arise from the remembrance of the many Affronts and Indignities which we had formerly put upon this blessed Attribute, by slighting, undervaluing,
Verily, if there could be any room for Grief in those Regions of Blessedness, it must Certainly arise from the remembrance of the many Affronts and Indignities which we had formerly put upon this blessed Attribute, by slighting, undervaluing,
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The Glory of his Truth and Faithfulness will appear, in the fulfilling of those exceeding great and precious Promises which he made, The True and Faithful God:
The Glory of his Truth and Faithfulness will appear, in the fulfilling of those exceeding great and precious Promises which he made, The True and Faithful God:
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tho it be but that of inferior Objects? But how much more del••••ful will it be to know him, who i• the Fountain of B•m•, the Cause of Causes, the Spri•• of Action, the Source and Original of all Perfection the everl•sting I AM? What is all other Knowledge compared to this? Then shall the Eye be satisfied with seeing;
though it be but that of inferior Objects? But how much more del••••ful will it be to know him, who i• the Fountain of B•m•, the Cause of Causes, the Spri•• of Actium, the Source and Original of all Perfection the everl•sting I AM? What is all other Knowledge compared to this? Then shall the Eye be satisfied with seeing;
our Thoughts o• God are weak, confused, and childish, as the Apostl• speaks, 1 Cor. 13.11, 12. But when that which i• perfect is come, these childish things must be put away and a more noble manly Knowledg succeed in thei• room.
our Thoughts o• God Are weak, confused, and childish, as the Apostl• speaks, 1 Cor. 13.11, 12. But when that which i• perfect is come, these childish things must be put away and a more noble manly Knowledge succeed in thei• room.
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Moreover, our Knowledg shall be transforming, ou• Eye shall affect our Hearts, or (as a Learned Man expresseth it) we shall look our selves into his Likeness Psal. 17.15. I will behold thy Face — I shall be satisful with thy Likeness. 1 Joh. 3.2. We shall be like him for we shall see him as he is.
Moreover, our Knowledge shall be transforming, ou• Eye shall affect our Hearts, or (as a Learned Man Expresses it) we shall look our selves into his Likeness Psalm 17.15. I will behold thy Face — I shall be satisful with thy Likeness. 1 John 3.2. We shall be like him for we shall see him as he is.
Our Hearts will be entirely and unchangably fixed and determined for God: There will be no idolatrous ▪ dividing of them between Him and the Creature.
Our Hearts will be entirely and unchangeably fixed and determined for God: There will be no idolatrous ▪ dividing of them between Him and the Creature.
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Then will the rich and mighty Sense of those glorious words be felt, and therefore understood, 1 Joh. 4.16. God is LOVE; and he that dwelleth in Love, dwelleth in God, and God in him.
Then will the rich and mighty Sense of those glorious words be felt, and Therefore understood, 1 John 4.16. God is LOVE; and he that dwells in Love, dwells in God, and God in him.
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This holy Love is the end of Vision, and therefore rather to be called Beatifick than it. The Acts of the Understanding are in order to those of the Will,
This holy Love is the end of Vision, and Therefore rather to be called Beatific than it. The Acts of the Understanding Are in order to those of the Will,
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'Tis more sensible than ever of its own nothingness, as it is that God is All in All. As Heaven is a State of the highest Advancement, so it is of the deepest Humility. The nearer they are to God (says one) the more apprehensive of their distance.
It's more sensible than ever of its own nothingness, as it is that God is All in All. As Heaven is a State of the highest Advancement, so it is of the Deepest Humility. The nearer they Are to God (Says one) the more apprehensive of their distance.
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For (as the same Reverend Person [ Mr. Howe ] observes elsewhere) the distance even of a glorified Creature, from the Glorious God, is still infinitely greater than between it,
For (as the same Reverend Person [ Mr. How ] observes elsewhere) the distance even of a glorified Creature, from the Glorious God, is still infinitely greater than between it,
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and the silliest Worm, the minutest Atom of Dust. Hence we find that even the Seraphims veil their Faces before the infinite Majesty. Isa. 6.2. The Four and Twenty Elders fall down before him, and cast their Crowns before his Throne, worshipping him that liveth for ever and ever. Rev. 4.10, 11. Chap. 5.14.
and the silliest Worm, the minutest Atom of Dust. Hence we find that even the Seraphims veil their Faces before the infinite Majesty. Isaiah 6.2. The Four and Twenty Elders fallen down before him, and cast their Crowns before his Throne, worshipping him that lives for ever and ever. Rev. 4.10, 11. Chap. 5.14.
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The Society will be sutable, even Angels and glorified Saints, all whose Happiness will be ours, and ours theirs; for narrow Selfishness hath no place there.
The Society will be suitable, even Angels and glorified Saints, all whose Happiness will be ours, and ours theirs; for narrow Selfishness hath no place there.
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But that which crowns all the rest is, this Blessedness shall be Eternal; Rev. 3.12. Him that overcometh will I make a Pillar in the Temple of my God, and HE SHALL GO NO MORE OƲT. O blessed Words! and thrice blessed State!
But that which crowns all the rest is, this Blessedness shall be Eternal; Rev. 3.12. Him that Overcometh will I make a Pillar in the Temple of my God, and HE SHALL GO NO MORE OƲT. Oh blessed Words! and thrice blessed State!
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Nevertheless from what hath been said, 'tis easy to inser, how utterly unfit the best of us were (and all unregenerate Person still are) by Nature for this blessen State;
Nevertheless from what hath been said, it's easy to Insert, how utterly unfit the best of us were (and all unregenerate Person still Are) by Nature for this blessen State;
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Even they themselves might easily discern it, were they not blinded, and befooled by their Lusts. On• would think it should not (I am sure it ought not) 〈 ◊ 〉 scape their Notice,
Even they themselves might Easily discern it, were they not blinded, and befooled by their Lusts. On• would think it should not (I am sure it ought not) 〈 ◊ 〉 escape their Notice,
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how averse their Hearts are from God, Christ, Holiness, and by consequence from Heaven, tho something there is (but they know not well what) which they pretend to desire under that Name: Carnal they are,
how averse their Hearts Are from God, christ, Holiness, and by consequence from Heaven, though something there is (but they know not well what) which they pretend to desire under that Name: Carnal they Are,
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avoid all Acquaintance with him, prefer the most empty Trifles before him, persist in wilful Rebellion against him? How should this be? At how vast a distance are such Men from Happiness!
avoid all Acquaintance with him, prefer the most empty Trifles before him, persist in wilful Rebellion against him? How should this be? At how vast a distance Are such Men from Happiness!
2. Let us enquire a little how the Nature of Man came to be so depraved and unfit for its Happiness and End. Certain we are that from the beginning it was not so.
2. Let us inquire a little how the Nature of Man Come to be so depraved and unfit for its Happiness and End. Certain we Are that from the beginning it was not so.
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Hence it is that by Nature we are Children of Wrath. Who can bring a clean thing out of an unclean? Our first Parents could not transmit to their Posterity, that Holiness and Purity of Nature,
Hence it is that by Nature we Are Children of Wrath. Who can bring a clean thing out of an unclean? Our First Parents could not transmit to their Posterity, that Holiness and Purity of Nature,
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I Know not who thou art that readest these Lines, but if this kind of Doctrine seem strange or uncouth to thee, (as most things do that are not after the common Mode) I counsel thee to shut the Book, stop• little;
I Know not who thou art that Readest these Lines, but if this kind of Doctrine seem strange or uncouth to thee, (as most things do that Are not After the Common Mode) I counsel thee to shut the Book, stop• little;
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and before thou proceedest any further, consider well what thou hast read already, particularly what hath been delivered concerning the Blessedness of Holy Souls in Heaven;
and before thou proceedest any further, Consider well what thou hast read already, particularly what hath been Delivered Concerning the Blessedness of Holy Souls in Heaven;
and in receiving the most sweet and refreshing Influences and Communications from him. Digest this well, form as distinct a conception of it as thou canst.
and in receiving the most sweet and refreshing Influences and Communications from him. Digest this well, from as distinct a conception of it as thou Canst.
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I will set before you some general Account of the Nature of this great Change. II. I will endeavour to shew you more distinctly the several steps whereby this blessed Work is begun, carried on, and perfected in the Soul.
I will Set before you Some general Account of the Nature of this great Change. II I will endeavour to show you more distinctly the several steps whereby this blessed Work is begun, carried on, and perfected in the Soul.
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We fell from God in the Loins of our first Parents (as Levi payed Tithes in Abraham, Heb. 7.9, 10.) We brought not original Righteousness (but Natures exceedingly corrupted) into the World with us;
We fell from God in the Loins of our First Parents (as Levi paid Tithes in Abraham, Hebrew 7.9, 10.) We brought not original Righteousness (but Nature's exceedingly corrupted) into the World with us;
therefore we must be deeply humbled for the Wickedness of our Hearts and Lives, and so return unto the Lord from whom we are fallen. Isa. 55.7. Let the Wicked forsake his way, and the Ʋnrighteous Man his Thoughts, and let him return unto the Lord, &c. Chap. 1. 16, 17, 18. Wash ye, make you clean, put away the Evil of your doings:
Therefore we must be deeply humbled for the Wickedness of our Hearts and Lives, and so return unto the Lord from whom we Are fallen. Isaiah 55.7. Let the Wicked forsake his Way, and the Ʋnrighteous Man his Thoughts, and let him return unto the Lord, etc. Chap. 1. 16, 17, 18. Wash you, make you clean, put away the Evil of your doings:
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— cease to do Evil, learn to do well: — Come now, and let us reason together, saith the LORD. Ezek. 33.11. As I live, saith the Lord God, I have no Pleasure in the death of the Wicked;
— cease to do Evil, Learn to do well: — Come now, and let us reason together, Says the LORD. Ezekiel 33.11. As I live, Says the Lord God, I have no Pleasure in the death of the Wicked;
Whatever stands in Competition or Contrariety to God, so far as it doth so, must be rejected with the greatest Abhorrence and Detestation, that you may cleave entirely to him.
Whatever Stands in Competition or Contrariety to God, so Far as it does so, must be rejected with the greatest Abhorrence and Detestation, that you may cleave entirely to him.
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'Tis a perfect Contradiction, as shall be shewn in its proper place. All our Faculties and Powers must be wrought upon, or influenced by this great Change.
It's a perfect Contradiction, as shall be shown in its proper place. All our Faculties and Powers must be wrought upon, or influenced by this great Change.
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And therefore it must be quickned by the same Power, which raised up Jesus Christ from the dead, Ephes. 1.10, 20. Ch. 2.1, 4, 5, 6. Its vital Power must be further enlivened, by a new Principle of Divine Spiritual Life, that it may be enabled and inclined to move readily, strongly, constantly towards God, from whom this Spiritual Life is derived, through Christ,
And Therefore it must be quickened by the same Power, which raised up jesus christ from the dead, Ephesians 1.10, 20. Christ 2.1, 4, 5, 6. Its vital Power must be further enlivened, by a new Principle of Divine Spiritual Life, that it may be enabled and inclined to move readily, strongly, constantly towards God, from whom this Spiritual Life is derived, through christ,
It suscitates them to action, and communicates Life and Vigour to them (ad intra;) as it executes the Commands of the Will, directed by the Understanding (ad extra:) The former sort of these Acts lying deep and inward are less observed, (and by many scarce at all) the latter (viz. the Executive Acts) are more open and discernable.
It suscitates them to actium, and communicates Life and Vigour to them (ad intra;) as it executes thee Commands of the Will, directed by the Understanding (ad extra:) The former sort of these Acts lying deep and inward Are less observed, (and by many scarce At all) the latter (viz. the Executive Acts) Are more open and discernible.
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strongly, with holy Fortitude and Vigour, and not be formal, lifeless, or indifferent in Duty. What a Shame is it that Men should pretend to have Heaven in their Eye,
strongly, with holy Fortitude and Vigour, and not be formal, Lifeless, or indifferent in Duty. What a Shame is it that Men should pretend to have Heaven in their Eye,
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and yet stand still, or move so slowly, as if they cared not whether ever they got thither or no? constantly, with an holy Steadfastness, not discouraged by difficulties that arise in the way, not fainting, nor weary of well doing.
and yet stand still, or move so slowly, as if they cared not whither ever they god thither or no? constantly, with an holy Steadfastness, not discouraged by difficulties that arise in the Way, not fainting, nor weary of well doing.
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yea, Multitudes there are, who have sate so long under the Means of Knowledg, that it might justly be expected they should be able to teach others but yet are themselves so dull, that they have need to be taught again which be the first Principles of the Oracles of God.
yea, Multitudes there Are, who have sat so long under the Means of Knowledge, that it might justly be expected they should be able to teach Others but yet Are themselves so dull, that they have need to be taught again which be the First Principles of the Oracles of God.
Many superficial Notions floating in their Imaginations, and not a little puff'd up with them Tho still they know nothing as they ought to know Some Acquaintance they have with Words or Signs, but are Strangers to the Things signified by them.
Many superficial Notions floating in their Imaginations, and not a little puffed up with them Though still they know nothing as they ought to know some Acquaintance they have with Words or Signs, but Are Strangers to the Things signified by them.
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They know not the truth as it is in Jesus, to the putting o• of the Old Man. Ephes. 4.21, 22. They may seem to have learned a great deal extensively, but intensively they have learn'd nothing.
They know not the truth as it is in jesus, to the putting o• of the Old Man. Ephesians 4.21, 22. They may seem to have learned a great deal extensively, but intensively they have learned nothing.
The Articles of their professed Creed, are not in their Faith, unless dreaming might pass for believing. Isa. 53.1. Who hath believed on Report? 1 Cor. 2.14. The natural Man receiveth not the things of the Spirit of God, &c. In seeing they see not; neither do they understand. Mat. 13.13.
The Articles of their professed Creed, Are not in their Faith, unless dreaming might pass for believing. Isaiah 53.1. Who hath believed on Report? 1 Cor. 2.14. The natural Man receives not the things of the Spirit of God, etc. In seeing they see not; neither do they understand. Mathew 13.13.
But when it pleaseth God by the Power of his Grace to work savingly upon a Soul, he causeth his Light to shine out of Darkness, irradiates the Understanding, and enables it to discern spiritual things in a spiritual manner.
But when it Pleases God by the Power of his Grace to work savingly upon a Soul, he Causes his Light to shine out of Darkness, irradiates the Understanding, and enables it to discern spiritual things in a spiritual manner.
The Lord hath given him an Heart to perceive, Deut. 29.4. he is now convinced that Jesus Christ is the chitfest among ten Thousand, — altogether lovely, Cant. 5.10, 16. Tho formerly he could see no Form nor Comliness in him. Isa. 53.2.
The Lord hath given him an Heart to perceive, Deuteronomy 29.4. he is now convinced that jesus christ is the chitfest among ten Thousand, — altogether lovely, Cant 5.10, 16. Tho formerly he could see no From nor Comeliness in him. Isaiah 53.2.
Thus Divine Light breaks in upon the Understanding, the Day-spring from an high visits it, The new Man is renewed in Knowledg. Col. 3.10. Turning unto God is a rational intelligent Act, sincere Religion moves not blindly.
Thus Divine Light breaks in upon the Understanding, the Dayspring from an high visits it, The new Man is renewed in Knowledge. Col. 3.10. Turning unto God is a rational intelligent Act, sincere Religion moves not blindly.
3. The main point in this great Change is yet behind, I mean the Sanctification of the Will: This is the Faculty which stands it out the longest against God;
3. The main point in this great Change is yet behind, I mean the Sanctification of the Will: This is the Faculty which Stands it out the longest against God;
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How often would I have gathered thy Children together, even as a Hen gathereth her Chickens under her Wings, and ye would not! Mat. 23.37. My People would not hearken to my Voice:
How often would I have gathered thy Children together, even as a Hen gathereth her Chickens under her Wings, and you would not! Mathew 23.37. My People would not harken to my Voice:
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drawing, and even constraining us with the Cords of a Man, the Bands of Love: working our Hearts to that temper whereof the Psalmist's Words are very expressive, Psal. 73.25.
drawing, and even constraining us with the Cords of a Man, the Bans of Love: working our Hearts to that temper whereof the Psalmist's Words Are very expressive, Psalm 73.25.
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Thus they cry, Abba, Father, and feel at length how good it is to draw near to God. Psal. 73.28. In this it is that true Grace, Holiness, or real Godliness doth principally consist:
Thus they cry, Abba, Father, and feel At length how good it is to draw near to God. Psalm 73.28. In this it is that true Grace, Holiness, or real Godliness does principally consist:
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Thus the design of the Gospel is to bring us into Fellowship with God. 1 John 1.3. That henceforth we may converse with him as our best and dearest Friend.
Thus the Design of the Gospel is to bring us into Fellowship with God. 1 John 1.3. That henceforth we may converse with him as our best and dearest Friend.
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and what may we not hope for from such a Friend, such a Father? Nothing shall be wanting that's fit for him to give, or for us to receive. Luk. 19.31. Son, thou art ever with me, and all that I have is thine.
and what may we not hope for from such a Friend, such a Father? Nothing shall be wanting that's fit for him to give, or for us to receive. Luk. 19.31. Son, thou art ever with me, and all that I have is thine.
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How precious are thy Thoughts unto me, O God, how great is the sum of them ▪ I knew in some measure long since that none but God could make me compleatly happy, I have often heard of this by the hearing of the Ear,
How precious Are thy Thoughts unto me, Oh God, how great is the sum of them ▪ I knew in Some measure long since that none but God could make me completely happy, I have often herd of this by the hearing of the Ear,
4. The sensitive Passions or Affections must also be sanctified, so as to fall in with the superior Faculties (especially the Will) and be subservient to them, in order to the great Ends of Holiness or Religion.
4. The sensitive Passion or Affections must also be sanctified, so as to fallen in with the superior Faculties (especially the Will) and be subservient to them, in order to the great Ends of Holiness or Religion.
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The rational and sensitive Appetite are so nearly connexed, at least in this Life, that the Acts of the former (so far as we perceive them) always take in somewhat of the latter, and are commonly described accordingly.
The rational and sensitive Appetite Are so nearly connexed, At least in this Life, that the Acts of the former (so Far as we perceive them) always take in somewhat of the latter, and Are commonly described accordingly.
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viz. Whether we have an high Estimation of God, and do resolvedly and rationally cleave to him, endeavouring to act sutably in our Lives and Conversations, &c.
viz. Whither we have an high Estimation of God, and do resolvedly and rationally cleave to him, endeavouring to act suitably in our Lives and Conversations, etc.
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Again, tho it must be granted that our Passions are not so apt to be moved by spiritual and invisible Objects as by sensible things that are near us, &c. and withal, that they are many times strongest, where Judgment is weakest,
Again, though it must be granted that our Passion Are not so apt to be moved by spiritual and invisible Objects as by sensible things that Are near us, etc. and withal, that they Are many times Strongest, where Judgement is Weakest,
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then, as we ought, so we shall, in some measure, set our Affections on things above, Col. 3.1, 2. If the Will be predominantly for God, 'tis not to be supposed but that the Affections will in some degree go along with it,
then, as we ought, so we shall, in Some measure, Set our Affections on things above, Col. 3.1, 2. If the Will be predominantly for God, it's not to be supposed but that the Affections will in Some degree go along with it,
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So far as this great Change takes place and prevails in the Soul, the Affections of Love, Desire, Joy, Delight, Hatred, Sorrow, Fear, and the rest, will be moving towards their proper Objects and Ends. We shall hate and abhor what is displeasing to God;
So Far as this great Change Takes place and prevails in the Soul, the Affections of Love, Desire, Joy, Delight, Hatred, Sorrow, fear, and the rest, will be moving towards their proper Objects and Ends. We shall hate and abhor what is displeasing to God;
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And we are greatly wanting to our selves, if we do not daily endeavour to stir up the Grace of God that is in us, that all the Powers of our Souls may be quickened more and more in their Motions by it:
And we Are greatly wanting to our selves, if we do not daily endeavour to stir up the Grace of God that is in us, that all the Powers of our Souls may be quickened more and more in their Motions by it:
and bringing them more under the command of the Will, till at length they be accustom'd and inured to move more naturally, freely and strongly Heaven-ward.
and bringing them more under the command of the Will, till At length they be accustomed and inured to move more naturally, freely and strongly Heavenward.
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Rom. 6.12, 13. Our Bodies are for the Lord, — they are Members of Christ, &c. 1 Cor. 6.13, 15. Temples of the Holy-Ghost, vers. 19. The Body must be used as a Servant to the Soul,
Rom. 6.12, 13. Our Bodies Are for the Lord, — they Are Members of christ, etc. 1 Cor. 6.13, 15. Temples of the Holy ghost, vers. 19. The Body must be used as a Servant to the Soul,
'Tis true indeed that bodily Exercise profiteth little, without or in comparison of that which is spiritual. 1 Tim. 4.8. To bow the Knee, while our Spirits remain stubborn and unbroken.
It's true indeed that bodily Exercise profiteth little, without or in comparison of that which is spiritual. 1 Tim. 4.8. To bow the Knee, while our Spirits remain stubborn and unbroken.
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As Habits are strengthened and increased by the Acts which flow from them; so are internal Affections by correspondent Expressions and Behaviour in Duty.
As Habits Are strengthened and increased by the Acts which flow from them; so Are internal Affections by correspondent Expressions and Behaviour in Duty.
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So on the other Hand, we ought not to pretend our good Meanings or Spirituality in Divine Worship, to excuse us from befitting Gestures or outward Demeanour therein:
So on the other Hand, we ought not to pretend our good Meanings or Spirituality in Divine Worship, to excuse us from befitting Gestures or outward Demeanour therein:
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Thus ye see that our intellectual and sensitive Faculties, yea and our Bodies too must according to their several Capacities be all sanctified and devoted unto God.
Thus you see that our intellectual and sensitive Faculties, yea and our Bodies too must according to their several Capacities be all sanctified and devoted unto God.
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II. Since it is only in and through Jesus Christ that God is reconcilable to fallen Man, 'tis highly necessary that we have a due regard to him in this Matter. Joh. 14.6. No Man cometh unto the Father but by me.
II Since it is only in and through jesus christ that God is reconcilable to fallen Man, it's highly necessary that we have a due regard to him in this Matter. John 14.6. No Man comes unto the Father but by me.
As God himself is our ultimate End, so Jesus Christ is the principal means and way to bring us to that End. The Will of God is so fully declared in this Point, viz. That we can have no access to the Father but by the Son, that it would be insolent daring Presum•ption for us to attempt it any other way.
As God himself is our ultimate End, so jesus christ is the principal means and Way to bring us to that End. The Will of God is so Fully declared in this Point, viz. That we can have no access to the Father but by the Son, that it would be insolent daring Presum•ption for us to attempt it any other Way.
or of expecting any Favour from him, but in and through Christ. Joh. 5.23. He that honoureth not the Son, honoureth not the Father which hath sent him.
or of expecting any Favour from him, but in and through christ. John 5.23. He that Honoureth not the Son, Honoureth not the Father which hath sent him.
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who therefore has taught us to distinguish between Faith in God, as God, and in himself, •s Mediator. Joh. 14.1. Ye believe in God, believe also in me.
who Therefore has taught us to distinguish between Faith in God, as God, and in himself, •s Mediator. John 14.1. You believe in God, believe also in me.
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Hence we find Repentance toward God, and Faith •oward our Lord Jesus Christ joined together, as the Sum and Substance of the Apostle's Preaching, Act• 20.21.
Hence we find Repentance towards God, and Faith •oward our Lord jesus christ joined together, as the Sum and Substance of the Apostle's Preaching, Act• 20.21.
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The latter is an •pplying of our selves to Jesus Christ, as the way to •hat End. That is, we must return unto God as our God, by alively Faith in his Son as our Prince and Saviour, without whom neither Pardon nor Peace can be expected.
The latter is an •pplying of our selves to jesus christ, as the Way to •hat End. That is, we must return unto God as our God, by alively Faith in his Son as our Prince and Saviour, without whom neither Pardon nor Peace can be expected.
But still remember, it was not becoming the Majesty and Holiness of God, nor agreeable to the ends of Government, to receive such as we are into favour immediately but through a Mediator, whom of his own free Love 〈 ◊ 〉 hath provided for us. John 3.16. For God so lo••• the World, &c. So here verse 18. All things are of God 〈 ◊ 〉 who hath reconciled us to himself by Jesus.
But still Remember, it was not becoming the Majesty and Holiness of God, nor agreeable to the ends of Government, to receive such as we Are into favour immediately but through a Mediator, whom of his own free Love 〈 ◊ 〉 hath provided for us. John 3.16. For God so lo••• the World, etc. So Here verse 18. All things Are of God 〈 ◊ 〉 who hath reconciled us to himself by jesus.
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'Tis called the Sanctification of the Spirit. 2 Thess. 2.13. 1 Pet. 1.2. It is the Spirit that quickeneth, enlighteneth, and draweth or Souls to Christ, and to the Father by him.
It's called the Sanctification of the Spirit. 2 Thess 2.13. 1 Pet. 1.2. It is the Spirit that Quickeneth, Enlighteneth, and draws or Souls to christ, and to the Father by him.
Whence then cometh it to pass, that we are 〈 ◊ 〉 defective in that part of the Life of Faith, which ••specteth the third Person? This is a great dishonour 〈 ◊ 〉 him,
Whence then comes it to pass, that we Are 〈 ◊ 〉 defective in that part of the Life of Faith, which ••specteth the third Person? This is a great dishonour 〈 ◊ 〉 him,
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and the production of other •••nimals, and also Vegetables, &c. It is easy to take •••tice of the various Dispensations of the Law (or 〈 ◊ 〉 venant) of Grace,
and the production of other •••nimals, and also Vegetables, etc. It is easy to take •••tice of the various Dispensations of the Law (or 〈 ◊ 〉 Venant) of Grace,
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and put Men into a nearer preparation, for special Grace than they were in before. Tho' God may sometimes, even in an instant, convert the most unprepared obdurate Persons;
and put Men into a nearer preparation, for special Grace than they were in before. Though God may sometime, even in an instant, convert the most unprepared obdurate Persons;
Mr. Shaw 's Meditations, pag. 30, 31. Can you imagin that you love God at all in a saving sense, if ye love him not above all? Why, this holy Love is the grand significant vital Motion of the Soul;
Mr. Shaw is Meditations, page. 30, 31. Can you imagine that you love God At all in a Saving sense, if you love him not above all? Why, this holy Love is the grand significant vital Motion of the Soul;
'Tis for want of this, that carnal Minds are not subject to the Law of God, neither indeed can be. Rom. 8.7. Our Eye must be singly fix'd upon God, as our Supream End and chief Good;
It's for want of this, that carnal Minds Are not Subject to the Law of God, neither indeed can be. Rom. 8.7. Our Eye must be singly fixed upon God, as our Supreme End and chief Good;
Hence turning unto God with the whole Heart, is opposed to Treachery, Falshood, and an hypocritical shew of Conversion. Jer. 3.10. Her treacherous Sister Judah hath not turned unto me with her whole Heart, but feignedly, saith the Lord.
Hence turning unto God with the Whole Heart, is opposed to Treachery, Falsehood, and an hypocritical show of Conversion. Jer. 3.10. Her treacherous Sister Judah hath not turned unto me with her Whole Heart, but feignedly, Says the Lord.
or Children, &c. yea, or our own Lives, more than him, we are not worthy of him, cannot be his Disciples. Mar. 10.37. Luke 14.26. Ye see here how he insists upon the prevailing degree of our love to him.
or Children, etc. yea, or our own Lives, more than him, we Are not worthy of him, cannot be his Disciples. Mar. 10.37. Luke 14.26. You see Here how he insists upon the prevailing degree of our love to him.
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And indeed the serious contemplation of the love of God in Christ, is a most powerful Means to raise up our Souls to sutable returns of love to God again.
And indeed the serious contemplation of the love of God in christ, is a most powerful Means to raise up our Souls to suitable returns of love to God again.
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He that hath known the Son, hath also known the Father, Joh. 14.7. Behold here, and admire the wonderful Wisdom that appears in the contrivance of our Redemption:
He that hath known the Son, hath also known the Father, John 14.7. Behold Here, and admire the wondered Wisdom that appears in the contrivance of our Redemption:
Our Sin had brought us under the just Wrath and Displeasure of the Almighty: And also had corrupted our very Vitals, and turned our Hearts against God.
Our since had brought us under the just Wrath and Displeasure of the Almighty: And also had corrupted our very Vitals, and turned our Hearts against God.
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Now 'tis plain that such 〈 ◊ 〉 Faith tends in its own Nature, to produce holy Lo•• to God, (who hath thus first loved us) and so to effect the Reconciliation on our part.
Now it's plain that such 〈 ◊ 〉 Faith tends in its own Nature, to produce holy Lo•• to God, (who hath thus First loved us) and so to Effect the Reconciliation on our part.
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Thirdly. The same Power which hath brought the work thus far, doth maintain, and keep alive the Principle of Grace implanted in the Soul. Our Spiritua• Life (no less than the Natural ) depends upon the continual influx of its Almighty Author.
Thirdly. The same Power which hath brought the work thus Far, does maintain, and keep alive the Principle of Grace implanted in the Soul. Our Spiritua• Life (no less than the Natural) depends upon the continual influx of its Almighty Author.
And preserved unto his Heavenly Kingdom, 2 Tim. 4.18. We know what woful work our first Parents made, when their Concerns were left in their own Hands;
And preserved unto his Heavenly Kingdom, 2 Tim. 4.18. We know what woeful work our First Parents made, when their Concerns were left in their own Hands;
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if the divine Power were not engaged in our Preservation, and that Faithfulness which will not suffer us to be tempted above what we are able, 1 Cor. 10.13. This holy Seed would soon come to nothing in so unkindly a Soil as our Hearts are, were it not cherish'd and watered by the same Hand that placed it there.
if the divine Power were not engaged in our Preservation, and that Faithfulness which will not suffer us to be tempted above what we Are able, 1 Cor. 10.13. This holy Seed would soon come to nothing in so unkindly a Soil as our Hearts Are, were it not cherished and watered by the same Hand that placed it there.
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'Tis true we are commanded to keep our Hearts with all diligence, [ or above all keeping ] Prov. 4.23. To stand upon our guard, to be stedfast and unmoveable.
It's true we Are commanded to keep our Hearts with all diligence, [ or above all keeping ] Curae 4.23. To stand upon our guard, to be steadfast and Unmovable.
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That is, we must put forth our utmost Endeavours, (for God works by means) but if we trust to our Hearts, we are Fools, Prov. 28.26. I may allude to that Psal. 127.1. Except the Lord keep the City, the Watch-man waketh but in vain.
That is, we must put forth our utmost Endeavours, (for God works by means) but if we trust to our Hearts, we Are Fools, Curae 28.26. I may allude to that Psalm 127.1. Except the Lord keep the city, the Watchman waketh but in vain.
Fourthly. By the same Almighty Power, the new Creature is carried on gradually towards its designed Perfection. Phil. 1.6. Being confident of this very thing, that he which hath begun a good work in you, will perform [ or finish ] it, until the Day of Jesus Christ.
Fourthly. By the same Almighty Power, the new Creature is carried on gradually towards its designed Perfection. Philip 1.6. Being confident of this very thing, that he which hath begun a good work in you, will perform [ or finish ] it, until the Day of jesus christ.
That Heavenly Light which hath shined in upon it, increaseth more and more unto a perfect Day. Prov. 4.18. The principle of holy LOVE is cherish'd, and blown up, till at length it come to a pure and perfect Flame.
That Heavenly Light which hath shined in upon it, increases more and more unto a perfect Day. Curae 4.18. The principle of holy LOVE is cherished, and blown up, till At length it come to a pure and perfect Flame.
it shall be all very good, before he has done with it. As at the first Creation, Gen. 1.31. God intends for his Children not only a Perfection of parts, but of degrees: And in so doing, he deals with them according to the manifest Tendency of that divine Nature, whereof he hath made them Partakers.
it shall be all very good, before he has done with it. As At the First Creation, Gen. 1.31. God intends for his Children not only a Perfection of parts, but of Degrees: And in so doing, he deals with them according to the manifest Tendency of that divine Nature, whereof he hath made them Partakers.
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I tell you, such Persons have great reason to suspect their own Sincerity; nay, if this be their stated, constant, habitual Temper, they may justly be pronounced Hypocrites.
I tell you, such Persons have great reason to suspect their own Sincerity; nay, if this be their stated, constant, habitual Temper, they may justly be pronounced Hypocrites.
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He that thinks he hath Grace enough, has certainly no true saving Grace at all. Living Natures, as Plants, Children, &c. thrive till they come to Perfection.
He that thinks he hath Grace enough, has Certainly no true Saving Grace At all. Living Nature's, as Plants, Children, etc. thrive till they come to Perfection.
and to love him more? Ye that have experienc'd what these things mean, consider of it, take advice, and speak your Minds. But as for empty lifeless Hypocrites, I except against them, they are not competent Judges in the Case:
and to love him more? You that have experienced what these things mean, Consider of it, take Advice, and speak your Minds. But as for empty Lifeless Hypocrites, I except against them, they Are not competent Judges in the Case:
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the Grace which they have already received, inclines them to labour after more, tho' still it is God that worketh in them. Heb. 13.20, 21. Fifthly, and Lastly.
the Grace which they have already received, inclines them to labour After more, though still it is God that works in them. Hebrew 13.20, 21. Fifthly, and Lastly.
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From whence it follows, that the Souls of the Faithful shall then be perfectly freed from all sinful Weaknesses; and therefore must need: be perfectly holy:
From whence it follows, that the Souls of the Faithful shall then be perfectly freed from all sinful Weaknesses; and Therefore must need: be perfectly holy:
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For 'tis Non-sense to suppose a middle state in this case, viz. in a rational Creature, obliged by the Law of its Nature, to a perfect conformity to the Will of its Creaton.
For it's Nonsense to suppose a middle state in this case, viz. in a rational Creature, obliged by the Law of its Nature, to a perfect conformity to the Will of its Creation.
As there was in the Birth of Nature, and in that of Grace, so in this of Glory. Should not the thoughts of this make Death welcome? It may be you will say, Death is an Enemy to Nature.
As there was in the Birth of Nature, and in that of Grace, so in this of Glory. Should not the thoughts of this make Death welcome? It may be you will say, Death is an Enemy to Nature.
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But is it not a conquered Enemy? Has not our Lord Jesus Christ, even in our Nature overcome it? Has he not taken away the sting of it? And in so doing, gained us the victory. 1 Cor. 15.55. &c. Yea, by the Power and Wisdom of our mighty Redeemer, this Enemy, Death, is turned to our advantage;
But is it not a conquered Enemy? Has not our Lord jesus christ, even in our Nature overcome it? Has he not taken away the sting of it? And in so doing, gained us the victory. 1 Cor. 15.55. etc. Yea, by the Power and Wisdom of our mighty Redeemer, this Enemy, Death, is turned to our advantage;
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'Tis no wonder if such sinful imperfect Creatures as we, be much at a loss in our apprehensions concerning a State of Sin less Perfection, both as to the nature of it,
It's no wonder if such sinful imperfect Creatures as we, be much At a loss in our apprehensions Concerning a State of since less Perfection, both as to the nature of it,
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I will just name three Particulars, 1. These Bodies will then be laid aside, and who knows not what heavy Weights, what Prisons, what Snares they have been to our Souls? Bodies of Sin,
I will just name three Particulars, 1. These Bodies will then be laid aside, and who knows not what heavy Weights, what Prisons, what Snares they have been to our Souls? Bodies of since,
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and Death, God knows, Rom. 7.23, 24. 2. And therefore, those holy Habits which had the commanding Influence upon the Hearts and Lives of true Believers;
and Death, God knows, Rom. 7.23, 24. 2. And Therefore, those holy Habits which had the commanding Influence upon the Hearts and Lives of true Believers;
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tho' the workings of the Spirit in this matter be powerful, and efficacious, yet they are also sweet and agreeable. They will act most freely, when made free by Grace;
though the workings of the Spirit in this matter be powerful, and efficacious, yet they Are also sweet and agreeable. They will act most freely, when made free by Grace;
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that is, it moves spontaneously towards God, or, having received the influx of his Grace, actively concurs therewith, viz. Being first animated, and quickened thereby.
that is, it moves spontaneously towards God, or, having received the influx of his Grace, actively concurs therewith, viz. Being First animated, and quickened thereby.
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The Scripture is most full and plain in this case. Rom. 8.29. Whom he did foreknow, them, he also did predestinate to be conformed to the Image of his Son. And what follows? Them he also called, justified, glorified. Ephes. 1.4.
The Scripture is most full and plain in this case. Rom. 8.29. Whom he did foreknow, them, he also did predestinate to be conformed to the Image of his Son. And what follows? Them he also called, justified, glorified. Ephesians 1.4.
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See more 2 Thess. 2.13. 1 Pet. 1, 2. Is it not plain from these Scriptures, that there is such a thing as Election of particular Persons to eternal Life:
See more 2 Thess 2.13. 1 Pet. 1, 2. Is it not plain from these Scriptures, that there is such a thing as Election of particular Persons to Eternal Life:
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And the execution of the Decree is ever answerable to the Decree it self? Ephes. 1.11. Being predestinated according to the purpose of him, who worketh all things after the counsel of his own Will.
And the execution of the decree is ever answerable to the decree it self? Ephesians 1.11. Being predestinated according to the purpose of him, who works all things After the counsel of his own Will.
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Will you reverse the Decrees of Heaven, or deny them, because they sure not with your own carnal Temper? Or will you try to put asunder what God has join'd together? Or expect to be saved without being first sanctified? The Counsel of the Lord that shall stand, Prov. 19.21.
Will you reverse the Decrees of Heaven, or deny them, Because they sure not with your own carnal Temper? Or will you try to put asunder what God has joined together? Or expect to be saved without being First sanctified? The Counsel of the Lord that shall stand, Curae 19.21.
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If therefore you be sollicitous concerning your everlasting Welfare, do not take the preposterous course of those Persons, who beginning at the wrong end first, amuse themselves about the eternal Decrees of God;
If Therefore you be solicitous Concerning your everlasting Welfare, do not take the preposterous course of those Persons, who beginning At the wrong end First, amuse themselves about the Eternal Decrees of God;
Predestination to Life, is the everlasting purpose of God, whereby (before the Foundations of the World were laid) he hath constantly decreed by his Counsel, secret to us, to deliver from Curse and Damnation, those whom he hath chosen in Christ out of Mankind,
Predestination to Life, is the everlasting purpose of God, whereby (before the Foundations of the World were laid) he hath constantly decreed by his Counsel, secret to us, to deliver from Curse and Damnation, those whom he hath chosen in christ out of Mankind,
and to bring them by Christ to Everlasting Salvation, as Vessels made to honour Wherefore, they which be endued with so excellent a Benefit of God, be called according to God's purpose by his Spirit, working in due Season:
and to bring them by christ to Everlasting Salvation, as Vessels made to honour Wherefore, they which be endued with so excellent a Benefit of God, be called according to God's purpose by his Spirit, working in due Season:
Fo• this purpose the Son of God was manifested, that •e might destroy the works of the Devil. Matth. 1.21. He shall save his People from (not in) their Sins. Ti•• 2.14. Who gave himself for us, that he might redeem us from all Iniquity, and purity unto himself a peculiar People, zealous of good works.
Fo• this purpose the Son of God was manifested, that •e might destroy the works of the devil. Matthew 1.21. He shall save his People from (not in) their Sins. Ti•• 2.14. Who gave himself for us, that he might Redeem us from all Iniquity, and purity unto himself a peculiar People, zealous of good works.
A guilty Creature can lay no claim to Life and Happiness, by virtue of a Covenant which required perfect and perpetual Obedience as the Condition thereof.
A guilty Creature can lay no claim to Life and Happiness, by virtue of a Covenant which required perfect and perpetual obedience as the Condition thereof.
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How can there be Peace between God and your Souls, so long as ye resolve to persist in your Rebellion? Is Christ the Minister of Sin? Or shall we continue in Sin that Grace may abound? God forbid.
How can there be Peace between God and your Souls, so long as you resolve to persist in your Rebellion? Is christ the Minister of since? Or shall we continue in since that Grace may abound? God forbid.
'Tis in effect to nullify or deny the Office of the Holy-Ghost; as if his gracious Operations upon the Souls of Men were needless, or superfluous things.
It's in Effect to nullify or deny the Office of the Holy ghost; as if his gracious Operations upon the Souls of Men were needless, or superfluous things.
If Men may be saved without being sanctified, 〈 ◊ 〉 what purpose are all the Influences of the Spirit 〈 ◊ 〉 God upon his People? If Holiness be so needless 〈 ◊ 〉 thing, that a Man may come to Heaven well enou•• without it,
If Men may be saved without being sanctified, 〈 ◊ 〉 what purpose Are all the Influences of the Spirit 〈 ◊ 〉 God upon his People? If Holiness be so needless 〈 ◊ 〉 thing, that a Man may come to Heaven well enou•• without it,
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why doth the Spirit strive so long w•• poor Creatures to make them holy? Why doth 〈 ◊ 〉 still follow them with the earnest Sollici•ations of 〈 ◊ 〉 Grace (notwithstanding their unkind Resistance) fro• one Ordinance and Providence to another? H•• great a work is it to quicken, Illuminate, and draw 〈 ◊ 〉 God, a dead, blind, disaffected Soul!
why does the Spirit strive so long w•• poor Creatures to make them holy? Why does 〈 ◊ 〉 still follow them with the earnest Sollici•ations of 〈 ◊ 〉 Grace (notwithstanding their unkind Resistance) fro• one Ordinance and Providence to Another? H•• great a work is it to quicken, Illuminate, and draw 〈 ◊ 〉 God, a dead, blind, disaffected Soul!
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and dare ye say 'tis more than needs? Or prom••• to your selves Salvation without it? This would 〈 ◊ 〉 not only to tread under Foot the Son of God, (as have heard under the former head) but to do desp••• unto the Spirit of Grace.
and Dare you say it's more than needs? Or prom••• to your selves Salvation without it? This would 〈 ◊ 〉 not only to tread under Foot the Son of God, (as have herd under the former head) but to do desp••• unto the Spirit of Grace.
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the Lord convert, and p••don them for they know not what they say, nor wh•• they affirm, 1 Tim. 1.7. But measuring themselves by themselves, and comparing themselves amongst themselves, 〈 ◊ 〉 not wise, or [ understand it not ] 2 Cor. 10.12.
the Lord convert, and p••don them for they know not what they say, nor wh•• they affirm, 1 Tim. 1.7. But measuring themselves by themselves, and comparing themselves among themselves, 〈 ◊ 〉 not wise, or [ understand it not ] 2 Cor. 10.12.
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Surely in God's account none are look'd upon as 〈 ◊ 〉 Worshippers, but they who worship the Father in Spirit and in Truth; for the Father seeketh such to wo•• him. Joh. 4.23. But that brings me to,
Surely in God's account none Are looked upon as 〈 ◊ 〉 Worshippers, but they who worship the Father in Spirit and in Truth; for the Father seeks such to wo•• him. John 4.23. But that brings me to,
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That we may perswade them to comply with the offers of Free Grace. And to edify, strengthen, and help the Joys of those who have heartily complied. Ephes. 4.11, 12, 13.
That we may persuade them to comply with the offers of Free Grace. And to edify, strengthen, and help the Joys of those who have heartily complied. Ephesians 4.11, 12, 13.
For the time will come when, &c. (we may now say 'tis already come) 2 Tim. 4.2, 3, 4. And that we watch for your Souls, as they that must give an account, Heb. 13.17. and warn you of your danger, that your Blood may not he required at our Hand. Ezek. 3.18. And who is sufficient for these things? 2 Cor. 2.16. Well then;
For the time will come when, etc. (we may now say it's already come) 2 Tim. 4.2, 3, 4. And that we watch for your Souls, as they that must give an account, Hebrew 13.17. and warn you of your danger, that your Blood may not he required At our Hand. Ezekiel 3.18. And who is sufficient for these things? 2 Cor. 2.16. Well then;
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Moreover, the whole Course of Rellgious Duty that is appointed us, with that Seriousness and Spirituality therein required, doth fully prove the Point we have in hand:
Moreover, the Whole Course of Rellgious Duty that is appointed us, with that Seriousness and Spirituality therein required, does Fully prove the Point we have in hand:
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But (tho' Soveraign Authority is to be acknowledged in them) we must also consider how infinite Wisdom and Goodness has sured out Work to our End, our present Duty to our future Happiness;
But (though Sovereign authority is to be acknowledged in them) we must also Consider how infinite Wisdom and goodness has sured out Work to our End, our present Duty to our future Happiness;
But I can shew you enough to confound, and overthrow their wicked Presumptions for ever. The Sentence of their Condemnation is legible in almost every Leaf of the Bible;
But I can show you enough to confound, and overthrow their wicked Presumptions for ever. The Sentence of their Condemnation is legible in almost every Leaf of the bible;
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Otherwise it brings upon thee an heavier Co•demn•tion, than thou wert under before. John 3.10. a sorer Punishment, Heb 10.29. The c••• speaks it self:
Otherwise it brings upon thee an Heavier Co•demn•tion, than thou Wertenberg under before. John 3.10. a Sorer Punishment, Hebrew 10.29. The c••• speaks it self:
Behold, the Judg standeth before the Door, Jam. 5.9. What is the Chaff to the Wheat, saith the Lord? Jer. 23.28. Mat. 3.12. 6. None but those who are thus wrought upon, have the earnest and first Principles of the Heavenly Felicity:
Behold, the Judge Stands before the Door, Jam. 5.9. What is the Chaff to the Wheat, Says the Lord? Jer. 23.28. Mathew 3.12. 6. None but those who Are thus wrought upon, have the earnest and First Principles of the Heavenly Felicity:
Do ye expect the Fruit without the Seed? the Perfection of Holiness and Happiness without the Beginnings thereof? the Inheritance without the Earnest? How can these things be? How absurd are such Hopes as these? Would ye be perfect Men in Christ, without first going through the Infant-State of Christianity? That is, being converted and becoming as little Children?
Do you expect the Fruit without the Seed? the Perfection of Holiness and Happiness without the Beginnings thereof? the Inheritance without the Earnest? How can these things be? How absurd Are such Hope's as these? Would you be perfect Men in christ, without First going through the Infant state of Christianity? That is, being converted and becoming as little Children?
but still remember, If any Man have not the Spirit of Christ, he is none of his, Rom. 8, 9. 7. The Guilt of Sin, which all unregenerate Persons are under, stands between them and Heaven.
but still Remember, If any Man have not the Spirit of christ, he is none of his, Rom. 8, 9. 7. The Gilded of since, which all unregenerate Persons Are under, Stands between them and Heaven.
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And do ye not also know that there is no Pardon without true Repentance? And withal that true Repentance is nothing less than the turning of the Soul from Sin to God, a change of the Temper and Disposition of the Heart;
And do you not also know that there is no Pardon without true Repentance? And withal that true Repentance is nothing less than the turning of the Soul from since to God, a change of the Temper and Disposition of the Heart;
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Moreover, the Sincerity of your Repentance, or of this change of Heart, from the Love of Sin, to the Love of God and Holiness, must appear, by bringing forth Fruits meet for Repentance.
Moreover, the Sincerity of your Repentance, or of this change of Heart, from the Love of since, to the Love of God and Holiness, must appear, by bringing forth Fruits meet for Repentance.
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whose righteous Souls were vexed with the filthy Conversation of the Wicked; in a word, Men that confessed themselves Strangers and Pilgrims on the Earth;
whose righteous Souls were vexed with the filthy Conversation of the Wicked; in a word, Men that confessed themselves Strangers and Pilgrim's on the Earth;
As it is matter of great Encouragement and Comfort to the Godly, to think how many Thousands are got to Heaven, the same way by which they themselves (through Grace) are going:
As it is matter of great Encouragement and Comfort to the Godly, to think how many Thousands Are god to Heaven, the same Way by which they themselves (through Grace) Are going:
but not without much striving, by reason of the straitness of the Gate, and the narrowness of the Way which leads to Life; many Enemies to conflict with;
but not without much striving, by reason of the straitness of the Gate, and the narrowness of the Way which leads to Life; many Enemies to conflict with;
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Where shall the Ʋngodly, and the Sinner appear? What shall become of them? Why the Psalmist gives you an answer to this, Psal. 1.4, 5. They are like the Chaff which the Wind driveth away:
Where shall the Ʋngodly, and the Sinner appear? What shall become of them? Why the Psalmist gives you an answer to this, Psalm 1.4, 5. They Are like the Chaff which the Wind drives away:
Well Sirs, Do ye think much to be told of the Difficulties that lie in the way to Heaven? Are ye for a cheap, formal, customary, easy way of Religion? Do ye think that the greatest Earnestness, Care and Seriousness, which we can possibly use to secure our Everlasting Interest, is making more adoe than needs ▪ Look ye to it, go on and prosper;
Well Sirs, Do you think much to be told of the Difficulties that lie in the Way to Heaven? are you for a cheap, formal, customary, easy Way of Religion? Do you think that the greatest Earnestness, Care and Seriousness, which we can possibly use to secure our Everlasting Interest, is making more ado than needs ▪ Look you to it, go on and prosper;
This is evident, if ye will but compare the Temper and Spirit of unregenerate Persons, with the Account that has been given concerning the State of future Glory.
This is evident, if you will but compare the Temper and Spirit of unregenerate Persons, with the Account that has been given Concerning the State of future Glory.
there must be a sutableness between the Faculties and the Objects, or else what Frution, what Pleasure can there be? Would the most pompous magnificient Shews signify any thing to a blind Man,
there must be a suitableness between the Faculties and the Objects, or Else what Frution, what Pleasure can there be? Would the most pompous magnificient Shows signify any thing to a blind Man,
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And 'tis the en•oyment of him that makes them happy in that State. But certain it is, that the Souls of Ungodly Men are •eeply averse from God, and at Enmity against him;
And it's the en•oyment of him that makes them happy in that State. But certain it is, that the Souls of Ungodly Men Are •eeply averse from God, and At Enmity against him;
when to enjoy him is •o love and delight in him? O Sirs, ye must either •e made holy, that is, conformed unto God, in the ••ame and disposition of your Spirits,
when to enjoy him is •o love and delight in him? O Sirs, you must either •e made holy, that is, conformed unto God, in the ••ame and disposition of your Spirits,
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•ea, do ye put it to them your selves, and then tell ••e, How do ye relish that sort of Life on Earth, which is most like to the Heavenly Life? How are ye •ffected to those things which have a nearer Tendency to lead you God-ward? Is his holy Day the Joy of your Hearts? Are ye delighted in his Worship? Do ye strive in every Duty to get as near to him, through Christ,
•ea, do you put it to them your selves, and then tell ••e, How do you relish that sort of Life on Earth, which is most like to the Heavenly Life? How Are you •ffected to those things which have a nearer Tendency to led you Godward? Is his holy Day the Joy of your Hearts? are you delighted in his Worship? Do you strive in every Duty to get as near to him, through christ,
and the Wonders of his Grace, the Holiness and Perfection of his Law, &c. What say ye? Do such things as these are agree with you? Or are they not a weariness to you? Are ye nor ready to think that Lords-Days return too o•.
and the Wonders of his Grace, the Holiness and Perfection of his Law, etc. What say you? Do such things as these Are agree with you? Or Are they not a weariness to you? are you nor ready to think that Lords-Days return too o•.
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And that strict and serious Religion is intolerable Prociseness? Do not your Hearts rise against it? Are •e not glad when the Service of God is over? Tho sour thing ye would do to secure Heaven for a reserve, who ye can enjoy the World no longer? Is not this the very Temper of your Spirits? And is it not very deplorable? Alas!
And that strict and serious Religion is intolerable Prociseness? Do not your Hearts rise against it? are •e not glad when the Service of God is over? Tho sour thing you would do to secure Heaven for a reserve, who you can enjoy the World no longer? Is not this the very Temper of your Spirits? And is it not very deplorable? Alas!
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weary o• an Eternal Sabbath? Would not your ungracious Spirits be ever recoiling and uneasy? Do ye not yet see that there is no coming to the new Jerusalem without new Hearts? If not, 'tis because ye shut your Eyes.
weary o• an Eternal Sabbath? Would not your ungracious Spirits be ever recoiling and uneasy? Do you not yet see that there is no coming to the new Jerusalem without new Hearts? If not, it's Because you shut your Eyes.
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Certainly if unregenerate Men might have •n Haven of their own choosing, it would be vastly different (even quite another thing) from that which Go• hath prepared for them that LOVE him.
Certainly if unregenerate Men might have •n Haven of their own choosing, it would be vastly different (even quite Another thing) from that which Go• hath prepared for them that LOVE him.
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But he should Men be happy against their own Wills? Or it State to which the Temper of their Spirits is not su•ed So true is that great Saying of a Worthy Divine When God hath so determined, that without •••ness none shall see him;
But he should Men be happy against their own Wills? Or it State to which the Temper of their Spirits is not su•ed So true is that great Saying of a Worthy Divine When God hath so determined, that without •••ness none shall see him;
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By this time ye see, or may see if ye will, th•• except the Decrees of God can be reverst, the design of Redemption perverted, the Office of the h•• Spirit nullified, the Institution of the Ministry a•• Ordinances run down, the Threarnings of the Gosp•• made of none Effect, the Inheritance be attained without the earnest, a new way found to Heaven which none ever discovered before;
By this time you see, or may see if you will, th•• except the Decrees of God can be reversed, the Design of Redemption perverted, the Office of the h•• Spirit nullified, the Institution of the Ministry a•• Ordinances run down, the Threarnings of the Gosp•• made of none Effect, the Inheritance be attained without the earnest, a new Way found to Heaven which none ever discovered before;
THus we have fully proved, that except ye will be holy, ye cannot be happy: If this therefore be so clear and certain a Truth, it must needs be also a very weighty and important one:
THus we have Fully proved, that except you will be holy, you cannot be happy: If this Therefore be so clear and certain a Truth, it must needs be also a very weighty and important one:
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let us begin with the Consideration of these, for the informing of our Judgments. Inser. 1. We may learn from hence the great Worth and Excellency of real Holiness.
let us begin with the Consideration of these, for the informing of our Judgments. Insert. 1. We may Learn from hence the great Worth and Excellency of real Holiness.
Nevertheless the high Excellency of Holiness, manifestly appears from the three following Particulars which may easily be drawn from what has been already delivered. 1. Its Original.
Nevertheless the high Excellency of Holiness, manifestly appears from the three following Particulars which may Easily be drawn from what has been already Delivered. 1. Its Original.
Insomuch that the Subjects of this great Change are denominated, born of God, Joh. 1.13. born from above, chap. 33. as the word [ NONLATINALPHABET ] may be rendred.
Insomuch that the Subject's of this great Change Are denominated, born of God, John 1.13. born from above, chap. 33. as the word [ ] may be rendered.
Hereupon they are advanced to the Name and Relation of Children: 1 Joh. 3.1. Behold what manner of Love the Father hath bestowed upon us, that we should be called the Sons of God.
Hereupon they Are advanced to the Name and Relation of Children: 1 John 3.1. Behold what manner of Love the Father hath bestowed upon us, that we should be called the Sons of God.
his Image drawn upon it, a Participiation of the Divine Nature: which sweetly and effectually inclines all the Faculties and Powers of our Souls God-ward;
his Image drawn upon it, a Participation of the Divine Nature: which sweetly and effectually inclines all the Faculties and Powers of our Souls Godward;
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and teacheth us to center upon him, as our Portion, Happiness, and chief Good. In short it is our devotedness unto God, which implies a Separation from whatsoever;
and Teaches us to centre upon him, as our Portion, Happiness, and chief Good. In short it is our devotedness unto God, which Implies a Separation from whatsoever;
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See what a Connexion there is between our Duty and Interest. All the Precepts which God hath given us, may justly he esteemed as so many Directions which have a natural Tendency to our own Welfare.
See what a Connexion there is between our Duty and Interest. All the Precepts which God hath given us, may justly he esteemed as so many Directions which have a natural Tendency to our own Welfare.
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But is that any Injury to us, that the mo•• blessed glorious God has, by his Soveraign Righ••• Authority over us, obliged us to be happy? Put us under such a Law, that we cannot be innocently miserable if we perish it shall be our own fault that we do so••• Well may it be called a Paternal Government, God i• pleased to deal with us in a way sutable to that Tid• which he has condescended to take unto himself, vi•• The Father of Spirits.
But is that any Injury to us, that the mo•• blessed glorious God has, by his Sovereign Righ••• authority over us, obliged us to be happy? Put us under such a Law, that we cannot be innocently miserable if we perish it shall be our own fault that we do so••• Well may it be called a Paternal Government, God i• pleased to deal with us in a Way suitable to that Tid• which he has condescended to take unto himself, vi•• The Father of Spirits.
he reasons th• Case with them, why will ye die? Yea, he beseeched them in the most earnest moving manner, as tho G•• did beseech you by us, 2 Cor 5.20. They are impo•cuned from time to time, in his Name, to lay aside the••• Frowardness and Enmity against him, who alone 〈 ◊ 〉 make them compleatly blessed:
he Reasons th• Case with them, why will you die? Yea, he beseeched them in the most earnest moving manner, as though G•• did beseech you by us, 2 Cor 5.20. They Are impo•cuned from time to time, in his Name, to lay aside the••• Frowardness and Enmity against him, who alone 〈 ◊ 〉 make them completely blessed:
His Commandments are not grievous; The first a•• principal of them is this, Thou shalt love the Lord 〈 ◊ 〉 God with all thine Heart, &c. What but the despert••• Wickedness of our depraved sinful Natures can ma•• this seem an hard Saying? Whom should we love, not him who is infinitely Good in himself,
His commandments Are not grievous; The First a•• principal of them is this, Thou shalt love the Lord 〈 ◊ 〉 God with all thine Heart, etc. What but the despert••• Wickedness of our depraved sinful Nature's can ma•• this seem an hard Saying? Whom should we love, not him who is infinitely Good in himself,
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And can ye y•• refuse to love? O what is the cause of your so migh• an Aversion from him? What Iniquity have ye ever found in him? Jer. 2.5. Lord, into how great Confusion and Distraction are we fallen, by forsaking him, and sinking into our own wretched selves!
And can you y•• refuse to love? O what is the cause of your so migh• an Aversion from him? What Iniquity have you ever found in him? Jer. 2.5. Lord, into how great Confusion and Distraction Are we fallen, by forsaking him, and sinking into our own wretched selves!
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Thou wilt then see reason to convince thee, that even those things which thou wast wont to look upon as over great Severities in Religion, were nothing but what the nature of thy Case made necessary in order to thy Cure.
Thou wilt then see reason to convince thee, that even those things which thou wast wont to look upon as over great Severities in Religion, were nothing but what the nature of thy Case made necessary in order to thy Cure.
forasmuch as so great a Power of Divine Grace is necessary to refit and qualify •it for its proper Use and End. All our Faculties and Powers are exceedingly depraved and enfeebled by the Fall.
forasmuch as so great a Power of Divine Grace is necessary to refit and qualify •it for its proper Use and End. All our Faculties and Powers Are exceedingly depraved and enfeebled by the Fallen.
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When we would do good, evil is present with us, Rom. 7.18, 21. They that are in the Flesh (that is, all unregenerate Persons) cannot please God. Chap. 8.8. Some indeed there are, who deny Original Sin, and would perswade us that 'tis only by imitation that we become wicked:
When we would do good, evil is present with us, Rom. 7.18, 21. They that Are in the Flesh (that is, all unregenerate Persons) cannot please God. Chap. 8.8. some indeed there Are, who deny Original since, and would persuade us that it's only by imitation that we become wicked:
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Is not Death the wages of Sin? Do not Infants die, even before they are capable of actual Sin? therefore they have original Sin. And why are they washed with Water in the Name of the Father, Son,
Is not Death the wages of since? Do not Infants die, even before they Are capable of actual since? Therefore they have original Sin. And why Are they washed with Water in the Name of the Father, Son,
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The Understanding and Will, which were made to govern the inferiour Faoulties, (the one by guidance the other by command) are themselves enslaved to Lust and Appetite.
The Understanding and Will, which were made to govern the inferior Faoulties, (the one by guidance the other by command) Are themselves enslaved to Lust and Appetite.
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Being departed from God (the Center in which a• our Faculties should unite, and for whom they ought to be improved and employ'd) we are become at variance with one another,
Being departed from God (the Centre in which a• our Faculties should unite, and for whom they ought to be improved and employed) we Are become At variance with one Another,
yea and lesser Societies too, rise up one against another, it may not be amiss to consider how strangely inconsistent even with themselves ungodly Men are:
yea and lesser Societies too, rise up one against Another, it may not be amiss to Consider how strangely inconsistent even with themselves ungodly Men Are:
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They say and do not, or they say one thing, and do the quite contrary ▪ They are like the troubled Sea, when it cannot rest, whose Waters cast up Mire and Dire, Isa. 57.20. The Body which was made to be a Servant, is become their Ruler;
They say and do not, or they say one thing, and do the quite contrary ▪ They Are like the troubled Sea, when it cannot rest, whose Waters cast up Mire and Dire, Isaiah 57.20. The Body which was made to be a Servant, is become their Ruler;
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and this is one of those things which the Earth cannot bear, Prov. 30.21, 22. A thing greatly to be lamented. Lam. 5.8. From hence it is that these Convulsions and Disorders do proceed:
and this is one of those things which the Earth cannot bear, Curae 30.21, 22. A thing greatly to be lamented. Lam. 5.8. From hence it is that these Convulsions and Disorders do proceed:
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Professing to be Wise, they are become Fools, and that more especially as to those things wherein they are most concerned to have their VVits about them.
Professing to be Wise, they Are become Fools, and that more especially as to those things wherein they Are most concerned to have their VVits about them.
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Wise to do Evil, but to do Good they have no Knowledg. Tit. 1.16. They profess that they know God, but in Works they deny him, being abominable, disobedient,
Wise to do Evil, but to do Good they have no Knowledge. Tit. 1.16. They profess that they know God, but in Works they deny him, being abominable, disobedient,
And what is the exceeding [ NONLATINALPHABET, transcendant, Hyperbolical ] greatness of his Power to us ward who believe according to the working [ Energy ] of his Mighty Power. [ NONLATINALPHABET ] the Might of his Power, &c.
And what is the exceeding [, Transcendent, Hyperbolical ] greatness of his Power to us ward who believe according to the working [ Energy ] of his Mighty Power. [ ] thee Might of his Power, etc.
Infer. 4. Learn also from hence the Weakness, Wickedness, or both, of those Persons who go about to deny or obscure the Doctrine of special Grace. Their Weakness, I say, in disowning a thing so manifest both by Scripture, and Experience.
Infer. 4. Learn also from hence the Weakness, Wickedness, or both, of those Persons who go about to deny or Obscure the Doctrine of special Grace. Their Weakness, I say, in disowning a thing so manifest both by Scripture, and Experience.
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I know indeed that if Men were truly willing, then the work were done, and therefore the Obstinacy of their Wills makes them inexcusable. John 5.40. Ye will not come to me that ye might have Life.
I know indeed that if Men were truly willing, then the work were done, and Therefore the Obstinacy of their Wills makes them inexcusable. John 5.40. You will not come to me that you might have Life.
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But I also know, that if ever they be made willing, it must be in the Day of God's Power. Psal. 110.3. No Man can come to me, except the Father, which hath sent me, draw him.
But I also know, that if ever they be made willing, it must be in the Day of God's Power. Psalm 110.3. No Man can come to me, except the Father, which hath sent me, draw him.
Tho still they have natural Faculties, intellective and elective Powers, (else we might as well preach to Walls as Men) yet when all's done, 'tis Grace that must sanctify and heal these Faculties,
Though still they have natural Faculties, intellective and elective Powers, (Else we might as well preach to Walls as Men) yet when all's done, it's Grace that must sanctify and heal these Faculties,
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In short, that any are sanctified and saved is to be ascribed to special Grace, that the rest perish is their own doing, not strictly and properly because they could not, but because they would not do otherwise.
In short, that any Are sanctified and saved is to be ascribed to special Grace, that the rest perish is their own doing, not strictly and properly Because they could not, but Because they would not do otherwise.
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The Destruction which falls upon them is of their own chusing in that they will not be perswaded to forsake the way that leads to it. Prov. 8.36. He that sinneth against me, wrongeth his own Soul:
The Destruction which falls upon them is of their own choosing in that they will not be persuaded to forsake the Way that leads to it. Curae 8.36. He that Sinneth against me, wrongeth his own Soul:
even so much as shall effectually work upon them, and fit them for Heaven, who can say unto him what dost thou? May he not do what he will with his own? Is there any Injustice in all this?
even so much as shall effectually work upon them, and fit them for Heaven, who can say unto him what dost thou? May he not do what he will with his own? Is there any Injustice in all this?
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What say ye? Are not some Persons saved? Are they not saved by Grace? Is not this Grace the Gift of God? Doth God give it in time, and did he not decree to give it from Eternity? Where then are your Cavils against Election and special Grace? Surely you will not deny but that Multitudes perish by their own wilful final Impenitency, through the Righteous Judgment of God,
What say you? are not Some Persons saved? are they not saved by Grace? Is not this Grace the Gift of God? Does God give it in time, and did he not Decree to give it from Eternity? Where then Are your Cavils against Election and special Grace? Surely you will not deny but that Multitudes perish by their own wilful final Impenitency, through the Righteous Judgement of God,
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And dare ye neglect the offered Help of the Spirit? Do ye not yet know that by a commoner sort of Grace, he usually prepares Men for special Grace? And can ye expect the latter, while ye despise or improve not the former? Do ye not consider that such neglects are like to leave you under greater Guilt and Hardness than ye were before? Why then do ye delay to strike in,
And Dare you neglect the offered Help of the Spirit? Do you not yet know that by a commoner sort of Grace, he usually prepares Men for special Grace? And can you expect the latter, while you despise or improve not the former? Do you not Consider that such neglects Are like to leave you under greater Gilded and Hardness than you were before? Why then do you Delay to strike in,
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and comply with the inward Motions of the Spirit? Why do ye not pray earnestly for more of his help? Do ye not sometimes feel some awakening Convictions, some Desires, some Purposes which have atendency toward your Conversion? Whence are these but from the blessed Spirit of God? And when he calls, will ye behave your selves as if ye heard nor,
and comply with the inward Motions of the Spirit? Why do you not pray earnestly for more of his help? Do you not sometime feel Some awakening Convictions, Some Desires, Some Purposes which have atendency towards your Conversion? Whence Are these but from the blessed Spirit of God? And when he calls, will you behave your selves as if you herd nor,
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or were not at leisure to regard him? How will ye be able to answer this at last? How comes it to pass, that ye put off things of this nature with some slight and short Endeavours,
or were not At leisure to regard him? How will you be able to answer this At last? How comes it to pass, that you put off things of this nature with Some slight and short Endeavours,
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and then return to your wonted Coldness, and Formality, or Indifferency again? Have ye no where thus to trifle but upon the brink of Everlasting Ruin? Know ye not that the Flames of Hell are every Moment ready to catch hold upon you? Surely it becomes you to stir as for your Lives:
and then return to your wonted Coldness, and Formality, or Indifferency again? Have you not where thus to trifle but upon the brink of Everlasting Ruin? Know you not that the Flames of Hell Are every Moment ready to catch hold upon you? Surely it becomes you to stir as for your Lives:
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Do ye not tremble to think how dreadful your Case would be, if the blessed God should swear in his Wrath that his holy Spirit (whom ye have so often affronted and grieved) should strive no more with you? How can you read without Terrour such Passages as these in Scripture, Prov. 1.24, &c. Because I have called,
Do you not tremble to think how dreadful your Case would be, if the blessed God should swear in his Wrath that his holy Spirit (whom you have so often affronted and grieved) should strive no more with you? How can you read without Terror such Passages as these in Scripture, Curae 1.24, etc. Because I have called,
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— They shall call upon me, but I will not answer. Ezek. 24.13. Because I haave purged thee, (that is used Means in order to thy Reformation) and thou wast not purged, thou shalt not be purged from thy Filthiness any more, till I have caused my Fury, to rest upon thee. Rev. 22.11. He that is unjust, let him be unjust still;
— They shall call upon me, but I will not answer. Ezekiel 24.13. Because I haave purged thee, (that is used Means in order to thy Reformation) and thou wast not purged, thou shalt not be purged from thy Filthiness any more, till I have caused my Fury, to rest upon thee. Rev. 22.11. He that is unjust, let him be unjust still;
Therefore I say again, 'tis no time to trifle, unless ye be prepared to undergo the Fury of the Almighty, who will certainly revenge the Injuries which have been done to his Patience and Long-suffering.
Therefore I say again, it's no time to trifle, unless you be prepared to undergo the Fury of the Almighty, who will Certainly revenge the Injuries which have been done to his Patience and Long-suffering.
CHAP. VII. Reproof to those Persons who wrong their own Souls by presumptuous Hopes of Heaven, while they are utter Strangers to this great work of Grace, whereby they should be prepared for it.
CHAP. VII. Reproof to those Persons who wrong their own Souls by presumptuous Hope's of Heaven, while they Are utter Strangers to this great work of Grace, whereby they should be prepared for it.
Shewing how vain, sinful, dangerous and unnatural it is for them thus to deceive themselves. THus we have considered several Inferences of Truth arising from the Doctrine.
Showing how vain, sinful, dangerous and unnatural it is for them thus to deceive themselves. THus we have considered several Inferences of Truth arising from the Doctrine.
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And here 'tis obvious, at first sight, that this Doctrine is also profitable for Reproof and Correction, 〈 ◊ 〉 ye have already seen it is for Instruction, or the Information of your Judgments.
And Here it's obvious, At First sighed, that this Doctrine is also profitable for Reproof and Correction, 〈 ◊ 〉 you have already seen it is for Instruction, or the Information of your Judgments.
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and wrought for it by the Power of divine Grace? Certainly those Persons are greatly to be reproved who flatter themselves with the Hope of Eternal Happiness,
and wrought for it by the Power of divine Grace? Certainly those Persons Are greatly to be reproved who flatter themselves with the Hope of Eternal Happiness,
and enquire 〈 ◊ 〉 them concerning this Matter, would they not all 〈 ◊ 〉 a Man tell you, that they hope to be saved; excep• perhaps some few poor trembling Christians, who scar• know how to think any thing well and comfortably concerning themselves:
and inquire 〈 ◊ 〉 them Concerning this Matter, would they not all 〈 ◊ 〉 a Man tell you, that they hope to be saved; excep• perhaps Some few poor trembling Christians, who scar• know how to think any thing well and comfortably Concerning themselves:
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But as for the loose Generality, and formal empty Professors, which make up far the greater Number, 'tis likely some of them might take it as an Affront to have their Hopes of Heaven called in question:
But as for the lose Generality, and formal empty Professors, which make up Far the greater Number, it's likely Some of them might take it as an Affront to have their Hope's of Heaven called in question:
] O Sirs, if Salvation was as common as the hopes of it are, we would no more say that the Gate is strait, or the Way narrow, but rather that they are wide indeed:
] Oh Sirs, if Salvation was as Common as the hope's of it Are, we would no more say that the Gate is strait, or the Way narrow, but rather that they Are wide indeed:
'Tis the saying of a great Divine, — For my own part if I had but one Sermon to preach while I lived, I think this should be it, to perswade down all your ungrounded hopes of Heaven;
It's the saying of a great Divine, — For my own part if I had but one Sermon to preach while I lived, I think this should be it, to persuade down all your ungrounded hope's of Heaven;
for they are most highly irrational) empty Appearances, having no solid Consistency in them, no firm Foundation to stand upon, Sparks of their own kindling.
for they Are most highly irrational) empty Appearances, having no solid Consistency in them, no firm Foundation to stand upon, Sparks of their own kindling.
They put a Cheat upon themselves, and hate to be told of it. 2. These hopes are vain as to their Duration, Job 20.5. The Triumphing of the Wicked is short, and the Joy of the Hypocrite but for a Moment. His Hope shall perish.
They put a Cheat upon themselves, and hate to be told of it. 2. These hope's Are vain as to their Duration, Job 20.5. The Triumphing of the Wicked is short, and the Joy of the Hypocrite but for a Moment. His Hope shall perish.
But however, the first Moment of their entrance into Eternity puts an end to their foolish Presumptions for ever. Job 27.8. What is the hope of the Hypocrite when God takes away his Soul? Chap. 11.20. The Eyes of the Wicked shall fail, and they shall not escape, and their Hopes shall be as the giving up of the Ghost. Chap. 18.5. The Light of the Wicked shall •e put out, and the Spark of his Fire shall not shine.
But however, the First Moment of their Entrance into Eternity puts an end to their foolish Presumptions for ever. Job 27.8. What is the hope of the Hypocrite when God Takes away his Soul? Chap. 11.20. The Eyes of the Wicked shall fail, and they shall not escape, and their Hope's shall be as the giving up of the Ghost. Chap. 18.5. The Light of the Wicked shall •e put out, and the Spark of his Fire shall not shine.
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1. These impious hopes are utterly inconsistent with those Apprehensions which we ought to have concerning the Holiness and Purity of the Divine Nature. He is glorious in HOLINESS;
1. These impious hope's Are utterly inconsistent with those Apprehensions which we ought to have Concerning the Holiness and Purity of the Divine Nature. He is glorious in HOLINESS;
Yea, and to think that God is altogether such an one as themselves, Psal. 50.21. O Sirs, were ye but duly sensible of his infinite Purity in whose sight the Heavens are not clean, Job 15.15.
Yea, and to think that God is altogether such an one as themselves, Psalm 50.21. O Sirs, were you but duly sensible of his infinite Purity in whose sighed the Heavens Are not clean, Job 15.15.
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because I am a Man of unclean Lips, — for mine Eyes have seen the King, the Lord of Hosts, Isa. 6.5. This would quickly drive you unto Christ, that under the shadow of his Wings ye might be safe.
Because I am a Man of unclean Lips, — for mine Eyes have seen the King, the Lord of Hosts, Isaiah 6.5. This would quickly drive you unto christ, that under the shadow of his Wings you might be safe.
2. The Truth of God is disowned and contradicted by these daring Presumptions. How great a matter doth God make of his Veracity: Psal. 138.2. I will praise thy Name for — thy Truth, for thou hast magnified thy Word above all thy Name.
2. The Truth of God is disowned and contradicted by these daring Presumptions. How great a matter does God make of his Veracity: Psalm 138.2. I will praise thy Name for — thy Truth, for thou hast magnified thy Word above all thy Name.
Tho he be merciful and gracious, long-suffering, &c. yet he will by no means clean the guilty, Exod. 34.6, 7. It is a Righteous thing with him to recompense Vengeance to the Ungodly,
Though he be merciful and gracious, long-suffering, etc. yet he will by no means clean the guilty, Exod 34.6, 7. It is a Righteous thing with him to recompense Vengeance to the Ungodly,
Thus he blinds their Minds, and makes sport with them, (as the Philistines did with Samso• when they had put out his Eyes) leads them Captive at his will.
Thus he blinds their Minds, and makes sport with them, (as the philistines did with Samso• when they had put out his Eyes) leads them Captive At his will.
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These vain Hopes hinder the due Efficacy of the Means of Grace upon them: Tho we tell them of their Danger over and over, with never so much plainness,
These vain Hope's hinder the due Efficacy of the Means of Grace upon them: Though we tell them of their Danger over and over, with never so much plainness,
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Those Convictions of the Sinfulness and Misery of their present State, which should help to prepare them for Christ, are by this Means prevented. Mat. 9.12. They that be whole, need not a Physician, &c. Thus it was with the Scribes and Pharisees;
Those Convictions of the Sinfulness and Misery of their present State, which should help to prepare them for christ, Are by this Means prevented. Mathew 9.12. They that be Whole, need not a physician, etc. Thus it was with the Scribes and Pharisees;
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Are we blind also? Hence our Lord assures us that Publicans and Harlots go into the Kingdom of God before such, Mat. 21.31, 32. viz. as being more likely to be brought to Conviction and Humiliation than those Self-conceited Pretenders were. Isa. 44.20.
are we blind also? Hence our Lord assures us that Publicans and Harlots go into the Kingdom of God before such, Mathew 21.31, 32. viz. as being more likely to be brought to Conviction and Humiliation than those Self-conceited Pretenders were. Isaiah 44.20.
nor say, is there not a Lie in my Right Hand? (2.) This unhappy Presumption makes their final Ruin more dreadful and amazing when it comes, Mat. 7.26, 27. He that heareth these Sayings of mine,
nor say, is there not a Lie in my Right Hand? (2.) This unhappy Presumption makes their final Ruin more dreadful and amazing when it comes, Mathew 7.26, 27. He that hears these Sayings of mine,
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how will Conscience wrack and torment them for having slighted all the Warnings which were given them? How will the great Deceiver triumph and insult over them,
how will Conscience wrack and torment them for having slighted all the Warnings which were given them? How will the great Deceiver triumph and insult over them,
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yet that of Self-deceiving Hypocrites will be most surprizing, because least expected. Isa. 33.14. The Sinners in Zion are afraid; Fearfulness hath surprized the Hypocrites:
yet that of Self-deceiving Hypocrites will be most surprising, Because lest expected. Isaiah 33.14. The Sinners in Zion Are afraid; Fearfulness hath surprised the Hypocrites:
Who among us shall dwell with the devouring fire? Who a•onest us shall dwell with everlasting burnings, or with the Burnings of Eternity, [ NONLATINALPHABET ] 1 Thess. 5.3. For when they shall say, Peace and Safety;
Who among us shall dwell with the devouring fire? Who a•onest us shall dwell with everlasting burnings, or with the Burnings of Eternity, [ ] 1 Thess 5.3. For when they shall say, Peace and Safety;
But stay a little, and consider the matter as you go ▪ If ye be in the wrong, it is not your following a Multitude therein that will serve to excuse you.
But stay a little, and Consider the matter as you go ▪ If you be in the wrong, it is not your following a Multitude therein that will serve to excuse you.
nor must be conformed to it? Know therefore that those very Persons, who are most earnest and diligent in the way to Heaven, are withal most sensible in how many things they fall short of their Duty;
nor must be conformed to it? Know Therefore that those very Persons, who Are most earnest and diligent in the Way to Heaven, Are withal most sensible in how many things they fallen short of their Duty;
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The Principle of Self preservation is most deeply implanted in human Nature, and accordingly is wont to take place in all other Cases but this, where yet there is most need of it.
The Principle of Self preservation is most deeply implanted in human Nature, and accordingly is wont to take place in all other Cases but this, where yet there is most need of it.
And thus they play about the sides of the Pit, and so drop in one after another, without so much as thinking seriously whither they are going, (as Flies about the Flame of a Candle, till it catch hold upon them) O more than brutish Stupidity!
And thus they play about the sides of the Pit, and so drop in one After Another, without so much as thinking seriously whither they Are going, (as Flies about the Flame of a Candle, till it catch hold upon them) Oh more than brutish Stupidity!
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Were not your Understandings made to enquire after Truth? Is it not natural to them so to do? Why then do ye keep them in an affected Ignorance of those things for which they were principally given you? And all this,
Were not your Understandings made to inquire After Truth? Is it not natural to them so to do? Why then do you keep them in an affected Ignorance of those things for which they were principally given you? And all this,
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while the Light shines round about you, tho ye close your Eyes against it; and that in a matter of everlasting consequence, even the One thing needful.
while the Light shines round about you, though you close your Eyes against it; and that in a matter of everlasting consequence, even the One thing needful.
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Have ye not been told already, that your foolish Presumptions cannot be supported, except the very nature of things be overturned? Because Holiness is essentially included in the true Happiness of the rational Creature:
Have you not been told already, that your foolish Presumptions cannot be supported, except the very nature of things be overturned? Because Holiness is essentially included in the true Happiness of the rational Creature:
Answ. It may perhaps be strange to you, (and so much the more is the pity, that ye should be no better acquainted with your Bibles:) But 'tis not the less true for all that.
Answer It may perhaps be strange to you, (and so much the more is the pity, that you should be no better acquainted with your Bibles:) But it's not the less true for all that.
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Have not such Persons the plain Symptoms of Distraction upon them already? Are they not laying violent Hands upon themselves? How can they be madder than they are,
Have not such Persons the plain Symptoms of Distraction upon them already? are they not laying violent Hands upon themselves? How can they be madder than they Are,
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The Sacrifice of God is a broken Spirit, Psal. 51. Your Hearts must be broken, that is, throughly humbled for your past Folly, in order to your future Reformation.
The Sacrifice of God is a broken Spirit, Psalm 51. Your Hearts must be broken, that is, thoroughly humbled for your past Folly, in order to your future Reformation.
Is it so, that none can come to Heaven till they be wrought and prepared for it by special Grace? Surely 'tis high time to turn your Thoughts inward, and to stir up Conscience to do its Office, methinks ye should in this have been before-hand with me:
Is it so, that none can come to Heaven till they be wrought and prepared for it by special Grace? Surely it's high time to turn your Thoughts inward, and to stir up Conscience to do its Office, methinks you should in this have been beforehand with me:
I would be loth to suppose that ye should have heard all this, which has been said under the foregoing Heads, concerning the Nature and Necessity of this great Work, with so little Self-Application, as not to have put the Question to your own Hearts before now.
I would be loath to suppose that you should have herd all this, which has been said under the foregoing Heads, Concerning the Nature and Necessity of this great Work, with so little Self-Application, as not to have put the Question to your own Hearts before now.
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Am I thus wrought upon? Have I experienc'd such a Change in the temper of my Spirit Godward as may encourage me to hope that I am past from Death to Life, disposed and inclined to be happy in the ••joymen• of God? &c. A weighty Question indeed!
Am I thus wrought upon? Have I experienced such a Change in the temper of my Spirit Godward as may encourage me to hope that I am passed from Death to Life, disposed and inclined to be happy in the ••joymen• of God? etc. A weighty Question indeed!
On the one side, lo, here are so many Persons wrought upon and quickened by the Spirit of God, who have the Principles and Seed of Eternal Life abiding in them.
On the one side, lo, Here Are so many Persons wrought upon and quickened by the Spirit of God, who have the Principles and Seed of Eternal Life abiding in them.
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'Tis not to be wondered at, if secret misgivings of Heart, and consciousness of Guilt, cause an exceeding Averseness in unregenerate Men to this work of Self-examination,
It's not to be wondered At, if secret misgivings of Heart, and consciousness of Gilded, cause an exceeding Averseness in unregenerate Men to this work of Self-examination,
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Lay down some Motives briefly to excite you to this Duty of Self-Examination. II. Give some Directions for the more successful Management thereof. III. Offer some Questions which ye may propose to your selves, in order to the trial of your State.
Lay down Some Motives briefly to excite you to this Duty of Self-Examination. II Give Some Directions for the more successful Management thereof. III. Offer Some Questions which you may propose to your selves, in order to the trial of your State.
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Ye may indeed meet with some, who, to excuse their ••n Ignorance or Sloth in this Matter, will tell you ••at •o Man can know whether he be in a State of Grace, or no;
You may indeed meet with Some, who, to excuse their ••n Ignorance or Sloth in this Matter, will tell you ••at •o Man can know whither he be in a State of Grace, or no;
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what we have done with his Creature? And if we be found to have betrayed our Souls by negligence and carnal Security, it will not serve our turn to say that we trusted him with them,
what we have done with his Creature? And if we be found to have betrayed our Souls by negligence and carnal Security, it will not serve our turn to say that we trusted him with them,
And on the other hand, many good Christians have arrived to a comfortable, quie•••• (and some even to a transporting) assurance of the• saving special Interest in the Love of God through Christ,
And on the other hand, many good Christians have arrived to a comfortable, quie•••• (and Some even to a transporting) assurance of the• Saving special Interest in the Love of God through christ,
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and so pass a right Judgme•• concerning our spiritual Estate. Prov. 20.27. T•e Sp••rit of Man is the Candle of the Lord, searching all 〈 ◊ 〉 inward parts of the Belly.
and so pass a right Judgme•• Concerning our spiritual Estate. Curae 20.27. T•e Sp••rit of Man is the Candle of the Lord, searching all 〈 ◊ 〉 inward parts of the Belly.
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but to observe and try our selves by 〈 … 〉 What Man •••weth the things of, a Man, 〈 ◊ 〉 Spirit of Man which is •n him ▪ Were it not for•• Self reflective Power, we should not be capable of moral Government in a rational way;
but to observe and try our selves by 〈 … 〉 What Man •••weth the things of, a Man, 〈 ◊ 〉 Spirit of Man which is •n him ▪ Were it not for•• Self reflective Power, we should not be capable of moral Government in a rational Way;
Praemium ante praemium is or praejudic••m s•t•ri judicii. 1 Joh. 3.20, 21. If our Heart condemn us, God is greater than our Heart, and knoweth all things!
premium ante Premium is or praejudic••m s•t•ri Judicii. 1 John 3.20, 21. If our Heart condemn us, God is greater than our Heart, and Knoweth all things!
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a Rule to live by, and by which we must be judged. Heb. 4.12. T•e Word of God is quick and powerful, sharper• than any two ▪ edged Sword, — and is a Discerner of the Thoughts and Intents of the Heart.
a Rule to live by, and by which we must be judged. Hebrew 4.12. T•e Word of God is quick and powerful, sharper• than any two ▪ edged Sword, — and is a Discerner of the Thoughts and Intents of the Heart.
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And whether we will attend to it or no, we must stand or fall by it at last. Joh. 12.48. The Word that I have spoken, the same shall judg him in the last Day.
And whither we will attend to it or no, we must stand or fallen by it At last. John 12.48. The Word that I have spoken, the same shall judge him in the last Day.
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yea it is mentioned as a great Absurdity that a Christian should be ignorant of himself. 2 Cor. 13.5. Examin your selves, whether ye be in the Faith; prove your own selves:
yea it is mentioned as a great Absurdity that a Christian should be ignorant of himself. 2 Cor. 13.5. Examine your selves, whither you be in the Faith; prove your own selves:
Know ye not your own selves? &c. As if he had said, Is there any thing nearer to you than your selves? any thing that ye are more concerned to know than your spiritual Estate? that is,
Know you not your own selves? etc. As if he had said, Is there any thing nearer to you than your selves? any thing that you Are more concerned to know than your spiritual Estate? that is,
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yet ye have great reason to hope, that (since he hath been often striving with you, to bring you to a sight and sense of your spiritual Concerns) he will not deny the help of his Grace,
yet you have great reason to hope, that (since he hath been often striving with you, to bring you to a sighed and sense of your spiritual Concerns) he will not deny the help of his Grace,
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and therefore all the living Members, by virtue of their Relation unto Christ, are also nearly related to, and interested in, that Holy Spirit, whole Office it is to refresh and comfort those Souls whom he hath first renewed by his Grace, to discover to them the Grace which he has given them, to witness with their Spirits that they are the Children of God;
and Therefore all the living Members, by virtue of their Relation unto christ, Are also nearly related to, and interested in, that Holy Spirit, Whole Office it is to refresh and Comfort those Souls whom he hath First renewed by his Grace, to discover to them the Grace which he has given them, to witness with their Spirits that they Are the Children of God;
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Is not this a woful Case, when thou liest down, when thou risest up, when thou goest out or comest in, thou knowest not but that the very next Moment the divine Fury may rest upon thee!
Is not this a woeful Case, when thou liest down, when thou risest up, when thou goest out or Comest in, thou Knowest not but that the very next Moment the divine Fury may rest upon thee!
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It were easy to heap up many more such Considerations as these, to excite you to this necessary work of Self-Reflection: I shall only add as follows, without the Formality of making distinct Heads.
It were easy to heap up many more such Considerations as these, to excite you to this necessary work of Self-Reflection: I shall only add as follows, without the Formality of making distinct Heads.
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remember, God himself will quickly judg you, and the way to escape the Severity of his Judgment is to enter into Judgment with your selves. 1 Cor. 11.31. If we would judg ourselves, we should not be judged.
Remember, God himself will quickly judge you, and the Way to escape the Severity of his Judgement is to enter into Judgement with your selves. 1 Cor. 11.31. If we would judge ourselves, we should not be judged.
Moreover, either ye are thus wrought for Heaven by renewing Grace, or not. If ye be, the closest t••al will greatly refresh and comfort you, by discovering that the work is already done:
Moreover, either you Are thus wrought for Heaven by renewing Grace, or not. If you be, the closest t••al will greatly refresh and Comfort you, by discovering that the work is already done:
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But on the other hand, if ye be unregenerate; Self-Reflection is one of the first Steps in order to your Recovery. Psal. 119.59. I thought on my Ways, and turned my Feet unto thy Testimonies.
But on the other hand, if you be unregenerate; Self-Reflection is one of the First Steps in order to your Recovery. Psalm 119.59. I Thought on my Ways, and turned my Feet unto thy Testimonies.
When once Men begin to be sollicitous about the Concerns of their Souls, and to enquire, What have we done? What are we doing? Whither are we going? How shall we escape the Wrath to come? This looks hopefully indeed;
When once Men begin to be solicitous about the Concerns of their Souls, and to inquire, What have we done? What Are we doing? Whither Are we going? How shall we escape the Wrath to come? This looks hopefully indeed;
tho ye must not stop here neither, nor take up with Convictions instead of Conversion. However, think not that your Wounds are like to be cured, without being searched.
though you must not stop Here neither, nor take up with Convictions instead of Conversion. However, think not that your Wounds Are like to be cured, without being searched.
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tho in the mean time, ye are eagerly set upon this present World, (as the common Case is) I can then tell you what your Case is, without any further enquiry;
though in the mean time, you Are eagerly Set upon this present World, (as the Common Case is) I can then tell you what your Case is, without any further enquiry;
CHAP. IX. Directions for the more successful management of this great Duty of Self-Examination. HAving laid down the fore-going Motives, to excite you to this necessary Duty of Self-Reflection,
CHAP. IX. Directions for the more successful management of this great Duty of Self-Examination. HAving laid down the foregoing Motives, to excite you to this necessary Duty of Self-Reflection,
Direction 1. Take care that ye be impartial in your search, that your Judgments be not perverted or biass'd either way, by fear or favour; but that ye may go according to evidence.
Direction 1. Take care that you be impartial in your search, that your Judgments be not perverted or biased either Way, by Fear or favour; but that you may go according to evidence.
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such Ravings are a sad Symptom that your noblest Faculties are impaired and distracted, and therefore that your Distempers are so much the more dangerous.
such Ravings Are a sad symptom that your Noblest Faculties Are impaired and distracted, and Therefore that your Distempers Are so much the more dangerous.
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On the other Hand, some are so timerous and dejected in spirit, that they know not how to believe any thing that is good and comfortable concerning themselves:
On the other Hand, Some Are so timorous and dejected in Spirit, that they know not how to believe any thing that is good and comfortable Concerning themselves:
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So far are they from presumptious Self-Conceit, that they run into a quite contrary extream; and standing in their own Light, cannot discern the Evidences of their Sincerity.
So Far Are they from presumptuous Self-Conceit, that they run into a quite contrary extreme; and standing in their own Light, cannot discern the Evidences of their Sincerity.
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Fain they would be assured that their Hearts are right with God, but have not strength of Spirit enough to conclude that it is so, through meer Fear, lest it should prove otherwise:
Fain they would be assured that their Hearts Are right with God, but have not strength of Spirit enough to conclude that it is so, through mere fear, lest it should prove otherwise:
Like Old Jacob, when they told him that Joseph was alive, his Heart fainted, for he believed them not, Gen. 45.26. or as the poor Jews, when the Lord turned again the Captivity of Zion, they were like them that dream, Psal. 126.1. They could scarce believe their own Senses and Understandings in the Matter.
Like Old Jacob, when they told him that Joseph was alive, his Heart fainted, for he believed them not, Gen. 45.26. or as the poor jews, when the Lord turned again the Captivity of Zion, they were like them that dream, Psalm 126.1. They could scarce believe their own Senses and Understandings in the Matter.
Yet it is of consequence ill enough, both in point of Duty, and Comfort. Prudence will reach us to be wary and cautious in so great an Enquiry, to suspect our own Deceitful Hearts,
Yet it is of consequence ill enough, both in point of Duty, and Comfort. Prudence will reach us to be wary and cautious in so great an Enquiry, to suspect our own Deceitful Hearts,
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lest they grow masterless and unruly: Commu•e with your Hearts, and let you Spirit make diligent search, Psal. 77.6. There's no trifling in Matters of this Nature;
lest they grow masterless and unruly: Commu•e with your Hearts, and let you Spirit make diligent search, Psalm 77.6. There's no trifling in Matters of this Nature;
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'tis not a few slighty transient thoughts that will serve the turn, the Principles of Grace lie deep in the Soul, ye must search for them as for hid Treasure, if you would discover them:
it's not a few slighty Transient thoughts that will serve the turn, the Principles of Grace lie deep in the Soul, you must search for them as for hid Treasure, if you would discover them:
And there are depths of Wickedness too, which, must in like manner be searched after with great Care and Strictness 〈 ◊ 〉 if ye would pass a right Judgment of your own Case, ye must excite your sluggish. Hearts to the work;
And there Are depths of Wickedness too, which, must in like manner be searched After with great Care and Strictness 〈 ◊ 〉 if you would pass a right Judgement of your own Case, you must excite your sluggish. Hearts to the work;
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In a word, intensness of thought is needful in this work, that so nothing may escape your observation, which might any way conduce to clear up the Point in Hand.
In a word, intenseness of Thought is needful in this work, that so nothing may escape your observation, which might any Way conduce to clear up the Point in Hand.
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Direct. 3. See that ye proceed with due order and method in this Business; otherwise ye w•• confound, perplex and entangle your selves to no purpose.
Direct. 3. See that you proceed with due order and method in this Business; otherwise you w•• confound, perplex and entangle your selves to no purpose.
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Difficult Cases are not to be resolved without an orderly Proceedure of Thoughts about them. Confusion is the great Enemy to all true Knowledg of what kind soever.
Difficult Cases Are not to be resolved without an orderly Procedure of Thoughts about them. Confusion is the great Enemy to all true Knowledge of what kind soever.
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The thing to be known, is, whether ye be so far wrought for Heaven, that if it should please God immediatly to require your Souls of you, it would go well with them in another State:
The thing to be known, is, whither you be so Far wrought for Heaven, that if it should please God immediately to require your Souls of you, it would go well with them in Another State:
That is, whether the condition of your Souls be such, that come Life, come Death, they are safe? Now here ••ls plain that ye may easily deceive your selves, by stating the Question too high, or too low.
That is, whither the condition of your Souls be such, that come Life, come Death, they Are safe? Now Here ••ls plain that you may Easily deceive your selves, by stating the Question too high, or too low.
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If ye only enquire, whether there be any good in you which hath a tendency towards this great work of Regeneration, ye then fall short in the Point;
If you only inquire, whither there be any good in you which hath a tendency towards this great work of Regeneration, you then fallen short in the Point;
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If therefore ye enquire immediatly whether ye have attained to such or such Measures, to which some others (who perhaps are above you) have arrived, ye then lay a Snare for your own Comfort and Peace by carrying the Question too high at first. Your present Business is to examin whether your Graces be sincire; as for the degres of them, let that be enquired into afterward.
If Therefore you inquire immediately whither you have attained to such or such Measures, to which Some Others (who perhaps Are above you) have arrived, you then lay a Snare for your own Comfort and Peace by carrying the Question too high At First. Your present Business is to examine whither your Graces be sincire; as for the Degrees of them, let that be inquired into afterwards.
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How much more nearly doth it concern you to examin your own Hearts and Lives thereby? Acquaint your selves well with the Tenour of the Covenant of Grace;
How much more nearly does it concern you to examine your own Hearts and Lives thereby? Acquaint your selves well with the Tenor of the Covenant of Grace;
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and what is further requisite to his Establishment, Comfort and Well-being. In the sacred Records ye may find the Nature of those Graces, which qualify and fit Men for Eternal Life;
and what is further requisite to his Establishment, Comfort and Well-being. In the sacred Records you may find the Nature of those Graces, which qualify and fit Men for Eternal Life;
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It therefore much concerns you, to converse much with the Holy Scriptures, and to understand the true spiritual sense and meaning of them, which are able to make you wise to Salvation.
It Therefore much concerns you, to converse much with the Holy Scriptures, and to understand the true spiritual sense and meaning of them, which Are able to make you wise to Salvation.
From hence ye must take your Measures, in judging of the Sincerity of your Faith, Repentance, Love, Obedience, &c. that so ye may not take up with the empty Name of Grace, instead of the thing it self,
From hence you must take your Measures, in judging of the Sincerity of your Faith, Repentance, Love, obedience, etc. that so you may not take up with the empty Name of Grace, instead of the thing it self,
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And here ye must remember, that the Commandment of God is exceeding broad, extending not only to the Government of our outward Actions and Behaviours, h•• also to the inward Principles from whence those Actions flow, viz. all the Faculties and Powers of our Souls, Understanding, Will, Imagination, Affection, Sense, Appetite, Habits, Dispositions, &c. must be minded and governed by the Rule,
And Here you must Remember, that the Commandment of God is exceeding broad, extending not only to the Government of our outward Actions and Behaviours, h•• also to the inward Principles from whence those Actions flow, viz. all the Faculties and Powers of our Souls, Understanding, Will, Imagination, Affection, Sense, Appetite, Habits, Dispositions, etc. must be minded and governed by the Rule,
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remember I am now speaking only in general, to prepare you for those particular Questions which are design'd as a further help for the Discovery of your Case.
Remember I am now speaking only in general, to prepare you for those particular Questions which Are designed as a further help for the Discovery of your Case.
and the Sincerity of its Resolutions must be known by sutable Indeavours, and the sincerity of those Endeavours by their Success: Of which more hereafter.
and the Sincerity of its Resolutions must be known by suitable Endeavours, and the sincerity of those Endeavours by their Success: Of which more hereafter.
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Or if ye take •t the other way, by the main drift and course of your lives, ye may know what are the prevailing habits and ••spositions of your Souls, (for Men will act according to their predominant Habits) and by these ye may know your State, that is, by reducing all to the Scripture-Rule, as has been said already:
Or if you take •t the other Way, by the main drift and course of your lives, you may know what Are the prevailing habits and ••spositions of your Souls, (for Men will act according to their predominant Habits) and by these you may know your State, that is, by reducing all to the Scriptural rule, as has been said already:
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4. Ye are then to proceed to Sentence, which i• nothing else but the Conclusion that must be drawn from the fore-going Premisses, viz. the Law and Fact compared together:
4. You Are then to proceed to Sentence, which i• nothing Else but the Conclusion that must be drawn from the foregoing Premises, viz. the Law and Fact compared together:
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Direct. 4. Remember that a great deal of patience and constancy is, ordinarily, requisite for the right carrying on this great Work of Self-Examination:
Direct. 4. remember that a great deal of patience and constancy is, ordinarily, requisite for the right carrying on this great Work of Self-Examination:
and that many time for want of Constancy and Judgment in the management of this Duty of Self-Reflection; and even those who have arrived to a more comfortable assurance i• this Matter do yet see reason to be often renewing th• Tryal,
and that many time for want of Constancy and Judgement in the management of this Duty of Self-Reflection; and even those who have arrived to a more comfortable assurance i• this Matter do yet see reason to be often renewing th• Trial,
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so far as to review the Discoveries which we have formerly made, and to try the Grounds upon which we have proceeded, especially upon some particular occasions;
so Far as to review the Discoveries which we have formerly made, and to try the Grounds upon which we have proceeded, especially upon Some particular occasions;
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as when Temptations arise, or when we are called to any extraordinary Duty or Office; yea, or after some unusual falls into Sin, or when Distempers threaten our Dissolution;
as when Temptations arise, or when we Are called to any extraordinary Duty or Office; yea, or After Some unusual falls into since, or when Distempers threaten our Dissolution;
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As for the circumstance of Time. Have a care of needless delays in this Matter; yet do not rush precipitantly upon it, when you are unfit for such an undertaking.
As for the circumstance of Time. Have a care of needless delays in this Matter; yet do not rush precipitantly upon it, when you Are unfit for such an undertaking.
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Otherwise, if ye set about it when your Heads are confused, your Spirits dejected or oppress'd with Melancholly, &c. and so your Passions tumultuous and afloat, ye will make nothing of it.
Otherwise, if you Set about it when your Heads Are confused, your Spirits dejected or oppressed with Melancholy, etc. and so your Passion tumultuous and afloat, you will make nothing of it.
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And therefore ye shall sometimes find that Satan himself (tho the greatest Enemy to this Work of Self-Examination) will transform himself into an Angel of Light,
And Therefore you shall sometime find that Satan himself (though the greatest Enemy to this Work of Self-Examination) will transform himself into an Angel of Light,
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I hope I need not tell you, that in all this 'tis necessary to implore the Divine Assistance, humbly begging of him who is the Searcher of Hearts, that he would lead you into your own Souls,
I hope I need not tell you, that in all this it's necessary to implore the Divine Assistance, humbly begging of him who is the Searcher of Hearts, that he would led you into your own Souls,
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In short, that ye are resolved to rely upon him, who is not wont to fail them that seek him and put their trust in him, according to his own appointed way.
In short, that you Are resolved to rely upon him, who is not wont to fail them that seek him and put their trust in him, according to his own appointed Way.
If, as to the main, ye be right here, viz If your Souls be duly affected towards God, all's your own, you may then conclude that you are wrought for Heaven indeed;
If, as to the main, you be right Here, videlicet If your Souls be duly affected towards God, all's your own, you may then conclude that you Are wrought for Heaven indeed;
ye shall not miss of Happiness, if there be enough in the infinite A•l-sufficient God to m•ke you happy. Luk. 15.31. Son, thou are ever with me, and all that I have is thine.
you shall not miss of Happiness, if there be enough in the infinite A•l-sufficient God to m•ke you happy. Luk. 15.31. Son, thou Are ever with me, and all that I have is thine.
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And then, if the stated Cou•se of y•ur Lives be in the main agreeable to such Appr•hensions, and Resolutions. Ye may then go y•ur w•y, eat your Bread with Joy,
And then, if the stated Cou•se of y•ur Lives be in the main agreeable to such Appr•hensions, and Resolutions. You may then go y•ur w•y, eat your Bred with Joy,
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Nor would any have been more forward in so professing, than those very Persons to whom our Lord speaks, John 5 42. I know you, that ye have not the Love of God in you.
Nor would any have been more forward in so professing, than those very Persons to whom our Lord speaks, John 5 42. I know you, that you have not the Love of God in you.
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Question 1. How do ye relish the notion of an Happiness which consists in the enjoyment of God? I beseech you deal truly and faithfully with your Souls in this;
Question 1. How do you relish the notion of an Happiness which consists in the enjoyment of God? I beseech you deal truly and faithfully with your Souls in this;
and it may be your Understandings are in some measure convinced of the Truth of what ye say, (or else I am sure a great deal of pains has been taken with you to little purpose.) But for all that, I must tell you, the Question is not yet half answered, the main Point is yet behind;
and it may be your Understandings Are in Some measure convinced of the Truth of what you say, (or Else I am sure a great deal of pains has been taken with you to little purpose.) But for all that, I must tell you, the Question is not yet half answered, the main Point is yet behind;
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thou, O Lord, are my Portion, my All. If these or such like Requests be really expressive of the inward, deep, habitual workings of your Souls, ye may then boldly conclude that God will not frustrate nor disappoint such Desires as these which his holy Spirit hath kindled in you.
thou, Oh Lord, Are my Portion, my All. If these or such like Requests be really expressive of the inward, deep, habitual workings of your Souls, you may then boldly conclude that God will not frustrate nor disappoint such Desires as these which his holy Spirit hath kindled in you.
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if when ye hear mention made of such a Happiness, ye do, upon deep and impartial search, find no sutableness in the Temper and Tendencies of your Souls, no Desires after it,
if when you hear mention made of such a Happiness, you do, upon deep and impartial search, find no suitableness in the Temper and Tendencies of your Souls, no Desires After it,
Why, here I say, if thou canst form to thy self any other notion of Happiness that thou wouldst rather chuse than that whereof we have been speaking, viz. which consists in the enjoyment of God:
Why, Here I say, if thou Canst from to thy self any other notion of Happiness that thou Wouldst rather choose than that whereof we have been speaking, viz. which consists in the enjoyment of God:
having first •een made sensible of your sin•ul and unhappy estrangedness from h•m by Nature: Yet ye cannot but know that there are still some Remainders of your old Distemper;
having First •een made sensible of your sin•ul and unhappy estrangedness from h•m by Nature: Yet you cannot but know that there Are still Some Remainders of your old Distemper;
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and not groan •itterly under them, •nd long to be delivered from them, that ye may be perfectly reconciled unto him, who is infinite amiable Goodness it self? Are ye not sensibly •ffected,
and not groan •itterly under them, •nd long to be Delivered from them, that you may be perfectly reconciled unto him, who is infinite amiable goodness it self? are you not sensibly •ffected,
even the best of you, to find that your Apprehensions concerning God are yet so d•rk and confused? And that the workings of your Hearts towards him are so dull and languid, so slow and heavy, a•ter all that he has done to draw you by his loving K•noness? Can ye think of your unkind disingenuou• Ca•riage to so good a God,
even the best of you, to find that your Apprehensions Concerning God Are yet so d•rk and confused? And that the workings of your Hearts towards him Are so dull and languid, so slow and heavy, a•ter all that he has done to draw you by his loving K•noness? Can you think of your unkind disingenuou• Ca•riage to so good a God,
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and not be asham'd and •l•sh•••r? Doth it not make you even a Burden to your selves? Can ye •orbear crying out in the angu•sh of your Sou•s, •nd pleading earnestly with God on this account;
and not be ashamed and •l•sh•••r? Does it not make you even a Burden to your selves? Can you •orbear crying out in the angu•sh of your Sou•s, •nd pleading earnestly with God on this account;
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and the sounding of thy B•we•s? Surely they are not restrained? Must m•ne E•es still fail with looking upwards? O Lord, I must not, I d•re not, I cannot entertain hard Thoughts of thee: no, no;
and the sounding of thy B•we•s? Surely they Are not restrained? Must m•ne E•es still fail with looking upward? O Lord, I must not, I d•re not, I cannot entertain hard Thoughts of thee: no, no;
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I tell you, Sirs ▪ the holiest Persons are most sensible of the weight of indwelling Corrup•ion, they strive, they pray, they watch, and war against it;
I tell you, Sirs ▪ the Holiest Persons Are most sensible of the weight of indwelling Corrup•ion, they strive, they pray, they watch, and war against it;
Quest. 3. How stand ye affected to the Lord Jesus Christ, as he is the Way to the Father, the principal Means to bring us to the Knowledg and Love of God;
Quest. 3. How stand you affected to the Lord jesus christ, as he is the Way to the Father, the principal Means to bring us to the Knowledge and Love of God;
to Reconciliation and Communion with him, and to the everlasting enjoyment of him? Do ye highly value him as such? Do ye study to acquaint your selves with him, to live by Faith upon him,
to Reconciliation and Communion with him, and to the everlasting enjoyment of him? Do you highly valve him as such? Do you study to acquaint your selves with him, to live by Faith upon him,
that so the ends of h•s Office may take place with you, viz. that ye may be brought nearer to God by him? Are ye willing to look unto his Scepter, and acknowledg his Soveraignty, as well as to rely upon his Satisfaction? What form, what comliness do ye behold in him? Is he the chiefest among •en thousand to you? Have ye well considered, who, or what he is? Even the brightness of his Fathers Glory,
that so the ends of h•s Office may take place with you, viz. that you may be brought nearer to God by him? are you willing to look unto his Sceptre, and acknowledge his Sovereignty, as well as to rely upon his Satisfaction? What from, what comeliness do you behold in him? Is he the chiefest among •en thousand to you? Have you well considered, who, or what he is? Even the brightness of his Father's Glory,
The great Imman•el, God with us: That the Eternal Word and Wisdom of the Father was cloathe I with human Nature, pr•ched his Tent among the Sons of Men:
The great Imman•el, God with us: That the Eternal Word and Wisdom of the Father was cloth I with human Nature, pr•ched his Tent among the Sons of Men:
NONLATINALPHABET; Joh. 1.14 Convers'd familiarly even with the meanest Persons, breathing out Love, Compassion, Tenderness, and Benignity towards all, even towards his bi•terest Enemies;
; John 1.14 Conversed familiarly even with the Meanest Persons, breathing out Love, Compassion, Tenderness, and Benignity towards all, even towards his bi•terest Enemies;
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weeping over Self-destroying Sinners, and at last offering up himself a Propitiatory Sacrifice for us, &c. O think, and think again, who it was that did all this, even the God of Heaven himself, appearing in the likeness of sinful flesh, Rom. 8.3. O let those words sink deep into your Hearts, John 14.9. He that hath seen me, hath seen the Father.
weeping over Self-destroying Sinners, and At last offering up himself a Propitiatory Sacrifice for us, etc. O think, and think again, who it was that did all this, even the God of Heaven himself, appearing in the likeness of sinful Flesh, Rom. 8.3. O let those words sink deep into your Hearts, John 14.9. He that hath seen me, hath seen the Father.
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Is he so to you? Are ye willing to take up your Cross and follow him? to give up your selves sincerely to him? Is there any thing which you think too dear to part with if he call for it,
Is he so to you? are you willing to take up your Cross and follow him? to give up your selves sincerely to him? Is there any thing which you think too dear to part with if he call for it,
nay, tho it were Life it self? Know ye not that every true Christian is in disposition a Martyr? Doth not our Lord tell us, that if we love our own Lives more than him, we cannot be his Disciples? Doth this Saying offend you? Or do ye think it hard? What if I should tell you,
nay, though it were Life it self? Know you not that every true Christian is in disposition a Martyr? Does not our Lord tell us, that if we love our own Lives more than him, we cannot be his Disciples? Does this Saying offend you? Or do you think it hard? What if I should tell you,
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how earnestly desirous many of the primitive Christians were to lay down their Lives for the Testimony of Jesus? How they triumphed in the midst of their sharpest Sufferings,
how earnestly desirous many of the primitive Christians were to lay down their Lives for the Testimony of jesus? How they triumphed in the midst of their Sharpest Sufferings,
while the Sense of the dying Love of Jesus Christ was warm and fresh upon their Spirits, Insomuch that Cyprian was fain to write for the comfort of such who were troubled, that they mist of their Hopes of Martyrdom.
while the Sense of the dying Love of jesus christ was warm and fresh upon their Spirits, Insomuch that Cyprian was fain to write for the Comfort of such who were troubled, that they missed of their Hope's of Martyrdom.
Quest. 4. How are ye disposed to spiritual Exercises? What delight do ye take in drawing nigh to God? All Creatures act according to their several Natures, 'tis pleasant and agreeable to them so to do:
Quest. 4. How Are you disposed to spiritual Exercises? What delight do you take in drawing High to God? All Creatures act according to their several Nature's, it's pleasant and agreeable to them so to do:
That empty shew of Religion, whereby Hypocrites profane holy things, and deceive their own Souls, is a vain lifeless formal thing, a meer piece of Pageantry; they neither well know what they are doing, nor why they do it:
That empty show of Religion, whereby Hypocrites profane holy things, and deceive their own Souls, is a vain Lifeless formal thing, a mere piece of Pageantry; they neither well know what they Are doing, nor why they do it:
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And in all this they find those inward relishes of Delight and Pleasure, whereby they are fully convinced, that it is no less their priviledg and advantage that they may, than their Duty that they must attend upon God.
And in all this they find those inward Relishes of Delight and Pleasure, whereby they Are Fully convinced, that it is no less their privilege and advantage that they may, than their Duty that they must attend upon God.
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If therefore ye find no inclination to Religious Duties, but can without any regret let such Opportunities over slip you, having no Delight nor Pleasure in them:
If Therefore you find no inclination to Religious Duties, but can without any regret let such Opportunities over slip you, having no Delight nor Pleasure in them:
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Quest. 5 When the Interest of the World and Flesh stands in competition with the Interest of God and the Duty ye owe to nim, which of these both ordinarily the casting Vote with you? Doth the Will and Authority of God weigh more with you,
Quest. 5 When the Interest of the World and Flesh Stands in competition with the Interest of God and the Duty you owe to nim, which of these both ordinarily the casting Vote with you? Does the Will and authority of God weigh more with you,
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as to the ordinary stated Course of your Lives and Actions, that and other Interests or Inclinations whatsoever? If your He••s be for God, 'tis ce•tain your Lives wi•••e so too ▪ for the Issues of Life are from the Heart The Tree is known by its Fruit. Dare ye allow your selves in the wilful ordinary neglect of known Dut•? Dare ye in ulge and gratify your Lusts which ye are commanded to crucify? Al eye for taking up only with the cheap and easy part of Religion,
as to the ordinary stated Course of your Lives and Actions, that and other Interests or Inclinations whatsoever? If your He••s be for God, it's ce•tain your Lives wi•••e so too ▪ for the Issues of Life Are from the Heart The Tree is known by its Fruit. Dare you allow your selves in the wilful ordinary neglect of known Dut•? Dare you in ulge and gratify your Lustiest which you Are commanded to crucify? All eye for taking up only with the cheap and easy part of Religion,
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and leaving the more difficult, self-denying part behind? Dare ye upon a prospect of worldly Pleasure, Profit or Honour wi••u•ly offend the D•vine •o•jesty? Do ye ventu•e upon that which is forbidden,
and leaving the more difficult, self-denying part behind? Dare you upon a prospect of worldly Pleasure, Profit or Honour wi••u•ly offend the D•vine •o•jesty? Do you ventu•e upon that which is forbidden,
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whether his Commands, or the Inclinations of the F•esh, bear the greater sway with you: That is, whether ye be sincere Christians, or Self-deceiving Hypocrites.
whither his Commands, or the Inclinations of the F•esh, bear the greater sway with you: That is, whither you be sincere Christians, or Self-deceiving Hypocrites.
they endeavour to be rid of it, and therefore are not to be denominated Workers of Iniquity. But with the unregenerate the case is otherwise, they love their Sins,
they endeavour to be rid of it, and Therefore Are not to be denominated Workers of Iniquity. But with the unregenerate the case is otherwise, they love their Sins,
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Quest. 6 Do ye love to be plainly dealt with as to the great Concerns of your Souls? Are ye for awakening, convincing, searching Light? or had he rather sleep on and take your rest? Are ye earnestly desirous to know your Duty better in order to practice? Have ye no Sin which ye are not willing to find out? Have ye discovered none which ye are not resolved to leave? Do ye take it well to be prudently and faithfully reproved? He that hateth Reproof is brutish, shall die, suddenly be destroy'd, and that without Remedy Faithful are the Wounds of a Friend.
Quest. 6 Do you love to be plainly dealt with as to the great Concerns of your Souls? are you for awakening, convincing, searching Light? or had he rather sleep on and take your rest? are you earnestly desirous to know your Duty better in order to practice? Have you no since which you Are not willing to find out? Have you discovered none which you Are not resolved to leave? Do you take it well to be prudently and faithfully reproved? He that hates Reproof is brutish, shall die, suddenly be destroyed, and that without Remedy Faithful Are the Wounds of a Friend.
Let the Righteous smite me, it shall be a Kindness; and let him reprove me, it shall be an excellent O•le, &c. Psal. 141.5. It is a woful Sign when Men desire to be foothed up and flattered in their evil ways.
Let the Righteous smite me, it shall be a Kindness; and let him reprove me, it shall be an excellent O•le, etc. Psalm 141.5. It is a woeful Signen when Men desire to be foothed up and flattered in their evil ways.
or as great and successful in the World as Cesar, Alexander, Scipio, or any the like? &c. This is a plain Question, but 'tis worth your while to put it close to your own Conscience•.
or as great and successful in the World as Cesar, Alexander, Scipio, or any the like? etc. This is a plain Question, but it's worth your while to put it close to your own Conscience•.
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Sensible things are apt to make very strong Impressions upon us, while spiritual Objects, tho infinitely more excellent, are but coldly or indifferently regarded.
Sensible things Are apt to make very strong Impressions upon us, while spiritual Objects, though infinitely more excellent, Are but coldly or indifferently regarded.
This ye will aim at in all your Religious Exercises, viz. That ye may get more Knowledg of God, more intimate Acquaintance and Communion with him through Christ:
This you will aim At in all your Religious Exercises, viz. That you may get more Knowledge of God, more intimate Acquaintance and Communion with him through christ:
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Ye will therefore endeavour to abound in the Work of the Lord: And joyfully embrace Opportunities put into your Hand, to testify your Love by Obedience;
You will Therefore endeavour to abound in the Work of the Lord: And joyfully embrace Opportunities put into your Hand, to testify your Love by obedience;
Quest. 8. Do ye heartily love and value all that are truly Godly, as such? Is your delight in the Excellent Ones of the Earth? Do ye love the Soci•ty and Converse of such Persons? Are ye heartily concerned for their Welfare? And ready to relieve their Wants and Necessities.
Quest. 8. Do you heartily love and valve all that Are truly Godly, as such? Is your delight in the Excellent Ones of the Earth? Do you love the Soci•ty and Converse of such Persons? are you heartily concerned for their Welfare? And ready to relieve their Wants and Necessities.
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How dwelleth the Love of God in that Man who shatteth up his bowels of Compassion from his Brother? 1 Joh. 3.17. The Hearts of wicked Men rise against those who are more strict and serious than themselves.
How dwells the Love of God in that Man who shatteth up his bowels of Compassion from his Brother? 1 John 3.17. The Hearts of wicked Men rise against those who Are more strict and serious than themselves.
But all those who truly love God, love his holy Image where-ever they can discern it, love those that are begotten of him, love those that love him, as such. So that Love to the People of God, is principally and ultimately referred unto God himself, who is loved in them, and they for his sake. 1 Joh. 3.14. We know that we have passed from Death unto Life, because we love the Brethren.
But all those who truly love God, love his holy Image wherever they can discern it, love those that Are begotten of him, love those that love him, as such. So that Love to the People of God, is principally and ultimately referred unto God himself, who is loved in them, and they for his sake. 1 John 3.14. We know that we have passed from Death unto Life, Because we love the Brothers.
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Take these together, and they will help to prove and illustrate each other. Thus, chap. 5.2. By this we know that we love the Children of God, when we love God and keep his Commandments.
Take these together, and they will help to prove and illustrate each other. Thus, chap. 5.2. By this we know that we love the Children of God, when we love God and keep his commandments.
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Lord, what wa•• I for? My hope is in thee? Altho the Fig Tree shall not blossom, &c. yet will I rejoice in the Lord, Hab. 3.17, 18. Some trust in Chariots, and some in Horses:
Lord, what wa•• I for? My hope is in thee? Although the Fig Tree shall not blossom, etc. yet will I rejoice in the Lord, Hab. 3.17, 18. some trust in Chariots, and Some in Horses:
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But we will remember the Name of the Lord our God, Psal. 20.7. There be many that say, who will shew us any good? Lord list thou up the Light of thy Countenance upon us.
But we will Remember the Name of the Lord our God, Psalm 20.7. There be many that say, who will show us any good? Lord list thou up the Light of thy Countenance upon us.
There may be great Failures and Imperfections, but that which I would advise you to, is strictly to observe, what is the prevailing bent of your Hearts in all this.
There may be great Failures and Imperfections, but that which I would Advice you to, is strictly to observe, what is the prevailing bent of your Hearts in all this.
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That in point of Duty we ought thus to love God is past dispute, unless we will renounce at once both Reason and Religion. Mark. 12.30. Thou shalt love the Lord thy God with ALL thy Heart, and with ALL thy Soul, &c. this is the first and the great Commandment. Mat. 22.38. And the second is like unto it, Thou shalt love thy Neighbour as thy self.
That in point of Duty we ought thus to love God is past dispute, unless we will renounce At once both Reason and Religion. Mark. 12.30. Thou shalt love the Lord thy God with ALL thy Heart, and with ALL thy Soul, etc. this is the First and the great Commandment. Mathew 22.38. And the second is like unto it, Thou shalt love thy Neighbour as thy self.
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with a Love transcending either that of our selves, or our Neighbours. I suppose ye will readily grant that God must be loved better than your Neighbours,
with a Love transcending either that of our selves, or our Neighbours. I suppose you will readily grant that God must be loved better than your Neighbours,
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as God, above our selves, o• our own Happiness, &c. be so necessary, necessitate medii, that no Man is to be accounted in a State of Salvation, who doth not thus love God better than himself?
as God, above our selves, o• our own Happiness, etc. be so necessary, necessitate medii, that no Man is to be accounted in a State of Salvation, who does not thus love God better than himself?
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God is the universal Self originated, independent, unchangeable GOOD; but the goodness of the Creatures is particular, limited, derived, and entirely dependant upon him:
God is the universal Self originated, independent, unchangeable GOOD; but the Goodness of the Creatures is particular, limited, derived, and entirely dependant upon him:
And therefore by no means to be set in competition with him, Isa. 40.25. 4. 'Tis certain that God hath deeply implanted in our Natures a Principle of Self-Love:
And Therefore by no means to be Set in competition with him, Isaiah 40.25. 4. It's certain that God hath deeply implanted in our Nature's a Principle of Self-Love:
So that Self-denial is one of the first steps towards our Recovery, Mat. 16.24. We are fallen from God to our selves, and are for setting up our own little, carnal, supported Self-Interest, in opposition to that full and proper Interest that he has in us:
So that Self-denial is one of the First steps towards our Recovery, Mathew 16.24. We Are fallen from God to our selves, and Are for setting up our own little, carnal, supported Self-Interest, in opposition to that full and proper Interest that he has in us:
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We may and ought to desire our own Eternal Happiness, that God may be glorified therein, who is well pleased and delighted in the Welfare and Perfection of his holy ones.
We may and ought to desire our own Eternal Happiness, that God may be glorified therein, who is well pleased and delighted in the Welfare and Perfection of his holy ones.
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7. Therefore to love God only or chiefly for our selves, as a means to our own Happiness, is greatly to affront and dishonour him, by preferring our selves before him, the Creature before the Creator, the silly Interest of a crawling Worm,
7. Therefore to love God only or chiefly for our selves, as a means to our own Happiness, is greatly to affront and dishonour him, by preferring our selves before him, the Creature before the Creator, the silly Interest of a crawling Worm,
8. To love God with a pure, raised, transcendent, superlative Love for himself, as the most amiable and perfect Good, from, by, and to whom we and all things else are:
8. To love God with a pure, raised, transcendent, superlative Love for himself, as the most amiable and perfect Good, from, by, and to whom we and all things Else Are:
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Is it not highly reasonable that he who is best should be most loved? That he who is the Author of our Beings should be our End? That we should aim at and intend him in all;
Is it not highly reasonable that he who is best should be most loved? That he who is the Author of our Beings should be our End? That we should aim At and intend him in all;
in a word that the love of our selves should be subjected to the highest and purest Love of God? Urge these things upon your selves, take pains with your own Hearts to bring them to such a Frame;
in a word that the love of our selves should be subjected to the highest and Purest Love of God? Urge these things upon your selves, take pains with your own Hearts to bring them to such a Frame;
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'Tis true indeed, he needs not you, nor your Love, neither can ye be profitable to him thereby, Job 22.2, 3. Your Goodness extendeth not to him. Psal. 16.2.
It's true indeed, he needs not you, nor your Love, neither can you be profitable to him thereby, Job 22.2, 3. Your goodness extendeth not to him. Psalm 16.2.
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The advantage is like to be your own, and should not the Glory be his? As carnal inordinate self-seeking is no better than self-destroying: So, to go our of our selves,
The advantage is like to be your own, and should not the Glory be his? As carnal inordinate self-seeking is no better than Self-destroying: So, to go our of our selves,
How much some of the People of God have been carried out in holy Zeal for his Honour, •bove their own particular Self-Interest, ye may see Exod 32.32. Numb. 14.12. Rom. 9.3. Which places I must not now stay to enlarge upon.
How much Some of the People of God have been carried out in holy Zeal for his Honour, •bove their own particular Self-Interest, you may see Exod 32.32. Numb. 14.12. Rom. 9.3. Which places I must not now stay to enlarge upon.
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Therefore the Heart may be inwardly, deeply, predominantly, and therefore sincerely for God, tho as to the passionate part, we may find our selves more sensibly carried out towards other Objects.
Therefore the Heart may be inwardly, deeply, predominantly, and Therefore sincerely for God, though as to the passionate part, we may find our selves more sensibly carried out towards other Objects.
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Because the nearness and sensibleness of the Creature promoteth such sensible workings in the lower sensitive Faculties, and corporeal Spirits. As for example:
Because the nearness and sensibleness of the Creature promoteth such sensible workings in the lower sensitive Faculties, and corporeal Spirits. As for Exampl:
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because were he put to trial, he would forsake all these Enjoyments, rather than forsake God or quit his Interest in him, whereby it appears that his Mind and Wi•l are more for God,
Because were he put to trial, he would forsake all these Enjoyments, rather than forsake God or quit his Interest in him, whereby it appears that his Mind and Wi•l Are more for God,
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Therefore, because I would not make sad the Hearts of any whom God would not have made sad, Ezek. 13.22. nor give an advantage to Satan, to disquiet the Soul of the weakest sincere Christian:
Therefore, Because I would not make sad the Hearts of any whom God would not have made sad, Ezekiel 13.22. nor give an advantage to Satan, to disquiet the Soul of the Weakest sincere Christian:
If (as ye profess) ye truly love God, whence is that ye think no more of him? And that ye speak no more of him? And delight no more in converse with him? Are no more concerned when he is dishonoured? Nor grieved for your own Sins,
If (as you profess) the truly love God, whence is that you think no more of him? And that you speak no more of him? And delight no more in converse with him? are not more concerned when he is dishonoured? Nor grieved for your own Sins,
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and the Sins of others against him? How comes it to pass that so many Religious Duties are wholly neglected by you? And others so miserably trifled in,
and the Sins of Others against him? How comes it to pass that so many Religious Duties Are wholly neglected by you? And Others so miserably trifled in,
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and slubber'd over? Whence is it that your Lusts are so much indulged, and that ye keep in league with his Enemies, & c.? Is this the Love ye speak of? It might well become you to know your selves better.
and slubbered over? Whence is it that your Lustiest Are so much indulged, and that you keep in league with his Enemies, & c.? Is this the Love you speak of? It might well become you to know your selves better.
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IT may justly be expected that the Issue of the fore-going Examination will be various, according to the different State or Circumstances of the Persons who shall think it worth their while to concern them selves seriously therein. 1. 'Tis not uncharitable to suppose, that some may find great reason to conclude that this renewing Change has not yet passed upon them;
IT may justly be expected that the Issue of the foregoing Examination will be various, according to the different State or circumstances of the Persons who shall think it worth their while to concern them selves seriously therein. 1. It's not uncharitable to suppose, that Some may find great reason to conclude that this renewing Change has not yet passed upon them;
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but full of Doubt and Hesitations about it. 3. And surely there are some among you, who, through Grace, are able comfortably to conclude, that they are indeed passed from Death to Life;
but full of Doubt and Hesitations about it. 3. And surely there Are Some among you, who, through Grace, Are able comfortably to conclude, that they Are indeed passed from Death to Life;
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Lord remember the Requests (tho too few, and cold ) that have been put up to Heaven both in publick and in secret on this behalf, and give a gracious Answer. Even so. Amen.
Lord Remember the Requests (though too few, and cold) that have been put up to Heaven both in public and in secret on this behalf, and give a gracious Answer. Even so. Amen.
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or Mole in the Creation, than of Men, if ye do not improve •nd use your noblest Faculties •o their proper Ends. Ye can think naturally and easily, early and late, with much earnestness and constancy about other Mat•ers,
or Mole in the Creation, than of Men, if you do not improve •nd use your Noblest Faculties •o their proper Ends. You can think naturally and Easily, early and late, with much earnestness and constancy about other Mat•ers,
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how to buy and sell and get Gain, and other such important Trifles, •pardon the Contradiction for 'tis of your own making.) But l•t me ask you, have ye no thoughts to spare about your Eternal Concerns, where ye must dwell for ever, what shall become of your immortal Souls,
how to buy and fell and get Gain, and other such important Trifles, •pardon the Contradiction for it's of your own making.) But l•t me ask you, have you no thoughts to spare about your Eternal Concerns, where you must dwell for ever, what shall become of your immortal Souls,
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when they must abide in Flesh no longer? Do not these things deserve to be thought of? What do ye think your Reason was given you for? Can ye expect to be san•tified and saved without any Endeavours of your own in order thereto? Or is it likely your Endeavours should be to any purpose,
when they must abide in Flesh no longer? Do not these things deserve to be Thought of? What do you think your Reason was given you for? Can you expect to be san•tified and saved without any Endeavours of your own in order thereto? Or is it likely your Endeavours should be to any purpose,
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unless your Minds be first awakened, to proceed rationally in the Matter? To ask your selves what ye are? Whence ye came? Where ye are placed? Whither ye are going? What ye have to •o? Try to answer these things to your selves.
unless your Minds be First awakened, to proceed rationally in the Matter? To ask your selves what you Are? Whence you Come? Where you Are placed? Whither you Are going? What you have to •o? Try to answer these things to your selves.
But 'tis the design of Satan to keep you asleep in carnal Security, to find your Thoughts other employment, that he may divert you from considering these things,
But it's the Design of Satan to keep you asleep in carnal Security, to find your Thoughts other employment, that he may divert you from considering these things,
It is a State of Hostility against Heaven. In Scripture account all unregenerate Men are Enemies to God, yea Enmity it self. Rom. 8.7. Col. 1.21. They are said to contemn him, despise him, and to cast him behind their back:
It is a State of Hostility against Heaven. In Scripture account all unregenerate Men Are Enemies to God, yea Enmity it self. Rom. 8.7. Col. 1.21. They Are said to contemn him, despise him, and to cast him behind their back:
Is not this, think you, a sinful State indeed? And is it not in some respect so much the worse, in that they profess or pretend to the contrary? With their Mouth they shew much Love:
Is not this, think you, a sinful State indeed? And is it not in Some respect so much the Worse, in that they profess or pretend to the contrary? With their Mouth they show much Love:
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and therefore are justly accounted Enemies; and must expect to be treated accordingly, Luk. 19.27. But those mine Enemies which would not that I should reign over them, bring hither, and slay them before me.
and Therefore Are justly accounted Enemies; and must expect to be treated accordingly, Luk. 19.27. But those mine Enemies which would not that I should Reign over them, bring hither, and slay them before me.
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and the hairy Scalp of such a one as goeth on still in his Trespasses, Psal. 68.21. They are Slaves of Satan, led Captive by him at his Will, who employs them in treasuring up unto themselves Wrath against the Day of Wrath:
and the hairy Scalp of such a one as Goes on still in his Trespasses, Psalm 68.21. They Are Slaves of Satan, led Captive by him At his Will, who employs them in treasuring up unto themselves Wrath against the Day of Wrath:
Put all this together, and then tell me whether it be not a miserable State. Psal. 50.22. Now consider this, ye that forget God, lest I tare you in pieces, and there be none to deliver.
Put all this together, and then tell me whither it be not a miserable State. Psalm 50.22. Now Consider this, you that forget God, lest I tear you in Pieces, and there be none to deliver.
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Tho your Trans•ressions be many and heinous, he has provided a Ransom for you, the Blood of Jesus Christ cleanseth from all Sin. Tho your Natures be exceedingly corrupted, his Holy Spirit is able and ready to help and heal you,
Though your Trans•ressions be many and heinous, he has provided a Ransom for you, the Blood of jesus christ Cleanseth from all Sin. Tho your Nature's be exceedingly corrupted, his Holy Spirit is able and ready to help and heal you,
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The Standing Office of the Minis••y is appointed to treat with you in order to your Reconciliation and Peace with G•d, 2 Cor. 5.20. Notwithstanding all the Affronts ye have done to the •ivi•e Patienc•, God still waits to be gracious to you:
The Standing Office of the Minis••y is appointed to Treat with you in order to your Reconciliation and Peace with G•d, 2 Cor. 5.20. Notwithstanding all the Affronts you have done to the •ivi•e Patienc•, God still waits to be gracious to you:
Isa ▪ 1.16, 17, 18. In a word, Matters are brought so far in order to your Recovery, that nothing but your own Wilfulness and final Impenitency can be your ruin
Isaiah ▪ 1.16, 17, 18. In a word, Matters Are brought so Far in order to your Recovery, that nothing but your own Wilfulness and final Impenitency can be your ruin
Are not these Terms highly reasonable? Are they not full of rich Grace and Benignity? Can ye imagin that Divine Mercy should stoop lower? Would ye be saved from Wrath,
are not these Terms highly reasonable? are they not full of rich Grace and Benignity? Can you imagine that Divine Mercy should stoop lower? Would you be saved from Wrath,
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while ye resolve to persist in your Enmity against God? What then would become of his Holiness and Purity, of his Truth, his Government, his inflexi•le Justice and Righteousness? Would ye have an Interest in Christ while ye wilfully reject him? Would ye be saved by his Blood, without being sanctified by his Spirit,
while you resolve to persist in your Enmity against God? What then would become of his Holiness and Purity, of his Truth, his Government, his inflexi•le justice and Righteousness? Would you have an Interest in christ while you wilfully reject him? Would you be saved by his Blood, without being sanctified by his Spirit,
and governed by his Law? Or would ye have the Graces and Comforts of the Holy-Ghost while ye are still quenching and resisting his Influences? In short, can ye tell what ye would have? Think well of it,
and governed by his Law? Or would you have the Graces and Comforts of the Holy ghost while you Are still quenching and resisting his Influences? In short, can you tell what you would have? Think well of it,
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Methinks this Consideration should animate and encourage you, yea and even enflame you with a generous Ambition o• attaining the same Happiness. Have so many poor Sinner: found Mercy!
Methinks this Consideration should animate and encourage you, yea and even inflame you with a generous Ambition o• attaining the same Happiness. Have so many poor Sinner: found Mercy!
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Isa. 55.2, &c. What tho the Flesh should be abundantly provided for, and fair deliciously every day, ye will still find something within you that is not filled:
Isaiah 55.2, etc. What though the Flesh should be abundantly provided for, and fair deliciously every day, you will still find something within you that is not filled:
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Will it be any Relief to your miserable Souls in another World to remember the fleshly Prosperity and Ease ye had in this? Will your Possessions, Sp•rt,
Will it be any Relief to your miserable Souls in Another World to Remember the fleshly Prosperity and Ease you had in this? Will your Possessions, Sp•rt,
and Jollity follow you into Eternity? Or will not the remembrance of them rather cut you to the very Heart? When being doom'd to everlasting disconsolate Darkness, ye shall not be able to forget how foolishly ye destroy'd your selves for meer Trifles.
and Jollity follow you into Eternity? Or will not the remembrance of them rather Cut you to the very Heart? When being doomed to everlasting disconsolate Darkness, you shall not be able to forget how foolishly you destroyed your selves for mere Trifles.
Do ye not see others daily dropping into the Grave before your Eyes, even such as were as likely for Life as your selves? And how little do ye know how soon your turn may come!
Do you not see Others daily dropping into the Grave before your Eyes, even such as were as likely for Life as your selves? And how little do you know how soon your turn may come!
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and what if your Glass should be run before your Work be done? where are ye then? It may be when the Fears of Death and Judgment are upon you, ye will then cry out for more time:
and what if your Glass should be run before your Work be done? where Are you then? It may be when the Fears of Death and Judgement Are upon you, you will then cry out for more time:
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But how little reason have ye to expect that such Cries should be regarded, from Persons who have trifled away so much time already to no purpose? O labour so to number your Days as to apply your Hearts to Wisdom.
But how little reason have you to expect that such Cries should be regarded, from Persons who have trifled away so much time already to no purpose? Oh labour so to number your Days as to apply your Hearts to Wisdom.
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6. Consider how easy the Yoke of Christ is, how light his Burden. Mat. 11.30. I know indeed that the Hear• of unregenerate Men are deeply prejudiced against the ways of serious Godliness;
6. Consider how easy the Yoke of christ is, how Light his Burden. Mathew 11.30. I know indeed that the Hear• of unregenerate Men Are deeply prejudiced against the ways of serious Godliness;
partly through their own Corruption, and partly through the Malice and Subtilty of the Devil: And therefore such Prejudices must needs be most unworthy and unreasonable.
partly through their own Corruption, and partly through the Malice and Subtlety of the devil: And Therefore such Prejudices must needs be most unworthy and unreasonable.
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What is there that offends you in the holy Ways of God? Do ye fear they will tend to your loss or disadvantage in the World? Why, are ye yet to learn that a Man's Life consisteth not in the abundance of the things which he possesseth? Luk. 12.15. Our heavenly Father knows how far we have need of these things, and is able to furnish a Table in the Wilderness.
What is there that offends you in the holy Ways of God? Do you Fear they will tend to your loss or disadvantage in the World? Why, Are you yet to Learn that a Man's Life Consisteth not in the abundance of the things which he Possesses? Luk. 12.15. Our heavenly Father knows how Far we have need of these things, and is able to furnish a Table in the Wilderness.
Seek first the Kingdom of God, — and all these things shall be added, Mat. 6.33. 1 Tim. 4.8. — Godliness is prof•table unto all things, having the promise of the Life that now is, &c. Psal. 37.3. Trust in the Lord, and do good;
Seek First the Kingdom of God, — and all these things shall be added, Mathew 6.33. 1 Tim. 4.8. — Godliness is prof•table unto all things, having the promise of the Life that now is, etc. Psalm 37.3. Trust in the Lord, and do good;
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Besides the promise of a•• Hundred Fold to those who forsake their worldly Enjoyments for his Name's sake, Mat. 19.29. Do ye apprehend that it will tend to your dishonour to engage strictly in the holy Ways of God? Answ. 'Tis a very small matter to be judged of Mans Judgment.
Beside the promise of a•• Hundred Fold to those who forsake their worldly Enjoyments for his Name's sake, Mathew 19.29. Do you apprehend that it will tend to your dishonour to engage strictly in the holy Ways of God? Answer It's a very small matter to be judged of men Judgement.
Do ye think that a Life of Holiness is irksome or unpleasant? Answ. If ye consider the Duties enjoyned, the Promises annexed, the Supports and Assistances vouchsafed to the Godly, the Experience and Testimonies of those who have tried the Pleasures of both Kinds,
Do you think that a Life of Holiness is irksome or unpleasant? Answer If you Consider the Duties enjoined, the Promises annexed, the Supports and Assistances vouchsafed to the Godly, the Experience and Testimonies of those who have tried the Pleasures of both Kinds,
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It is not cavilling against your Duty which will serve to excuse you from it. 7. Consider what great encouragement ye have humbly to expect the assistance of special Grace,
It is not caviling against your Duty which will serve to excuse you from it. 7. Consider what great encouragement you have humbly to expect the assistance of special Grace,
Are not the Mercies of common Providence, as Food, Raiment, Friends, Health, &c. the Gifts of God? Will ye therefore argue that no care is to be taken about these things? How then comes it to pass that your Thoughts and Endeavours are employed early and late in the World,
are not the mercies of Common Providence, as Food, Raiment, Friends, Health, etc. the Gifts of God? Will you Therefore argue that no care is to be taken about these things? How then comes it to pass that your Thoughts and Endeavours Are employed early and late in the World,
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But here let me ask you, Are there not many dreadful Threa•nings to the sloathful Neglectors of this great Salvati•n? Are ye not earnestly invite• to come in,
But Here let me ask you, are there not many dreadful Threa•nings to the slothful Neglectors of this great Salvati•n? are you not earnestly invite• to come in,
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and accept of Christ? Is not the God with whom ye have to do mere•ful and gracious? Is not the great Redeemer full of Compassions? Are ye not commanded to seek the Lord while he may be sound,
and accept of christ? Is not the God with whom you have to do mere•ful and gracious? Is not the great Redeemer full of Compassions? are you not commanded to seek the Lord while he may be found,
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And is there not a great deal of Encouragement in all this? His God set you about needless unpr•••able W•••? Will he not be sound of them that see him? Do•h not he love Holiness better than ye? And will he not be as ready to vouchs••• the san••• you influence• of his Grace,
And is there not a great deal of Encouragement in all this? His God Set you about needless unpr•••able W•••? Will he not be found of them that see him? Do•h not he love Holiness better than you? And will he not be as ready to vouchs••• the san••• you influence• of his Grace,
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as you are •r•aly to des••e 〈 ◊ 〉 b•••r after them? What Iniquity have ye •••u 〈 ◊ 〉 in •im, •hat ye shoul• entertain such mean, low, narrow 〈 ◊ 〉 oughts of his Goodness? Where is the Man,
as you Are •r•aly to des••e 〈 ◊ 〉 b•••r After them? What Iniquity have you •••u 〈 ◊ 〉 in •im, •hat you shoul• entertain such mean, low, narrow 〈 ◊ 〉 oughts of his goodness? Where is the Man,
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What got he sloth•ul Servant by saying, I knew thee, that thou art an hard Man? Mat. 25, 24. Did this excuse him for hiding his Lord's Money (tho but one Talent) in the Earth?
What god he sloth•ul Servant by saying, I knew thee, that thou art an hard Man? Mathew 25, 24. Did this excuse him for hiding his Lord's Money (though but one Talon) in the Earth?
Suppose some great Prince or Nobleman, famous for Bounty and Kindness to the distressed, who beholding a forlorn helpless Creature, miserable, wretched, poor,
Suppose Some great Prince or Nobleman, famous for Bounty and Kindness to the distressed, who beholding a forlorn helpless Creature, miserable, wretched, poor,
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and blind, and naked, and taking compassion on him should say to him, Friend, come to my Door I have fully supplied the Wants of many whose Circumstances were as bad as thine,
and blind, and naked, and taking compassion on him should say to him, Friend, come to my Door I have Fully supplied the Wants of many whose circumstances were as bad as thine,
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It may be ye expect great Matters from your frequent customary Attendance upon Gospel-Ordinances, and your making a more strict Profession of Religion than many others do:
It may be you expect great Matters from your frequent customary Attendance upon Gospel ordinances, and your making a more strict Profession of Religion than many Others doe:
But O remember, The Kingdom of God is not is Word, but in Power, 1 Cor. 4.20. Many will say in the great Day, Lord, Lord, have we not prophesied in th• Name? and in thy Name have cast out Devils? Mat. 7.22. which are greater things than ye can pretend to:
But Oh Remember, The Kingdom of God is not is Word, but in Power, 1 Cor. 4.20. Many will say in the great Day, Lord, Lord, have we not prophesied in th• Name? and in thy Name have cast out Devils? Mathew 7.22. which Are greater things than you can pretend to:
Depart from me ye that work Iniquity, Vers. 23. The foolish Virgins had Lamps of Profession, Mat. 25. but perished for want of Oil, viz. true Grace.
Depart from me you that work Iniquity, Vers. 23. The foolish Virgins had Lamps of Profession, Mathew 25. but perished for want of Oil, viz. true Grace.
O consider this well, have ye done, and some of you suffered to many things in vain? if it be yet in vain, Gal 3, 4. Yea, hath so much labour been bestowed upon you in vain? Chap. 4.11.
Oh Consider this well, have you done, and Some of you suffered to many things in vain? if it be yet in vain, Gall 3, 4. Yea, hath so much labour been bestowed upon you in vain? Chap. 4.11.
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Namely the Hypocrites Reward It had been well for me that I had never known the way of Righteousness, rather than to have rested thus in an outward shew of Religion. Alas!
Namely the Hypocrites Reward It had been well for me that I had never known the Way of Righteousness, rather than to have rested thus in an outward show of Religion. Alas!
Where had ye been before this Day, but that ye have had to do with a God who is merciful, and gracious, and long-suffering. How easily could he long since have taken your guilty Souls out of your Bodies,
Where had you been before this Day, but that you have had to do with a God who is merciful, and gracious, and long-suffering. How Easily could he long since have taken your guilty Souls out of your Bodies,
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and sent them into a place where the Evil of Sin, and Danger of delaying Repentance are better known? How have ye despised the Riches of his Goodness, and Forbearance, and Long-suffering!
and sent them into a place where the Evil of since, and Danger of delaying Repentance Are better known? How have you despised the Riches of his goodness, and Forbearance, and Long-suffering!
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Line upon Line, Precept upon Precept, here a little and there a little; and yet all has not prevailed with you to repent and turn to God. Are ye not ashamed!
Line upon Line, Precept upon Precept, Here a little and there a little; and yet all has not prevailed with you to Repent and turn to God. are you not ashamed!
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do ye not blush to think of your vile Ingratitude and Disingenuity towards him? Do ye not tremble to consider what the Consequence of such Obstinacy is like to be? Do ye imagin that the Spirit of God will always strive with the wilful Despisers of his Grace? O remember, lento gradu ad vindictam procedie ita divina, &c. Divine Wrath proceeds slowly to Vengeance,
do you not blush to think of your vile Ingratitude and Disingenuity towards him? Do you not tremble to Consider what the Consequence of such Obstinacy is like to be? Do you imagine that the Spirit of God will always strive with the wilful Despisers of his Grace? O Remember, lento Grade ad vindictam procedie ita Divine, etc. Divine Wrath proceeds slowly to Vengeance,
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As the Gospel-Dispensation is most spiritual, so spiritual Judgments are more common to those who trifle under it, than, perhaps, most Men consider. But I proceed:
As the Gospel-dispensation is most spiritual, so spiritual Judgments Are more Common to those who trifle under it, than, perhaps, most Men Consider. But I proceed:
they are Matters of greater consequence than so, they nearly concern you, and therefore must be laid to Heart. Urge them home upon your own Spirits, apply them close;
they Are Matters of greater consequence than so, they nearly concern you, and Therefore must be laid to Heart. Urge them home upon your own Spirits, apply them close;
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And here let me tell you 'tis needful that your Resolutions be firm and steady, lest those Difficulties which may afterwards arise in your way should discourage you;
And Here let me tell you it's needful that your Resolutions be firm and steady, lest those Difficulties which may afterwards arise in your Way should discourage you;
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and more especially the estrangedness of your Hearts from God, and Enmity against him, with that inordinate propension to the Creature, in which the Heart of the Old Man doth mainly consist.
and more especially the estrangedness of your Hearts from God, and Enmity against him, with that inordinate propension to the Creature, in which the Heart of the Old Man does mainly consist.
Proceed then to consider those actual Transgressions which have all along issued from this Corruption, viz. Your loss of precious Time, misimprovement of Gospel Ordinances and Means of Grace;
Proceed then to Consider those actual Transgressions which have all along issued from this Corruption, viz. Your loss of precious Time, misimprovement of Gospel Ordinances and Means of Grace;
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Father, I have sinned against Heaven, and in thy sight, and am no more worthy to be called thy Son, &c. 2. Thankfully acknowledg the Riches of Free-Grace, in that God is yet pleased to offer you Terms of Reconciliation and Peace.
Father, I have sinned against Heaven, and in thy sighed, and am no more worthy to be called thy Son, etc. 2. Thankfully acknowledge the Riches of Free-Grace, in that God is yet pleased to offer you Terms of Reconciliation and Peace.
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Methinks this should encourage you, and put Life and Vigour into your Proceedings, and draw out your very Souls in sweet Returns of Love to God. Lord, is there yet Hope;
Methinks this should encourage you, and put Life and Vigour into your Proceedings, and draw out your very Souls in sweet Returns of Love to God. Lord, is there yet Hope;
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Lord, here am I, what wouldst thou have, me to do? Teach me the way wherein I should go, incline mine Heart to thy Testimonies, strengthen me with Might in my inward Man. Magnify thy Power in my Weakness.
Lord, Here am I, what Wouldst thou have, me to do? Teach me the Way wherein I should go, incline mine Heart to thy Testimonies, strengthen me with Might in my inward Man. Magnify thy Power in my Weakness.
He will be your Shield, and your exceeding great Reward. 5. Live henceforth as becomes the Covenant-People of God. Renounce your Lusts and Corruptions:
He will be your Shield, and your exceeding great Reward. 5. Live henceforth as becomes the Covenant people of God. Renounce your Lustiest and Corruptions:
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Is this your Kindness to your Friend, your Ingenuity, your Gratitude? Is not the Reward sure? Shall it not come in season? Will not Heaven be the more welcome after ye have duly waited till ye be at age for that Inheritance? Is there nothing of Unbelief in this your eagerness? He that believeth shall not make hasle, Isa. 28.16.
Is this your Kindness to your Friend, your Ingenuity, your Gratitude? Is not the Reward sure? Shall it not come in season? Will not Heaven be the more welcome After you have duly waited till you be At age for that Inheritance? Is there nothing of Unbelief in this your eagerness? He that Believeth shall not make hast, Isaiah 28.16.
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if you patiently continue in well-doing, your Glory will be encreasing• And to say no more, Eternity will be long enough to enjoy that Blessedness which is designed for you.
if you patiently continue in welldoing, your Glory will be encreasing• And to say no more, Eternity will be long enough to enjoy that Blessedness which is designed for you.
Answ. Consider ye have nothing but what ye have received, and why then should ye glory as if ye had not received it? 1 Cor. 4.7. Ye have received nothing but what ye must give an account for.
Answer Consider you have nothing but what you have received, and why then should you glory as if you had not received it? 1 Cor. 4.7. You have received nothing but what you must give an account for.
without Christ ye can do nothing, be not high minded, but fear. Let him that thinketh he standeth, take heed list be fall. 1 Cor. 10.12. Spiritual Pride is the way to lose what ye have got, and to full into the Condemnation of the Devil.
without christ you can do nothing, be not high minded, but Fear. Let him that Thinketh he Stands, take heed list be fallen. 1 Cor. 10.12. Spiritual Pride is the Way to loose what you have god, and to full into the Condemnation of the devil.
and to suffer our Zeal to evaporate and spend it self about Wood, Hay, and Stubble? Of this see my Discourse concerning the Immortality of the Soul. Pag. 143. &c.
and to suffer our Zeal to evaporate and spend it self about Wood, Hay, and Stubble? Of this see my Discourse Concerning the Immortality of the Soul. Page 143. etc.
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Answ. The greater your Hopes of Heaven are, so much the more reason ye have to be watchful against Sin, diligent and active in the way of your Duty:
Answer The greater your Hope's of Heaven Are, so much the more reason you have to be watchful against since, diligent and active in the Way of your Duty:
many that have been so have fallen into very grievous Sins, and wounded Conscience deeply; and your Safety depends upon the continual Influences of the Holy Spirit:
many that have been so have fallen into very grievous Sins, and wounded Conscience deeply; and your Safety depends upon the continual Influences of the Holy Spirit:
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or a Victory without Conflict, or Conflict without Enemies? 〈 ◊ 〉 ye not know that there are more with you than agai••• you? If ye be sincere, God is on your side,
or a Victory without Conflict, or Conflict without Enemies? 〈 ◊ 〉 you not know that there Are more with you than agai••• you? If you be sincere, God is on your side,
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his Grace 〈 ◊ 〉 sufficient for you. 2 Cor. 12.9. The greatest Enemies that ye have without 〈 ◊ 〉 I mean Satan and the World, are already vanquish'd by the Captain of your Salvation:
his Grace 〈 ◊ 〉 sufficient for you. 2 Cor. 12.9. The greatest Enemies that you have without 〈 ◊ 〉 I mean Satan and the World, Are already vanquished by the Captain of your Salvation:
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Tempt. 6. Are ye perplexed with troublesome Scruples as to matter of Practice, that ye dare scarce move forward in the way of your Duty for fear of going wrong?
Tempt. 6. are you perplexed with troublesome Scruples as to matter of Practice, that you Dare scarce move forward in the Way of your Duty for Fear of going wrong?
But Vows about lesser Matters are not to be made without great Consideration and Caution, alteration of Circumstances may make that sinful ▪ or however troublesome and inconvenient, which at present appears,
But Vows about lesser Matters Are not to be made without great Consideration and Caution, alteration of circumstances may make that sinful ▪ or however troublesome and inconvenient, which At present appears,
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Make not a lig••• Matter of the least Decays or Declinings in Ho••ness, for these tend to greater. Gird up the Lo•• of your Minds, consider the Prize that is set before you:
Make not a lig••• Matter of the least Decays or Declinings in Ho••ness, for these tend to greater. Gird up the Lo•• of your Minds, Consider the Prize that is Set before you:
b• i• weary of well doing, you shall reap if you faint 〈 ◊ 〉 Gal. 6.9. Whither will ye flie in the Hour of your extremity? if the Lord help you not then, who can help you? if ye forsake him, he will also forsake you.
b• i• weary of well doing, you shall reap if you faint 〈 ◊ 〉 Gal. 6.9. Whither will you fly in the Hour of your extremity? if the Lord help you not then, who can help you? if you forsake him, he will also forsake you.
Answ. Fortify your Minds with Arguments, 〈 ◊ 〉 your Wills with Resolutions against it. Avoid the occasions of it, and resist the first Strivings and Tendencies towards it.
Answer Fortify your Minds with Arguments, 〈 ◊ 〉 your Wills with Resolutions against it. Avoid the occasions of it, and resist the First Strivings and Tendencies towards it.
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Answ. Consider that if ye thus go about to establish 〈 ◊ 〉 Righteousness, of your own, you take the way 〈 ◊ 〉 ••se the Benefit of Christ's Righteousness.
Answer Consider that if you thus go about to establish 〈 ◊ 〉 Righteousness, of your own, you take the Way 〈 ◊ 〉 ••se the Benefit of Christ's Righteousness.
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the greatest Angel in Heaven cannot strictly and properly merit any thing of God, how much less such Worms as we? Every •••y which we sincerely perform is a great Mercy received,
the greatest Angel in Heaven cannot strictly and properly merit any thing of God, how much less such Worms as we? Every •••y which we sincerely perform is a great Mercy received,
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II. VVe come now to the second Branch of Exhortation, namely, to those who are much in the Dark as to the State of their Souls, not knowing what to think of themselves in reference to this great Question, viz. Whether they be passed from Death to Life? that is,
II We come now to the second Branch of Exhortation, namely, to those who Are much in the Dark as to the State of their Souls, not knowing what to think of themselves in Referente to this great Question, viz. Whither they be passed from Death to Life? that is,
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He hath proclaimed his Name, that is, his Nature: Exod. 34.6, 7. So Psal. 103.8. The Lord is merciful and gracious, slow is Anger, and plentious in Mercy. Isa. 55.7.
He hath proclaimed his Name, that is, his Nature: Exod 34.6, 7. So Psalm 103.8. The Lord is merciful and gracious, slow is Anger, and plenteous in Mercy. Isaiah 55.7.
Is he not All-good as well as Almighty, and All-wise? Are not his Attributes all alike Infinite? Is it not the Device of Satan to hide the Goodness of God from you? and to fill you with black unworthy Thoughts of him? that he may either quite keep you from him,
Is he not Allgood as well as Almighty, and Alwise? are not his Attributes all alike Infinite? Is it not the Device of Satan to hide the goodness of God from you? and to fill you with black unworthy Thoughts of him? that he may either quite keep you from him,
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Therefore, observe, it much more concerns you to enquire What shall I do to be saved? than How shall I know that I shall be saved? And indeed this is the most likely way to get assurance,
Therefore, observe, it much more concerns you to inquire What shall I do to be saved? than How shall I know that I shall be saved? And indeed this is the most likely Way to get assurance,
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Therefore, I say again, take pains with your own Hearts to bring them nearer to Christ, labour to be carried out towards him with a more full bent and resolution of Soul,
Therefore, I say again, take pains with your own Hearts to bring them nearer to christ, labour to be carried out towards him with a more full bent and resolution of Soul,
Lord, I have a treacherous deceitful Heart, I know not how to trust it, I dare not say that I have as yet heartily accepted of thee as thou art offered in the Gospel,
Lord, I have a treacherous deceitful Heart, I know not how to trust it, I Dare not say that I have as yet heartily accepted of thee as thou art offered in the Gospel,
O do thou keep this in the imagination of the Thoughts of my Heart, and prepare my Heart into thee. 1 Chron. 29.18. Direct. 5. Let not the Sense of your present Wants, nor the Fears you are under, make you forget or undervalue the Mercies which you have received.
Oh do thou keep this in the imagination of the Thoughts of my Heart, and prepare my Heart into thee. 1 Chronicles 29.18. Direct. 5. Let not the Sense of your present Wants, nor the Fears you Are under, make you forget or undervalue the mercies which you have received.
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What tho you have not the special Comforts of Assurance? Have you therefore nothing to blest God for? Has he not in some measure awakened you from the gross and brutish Stupidity of a carnal unregenerate State? And made you sollicitous about your spiritual and eternal Concerns? Has he not followed you with the Offers of his Grace,
What though you have not the special Comforts of Assurance? Have you Therefore nothing to blessed God for? Has he not in Some measure awakened you from the gross and brutish Stupidity of a carnal unregenerate State? And made you solicitous about your spiritual and Eternal Concerns? Has he not followed you with the Offers of his Grace,
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and the Strivings of his Spirit from one Ordinance and Providence to another? Has he not given you some tendencies of Soul towards him, some Desires after him, some Breathings and Longings for an Interest in him? Doth he not still wait to be further gracious to you? Are not the Arms of his Love and Grace stretched forth towards you,
and the Strivings of his Spirit from one Ordinance and Providence to Another? Has he not given you Some tendencies of Soul towards him, Some Desires After him, Some Breathings and Longings for an Interest in him? Does he not still wait to be further gracious to you? are not the Arms of his Love and Grace stretched forth towards you,
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and ready to embrace you? Doth he not offer to take you by the Hand and reach you to go? What say you to all this? Is there no Tribu•e of Thankfulness due for so much Kindness? Do you think he will take it well at your Hands that so great Favours should be extenuated and made nothing of by you? As if he had been a Wilderness, or a Land of Darkness to you. Jer. 2.31.
and ready to embrace you? Does he not offer to take you by the Hand and reach you to go? What say you to all this? Is there no Tribu•e of Thankfulness due for so much Kindness? Do you think he will take it well At your Hands that so great Favours should be extenuated and made nothing of by you? As if he had been a Wilderness, or a Land of Darkness to you. Jer. 2.31.
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How can you entertain hard Thoughts of so good a God! How can you affect estrangedness from him any longer? Is ingratitude for what you have received the way to get more,
How can you entertain hard Thoughts of so good a God! How can you affect estrangedness from him any longer? Is ingratitude for what you have received the Way to get more,
and bitterness of Spirit whereof you are still complaining? Surely the nearer you get to God in the exercise of Love and Praise, the more your Clouds and Doubts will vanish;
and bitterness of Spirit whereof you Are still complaining? Surely the nearer you get to God in the exercise of Love and Praise, the more your Clouds and Doubts will vanish;
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Carnal self too oft intrudes into, and so corrupts our Desires even after spiritual things. VVatch your Hearts narrowly here, 'tis ten to one but you find them very faulty.
Carnal self too oft intrudes into, and so corrupts our Desires even After spiritual things. Watch your Hearts narrowly Here, it's ten to one but you find them very faulty.
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and God so little? Know ye not that even your Souls themselves, and all their Hopes and Comforts, must be entirely submitted to his all-comprehending Interest? VVell then, let me ask you, what is it that makes you so desirous after Assurance? Is it only that you may be more safe,
and God so little? Know you not that even your Souls themselves, and all their Hope's and Comforts, must be entirely submitted to his All-comprehending Interest? Well then, let me ask you, what is it that makes you so desirous After Assurance? Is it only that you may be more safe,
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or that you may with more Heart and Vigour lay out your selves for God in-Praise, Thankfulness and Obedience? If it be the Honour of God that you design in it, know that he is glorified by the Humility, Self-resignedness, Patience and Constancy of his Servants,
or that you may with more Heart and Vigour lay out your selves for God in-Praise, Thankfulness and obedience? If it be the Honour of God that you Design in it, know that he is glorified by the Humility, Self-resignedness, Patience and Constancy of his Servants,
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may he not do what he will with his own? Remember the Disciples in Christ's School are not all of one standing, it is enough that all the Sincere are in safe Hands:
may he not do what he will with his own? remember the Disciples in Christ's School Are not all of one standing, it is enough that all the Sincere Are in safe Hands:
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yet in trying our spiritual Estate, the inward deep rational workings of our Souls towards God are mainly to be look'd at, viz. a fixed and high estimation of him above all in our Understandings,
yet in trying our spiritual Estate, the inward deep rational workings of our Souls towards God Are mainly to be looked At, viz. a fixed and high estimation of him above all in our Understandings,
and hearty Resolution for him, and cleaving to him in our Wills, with correspondent Endeavours to please him and be accepted of him, through the whole course of our Lives:
and hearty Resolution for him, and cleaving to him in our Wills, with correspondent Endeavours to please him and be accepted of him, through the Whole course of our Lives:
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Yet if you will but set your selves earnestly to the frequent diligent spiritual Exercise of religious Duties, to the mortificaiton of your beloved Lusts,
Yet if you will but Set your selves earnestly to the frequent diligent spiritual Exercise of religious Duties, to the mortificaiton of your Beloved Lustiest,
Now 'tis the Spirit that enables us to assent to the Truth of the Gospel, and particularly to the Truth of the Promises that are made to sincere Believers:
Now it's the Spirit that enables us to assent to the Truth of the Gospel, and particularly to the Truth of the Promises that Are made to sincere Believers:
Thus you see the Spirit comforteth Believers, and gives them Assurance of Salvation in a rational way, by helping them to discover the Evidences of their Sincerity:
Thus you see the Spirit comforts Believers, and gives them Assurance of Salvation in a rational Way, by helping them to discover the Evidences of their Sincerity:
and in the performance of religious Duties, yea, and sometimes fall into great Sins (besides those of daily Infirmity) and therefore are often called to Repentance, Humiliation and Amendment,
and in the performance of religious Duties, yea, and sometime fallen into great Sins (beside those of daily Infirmity) and Therefore Are often called to Repentance, Humiliation and Amendment,
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and to double their Watch and Diligence for the future, when in the mean time they are not, perhaps, obliged at all to call in question their Foundation,
and to double their Watch and Diligence for the future, when in the mean time they Are not, perhaps, obliged At all to call in question their Foundation,
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nor to perplex themselves with Doubts and Fears as to their State in the main. Indeed as for those who oft fall into groffer Sins, and lie long in them,
nor to perplex themselves with Doubts and Fears as to their State in the main. Indeed as for those who oft fallen into groffer Sins, and lie long in them,
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For if any Man sia, we have an Advocate with the Father, Jesus Christ the Righteous. 1 John 2.1. He that is washed, needeth not, save to wash his Feet, but is clean every whit. John 13.10.
For if any Man siam, we have an Advocate with the Father, jesus christ the Righteous. 1 John 2.1. He that is washed, needs not, save to wash his Feet, but is clean every whit. John 13.10.
and bring him to a greater Sense of the Evil he had done, &c. we find that he humbly acknowledgeth his Transgression, earnestly implores the Divine Mercy, prays hard that the Holy Spirit of God may not be taken away from him:
and bring him to a greater Sense of the Evil he had done, etc. we find that he humbly acknowledgeth his Transgression, earnestly implores the Divine Mercy, prays hard that the Holy Spirit of God may not be taken away from him:
nor can we prove that he did so, but encouraged himself in the Mercy of God. Psal. 51.17. The Sacrisices of God are a broken Spirit, a broken and a contrite Heart, O God, thou wilt not despise.
nor can we prove that he did so, but encouraged himself in the Mercy of God. Psalm 51.17. The Sacrifices of God Are a broken Spirit, a broken and a contrite Heart, Oh God, thou wilt not despise.
but yet frequently renew, as our defective degrees in the exercise of Repentance it self, Faith, Love, Trust, Fear, Obedience, our vain Thoughts and Words, some sinful Passions, &c. many such Sins are fitly called Infirmities,
but yet frequently renew, as our defective Degrees in the exercise of Repentance it self, Faith, Love, Trust, fear, obedience, our vain Thoughts and Words, Some sinful Passion, etc. many such Sins Are fitly called Infirmities,
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nor is such a certainty so common among true Believers themselves, as perhaps you imagine, who yet have considerable Support •nd Comfort from hopeful Probabilities in the case.
nor is such a certainty so Common among true Believers themselves, as perhaps you imagine, who yet have considerable Support •nd Comfort from hopeful Probabilities in the case.
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Now as 'tis necessary to pull down the vain Hopes of presumptious Sinners, so it also is to strengthen and help the Joys and Hopes of weak Christians.
Now as it's necessary to pull down the vain Hope's of presumptuous Sinners, so it also is to strengthen and help the Joys and Hope's of weak Christians.
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Well then, let me ask you, Are you not grieved or the many Offences you have committed against God? at least, Is it not your trouble that you can nourn for Sin no more? that your Hearts are no nore tender and relenting? Is it not your desire,
Well then, let me ask you, are you not grieved or the many Offences you have committed against God? At least, Is it not your trouble that you can nourn for since no more? that your Hearts Are no nore tender and relenting? Is it not your desire,
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for any thing that could possibly be offered you in exchange? Would you not even loath and abhor the Proposal? Is it not your endaavour to love him more,
for any thing that could possibly be offered you in exchange? Would you not even loath and abhor the Proposal? Is it not your endaavour to love him more,
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behold, here am I, let him do as seems good unto him, 2 Sam. 15.26. O learn to wait upon the Lord, and look for him when he seems to hide his Fa••. Isa. 8.17. It is not possible that you should be Losers by thus resigning your Souls and your All into his Hand;
behold, Here am I, let him do as seems good unto him, 2 Sam. 15.26. Oh Learn to wait upon the Lord, and look for him when he seems to hide his Fa••. Isaiah 8.17. It is not possible that you should be Losers by thus resigning your Souls and your All into his Hand;
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Be stedfast and unmoveable, always abounding in the Work of the Lord, &c. 1 Cor. 15.58. You know whom you have trusted, gird up therefore the Loins of your Minds.
Be steadfast and Unmovable, always abounding in the Work of the Lord, etc. 1 Cor. 15.58. You know whom you have trusted, gird up Therefore the Loins of your Minds.
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'Tis a Sin which God doth in an especial manner see himself against. God resisteth the Proud. [ NONLATINALPHABET ] Jam. 4.6. He stands in battle array, or in direct defiance and opposition against them.
It's a since which God does in an especial manner see himself against. God Resisteth the Proud. [ ] Jam. 4.6. He Stands in battle array, or in Direct defiance and opposition against them.
'Twas this which turned Angels into Devils, as may be observed from that of the Apostle. 1 Tim. 3 6. Lest being lifted up with Pride, he fall into the Condemnation of the Devil.
'Twas this which turned Angels into Devils, as may be observed from that of the Apostle. 1 Tim. 3 6. Lest being lifted up with Pride, he fallen into the Condemnation of the devil.
what have we that we have not received? What were we before we received it? And what should we quickly be again if we were not upheld by the Divine Power? We bear not the Root,
what have we that we have not received? What were we before we received it? And what should we quickly be again if we were not upheld by the Divine Power? We bear not the Root,
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but the Root beareth us, Rom. 11.18. Without him we can •o nothing, Joh. 15.5 Let us therefore endeavour to be cloathed throughout with Humility, this is (as one says) a Christian's Livery without which Christ will not own us as his Servants.
but the Root bears us, Rom. 11.18. Without him we can •o nothing, John 15.5 Let us Therefore endeavour to be clothed throughout with Humility, this is (as one Says) a Christian's Livery without which christ will not own us as his Servants.
Who do•• great things, and unsearchable, marvelous things without number, Job 5: 9. Get your Hearts as full as they can hold of adoring and admiring Thoughts of God.
Who do•• great things, and unsearchable, marvelous things without number, Job 5: 9. Get your Hearts as full as they can hold of adoring and admiring Thoughts of God.
And when you have so done, reflect upon you selves, and you will find abundant reason to cry out, Lord, what am I? A Worm and no Max, sinful Dust and Ashes, foolish and ignorant,
And when you have so done, reflect upon you selves, and you will find abundant reason to cry out, Lord, what am I? A Worm and no Max, sinful Dust and Ashes, foolish and ignorant,
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and thinking nothing done, while any thing remains undone: Phil. 3.13.14. Forgetting those things which are behind, and reaching forth unto those things which are before;
and thinking nothing done, while any thing remains undone: Philip 3.13.14. Forgetting those things which Are behind, and reaching forth unto those things which Are before;
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resist the first stirrings of them, the least tendencies towards them. Prov. 30.32. If thou hast done foolishly in lifting up thy self, or if thou hast thought evil, lay thine Hand upon thy Mouth.
resist the First stirrings of them, the least tendencies towards them. Curae 30.32. If thou hast done foolishly in lifting up thy self, or if thou hast Thought evil, lay thine Hand upon thy Mouth.
Avoid as much as possible the occasions of Sin, especially of your beloved Sins: Habituate your selves to frequent serious Thoughts of the Presence of God.
Avoid as much as possible the occasions of since, especially of your Beloved Sins: Habituate your selves to frequent serious Thoughts of the Presence of God.
yet it is past all Doubt that such an one may fall very fouly, so as to grieve the Holy Spirit, to wound his own Conscience, to blemish his Profession, and to obscure his Evidences:
yet it is passed all Doubt that such an one may fallen very foully, so as to grieve the Holy Spirit, to wound his own Conscience, to blemish his Profession, and to Obscure his Evidences:
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Take care also that your Wills and Affections be fullfraught with becoming Resolutions and Inclinations; that the Purposes and Desires of your Souls be rightly ordered and placed:
Take care also that your Wills and Affections be fullfraught with becoming Resolutions and Inclinations; that the Purposes and Desires of your Souls be rightly ordered and placed:
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Here lies the Life of Religion, and this we should be still contending and striving to raise our Hearts more towards, that they may move more naturally; easily, and delightfully therein;
Here lies the Life of Religion, and this we should be still contending and striving to raise our Hearts more towards, that they may move more naturally; Easily, and delightfully therein;
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And then for the direction of your Practice, labour to understand the true sense and extent of the ten Commandments, to see the Amiableness, Righteousness and Perfection of the Divine Law, that you may heartily approve thereof, love it, and live accordingly.
And then for the direction of your Practice, labour to understand the true sense and extent of the ten commandments, to see the Amiableness, Righteousness and Perfection of the Divine Law, that you may heartily approve thereof, love it, and live accordingly.
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Delighting in the Law of God, after the inner Man, Rom. 7.22. The whole Frame of Christian Principles, Graces and Duties, is beyond measure lovely, in the harmonious connexion of the several parts thereof.
Delighting in the Law of God, After the inner Man, Rom. 7.22. The Whole Frame of Christian Principles, Graces and Duties, is beyond measure lovely, in the harmonious connexion of the several parts thereof.
and prove mischievous to your selves and others, or at best no better than an Ignis fatuus. And again, let your Knowledg be improved into holy Zeal and Fervency, that you be not luke-warm or indifferent in Matters of Religion, which most justly challenge our whole Hearts.
and prove mischievous to your selves and Others, or At best not better than an Ignis fatuus. And again, let your Knowledge be improved into holy Zeal and Fervency, that you be not lukewarm or indifferent in Matters of Religion, which most justly challenge our Whole Hearts.
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Rev. 3. 1•, 16. Let godly Sorrow, Repentance and Humiliation for Sin be so exercised, as not to exclude humble Confidence in the Mercy of God, spiritual Joy, &c. Again, if God give you a large share of Assurance and Comfort;
Rev. 3. 1•, 16. Let godly Sorrow, Repentance and Humiliation for since be so exercised, as not to exclude humble Confidence in the Mercy of God, spiritual Joy, etc. Again, if God give you a large share of Assurance and Comfort;
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Moreover, let not the Duties of the first and second Table justle out each other, but let both be duly and carefully observed in the several Branches of them.
Moreover, let not the Duties of the First and second Table justle out each other, but let both be duly and carefully observed in the several Branches of them.
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It is the design of Religion to make us better and more useful in every Relation and Capacity wherein we stand. 1 Pet. 2.16, 17. 2 Pet. 1.5, &c. Tit. 2.12. We are enjoined to live SOBERLY, RIGHTEOƲSLY and GODLY in this present World, viz. We must be Sober in the Government of our Senses, Appetites, Affections, &c. Righteous in our dealings with Men, doing to others as we would that they should do to us.
It is the Design of Religion to make us better and more useful in every Relation and Capacity wherein we stand. 1 Pet. 2.16, 17. 2 Pet. 1.5, etc. Tit. 2.12. We Are enjoined to live SOBERLY, RIGHTEOƲSLY and GODLY in this present World, viz. We must be Sobrium in the Government of our Senses, Appetites, Affections, etc. Righteous in our dealings with Men, doing to Others as we would that they should do to us.
and I hate every false way. vers. 128. 4. Continue instant in Prayer. The People of God are called in Scripture a Generation of Seekers. Psal. 24.6. So Psal. 27.8. When thou saidst, Seek ye my Face, my H•a•t said u•to thee, Thy Face, Lord, will I seek.
and I hate every false Way. vers. 128. 4. Continue instant in Prayer. The People of God Are called in Scripture a Generation of Seekers. Psalm 24.6. So Psalm 27.8. When thou Said, Seek you my Face, my H•a•t said u•to thee, Thy Face, Lord, will I seek.
Pray every where, pray without ceasing, &c. Yea, we find the holiest Persons frequently employed in this holy Duty. Psal. 55.17. Evening and Morning, and at Noon will I pray, and cry aloud, and he shall hear my Voice, Psal. 109.4. I prayer, so it is in the Hebrew:
prey every where, pray without ceasing, etc. Yea, we find the Holiest Persons frequently employed in this holy Duty. Psalm 55.17. Evening and Morning, and At Noon will I pray, and cry aloud, and he shall hear my Voice, Psalm 109.4. I prayer, so it is in the Hebrew:
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The actuating of holy Desires, and presenting them to God, must needs tend in its own Nature to strengthen those Habits of Grace from which such Desires proceed.
The actuating of holy Desires, and presenting them to God, must needs tend in its own Nature to strengthen those Habits of Grace from which such Desires proceed.
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Blessed are they that hunger and thirst after Righteousness, for they shall be filled. Mat. 5. A learned Divine mentions secret Prayer in the fore-front of those Duties to which our Souls are naturally most backward. [ Mr. Baxter. ]
Blessed Are they that hunger and thirst After Righteousness, for they shall be filled. Mathew 5. A learned Divine mentions secret Prayer in the forefront of those Duties to which our Souls Are naturally most backward. [ Mr. Baxter. ]
whence is it that God hears no oftner from us, and with no greater fervency? Surely frequent and earnest Approaches to the most holy God would be a great means to make us more like him.
whence is it that God hears not oftener from us, and with no greater fervency? Surely frequent and earnest Approaches to the most holy God would be a great means to make us more like him.
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Give me leave to shut up this Head, with a Passage which I lately met with in the Life of the Excellent Mr. Philip Henry. To the Publisher whereof I here return my most humble Thanks. 'Tis as follows;
Give me leave to shut up this Head, with a Passage which I lately met with in the Life of the Excellent Mr. Philip Henry. To the Publisher whereof I Here return my most humble Thanks. It's as follows;
'Tis by this that we draw in Life, Strength and Sweetness from those great Gospel-Truths, which inconsiderate Persons lay by as if they were dead or useless things.
It's by this that we draw in Life, Strength and Sweetness from those great Gospel truths, which inconsiderate Persons lay by as if they were dead or useless things.
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Think on the Holiness, Purity and Perfection of the Divine Law, how sweet, how reasonable, how advantageous that Obedience is which God has required of us.
Think on the Holiness, Purity and Perfection of the Divine Law, how sweet, how reasonable, how advantageous that obedience is which God has required of us.
O how I love thy Law! it is my Meditation all the Day, Psal. 119.97. Think on the Heavenly Perfection, what the Saints in Glory, and the blessed Angels are doing, what they are enjoying, till your Souls be on the Wing, longing to be joined to that holy and happy Society.
Oh how I love thy Law! it is my Meditation all the Day, Psalm 119.97. Think on the Heavenly Perfection, what the Saints in Glory, and the blessed Angels Are doing, what they Are enjoying, till your Souls be on the Wing, longing to be joined to that holy and happy Society.
And that you may be the fitter for this more stated Exercise of Meditation, it will be very useful, in the midst of your Employments and Business in the World, to be often sending up a Thought or Ejaculation towards Heaven.
And that you may be the fitter for this more stated Exercise of Meditation, it will be very useful, in the midst of your Employments and Business in the World, to be often sending up a Thought or Ejaculation towards Heaven.
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Sit down and consider seriously, cast about in your Minds, what shall I do to promote the Honour and Interest of that God, who has done so much for me? Can you form no Project for greater servicableness? I will try if I can help you by and by;
Fit down and Consider seriously, cast about in your Minds, what shall I do to promote the Honour and Interest of that God, who has done so much for me? Can you from no Project for greater servicableness? I will try if I can help you by and by;
and joyfully to embrace every opportunity which it shall please God to put into your Hands, to testify your Thankfulness by humble and self-denying Obedience.
and joyfully to embrace every opportunity which it shall please God to put into your Hands, to testify your Thankfulness by humble and self-denying obedience.
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the Race set before us will never be finish'd, nor scarce one step rightly taken without it. Heb. 12.1. We must expect to meet with many Afflictions, Psal. 34.19. which cannot be born, nor improved as they ought, without patience.
the Raze Set before us will never be finished, nor scarce one step rightly taken without it. Hebrew 12.1. We must expect to meet with many Afflictions, Psalm 34.19. which cannot be born, nor improved as they ought, without patience.
Whether they be such as come more immediately from the Hand of God: Shall we not be subject to the Father of Spirits, and live? Heb. 12.9. q. d. We must be subject, our Lives lie on it. To mutiny is mortal;
Whither they be such as come more immediately from the Hand of God: Shall we not be Subject to the Father of Spirits, and live? Hebrew 12.9. q. worser. We must be Subject, our Lives lie on it. To mutiny is Mortal;
except we exercise Patience, and eye the Example of Christ, Heb. 12.2, 3. Again; are we assaulted by the Temptations of Satan? we shall never conquer without Patience.
except we exercise Patience, and eye the Exampl of christ, Hebrew 12.2, 3. Again; Are we assaulted by the Temptations of Satan? we shall never conquer without Patience.
Lastly, We have need of Patience, that after we have done the Will of God, we may receive the Promise, Heb. 10.36. That we may wait God's time for our glorious Reward.
Lastly, We have need of Patience, that After we have done the Will of God, we may receive the Promise, Hebrew 10.36. That we may wait God's time for our glorious Reward.
Say not with Cain, Am I my Brother's keeper? nor yet think that Ministers only are obliged to promote the common Salvation. Methinks you should be desirous to take as many along with you to Heaven as you can.
Say not with Cain, Am I my Brother's keeper? nor yet think that Ministers only Are obliged to promote the Common Salvation. Methinks you should be desirous to take as many along with you to Heaven as you can.
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and his Will be done in Earth, as it is in Heaven? And must not these Prayers be seconded with sutable Endeayours in your places? Striving to help on others, will be a means to exercise,
and his Will be done in Earth, as it is in Heaven? And must not these Prayers be seconded with suitable Endeayours in your places? Striving to help on Others, will be a means to exercise,
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Labour therefore to administer Comfort to them, by religious Conference, Communication of Experiences, and all other proper Means that fall in your way;
Labour Therefore to administer Comfort to them, by religious Conference, Communication of Experiences, and all other proper Means that fallen in your Way;
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because they themselves had been such in the Land of Egypt, and therefore knew the Heart of a Stranger, Exod. 23.9. Levit. 34. O then what reason have you to pity those that are in an unconverted Estate, estranged from God! It was once your own Case, you cannot but know what a dead, dark, disaffected thing the Heart of such a Person is; how obdurate and senseless.
Because they themselves had been such in the Land of Egypt, and Therefore knew the Heart of a Stranger, Exod 23.9. Levit. 34. O then what reason have you to pity those that Are in an unconverted Estate, estranged from God! It was once your own Case, you cannot but know what a dead, dark, disaffected thing the Heart of such a Person is; how obdurate and senseless.
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Children and Servants are to be dealt with plainly, familiarly, and tenderly, by you, with all the Skill and Application you can in order to the Salvation of their Souls.
Children and Servants Are to be dealt with plainly, familiarly, and tenderly, by you, with all the Skill and Application you can in order to the Salvation of their Souls.
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Are not many of them ignorant, carnal and ungodly? Can you contrive no way to be helpful to them? Have you no particular Interest in some of them? Have they no dependance upon you? Are they under no special Obligations to you? Why are not all these Advantages improved for God? Can you see them perishing by Multitudes round about you,
are not many of them ignorant, carnal and ungodly? Can you contrive no Way to be helpful to them? Have you no particular Interest in Some of them? Have they no dependence upon you? are they under no special Obligations to you? Why Are not all these Advantages improved for God? Can you see them perishing by Multitudes round about you,
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and a willing Mind may find many ooportunities to bring in good Discourse, and that in such a way as the wo•st of Men should scarce dare to contradict it.
and a willing Mind may find many ooportunities to bring in good Discourse, and that in such a Way as the wo•st of Men should scarce Dare to contradict it.
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and to leave some good savour behind you. (Christians should be the Salt of the Earth, Mat. 5.13.) And to let them know that the Life of Religion is somewhat more than they seem to place it in.
and to leave Some good savour behind you. (Christians should be the Salt of the Earth, Mathew 5.13.) And to let them know that the Life of Religion is somewhat more than they seem to place it in.
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Can you not gently and prudently reprove the Sins of others, where you think it may do good? I know that this is a Duty that goes as much against the Grain as almost any;
Can you not gently and prudently reprove the Sins of Others, where you think it may do good? I know that this is a Duty that Goes as much against the Grain as almost any;
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Or, as the words may be rendered [ that thou bear not Sin for him ] you make your selves Partakers with other Men in their Sins, if you endeavour not to prevent them.
Or, as the words may be rendered [ that thou bear not since for him ] you make your selves Partakers with other Men in their Sins, if you endeavour not to prevent them.
and you have need so to do, lest you faint by the way. I may say to you as the Angel to Elijah, 1. King, 19.7. Arise and eat, because the Journey is too great for thee.
and you have need so to do, lest you faint by the Way. I may say to you as the Angel to Elijah, 1. King, 19.7. Arise and eat, Because the Journey is too great for thee.
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How comes it to pass that they are no more considered, and lived upon? What tho at present we have not the satisfaction of immediate intuition, know ye not that Faith is to be instead of sight, till we come to Heaven, Heb. 11.1. But alas!
How comes it to pass that they Are no more considered, and lived upon? What though At present we have not the satisfaction of immediate intuition, know you not that Faith is to be instead of sighed, till we come to Heaven, Hebrew 11.1. But alas!
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How can we say we love our Lord, if our Hear•s be not with him? Should we not set our Affections on things above, where Christ sitteth on the right Hand of God? Col. 3.1, 2. Ou• Lord is there, our Inheritance is there, many of our Friends and Acquaintance are gone before;
How can we say we love our Lord, if our Hear•s be not with him? Should we not Set our Affections on things above, where christ Sitteth on the right Hand of God? Col. 3.1, 2. Ou• Lord is there, our Inheritance is there, many of our Friends and Acquaintance Are gone before;
how ill doth it become us to suffer our Hearts to flag as if we were indifferent whether we followed them or no? Surely we should groan earnestly, desiring to be cloathed upon with our House which is from Heaven, 2 Cor. 5.2. Do but observe how eager and intent Worldlings are upon empty Vanities, things that cannot profit:
how ill does it become us to suffer our Hearts to flag as if we were indifferent whither we followed them or not? Surely we should groan earnestly, desiring to be clothed upon with our House which is from Heaven, 2 Cor. 5.2. Do but observe how eager and intent Worldlings Are upon empty Vanities, things that cannot profit:
And shall we be so cold and heartless in the Tendencies of our Souls towards that Happiness which is solid and substantial? Were our Hearts more set upon Heaven, it would put Life and Savour into all our Duties, it would support us under Afflictions,
And shall we be so cold and heartless in the Tendencies of our Souls towards that Happiness which is solid and substantial? Were our Hearts more Set upon Heaven, it would put Life and Savour into all our Duties, it would support us under Afflictions,
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To this we are begotten again, 1 Pet. 1.3. By this we are saved, Rom. 8.24. See first that your Hopes be rightly grounded, and then that they be duly exercised.
To this we Are begotten again, 1 Pet. 1.3. By this we Are saved, Rom. 8.24. See First that your Hope's be rightly grounded, and then that they be duly exercised.
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Thus we read of Joy in believing, and of rejoicing in Hope. Read Psal. 32.11. Phil. 4.4. 1 Thess. 5.16. You are over and over commanded to rejoice, 'tis not left to you as a Matter indifferent:
Thus we read of Joy in believing, and of rejoicing in Hope. Read Psalm 32.11. Philip 4.4. 1 Thess 5.16. You Are over and over commanded to rejoice, it's not left to you as a Matter indifferent:
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In them you may observe great Humility and Condescension toward such as are their Inferiours. Great tenderness for the Honour and Interest of God in the World;
In them you may observe great Humility and Condescension towards such as Are their Inferiors. Great tenderness for the Honour and Interest of God in the World;
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