Several discourses viz. Of the great duties of natural religion. Instituted religion not intended to undermine natural. Christianity not destructive; but perfective of the law of Moses. The nature and necessity of regeneration. The danger of all known sin. Knowledge and practice necessary in religion. The sins of men not chargeable on God. By the most reverend Dr. John Tillotson, late lord arch-bishop of Canterbury. Being the fourth volume; published from the originals, by Ralph Barker, D.D. chaplain to his Grace.
Will the Lord be pleased with thousands of Rams, or with ten thousands of Rivers of Oyl? shall I give my first born for my transgression, the fruit of my body for the sin of my soul?
Will the Lord be pleased with thousands of Rams, or with ten thousands of rivers of Oil? shall I give my First born for my Transgression, the fruit of my body for the since of my soul?
Wherewith shall I come before the Lord, and bow my self before the high God? That is, by what kind of Worship or Devotion may I address my self to him in the most acceptable manner? by what means may I hope to appease his displeasure? To satisfie this enquiry, he first instanceth in the chief kinds of Sacrifices and Expiations that were in use among the Jews and Heathens; Shall I come before him with burnt-offerings? the constant Sacrifice that was off•red to God by way of acknowledgment of his Dominion over the Creatures;
Wherewith shall I come before the Lord, and bow my self before the high God? That is, by what kind of Worship or Devotion may I address my self to him in the most acceptable manner? by what means may I hope to appease his displeasure? To satisfy this enquiry, he First Instanceth in the chief Kinds of Sacrifices and Expiations that were in use among the jews and heathens; Shall I come before him with Burnt offerings? the constant Sacrifice that was off•red to God by Way of acknowledgment of his Dominion over the Creatures;
Or will he rather accept of those great and costly Sacrifices which were offered upon Solemn and Publick Occasions, such as that was which Solomon offered at the Dedication of the Temple? Will the Lord be pleased with thousands of Rams,
Or will he rather accept of those great and costly Sacrifices which were offered upon Solemn and Public Occasions, such as that was which Solomon offered At the Dedication of the Temple? Will the Lord be pleased with thousands of Rams,
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or with ten thousands of Rivers of Oyl? Or if none of these will do, shall I try to attone him after the manner of the Heathen, by the dearest thing in the World, the first-born of my Children? Shall I give my first-born for my tran•gression, the fruit of my Body for the sin of my Soul? If God was to be appeased at all,
or with ten thousands of rivers of Oil? Or if none of these will do, shall I try to atone him After the manner of the Heathen, by the dearest thing in the World, the firstborn of my Children? Shall I give my firstborn for my tran•gression, the fruit of my Body for the since of my Soul? If God was to be appeased At all,
But the Prophet tells them that they were quite out of the way, in thinking to pacifie God upon these terms, that there are other things which are much better and more pleasing to him than any of these Sacrifices.
But the Prophet tells them that they were quite out of the Way, in thinking to pacify God upon these terms, that there Are other things which Are much better and more pleasing to him than any of these Sacrifices.
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such as Sacrifice was both among Jews and Heathen. Shall I come before him with Burnt-offerings, &c. By which questions the Prophet intimates that Men are very apt to pitch upon this course.
such as Sacrifice was both among jews and Heathen. Shall I come before him with Burnt offerings, etc. By which questions the Prophet intimates that Men Are very apt to pitch upon this course.
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and that is by some external piece of Religion and Devotion, such as were Sacrifices among the Jews and Heathen. Shall I come before him with Burnt-offerings? This is the way which Men are most apt to chuse.
and that is by Some external piece of Religion and Devotion, such as were Sacrifices among the jews and Heathen. Shall I come before him with Burnt offerings? This is the Way which Men Are most apt to choose.
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The Jews, you se•, pitched upon the external parts of their Religion, those which were most pompous and solemn, the richest and most costly Sacrifices;
The jews, you se•, pitched upon the external parts of their Religion, those which were most pompous and solemn, the Richest and most costly Sacrifices;
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and his Judgments abroad in the Earth, we are content to do any thing, but to learn Righteousness; we are willing to submit to any kind of external Devotion and Humiliation, to Fast,
and his Judgments abroad in the Earth, we Are content to do any thing, but to Learn Righteousness; we Are willing to submit to any kind of external Devotion and Humiliation, to Fast,
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And as for the Church of Rome, in case of publick Judgments and Calamities, they are the inquisitive and (as they pretend) the most skilful People in the world to pacifie God;
And as for the Church of Rome, in case of public Judgments and Calamities, they Are the inquisitive and (as they pretend) the most skilful People in the world to pacify God;
to which of the Saints or Angels shall I go to mediate for me, and intercede on my behalf? Will the Lord be pleased with thousands of Pater-Nosters, or with ten thousands of Ave-Marys? Shall the Host travel in procession,
to which of the Saints or Angels shall I go to mediate for me, and intercede on my behalf? Will the Lord be pleased with thousands of Pater-Nosters, or with ten thousands of Ave-Marys? Shall the Host travel in procession,
or my self und•rtake a tedious Pilgrimage? Or shall I list my self a Souldier for the Holy War, or for the Extirpation of Hereticks? Shall I give half my Estate to a Convent for my Transgression,
or my self und•rtake a tedious Pilgrimage? Or shall I list my self a Soldier for the Holy War, or for the Extirpation of Heretics? Shall I give half my Estate to a Convent for my Transgression,
And what is the Mystery of all this, but that Men are loath to do that, without which, nothing else that we do is acceptable to God? They hate to be reformed; and for this Reason, they will be content to do any Thing, rather than be put to the Trouble of Mending themselves;
And what is the Mystery of all this, but that Men Are loath to do that, without which, nothing Else that we do is acceptable to God? They hate to be reformed; and for this Reason, they will be content to do any Thing, rather than be put to the Trouble of Mending themselves;
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And this brings me to the Third Thing, which I principally intended to speak to. The Course which God himself directs to, and which will effectually pacifie him.
And this brings me to the Third Thing, which I principally intended to speak to. The Course which God himself directs to, and which will effectually pacify him.
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It was usual among the Jews to reduce all the Duties of Religion to these three Heads, Justice, Mercy, and Piety; under the first two, comprehending the Duties which we owe to one another,
It was usual among the jews to reduce all the Duties of Religion to these three Heads, justice, Mercy, and Piety; under the First two, comprehending the Duties which we owe to one Another,
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the Violation whereof is so much the greater Sin, because this Virtue is the firmest Bond of Humane Society, upon the Observation whereof, the Peace and Happiness of Mankind does so much depend.
the Violation whereof is so much the greater since, Because this Virtue is the firmest Bound of Humane Society, upon the Observation whereof, the Peace and Happiness of Mankind does so much depend.
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And this perhaps may be the Reason of the different Expressions in the Text, that when God barely commands us to do justly, he requires we should love Mercy, that is, take a particular Pleasure and Delight in the Exercise of this Virtue, which is so proper and agreeable to Mankind, that we commonly call it Humanity, giving it its Name from our very Nature.
And this perhaps may be the Reason of the different Expressions in the Text, that when God barely commands us to do justly, he requires we should love Mercy, that is, take a particular Pleasure and Delight in the Exercise of this Virtue, which is so proper and agreeable to Mankind, that we commonly call it Humanity, giving it its Name from our very Nature.
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In short, it is so excellent a Virtue, that I should be very sorry that any Religion should be able to pretend to the Practice of it more than our own.
In short, it is so excellent a Virtue, that I should be very sorry that any Religion should be able to pretend to the Practice of it more than our own.
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a due Regard to his Service, and a reverent Behaviour of our selves towards him in all Acts of Worship and Religion, in Opposition to Atheism and a Prophane Neglect and Contempt of God and Religion;
a due Regard to his Service, and a reverend Behaviour of our selves towards him in all Acts of Worship and Religion, in Opposition to Atheism and a Profane Neglect and Contempt of God and Religion;
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Or else this Phrase of walking humbly with God, may refer more particularly to the Posture and Condition of the People of Israel at that time, who were fallen under the heavy Displeasure of God for their Sins.
Or Else this Phrase of walking humbly with God, may refer more particularly to the Posture and Condition of the People of Israel At that time, who were fallen under the heavy Displeasure of God for their Sins.
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And then the Duty required is, that being sensible how highly God hath been offended by us, by the general Corruption and Viciousness of the Age, which like a Leprosie hath spread it self almost over the whole Body of the Nation,
And then the Duty required is, that being sensible how highly God hath been offended by us, by the general Corruption and Viciousness of the Age, which like a Leprosy hath spread it self almost over the Whole Body of the nation,
and repent of them, and implore his Mercy and Forgiveness, and resolve by his grace to turn every one from the evil of our ways, and from the wickedness that is in our hands;
and Repent of them, and implore his Mercy and Forgiveness, and resolve by his grace to turn every one from the evil of our ways, and from the wickedness that is in our hands;
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So he hath declared, Isa. 1. 16. Wash ye, make you clean, put away the evil of your doings from before mine eyes, cease to do evil, learn to do well, seek judgment, relieve the oppressed, judge the fatherless, plead for the widdow;
So he hath declared, Isaiah 1. 16. Wash you, make you clean, put away the evil of your doings from before mine eyes, cease to do evil, Learn to do well, seek judgement, relieve the oppressed, judge the fatherless, plead for the widow;
But if we continue unreformed, God will say to us, as he does there to the people of Israel, To what purpose is the multitude of your Sacrifices unto me? your calling of Assemblies I cannot away with, it is iniquity,
But if we continue unreformed, God will say to us, as he does there to the people of Israel, To what purpose is the multitude of your Sacrifices unto me? your calling of Assemblies I cannot away with, it is iniquity,
To which, let me add that excellent Saying of the Son of Syrach to this purpose, Ecclesiastic. 34. 25, 26. He that washeth himself after the touching of a dead body,
To which, let me add that excellent Saying of the Son of Sirach to this purpose, Ecclesiastic. 34. 25, 26. He that washes himself After the touching of a dead body,
First, By a kind of natural Instinct, by which I mean a secret impression upon the Minds of Men, whereby they are naturally carried to approve some things as good and fit,
First, By a kind of natural Instinct, by which I mean a secret impression upon the Minds of Men, whereby they Are naturally carried to approve Some things as good and fit,
as from a natural propension and inclination, like those Instincts which are in Brute Creatures, of natural affection and care towards their young ones.
as from a natural propension and inclination, like those Instincts which Are in Brutus Creatures, of natural affection and care towards their young ones.
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And that these Inclinations are precedent to all reason and discourse about them, evidently appears by this, that they do put forth themselves every whit as vigorously in young persons,
And that these Inclinations Are precedent to all reason and discourse about them, evidently appears by this, that they do put forth themselves every whit as vigorously in young Persons,
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A plain indication, that the Reason of Mankind is prevented by a kind of natural instinct and anticipation concerning the good or evil, the comeliness or deformity of these things.
A plain indication, that the Reason of Mankind is prevented by a kind of natural instinct and anticipation Concerning the good or evil, the comeliness or deformity of these things.
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And though this do not equally extend to all the instances of our Duty, yet as to the great lines and essential parts of it, Mankind hardly need to consult any other Oracle,
And though this do not equally extend to all the instances of our Duty, yet as to the great lines and essential parts of it, Mankind hardly need to consult any other Oracle,
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as, whether we ought to reverence the Divine Nature, to be grateful to those who have conferred benefits upon us, to speak the truth, to be faithful to our promise, to restore that which is committed to us in trust, to pity and relieve those that are in misery,
as, whither we ought to Reverence the Divine Nature, to be grateful to those who have conferred benefits upon us, to speak the truth, to be faithful to our promise, to restore that which is committed to us in trust, to pity and relieve those that Are in misery,
So the Apostle tells us, Rom. 2. 14, 15. When the Gentiles which have not the Law, do by nature the things contained in the Law, these having not the Law, are a Law unto themselves,
So the Apostle tells us, Rom. 2. 14, 15. When the Gentiles which have not the Law, do by nature the things contained in the Law, these having not the Law, Are a Law unto themselves,
But on the contrary, when we contradict these natural Dictates, what uneasiness do we find in our own breasts? Nay even before the Fact is committed, our Conscience is strangely disquieted at the thoughts of it.
But on the contrary, when we contradict these natural Dictates, what uneasiness do we find in our own breasts? Nay even before the Fact is committed, our Conscience is strangely disquieted At the thoughts of it.
Guilt is the natural Concomitant of heinous Crimes, which so soon as ever a Man commits, his Spirit receives a secret wound, which causeth a great deal of smart and anguish.
Gilded is the natural Concomitant of heinous Crimes, which so soon as ever a Man commits, his Spirit receives a secret wound, which Causes a great deal of smart and anguish.
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and with secret fears and apprehensions of danger when they have done contrary to it. Secondly, God shews Men what is good, by Natural Reason; and that two ways.
and with secret fears and apprehensions of danger when they have done contrary to it. Secondly, God shows Men what is good, by Natural Reason; and that two ways.
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and whatever is agreeable to the Primitive design and intention of Nature, that we call good; whatever is contrary thereto, we call evil. For Example, to honour and love God.
and whatever is agreeable to the Primitive Design and intention of Nature, that we call good; whatever is contrary thereto, we call evil. For Exampl, to honour and love God.
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And natural Reason does not only shew us that these things are good, but that the Lord requires them of us, that is, that they have the Force and Obligation of Laws. For there needs nothing more to make any thing a Law, than a sufficient declaration, that it is the Will of God; and this God hath sufficiently signified to Mankind by the very Frame of our Natures,
And natural Reason does not only show us that these things Are good, but that the Lord requires them of us, that is, that they have the Force and Obligation of Laws. For there needs nothing more to make any thing a Law, than a sufficient declaration, that it is the Will of God; and this God hath sufficiently signified to Mankind by the very Frame of our Nature's,
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From Adam to Moses, the World was almost solely governed by the Natural Law; which seems to be the meaning of that hard Text, Rom. 5. 13. For until the Law Sin was in the World, that is,
From Adam to Moses, the World was almost solely governed by the Natural Law; which seems to be the meaning of that hard Text, Rom. 5. 13. For until the Law since was in the World, that is,
not out of love to Goodness, but from the Conviction of their own Minds, and from a secret Reverence they bear to the common Consent and Opinion of Mankind.
not out of love to goodness, but from the Conviction of their own Minds, and from a secret reverence they bear to the Common Consent and Opinion of Mankind.
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And to this consent of Mankind about Virtue and Vice, the Scripture frequently appeals. As when it commands us to provide things honest in the sight of all Men;
And to this consent of Mankind about Virtue and Vice, the Scripture frequently appeals. As when it commands us to provide things honest in the sighed of all Men;
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intimating that there are some things so confessedly good, and owned to be such by so general a Vote of Mankind, that the worst of Men have not the Face to open their Mouths against them.
intimating that there Are Some things so confessedly good, and owned to be such by so general a Vote of Mankind, that the worst of Men have not the Face to open their Mouths against them.
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when he hath done wickedly, being sensible that he is condemned by others, as well as by himself? No Man is afraid of being upbraided for having dealt honestly or kindly with others,
when he hath done wickedly, being sensible that he is condemned by Others, as well as by himself? No Man is afraid of being upbraided for having dealt honestly or kindly with Others,
Some Vices are so manifestly evil in themselves, or so mischievous to Humane Society, that the Laws of most Nations have taken care to discountenance them by severe Penalties.
some Vices Are so manifestly evil in themselves, or so mischievous to Humane Society, that the Laws of most nations have taken care to discountenance them by severe Penalties.
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Murder and Adultery, Rebellion and Sedition, Perjury and breach of Trust, Fraud and Oppression, are Vices severely prohibited by the Laws of most Nations.
Murder and Adultery, Rebellion and Sedition, Perjury and breach of Trust, Fraud and Oppression, Are Vices severely prohibited by the Laws of most nations.
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But now against the contrary Virtues there never was any Law. No Man was ever impeached for living soberly, righteously, and godly in this present World.
But now against the contrary Virtues there never was any Law. No Man was ever impeached for living soberly, righteously, and godly in this present World.
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As if he had said, turn over the Law of Moses, search those of Athens, and Sparta, and the twelve Tables of the Romans, and those innumerable Laws that have been added since;
As if he had said, turn over the Law of Moses, search those of Athens, and Sparta, and the twelve Tables of the Roman, and those innumerable Laws that have been added since;
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But in these later Ages he hath made a publick Revelation of his Will by his Son. And this as to the matter of our Duty, is the same in Substance with the Law of Nature;
But in these later Ages he hath made a public Revelation of his Will by his Son. And this as to the matter of our Duty, is the same in Substance with the Law of Nature;
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For our Saviour comprehends all under these two general Heads, the love of God, and of our Neighbour. The Apostle reduceth all to three, Sobriety, Justice, and Piety; The grace of God that brings Salvation hath appeared to all men, teaching us that denying ungodliness and worldly lusts, we should live soberly, righteously,
For our Saviour comprehends all under these two general Heads, the love of God, and of our Neighbour. The Apostle reduceth all to three, Sobriety, justice, and Piety; The grace of God that brings Salvation hath appeared to all men, teaching us that denying ungodliness and worldly Lustiest, we should live soberly, righteously,
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and to take away all possible excuse of ignorance from us, by an express Revelation from God, the clearest and most perfect that ever was made to the World.
and to take away all possible excuse of ignorance from us, by an express Revelation from God, the Clearest and most perfect that ever was made to the World.
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And these things which are so agreeable to our Nature, and our Reason, and our Interest, are the great things which our Religion requires of us, more valuable in themselves,
And these things which Are so agreeable to our Nature, and our Reason, and our Interest, Are the great things which our Religion requires of us, more valuable in themselves,
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And that Mankind might have no pretence left to excuse them from these, the Christian Religion hath set us free from those many positive and outward observances, that the Jewish Religion was incumbred withall;
And that Mankind might have no pretence left to excuse them from these, the Christian Religion hath Set us free from those many positive and outward observances, that the Jewish Religion was encumbered withal;
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God seems to have as great a Controversie with us, as he had with the People of Israel, and his wrath is of late years most visibly gone out against us;
God seems to have as great a Controversy with us, as he had with the People of Israel, and his wrath is of late Years most visibly gone out against us;
How have the Judgments of God followed us? And how close have they followed one another? What fearful Calamities have our eyes seen? enough to make the ears of every one that hears them to tingle.
How have the Judgments of God followed us? And how close have they followed one Another? What fearful Calamities have our eyes seen? enough to make the ears of every one that hears them to tingle.
and ten thousands in our streets? What a dreadful and fatal Fire, that was not to be checked and resisted in its course, 'till it had laid in Ashes one of the Greatest and Richest Cities in the World? What unseasonable weather have we had of late? as if for the Wickedness of Men upon the Earth, the very Ordinances of Heaven were changed, and Summer, and Winter, Seedtime,
and ten thousands in our streets? What a dreadful and fatal Fire, that was not to be checked and resisted in its course, till it had laid in Ashes one of the Greatest and Richest Cities in the World? What unseasonable weather have we had of late? as if for the Wickedness of Men upon the Earth, the very Ordinances of Heaven were changed, and Summer, and Winter, Seedtime,
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and Harvest, had forgotten their appointed Seasons. And, which is more and sadder than all this, what dangerous attempts have been made upon our Religion, by the restless Adversaries of it?
and Harvest, had forgotten their appointed Seasons. And, which is more and sadder than all this, what dangerous attempts have been made upon our Religion, by the restless Adversaries of it?
Piety and Virtue are in a great measure gone from among us, the Manners of Men are strangely corrupted, the great and weighty things of the Law are neglected, Justice and Mercy, Temperance and Chastity, Truth and Fidelity; so that we may take up David 's Complaint, Help Lord! for the Righteous man ceaseth,
Piety and Virtue Are in a great measure gone from among us, the Manners of Men Are strangely corrupted, the great and weighty things of the Law Are neglected, justice and Mercy, Temperance and Chastity, Truth and Fidis; so that we may take up David is Complaint, Help Lord! for the Righteous man ceases,
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from our violent heats and animosities, to a more peaceable temper, and by a mutual condescension on all sides, to a nearer and st•onger union among our selves;
from our violent heats and animosities, to a more peaceable temper, and by a mutual condescension on all sides, to a nearer and st•onger Union among our selves;
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'till we recover in some measure, our ancient Virtue and Integrity of manners, we have reason to fear, that God will still have a Controversie with us, notwithstanding all our noise and zeal about Religion.
till we recover in Some measure, our ancient Virtue and Integrity of manners, we have reason to Fear, that God will still have a Controversy with us, notwithstanding all our noise and zeal about Religion.
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This is the true, this is the only course to appease the indignation of God, and to draw down his Favour and Blessing upon a poor distracted and gasping Nation.
This is the true, this is the only course to appease the Indignation of God, and to draw down his Favour and Blessing upon a poor distracted and gasping nation.
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And to this purpose I will only read to you those plain and perswasive words of the Prophet, which do so fully declare unto us the whole Duty of this Day,
And to this purpose I will only read to you those plain and persuasive words of the Prophet, which do so Fully declare unto us the Whole Duty of this Day,
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and particularly urge us to this of Charity, Isa. 58. 5, 6, 7, 8, 9. Is it such a Fast that I have chosen? a day for a Man to afflict his Soul? Is it to bow down his head as a bulrush,
and particularly urge us to this of Charity, Isaiah 58. 5, 6, 7, 8, 9. Is it such a Fast that I have chosen? a day for a Man to afflict his Soul? Is it to bow down his head as a bulrush,
ONE of the most successful Attempts that have been made upon Religion, by the Devil and his Instruments, hath been by setting the Laws of God at variance with themselves,
ONE of the most successful Attempts that have been made upon Religion, by the devil and his Instruments, hath been by setting the Laws of God At variance with themselves,
and under a pretence of advancing that part of Religion which is Instituted and Revealed, to undermine and destroy that which is Natural, and of primary obligation.
and under a pretence of advancing that part of Religion which is Instituted and Revealed, to undermine and destroy that which is Natural, and of primary obligation.
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To manifest and lay open the mischievous Consequences of this Design, I shall at this time (by God's assistance) endeavour to make ou• ••ese two Things.
To manifest and lay open the mischievous Consequences of this Design, I shall At this time (by God's assistance) endeavour to make ou• ••ese two Things.
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1. By telling them, that it was allowed to a Physician, and proper for his Office and Profession, to converse with the sick, in order to their Cure and Recovery.
1. By telling them, that it was allowed to a physician, and proper for his Office and Profession, to converse with the sick, in order to their Cure and Recovery.
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and they that were so conceited of their own Righteousness, as the Pharisees were, and so confident that they were sound and whole, would not admit of a Physician,
and they that were so conceited of their own Righteousness, as the Pharisees were, and so confident that they were found and Whole, would not admit of a physician,
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2. By endeavouring to convince them of their Ignorance of the true nature of Religion, and of the Rank and Order of the several Duties thereby required;
2. By endeavouring to convince them of their Ignorance of the true nature of Religion, and of the Rank and Order of the several Duties thereby required;
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for conversing with Publicans and Sinners; the other is, Matth. 12. 7. where the Pharisees blaming the Disciples of our Saviour for plucking the Ears of Corn on the Sabbath day, our Saviour tells them, if ye had known what this meaneth, I will have Mercy and not Sacrifice, ye would not have comdemned the guiltless;
for conversing with Publicans and Sinners; the other is, Matthew 12. 7. where the Pharisees blaming the Disciples of our Saviour for plucking the Ears of Corn on the Sabbath day, our Saviour tells them, if you had known what this means, I will have Mercy and not Sacrifice, you would not have condemned the guiltless;
that is, if they had understood the true Nature of Religion, and what Duties of it are chiefly and in the first place to be regarded, they would not have been so forward to censure this Action of his Disciples.
that is, if they had understood the true Nature of Religion, and what Duties of it Are chiefly and in the First place to be regarded, they would not have been so forward to censure this Actium of his Disciples.
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So that the plain meaning of this Saying is this, that in comparing the parts of Religion and the Obligation of Duties together, those Duties which are of moral and natural Obligation are most valued by God,
So that the plain meaning of this Saying is this, that in comparing the parts of Religion and the Obligation of Duties together, those Duties which Are of moral and natural Obligation Are most valued by God,
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and not Sacrifice, that is, rather than Sacrifice, according to the true meaning of this Hebrew Phrase, which is to be understood in a comparitive Sense,
and not Sacrifice, that is, rather than Sacrifice, according to the true meaning of this Hebrew Phrase, which is to be understood in a comparitive Sense,
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so that when moral Duties, and ritual Observances come in Competition, and do clash with one another, the Observation of a Rite, or positive Institution, is to give way to a moral Duty;
so that when moral Duties, and ritual Observances come in Competition, and do clash with one Another, the Observation of a Rite, or positive Institution, is to give Way to a moral Duty;
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it being a tacit condition implyed in all Laws of a ritual and positive Nature, provided the observance of them be not to the hindrance and prejudice of any Duty, which is of a higher and better nature;
it being a tacit condition employed in all Laws of a ritual and positive Nature, provided the observance of them be not to the hindrance and prejudice of any Duty, which is of a higher and better nature;
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for the Disciples being call'd to attend upon our Saviour, to be instructed by him in the things which concerned the Kingdom of God, that is, in the Doctrine of the Gospel, which they were to publish to the World, this Attendance hindred them from making necessary Provisions against the Sabbath, they, in obedience to their Master, being intent upon a better Work;
for the Disciples being called to attend upon our Saviour, to be instructed by him in the things which concerned the Kingdom of God, that is, in the Doctrine of the Gospel, which they were to publish to the World, this Attendance hindered them from making necessary Provisions against the Sabbath, they, in Obedience to their Master, being intent upon a better Work;
and therefore it was fit, that the Law of the Sabbath, which was but positive and ritual, should give way to an act of Mercy, and Self-preservation; If ye had known what this meaneth, I will have Mercy and not Sacrifice, ye would not have condemned the guiltless.
and Therefore it was fit, that the Law of the Sabbath, which was but positive and ritual, should give Way to an act of Mercy, and Self-preservation; If you had known what this means, I will have Mercy and not Sacrifice, you would not have condemned the guiltless.
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as if one ought not to converse with bad Men in any Case, or upon any Account, no not for so great and good an end as to reclaim them from their Vices.
as if one ought not to converse with bad Men in any Case, or upon any Account, no not for so great and good an end as to reclaim them from their Vices.
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so to forbid their accompaning with bad and scandalous Men, that it should be unlawful to converse with them in order to their Recovery and Amendment;
so to forbid their accompanying with bad and scandalous Men, that it should be unlawful to converse with them in order to their Recovery and Amendment;
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And St. Paul was of the same mind in the Precepts he gives concerning avoiding the Company of scandalous Christians, 2 Thes. 3. 14, 15. and if any man obey not our word by this Epistle, note that man,
And Saint Paul was of the same mind in the Precepts he gives Concerning avoiding the Company of scandalous Christians, 2 Thebes 3. 14, 15. and if any man obey not our word by this Epistle, note that man,
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St. Paul qualifies his Precept, lest Christians should mistake it, and fall into the Jewish extream, not to converse with those whom they esteemed scandalous and wicked upon any account whatsoever, no not in order to their Amendment and Reformation.
Saint Paul Qualifies his Precept, lest Christians should mistake it, and fallen into the Jewish extreme, not to converse with those whom they esteemed scandalous and wicked upon any account whatsoever, no not in order to their Amendment and Reformation.
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and this Pattern hath been since, not only closely followed, but out-done by the Doctrines and Practices of the Church of Rome; as we have too much Reason to remember upon this day.
and this Pattern hath been since, not only closely followed, but outdone by the Doctrines and Practices of the Church of Room; as we have too much Reason to Remember upon this day.
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than those which are of a moral Nature, especially the great Duties and Offices of Piety and Humanity, of the love of God, and of our Neighbour. And if we consider the matter well, we shall see the Reason of it to be very plain;
than those which Are of a moral Nature, especially the great Duties and Offices of Piety and Humanity, of the love of God, and of our Neighbour. And if we Consider the matter well, we shall see the Reason of it to be very plain;
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because natural and moral Duties are approved of God for themselves and for their own sake, upon account of their own natural and intrinsical Goodness;
Because natural and moral Duties Are approved of God for themselves and for their own sake, upon account of their own natural and intrinsical goodness;
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By what hath been said, we may learn what is the meaning of this Saying, which our Saviour more than once cites out of the Prophet, I will have Mercy, and not Sacrifice.
By what hath been said, we may Learn what is the meaning of this Saying, which our Saviour more than once cites out of the Prophet, I will have Mercy, and not Sacrifice.
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By Natural Religion, I mean obedience to the Natural Law, and the performance of such duties as Natural Light, without any express and supernatural Revelation, doth dictate to Men.
By Natural Religion, I mean Obedience to the Natural Law, and the performance of such duties as Natural Light, without any express and supernatural Revelation, does dictate to Men.
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One would have expected he would have given quite another Answer, and have pitched upon some of those things which were so much magnified among the Jews, and which they laid so much weight upon;
One would have expected he would have given quite Another Answer, and have pitched upon Some of those things which were so much magnified among the jews, and which they laid so much weight upon;
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For I say unto you, that except your Righteousness shall exceed the Righteousness of the Scribes and Pharisees, ye shall in no case enter into the Kingdom of Heaven.
For I say unto you, that except your Righteousness shall exceed the Righteousness of the Scribes and Pharisees, you shall in no case enter into the Kingdom of Heaven.
That our Saviour doth not here speak of the Judicial or Ceremonial Law of the Jews, but of the Duties of the Moral Law, will, I think, be very plain, from these following Considerations.
That our Saviour does not Here speak of the Judicial or Ceremonial Law of the jews, but of the Duties of the Moral Law, will, I think, be very plain, from these following Considerations.
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for he tells his Disciples, upon this occasion, that except their righteousness did exceed the righteousness of the Scribes and Pharisees, they should in no case enter into the Kingdom of Heaven.
for he tells his Disciples, upon this occasion, that except their righteousness did exceed the righteousness of the Scribes and Pharisees, they should in no case enter into the Kingdom of Heaven.
But now the Scribes and Pharisees were the most accurate and punctual People in the World, in observing the Precepts of the Judicial and Ceremonial Law;
But now the Scribes and Pharisees were the most accurate and punctual People in the World, in observing the Precepts of the Judicial and Ceremonial Law;
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they were unnatural to their Parents, and would pretend that their Estates were consecrated to God, that under this pretence of positive Religion, they might excuse themselves from a Natural Duty,
they were unnatural to their Parents, and would pretend that their Estates were consecrated to God, that under this pretence of positive Religion, they might excuse themselves from a Natural Duty,
they were Covetous, and Unjust, and devoured Widows houses; in a word, our Saviour tells us, they neglected the weightier Matters of the Law, Mercy, Judgment,
they were Covetous, and Unjust, and devoured Widows houses; in a word, our Saviour tells us, they neglected the Weightier Matters of the Law, Mercy, Judgement,
so that it is in these things, that our Saviour means, that our righteousness must exceed the righteousness of the Scribes and Pharisees, viz. in the practice of Moral Duties, which were neglected by them;
so that it is in these things, that our Saviour means, that our righteousness must exceed the righteousness of the Scribes and Pharisees, viz. in the practice of Moral Duties, which were neglected by them;
And so we find this Phrase of the Law and the Prophets, elsewhere used by our Saviour, when he mentions that great Rule of Equity, that we should do to others as we would have them do to us.
And so we find this Phrase of the Law and the prophets, elsewhere used by our Saviour, when he mentions that great Rule of Equity, that we should do to Others as we would have them do to us.
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But how was this the Law and the Prophets, when this Rule was never so much as mentioned in either? Our Saviour means, that this is the Foundation of all those Duties of Justice and Mercy, which are so much inculcated in the Law and the Prophets.
But how was this the Law and the prophets, when this Rule was never so much as mentioned in either? Our Saviour means, that this is the Foundation of all those Duties of justice and Mercy, which Are so much inculcated in the Law and the prophets.
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and therefore he calls moral Duties, NONLATINALPHABET, the weightier matters of the Law, Matth. 23. 23. But ye (says he to the Scribes and Pharisees) have neglected the weightier things of the Law, judgment, and mercy, and fidelity.
and Therefore he calls moral Duties,, the Weightier matters of the Law, Matthew 23. 23. But the (Says he to the Scribes and Pharisees) have neglected the Weightier things of the Law, judgement, and mercy, and Fidis.
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And much the same enumeration the Prophet makes, where he compares Sacrifices and these moral Duties together, Mic. 6. 6, 7, 8. Wherewith •hall I come before the Lord,
And much the same enumeration the Prophet makes, where he compares Sacrifices and these moral Duties together, Mic. 6. 6, 7, 8. Wherewith •hall I come before the Lord,
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and bow my self before the high God? Shall I come before him with burnt offerings, with Calves of a year old? Will the Lord be pleased with thousands of Rams,
and bow my self before the high God? Shall I come before him with burned offerings, with Calves of a year old? Will the Lord be pleased with thousands of Rams,
or with ten thousands of rivers of Oyl? Shall I give my first born for my transgression, the fruit of my body for the sin of my soul? He hath shewed thee, O man, what is good;
or with ten thousands of Rivers of Oil? Shall I give my First born for my Transgression, the fruit of my body for the since of my soul? He hath showed thee, Oh man, what is good;
Isa. 1. 11. &c. To what purpose is the multitude of your Sacrifices unto me? When ye come to appear before me, who hath required this at your hands, to tread my Courts? Bring no more vain Oblations;
Isaiah 1. 11. etc. To what purpose is the multitude of your Sacrifices unto me? When you come to appear before me, who hath required this At your hands, to tread my Courts? Bring no more vain Oblations;
implying that till they had respect to moral Duties, all their external Worship and Sacrifices signified nothing. And so likewise, Isa. 66. 3. He tells them that nothing could be more abomible than their Sacrifices, so long as they allowed themselves in wicked Practises;
implying that till they had respect to moral Duties, all their external Worship and Sacrifices signified nothing. And so likewise, Isaiah 66. 3. He tells them that nothing could be more abomible than their Sacrifices, so long as they allowed themselves in wicked Practises;
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And to mention but one Text more out of the Old Testament, Jer. 7. 4, 5. Trust ye not in lying words, saying, the temple of the Lord, the temple of the Lord, the temple of the Lord are these.
And to mention but one Text more out of the Old Testament, Jer. 7. 4, 5. Trust you not in lying words, saying, the temple of the Lord, the temple of the Lord, the temple of the Lord Are these.
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If they did not practise these Duties, and forbear those Sins, all the reverence for the temple and the worship of God signified nothing. You see in the Jewish Religion what it was that was acceptable to God for it self and its own sake, viz. the practice of moral Duties; and that all Instituted Religion, that did not promote and further these, or was destitute of them, was abominable to God.
If they did not practise these Duties, and forbear those Sins, all the Reverence for the temple and the worship of God signified nothing. You see in the Jewish Religion what it was that was acceptable to God for it self and its own sake, viz. the practice of moral Duties; and that all Instituted Religion, that did not promote and further these, or was destitute of them, was abominable to God.
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2. That if we neglect the Duties of the second Table, of Goodness and Righteousness towards Men, God will not accept of our obedience to the Precepts of the first, nor of any act of Religious Worship that we can perform.
2. That if we neglect the Duties of the second Table, of goodness and Righteousness towards Men, God will not accept of our Obedience to the Precepts of the First, nor of any act of Religious Worship that we can perform.
of Purity, and Meekness, and Righteousness, and Peaceableness, and Mercifulness, and Patience, and Submission to the will of God under Persecutions and Sufferings for Righteousness sake;
of Purity, and Meekness, and Righteousness, and Peaceableness, and Mercifulness, and Patience, and Submission to the will of God under Persecutions and Sufferings for Righteousness sake;
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so were they much more to be so of the Christian. This the Scriptures of the New Testament do every where declare to be the great design of the Gospel,
so were they much more to be so of the Christian. This the Scriptures of the New Testament do every where declare to be the great Design of the Gospel,
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In that known and excellent Text, Tit. 2. 11, 12• The grace of God (which is in and by the Doctrine of the Gospel) hath appeared to all men, teaching us that denying ungodliness and worldy lusts, we should live soberly, righteously,
In that known and excellent Text, Tit. 2. 11, 12• The grace of God (which is in and by the Doctrine of the Gospel) hath appeared to all men, teaching us that denying ungodliness and worldy Lustiest, we should live soberly, righteously,
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And herein St. James tell us, the true nature, and the force and vertue of the Christian Religion doth consist, Jam. 1. 27. pure Religion, and undefiled before God and the Father is this, to visit the Fatherless and the Widows in their •ffliction,
And herein Saint James tell us, the true nature, and the force and virtue of the Christian Religion does consist, Jam. 1. 27. pure Religion, and undefiled before God and the Father is this, to visit the Fatherless and the Widows in their •ffliction,
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And the planting of these dispositions in us is that which the Scripture calls the new Creature, and the Image of God, Eph. 4. 20, &c. The Apostle speaking there of the Vices and Lusts wherein the Gentiles lived, tells Christians that they were otherwise instructed by the Gospel;
And the planting of these dispositions in us is that which the Scripture calls the new Creature, and the Image of God, Ephesians 4. 20, etc. The Apostle speaking there of the Vices and Lustiest wherein the Gentiles lived, tells Christians that they were otherwise instructed by the Gospel;
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and have been taught by him, as the truth is in Jesus, that ye put off concerning the former conversation the old man which is cor•upt according to deceitful Lusts,
and have been taught by him, as the truth is in jesus, that you put off Concerning the former Conversation the old man which is cor•upt according to deceitful Lustiest,
in Christ Jesus neither Circumcision availeth any thing, nor Uncircumcision, but Faith which worketh (or is inspired) by Charity. And yet more expresly, 1 Cor. 7. 19. Circumcision is nothing, and Uncircumcision is nothing;
in christ jesus neither Circumcision availeth any thing, nor Uncircumcision, but Faith which works (or is inspired) by Charity. And yet more expressly, 1 Cor. 7. 19. Circumcision is nothing, and Uncircumcision is nothing;
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And indeed, the great Design of the Christian Religion and every thing in it, of the love of God in giving his Son to die for us, of the pardon of our Sins,
And indeed, the great Design of the Christian Religion and every thing in it, of the love of God in giving his Son to die for us, of the pardon of our Sins,
The first Laws which God gave them, and which h• distinguish'd from the rest, by writing them in Tables of Stone with his own Finger, were the Precepts of the Moral Law.
The First Laws which God gave them, and which h• distinguished from the rest, by writing them in Tables of Stone with his own Finger, were the Precepts of the Moral Law.
And the great business of the Prophets whom God raised up among them from time to time, was to reprove not so much their defects in their Sacrifices, and in the Duties of Instituted Worship,
And the great business of the prophets whom God raised up among them from time to time, was to reprove not so much their defects in their Sacrifices, and in the Duties of Instituted Worship,
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In the Christian Religion there is very little that is meerly Positive and Instituted, besides the two Sacraments, and praying to God in the Name and Mediation of Jesus Christ.
In the Christian Religion there is very little that is merely Positive and Instituted, beside the two Sacraments, and praying to God in the Name and Mediation of jesus christ.
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2. The most prefect Revelation that ever God made to Mankind (I mean that of the Christian Religion) doth furnish us with the best helps and advantages for the performance of Moral Duties;
2. The most prefect Revelation that ever God made to Mankind (I mean that of the Christian Religion) does furnish us with the best helps and advantages for the performance of Moral Duties;
3. The positive Rites and Institutions of Revealed Religion are so far from entrenching upon the Laws of Nature, that they were always designed to be subordinate and subservient to them;
3. The positive Rites and Institutions of Revealed Religion Are so Far from entrenching upon the Laws of Nature, that they were always designed to be subordinate and subservient to them;
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and when ever they come in competition, it is the declared will of God, that positive Institutions should give way to natural Duties; and this I have shewn to be plainly the meaning of this Saying in the Text, I will have Mercy, and not Sacrifice.
and when ever they come in competition, it is the declared will of God, that positive Institutions should give Way to natural Duties; and this I have shown to be plainly the meaning of this Saying in the Text, I will have Mercy, and not Sacrifice.
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If Circumstances be such, that one part of Religion must give place, God will have the Ritual and Instituted part to give way to that which is Natural and Moral.
If circumstances be such, that one part of Religion must give place, God will have the Ritual and Instituted part to give Way to that which is Natural and Moral.
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It is very frequent in Scripture, when the Duties of Natural Religion, and Rites of Divine Institution come in competition, to slight and disparage these in comparison of Moral Duties, and to speak of them as things which God hath no pleasure in,
It is very frequent in Scripture, when the Duties of Natural Religion, and Rites of Divine Institution come in competition, to slight and disparage these in comparison of Moral Duties, and to speak of them as things which God hath no pleasure in,
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When ye come to appear before me, who hath required this at your hands? Isa. 1. 12. Thou desirest not Sacrifice, thou delightest not in Burnt-Offerings, Psal. 51. 16. Will the Lord be pleased with thousands of Rams,
When you come to appear before me, who hath required this At your hands? Isaiah 1. 12. Thou Desirest not Sacrifice, thou delightest not in Burnt offerings, Psalm 51. 16. Will the Lord be pleased with thousands of Rams,
he never said he would have such a thing, and not mercy, or that he had rather such a Rite of Religion should be performed, than that men should do the greatest good,
he never said he would have such a thing, and not mercy, or that he had rather such a Rite of Religion should be performed, than that men should do the greatest good,
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and speak the truth one to another? that we be kind and tender-hearted, and ready to forgive? that we be willing to distribute and give Alms to those that are in need? there is no such question as this put in Scripture;
and speak the truth one to Another? that we be kind and tender-hearted, and ready to forgive? that we be willing to distribute and give Alms to those that Are in need? there is no such question as this put in Scripture;
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but on the contrary, hath heightned our obligation to it, as much as is possible, by telling us that the Son of Man came not to destroy Mens lives, but to save them.
but on the contrary, hath heightened our obligation to it, as much as is possible, by telling us that the Son of Man Come not to destroy Men's lives, but to save them.
and to advance his Cause and Religion in the World, will break through all obligations of Nature, and Civil Society, and disturb the Peace and Happiness of Mankind.
and to advance his Cause and Religion in the World, will break through all obligations of Nature, and Civil Society, and disturb the Peace and Happiness of Mankind.
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and afterwards carried on, in prosecution of the Popes Bull of Excommunication, and was not so much the effect of the despair and discontent of that Party here in England, as the Natural Consequence of their Doctrines of Extirpating Hereticks, and Deposing Kings, and Absolving Subjects from their Allegiance to them.
and afterwards carried on, in prosecution of the Popes Bull of Excommunication, and was not so much the Effect of the despair and discontent of that Party Here in England, as the Natural Consequence of their Doctrines of Extirpating Heretics, and Deposing Kings, and Absolving Subject's from their Allegiance to them.
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No Zeal for any positive Institution in Religion, can justifie the Violation of the natural Law, the Precepts whereof are of primary and indispensable Obligation.
No Zeal for any positive Institution in Religion, can justify the Violation of the natural Law, the Precepts whereof Are of primary and indispensable Obligation.
because the Law of Mercy and Humanity, which is the Law of Nature, ought not to be violated for the promoting of any positive institution; and God hath plainly said, that he will have mercy rather than Sacrifice;
Because the Law of Mercy and Humanity, which is the Law of Nature, ought not to be violated for the promoting of any positive Institution; and God hath plainly said, that he will have mercy rather than Sacrifice;
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yea rather than the Sacrifice of the Mass, if it were what they pretend it is, the offering of the natural body and bloo• of Christ; because it would be needless:
yea rather than the Sacrifice of the Mass, if it were what they pretend it is, the offering of the natural body and bloo• of christ; Because it would be needless:
for Propitiation of Sin being once made by Christ's offering himself once for all upon the Cross, there needs no more Sacrifice for Sin. Nay, I will go further yet;
for Propitiation of since being once made by Christ's offering himself once for all upon the Cross, there needs no more Sacrifice for Sin. Nay, I will go further yet;
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Besides, that all acts of Malice and Cruelty are directly contrary to the particular Nature and Design of this blessed Sacrament, which is to commemorate the Sufferings of the Son of God,
Beside, that all acts of Malice and Cruelty Are directly contrary to the particular Nature and Design of this blessed Sacrament, which is to commemorate the Sufferings of the Son of God,
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2. What hath been said gives us a right Notion and Character of that Church and Religion, which prefers the positive Rites and Institutions of Religion,
2. What hath been said gives us a right Notion and Character of that Church and Religion, which prefers the positive Rites and Institutions of Religion,
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and the observance of them, to those Duties which are of natural and Eternal Obligation, Mercy and Goodness, Fidelity and Justice; and which for the sake of a pretended Article of Religion,
and the observance of them, to those Duties which Are of natural and Eternal Obligation, Mercy and goodness, Fidis and justice; and which for the sake of a pretended Article of Religion,
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or Rite of Worship, (which if it were certain that they were revealed, and instituted by God are yet meerly positive) will break the greatest of God's Commandments, and teach men so.
or Rite of Worship, (which if it were certain that they were revealed, and instituted by God Are yet merely positive) will break the greatest of God's commandments, and teach men so.
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and the Morality of the Christian Religion never so intolerably corrupted and debauched, by any thing that ever yet had the face of Religion in the World,
and the Morality of the Christian Religion never so intolerably corrupted and debauched, by any thing that ever yet had the face of Religion in the World,
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as by the allowed Doctrines and Practices of the Church of Rome, and this out of a blind and furious Zeal for some Imaginary Doctrines and Rites of the Christian Religion, which at the best are of meer positive Institution, and of the same rank among Christians, that Sacrifices were in the Jewish Religion.
as by the allowed Doctrines and Practices of the Church of Rome, and this out of a blind and furious Zeal for Some Imaginary Doctrines and Rites of the Christian Religion, which At the best Are of mere positive Institution, and of the same rank among Christians, that Sacrifices were in the Jewish Religion.
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upon which Day, (about fourscore years ago) there was designed a mighty Sacrifice indeed, the greatest and richest burnt-offering that ever was pretended to be offered up to Almighty God, by those of any Religion whatsoever;
upon which Day, (about fourscore Years ago) there was designed a mighty Sacrifice indeed, the greatest and Richest Burnt-offering that ever was pretended to be offered up to Almighty God, by those of any Religion whatsoever;
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no Mercy, not even to those of their own Religion, whom these nice and tender Casuists, after a solemn debate of the Case, had resolved to involve in the same common Destruction with the rest;
no Mercy, not even to those of their own Religion, whom these Nicaenae and tender Casuists, After a solemn debate of the Case, had resolved to involve in the same Common Destruction with the rest;
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that natural Duties are not to be violated upon pretence, no, nor for the sake of positive Institutions; because natural Religion is the Foundation of that which is instituted; and therefore to violate any natural Duty for the sake of that which is instituted, is for Religion to undermine and blow up it self.
that natural Duties Are not to be violated upon pretence, no, nor for the sake of positive Institutions; Because natural Religion is the Foundation of that which is instituted; and Therefore to violate any natural Duty for the sake of that which is instituted, is for Religion to undermine and blow up it self.
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for when it is evident, say they, that he took away so many Ceremonies, Purifications, Distinctions of Meats, Sacrifices, Judicial Laws, and many other things;
for when it is evident, say they, that he took away so many Ceremonies, Purifications, Distinctions of Meats, Sacrifices, Judicial Laws, and many other things;
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so that it is plain, that he did throw down the Law of Moses, and in so doing contradicted his own Saying, that he did not intend to destroy the Law. To clear our Saviour's words of this Objection, it will be requ•site to consider the Scope and Design of his Discourse in this Chapter, by which we shall fully understand the sence and meaning of these Words in the Text.
so that it is plain, that he did throw down the Law of Moses, and in so doing contradicted his own Saying, that he did not intend to destroy the Law. To clear our Saviour's words of this Objection, it will be requ•site to Consider the Scope and Design of his Discourse in this Chapter, by which we shall Fully understand the sense and meaning of these Words in the Text.
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and strictly enjoyns the perfect Practice of all Goodness and Virtue, declaring to them, that he came to bring in and establish that Righteousness, which the Jewish Religion indeed aimed at,
and strictly enjoins the perfect Practice of all goodness and Virtue, declaring to them, that he Come to bring in and establish that Righteousness, which the Jewish Religion indeed aimed At,
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And to take away all suspicion of a Design, to contradict the former Revelations of God, made to the Jews by Moses and the Prophets or to destroy their Divine Authority, by carrying on a Design contrary to them, I say, to prevent any imagination of this kind, he does here in the Text expresly declare the contrary;
And to take away all suspicion of a Design, to contradict the former Revelations of God, made to the jews by Moses and the prophets or to destroy their Divine authority, by carrying on a Design contrary to them, I say, to prevent any imagination of this kind, he does Here in the Text expressly declare the contrary;
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and with NONLATINALPHABET, Rom. 3. 31. NONLATINALPHABET, do we then make void the Law by Faith? Which is the same question with that of the same Apostle, Gal. 3. 21. Is the Law then against the Promises of God? that is, are the Law and the Gospel contrary? do they contradict one another? So that the meaning of our Saviour's Declaration is this, that he was not come to dissolve, and abrogate, and make void the Law,
and with, Rom. 3. 31., do we then make void the Law by Faith? Which is the same question with that of the same Apostle, Gal. 3. 21. Is the Law then against the Promises of God? that is, Are the Law and the Gospel contrary? do they contradict one Another? So that the meaning of our Saviour's Declaration is this, that he was not come to dissolve, and abrogate, and make void the Law,
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or any ways contradict the main design and intention of the Law and the Prophets, that is, of the Jewish Religion; for so the Law and the Prophets do frequently signifie, Mat. 7. 12. therefore all things whatsoever ye would that Men should do to you, do ye even so to them;
or any ways contradict the main Design and intention of the Law and the prophets, that is, of the Jewish Religion; for so the Law and the prophets do frequently signify, Mathew 7. 12. Therefore all things whatsoever you would that Men should do to you, do you even so to them;
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that is, this is the main scope and intention of what your Religion, contained in the Law and the Prophets, teacheth, concerning your Duty to one another.
that is, this is the main scope and intention of what your Religion, contained in the Law and the prophets, Teaches, Concerning your Duty to one Another.
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to supply all the defects and weaknesses and imperfections of that dispensation; this is the plain meaning of this caution and declaration of our Saviours; Think not, &c.
to supply all the defects and Weaknesses and imperfections of that Dispensation; this is the plain meaning of this caution and declaration of our Saviors; Think not, etc.
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For the clearing of this Matter, viz. That the Design of our Saviour's Doctrine and Religion, is not contrary to those former Revelations, which God made to the Jews by Moses and the Prophets;
For the clearing of this Matter, viz. That the Design of our Saviour's Doctrine and Religion, is not contrary to those former Revelations, which God made to the jews by Moses and the prophets;
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and to him all the Prophets of the Old Testament gave witness, foretelling the time of his coming, his extraction, the manner and circumstances of his Birth, the Purity and Efficacy of his Doctrine, the Actions and Miracles of his Life, his Passion, Death,
and to him all the prophets of the Old Testament gave witness, foretelling the time of his coming, his extraction, the manner and Circumstances of his Birth, the Purity and Efficacy of his Doctrine, the Actions and Miracles of his Life, his Passion, Death,
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nor properly abrogate them, and make them void, especially as to the Moral Precepts, which were the very Life and Spirit, the ultimate Scope and Design of that Religion;
nor properly abrogate them, and make them void, especially as to the Moral Precepts, which were the very Life and Spirit, the ultimate Scope and Design of that Religion;
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nay, so far was it from doing so, that the main and proper intention of Christianity, was to clear and establish that, which was the main design of the Law and Prophets, to perfect the Law in this part,
nay, so Far was it from doing so, that the main and proper intention of Christianity, was to clear and establish that, which was the main Design of the Law and prophets, to perfect the Law in this part,
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But that we may give a full Answer to the Objection of the Jews against this Saying of our Saviour's, I shall shew that he did not come to thwart and contradict, and properly to abrogate and make void the Jewish Law, in any part of it,
But that we may give a full Answer to the Objection of the jews against this Saying of our Saviour's, I shall show that he did not come to thwart and contradict, and properly to abrogate and make void the Jewish Law, in any part of it,
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for tho' he had properly abrogated the Ceremonial Law, and in no sence fulfill'd it; yet, notwithstanding this, it may be true, that he came not to destroy the Law and the Prophets;
for though he had properly abrogated the Ceremonial Law, and in no sense fulfilled it; yet, notwithstanding this, it may be true, that he Come not to destroy the Law and the prophets;
For if the Ceremonial Law was not designed by God to be perpetual, but to give way to a more perfect dispensation; then our Saviour did no way thwart and contradict the Law and the Prophets, by abrogating the Ceremonial Law, at that time,
For if the Ceremonial Law was not designed by God to be perpetual, but to give Way to a more perfect Dispensation; then our Saviour did no Way thwart and contradict the Law and the prophets, by abrogating the Ceremonial Law, At that time,
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But yet for the fuller satisfaction to this Objection, I shall shew that our Saviour did not properly abrogate any part of the Jewish Law, no not the Ritual and Ceremonial part of it; but did fulfill it.
But yet for the fuller satisfaction to this Objection, I shall show that our Saviour did not properly abrogate any part of the Jewish Law, no not the Ritual and Ceremonial part of it; but did fulfil it.
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These, in the original intention of them, were not Laws designed for Mankind, but suited and fitted to the disposition and temper, the Condition and Circumstances of a particular People and Nation;
These, in the original intention of them, were not Laws designed for Mankind, but suited and fitted to the disposition and temper, the Condition and circumstances of a particular People and nation;
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but they fell, for want of a subject to exercise their power upon, and because the People that were to be governed by them were destroyed or dissipated!
but they fell, for want of a Subject to exercise their power upon, and Because the People that were to be governed by them were destroyed or dissipated!
The Rites and Ceremonies of the Law, were the Types and Shadows of those future good things which were promised under the Gospel, a kind of rude draught of a better and more perfect Institution, which was designed,
The Rites and Ceremonies of the Law, were the Types and Shadows of those future good things which were promised under the Gospel, a kind of rude draught of a better and more perfect Institution, which was designed,
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that is, he is the substance and reality of all those things, which were sh•dowed and figured by those legal observances, And so the Apostle to the Heb. calls the Priests and Sacrifices of the Law, the Examples and shadows of Heavenly things, Chap. 8. 5. and so Chap. 10. 1. the Law having a Shadow of good things to come,
that is, he is the substance and reality of all those things, which were sh•dowed and figured by those Legal observances, And so the Apostle to the Hebrew calls the Priests and Sacrifices of the Law, the Examples and shadows of Heavenly things, Chap. 8. 5. and so Chap. 10. 1. the Law having a Shadow of good things to come,
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and not the very image of the things, that is, being but an obscure Type, and not a perfect Representation of the Blessings and Benefits of the Gospel, which we now have in truth and reality. Now reason will tell us, that the Laws concerning these Types and Shadows, were only to continue 'till the Substance of the things signified by them should come,
and not the very image of the things, that is, being but an Obscure Type, and not a perfect Representation of the Blessings and Benefits of the Gospel, which we now have in truth and reality. Now reason will tell us, that the Laws Concerning these Types and Shadows, were only to continue till the Substance of the things signified by them should come,
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he was Circumcised, and presented in the Temple, and performed all other Rites required by the Law, that first Covenant to which these Laws and Ordinances belonged, continuing in force, 'till the ratification of the second Covenant by the death of Christ,
he was Circumcised, and presented in the Temple, and performed all other Rites required by the Law, that First Covenant to which these Laws and Ordinances belonged, Continuing in force, till the ratification of the second Covenant by the death of christ,
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and then these Laws expired, or rather were fulfill'd, and had their accomplishment in the Sacrifice of Christ, which made all the Sacrifices and other Rites of the Jewish Religion needless,
and then these Laws expired, or rather were fulfilled, and had their accomplishment in the Sacrifice of christ, which made all the Sacrifices and other Rites of the Jewish Religion needless,
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Christ having by this one Sacrifice of himself, perfected for ever them that are sanctified, as the same Apostle speaks, Heb. 10. 14. So that Christ did not properly abrogate and repeal those Ritual and Ceremonial Laws;
christ having by this one Sacrifice of himself, perfected for ever them that Are sanctified, as the same Apostle speaks, Hebrew 10. 14. So that christ did not properly abrogate and repeal those Ritual and Ceremonial Laws;
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And that the death of Christ was the time of their expiration, because then the new Covenant took place, St. Paul expresly tells us, Eph. 2. 15. having abolisht or voided in his flesh the law of Commandments contained in Ordinances;
And that the death of christ was the time of their expiration, Because then the new Covenant took place, Saint Paul expressly tells us, Ephesians 2. 15. having abolished or voided in his Flesh the law of commandments contained in Ordinances;
and the purifying of our Consciences, hath made all the Sacrifices and Washings, and other Rites of the Ceremonial Law, for ever needless and superfluous.
and the purifying of our Consciences, hath made all the Sacrifices and Washings, and other Rites of the Ceremonial Law, for ever needless and superfluous.
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Thirdly, But especially as to the Moral Law, and those Precepts which are of Natural and Perpetual obligation, our Saviour did not come either to dissolve, or to lessen and slacken the obligation of them.
Thirdly, But especially as to the Moral Law, and those Precepts which Are of Natural and Perpetual obligation, our Saviour did not come either to dissolve, or to lessen and slacken the obligation of them.
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In the beginning of his Sermon, he promiseth Blessing to those, and those only who were endowed with those Virtues which are required by the Precepts of the Moral Law, or comprehended in them;
In the beginning of his Sermon, he promises Blessing to those, and those only who were endowed with those Virtues which Are required by the Precepts of the Moral Law, or comprehended in them;
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and then he tells them, that Christians must be very eminent and conspicuous for the practice of them, v. 16. Let your light so shine before Men, that they may see your good works,
and then he tells them, that Christians must be very eminent and conspicuous for the practice of them, v. 16. Let your Light so shine before Men, that they may see your good works,
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So that I am so far from crossing the main design of the Law and the Prophets, and taking away the obligation of Moral Duties enjoyned by the Jewish Religion, that I come purposely to carry on the same Design to further perfection, to give a more perfect and clear Law, and to give a greater enforcement and encouragement to the practice of Moral Duties;
So that I am so Far from crossing the main Design of the Law and the prophets, and taking away the obligation of Moral Duties enjoined by the Jewish Religion, that I come purposely to carry on the same Design to further perfection, to give a more perfect and clear Law, and to give a greater enforcement and encouragement to the practice of Moral Duties;
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these were always the sum and substance of Religion, the ultimate design of the Law and the Prophets, and therefore I am so far from discharging Men from the obligation of the Moral Precepts of the Law, that I come to bind them more strongly upon you.
these were always the sum and substance of Religion, the ultimate Design of the Law and the prophets, and Therefore I am so Far from discharging Men from the obligation of the Moral Precepts of the Law, that I come to bind them more strongly upon you.
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but I say unto you, that except your Righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no wise enter into the Kingdom of Heaven.
but I say unto you, that except your Righteousness shall exceed the righteousness of the Scribes and Pharisees, you shall in no wise enter into the Kingdom of Heaven.
And then he instanceth in several Precepts of the Moral Law, which in the letter of them, especially as they were interpreted by the Teachers of the Law among the Jews, were very much short of that Righteousness and Perfection which he now requires of his Disciples and Followers.
And then he Instanceth in several Precepts of the Moral Law, which in the Letter of them, especially as they were interpreted by the Teachers of the Law among the jews, were very much short of that Righteousness and Perfection which he now requires of his Disciples and Followers.
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which makes me very prone to think, that our Saviour's meaning in the Text is this, that his Religion was so far from thwarting and opposing that which was the main design of the Law and the Prophets, that is, of the Jewish Religion, that the principal intention of Christianity was to advance the practice of goodness and virtue, by strengthning the obligation of Moral Duties,
which makes me very prove to think, that our Saviour's meaning in the Text is this, that his Religion was so Far from thwarting and opposing that which was the main Design of the Law and the prophets, that is, of the Jewish Religion, that the principal intention of Christianity was to advance the practice of Goodness and virtue, by strengthening the obligation of Moral Duties,
First, That the Main and Ultimate Design of the Law and the Prophets, was to engage Men to the practice of Moral Duties, that is, of real and substantial goodness.
First, That the Main and Ultimate Design of the Law and the prophets, was to engage Men to the practice of Moral Duties, that is, of real and substantial Goodness.
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Humility, and Meekness, and Mercy, and Righteousness, and Purity, and Peaceableness. This our Saviour more than once tells us was the sum and substance, the main scope and design of the whole Doctrine of the Law and the Prophets. Mat. 7. 12. Therefore all things whatsoever ye would that Men should do unto you, do ye even so unto them,
Humility, and Meekness, and Mercy, and Righteousness, and Purity, and Peaceableness. This our Saviour more than once tells us was the sum and substance, the main scope and Design of the Whole Doctrine of the Law and the prophets. Mathew 7. 12. Therefore all things whatsoever you would that Men should do unto you, do you even so unto them,
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And Mat. 22. 40. That the love of God and our Neighbour, those two great Commands, to which all Moral Duties are reduced, are the two great hinges of the Jewish Religion, on these two hang all the Law and the Prophets.
And Mathew 22. 40. That the love of God and our Neighbour, those two great Commands, to which all Moral Duties Are reduced, Are the two great hinges of the Jewish Religion, on these two hang all the Law and the prophets.
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St. Paul calls Love, the fulfilling of the whole Law, Rom. 13. 10. St. James, the Perf•ct and the Royal Law, as that which hath a Soveraign influence upon all parts of Religion.
Saint Paul calls Love, the fulfilling of the Whole Law, Rom. 13. 10. Saint James, the Perf•ct and the Royal Law, as that which hath a Sovereign influence upon all parts of Religion.
And indeed the Prophets every where do slight and undervalue the Ritual and Ceremonial part of Religion, in comparison of the practice of Moral Duties.
And indeed the prophets every where do slight and undervalue the Ritual and Ceremonial part of Religion, in comparison of the practice of Moral Duties.
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Isa. 1. 11. To what purpose is the multitude of your Sacrifices unto me? bring no more vain oblations, your New Moons and your appointed Feasts my Soul hateth.
Isaiah 1. 11. To what purpose is the multitude of your Sacrifices unto me? bring no more vain Oblations, your New Moons and your appointed Feasts my Soul hates.
but most plainly and expresly, Mich. 6. 6. Wherewith shall I come before the Lord? Shall I come before him with Burnt-offerings? Wi• the Lord be pleased with thousands of Rams,
but most plainly and expressly, Mich. 6. 6. Wherewith shall I come before the Lord? Shall I come before him with Burnt offerings? Wi• the Lord be pleased with thousands of Rams,
but now hath he obtained (speaking of Christ) a more excellent Ministry, by how much also he is the Mediator of a better Covenant, which was established upon better Promises;
but now hath he obtained (speaking of christ) a more excellent Ministry, by how much also he is the Mediator of a better Covenant, which was established upon better Promises;
for finding fault with them, he saith, behold the days come saith the Lord, when I will make a new Covenant with the House of Israel, and the House of Judah;
for finding fault with them, he Says, behold the days come Says the Lord, when I will make a new Covenant with the House of Israel, and the House of Judah;
and not the lively representation of the things themselves, can never with those Sacrifices which they offer'd year by year continually, make the comers thereunto perfect;
and not the lively representation of the things themselves, can never with those Sacrifices which they offered year by year continually, make the comers thereunto perfect;
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and to enforce and bind the practice of these Duties more strongly upon us, then they do widely and wilfully mistake the design of Christianity, who teach that it dischargeth Men from the obligation of the Moral Law, which is the Fundamental and avowed Principle of the Antinomian Doctrine,
and to enforce and bind the practice of these Duties more strongly upon us, then they do widely and wilfully mistake the Design of Christianity, who teach that it dischargeth Men from the obligation of the Moral Law, which is the Fundamental and avowed Principle of the Antinomian Doctrine,
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but to perfect and fulfill them; (for to take away the obligation of a Law, is plainly to destroy and make it void;) and contrary to the Apostle's solemn resolution of this matter, Rom. 3. 31. Do we then make void the Law through Faith? That is, does the Gospel destroy and take away the obligation of the Law? God forbid, yea we establish the Law;
but to perfect and fulfil them; (for to take away the obligation of a Law, is plainly to destroy and make it void;) and contrary to the Apostle's solemn resolution of this matter, Rom. 3. 31. Do we then make void the Law through Faith? That is, does the Gospel destroy and take away the obligation of the Law? God forbid, yea we establish the Law;
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But surely they that teach this Doctrine, did never duly consider that terrible threatning of our Saviour after the Text, which seems to be so directly level'd at them;
But surely they that teach this Doctrine, did never duly Consider that terrible threatening of our Saviour After the Text, which seems to be so directly leveled At them;
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than by declaring that the Gospel hath set Men free from the obligation of the Moral Law? which is in effect to say, that Christians may act contrary to all the Duties of Morality, that is, do the most impious things in the World, without any offence against God,
than by declaring that the Gospel hath Set Men free from the obligation of the Moral Law? which is in Effect to say, that Christians may act contrary to all the Duties of Morality, that is, do the most impious things in the World, without any offence against God,
And all the security they have against this impious Consequence, is that weak and slender pretence, that gratitude and love to God, will preserve them from making this ill use of the grace of the Gospel,
And all the security they have against this impious Consequence, is that weak and slender pretence, that gratitude and love to God, will preserve them from making this ill use of the grace of the Gospel,
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And what then is it they mean that gratitude will oblige Men to, or preserve them from? When there can be no such thing as sin or duty, as pleasing or offending God,
And what then is it they mean that gratitude will oblige Men to, or preserve them from? When there can be no such thing as sin or duty, as pleasing or offending God,
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And what is, if this be not, to turn the grace of God into wantonness, and to make Christian Liberty a Cloke for all sorts of Sins? A Man cannot do a greater despite to the Christian Religion,
And what is, if this be not, to turn the grace of God into wantonness, and to make Christian Liberty a Cloak for all sorts of Sins? A Man cannot do a greater despite to the Christian Religion,
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than to represent it as a lewd and licentious Doctrine, which gives Men a perfect discharge from all the Duties of Morality, and obligeth them only to believe confidently, that Christ hath purchased for them a liberty to do what they will,
than to represent it as a lewd and licentious Doctrine, which gives Men a perfect discharge from all the Duties of Morality, and obliges them only to believe confidently, that christ hath purchased for them a liberty to do what they will,
This is the sum and the plain result of the Antinomian Doctrine, the most pernicious Heresie, and most directly destructive of the great End and Design of Christianity, that ever yet was broached in the World.
This is the sum and the plain result of the Antinomian Doctrine, the most pernicious Heresy, and most directly destructive of the great End and Design of Christianity, that ever yet was broached in the World.
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First, That the main and ultimate design of the Law and the Prophets, was to engage Men to the practice of Moral Duties, that is, of real and substantial goodness.
First, That the main and ultimate Design of the Law and the prophets, was to engage Men to the practice of Moral Duties, that is, of real and substantial Goodness.
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The Jewish Religion had very considerable advantages above the meer light of Nature, which was all that the Heathen World had to conduct them towards Eternal Happiness;
The Jewish Religion had very considerable advantages above the mere Light of Nature, which was all that the Heathen World had to conduct them towards Eternal Happiness;
the Jews had the knowledge of the one true God, and very signal and particular Testimonies of the Divine Providence, which did naturally tend to beget in them good hopes of a future Life,
the jews had the knowledge of the one true God, and very signal and particular Testimonies of the Divine Providence, which did naturally tend to beget in them good hope's of a future Life,
yet they did signifie that the Divine Nature was placable, and did seem to figure some more effectual way, designed by God for that purpose, that should be exhibited in due time.
yet they did signify that the Divine Nature was placable, and did seem to figure Some more effectual Way, designed by God for that purpose, that should be exhibited in due time.
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These Advantages the Jews plainly had above the rest of the World, God did not deal so with other Nations, neither had the Heathen such a knowledge of God's Laws.
These Advantages the jews plainly had above the rest of the World, God did not deal so with other nations, neither had the Heathen such a knowledge of God's Laws.
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But notwithstanding this, the Jewish Religion was very short and defective, very weak and infectual to the great end of Righteousness and true Holiness,
But notwithstanding this, the Jewish Religion was very short and defective, very weak and infectual to the great end of Righteousness and true Holiness,
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and therefore there wanted a more perfect Institution, to supply the defects and weakness and imperfection even of that Divine Revelation which God had made to the Jews, and really to effect and accomplish that which the Jewish Religion attempted and aimed at,
and Therefore there wanted a more perfect Institution, to supply the defects and weakness and imperfection even of that Divine Revelation which God had made to the jews, and really to Effect and accomplish that which the Jewish Religion attempted and aimed At,
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as will evidently appear by a particular Survey and Consideration of the main defects of the Jewish Religion, which I shall shew to be all perfectly made up by the revelation of the Gospel,
as will evidently appear by a particular Survey and Consideration of the main defects of the Jewish Religion, which I shall show to be all perfectly made up by the Revelation of the Gospel,
First, it was a great defect of the Jewish Religion, that a considerable part of it was meerly external, concerning the purification of the Body and the Flesh, and only figurative of that inward Purity and real Righteousness, which renders Men truly good, and like to God;
First, it was a great defect of the Jewish Religion, that a considerable part of it was merely external, Concerning the purification of the Body and the Flesh, and only figurative of that inward Purity and real Righteousness, which renders Men truly good, and like to God;
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and therefore these Laws and Ordinances are call'd poor pitiful Elements, and the Rudiments of the World, fitted rather for Children in understanding and goodness,
and Therefore these Laws and Ordinances Are called poor pitiful Elements, and the Rudiments of the World, fitted rather for Children in understanding and Goodness,
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but did not purge the Conscience from dead works, as the Apostle to the Hebrews speaks, Ch. 9. 13, 14. they could not make those that performed and observed them perfect,
but did not purge the Conscience from dead works, as the Apostle to the Hebrews speaks, Christ 9. 13, 14. they could not make those that performed and observed them perfect,
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as pertaining to the Conscience, v. 9. that is, these Laws had no effect upon the minds of Men, to make them really better, to cure them of their Moral Defects and Impurities, their Sins and Vices.
as pertaining to the Conscience, v. 9. that is, these Laws had no Effect upon the minds of Men, to make them really better, to cure them of their Moral Defects and Impurities, their Sins and Vices.
by giving us such Laws as wholly tend to advance real and substantial goodness, purity and holiness of heart and life, such as mainly tend to reform the Minds and Manners of Men,
by giving us such Laws as wholly tend to advance real and substantial Goodness, purity and holiness of heart and life, such as mainly tend to reform the Minds and Manners of Men,
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and besides an external humble and reverent demeanour of our selves in the worship of God, (to which Natural Religion doth likewise direct;) Christianity hath only Instituted two solemn External Rites, viz. Baptism, and the Lords Supper; whereby we solemnly oblige our selves to the practice of all virtue and goodness, I say only these two, that by the multitude of external Observances, Christians might not be taken off from the minding of the real and substantial Duties of Religion.
and beside an external humble and reverend demeanour of our selves in the worship of God, (to which Natural Religion does likewise Direct;) Christianity hath only Instituted two solemn External Rites, viz. Baptism, and the lords Supper; whereby we solemnly oblige our selves to the practice of all virtue and Goodness, I say only these two, that by the multitude of external Observances, Christians might not be taken off from the minding of the real and substantial Duties of Religion.
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And therefore the Church of Rome have extreamly abated and weakned the force of Christianity upon the Hearts and Lives of Men, by amusing them with External Rites, which they have multiplied to that excessive degree,
And Therefore the Church of Room have extremely abated and weakened the force of Christianity upon the Hearts and Lives of Men, by amusing them with External Rites, which they have multiplied to that excessive degree,
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as to make the Yoke of Christ really heavier than that of Moses, and the Christian Religion, a more external and carnal Commandment than that of the Law,
as to make the Yoke of christ really Heavier than that of Moses, and the Christian Religion, a more external and carnal Commandment than that of the Law,
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and by this means have diverted and taken off the Minds of Men from the main design of Christianity, insomuch that they are so employed and taken up with Matters of external Ceremony, that they have no leisure to think of being good Men, and to mind the great and substantial Duties and Virtues of the Christian Life;
and by this means have diverted and taken off the Minds of Men from the main Design of Christianity, insomuch that they Are so employed and taken up with Matters of external Ceremony, that they have no leisure to think of being good Men, and to mind the great and substantial Duties and Virtues of the Christian Life;
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so that they have spoil'd the Christian Religion of one of its chief Excellencies and Perfections, I mean the simplicity of its Worship, which they have now encumbred with so many foolish and frivolous Rites and Observances, as do not only render it more burthensom,
so that they have spoiled the Christian Religion of one of its chief Excellencies and Perfections, I mean the simplicity of its Worship, which they have now encumbered with so many foolish and frivolous Rites and Observances, as do not only render it more burdensome,
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Secondly, Another defect of the Law of Moses was, that it did not give encouragement enough to Repentance, by declaring and assuring to us any certain way and method for the expiation and forgiveness of Sin. This the Rites of all Religion aimed at, and pretended to;
Secondly, another defect of the Law of Moses was, that it did not give encouragement enough to Repentance, by declaring and assuring to us any certain Way and method for the expiation and forgiveness of Sin. This the Rites of all Religion aimed At, and pretended to;
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and the Sacrifices of the Jews were Instituted by God himself, to make an external and legal expiation, and to be Types and Shadows of a better and more perfect Sacrifice, which should really expiate Sin;
and the Sacrifices of the jews were Instituted by God himself, to make an external and Legal expiation, and to be Types and Shadows of a better and more perfect Sacrifice, which should really expiate since;
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besides, that the expiations of the Law did only extend to the least sorts of Sins, those of ignorance and inadvertency, but not at all to presumptuous Sins,
beside, that the expiations of the Law did only extend to the least sorts of Sins, those of ignorance and inadvertency, but not At all to presumptuous Sins,
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and such as were committed with a high hand, not to wilfull and deliberate Sins, except in some very few and rare Cases particularly mentioned in the Law;
and such as were committed with a high hand, not to wilful and deliberate Sins, except in Some very few and rare Cases particularly mentioned in the Law;
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and upon the whole matter, Mankind, tho' they conceived good hope of God's mercy and forgiveness in case of Repentance (Who can tell if God will turn and repent,
and upon the Whole matter, Mankind, though they conceived good hope of God's mercy and forgiveness in case of Repentance (Who can tell if God will turn and Repent,
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So St. Paul expresly asserts, Acts 13. 38, 39. Be it known unto you therefore, Men and Brethren, that through this Man is preached unto you the forgiveness of Sins,
So Saint Paul expressly asserts, Acts 13. 38, 39. Be it known unto you Therefore, Men and Brothers, that through this Man is preached unto you the forgiveness of Sins,
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And this is a mighty encouragement to Repentance, and one most effectual means to reclaim Men from their Sins, to be assured that they are indemnified for what is past.
And this is a mighty encouragement to Repentance, and one most effectual means to reclaim Men from their Sins, to be assured that they Are indemnified for what is passed.
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that is, whereas the Law left Sinners, as to those Sins which stood most in need of pardon, under a Curse, having provided no expiation for them, Christ hath redeemed them from that Curse, by making a general expiation for Sin;
that is, whereas the Law left Sinners, as to those Sins which stood most in need of pardon, under a Curse, having provided no expiation for them, christ hath redeemed them from that Curse, by making a general expiation for since;
and in this sense it is that the Author to the Hebrews says, Ch. 9. 15. that Christ died for the redemption of the transgressions that were under the first Covenant;
and in this sense it is that the Author to the Hebrews Says, Christ 9. 15. that christ died for the redemption of the transgressions that were under the First Covenant;
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as Divorce, and Retaliation of Injuries; but hath heightned our Duty in several instances of it, requiring us to love our Enemies, and to forgive the greatest injuries and provocations,
as Divorce, and Retaliation of Injuries; but hath heightened our Duty in several instances of it, requiring us to love our Enemies, and to forgive the greatest injuries and provocations,
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tho' never so often repeated, and not only not to revenge them, but to requite them with good turns, which were not understood by Mankind to be Laws before,
though never so often repeated, and not only not to revenge them, but to requite them with good turns, which were not understood by Mankind to be Laws before,
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So that the Christian Religion •ath not only fixt and determined our Duty, and brought it to a greater certainty, but hath raised it to a greater perfection, and rendered it every way fit to bring the Minds of Men to a more Divine temper,
So that the Christian Religion •ath not only fixed and determined our Duty, and brought it to a greater certainty, but hath raised it to a greater perfection, and rendered it every Way fit to bring the Minds of Men to a more Divine temper,
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Fourthly, The Promises and Threatnings of the Law were only of temporal good and evil things, which are, in comparison of the endless Rewards and Punishments of another World, but very languid and faint Motives to obedience.
Fourthly, The Promises and Threatenings of the Law were only of temporal good and evil things, which Are, in comparison of the endless Rewards and Punishments of Another World, but very languid and faint Motives to Obedience.
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Heb. 7. 18, 19. For there is verily a disannulling of the Commandment that was before (that is of the Jewish Law) for the weakness and unprofitableness thereof;
Hebrew 7. 18, 19. For there is verily a Disannulling of the Commandment that was before (that is of the Jewish Law) for the weakness and unprofitableness thereof;
And Ch. 8. 6. for this Reason more especially the Apostle says, that Christ had obtained a more excellent Ministry, being the Mediator of a better Covenant, which was establish'd upon better Promises.
And Christ 8. 6. for this Reason more especially the Apostle Says, that christ had obtained a more excellent Ministry, being the Mediator of a better Covenant, which was established upon better Promises.
And Rom. 1. 16, 18. St. Paul tell us, that for this Reason the Gospel is the power of God unto Salvation, because therein the wrath of God is revealed from Heaven, against all ungodliness and unrighteousness of Men.
And Rom. 1. 16, 18. Saint Paul tell us, that for this Reason the Gospel is the power of God unto Salvation, Because therein the wrath of God is revealed from Heaven, against all ungodliness and unrighteousness of Men.
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The great impiety of Mankind, and their impenitency in it, was not so much to be wondred at before, while the World was in a great measure ignorant of the infinite danger of a wicked Life;
The great impiety of Mankind, and their impenitency in it, was not so much to be wondered At before, while the World was in a great measure ignorant of the infinite danger of a wicked Life;
because he hath appointed a day in which he will judge the World in righteousness by that Man, whom he hath ordained, whereof he hath given assurance unto all men, in that he hath raised him from the dead, Acts 17. 30, 31. The clear discovery and perfect assurance of a future Judgment, calls loudly upon all Men to leave their Sins, and turn to God.
Because he hath appointed a day in which he will judge the World in righteousness by that Man, whom he hath ordained, whereof he hath given assurance unto all men, in that he hath raised him from the dead, Acts 17. 30, 31. The clear discovery and perfect assurance of a future Judgement, calls loudly upon all Men to leave their Sins, and turn to God.
Our Saviour hath assured us, that God will give his Holy Spirit to them that ask him, Luke 11. 13. and this the Apostle tells us is actually confer'd upon all true Christians, those who do sincerely embrace and believe the Gospel, Rom. 8. 9. If any Man have not the Spirit of Christ, he is none of his.
Our Saviour hath assured us, that God will give his Holy Spirit to them that ask him, Lycia 11. 13. and this the Apostle tells us is actually conferred upon all true Christians, those who do sincerely embrace and believe the Gospel, Rom. 8. 9. If any Man have not the Spirit of christ, he is none of his.
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Hence the Gospel is call'd by the same Apostle the Law of the Spirit of Life in Christ Jesus, v. 2d of that Chap. The Law of the Spirit of Life in Christ Jesus, hath made me free from the Law of Sin and Death;
Hence the Gospel is called by the same Apostle the Law of the Spirit of Life in christ jesus, v. 2d of that Chap. The Law of the Spirit of Life in christ jesus, hath made me free from the Law of since and Death;
and in the next words he tells us, that herein manifestly appeared the weakness of the Law, that it left Men destitute of this mighty help and advantage (at least as to any special promise of it) What the Law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh,
and in the next words he tells us, that herein manifestly appeared the weakness of the Law, that it left Men destitute of this mighty help and advantage (At least as to any special promise of it) What the Law could not do, in that it was weak through the Flesh, God sending his own Son in the likeness of sinful Flesh,
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and by making him a Sacrifice for sin, condemned sin in the flesh, that the righteousness of the Law might be fulfilled in us, who walk not after the Flesh, but after the Spirit;
and by making him a Sacrifice for since, condemned since in the Flesh, that the righteousness of the Law might be fulfilled in us, who walk not After the Flesh, but After the Spirit;
that is, that that Righteousness which the Law aimed at and signified, but was too weak to effect, might be really accomplisht in us, who walk not after the Flesh, but after the Spirit;
that is, that that Righteousness which the Law aimed At and signified, but was too weak to Effect, might be really accomplished in us, who walk not After the Flesh, but After the Spirit;
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that is, who are acted and assisted by a higher and better Principle than Men either have in Nature, or the carnal dispesnation of the Law did endow Men withall.
that is, who Are acted and assisted by a higher and better Principle than Men either have in Nature, or the carnal dispesnation of the Law did endow Men withal.
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And because of this great defect, the Law is said to be a state of Bondage and Servitude; and on the contrary, the Gospel, by Reason of this mighty advantage, is call'd a state of Adoption and Liberty, ver. 15. for ye have not received the Spirit of Bondage,
And Because of this great defect, the Law is said to be a state of Bondage and Servitude; and on the contrary, the Gospel, by Reason of this mighty advantage, is called a state of Adoption and Liberty, ver. 15. for you have not received the Spirit of Bondage,
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And to this very thing St. Paul appeals, as that whereby Men might judge whether the Law or the Gospel were the more excellent and powerful Dispensation, Gal. 3. 2. This only would I learn of you, received ye the Spirit by the works of the Law,
And to this very thing Saint Paul appeals, as that whereby Men might judge whither the Law or the Gospel were the more excellent and powerful Dispensation, Gal. 3. 2. This only would I Learn of you, received you the Spirit by the works of the Law,
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or since ye became Christians? And ver. 14. he calls it the blessing of Abraham; that is, the blessing promised to all Nations by Abraham's Seed, namely, the M•ssias; that the blessing of Abraham might come on the Gentiles through Jesus Christ• that we might receive the promise of the Spirit through Faith.
or since you became Christians? And ver. 14. he calls it the blessing of Abraham; that is, the blessing promised to all nations by Abraham's Seed, namely, the M•ssias; that the blessing of Abraham might come on the Gentiles through jesus Christ• that we might receive the promise of the Spirit through Faith.
And then for the supporting us under afflictions, the Gospel promise•h an extraordinary assistance of God•s holy Spirit to us, 1 Pet. 4. 14. if ye be reproached for the Name of Christ, happy are ye,
And then for the supporting us under afflictions, the Gospel promise•h an extraordinary assistance of God•s holy Spirit to us, 1 Pet. 4. 14. if you be reproached for the Name of christ, happy Are you,
and therefore the Law is call•d a dead letter, the oldness of the letter, and the ministration of the letter, in opposition to the Gosp•l, which is call'd the Ministration of the Spirit. And this the Apostle lays special weight upon,
and Therefore the Law is call•d a dead Letter, the oldness of the Letter, and the ministration of the Letter, in opposition to the Gosp•l, which is called the Ministration of the Spirit. And this the Apostle lays special weight upon,
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as a main difference between these two Covenants, that the first gave an external Law, but the new Covenant offers inward grace and assistance to enable Men to Obedience,
as a main difference between these two Covenants, that the First gave an external Law, but the new Covenant offers inward grace and assistance to enable Men to obedience,
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and hath an inward and powerful efficacy upon the Minds of Men, accompanying the Ministration of it, Heb. 8. 7, 8, 9, 10. For if that first Covenant had been faultless,
and hath an inward and powerful efficacy upon the Minds of Men, accompanying the Ministration of it, Hebrew 8. 7, 8, 9, 10. For if that First Covenant had been faultless,
and with the house of Judah, not according to the Covenant which I made with their Fathers, &c. For this is the Covenant which I will make with the house of Israel after those days, saith the Lord;
and with the house of Judah, not according to the Covenant which I made with their Father's, etc. For this is the Covenant which I will make with the house of Israel After those days, Says the Lord;
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And of this inward Grace and assistance we are further secured, by the powerful and prevalent and perpetual intercession of our High-Priest for Sinners, at the right hand of God;
And of this inward Grace and assistance we Are further secured, by the powerful and prevalent and perpetual Intercession of our High-Priest for Sinners, At the right hand of God;
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but we have an High-Priest that is holy, harmless, undefiled, and seperate from Sinners, who by the Eternal Spirit offer'd himself without spot to God, to purchase for us those Blessings which he intercedes for.
but we have an High-Priest that is holy, harmless, undefiled, and separate from Sinners, who by the Eternal Spirit offered himself without spot to God, to purchase for us those Blessings which he intercedes for.
but Christ, because he continues for ever, hath an unchangeable Priesthood, and is an everlasting Advocate and Intercessor for us, in the virtue of his most meritorious Sacrifice continually presented to his Father, where he is always at the right hand of God, to present our Prayers to him,
but christ, Because he continues for ever, hath an unchangeable Priesthood, and is an everlasting Advocate and Intercessor for us, in the virtue of his most meritorious Sacrifice continually presented to his Father, where he is always At the right hand of God, to present our Prayers to him,
and to obtain pardon of our Sins, and grace to help in time of need, and by his intercession in Heaven, to procure all those Blessings to be actually con•er'd upon us, which he purchased for us by his blood upon Earth;
and to obtain pardon of our Sins, and grace to help in time of need, and by his Intercession in Heaven, to procure all those Blessings to be actually con•ered upon us, which he purchased for us by his blood upon Earth;
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wherefore he is able to save to the utmost all those that come to God by him, seeing he ever liveth to make intercession for them, as the same Apostle speaks, Heb. 7. 25.
Wherefore he is able to save to the utmost all those that come to God by him, seeing he ever lives to make Intercession for them, as the same Apostle speaks, Hebrew 7. 25.
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And thus I have as briefly as well I could shewed, how the Christian Religion doth supply all the weaknesses and defects and imperfections of the Jewish Religion,
And thus I have as briefly as well I could showed, how the Christian Religion does supply all the Weaknesses and defects and imperfections of the Jewish Religion,
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and consequently, does in no wise contradict or interfeer with the great Design of the Law and the Prophets, but hath perfected and made up whatever was weak or wanting in that Institution to make Men truly good,
and consequently, does in no wise contradict or interfeer with the great Design of the Law and the prophets, but hath perfected and made up whatever was weak or wanting in that Institution to make Men truly good,
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since it hath many advantages incomparably beyond any Religion or Institution that ever was in the World, both in respect of the perfection of its Laws,
since it hath many advantages incomparably beyond any Religion or Institution that ever was in the World, both in respect of the perfection of its Laws,
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and the Examples which it sets before us, and the powerful assistance which it offers to us, to enable us to clean•e our selves from all filthiness of Flesh and Spirit,
and the Examples which it sets before us, and the powerful assistance which it offers to us, to enable us to clean•e our selves from all filthiness of Flesh and Spirit,
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but after the Spirit, by mortifying the deeds of the Flesh, and by bringing forth the fruits of the Spirit, which are Love, Joy, Peace, Long-Suffering, Gentleness, Goodness, Fidelity, Meekness, and Temperance.
but After the Spirit, by mortifying the Deeds of the Flesh, and by bringing forth the fruits of the Spirit, which Are Love, Joy, Peace, Long-Suffering, Gentleness, goodness, Fidis, Meekness, and Temperance.
and love one another, as he gave us Commandment, 1 John 3. 23. and this Commandment have we from him, that he who loveth God, love his Brother also, 1 John 4. 21. That we approve the things that are excellent, being filled with the fruits of Righteousness, which are by Jesus Christ to the glory and the praise of God, Phil. 1. 10, 11. Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report,
and love one Another, as he gave us Commandment, 1 John 3. 23. and this Commandment have we from him, that he who loves God, love his Brother also, 1 John 4. 21. That we approve the things that Are excellent, being filled with the fruits of Righteousness, which Are by jesus christ to the glory and the praise of God, Philip 1. 10, 11. Whatsoever things Are true, whatsoever things Are honest, whatsoever things Are just, whatsoever things Are pure, whatsoever things Are lovely, whatsoever things Are of good report,
And then considering what abundant provision the Gospel hath made for our attainment of Everlasting Salvation, we are altogether without excuse, if we perish.
And then considering what abundant provision the Gospel hath made for our attainment of Everlasting Salvation, we Are altogether without excuse, if we perish.
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If when Life and Death, Heaven and Hell, are so plainly set before us, Eternal Misery and Perdition fall to our Lot and Portion, it is not because we were not warned of our Danger,
If when Life and Death, Heaven and Hell, Are so plainly Set before us, Eternal Misery and Perdition fallen to our Lot and Portion, it is not Because we were not warned of our Danger,
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or because Happiness and the things of our Peace were hid from our eyes, but because we have made Death and Destruction our obstinate and final Choice.
or Because Happiness and the things of our Peace were hid from our eyes, but Because we have made Death and Destruction our obstinate and final Choice.
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and if we be careful to perform the Conditions which the Gospel requires on our part, we shall not fail to be made Partakers of that Eternal Life, which God, that cannot lie, hath promised to us,
and if we be careful to perform the Conditions which the Gospel requires on our part, we shall not fail to be made Partakers of that Eternal Life, which God, that cannot lie, hath promised to us,
THERE are two Epistles of St. Paul, namely, that to the Romans, and this to the Galatians, which are principally and particularly design'd to confute a false perswasion, which had prevailed amongst many Christians, especially those who were Converted from Judaism;
THERE Are two Epistles of Saint Paul, namely, that to the Roman, and this to the Galatians, which Are principally and particularly designed to confute a false persuasion, which had prevailed among many Christians, especially those who were Converted from Judaism;
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And of the prevalency of this Errour, and the great disturbance which it made in the Christian Church, we have a particular account, Acts 15. where a General Council of the Apostles is call'd,
And of the prevalency of this Error, and the great disturbance which it made in the Christian Church, we have a particular account, Acts 15. where a General Council of the Apostles is called,
and a Letter written in their Names to all the Christian Churches, to rectifie their apprehensions in this matter, ver. 24. of that Chap. For as much as we have heard, that certain which went out from us, have troubled you with words, subverting your Souls, saying ye must be Circumcis'd,
and a letter written in their Names to all the Christian Churches, to rectify their apprehensions in this matter, ver. 24. of that Chap. For as much as we have herd, that certain which went out from us, have troubled you with words, subverting your Souls, saying you must be Circumcised,
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than what the Apostles had preached, and the Christians first received) In the beginning of the 5 th Chapt. he Exhorts them to assert the Liberty, which Christ had purchas'd for them, from the obligation of the Law of Moses, ver. 1, 2. Stand fast therefore in the liberty wherewith Christ hath made us free,
than what the Apostles had preached, and the Christians First received) In the beginning of the 5 that Chapter he Exhorts them to assert the Liberty, which christ had purchased for them, from the obligation of the Law of Moses, ver. 1, 2. Stand fast Therefore in the liberty wherewith christ hath made us free,
but he opposeth the opinion of the necessity of it to our Justification and Salvation, when the Gospel had so plainly taken away the obligation and use of it;
but he Opposeth the opinion of the necessity of it to our Justification and Salvation, when the Gospel had so plainly taken away the obligation and use of it;
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and consequently to affirm still the necessity of it, was really to renounce Christianity. For if Judaism was still the way to Salvation, Christianity was to no purpose;
and consequently to affirm still the necessity of it, was really to renounce Christianity. For if Judaism was still the Way to Salvation, Christianity was to no purpose;
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To avoid the force of this Reasoning, it was not enough for the false Apostles to say (as it seems they did) that Christians were not obliged universally to the whole Law of Moses, but principally to the Law of Circumcision;
To avoid the force of this Reasoning, it was not enough for the false Apostles to say (as it seems they did) that Christians were not obliged universally to the Whole Law of Moses, but principally to the Law of Circumcision;
because Circumcision being the sign and badge of that Covenant, whoever took that upon him, did thereby own his obligation to the whole Law, ver. 3•. 4. For I testifie again to every Man that is Circumcised, that he is a debtor to do the whole Law;
Because Circumcision being the Signen and badge of that Covenant, whoever took that upon him, did thereby own his obligation to the Whole Law, ver. 3•. 4. For I testify again to every Man that is Circumcised, that he is a debtor to do the Whole Law;
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that is, whoever of you expect and profess to be justified by the Law of Moses, ye take away the necessity and use of the Christian Religion; and are fallen from grace,:
that is, whoever of you expect and profess to be justified by the Law of Moses, you take away the necessity and use of the Christian Religion; and Are fallen from grace,:
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for we, through the Spirit, wait for the hope of Righteousness by Faith, ver ▪ 5 ▪ we by the Spirit, in opposition to Circumcision, which was in the Flesh ▪ do expect to be justified by the belief of the Gospel.
for we, through the Spirit, wait for the hope of Righteousness by Faith, for ▪ 5 ▪ we by the Spirit, in opposition to Circumcision, which was in the Flesh ▪ do expect to be justified by the belief of the Gospel.
All that the Gospel requires as necessary to these purposes, is, that we perform the Conditions of the Gospel, that so we may be capable of being made Partakers of the blessings of it.
All that the Gospel requires as necessary to these Purposes, is, that we perform the Conditions of the Gospel, that so we may be capable of being made Partakers of the blessings of it.
Now as the great blessing and benefit of the Gospel is variously exprest, as by the forgiveness of our sins, by our acceptance with God, or (which comp•ehends both,) by our Justification, sometimes by Adoption, and our being• made the Sons and Children of God, sometimes by Redemption, and (which is the consummation of all,) by Salvation and Eternal Life; I say,
Now as the great blessing and benefit of the Gospel is variously expressed, as by the forgiveness of our Sins, by our acceptance with God, or (which comp•ehends both,) by our Justification, sometime by Adoption, and our being• made the Sons and Children of God, sometime by Redemption, and (which is the consummation of all,) by Salvation and Eternal Life; I say,
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but such an effectual belief, as expresseth it self in suitable acts of Obedience and Holiness, such as the Apostle here calls NONLATINALPHABET a Faith whick worketh by Love, a Faith that is inspir'd and acted, or rather consummate and made perfect by Charity, (for so the word doth often signifie,) and then this Phrase will be just of the same importance with that of St. James, Chap. 2. 22. by Works is Faith made perfect.
but such an effectual belief, as Expresses it self in suitable acts of obedience and Holiness, such as the Apostle Here calls a Faith whick works by Love, a Faith that is inspired and acted, or rather consummate and made perfect by Charity, (for so the word does often signify,) and then this Phrase will be just of the same importance with that of Saint James, Chap. 2. 22. by Works is Faith made perfect.
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as by Repentance, Conversion, Regeneration, Renovation, Sanctification, the New Creature, and the New Man, which expressions are all so well known, that I need not referr to particular Texts;
as by Repentance, Conversion, Regeneration, Renovation, Sanctification, the New Creature, and the New Man, which expressions Are all so well known, that I need not refer to particular Texts;
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So Heb. 5. 9. Christ is said to be the Author of Eternal Salvation to them that obey him; where Obedience is plainly put for the whole condition of the Gospel, the performance whereof entitles us to Eternal Life and Happiness.
So Hebrew 5. 9. christ is said to be the Author of Eternal Salvation to them that obey him; where obedience is plainly put for the Whole condition of the Gospel, the performance whereof entitles us to Eternal Life and Happiness.
but Faith, which is consummate, or made perfect by Charity. Gal. 6. 15. For in Christ Jesus neither Circumcision availeth any thing, nor uncircumcision: but a new Creature.
but Faith, which is consummate, or made perfect by Charity. Gal. 6. 15. For in christ jesus neither Circumcision availeth any thing, nor uncircumcision: but a new Creature.
and consequently that Faith which is made perfect by Charity, and the new Creature, and keeping of the Commandments of God, are the same in sense and substance, viz. the Condition of our Justification and acceptance with God under the Covenant of the Gospel, or in the Christian Religion.
and consequently that Faith which is made perfect by Charity, and the new Creature, and keeping of the commandments of God, Are the same in sense and substance, viz. the Condition of our Justification and acceptance with God under the Covenant of the Gospel, or in the Christian Religion.
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I shall at present, by God's assistance, handle the second of these Texts. In Christ Jesus neither Circumcision availeth any thing, nor uncircumcision: but a new Creature.
I shall At present, by God's assistance, handle the second of these Texts. In christ jesus neither Circumcision availeth any thing, nor uncircumcision: but a new Creature.
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And here the Condition of the Gospel is exprest to us, by the change of our State, which in Scripture is call'd our Regeneration, or becoming new Creatures, and new Men. Circumcision was but an outward sign and mark upon the Body,
And Here the Condition of the Gospel is expressed to us, by the change of our State, which in Scripture is called our Regeneration, or becoming new Creatures, and new Men. Circumcision was but an outward Signen and mark upon the Body,
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and the Flesh, though it did indeed prefigure and typifie the inward Circumcision of the heart, the giving of Men new Hearts, and new Spirits, under the more perfect dispensation of the Gospel? but now in Christ Jesus, that is, in the Christian Religion, the presence or the want of this outward mark will avail nothing to our justification;
and the Flesh, though it did indeed prefigure and typify the inward Circumcision of the heart, the giving of Men new Hearts, and new Spirits, under the more perfect Dispensation of the Gospel? but now in christ jesus, that is, in the Christian Religion, the presence or the want of this outward mark will avail nothing to our justification;
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but that which was signified by it, the renovation of our Hearts and Spirits, our becoming new Creatures, is now the Condition of our justification and acceptance with God.
but that which was signified by it, the renovation of our Hearts and Spirits, our becoming new Creatures, is now the Condition of our justification and acceptance with God.
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The false Apostles indeed did lay great stress upon the business of Circumcision, not so much out of zeal to the Law of Moses, as to avoid Persecution, ver. 12. They constrain you to be Circumcised, only left they should suffer Persecution for the Cross of Christ.
The false Apostles indeed did lay great stress upon the business of Circumcision, not so much out of zeal to the Law of Moses, as to avoid Persecution, ver. 12. They constrain you to be Circumcised, only left they should suffer Persecution for the Cross of christ.
but St. Paul gloried in his sufferings for Christ, and the marks of that upon his Body, ver. 14. God forbid that I should glory save in the Cross of our Lord Jesus Christ;
but Saint Paul gloried in his sufferings for christ, and the marks of that upon his Body, ver. 14. God forbid that I should glory save in the Cross of our Lord jesus christ;
and v. 17. I bear in my Body the marks of the Lord Jesus. He tells them, what necessities soever they might pretend of Circumcision, either for their Justification,
and v. 17. I bear in my Body the marks of the Lord jesus. He tells them, what necessities soever they might pretend of Circumcision, either for their Justification,
First, That the Gospel hath taken away the Obligation of the Law of Moses; in Christ Jesus neither Circumcision availeth any thing, nor uncircumcision.
First, That the Gospel hath taken away the Obligation of the Law of Moses; in christ jesus neither Circumcision availeth any thing, nor uncircumcision.
There was never any general Obligation upon Mankind to this Rite of Circumcision, but only upon the Seed of Abraham; but yet upon the preaching of the Gospel, many of the Jewish Christians would have brought the Gentiles under this yoak;
There was never any general Obligation upon Mankind to this Rite of Circumcision, but only upon the Seed of Abraham; but yet upon the preaching of the Gospel, many of the Jewish Christians would have brought the Gentiles under this yoke;
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pretending that Christianity was but a superstructure upon the Law of Moses, which together with the Gospel, was to be the Religion of the whole World;
pretending that Christianity was but a superstructure upon the Law of Moses, which together with the Gospel, was to be the Religion of the Whole World;
which the Apostle takes notice of in the 4 th Chap. of this Epist. ver 4. When the fullness of time was come, God sent forth his Son made of a Woman, made under the Law, that is, Circumcised. And 'tis true indeed, that our blessed Saviour was Circumcised,
which the Apostle Takes notice of in the 4 that Chap. of this Epistle for 4. When the fullness of time was come, God sent forth his Son made of a Woman, made under the Law, that is, Circumcised. And it's true indeed, that our blessed Saviour was Circumcised,
And therefore the Apostle in this Epistle, where he takes notice of this, that Christ was made under the Law, gives this Reason of it, that he might be the •itter to free those who were under it, from the servitude of it;
And Therefore the Apostle in this Epistle, where he Takes notice of this, that christ was made under the Law, gives this Reason of it, that he might be the •itter to free those who were under it, from the servitude of it;
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And our Blessed Saviour, who came with greater Authority than Moses, and gave greater Testimony of his Divine Authority, had sufficient power to declare the expiration of it;
And our Blessed Saviour, who Come with greater authority than Moses, and gave greater Testimony of his Divine authority, had sufficient power to declare the expiration of it;
and by Commissioning his Disciples before and after his death to Preach the Gospel to the whole World, he put an end to that particular Law and Dispensation, which only concern'd the Jewish Nation, by giving a general Law to all Mankind.
and by Commissioning his Disciples before and After his death to Preach the Gospel to the Whole World, he put an end to that particular Law and Dispensation, which only concerned the Jewish nation, by giving a general Law to all Mankind.
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So that from the Death of our Saviour, and his Ascension into Heaven, upon which followed the general publication of the Gospel, the Law of Moses ceased,
So that from the Death of our Saviour, and his Ascension into Heaven, upon which followed the general publication of the Gospel, the Law of Moses ceased,
and according to our Saviour's express appointment, Proselytes were to be admitted into the Christian Church only by Baptism, and not by Circumcision. And •f Circumcision, which was the sign of that Covenant, was laid aside,
and according to our Saviour's express appointment, Proselytes were to be admitted into the Christian Church only by Baptism, and not by Circumcision. And •f Circumcision, which was the Signen of that Covenant, was laid aside,
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but now that God hath revealed himself to the whole World by his Son, and offers Salvation to all Mankind, Gentiles as well as Jews, the wall of separation is broken down, and Circumcision, which was the mark of distinction between Jews and Gentiles, is taken away;
but now that God hath revealed himself to the Whole World by his Son, and offers Salvation to all Mankind, Gentiles as well as jews, the wall of separation is broken down, and Circumcision, which was the mark of distinction between jews and Gentiles, is taken away;
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and therefore he is said to have made peace by his Cross, and to have blotted out, and taken away the handwriting of Ordinances, nailing it to his Cross;
and Therefore he is said to have made peace by his Cross, and to have blotted out, and taken away the handwriting of Ordinances, nailing it to his Cross;
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and then they were fully instructed, that the Law of Moses was expir'd, and that it was no longer necessary to the Salvation of Men, that they should be Circumcised, and keep that Law.
and then they were Fully instructed, that the Law of Moses was expired, and that it was no longer necessary to the Salvation of Men, that they should be Circumcised, and keep that Law.
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Second Particular in the Text, namely, that according to the terms of the Gospel, and the Christian Religion, nothing will avail to our justification and acceptance with God,
Second Particular in the Text, namely, that according to the terms of the Gospel, and the Christian Religion, nothing will avail to our justification and acceptance with God,
Secondly, That this is the great Condition of our justification and acceptance with God, and that it is the same in substance with Faith perfected by Charity, and with keeping the Commandments of God.
Secondly, That this is the great Condition of our justification and acceptance with God, and that it is the same in substance with Faith perfected by Charity, and with keeping the commandments of God.
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1. What is imply'd in this Phrase of a new Creature. It is plain at first sight, that it is a Metaphorical expression of that great and thorough change which is made in Men by the Gospel, or the Christian Religion.
1. What is implied in this Phrase of a new Creature. It is plain At First sighed, that it is a Metaphorical expression of that great and thorough change which is made in Men by the Gospel, or the Christian Religion.
by Repentance, (which signifies a change of our Mind and Resolution, and is in Scripture call'd Repentance from dead works, and Repentance unto Life;) by Regeneration, or being born again; by Resurrection from the Dead, and rising to newness of Life;
by Repentance, (which signifies a change of our Mind and Resolution, and is in Scripture called Repentance from dead works, and Repentance unto Life;) by Regeneration, or being born again; by Resurrection from the Dead, and rising to newness of Life;
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by Sanctification, and being wash'd and cleans'd from all filthiness and impurity, (which three last Metaphors are imply'd in Baptism, which is call'd Regeneration, Tit. 3. 5. According to his Mercy he saved us by the washing of Regeneration,
by Sanctification, and being washed and cleansed from all filthiness and impurity, (which three last Metaphors Are implied in Baptism, which is called Regeneration, Tit. 3. 5. According to his Mercy he saved us by the washing of Regeneration,
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and finally, our being Baptiz'd into the Death and Resurrection of Christ, Rom. 6. 3, 4. Know ye not that so many of us as were Baptized into Jesus Christ, were Baptized into his death;
and finally, our being Baptized into the Death and Resurrection of christ, Rom. 6. 3, 4. Know you not that so many of us as were Baptised into jesus christ, were Baptised into his death;
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even so we also should walk in newness of Life.) And lastly, this Change is set forth to us by Renovation, and our being made New Creatures, and new Men, 2 Cor. 5. 17. Therefore if any Man be in Christ, that is, professeth himself a Christian, he is a new Creature;
even so we also should walk in newness of Life.) And lastly, this Change is Set forth to us by Renovation, and our being made New Creatures, and new Men, 2 Cor. 5. 17. Therefore if any Man be in christ, that is, Professes himself a Christian, he is a new Creature;
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And so likewise, Ephes. 4. 22, 23, 24. this great Change is exprest by putting off concerning the former Conversation, the old Man, which is corrupt according to the lusts of deceit,
And so likewise, Ephesians 4. 22, 23, 24. this great Change is expressed by putting off Concerning the former Conversation, the old Man, which is corrupt according to the Lustiest of deceit,
The Expression is very emphatical, renewed in the spirit of our Minds, that is, in our very Minds and Spirits, to signifie to us that it is a most inward and thorough Change, reaching to the very center of our Souls and Spirits.
The Expression is very emphatical, renewed in the Spirit of our Minds, that is, in our very Minds and Spirits, to signify to us that it is a most inward and thorough Change, reaching to the very centre of our Souls and Spirits.
and have put on the new Man, which is renewed in knowledge after the Image of him that Created him, where there is neither Greek nor Jew, Circumcision nor Uncircumcision, Barbarian, S•ythian, bond nor free;
and have put on the new Man, which is renewed in knowledge After the Image of him that Created him, where there is neither Greek nor Jew, Circumcision nor Uncircumcision, Barbarian, S•ythian, bound nor free;
Which is the same with what the Apostle says here in the Text, that in Christ Jesus neither Circumcision availeth any thing, nor Uncircumcision: but a new Creature;
Which is the same with what the Apostle Says Here in the Text, that in christ jesus neither Circumcision availeth any thing, nor Uncircumcision: but a new Creature;
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First, I shall consider what this Metaphor doth certainly import, so as to be undeniably evident from other more clear and full Texts of Sripture, namely, these two Things.
First, I shall Consider what this Metaphor does Certainly import, so as to be undeniably evident from other more clear and full Texts of Scripture, namely, these two Things.
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it is called NONLATINALPHABET, a new Creation; as if the Christian Doctrine, firmly entertained and believed, did as it were mould and fashion Men over again, transforming them into a quite other sort of Persons than what they were before,
it is called, a new Creation; as if the Christian Doctrine, firmly entertained and believed, did as it were mould and fashion Men over again, transforming them into a quite other sort of Persons than what they were before,
and made such a change in them, as the Creating Power of God did, in bringing this Beautiful and orderly frame of things out of their dark and rude Chaos. Thus the Apostle represents it, 2 Cor. 4. 6. God who commanded the light to shine out of darkness, (alluding to the first Creation) hath shined into our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.
and made such a change in them, as the Creating Power of God did, in bringing this Beautiful and orderly frame of things out of their dark and rude Chaos. Thus the Apostle represents it, 2 Cor. 4. 6. God who commanded the Light to shine out of darkness, (alluding to the First Creation) hath shined into our hearts, to give the Light of the knowledge of the glory of God in the face of jesus christ.
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We are translated from one extream to another, Acts 26. 18. When our Lord sends Paul to preach the Gospel to the Gentiles, he tells him what a change it would make in them, by opening their eyes, and turning them from darkness to light,
We Are translated from one extreme to Another, Acts 26. 18. When our Lord sends Paul to preach the Gospel to the Gentiles, he tells him what a change it would make in them, by opening their eyes, and turning them from darkness to Light,
And St. Peter expresses the change which Christianity makes in Men, by their being call'd out of darkness into a marvellous light, 1 Pet. 2. 9. And so St. Paul. Eph. 5. 8. Ye were sometimes darkness, but now are ye light in the Lord.
And Saint Peter Expresses the change which Christianity makes in Men, by their being called out of darkness into a marvellous Light, 1 Pet. 2. 9. And so Saint Paul. Ephesians 5. 8. You were sometime darkness, but now Are you Light in the Lord.
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And indeed, wherever the Doctrine of Christ hath its full effect, and perfect work, it makes a mighty change both in their inward Principles, and outward Practice;
And indeed, wherever the Doctrine of christ hath its full Effect, and perfect work, it makes a mighty change both in their inward Principles, and outward Practice;
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it endues them with a new Principle, and new Resolutions, gives them another Spirit, and another Temper, a quite different sense and gust of things from what they formerly had.
it endues them with a new Principle, and new Resolutions, gives them Another Spirit, and Another Temper, a quite different sense and gust of things from what they formerly had.
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And this inward change of their Minds necessarily produceth a proportionable change in their Lives and Conversations, so that the Man steers quite another course, acts after another rate,
And this inward change of their Minds necessarily Produceth a proportionable change in their Lives and Conversations, so that the Man steers quite Another course, acts After Another rate,
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as in those who are translated out of a quite contrary state, and t•rn'd from the power of Satan unto God, and translated out of the Kingdom of Darkness, into the Kingdom of Christ;
as in those who Are translated out of a quite contrary state, and t•rned from the power of Satan unto God, and translated out of the Kingdom of Darkness, into the Kingdom of christ;
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and to these the Scripture frequently alludes, when it speaks of this New Creation. God, who commanded the light to shine out of darkness, hath shined into our hearts.
and to these the Scripture frequently alludes, when it speaks of this New Creation. God, who commanded the Light to shine out of darkness, hath shined into our hearts.
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Like as Christ was raised from the dead by the glory of the Father, so we also are raised to newness of life, saith St. Paul, Rom. 6. 4. And to the same purpose the same Apostle speaks, Ephes. 1. 19, 20. And that ye may know what is the exceeding greatness of his power to us-ward who believe, according to the operation of his mighty power, which he wrought in Christ,
Like as christ was raised from the dead by the glory of the Father, so we also Are raised to newness of life, Says Saint Paul, Rom. 6. 4. And to the same purpose the same Apostle speaks, Ephesians 1. 19, 20. And that you may know what is the exceeding greatness of his power to usward who believe, according to the operation of his mighty power, which he wrought in christ,
So that our Renovation, and being made new Creatures, is an instance of the same glorious Power, which exerted it self in the first Creation of things,
So that our Renovation, and being made new Creatures, is an instance of the same glorious Power, which exerted it self in the First Creation of things,
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I should now in the second place proceed to shew, that this Metaphor of a new Creation doth not import what some Men would extend it to, so as to found Doctrines of great consequence upon the single strength of this and other like Metaphors of Scripture, without any manner of countenance and confirmation from plain Texts.
I should now in the second place proceed to show, that this Metaphor of a new Creation does not import what Some Men would extend it to, so as to found Doctrines of great consequence upon the single strength of this and other like Metaphors of Scripture, without any manner of countenance and confirmation from plain Texts.
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II. That this is the great Condition of our justification and acceptance with God, and that it is the same in sense and substance with those other expressions, in the two parallel Texts of Faith perfected by Charity, and keeping the Commandments of God. III. That it is very reasonable that this should be the Condition of our justification, and acceptance to the favour of God.
II That this is the great Condition of our justification and acceptance with God, and that it is the same in sense and substance with those other expressions, in the two parallel Texts of Faith perfected by Charity, and keeping the commandments of God. III. That it is very reasonable that this should be the Condition of our justification, and acceptance to the favour of God.
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Secondly, To shew that it doth not import what some would extend it to, and that so as to found Doctrines of great Consequence upon the meer and single strength of this and other like Metaphors of Scripture, without any manner of countenance and confirmation from plain Texts; such Doctrines as these three.
Secondly, To show that it does not import what Some would extend it to, and that so as to found Doctrines of great Consequence upon the mere and single strength of this and other like Metaphors of Scripture, without any manner of countenance and confirmation from plain Texts; such Doctrines as these three.
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3. That as the Creation of the several Ranks and Kinds of Creatures was in an instant, and effected by the powerful word of God, only saying, let such and such things be, and immediately they were;
3. That as the Creation of the several Ranks and Kinds of Creatures was in an instant, and effected by the powerful word of God, only saying, let such and such things be, and immediately they were;
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Concerning these three Doctrines of great Mom•nt and Consequence in Divinity, I shall shew, with all the clearness and b•evity I can, that they are built sol•ly •pon Metaphors of Scriptu•e, •or•••'d a•d strain'd too far, withou• any real ground and foundatio• from Scripture or Reason,
Concerning these three Doctrines of great Mom•nt and Consequence in Divinity, I shall show, with all the clearness and b•evity I can, that they Are built sol•ly •pon Metaphors of Scriptu•e, •or•••ed a•d strained too Far, withou• any real ground and foundatio• from Scripture or Reason,
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such as being called out of darkness into light, alluding to that powerful word of God, which in the first Creation commanded the light to shine out of darkness;
such as being called out of darkness into Light, alluding to that powerful word of God, which in the First Creation commanded the Light to shine out of darkness;
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But surely it is a dangerous thing in Divinity, to build Doctrines upon Metaphors, especially if we strain them to all the similitudes which a quick and lively imagination can find out;
But surely it is a dangerous thing in Divinity, to built Doctrines upon Metaphors, especially if we strain them to all the Similitudes which a quick and lively imagination can find out;
So here when the change which Christianity makes in Men, is called a new Creation, this only imports the greatness of the Change, which by the power of God's grace is made upon the hearts and lives of Men;
So Here when the change which Christianity makes in Men, is called a new Creation, this only imports the greatness of the Change, which by the power of God's grace is made upon the hearts and lives of Men;
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and the Metaphor is sufficiently absolv'd in this plain sense and meaning of it, agreeable to the literal expressions of Scripture concerning this thing,
and the Metaphor is sufficiently absolved in this plain sense and meaning of it, agreeable to the literal expressions of Scripture Concerning this thing,
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It is not necessary that this Change should be effected in an irresistible manner. God may do so, when he pleaseth, without any injury to his Creatures;
It is not necessary that this Change should be effected in an irresistible manner. God may do so, when he Pleases, without any injury to his Creatures;
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The Call of the Disciples to follow Christ seems to have been a very sudden and forcible impression upon their Minds, without any appearing reason for it;
The Call of the Disciples to follow christ seems to have been a very sudden and forcible impression upon their Minds, without any appearing reason for it;
The Conversion of three thousand at one Sermon, when the Holy Ghost descended in a visible manner upon the Apostles, was certainly the effect of a mighty and over-powering degree of God's grace.
The Conversion of three thousand At one Sermon, when the Holy Ghost descended in a visible manner upon the Apostles, was Certainly the Effect of a mighty and overpowering degree of God's grace.
But that this is not of absolute necessity, nor the ordinary method of God's grace, to work upon the minds of Men in so over-powering, much less in an irresistible manner, is as plain as any thing of that Nature can be, both from Experience,
But that this is not of absolute necessity, nor the ordinary method of God's grace, to work upon the minds of Men in so overpowering, much less in an irresistible manner, is as plain as any thing of that Nature can be, both from Experience,
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and having been never vicious, can give no great account of any sensible Change, only that when they came to years of understanding, they consider'd things more,
and having been never vicious, can give no great account of any sensible Change, only that when they Come to Years of understanding, they considered things more,
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First, That no Man Repents upon Consideration and Choice, but upon meer force and violent necessity, which quite takes away the Virtue of Repentance, whatever virtue there may be in the consequent acts of a Regenerate State.
First, That no Man Repents upon Consideration and Choice, but upon mere force and violent necessity, which quite Takes away the Virtue of Repentance, whatever virtue there may be in the consequent acts of a Regenerate State.
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Secondly, It implies that the Conversion and Repentance of those, upon whom God doth not work irresistibly is impossible, which is the utmost can be said to excuse the impenitency of Men, by taking it off from their own choice,
Secondly, It Implies that the Conversion and Repentance of those, upon whom God does not work irresistibly is impossible, which is the utmost can be said to excuse the impenitency of Men, by taking it off from their own choice,
So that some operations of God's grace and Holy Spirit are resistible, and such, as if Men did not resist them, would be effectual to bring them to Faith and Repentance;
So that Some operations of God's grace and Holy Spirit Are resistible, and such, as if Men did not resist them, would be effectual to bring them to Faith and Repentance;
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else why are the Pharisees said to reject the counsel of God against themselves, that is, to their own ruine; implying, that if they had not rejected it, they might have been saved;
Else why Are the Pharisees said to reject the counsel of God against themselves, that is, to their own ruin; implying, that if they had not rejected it, they might have been saved;
Are these serious and compassionate expostulations and declarations of our Saviour's gracious intention towards them, any ways consistent with an impossibility of their Repentance? which yet must be said,
are these serious and compassionate expostulations and declarations of our Saviour's gracious intention towards them, any ways consistent with an impossibility of their Repentance? which yet must be said,
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Can it be said that God hath no pleasure in the death of Sinners, and yet be true, that he denys to the greatest part of them, that grace which is necessary to their Repentance? Upon this Supposition,
Can it be said that God hath no pleasure in the death of Sinners, and yet be true, that he denys to the greatest part of them, that grace which is necessary to their Repentance? Upon this Supposition,
and Bethsaida, had been done in Tyre and Sidon, they would have Repented, Matth. 11. 21. since irresistible grace did not accompany those Miracles? For if it had, Chorazin and Bethsaida had Repented, and without it Tyre and Sidon could not Repent.
and Bethsaida, had been done in Tyre and Sidon, they would have Repented, Matthew 11. 21. since irresistible grace did not accompany those Miracles? For if it had, Chorazin and Bethsaida had Repented, and without it Tyre and Sidon could not repent.
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and our Saviour wondering at their unbelief and hardness of heart, and upbraiding them with it, Isa. 5. 4. What could I have done more to my Vineyard, that I have not done in it? Wherefore when I looked that it should bring forth grapes, brought it forth wild grapes? Mark 6. 6. 'tis said our Saviour marvell'd at the unbelief of the Jews.
and our Saviour wondering At their unbelief and hardness of heart, and upbraiding them with it, Isaiah 5. 4. What could I have done more to my Vineyard, that I have not done in it? Wherefore when I looked that it should bring forth grapes, brought it forth wild grapes? Mark 6. 6. it's said our Saviour marveled At the unbelief of the jews.
But why should the Repentance of Sinners be expected, or their unbelief marvell'd at, or indeed be upbraided to them, by him who knew it impossible to them, without an irresistible power and grace, which he knew likewise was not afforded to them? Neither God nor Men have reason to wonder •hat any Man does not do that, which at the same time they certainly know he cannot do.
But why should the Repentance of Sinners be expected, or their unbelief marveled At, or indeed be upbraided to them, by him who knew it impossible to them, without an irresistible power and grace, which he knew likewise was not afforded to them? Neither God nor Men have reason to wonder •hat any Man does not do that, which At the same time they Certainly know he cannot do.
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yet since by one Man Sin enter'd into the World, and all are now Sinners, here is an obligation to Repentance, as well as to Obedience, and Men shall be Condemned for their Impenitency. I ask now,
yet since by one Man since entered into the World, and all Are now Sinners, Here is an obligation to Repentance, as well as to obedience, and Men shall be Condemned for their Impenitency. I ask now,
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or if he did not lose it by his Fall, we have it still, and then there is no need of any supernatural, much less irresistible grace to Repentance; so that our impotency,
or if he did not loose it by his Fallen, we have it still, and then there is no need of any supernatural, much less irresistible grace to Repentance; so that our impotency,
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how comes th grace offer'd in the Gospel to aggravate the impenitency of Men, and encrease their Condemnation? For if it be no Remedy against this impotency,
how comes that grace offered in the Gospel to aggravate the impenitency of Men, and increase their Condemnation? For if it be no Remedy against this impotency,
how comes it to inflame the guilt of Impenitency? Or how is it Grace to offer Mercy to those upon their Repentance, who are out of a possibility of Repenting;
how comes it to inflame the guilt of Impenitency? Or how is it Grace to offer Mercy to those upon their Repentance, who Are out of a possibility of Repenting;
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and yet to punish them more severely for their impenitency after this offer made to them, which they cannot accept without that grace which God is resolved not to afford them? If this be the Case, the greatest favour had been to have had no such offer made to them,
and yet to Punish them more severely for their impenitency After this offer made to them, which they cannot accept without that grace which God is resolved not to afford them? If this be the Case, the greatest favour had been to have had no such offer made to them,
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and it had been happier for Mankind, that the grace of God had not appear'd to all Men, but only to those who shall irresistibly be made partakers of the benefit of it.
and it had been Happier for Mankind, that the grace of God had not appeared to all Men, but only to those who shall irresistibly be made partakers of the benefit of it.
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And this Doctrine is not only argued from the Metaphor of a new Creation, but from several other Metaphors used in Scripture to describe our Natural State;
And this Doctrine is not only argued from the Metaphor of a new Creation, but from several other Metaphors used in Scripture to describe our Natural State;
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And to countenance this Notion, they make great advantage of the Character which is given in Scripture of the most degenerate Heathen, taking it for granted, that their Condition is the true standard of a Natural and unregenerate State;
And to countenance this Notion, they make great advantage of the Character which is given in Scripture of the most degenerate Heathen, taking it for granted, that their Condition is the true standard of a Natural and unregenerate State;
and to this purpose they insist particularly upon that description of the gentile Idolaters, Eph. 4. 18, 19. Having the understanding darken'd, being alienated from the life of God, through the ignorance that is in them,
and to this purpose they insist particularly upon that description of the gentile Idolaters, Ephesians 4. 18, 19. Having the understanding darkened, being alienated from the life of God, through the ignorance that is in them,
Which is indeed a description of Men in their Natural State, but not of all, but of such as by the worst sort of vicious practices of the grossest Idolatry,
Which is indeed a description of Men in their Natural State, but not of all, but of such as by the worst sort of vicious practices of the Grossest Idolatry,
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and most abominable lewdness, were degerated to the utmost, so that their Condition seemed desperate, without a miraculous and an extraordinary grace of God, which was probably afforded to many of these.
and most abominable Lewdness, were degerated to the utmost, so that their Condition seemed desperate, without a miraculous and an extraordinary grace of God, which was probably afforded to many of these.
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This they make the Character of all Men in their Natural State, whereas this is a description of an extraordinary degeneracy of Men, signifying that the world was then extreamly bad,
This they make the Character of all Men in their Natural State, whereas this is a description of an extraordinary degeneracy of Men, signifying that the world was then extremely bad,
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But if this were a description of the Natural State of Mankind, this could be no particular Reason for bringing a Flood upon the World at that time, there being the same Reason for it for fifteen hundred years before,
But if this were a description of the Natural State of Mankind, this could be no particular Reason for bringing a Flood upon the World At that time, there being the same Reason for it for fifteen hundred Years before,
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Surely they consider the Scripture very superficially, that interpret it at this rate. 'Tis too true, that the Nature of Man is sadly corrupted and depraved;
Surely they Consider the Scripture very superficially, that interpret it At this rate. It's too true, that the Nature of Man is sadly corrupted and depraved;
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some are nearer to the Kingdom of God than others, and less force and violence will serve to rescue them from the power of Satan, and to transplant them into the Kingdom of Christ.
Some Are nearer to the Kingdom of God than Others, and less force and violence will serve to rescue them from the power of Satan, and to transplant them into the Kingdom of christ.
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and therefore if it were granted that irresistible grace were necessary for the Conversion of such, it will not follow that the same is necessary to all.
and Therefore if it were granted that irresistible grace were necessary for the Conversion of such, it will not follow that the same is necessary to all.
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and the Scripture tells us the same, and makes it an argument and encouragement to us to work out our own Salvation, because God works in us both to will and to do of his own goodness.
and the Scripture tells us the same, and makes it an argument and encouragement to us to work out our own Salvation, Because God works in us both to will and to do of his own Goodness.
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Phil. 2. 12, 13. Besides that, it is the greatest and justest discouragement in the world to all endeavours of Repentance and Reformation, to tell Men that they can do nothing in it.
Philip 2. 12, 13. Beside that, it is the greatest and Justest discouragement in the world to all endeavours of Repentance and Reformation, to tell Men that they can do nothing in it.
For if to be dead in sin signifies an utter impotency to goodness, then to be dead to sin must on the contrary signifie an impossibility of sinning; for just as the unregenerate Man is dead in sin, so he that is regegenerate is said in Scripture to be dead to sin: But yet the best of regenerate Men, notwithstanding they are dead to sin, and alive to God, do offend in many things, and too frequently fall into sin.
For if to be dead in since signifies an utter impotency to Goodness, then to be dead to sin must on the contrary signify an impossibility of sinning; for just as the unregenerate Man is dead in since, so he that is regegenerate is said in Scripture to be dead to since: But yet the best of regenerate Men, notwithstanding they Are dead to since, and alive to God, do offend in many things, and too frequently fallen into since.
Why then should the Metaphor be so strong on the one side, that a Man who is said to be dead in sin, should not be able so much as to cooperate with the grace of God in the work of Repentance and Conversion?
Why then should the Metaphor be so strong on the one side, that a Man who is said to be dead in since, should not be able so much as to cooperate with the grace of God in the work of Repentance and Conversion?
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But it is said, that the end of Exhortations and Promises is not to declare to Men their Power, but their Duty. But if they be insensible, it is to as little purpose to declare to them their Duty, as their Power. Besides, it will be an hard thing to convince Men that any thing is their Duty, which at the same time we declare to them to be out of their Power.
But it is said, that the end of Exhortations and Promises is not to declare to Men their Power, but their Duty. But if they be insensible, it is to as little purpose to declare to them their Duty, as their Power. Beside, it will be an hard thing to convince Men that any thing is their Duty, which At the same time we declare to them to be out of their Power.
Suppose they do all they can towards it, will this save them, or will God upon this irresistibly work their Conversion? No, they say, notwithstanding any preparatory work that we can do, Conversion may not follow;
Suppose they do all they can towards it, will this save them, or will God upon this irresistibly work their Conversion? No, they say, notwithstanding any preparatory work that we can do, Conversion may not follow;
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but if he be still detained in Chains, and the Prince do not some way or other help him to his Liberty, 'tis so far from being a favour to offer him a Pardon upon these terms, that it is a cruel derision of his misery, to say to him you will not come to me that you may be pardon'd;
but if he be still detained in Chains, and the Prince do not Some Way or other help him to his Liberty, it's so Far from being a favour to offer him a Pardon upon these terms, that it is a cruel derision of his misery, to say to him you will not come to me that you may be pardoned;
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First, What is implied in this expression of the new Creature. Secondly, That this is the great Condition of our justification and acceptance with God.
First, What is implied in this expression of the new Creature. Secondly, That this is the great Condition of our justification and acceptance with God.
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Secondly, As Creatures were meerly passive in their being made, and contributed nothing at all to it, no more do we in our Conversion, and Regeneration.
Secondly, As Creatures were merely passive in their being made, and contributed nothing At all to it, no more do we in our Conversion, and Regeneration.
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Thirdly, That as the Creation of the several Kinds and Ranks of Creatures was effected in an instant, by the powerful Word of God, saying, let such and such things be, and immediately they were;
Thirdly, That as the Creation of the several Kinds and Ranks of Creatures was effected in an instant, by the powerful Word of God, saying, let such and such things be, and immediately they were;
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This I told you does plainly make void all the Precepts and Exhortations, and all the Promises and Threatnings of Scripture, to argue and perswade Men to Repentance.
This I told you does plainly make void all the Precepts and Exhortations, and all the Promises and Threatenings of Scripture, to argue and persuade Men to Repentance.
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First, To answer an Objection or two, which are commonly urged by the Assertors of this Doctrine, that we are meerly passive in the work of Conversion.
First, To answer an Objection or two, which Are commonly urged by the Assertors of this Doctrine, that we Are merely passive in the work of Conversion.
1. Objection. If we be not meerly passive in the Work of Regeneration and Conversion, we ascribe the whole glory of this work to our selves, and not to God.
1. Objection. If we be not merely passive in the Work of Regeneration and Conversion, we ascribe the Whole glory of this work to our selves, and not to God.
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But that I certainly know this Objection is commonly made, and have seen it in very Considerable Authors, I could not believe that Men of so good sense could make it.
But that I Certainly know this Objection is commonly made, and have seen it in very Considerable Authors, I could not believe that Men of so good sense could make it.
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For this is to say, that if we do any thing in this work, tho' we acknowledge that what we do in it, we do by the assistance of God's grace, we ascribe it wholly to our selves,
For this is to say, that if we do any thing in this work, though we acknowledge that what we do in it, we do by the assistance of God's grace, we ascribe it wholly to our selves,
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The Scripture, which never robs God of the glory of his grace, does I'm sure ascribe our Conversion and Repentance, our Regeneration and Sanctification to several Causes;
The Scripture, which never robs God of the glory of his grace, does I'm sure ascribe our Conversion and Repentance, our Regeneration and Sanctification to several Causes;
Hence they are said to turn Men to Righteousness, to Convert a Sinner from the evil of his ways, to save Souls from death, to save themselves, and them that hear them;
Hence they Are said to turn Men to Righteousness, to Convert a Sinner from the evil of his ways, to save Souls from death, to save themselves, and them that hear them;
Hence we are said to believe and repent, to turn from our evil ways, and to turn to the Lord, to cleanse and purifie our selves. Hence likewise are those frequent Commands in Scripture, to amend our ways and doings, to wash our hearts from wickedness, to repent and turn our selves, and to make our selves new Hearts, and new Spirits.
Hence we Are said to believe and Repent, to turn from our evil ways, and to turn to the Lord, to cleanse and purify our selves. Hence likewise Are those frequent Commands in Scripture, to amend our ways and doings, to wash our hearts from wickedness, to Repent and turn our selves, and to make our selves new Hearts, and new Spirits.
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So that all these Causes, the Spirit of God, his Ministers, his Word, and we our selves, do all some way or other concur and contribute to this Effect.
So that all these Causes, the Spirit of God, his Ministers, his Word, and we our selves, do all Some Way or other concur and contribute to this Effect.
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and by ascribing to any of these such parts as they truly have in this work, God is not robbed of any part of the glory of his grace, much less of the whole. Much less is it the ascribing it all to our selves, whom we affirm to have the least part in it, not worthy to be mention'd, in Comparison of the riches of God's grace towards us.
and by ascribing to any of these such parts as they truly have in this work, God is not robbed of any part of the glory of his grace, much less of the Whole. Much less is it the ascribing it all to our selves, whom we affirm to have the least part in it, not worthy to be mentioned, in Comparison of the riches of God's grace towards us.
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And yet unless we do something, what can be the meaning of making our selves new hearts and new spirits? Is it only that we should be passive to the irresistible operation's of God's grace? that is, that we should not hinder, what we can neither hinder nor promote;
And yet unless we do something, what can be the meaning of making our selves new hearts and new spirits? Is it only that we should be passive to the irresistible operation's of God's grace? that is, that we should not hinder, what we can neither hinder nor promote;
2. Objection. But however, we do extenuate and lessen the grace of God, if there be any active concurrence and endeavours on our part towards this Change.
2. Objection. But however, we do extenuate and lessen the grace of God, if there be any active concurrence and endeavours on our part towards this Change.
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First, It is very well worthy our Consideration, that they who make this Objection, have the confidence to pretend that they do not d•minish the grace of God, by confining it to a very small part of Mankind in Comparison;
First, It is very well worthy our Consideration, that they who make this Objection, have the confidence to pretend that they do not d•minish the grace of God, by confining it to a very small part of Mankind in Comparison;
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But I hope they only mean that the grace is greater to themselves; (in which conceit there is commonly as much of envy as gratitude) but surely they cannot mean that the grace which is limited to a few, is greater in it self,
But I hope they only mean that the grace is greater to themselves; (in which conceit there is commonly as much of envy as gratitude) but surely they cannot mean that the grace which is limited to a few, is greater in it self,
For at this rate of Reasoning, the lesser it is, the greater it must be, and by undeniable consequence would be greatest of all, if it were none at all.
For At this rate of Reasoning, the lesser it is, the greater it must be, and by undeniable consequence would be greatest of all, if it were none At all.
But be it more or less in one Case than the other, this is certain, that in both Cases the Man ows his Life to the great grace and goodness of his Prince;
But be it more or less in one Case than the other, this is certain, that in both Cases the Man ows his Life to the great grace and Goodness of his Prince;
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Thirdly, Which is the Principal Consideration of all, we must take great heed, that while we endeavour to make God to do all in the Conversion of Sinners, we do not by this means charge upon him the ruine and destruction of impenitent Sinners, which I doubt we should do,
Thirdly, Which is the Principal Consideration of all, we must take great heed, that while we endeavour to make God to do all in the Conversion of Sinners, we do not by this means charge upon him the ruin and destruction of impenitent Sinners, which I doubt we should do,
but in me is thy help, Hosea 13. 9. But where is the help, when the grace absolutely necessary to Repentance is denied? And how is their destruction of themselves, if it is unavoidable, let them do what they can? Isa. 5. 3, 4. God appeals to his People Israel, that nothing was wanting on his part, that was fit and necessary to be done, that they might bring forth the fruits of Repentance, and better Obedience.
but in me is thy help, Hosea 13. 9. But where is the help, when the grace absolutely necessary to Repentance is denied? And how is their destruction of themselves, if it is unavoidable, let them do what they can? Isaiah 5. 3, 4. God appeals to his People Israel, that nothing was wanting on his part, that was fit and necessary to be done, that they might bring forth the fruits of Repentance, and better obedience.
what could have been done more to my Vineyard, that I have not done in it? wherefore when I looked that it should bring forth grapes, brought it forth wild grapes? Is it true that God hath done all that was necessary to have brought them to Repentance? Then if irresistible grace be necessary, he afforded them that; but that was not afforded them,
what could have been done more to my Vineyard, that I have not done in it? Wherefore when I looked that it should bring forth grapes, brought it forth wild grapes? Is it true that God hath done all that was necessary to have brought them to Repentance? Then if irresistible grace be necessary, he afforded them that; but that was not afforded them,
If he did not afford it, but only the outward means of Repentance without the inward grace (as some say;) then it is easie to judge why they did not Repent;
If he did not afford it, but only the outward means of Repentance without the inward grace (as Some say;) then it is easy to judge why they did not repent;
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Besides that it will be hard to justifie that Saying, What could I have done more to my Vineyard, that I have not done in it? when it is acknowledg'd by the assertors of this Doctrine, that the main thing was not done,
Beside that it will be hard to justify that Saying, What could I have done more to my Vineyard, that I have not done in it? when it is acknowledged by the assertors of this Doctrine, that the main thing was not done,
But now upon our supposition, that sufficient grace was afforded to them, which they wilfully neglected to make use of, the Reason and Equity of this Complaint is evident,
But now upon our supposition, that sufficient grace was afforded to them, which they wilfully neglected to make use of, the Reason and Equity of this Complaint is evident,
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Whereas the contrary supposition, upon pretence of glorifying God's grace, by making him to do all in the Conversion of Sinners, indangers the honour of his Justice, by laying the impenitency of Sinners,
Whereas the contrary supposition, upon pretence of glorifying God's grace, by making him to do all in the Conversion of Sinners, endangers the honour of his justice, by laying the impenitency of Sinners,
The 3 d Objection is grounded upon that question of St. Paul, 1 Cor. 4. 7. Who maketh thee to differ? which they think impossible to be answer'd,
The 3 worser Objection is grounded upon that question of Saint Paul, 1 Cor. 4. 7. Who makes thee to differ? which they think impossible to be answered,
and concerning them the question is very proper, who maketh thee to differ? Miraculous gifts were so order'd by God, that Men were meerly passive in the receiving of them,
and Concerning them the question is very proper, who makes thee to differ? Miraculous Gifts were so ordered by God, that Men were merely passive in the receiving of them,
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or any danger from St. Paul 's question, who maketh thee to differ? Put the Case a Pardon is offered to two Malefactors, the one accepts, the other refuses it;
or any danger from Saint Paul is question, who makes thee to differ? Put the Case a Pardon is offered to two Malefactors, the one accepts, the other refuses it;
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and it were a senseless ingratitude in him, because he accepts the Pardon, when the other refuseth it, to say that he did not owe his Life to the grace and favour of his Prince,
and it were a senseless ingratitude in him, Because he accepts the Pardon, when the other Refuseth it, to say that he did not owe his Life to the grace and favour of his Prince,
In this Case the thing plainly appears as it is, by which every Man may see, that it is against common sense to pretend that the grace of God is destroyed,
In this Case the thing plainly appears as it is, by which every Man may see, that it is against Common sense to pretend that the grace of God is destroyed,
and that those who are not thus wrought upon, their Repentance and Conversion is impossible. What the inconveniencies of this Opinion are, I have shewed at large.
and that those who Are not thus wrought upon, their Repentance and Conversion is impossible. What the inconveniences of this Opinion Are, I have showed At large.
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There are some instances in Scripture of the Conversion of Men after a very violent, if not an irresistible manner, which seems to be attributed to a particular predestination of God;
There Are Some instances in Scripture of the Conversion of Men After a very violent, if not an irresistible manner, which seems to be attributed to a particular predestination of God;
First, That irresistible Grace is afforded to all the Elect, and sufficient Grace to all others who live under the Gospel (for of those only we speak, the Case of others being peculiar,
First, That irresistible Grace is afforded to all the Elect, and sufficient Grace to all Others who live under the Gospel (for of those only we speak, the Case of Others being peculiar,
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and belonging to the extraordinary Mercy of God) but then they say, that none of those to whom this sufficient Grace is afforded, shall effectually comply with it, and be saved.
and belonging to the extraordinary Mercy of God) but then they say, that none of those to whom this sufficient Grace is afforded, shall effectually comply with it, and be saved.
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This Opinion seems more moderate, and hath this advantage in it, that it acquits the Justice of God in the Condemnation of those, who having sufficient Grace afforded to them, did yet notwithstanding continue impenitent;
This Opinion seems more moderate, and hath this advantage in it, that it acquits the justice of God in the Condemnation of those, who having sufficient Grace afforded to them, did yet notwithstanding continue impenitent;
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for they take it for granted it is never effectual, and then it seems very unreasonable to suppose, that a Means sufficient to its End should Universally prove ineffectual; nay, on the contrary, it is next to a Demonstration against the sufficiency of a Means,
for they take it for granted it is never effectual, and then it seems very unreasonable to suppose, that a Means sufficient to its End should Universally prove ineffectual; nay, on the contrary, it is next to a Demonstration against the sufficiency of a Means,
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if being perpetually and generally afforded, it doth perpetually and universally miscarry, without so much as one instance among so many millions to the contrary.
if being perpetually and generally afforded, it does perpetually and universally miscarry, without so much as one instance among so many millions to the contrary.
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and that sufficient Grace is afforded to others, which is effectual to the Salvation of many, and rejected by a great many. And this avoids all the inconveniency of the other Opinion,
and that sufficient Grace is afforded to Others, which is effectual to the Salvation of many, and rejected by a great many. And this avoids all the inconveniency of the other Opinion,
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and is evidently most agreeable both to the tenour of Scripture, and to the best notions which Men have concerning the Attributes and Perfections of God,
and is evidently most agreeable both to the tenor of Scripture, and to the best notions which Men have Concerning the Attributes and Perfections of God,
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It agrees very well with the solemn declarations of Scripture, that God is not wanting on his part, to afford Men sufficient Means to bring them to Repentance;
It agrees very well with the solemn declarations of Scripture, that God is not wanting on his part, to afford Men sufficient Means to bring them to Repentance;
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This perfectly reconciles the operation and assistance of God's grace in our Conversion and Regeneration, in our Sanctification and Perseverance in a good Course, with the concurrence of our own Endeavours,
This perfectly reconciles the operation and assistance of God's grace in our Conversion and Regeneration, in our Sanctification and Perseverance in a good Course, with the concurrence of our own Endeavours,
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Finally, these Texts which speak most clearly of the necessity of the Divine Grace and As••stance, to our doing of any thing that is spiritually good, do suppose something to be done on our part.
Finally, these Texts which speak most clearly of the necessity of the Divine Grace and As••stance, to our doing of any thing that is spiritually good, do suppose something to be done on our part.
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That of our Saviour, without me you can do nothing, implies that with his Grace and Assistance we can. That of St. Paul, I am able to do all things through Christ strengthning me, implies, that what we do by the strength of Christ is truly our own act; I am able to do all things.
That of our Saviour, without me you can do nothing, Implies that with his Grace and Assistance we can. That of Saint Paul, I am able to do all things through christ strengthening me, Implies, that what we do by the strength of christ is truly our own act; I am able to do all things.
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St. Paul it seems knew very well how to reconcile these two, and to give the grace of God its due, without rejecting all concurrence of our own industry and endeavour, 1 Corin. 15. 10. But by the grace of God I am what I am;
Saint Paul it seems knew very well how to reconcile these two, and to give the grace of God its due, without rejecting all concurrence of our own industry and endeavour, 1 Corin. 15. 10. But by the grace of God I am what I am;
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So that our Concurrence and Endeavour in the doing of any thing that is good, does not derogate from the grace of God, provided that we ascribe the good which we do to the assistance of Divine Grace, to which it is incomparably more due,
So that our Concurrence and Endeavour in the doing of any thing that is good, does not derogate from the grace of God, provided that we ascribe the good which we do to the assistance of Divine Grace, to which it is incomparably more due,
God's grace may be abundantly bestowed upon us, and yet we may labour abundantly; God may work in us to will and to do, and yet we may work out our own Salvation. I have done with the Second Doctrine grounded upon this Metaphor of a New Creature.
God's grace may be abundantly bestowed upon us, and yet we may labour abundantly; God may work in us to will and to do, and yet we may work out our own Salvation. I have done with the Second Doctrine grounded upon this Metaphor of a New Creature.
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IN Discoursing on these Words, that which I was last upon was to shew, that this Metaphor of a New Creature doth not import what some would extend it to,
IN Discoursing on these Words, that which I was last upon was to show, that this Metaphor of a New Creature does not import what Some would extend it to,
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Secondly, That as Creatures were meerly passive in their being made, and contributed nothing at all thereto, no more do we to our Conversion and Regeneration.
Secondly, That as Creatures were merely passive in their being made, and contributed nothing At all thereto, no more do we to our Conversion and Regeneration.
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Third Doctrine, which is grounded upon this Metaphor, namely, That as the Creation of the several Ranks and Orders of Creatures was in an instant, and effected by the powerful Word of God, saying let such and such things be, and immediately they were;
Third Doctrine, which is grounded upon this Metaphor, namely, That as the Creation of the several Ranks and Order of Creatures was in an instant, and effected by the powerful Word of God, saying let such and such things be, and immediately they were;
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for it is agreeable enough, that that which is effected by an irresistible act of Omnipotence, without any concurrence or operation on our part, should be done in an instant, and all at once. Not that this is necessary, but that it is reasonable;
for it is agreeable enough, that that which is effected by an irresistible act of Omnipotence, without any concurrence or operation on our part, should be done in an instant, and all At once. Not that this is necessary, but that it is reasonable;
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for why should Omnipotence use delays, and take time, and proceed by degrees in the doing of that, which with the same ease it can do at once, and in an instant? especially considering how well this suits with the other Metaphors of Scripture,
for why should Omnipotence use delays, and take time, and proceed by Degrees in the doing of that, which with the same ease it can do At once, and in an instant? especially considering how well this suits with the other Metaphors of Scripture,
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as well as with this of a new Creation, viz. the Metaphor of Regeneration, and Resurrection. A Child is born at once, and the Dead shall be raised in a moment, in the twinkling of an eye.
as well as with this of a new Creation, viz. the Metaphor of Regeneration, and Resurrection. A Child is born At once, and the Dead shall be raised in a moment, in the twinkling of an eye.
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But notwithstanding all this plausible appearance and Conspiracy of Metaphors, I shall shew that this Doctrine of the Conversion and Regeneration of a Sinner being effected in an instant, and all at once, is not well grounded either upon Scripture, or Experience.
But notwithstanding all this plausible appearance and conspiracy of Metaphors, I shall show that this Doctrine of the Conversion and Regeneration of a Sinner being effected in an instant, and all At once, is not well grounded either upon Scripture, or Experience.
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but there is nothing either in Scripture or Experience to perswade us that this is the usual, much less the constant and unalterable Method of God's grace in the Conversion of a Sinner, to bring it about in an instant, without any sensible steps and degrees.
but there is nothing either in Scripture or Experience to persuade us that this is the usual, much less the constant and unalterable Method of God's grace in the Conversion of a Sinner, to bring it about in an instant, without any sensible steps and Degrees.
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First, I shall shew upon what mistaken Grounds and Principles this Doctrine relies, besides the Metaphors already mention'd, which I have shewn to be of no force to prove the thing.
First, I shall show upon what mistaken Grounds and Principles this Doctrine relies, beside the Metaphors already mentioned, which I have shown to be of no force to prove the thing.
Thirdly, That it is evidently so in experience of the ordinary Methods of God's grace, both in those who are Regenerated by a Pious and Religious Education,
Thirdly, That it is evidently so in experience of the ordinary Methods of God's grace, both in those who Are Regenerated by a Pious and Religious Education,
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for Regeneration is a Metaphor which the Scrip•ure useth to express our translation and change from one state to another, from a state of Sin and Wickedness, to a state of Grace and Holiness,
for Regeneration is a Metaphor which the Scrip•ure uses to express our Translation and change from one state to Another, from a state of since and Wickedness, to a state of Grace and Holiness,
as if we were born over again, and were the Children of another Father, and from being the Children of the Devil, did become the Children of God; and Sanctification is our being made Holy, our being purified and cleansed from Sin and impurity.
as if we were born over again, and were the Children of Another Father, and from being the Children of the devil, did become the Children of God; and Sanctification is our being made Holy, our being purified and cleansed from since and impurity.
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to be begotten of the word of truth, and to be sanctified by the truth, which is the word of God. So that the Scripture speaks of them as the same thing;
to be begotten of the word of truth, and to be sanctified by the truth, which is the word of God. So that the Scripture speaks of them as the same thing;
So that neither in this is there any difference between Regeneration, and Sanctification. They do both of them signifie both our first entrance into an Holy state,
So that neither in this is there any difference between Regeneration, and Sanctification. They do both of them signify both our First Entrance into an Holy state,
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3. It is said that one of the main Differences between Regeneration and Sanctification is this, that Regeneration is incapable of degrees, and all that are Regenerate are equally so,
3. It is said that one of the main Differences between Regeneration and Sanctification is this, that Regeneration is incapable of Degrees, and all that Are Regenerate Are equally so,
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whereas Sanctification is a gradual progress from one degree of Holiness to another, and of •hem that are truly Sanctified and Holy, one may be more Sanctified and more Holy than another.
whereas Sanctification is a gradual progress from one degree of Holiness to Another, and of •hem that Are truly Sanctified and Holy, one may be more Sanctified and more Holy than Another.
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and thereby more the Children of wrath, and the Devil, than others, which are the Scripture expressions concerning the degrees of Mens Wickedness and Impi•ty.
and thereby more the Children of wrath, and the devil, than Others, which Are the Scripture expressions Concerning the Degrees of Men's Wickedness and Impi•ty.
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and to be more a Child of God, is surely to be more regenerate, that is, more renewed after the Image of God, which consists in Righteousness, and true Holiness.
and to be more a Child of God, is surely to be more regenerate, that is, more renewed After the Image of God, which consists in Righteousness, and true Holiness.
So that it is a meer precarious assertion, and evidently false to affirm, that Regeneration doth not admit of degrees, and that one is not more Regenerate than another.
So that it is a mere precarious assertion, and evidently false to affirm, that Regeneration does not admit of Degrees, and that one is not more Regenerate than Another.
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4 thly, and lastly, They ground this Conceit upon the Doctrine of the Schools, which teach, that in Regeneration and Conversion all the habits of grace are infused, simul & semel, together, and at once.
4 thly, and lastly, They ground this Conceit upon the Doctrine of the Schools, which teach, that in Regeneration and Conversion all the habits of grace Are infused, simul & semel, together, and At once.
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I confess I have no regard, much less a veneration for the Doctrine of the Schools, where it differs from that of the Holy Scriptures, which says not one word of infused habits, which yet are much talk'd of in Divinity;
I confess I have no regard, much less a veneration for the Doctrine of the Schools, where it differs from that of the Holy Scriptures, which Says not one word of infused habits, which yet Are much talked of in Divinity;
For to say that in Conversion the habits of all graces and virtues are infused together and at once, is to say, that in an instant Men that were vicious before in several kinds, are by an Omnipotent act of God's grace,
For to say that in Conversion the habits of all graces and Virtues Are infused together and At once, is to say, that in an instant Men that were vicious before in several Kinds, Are by an Omnipotent act of God's grace,
Some Men, by an extraordinary power of God's grace upon their hearts, are suddenly changed, and strangely reclaimed from a very Wicked and Vicious, to a very Religious and Virtuous Course of Life,
some Men, by an extraordinary power of God's grace upon their hearts, Are suddenly changed, and strangely reclaimed from a very Wicked and Vicious, to a very Religious and Virtuous Course of Life,
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and that which others attain to by slower degrees, and great conflicts with themselves, before they can gain the upper hand of their Lusts, these arrive at all on the sudden, by a mighty Resolution wrought in them by the power of God's grace,
and that which Others attain to by slower Degrees, and great conflicts with themselves, before they can gain the upper hand of their Lustiest, these arrive At all on the sudden, by a mighty Resolution wrought in them by the power of God's grace,
and may have such a powerful influence upon the Resolutions of our Minds, and the government of our Actions, that from this Principle all Graces and Virtues may spring and grow up by degrees into habits;
and may have such a powerful influence upon the Resolutions of our Minds, and the government of our Actions, that from this Principle all Graces and Virtues may spring and grow up by Degrees into habits;
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and even in those Persons in whom this Change is so suddenly, and as it were at once, I doubt not but that the habits of several Graces and Virtues are afterwards attained by the frequent practice of them, in the virtue of this powerful Principle of the Faith of the Gospel,
and even in those Persons in whom this Change is so suddenly, and as it were At once, I doubt not but that the habits of several Graces and Virtues Are afterwards attained by the frequent practice of them, in the virtue of this powerful Principle of the Faith of the Gospel,
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Secondly, I shall shew what Regeneration is, by which it will plainly appear, that there is no necessity that it should be effected in an instant, and at once, but that it will admit of degrees. I do not deny that it may be in an instant, and at once. The Power of God is able to do this,
Secondly, I shall show what Regeneration is, by which it will plainly appear, that there is no necessity that it should be effected in an instant, and At once, but that it will admit of Degrees. I do not deny that it may be in an instant, and At once. The Power of God is able to do this,
which because it is an entrance upon a new kind or course of Life, it is fitly resembled to Regeneration, or a new Birth; to a new Creation, the Man being as it were quite charged, or made over again, so as not to be,
which Because it is an Entrance upon a new kind or course of Life, it is fitly resembled to Regeneration, or a new Birth; to a new Creation, the Man being as it were quite charged, or made over again, so as not to be,
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and therefore Regeneration is in an instant; so that the instant before the Man arrived at this state, it could not be said that he was Regenerate, and the instant after he is in this state, it cannot be denied that he is so.
and Therefore Regeneration is in an instant; so that the instant before the Man arrived At this state, it could not be said that he was Regenerate, and the instant After he is in this state, it cannot be denied that he is so.
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But this is idle subtilety, just as if a Man should prove that an House was built in an instant, because it could not be said to be built, 'till the instant it was finish'd; tho' for all this, nothing is more certain than that it was built by degrees. Or, suppose the time of arriving at Man's estate be at one and twenty, does it from hence follow, that a Man does not grow to be a Man by degrees, but is made a Man in an instant; because just before one and twenty he was not at Man's estate,
But this is idle subtlety, just as if a Man should prove that an House was built in an instant, Because it could not be said to be built, till the instant it was finished; though for all this, nothing is more certain than that it was built by Degrees. Or, suppose the time of arriving At Man's estate be At one and twenty, does it from hence follow, that a Man does not grow to be a Man by Degrees, but is made a Man in an instant; Because just before one and twenty he was not At Man's estate,
and just then he was? Not but that God, if he please, can make a Man in an instant, as he did Adam; but it is not necessary from this Example, that all Men should be made so, much less does it follow from this vain subtilety. This is just the Case.
and just then he was? Not but that God, if he please, can make a Man in an instant, as he did Adam; but it is not necessary from this Exampl, that all Men should be made so, much less does it follow from this vain subtlety. This is just the Case.
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'till at last, by the grace of God following and assisting him, he comes to a firm Resolution of a better Life, which Resolution governs him for the future;
till At last, by the grace of God following and assisting him, he comes to a firm Resolution of a better Life, which Resolution governs him for the future;
all this time the Work of Regeneration is going on, and tho' a Man cannot be said to be in a Regenerate state, 'till that very instant that the Principle of Grace and his good Resolution have got the upper hand of his Lusts,
all this time the Work of Regeneration is going on, and though a Man cannot be said to be in a Regenerate state, till that very instant that the Principle of Grace and his good Resolution have god the upper hand of his Lustiest,
Third Particular I propounded, namely, that it is evident from experience of the ordinary Methods of God's grace, both in those who are Regenerated by a Pious and Religious Education, and those who are reclaimed from a vicious Course of Life.
Third Particular I propounded, namely, that it is evident from experience of the ordinary Methods of God's grace, both in those who Are Regenerated by a Pious and Religious Education, and those who Are reclaimed from a vicious Course of Life.
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these (at least, so far as my Observation reacheth) make up a very considerable part of the number of the Regenerate, that is, of good Men. And tho' it be certain, considering the Universal Corruption and degeneracy of Humane Nature, that there is a real Change made in them, by the operation of God's grace upon their Minds,
these (At least, so Far as my Observation reaches) make up a very considerable part of the number of the Regenerate, that is, of good Men. And though it be certain, considering the Universal Corruption and degeneracy of Humane Nature, that there is a real Change made in them, by the operation of God's grace upon their Minds,
yet it is as certain in experience, that this Change is made in very many, by very silent and insensible degrees, 'till at length the seeds of Religion, which were planted in them by a good Education, do visibly prevail over all the evil inclinations of corrupt Nature,
yet it is as certain in experience, that this Change is made in very many, by very silent and insensible Degrees, till At length the seeds of Religion, which were planted in them by a good Education, do visibly prevail over all the evil inclinations of corrupt Nature,
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and when the Principles of grace and goodness do apparently prevail, we may conclude them to be in a Regenerate s•ate, tho' perhaps very few of these can give any account of the particular time and occasion of this Change.
and when the Principles of grace and Goodness do apparently prevail, we may conclude them to be in a Regenerate s•ate, though perhaps very few of these can give any account of the particular time and occasion of this Change.
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For things may be seen in their Effect, which were never very sensible in their Cause. And it is very Reasonable, that such Persons who never lived in any evil course, should escape those Pangs and Terrours which unavoidably happen unto others, from a course of actual Sin,
For things may be seen in their Effect, which were never very sensible in their Cause. And it is very Reasonable, that such Persons who never lived in any evil course, should escape those Pangs and Terrors which avoidable happen unto Others, from a course of actual since,
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and made good, this is a Demonstration, that there is no necessity that this Change should be in an instant, it being so frequently found to be otherwise in Experience.
and made good, this is a Demonstration, that there is no necessity that this Change should be in an instant, it being so frequently found to be otherwise in Experience.
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And as for others, who are visibly reclaimed from a notorious wicked Course, in these we likewise frequently see this Change gradually made, by strong impressions made upon their Minds, most frequently by the Word of God, sometimes by his Providence, whereby they are convin•'d of the evil and danger of their Course,
And as for Others, who Are visibly reclaimed from a notorious wicked Course, in these we likewise frequently see this Change gradually made, by strong impressions made upon their Minds, most frequently by the Word of God, sometime by his Providence, whereby they Are convin•ed of the evil and danger of their Course,
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and awakened to Consideration, and melted into Sorrow and Repentance, and perhaps exercis'd with great terrours of Conscience, 'till at length by the grace of God, they come to a fixt Purpose and Resolution of forsaking their Sins, and turning to God;
and awakened to Consideration, and melted into Sorrow and Repentance, and perhaps exercised with great terrors of Conscience, till At length by the grace of God, they come to a fixed Purpose and Resolution of forsaking their Sins, and turning to God;
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and after many struglings and conflicts with their Lusts, and the strong byass of evil habits, this Resolution assisted by the grace of God, doth effectually prevail,
and After many strugglings and conflicts with their Lustiest, and the strong bias of evil habits, this Resolution assisted by the grace of God, does effectually prevail,
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And this I doubt not in experience of most Persons who are reclaim'd from a vicious course of Life, is found to be the usual and ordinary Method of God's grace in their Conversion.
And this I doubt not in experience of most Persons who Are reclaimed from a vicious course of Life, is found to be the usual and ordinary Method of God's grace in their Conversion.
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but not the Regeneration it self, this is an idle contention about words. For if these Preparations be a degree of goodness, and a gradual tendency towards it,
but not the Regeneration it self, this is an idle contention about words. For if these Preparations be a degree of Goodness, and a gradual tendency towards it,
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and not before, yet it is very sensible when a Man is in it, and this Change when it is really made, will soon discover it self by plain and sensible effects.
and not before, yet it is very sensible when a Man is in it, and this Change when it is really made, will soon discover it self by plain and sensible effects.
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Isa. 1. 16. where the Prophet exhorts to this Change, he speaks of it as a gradual thing, Wash ye, make you clean, put away the evil of your doings from before mine eyes, cease to do evil, learn to do well;
Isaiah 1. 16. where the Prophet exhorts to this Change, he speaks of it as a gradual thing, Wash you, make you clean, put away the evil of your doings from before mine eyes, cease to do evil, Learn to do well;
plainly declaring the great difficulty, equal almost to a natural impossibility, of reclaiming those to goodness, who have been long habituated to an evil course.
plainly declaring the great difficulty, equal almost to a natural impossibility, of reclaiming those to Goodness, who have been long habituated to an evil course.
That wherein the Kingdom of Heaven is likened to a grain of Mustardseed, which being sown, was the least of all seeds, but by degrees grew up to be the greatest of herbs;
That wherein the Kingdom of Heaven is likened to a grain of Mustard seed, which being sown, was the least of all seeds, but by Degrees grew up to be the greatest of herbs;
To be sure the Parable of the seed which fell upon good ground, does represent the efficacy of the word of God, accompanied by his grace upon the Minds of Men,
To be sure the Parable of the seed which fell upon good ground, does represent the efficacy of the word of God, accompanied by his grace upon the Minds of Men,
The New Testament indeed speaks of the sudden Change of many upon the first preaching of the Gospel, which I have told you before is not a standard of the ordinary Method of God's grace,
The New Testament indeed speaks of the sudden Change of many upon the First preaching of the Gospel, which I have told you before is not a standard of the ordinary Method of God's grace,
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not as if the habit of this grace had been infused into him at once, Phil. 4. 11, 12. I have learn'd in whatsoever state I am, therewith to be content.
not as if the habit of this grace had been infused into him At once, Philip 4. 11, 12. I have learned in whatsoever state I am, therewith to be content.
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And thus I have done with the first thing I propounded to Consider, namely, the true and just Importance of this Metaphor of the new Creation. The two Particulars which remain, I shall by God's assistance finish in my next Discourse.
And thus I have done with the First thing I propounded to Consider, namely, the true and just Importance of this Metaphor of the new Creation. The two Particulars which remain, I shall by God's assistance finish in my next Discourse.
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In treating of the first of these Particulars, I have consider'd some Doctrines as founded upon this Metaphor, which I have shewn at large, not only to have no Foundation in Scripture, or Reason, or Experience;
In treating of the First of these Particulars, I have considered Some Doctrines as founded upon this Metaphor, which I have shown At large, not only to have no Foundation in Scripture, or Reason, or Experience;
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And that I have so long insisted upon this Argument, and handled it in a more contentious way than is usual with me, did not proceed from any love to Controversie, which I am less fond of every day than other;
And that I have so long insisted upon this Argument, and handled it in a more contentious Way than is usual with me, did not proceed from any love to Controversy, which I am less found of every day than other;
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Upon which Considerations I was strongly urgent to search these Doctrines to the bottom, and to contribute what in me lay, to the rescuing of good Men from the disquiet and entanglement of them.
Upon which Considerations I was strongly urgent to search these Doctrines to the bottom, and to contribute what in me lay, to the rescuing of good Men from the disquiet and entanglement of them.
That we do not so magnifie the grace of God, as to make his Precepts and Exhortations s•gnifie nothing, Such as these, Make ye new He••ts, and new Spirits;
That we do not so magnify the grace of God, as to make his Precepts and Exhortations s•gnifie nothing, Such as these, Make you new He••ts, and new Spirits;
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Where, if by the strait gate be meant the difficulty of our first entrance upon a Religious Course, that is, of our Conversion and Regeneration, I cannot imagine how it is possible to reconcile our being meerly passive in this work,
Where, if by the strait gate be meant the difficulty of our First Entrance upon a Religious Course, that is, of our Conversion and Regeneration, I cannot imagine how it is possible to reconcile our being merely passive in this work,
and an earnest contention and endeavour be the same thing with doing nothing. Again, that we do not make the utmost degeneracy and depravation which Men ever arrived at by the greatest abuse of themselves,
and an earnest contention and endeavour be the same thing with doing nothing. Again, that we do not make the utmost degeneracy and depravation which Men ever arrived At by the greatest abuse of themselves,
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And lastly, that we do not make some particular instances in Scripture, of the strange and sudden Conversion of some Persons (as namely, of St. Paul and the Jaylor in the Acts) the common rule and measure of every Man's Conversion;
And lastly, that we do not make Some particular instances in Scripture, of the strange and sudden Conversion of Some Persons (as namely, of Saint Paul and the Jailor in the Acts) the Common Rule and measure of every Man's Conversion;
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and taken with a fit of trembling, and frighted almost out of his wits, or find in himself something equal to this, he can have no assurance of his Conversion;
and taken with a fit of trembling, and frighted almost out of his wits, or find in himself something equal to this, he can have no assurance of his Conversion;
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The effects of God's Holy Spirit in the Regeneration of Men are sensible, tho' the manner and degrees of his operation upon the Souls of Men are so various, that we can give no account of them;
The effects of God's Holy Spirit in the Regeneration of Men Are sensible, though the manner and Degrees of his operation upon the Souls of Men Are so various, that we can give no account of them;
by which, one wou'd think our Saviour had sufficiently caution'd us, not to reduce the Operations of God's grace and Holy Spirit in the Regeneration of Men, to any certain Rule or Standard,
by which, one would think our Saviour had sufficiently cautioned us, not to reduce the Operations of God's grace and Holy Spirit in the Regeneration of Men, to any certain Rule or Standard,
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If we plainly see that many are insensibly changed, and made good by pious Education, in the Nurture aud Admonition of the Lord, and that som• who have long lived in a prophane neglect and contempt of Religion, are by the secret power of God's word and Holy Spirit, upon calm consideration, without any great terrours and amazement, visibly changed and brought to a better Mind and Course;
If we plainly see that many Are insensibly changed, and made good by pious Education, in the Nurture and Admonition of the Lord, and that som• who have long lived in a profane neglect and contempt of Religion, Are by the secret power of God's word and Holy Spirit, upon Cam consideration, without any great terrors and amazement, visibly changed and brought to a better Mind and Course;
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And thus I have fully and faithfully endeavour'd to open to you the just importance of this Phrase or Expression in the Text, of the new Creature, or the new Creation. I proceed to the
And thus I have Fully and faithfully endeavoured to open to you the just importance of this Phrase or Expression in the Text, of the new Creature, or the new Creation. I proceed to the
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and the Christian Religion, the great Condition of our justification and acceptance with God, and that this is the same in sense and substance with those Phrases in the parallel Texts to this, of Faith perfected by Charity, and of keeping the Commandments of God.
and the Christian Religion, the great Condition of our justification and acceptance with God, and that this is the same in sense and substance with those Phrases in the parallel Texts to this, of Faith perfected by Charity, and of keeping the commandments of God.
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That according to the terms of the Gospel, the great Condition of our justification and acceptance with God, is the real Renovation of our Hearts and Lives, is plain, not only from this Text, which affirms, that in th• Christian Religion nothing will avail us but the new Creature; but likewise from many other clear Texts of Scripture;
That according to the terms of the Gospel, the great Condition of our justification and acceptance with God, is the real Renovation of our Hearts and Lives, is plain, not only from this Text, which affirms, that in th• Christian Religion nothing will avail us but the new Creature; but likewise from many other clear Texts of Scripture;
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or our continuance in this state, or our final Justification by our solemn Acquital and Absolution at the Great Day, which in Scripture is called Salvation, and Eternal Life.
or our Continuance in this state, or our final Justification by our solemn Acquittal and Absolution At the Great Day, which in Scripture is called Salvation, and Eternal Life.
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and our being received into the grace and favour of God, is plain from all those Texts, where this Change is exprest by our Repentance and Conversion, by our Regeneration and Renovation, by our Purification and Sanctification, or by any other terms of the like importance.
and our being received into the grace and favour of God, is plain from all those Texts, where this Change is expressed by our Repentance and Conversion, by our Regeneration and Renovation, by our Purification and Sanctification, or by any other terms of the like importance.
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Under the Notion of Repentance and Conversion, Acts 2. 38. Repent and be Baptized every one of you in the name of Jesus Christ, for the remission of sins.
Under the Notion of Repentance and Conversion, Acts 2. 38. repent and be Baptised every one of you in the name of jesus christ, for the remission of Sins.
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Upon the same account, a penitent acknowledgement of our Sins, which is an essential part of Repentance, is made a Condition of the forgiveness of them, 1 John 1. 9. If we confess our sins, he is faithful and just to forgive us our sins,
Upon the same account, a penitent acknowledgement of our Sins, which is an essential part of Repentance, is made a Condition of the forgiveness of them, 1 John 1. 9. If we confess our Sins, he is faithful and just to forgive us our Sins,
Under the notion of Regeneration and Renovation, 2 Cor. 5. 17. If any Man be in Christ, that is, become a true Christian, which is all one with being in a justified state;
Under the notion of Regeneration and Renovation, 2 Cor. 5. 17. If any Man be in christ, that is, become a true Christian, which is all one with being in a justified state;
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For we our selves were also sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another.
For we our selves were also sometime foolish, disobedient, deceived, serving diverse Lustiest and pleasures, living in malice and envy, hateful, and hating one Another.
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But after that the kindness and love of God our Saviour towards Man appeared, not by works of Righteousness which we have done, that is, not for any precedent Righteousness of ours,
But After that the kindness and love of God our Saviour towards Man appeared, not by works of Righteousness which we have done, that is, not for any precedent Righteousness of ours,
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and the renewing of the Holy Ghost, which he shed on us abundantly, through Jesus Christ our Saviour, that being justified by his Grace, we should be made heirs according to the hope of Eternal Life.
and the renewing of the Holy Ghost, which he shed on us abundantly, through jesus christ our Saviour, that being justified by his Grace, we should be made Heirs according to the hope of Eternal Life.
So that the Change of our former Temper, and Conversion, and Regeneration, and the renewing of the Holy Ghost, is antecedently necessary to our Justification, that is, to the pardon of our Sins, and our restitution to the favour of God,
So that the Change of our former Temper, and Conversion, and Regeneration, and the renewing of the Holy Ghost, is antecedently necessary to our Justification, that is, to the pardon of our Sins, and our restitution to the favour of God,
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So likewise under the notion of Purification and Sanctification, 1 Cor. 6. 9, 10, 11. where the Apostle enumerates several Sins and Vices, which will certainly exclude Men from the Favour and Kingdom of God, from which we must be cleansed,
So likewise under the notion of Purification and Sanctification, 1 Cor. 6. 9, 10, 11. where the Apostle enumerates several Sins and Vices, which will Certainly exclude Men from the Favour and Kingdom of God, from which we must be cleansed,
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neither Fornicators, nor Idolaters, nor Adulterers, nor Thieves, nor Covetous, nor Drunkards, nor Revilers, nor Extortioners shall inherit the Kingdom of God.
neither Fornicators, nor Idolaters, nor Adulterers, nor Thieves, nor Covetous, nor Drunkards, nor Revilers, nor Extortioners shall inherit the Kingdom of God.
And that by not touching the unclean thing, is here certainly meant our Sanctification and Purification from Sin, is evident from what immediately follows in the beginning of the next Chapter;
And that by not touching the unclean thing, is Here Certainly meant our Sanctification and Purification from since, is evident from what immediately follows in the beginning of the next Chapter;
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that is, having this Encouragement, that upon this Condition we shall be received to the favour of God, let us purifie our selves, that we may be capable of this great Blessing.
that is, having this Encouragement, that upon this Condition we shall be received to the favour of God, let us purify our selves, that we may be capable of this great Blessing.
And Lastly, this is also the Condition of our final Justification, and Absolution by the Sentence of the great Day, Mat. 5. 8. Blessed are the pure in heart; for they shall see God.
And Lastly, this is also the Condition of our final Justification, and Absolution by the Sentence of the great Day, Mathew 5. 8. Blessed Are the pure in heart; for they shall see God.
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Heb. 12. 14. Follow Holiness, without which, no Man shall see the Lord. 1 John 3. 3. The Apostle there speaking of the blessed sight and enjoyment of God, tells us what we must do,
Hebrew 12. 14. Follow Holiness, without which, no Man shall see the Lord. 1 John 3. 3. The Apostle there speaking of the blessed sighed and enjoyment of God, tells us what we must do,
And this Condition here mentioned in the Text, of our being New Creatures, is the same in sense and substance with those Expressions which we find in the two parallel Texts to this, where Faith which is perfected by Charity, and keeping the Commandments of God, are made the Condition of our justification and acceptance with God.
And this Condition Here mentioned in the Text, of our being New Creatures, is the same in sense and substance with those Expressions which we find in the two parallel Texts to this, where Faith which is perfected by Charity, and keeping the commandments of God, Are made the Condition of our justification and acceptance with God.
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and therefore these three Expressions of the new Creature, and of Faith perfected by Charity, and of keeping the Commandments of God, do certainly signifie the same thing.
and Therefore these three Expressions of the new Creature, and of Faith perfected by Charity, and of keeping the commandments of God, do Certainly signify the same thing.
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That the New Creature signifies •he change of our state, from a state of Disobedience and Sin, to a state of Obedience and Holiness of Life, I have shewn at large;
That the New Creature signifies •he change of our state, from a state of Disobedience and since, to a state of obedience and Holiness of Life, I have shown At large;
and the Apostle explaining this New Creation, most expresly tells us, Ephes. 2. 10 We are his wormanship, Created in Christ Jesus unto good works, which God •ath before ordained, that we should walk in them;
and the Apostle explaining this New Creation, most expressly tells us, Ephesians 2. 10 We Are his workmanship, Created in christ jesus unto good works, which God •ath before ordained, that we should walk in them;
Put on therefore as the Elect of God, holy and beloved, bowels of mercy, kindness, humbleness of mind, meekness, longsuff•ring, forbearing one another, and forgiving one another;
Put on Therefore as the Elect of God, holy and Beloved, bowels of mercy, kindness, humbleness of mind, meekness, longsuff•ring, forbearing one Another, and forgiving one Another;
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And the Apostle St. Peter tells us, that our Regeneration, which he calls Sanctification of the Spirit, is unto obedience, 1 Pet. 1. 2. So that our Renovation consisteth in the Principle and Practice of Obedience, and a good Life;
And the Apostle Saint Peter tells us, that our Regeneration, which he calls Sanctification of the Spirit, is unto Obedience, 1 Pet. 1. 2. So that our Renovation Consisteth in the Principle and Practice of obedience, and a good Life;
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and what is the fulfilling of the Law, but keeping the Commandments of God? And keeping the Commandments of God, or at least a sincere Resolution of Obedience,
and what is the fulfilling of the Law, but keeping the commandments of God? And keeping the commandments of God, or At least a sincere Resolution of obedience,
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when there is not time and opportunity for the tryal of it, is in Scripture as expresly made a Condition both of our present and final justification and acceptance with God,
when there is not time and opportunity for the trial of it, is in Scripture as expressly made a Condition both of our present and final justification and acceptance with God,
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as Faith is, and in truth is the same with a living and operative Faith, and a Faith that is consummate, and made perfect by Charity. Acts 10. 34, 35. Of a truth I perceive (saith St. Peter) that God is no respecter of Persons,
as Faith is, and in truth is the same with a living and operative Faith, and a Faith that is consummate, and made perfect by Charity. Acts 10. 34, 35. Of a truth I perceive (Says Saint Peter) that God is no respecter of Persons,
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which speech does as plainly, as words can do any thing, declare to us, upon what terms all Mankind, of what Condition or Nation soever, may find acceptance with God.
which speech does as plainly, as words can do any thing, declare to us, upon what terms all Mankind, of what Condition or nation soever, may find acceptance with God.
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but to them who are contentious, and obey not the Truth, but obey Unrighteousness, Indignation and Wrath Tribulation and Anguish upon every Soul of Man that doth Evil;
but to them who Are contentious, and obey not the Truth, but obey Unrighteousness, Indignation and Wrath Tribulation and Anguish upon every Soul of Man that does Evil;
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As to our acceptance with God, and the Rewards of another World, it matters not whether Jew or Gentile, Circumcised, or Uncircumcised; that which maketh the difference, is obeying the Truth, or obeying Unrighteousness, working Good, or doing Evil; these are the things which will avail to our Justification,
As to our acceptance with God, and the Rewards of Another World, it matters not whither Jew or Gentile, Circumcised, or Uncircumcised; that which makes the difference, is obeying the Truth, or obeying Unrighteousness, working Good, or doing Evil; these Are the things which will avail to our Justification,
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I will conclude this Matter with two Remarkable Sayings, the one towards the beginning, the other towards the •nd of the Bible, to satisfie us that this is the tenour of the Holy Scriptures,
I will conclude this Matter with two Remarkable Sayings, the one towards the beginning, the other towards the •nd of the bible, to satisfy us that this is the tenor of the Holy Scriptures,
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Gen. 4. 7. It is God's Speech to Cain, If thou dost well, shalt thou not be accepted? And Rev. 22. 14. Blessed are they that do his Commandments, that they may have right to the Tree of Life,
Gen. 4. 7. It is God's Speech to Cain, If thou dost well, shalt thou not be accepted? And Rev. 22. 14. Blessed Are they that do his commandments, that they may have right to the Tree of Life,
for the meer belief of the Gospel, or a confident perswasion that Christ would save them without any change of their Hearts and Lives, without Repentance from dead works, and fruits meet for Repentance, and amendment of Life; he had not given sufficient testimony to the World of his Love to Holiness and Righteousness,
for the mere belief of the Gospel, or a confident persuasion that christ would save them without any change of their Hearts and Lives, without Repentance from dead works, and fruits meet for Repentance, and amendment of Life; he had not given sufficient testimony to the World of his Love to Holiness and Righteousness,
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The Apostle tells us, that God in the justifification of a Sinner declares his Righteousness; but should he justifie Men upon other terms, this would not declare his Righteousness and love of Holiness, but rather an indifferency,
The Apostle tells us, that God in the justifification of a Sinner declares his Righteousness; but should he justify Men upon other terms, this would not declare his Righteousness and love of Holiness, but rather an indifferency,
For a bare assent to the truth of the Gospel, without the fruits of Holiness and Obedience, is not a living, but a dead Faith, and so far from being acceptable to God, that it is an affront to him;
For a bore assent to the truth of the Gospel, without the fruits of Holiness and obedience, is not a living, but a dead Faith, and so Far from being acceptable to God, that it is an affront to him;
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and reward them with Eternal Life, upon any other terms than upon our becoming New Creatures, than upon such a Faith as is made perfect by Charity, that is, by keeping the Commands of God;
and reward them with Eternal Life, upon any other terms than upon our becoming New Creatures, than upon such a Faith as is made perfect by Charity, that is, by keeping the Commands of God;
this would be so far from declaring his Righteousness, and being a testimony of his hatred and displeasure against Sin, that it would give the greatest countenance and encouragement to it imaginable.
this would be so Far from declaring his Righteousness, and being a testimony of his hatred and displeasure against since, that it would give the greatest countenance and encouragement to it imaginable.
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Secondly, It is likewise very Reasonable, that such a Faith, that makes us New Creatures, and is perfected by Charity, and keeping the Commandments of God, should be the Condition of Justification, in order to the qualifying of us for the Pardon of our Sins,
Secondly, It is likewise very Reasonable, that such a Faith, that makes us New Creatures, and is perfected by Charity, and keeping the commandments of God, should be the Condition of Justification, in order to the qualifying of us for the Pardon of our Sins,
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and no Cruelty be exercis'd upon us, to give torment and vexation to us, yet if we be inwardly Diseased, we may have pain and anguish enough, we may be as it were upon the rack,
and no Cruelty be exercised upon us, to give torment and vexation to us, yet if we be inwardly Diseased, we may have pain and anguish enough, we may be as it were upon the rack,
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and nothing but diversion, and the variety of Objects and Pleasures which entertain Men in this World, hinders a wicked Man from being out of his wits, whenever he reflects upon himself;
and nothing but diversion, and the variety of Objects and Pleasures which entertain Men in this World, hinders a wicked Man from being out of his wits, whenever he reflects upon himself;
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So that it is necessary that our Faith should be made perfect by Charity, and that we should become new Creatures; not only from the arbitrary constitution and appointment of God,
So that it is necessary that our Faith should be made perfect by Charity, and that we should become new Creatures; not only from the arbitrary constitution and appointment of God,
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And what could God have done more Reasonable, than to make these very things the terms of our Salvation, which are the necessary Causes and Means of it? How could he have dealt more mercifully and kindly with us,
And what could God have done more Reasonable, than to make these very things the terms of our Salvation, which Are the necessary Causes and Means of it? How could he have dealt more mercifully and kindly with us,
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I will conclude all with that excellent passage in the Wisdom of Solomon, Chap. 6. 17, 18. The very true beginning of Wisdom is the desire of discipline,
I will conclude all with that excellent passage in the Wisdom of Solomon, Chap. 6. 17, 18. The very true beginning of Wisdom is the desire of discipline,
That no Faith will avail to our Justification and acceptance with God, but that which is made perfect by Charity, that is, by fulfilling of the Law, and keeping the Commandments of God;
That no Faith will avail to our Justification and acceptance with God, but that which is made perfect by Charity, that is, by fulfilling of the Law, and keeping the commandments of God;
by sincere Obedience and Holiness of Life, which notwithstanding the inavoidable imperfection of it in this state, will nevertheless be accepted with God, through the Merits of our Blessed Saviour, who hath loved us, and washt us from our Sins in his own blood.
by sincere obedience and Holiness of Life, which notwithstanding the inavoidable imperfection of it in this state, will nevertheless be accepted with God, through the Merits of our Blessed Saviour, who hath loved us, and washed us from our Sins in his own blood.
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ROM. I. 18, 19. For the wrath of God is revealed from Heaven, against all ungodliness and unrighteousness of Men, who hold the truth in unrighteousness;
ROM. I. 18, 19. For the wrath of God is revealed from Heaven, against all ungodliness and unrighteousness of Men, who hold the truth in unrighteousness;
and notwithstanding the slight and undervaluing Opinion which the World had of the Doctrine which he preached, it being to the Jews a stumbling block, and to the Greeks foolishness;
and notwithstanding the slight and undervaluing Opinion which the World had of the Doctrine which he preached, it being to the jews a stumbling block, and to the Greeks foolishness;
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And therefore he tells us, ver. 16. that how much soever it was despised by that ignorant and inconsiderate Age, he was not ashamed of the Gospel of Christ;
And Therefore he tells us, ver. 16. that how much soever it was despised by that ignorant and inconsiderate Age, he was not ashamed of the Gospel of christ;
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that is, the Doctrine of the Gospel sincerely believed and embraced, is a most proper and powerful means, designed by God for the Salvation of Mankind;
that is, the Doctrine of the Gospel sincerely believed and embraced, is a most proper and powerful means, designed by God for the Salvation of Mankind;
and as this Doctrine was design'd for the general benefit of Mankind, so it was very likely to be effectual to that end, being an Instrument equally fitted for the Salvation of the whole World, Gentiles as well as Jews;
and as this Doctrine was designed for the general benefit of Mankind, so it was very likely to be effectual to that end, being an Instrument equally fitted for the Salvation of the Whole World, Gentiles as well as jews;
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This is very obscurely exprest, but the meaning of this Text will be very much cleared, by comparing it with another in the 3 d Chapter of this Epistle, ver. 20, 21, 22, &c. where the Apostle speaks more fully and expresly of the way of our Justification by the Faith of Jesus Christ, that is, by the belief of the Gospel.
This is very obscurely expressed, but the meaning of this Text will be very much cleared, by comparing it with Another in the 3 worser Chapter of this Epistle, ver. 20, 21, 22, etc. where the Apostle speaks more Fully and expressly of the Way of our Justification by the Faith of jesus christ, that is, by the belief of the Gospel.
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and upon all them that believe, which is the Gospel way of Justification, ver. 21, 22. But now the Righteousness of God without the Law is manifested, being witnessed by the Law and the Prophets,
and upon all them that believe, which is the Gospel Way of Justification, ver. 21, 22. But now the Righteousness of God without the Law is manifested, being witnessed by the Law and the prophets,
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that is, the way which God hath taken to justifie Sinners, and declare them Righteous, without the deeds of the Law, that is, without observing the Law of Moses, is manifested, that is, is clearly revealed in the Gospel, (which is the same with what the Apostle had said before, that the Righteousness of God is revealed in the Gospel) being witnessed by the Law and the Prophets, that is, the Righteousness of God,
that is, the Way which God hath taken to justify Sinners, and declare them Righteous, without the Deeds of the Law, that is, without observing the Law of Moses, is manifested, that is, is clearly revealed in the Gospel, (which is the same with what the Apostle had said before, that the Righteousness of God is revealed in the Gospel) being witnessed by the Law and the prophets, that is, the Righteousness of God,
or the Justification of Sinners by Jesus Christ, is clearly revealed in the Gospel, being also in a more obscure manner attested or foretold in the Old Testament, which he calls the Law and the Prophets;
or the Justification of Sinners by jesus christ, is clearly revealed in the Gospel, being also in a more Obscure manner attested or foretold in the Old Testament, which he calls the Law and the prophets;
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In the Gospel, the Righteousness of God is revealed from faith to faith; and The Righteousness of God without the works of the Law is manifested, being witnessed by the Law and the Prophets.
In the Gospel, the Righteousness of God is revealed from faith to faith; and The Righteousness of God without the works of the Law is manifested, being witnessed by the Law and the prophets.
There is the first and more imperfect Revelation of it, but the clear Revelation of it is in the Gospel; this the Apostle calls a Revelation from faith to faith, that is, from a more imperfect and obscure, to a more express and clear discovery and belief of it.
There is the First and more imperfect Revelation of it, but the clear Revelation of it is in the Gospel; this the Apostle calls a Revelation from faith to faith, that is, from a more imperfect and Obscure, to a more express and clear discovery and belief of it.
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And so the Apostle in the 5 th Chapt. of this Epistle, ver. 18. calls our Justification by the faith of the Gospel, the justification of Life, in opposition to Condemnation and Death, which very well explains that Saying of the Prophet, the Just shall live by Faith.
And so the Apostle in the 5 that Chapter of this Epistle, ver. 18. calls our Justification by the faith of the Gospel, the justification of Life, in opposition to Condemnation and Death, which very well explains that Saying of the Prophet, the Just shall live by Faith.
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Secondly, The other Instance whereby the Apostle proves the Gospel to be so powerful a means for the recovery and Salvation of Men is, that therein also the severity of God against impenitent Sinners,
Secondly, The other Instance whereby the Apostle Proves the Gospel to be so powerful a means for the recovery and Salvation of Men is, that therein also the severity of God against impenitent Sinners,
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as well as his grace and mercy in the justification of the penitent, is clearly revealed, ver. 18. For the wrath of God is revealed from Heaven, against all ungodliness and unrighteousness of Men, who hold the truth in unrighteousness;
as well as his grace and mercy in the justification of the penitent, is clearly revealed, ver. 18. For the wrath of God is revealed from Heaven, against all ungodliness and unrighteousness of Men, who hold the truth in unrighteousness;
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The first, viz. the grace of God in our Justification and the Remission of Sins past, is a most proper and powerful Argument to encourage us to Obedience for the future, nothing being more likely to reclaim Men to their Duty,
The First, viz. the grace of God in our Justification and the Remission of Sins past, is a most proper and powerful Argument to encourage us to obedience for the future, nothing being more likely to reclaim Men to their Duty,
and the other is one of the most effectual Considerations in the World to deter Men from Sin, that the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of Men, &c. From which words I shall observe these Six Things.
and the other is one of the most effectual Considerations in the World to deter Men from since, that the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of Men, etc. From which words I shall observe these Six Things.
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The Apostle therefore chargeth them with holding the truth in unrighteousness, because that which may be known of God, is manifested in them, God having shewed it to them.
The Apostle Therefore charges them with holding the truth in unrighteousness, Because that which may be known of God, is manifested in them, God having showed it to them.
Sixthly, and Lastly, that the clear Revelation of the wrath of God in the Gospel, against the impiety and wickedness of Men, renders it a very powerful and likely means for the Recovery and Salvation of Men.
Sixthly, and Lastly, that the clear Revelation of the wrath of God in the Gospel, against the impiety and wickedness of Men, renders it a very powerful and likely means for the Recovery and Salvation of Men.
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For the Apostle proves the Gospel of Christ to be the power of God to Salvation, because therein the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of Men, who hold the truth in unrighteousness;
For the Apostle Proves the Gospel of christ to be the power of God to Salvation, Because therein the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of Men, who hold the truth in unrighteousness;
and this is a Consideration exceeding full of terror, that by a sinful Course we expose our selves to the utmost displeasure of the great and terrible God;
and this is a Consideration exceeding full of terror, that by a sinful Course we expose our selves to the utmost displeasure of the great and terrible God;
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so is thy wrath (saith the Psalmist.) There is no passion in the Mind of Man that is more boundless and infinite than our fear, it is apt to make wild and frightful representations of Evils,
so is thy wrath (Says the Psalmist.) There is no passion in the Mind of Man that is more boundless and infinite than our Fear, it is apt to make wild and frightful representations of Evils,
and when they have designed this, they may die first, and return to their dust, and then their thoughts perish with them, and all their malicious Designs are at an end;
and when they have designed this, they may die First, and return to their dust, and then their thoughts perish with them, and all their malicious Designs Are At an end;
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their most refined Malice cannot reach our Spirits, no Weapon that can be formed by the utmost art of Man can pierce and wound our Souls; they can drive us out of this World,
their most refined Malice cannot reach our Spirits, no Weapon that can be formed by the utmost art of Man can pierce and wound our Souls; they can drive us out of this World,
Once hath God spoken (saith David by an Elegant Hebrew Phrase to express the certainty of the thing) once hath God spoken, and twice I have heard this, that power belongs to God, Psal. 62. 11. He hath a Mighty Arm, and when he pleaseth to stretch it out, none may stay it,
Once hath God spoken (Says David by an Elegant Hebrew Phrase to express the certainty of the thing) once hath God spoken, and twice I have herd this, that power belongs to God, Psalm 62. 11. He hath a Mighty Arm, and when he Pleases to stretch it out, none may stay it,
whatever he says, he is able to effect, and whatever he purposeth he can bring to pass; for his Counsel shall stand, and he will accomplish all his pleasure;
whatever he Says, he is able to Effect, and whatever he Purposes he can bring to pass; for his Counsel shall stand, and he will accomplish all his pleasure;
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And this is that wrath of God which is revealed from Heaven, and which the Apostle chiefly intends, viz. the Misery and Punishment of another World, this God hath threatned Sinners withall;
And this is that wrath of God which is revealed from Heaven, and which the Apostle chiefly intends, viz. the Misery and Punishment of Another World, this God hath threatened Sinners withal;
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to express which to us, as fully as words can do, he heaps up in the next Chapter so many weighty and terrible words, indignation and wrath, tribulation and anguish upon every Soul of Man that doth evil;
to express which to us, as Fully as words can do, he heaps up in the next Chapter so many weighty and terrible words, Indignation and wrath, tribulation and anguish upon every Soul of Man that does evil;
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So that the wrath of God which is here denounced against the impiety and unrighteousness of Men, comprehends all the Evils and Miseries of this and the other World, which every Sinner is in danger of whilst he continues impenitent;
So that the wrath of God which is Here denounced against the impiety and unrighteousness of Men, comprehends all the Evils and Misery's of this and the other World, which every Sinner is in danger of while he continues impenitent;
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and of that which is to come, so impenitency in Sin exposeth Men to the Evils of both Worlds, to the Judgments of the Life that now is, and to the endless and intolerable torments of that which is to come.
and of that which is to come, so impenitency in since exposeth Men to the Evils of both World's, to the Judgments of the Life that now is, and to the endless and intolerable torments of that which is to come.
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This is the first Observation, the infinite danger that a wicked and sinful Course doth expose Men to, the wrath of God, which doth not only signifie more than all the Evils that we know,
This is the First Observation, the infinite danger that a wicked and sinful Course does expose Men to, the wrath of God, which does not only signify more than all the Evils that we know,
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Secondly, The next thing observable, is the clear and undoubted Revelation which the Gospel hath made of this danger, the wrath of God is revealed, &c. By which the Apostle intimates to us, that this was but obscurely known to the World before, at least in Comparison of that clear discovery which the Gospel hath now made of it;
Secondly, The next thing observable, is the clear and undoubted Revelation which the Gospel hath made of this danger, the wrath of God is revealed, etc. By which the Apostle intimates to us, that this was but obscurely known to the World before, At least in Comparison of that clear discovery which the Gospel hath now made of it;
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so that I may allude to that expression in Job, which he applies to Death and the Grave, that Hell is naked before us, and destruction hath no covering.
so that I may allude to that expression in Job, which he Applies to Death and the Grave, that Hell is naked before us, and destruction hath no covering.
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and tho' they had turned the Punishments of another World into ridiculous Fables, yet the wiser sort of Mankind could not get it out of their Minds, that there was something real under them;
and though they had turned the Punishments of Another World into ridiculous Fables, yet the Wiser sort of Mankind could not get it out of their Minds, that there was something real under them;
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I say even the wiser among the Heathens lookt upon these as fantastical Representations of something that was Real, viz. the grievous and endless Punishment of Sinners,
I say even the Wiser among the heathens looked upon these as fantastical Representations of something that was Real, viz. the grievous and endless Punishment of Sinners,
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but so obscured and depraved by the Lusts and Vices of Men, and by the gross and false conceptions which they had of God, that they only serv'd to make them superstitious,
but so obscured and depraved by the Lustiest and Vices of Men, and by the gross and false conceptions which they had of God, that they only served to make them superstitious,
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And to speak the truth, the more knowing and inquisitive part of the Heathen World had brought all these things into great doubt and uncertainty, by the nicety and subtilty of Disputes about them;
And to speak the truth, the more knowing and inquisitive part of the Heathen World had brought all these things into great doubt and uncertainty, by the nicety and subtlety of Disputes about them;
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but the impressions of this were in a great measure blurred and worn out, so that it had no great power and efficacy upon the Minds and Manners of Men:
but the impressions of this were in a great measure blurred and worn out, so that it had no great power and efficacy upon the Minds and Manners of Men:
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not being the result of subtle and doubtful Reasonings, but having a Divine Testimony and Confirmation given to it, which is the proper meaning of being revealed from Heaven.
not being the result of subtle and doubtful Reasonings, but having a Divine Testimony and Confirmation given to it, which is the proper meaning of being revealed from Heaven.
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The Punishment of Sinners in another World is not so obscure a Matter as it was before, it is now expresly declared in the Gospel, together with the particular Circumstances of it,
The Punishment of Sinners in Another World is not so Obscure a Matter as it was before, it is now expressly declared in the Gospel, together with the particular circumstances of it,
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when our Lord Jesus Christ, the Eternal and only begotten Son of God, who once came in great humility to save us, shall come again in Power, and great Glory, attended with his Mighty Angels, and all Nations shall be gathered before him, and all Mankind shall be separated into two Companies, the Righteous and the Wicked, who after a full Hearing,
when our Lord jesus christ, the Eternal and only begotten Son of God, who once Come in great humility to save us, shall come again in Power, and great Glory, attended with his Mighty Angels, and all nations shall be gathered before him, and all Mankind shall be separated into two Companies, the Righteous and the Wicked, who After a full Hearing,
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and strike a great awe upon our Minds, God hath been pleased to reveal it to us with a great many particular Circumstances, such as are very worthy of God,
and strike a great awe upon our Minds, God hath been pleased to reveal it to us with a great many particular circumstances, such as Are very worthy of God,
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For the Circumstances of this Judgment revealed to us in the Gospel, are very solemn and awful, not such as the wild fancies and imaginations of Men would have been apt to have drest it up withal, such as are the Fictions of the Heathen Poets,
For the circumstances of this Judgement revealed to us in the Gospel, Are very solemn and awful, not such as the wild fancies and Imaginations of Men would have been apt to have dressed it up withal, such as Are the Fictions of the Heathen Poets,
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For what more fair and equal, than that Men should be tried by a Man like themselves, one of the same Rank and Condition, that had experience of the Infirmities and Temptations of Humane Nature.
For what more fair and equal, than that Men should be tried by a Man like themselves, one of the same Rank and Condition, that had experience of the Infirmities and Temptations of Humane Nature.
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And what more proper, than that Men, who are to be judged for things done in the Body, should be judged in the Body, and consequently that the Resurrection of the Dead should precede the general Judgment.
And what more proper, than that Men, who Are to be judged for things done in the Body, should be judged in the Body, and consequently that the Resurrection of the Dead should precede the general Judgement.
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And what more Magnificent and suitable to this glorious Solemnity, than the awful Circumstances which the Scripture mentions of the appearance of this great Judge;
And what more Magnificent and suitable to this glorious Solemnity, than the awful circumstances which the Scripture mentions of the appearance of this great Judge;
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that upon his appearance, the frame of Nature shall be in an agony, and the whole World in Flame and Confusion; that those great and Glorious Bodies of Light shall be obscured, and by degrees extinguish'd;
that upon his appearance, the frame of Nature shall be in an agony, and the Whole World in Flame and Confusion; that those great and Glorious Bodies of Light shall be obscured, and by Degrees extinguished;
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I appeal to any Man, whether this be not a Representation of things very proper and suitable to that Great Day• wherein he who made the World shall come to Judge it? and whether the wit of Man ever devised any thing so awful,
I appeal to any Man, whither this be not a Representation of things very proper and suitable to that Great Day• wherein he who made the World shall come to Judge it? and whither the wit of Man ever devised any thing so awful,
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and so agreeable to the Majesty of God, and the solemn Judgement of the whole World? The description which Virgil makes of the Judgment of another World, of the Elisian Fields, and the Infernal Regions, how infinitely do they fall short of the Majesty of the Holy Scripture,
and so agreeable to the Majesty of God, and the solemn Judgement of the Whole World? The description which Virgil makes of the Judgement of Another World, of the Elysian Fields, and the Infernal Regions, how infinitely do they fallen short of the Majesty of the Holy Scripture,
but he hath been pleased to send an extraordina•y Person from Heaven, on purpose to declare this thing plainly to the World, the wrath of God is revealed from Heaven;
but he hath been pleased to send an extraordina•y Person from Heaven, on purpose to declare this thing plainly to the World, the wrath of God is revealed from Heaven;
that is, God sent his own Son from Heaven, on purpose to declare his wrath against all obstinate and impenitent Sinners, that he might effectually awaken the drouzie World to Repentance;
that is, God sent his own Son from Heaven, on purpose to declare his wrath against all obstinate and impenitent Sinners, that he might effectually awaken the drowsy World to Repentance;
because he hath appointed a Day in which he will judge the World in Righteousness, by that Man whom he hath ordained, whereof he hath given assurance unto all Men, in that he hath raised him from the Dead.
Because he hath appointed a Day in which he will judge the World in Righteousness, by that Man whom he hath ordained, whereof he hath given assurance unto all Men, in that he hath raised him from the Dead.
and Unrighteousness towards Men• and therefore he is to be understood to denounce the wrath of God against every particular kind of Sin, comprehended under these general Heads;
and Unrighteousness towards Men• and Therefore he is to be understood to denounce the wrath of God against every particular kind of since, comprehended under these general Heads;
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Therefore it concerns us to be entirely Religious, and to have respect to all God's Commandments, and to take heed that we do not allow our selves in the practice of any kind of Sin whatsoever;
Therefore it concerns us to be entirely Religious, and to have respect to all God's commandments, and to take heed that we do not allow our selves in the practice of any kind of since whatsoever;
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Tho' a Man be Just and Righteous in his Dealing• with Men, yet if he neglect the Worship and Service of God, this will certainly bring him under Condemnation:
Though a Man be Just and Righteous in his Dealing• with Men, yet if he neglect the Worship and Service of God, this will Certainly bring him under Condemnation:
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there is no exception in the Case, we must forsake all Sin, subdue every Lust, be holy in all manner of Conversation, otherwise we can have no reasonable hopes of escaping the wrath of God, and the damnation of Hell. But I proceed to the Fourth Observation;
there is no exception in the Case, we must forsake all since, subdue every Lust, be holy in all manner of Conversation, otherwise we can have no reasonable hope's of escaping the wrath of God, and the damnation of Hell. But I proceed to the Fourth Observation;
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And that he speaks here of the Heathen, is plain from his following Discourse, and the Character he gives of those Persons of whom he was speaking, who hold the truth of God in unrighteousness;
And that he speaks Here of the Heathen, is plain from his following Discourse, and the Character he gives of those Persons of whom he was speaking, who hold the truth of God in unrighteousness;
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and this he proves, because those who were destitute of Divine Revelation, were not without all knowledge of God, being led by the sight of this visible World, to the knowledge of an invisible Being and Power that was the Author of it, ver. 20, 21. For the invisible things of him from the Creation of the World are clearly seen, being understood by the things which are made,
and this he Proves, Because those who were destitute of Divine Revelation, were not without all knowledge of God, being led by the sighed of this visible World, to the knowledge of an invisible Being and Power that was the Author of it, ver. 20, 21. For the invisible things of him from the Creation of the World Are clearly seen, being understood by the things which Are made,
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because that when they knew God, they glorified him not as God. (Haec est summa delicti, nolle agnoscere, quem ignorare non possis, saith Tertullian to the Heathen;
Because that when they knew God, they glorified him not as God. (Haec est summa Delicti, nolle agnoscere, Whom ignorare non possis, Says Tertullian to the Heathen;
This is the height of thy fault, not to acknowledge him, whom thou canst not but know, not to own him, of whom thou canst not be ignorant if thou wouldst;) neither were thankful; they did not pay those acknowledgments to him which of right were due to the Author of their Being, and of all good things;
This is the height of thy fault, not to acknowledge him, whom thou Canst not but know, not to own him, of whom thou Canst not be ignorant if thou Wouldst;) neither were thankful; they did not pay those acknowledgments to him which of right were due to the Author of their Being, and of all good things;
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This he speaks of the Philosophers, who in those great Arguments of the B•ing and Providence of God, the Immo•allity of the Soul, and the Rewards of another World, had lost the truth by too much subtlety about it, and had disputed themselves into doubt and uncertainty about those things which were naturally known;
This he speaks of the Philosophers, who in those great Arguments of the B•ing and Providence of God, the Immo•allity of the Soul, and the Rewards of Another World, had lost the truth by too much subtlety about it, and had disputed themselves into doubt and uncertainty about those things which were naturally known;
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and then he innumerates the abominable Lusts and Vices they were guilty of, notwithstanding their Natural acknowledgment of the Divine Justice, ver. 32. who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same,
and then he innumerates the abominable Lustiest and Vices they were guilty of, notwithstanding their Natural acknowledgment of the Divine justice, ver. 32. who knowing the judgement of God, that they which commit such things Are worthy of death, not only do the same,
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and therefore were without excuse. Quam sib• veniam sperare possun• impie•atis suae, qui non agnoscunt cultum ejus, quem prorsùs ignorari ab hominibus fas non est? saith Lactantius, How can they hope for pardon of their impiety, who deny to worship that God, of whom it is not possible Mankind should be wholly ignorant?
and Therefore were without excuse. Quam sib• veniam sperare possun• impie•atis suae, qui non agnoscunt cultum His, Whom prorsùs ignorari ab hominibus fas non est? Says Lactantius, How can they hope for pardon of their impiety, who deny to worship that God, of whom it is not possible Mankind should be wholly ignorant?
So that this is To hold the truth in unrighteousness, injuriously to suppress it, and to hinder the power and efficacy of it upon our Minds and Actions;
So that this is To hold the truth in unrighteousness, injuriously to suppress it, and to hinder the power and efficacy of it upon our Minds and Actions;
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for so the word NONLATINALPHABET sometimes signifies, as well as to hold fast; and this every Man does, who acts contrary to what he believes and knows;
for so the word sometime signifies, as well as to hold fast; and this every Man does, who acts contrary to what he believes and knows;
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and govern'd themselves by them, might have been sufficient to have preserved them from dishonouring the Deity, by worshiping Creatures instead of God;
and governed themselves by them, might have been sufficient to have preserved them from Dishonoring the Deity, by worshipping Creatures instead of God;
and left them without excuse; what Apology can be made for the impiety and unrighteousness of Christians, who have so strong and clear a light to discover to them their duty,
and left them without excuse; what Apology can be made for the impiety and unrighteousness of Christians, who have so strong and clear a Light to discover to them their duty,
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and the danger of neglecting it, to whom the wrath of God is plainly revealed from Heaven, against all ungodliness and unrighteousness of Men? The Truths of the Gospel are so very clear and powerful,
and the danger of neglecting it, to whom the wrath of God is plainly revealed from Heaven, against all ungodliness and unrighteousness of Men? The Truths of the Gospel Are so very clear and powerful,
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but a fearful expectation of Judgment and fiery indignation, says the Apostle to the Hebrews, Chap. 10. 26, 27. If we sin wilfully after we have received the knowledge of the truth;
but a fearful expectation of Judgement and fiery Indignation, Says the Apostle to the Hebrews, Chap. 10. 26, 27. If we sin wilfully After we have received the knowledge of the truth;
And upon this Consideration it is, that our Saviour doth so aggravate the impenitency and unbelief of the Jews, because it was in opposition to all the advantages of Knowledge, which can be imagined to be afforded to Mankind, John 15. 22, 23, 24. If I had not come and spoken unto them, they had not had sin;
And upon this Consideration it is, that our Saviour does so aggravate the impenitency and unbelief of the jews, Because it was in opposition to all the advantages of Knowledge, which can be imagined to be afforded to Mankind, John 15. 22, 23, 24. If I had not come and spoken unto them, they had not had since;
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at once opposing Natural Light, which was the dispensation of the Father; and the clearest revelation of God's will, in the Dispensation of the Gospel by his Son; Now have they both seen and hated both Me and my Father.
At once opposing Natural Light, which was the Dispensation of the Father; and the Clearest Revelation of God's will, in the Dispensation of the Gospel by his Son; Now have they both seen and hated both Me and my Father.
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ROM. I. 18, 19. For the wrath of God is revealed from Heaven, against all ungodliness and unrighteousness of Men, who hold the truth in unrighteousness;
ROM. I. 18, 19. For the wrath of God is revealed from Heaven, against all ungodliness and unrighteousness of Men, who hold the truth in unrighteousness;
Fifth Observation, That the Natural Knowledge which Men have of God, if they live contrary to it, is a sufficient evidence of their holding the tr•th of God i• un••ghteousness.
Fifth Observation, That the Natural Knowledge which Men have of God, if they live contrary to it, is a sufficient evidence of their holding the tr•th of God i• un••ghteousness.
There is a Natural Knowledge of God, and of the Duty we owe to him, which the Apostle calls NONLATINALPHABET, that of God which is obvious to be known by the light of Nature,
There is a Natural Knowledge of God, and of the Duty we owe to him, which the Apostle calls, that of God which is obvious to be known by the Light of Nature,
and is as much as is absolutely necessary for us to know. There is something of God that is incomprehensible, and beyond the reach of our Understandings;
and is as much as is absolutely necessary for us to know. There is something of God that is incomprehensible, and beyond the reach of our Understandings;
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but his Being and Essential Perfections may be known, which he calls his Eternal Power and Godhead; th•se he tells us are clearly seen, being understood by the things which are made;
but his Being and Essential Perfections may be known, which he calls his Eternal Power and Godhead; th•se he tells us Are clearly seen, being understood by the things which Are made;
Besides that by denying any Natural Knowledge of God, and his Essential Perfections, he freely gives away one of the most plausible grounds of opposing the Doctrine of the Trinity.
Beside that by denying any Natural Knowledge of God, and his Essential Perfections, he freely gives away one of the most plausible grounds of opposing the Doctrine of the Trinity.
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And our Saviour's Speech to Thomas, Because thou hast seen, thou hast believed, does sufficiently intimate, that a Man may believe what he sees; and if so, what should hinder,
And our Saviour's Speech to Thomas, Because thou hast seen, thou hast believed, does sufficiently intimate, that a Man may believe what he sees; and if so, what should hinder,
Secondly, His next Argument is, because the same Apostle concludes Enoch to have believed God, because he pleased God, and without Faith it is impossible to please him.
Secondly, His next Argument is, Because the same Apostle concludes Enoch to have believed God, Because he pleased God, and without Faith it is impossible to please him.
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as constant and uniform as it is, admits of some Irregularities and Exceptions, in Effects that are meerly Natural, much more in those which have something in them that is voluntary,
as constant and uniform as it is, admits of Some Irregularities and Exceptions, in Effects that Are merely Natural, much more in those which have something in them that is voluntary,
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and challenge any Man to bring good testimony, not only of any Nation, but of any City in the World, that ever were professed Atheists. I know this was affirmed of some part of Brasil, by some of the first Discoverers, who yet at the same time owned, that these very People did most expresly believe the immortality of the Soul,
and challenge any Man to bring good testimony, not only of any nation, but of any city in the World, that ever were professed Atheists. I know this was affirmed of Some part of Brasil, by Some of the First Discoverers, who yet At the same time owned, that these very People did most expressly believe the immortality of the Soul,
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and do assure us upon better acquaintance with those barbarous People, that they are deeply possest with the belief of One supream God, who made and governs the World.
and do assure us upon better acquaintance with those barbarous People, that they Are deeply possessed with the belief of One supreme God, who made and governs the World.
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Secondly, Unless the Knowledge of God and his Essential Perfections be Natural, I do not see what sufficient and certain foundation there can be of Revealed Religion.
Secondly, Unless the Knowledge of God and his Essential Perfections be Natural, I do not see what sufficient and certain Foundation there can be of Revealed Religion.
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For unless we naturally know God to be a Being of all perfection, and consequently that whatever he says is true, I cannot see what Divine Revelation can signifie.
For unless we naturally know God to be a Being of all perfection, and consequently that whatever he Says is true, I cannot see what Divine Revelation can signify.
Thirdly, If the Notion of a God be not Natural, I do not see how Men can have any Natural Notion of the difference of Moral Good and Evil, Just, and Unjust.
Thirdly, If the Notion of a God be not Natural, I do not see how Men can have any Natural Notion of the difference of Moral Good and Evil, Just, and Unjust.
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And which way hath God done this? by Revelation? or by the Natural Light of Reason? He tells us at the 20 th ver. For the invisible things of him from the Creation of the World are clearly seen;
And which Way hath God done this? by Revelation? or by the Natural Light of Reason? He tells us At the 20 that ver. For the invisible things of him from the Creation of the World Are clearly seen;
that is, God, who in himself is invisible, ever since he hath Created the World, hath given a visible Demonstration of himself, that is, of his Eternal Power and Godhead, being understood by the things which are made.
that is, God, who in himself is invisible, ever since he hath Created the World, hath given a visible Demonstration of himself, that is, of his Eternal Power and Godhead, being understood by the things which Are made.
The plain sense of the whole is, that this wise and wonderful frame of the World, which cannot Reasonably be ascribed to any other Cause but God, is a sensible Demonstration to all Mankind, of an Eternal and Powerful Being that was the Author and Framer of it.
The plain sense of the Whole is, that this wise and wondered frame of the World, which cannot Reasonably be ascribed to any other Cause but God, is a sensible Demonstration to all Mankind, of an Eternal and Powerful Being that was the Author and Framer of it.
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or by Natural Light and Reason, from the contemplation of the Works of God? Socinus having no other way to avoid the force of this Text, will needs understand it of the Knowledge of God by the Revelation of the Gospel. His words are these;
or by Natural Light and Reason, from the contemplation of the Works of God? Socinus having no other Way to avoid the force of this Text, will needs understand it of the Knowledge of God by the Revelation of the Gospel. His words Are these;
The Apostle therefore says in this place, that the Eternal Godhead of God, that is, that which God would always have us to do (for the Godhead is sometimes taken in this sense) and his Eternal Power, that is, his Promise which never fails, (in which sense he said a little before that the Gospel is the Power of God) these I say, which were never seen by Men, that is, were never known to them since the Creation of the World, are known by his Works;
The Apostle Therefore Says in this place, that the Eternal Godhead of God, that is, that which God would always have us to do (for the Godhead is sometime taken in this sense) and his Eternal Power, that is, his Promise which never fails, (in which sense he said a little before that the Gospel is the Power of God) these I say, which were never seen by Men, that is, were never known to them since the Creation of the World, Are known by his Works;
These are his very words, and now I refer it to any indifferent Judgment, whether this be not a very forced and constrained Interpretation of this Text;
These Are his very words, and now I refer it to any indifferent Judgement, whither this be not a very forced and constrained Interpretation of this Text;
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For he plainly speaks of the Heathen, and proves them to be inexcusable, because they held the truth in unrighteousness, and having a Natural Knowledge of God, from the contemplation of his Works,
For he plainly speaks of the Heathen, and Proves them to be inexcusable, Because they held the truth in unrighteousness, and having a Natural Knowledge of God, from the contemplation of his Works,
if they had no Natural Knowledge of him, and consequently could not be under the direction and government of any Law? For where there is no Law, there is no Transgression;
if they had no Natural Knowledge of him, and consequently could not be under the direction and government of any Law? For where there is no Law, there is no Transgression;
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For by this Argument the Apostle proves the Heathen to be guilty of holding the truth in unrighteousness, because notwithstanding the Natural Knowledge which they had of God by the things which were made, they lived in the practice of gross Idolatry,
For by this Argument the Apostle Proves the Heathen to be guilty of holding the truth in unrighteousness, Because notwithstanding the Natural Knowledge which they had of God by the things which were made, they lived in the practice of gross Idolatry,
if we neglect those infinite advantages which the Revelation of the Gospel hath superadded to Natural Light? He hath now set our Duty in the clearest and strongest Light that ever was afforded to Mankind,
if we neglect those infinite advantages which the Revelation of the Gospel hath superadded to Natural Light? He hath now Set our Duty in the Clearest and Strongest Light that ever was afforded to Mankind,
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so that whatever Men say and pretend, as to the main things of Religion, the Worship of God, and Justice and Righteousness toward Men, setting aside Divine Revelation, we are all Naturally convinc'd of our Duty,
so that whatever Men say and pretend, as to the main things of Religion, the Worship of God, and justice and Righteousness towards Men, setting aside Divine Revelation, we Are all Naturally convinced of our Duty,
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and of what we ought to do, and those who live in a bad Course, need only be put in mind of what they naturally know, better than any body else can tell them, that they are in a bad Course;
and of what we ought to do, and those who live in a bad Course, need only be put in mind of what they naturally know, better than any body Else can tell them, that they Are in a bad Course;
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so that I may appeal to all wicked Men from themselves, rash, and heated, and intoxicated with Pleasure and Vanity, transported and hurried away by Lust and Passion;
so that I may appeal to all wicked Men from themselves, rash, and heated, and intoxicated with Pleasure and Vanity, transported and hurried away by Lust and Passion;
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And can any sober Man forbear to follow the Convictions of his own Mind, and to resolve to do what he inwardly consents to as best? Let us but be true to our selves,
And can any Sobrium Man forbear to follow the Convictions of his own Mind, and to resolve to do what he inwardly consents to as best? Let us but be true to our selves,
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Sixth and last Observation, namely, that the clear Revelation of the wrath of God in the Gospel, against the impiety and unrighteousness of Men, is one principal thing, which renders it so very powerful and likely a means for the Salvation of Mankind.
Sixth and last Observation, namely, that the clear Revelation of the wrath of God in the Gospel, against the impiety and unrighteousness of Men, is one principal thing, which renders it so very powerful and likely a means for the Salvation of Mankind.
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that is, his great Grace and Mercy in the Justification and Pardon of Sinners by Jesus Christ, which I have already shewn to be meant by the Righteousness of God, by comparing this with the Explication which is given of the Righteousness of God, Chap. 3. ver. 22. The other Reason which he gives of the Gospel's being the power of God to Salvation, is the plain declaration of the Severity of God toward Impenitent Sinners, Because therein also the wrath of God is revealed from Heaven, against all ungodliness and unrighteousness of Men.
that is, his great Grace and Mercy in the Justification and Pardon of Sinners by jesus christ, which I have already shown to be meant by the Righteousness of God, by comparing this with the Explication which is given of the Righteousness of God, Chap. 3. ver. 22. The other Reason which he gives of the Gospel's being the power of God to Salvation, is the plain declaration of the Severity of God towards Impenitent Sinners, Because therein also the wrath of God is revealed from Heaven, against all ungodliness and unrighteousness of Men.
The force of which Argument will appear, if we consider these following Particulars. First, That the Declarations of the Gospel in this Matter are so plain and express.
The force of which Argument will appear, if we Consider these following Particulars. First, That the Declarations of the Gospel in this Matter Are so plain and express.
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yea, tho' they may have owned him, and made profession of his Name, Mat. 7. 21. Not every one that saith unto me, Lord, Lord, shall enter into the Kingdom of Heaven,
yea, though they may have owned him, and made profession of his Name, Mathew 7. 21. Not every one that Says unto me, Lord, Lord, shall enter into the Kingdom of Heaven,
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and shall cast them into the furnace of fire, there shall be wailing, and gnashing of teeth, Math. 25. 46. The Wicked shall go away into Everlasting Punishment,
and shall cast them into the furnace of fire, there shall be wailing, and gnashing of teeth, Math. 25. 46. The Wicked shall go away into Everlasting Punishment,
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Rom. 2. 6. St. Paul tells us that there is a Day of wrath, and of the Revelation of the Righteous Judgment of God, who will render to every Man according to his deeds;
Rom. 2. 6. Saint Paul tells us that there is a Day of wrath, and of the Revelation of the Righteous Judgement of God, who will render to every Man according to his Deeds;
2 Thes. 1. 7, 8, 9. That the Lord Jesus shall be revealed from Heaven, with his mighty Angels in flaming fire, taking vengeance on them that know not God,
2 Thebes 1. 7, 8, 9. That the Lord jesus shall be revealed from Heaven, with his mighty Angels in flaming fire, taking vengeance on them that know not God,
In several places of the New Testament, there are Catalogues given of particular Sins, the practice whereof will certainly shut Men out of the Kingdom of Heaven,
In several places of the New Testament, there Are Catalogues given of particular Sins, the practice whereof will Certainly shut Men out of the Kingdom of Heaven,
and expose them to the wrath and vengeance of God. 1 Cor. 6. 9, 10. Know ye not that the Unrighteous shall not inherit the Kingdom of God? Be not deceived,
and expose them to the wrath and vengeance of God. 1 Cor. 6. 9, 10. Know you not that the Unrighteous shall not inherit the Kingdom of God? Be not deceived,
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So likewise, Gal. 5. 19, 20, 21. The works of the flesh are manifest, which are these, Adultery, Fornication, Witchcraft, Hatred, Variance, Emulations, Wrath, Strife, Seditions, Heresies, Envyings, Murthers, Drunkenness, Revellings,
So likewise, Gal. 5. 19, 20, 21. The works of the Flesh Are manifest, which Are these, Adultery, Fornication, Witchcraft, Hatred, Variance, Emulations, Wrath, Strife, Seditions, Heresies, Envyings, Murders, drunkenness, Revellings,
and such like, of which I tell you before, as I have likewise told you in times past, that they that do such things shall not inherit the Kingdom of God.
and such like, of which I tell you before, as I have likewise told you in times past, that they that do such things shall not inherit the Kingdom of God.
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Rev. 21. 8. The fearful and unbelieving, (that is, those who rejected the Christian Religion, notwithstanding the clear Evidence that was offer'd for it,
Rev. 21. 8. The fearful and unbelieving, (that is, those who rejected the Christian Religion, notwithstanding the clear Evidence that was offered for it,
and Whoremongers, and Sor•erers, and Idolaters, and all Liars (that is, all sorts of false and deceitful and perfidious Persons) shall have their part in the Lake which burns with fire and brimstone, whi•h is the second death.
and Whoremongers, and Sor•erers, and Idolaters, and all Liars (that is, all sorts of false and deceitful and perfidious Persons) shall have their part in the Lake which burns with fire and brimstone, whi•h is the second death.
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as the resisting of Civil Authority, which the Apostle tells us, they that are guilty of, shall receive to themselves damnation, Rom. 13. 2. Profane Swearing in common Conversation, which St. James tells us brings Men under the danger of damnation, Ch. 5. 12. Above all things, my Brethren, swear not, lest ye fall under Condemnation.
as the resisting of Civil authority, which the Apostle tells us, they that Are guilty of, shall receive to themselves damnation, Rom. 13. 2. Profane Swearing in Common Conversation, which Saint James tells us brings Men under the danger of damnation, Christ 5. 12. Above all things, my Brothers, swear not, lest you fallen under Condemnation.
Nay, our Saviour hath told us plainly, that not only for wicked actions, but for every evil and sinful word, Men are obnoxious to the Judgment of God.
Nay, our Saviour hath told us plainly, that not only for wicked actions, but for every evil and sinful word, Men Are obnoxious to the Judgement of God.
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So our Lord assures us, Mat. 12. 36, 37. I say unto you, that every idle word that Men shall speak, they shall give an account thereof in the Day of Judgment.
So our Lord assures us, Mathew 12. 36, 37. I say unto you, that every idle word that Men shall speak, they shall give an account thereof in the Day of Judgement.
He had spoken before of that great and unpardonable Sin of Blaspheming the Holy Ghost; and because this might be thought great severity for evil words, he declares the Reason more fully,
He had spoken before of that great and unpardonable since of Blaspheming the Holy Ghost; and Because this might be Thought great severity for evil words, he declares the Reason more Fully,
but I say unto you, that every idle word, NONLATINALPHABET, by which I do not think our Saviour means, that Men shall be call'd to a solemn account at the Day of Judgment,
but I say unto you, that every idle word,, by which I do not think our Saviour means, that Men shall be called to a solemn account At the Day of Judgement,
as if he had said, do you think this severe to ma•e words an unpardonable fault? I say unto you, that Men shall not only be condemned for their mali•ious and blasphemous speeches against the Holy Ghost;
as if he had said, do you think this severe to ma•e words an unpardonable fault? I say unto you, that Men shall not only be condemned for their mali•ious and blasphemous Speeches against the Holy Ghost;
And this is not only most agreeable to the scope of our Saviour, but is confirmed by some Greek Copies, in which it is NONLATINALPHABET, every wicked word which Men shall speak, they shall be accountable for it at the Day of Judgment. But this by the by.
And this is not only most agreeable to the scope of our Saviour, but is confirmed by Some Greek Copies, in which it is, every wicked word which Men shall speak, they shall be accountable for it At the Day of Judgement. But this by the by.
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Our Saviour likewise tells us, that Men shall not only be proceeded against for Sins of Commission, but for the bare Omission and Neglect of their Duty, especially in Works of Mercy and Charity;
Our Saviour likewise tells us, that Men shall not only be proceeded against for Sins of Commission, but for the bore Omission and Neglect of their Duty, especially in Works of Mercy and Charity;
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for not feeding the hungry, and the like, as we see Mat. 25. and that for the omission of these, he will pass that terrible Sentence, Depart ye Cursed, &c. So that it nearly concerns us to be careful of our whole Life, of all our Words and Actions,
for not feeding the hungry, and the like, as we see Mathew 25. and that for the omission of these, he will pass that terrible Sentence, Depart you Cursed, etc. So that it nearly concerns us to be careful of our Whole Life, of all our Words and Actions,
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and yet the expressions of Scripture concerning the misery and punishment of Sinners in another World, are such as may justly raise amazement and horror in those that hear them.
and yet the expressions of Scripture Concerning the misery and punishment of Sinners in Another World, Are such as may justly raise amazement and horror in those that hear them.
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Sometimes it is exprest by a departing from God, and a perpetual banishment from his presence, who is the Fountain of all Comfort, and Joy, and Happiness;
Sometime it is expressed by a departing from God, and a perpetual banishment from his presence, who is the Fountain of all Comfort, and Joy, and Happiness;
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and a Scene of perpetual woe and discontent, which our Saviour calls the destroying of Body and Soul in Hell, or going into everlasting punishment, where there shall be wailing and gnashing of teeth, where the worm dies not,
and a Scene of perpetual woe and discontent, which our Saviour calls the destroying of Body and Soul in Hell, or going into everlasting punishment, where there shall be wailing and gnashing of teeth, where the worm die not,
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how they wail and groan under the intolerable wrath of God, the insolent scorn and cruelty of Devils, the severe lashes and stings, the raging anguish and horrible despair of their own minds, without intermission, without pity,
how they wail and groan under the intolerable wrath of God, the insolent scorn and cruelty of Devils, the severe Lashes and stings, the raging anguish and horrible despair of their own minds, without intermission, without pity,
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could I represent these things to you according to the terror of them, what effect must they have upon us? and with what patience could any Man bear to think of plunging himself into this misery? and by his own wilful fault and folly to endanger his coming into this place and state of torments? Especially if we consider in the
could I represent these things to you according to the terror of them, what Effect must they have upon us? and with what patience could any Man bear to think of plunging himself into this misery? and by his own wilful fault and folly to endanger his coming into this place and state of torments? Especially if we Consider in the
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The terms of the Gospel in this are peremptory, that except we Repent, we shall perish; that without holiness, no Man shall see the Lord, that the unrighteous shall not inherit the Kingdom of God.
The terms of the Gospel in this Are peremptory, that except we repent, we shall perish; that without holiness, no Man shall see the Lord, that the unrighteous shall not inherit the Kingdom of God.
The clear revelation of a future Judgment is so pressing an Argument to Repentance, as no Man can in Reason resist, that hath not a mind to be miserable.
The clear Revelation of a future Judgement is so pressing an Argument to Repentance, as no Man can in Reason resist, that hath not a mind to be miserable.
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Men may cheat themselves, or suffer themselves to be deluded by others, about several means and devices of reconciling a wicked Life, with the hopes of Heaven and Eternal Salvation;
Men may cheat themselves, or suffer themselves to be deluded by Others, about several means and devices of reconciling a wicked Life, with the hope's of Heaven and Eternal Salvation;
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but there is one handle yet left, whereby to lay hold of them, and that is their Fear. This is a Passion that lies deep in our Nature, being founded in self-preservation,
but there is one handle yet left, whereby to lay hold of them, and that is their fear. This is a Passion that lies deep in our Nature, being founded in self-preservation,
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but they can never perfectly sti•le and subdue their Fears, they can hardly so extinguish the fear of Hell, but that some sparks of that Fire will ever and anon be flying about in their Consciences, especially when they are made sober,
but they can never perfectly sti•le and subdue their Fears, they can hardly so extinguish the Fear of Hell, but that Some sparks of that Fire will ever and anon be flying about in their Consciences, especially when they Are made Sobrium,
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And if it was so hard for the Heathen to Conquer these apprehensions, how much harder must it be to Christians, who have so much greater assurance of these things,
And if it was so hard for the Heathen to Conquer these apprehensions, how much harder must it be to Christians, who have so much greater assurance of these things,
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Temporal Promises and Threatnings it had many and clear, and their Eyes were so dazled with these, that it is probable that the generality of them did but little consider a Future State, 'till they fell into great temporal Calamities under the Grecian and Roman Empires, whereby they were almost necessarily awakened to the Consideration and hopes of a better Life, to relieve them under their present Evils and Sufferings;
Temporal Promises and Threatenings it had many and clear, and their Eyes were so dazzled with these, that it is probable that the generality of them did but little Consider a Future State, till they fell into great temporal Calamities under the Grecian and Roman Empires, whereby they were almost necessarily awakened to the Consideration and hope's of a better Life, to relieve them under their present Evils and Sufferings;
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But the Gospel hath brought Life and Immortality •o light, and we are assured from Heaven of the truth and reality of another State, and a Future Judgment.
But the Gospel hath brought Life and Immortality •o Light, and we Are assured from Heaven of the truth and reality of Another State, and a Future Judgement.
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and the most effectual Argument in the World to perswade Men to this, is the consideration of the infinite danger that a sinful Course exposeth Men to,
and the most effectual Argument in the World to persuade Men to this, is the consideration of the infinite danger that a sinful Course exposeth Men to,
since the wrath of God continually hangs over Sinners, and if they continue in their Sins, will certainly fall upon them, and overwhelm them with Misery;
since the wrath of God continually hangs over Sinners, and if they continue in their Sins, will Certainly fallen upon them, and overwhelm them with Misery;
All that now remains, is to urge this Argument upon Men, and from the serious Consideration of it, to perswade them to Repent, and reform their wicked Lives.
All that now remains, is to urge this Argument upon Men, and from the serious Consideration of it, to persuade them to repent, and reform their wicked Lives.
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But this is but a small Consideration, in Comparison of the Judgment of another World, which we who call our selves Christians, do profess to believe,
But this is but a small Consideration, in Comparison of the Judgement of Another World, which we who call our selves Christians, do profess to believe,
The assurance of this made St Paul extreamly importunate in exhorting Men to avoid so great a danger. 2 Cor. 5. 10, 11. We must all appear before the Judgment Seat of Christ, that every one may receive the things done in the Body, according to what he hath done,
The assurance of this made Saint Paul extremely importunate in exhorting Men to avoid so great a danger. 2 Cor. 5. 10, 11. We must all appear before the Judgement Seat of christ, that every one may receive the things done in the Body, according to what he hath done,
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And if this ought to move us to take so great a care of others, much more of our selves. The Judgment to come is a very amazing Consideration, it is a fearful thing to hear of it,
And if this ought to move us to take so great a care of Others, much more of our selves. The Judgement to come is a very amazing Consideration, it is a fearful thing to hear of it,
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but it will be much more terrible to see it, especially to those whose guilt must needs make them so heartily concern'd in the dismal Consequences of it;
but it will be much more terrible to see it, especially to those whose guilt must needs make them so heartily concerned in the dismal Consequences of it;
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when the mighty Trumpet shall sound, and wake the Sleepers of a thousand years, and summon the dispersed parts of the Bodies of all Men that ever lived, to rally together and take their place;
when the mighty Trumpet shall found, and wake the Sleepers of a thousand Years, and summon the dispersed parts of the Bodies of all Men that ever lived, to rally together and take their place;
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and the Souls and Bodies of Men which have been so long strangers to one another, shall meet and be united again, to receive the doom due to their deeds;
and the Souls and Bodies of Men which have been so long Strangers to one Another, shall meet and be united again, to receive the doom due to their Deeds;
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To which I will only add that serious and merciful Admonition of a greater than Solomon, I mean the great Judge of the whole World, our blessed Lord and Saviour, Luke 21. 34, 35, 36. Take heed to your selves,
To which I will only add that serious and merciful Admonition of a greater than Solomon, I mean the great Judge of the Whole World, our blessed Lord and Saviour, Lycia 21. 34, 35, 36. Take heed to your selves,
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and the First is wholly in order to the Second; and God hath not revealed to us the Knowledge of Himself and his Will, meerly for the improvement of our Understanding,
and the First is wholly in order to the Second; and God hath not revealed to us the Knowledge of Himself and his Will, merely for the improvement of our Understanding,
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namely, that Religion doth mainly consist in Practice, and that the knowledge of his Doctrine, without the real effects of it upon our Lives, will bring no Man to Heaven.
namely, that Religion does mainly consist in Practice, and that the knowledge of his Doctrine, without the real effects of it upon our Lives, will bring no Man to Heaven.
and to give them a lively Instance and Example of that great Virtue of Humility, is pleased to condescend to a very low and mean Office, such as was used to be performed by Servants to their Masters,
and to give them a lively Instance and Exampl of that great Virtue of Humility, is pleased to condescend to a very low and mean Office, such as was used to be performed by Servants to their Masters,
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It is necessary indeed that we should know our Duty, but Knowledge alone will never bring us to that Happiness, which Religion designs to make us partakers of,
It is necessary indeed that we should know our Duty, but Knowledge alone will never bring us to that Happiness, which Religion designs to make us partakers of,
Nay, so far will our Knowledge be from making us Happy, if it be separated from the Virtues of a good Life, that it will prove one of the heaviest aggravations of our misery;
Nay, so Far will our Knowledge be from making us Happy, if it be separated from the Virtues of a good Life, that it will prove one of the Heaviest aggravations of our misery;
as if the best way to bring Men to do the Will of God, were to keep them from knowing it. For what else can be the meaning of that Maxim so currant in the Church of Rome, that Ignorance is the Mother of Devotion? or of that strange and injurious practice of theirs, of Locking up from the People that great Storehouse and Treasury of Divine Knowledge, the Holy Scriptures, in an unknown Tongue.
as if the best Way to bring Men to do the Will of God, were to keep them from knowing it. For what Else can be the meaning of that Maxim so currant in the Church of Rome, that Ignorance is the Mother of Devotion? or of that strange and injurious practice of theirs, of Locking up from the People that great Storehouse and Treasury of Divine Knowledge, the Holy Scriptures, in an unknown Tongue.
I know very well, that in justification of this hard usage of their People, it is pretended that Knowledge is apt to puff Men up, to make them Proud and Contentious, Refractory and Disobedient,
I know very well, that in justification of this hard usage of their People, it is pretended that Knowledge is apt to puff Men up, to make them Proud and Contentious, Refractory and Disobedient,
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and Heretical, and what not? and particularly, that the free and familiar use of the Holy Scriptures permitted to the People, hath ministred occasion to the People, of falling into great and dangerous Errors,
and Heretical, and what not? and particularly, that the free and familiar use of the Holy Scriptures permitted to the People, hath ministered occasion to the People, of falling into great and dangerous Errors,
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First, That unless this be the Natural and Necessary effect of Knowledge in Religion, and of the free use of the Holy Scriptures, there is no force in this Reason;
First, That unless this be the Natural and Necessary Effect of Knowledge in Religion, and of the free use of the Holy Scriptures, there is no force in this Reason;
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I remember that St. Paul, 1 Cor. 8. 1. takes notice of this accidental inconvenience of Knowledge, that it puffeth up, and that this Pride occasioned great Contentions and Divisions among them:
I Remember that Saint Paul, 1 Cor. 8. 1. Takes notice of this accidental inconvenience of Knowledge, that it Puffeth up, and that this Pride occasioned great Contentions and Divisions among them:
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and to Celebrate the Service of God, the Prayers of the Church, and the Reading of the Scriptures in an unknown Tongue, but quite contrary, Chap. 14. of that Epistle, he strictly enjoyns that the Service of God in the Church be so performed,
and to Celebrate the Service of God, the Prayers of the Church, and the Reading of the Scriptures in an unknown Tongue, but quite contrary, Chap. 14. of that Epistle, he strictly enjoins that the Service of God in the Church be so performed,
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as may be for the edification of the People, which he says cannot be, if it be Celebrated in an unknown Tongue; and the Remedy he prescribes against the accidental mischief and inconvenience of Knowledge, is not Ignorance; but Charity, to govern their Knowledge,
as may be for the edification of the People, which he Says cannot be, if it be Celebrated in an unknown Tongue; and the Remedy he prescribes against the accidental mischief and inconvenience of Knowledge, is not Ignorance; but Charity, to govern their Knowledge,
ver. 20. of that Chapt. after he had declared that the Service of God ought to be performed in a known Tongue, he immediately adds, Brethren be not Children in understanding;
for. 20. of that Chapter After he had declared that the Service of God ought to be performed in a known Tongue, he immediately adds, Brothers be not Children in understanding;
and much more certain and unavoidable, than those which are accidentally occasioned by Knowledge; for so far as a Man is ignorant of his Duty, it is impossible he should do it.
and much more certain and unavoidable, than those which Are accidentally occasioned by Knowledge; for so Far as a Man is ignorant of his Duty, it is impossible he should do it.
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Or if ignorance do beget and promote some kind of Devotion in Men, it is such a Devotion as is not properly Religion, but Superstition; the ignorant Man may be zealously superstitious, but without some measure of Knowledge, no Man can be truly Religious. That the Soul be without Knowledge it is not good, says Solomon, Prov. 19. 2. because good practices depends upon our Knowledge,
Or if ignorance do beget and promote Some kind of Devotion in Men, it is such a Devotion as is not properly Religion, but Superstition; the ignorant Man may be zealously superstitious, but without Some measure of Knowledge, no Man can be truly Religious. That the Soul be without Knowledge it is not good, Says Solomon, Curae 19. 2. Because good practices depends upon our Knowledge,
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as to the saying over so many Prayers in an unknown Tongue, this Man cannot be truly Religious, because nothing is Religious, that is not a Reasonable Service; and no Service can be Reasonable, that is not directed by our Understandings. Indeed,
as to the saying over so many Prayers in an unknown Tongue, this Man cannot be truly Religious, Because nothing is Religious, that is not a Reasonable Service; and no Service can be Reasonable, that is not directed by our Understandings. Indeed,
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and of our dependance upon God for the supply of them, it is impossible that any Man should in any tolerable propriety of Speech be said to Pray, who does not understand what he asks;
and of our dependence upon God for the supply of them, it is impossible that any Man should in any tolerable propriety of Speech be said to Pray, who does not understand what he asks;
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and the saying over so many Pater Nosters by one that does not understand the meaning of them, is no more a Prayer, than the repeating over so many Verses in Virgil. And if this were good Reasoning, that Men must not be permitted to know so much as they can in Religion,
and the saying over so many Pater Noster's by one that does not understand the meaning of them, is no more a Prayer, than the repeating over so many Verses in Virgil. And if this were good Reasoning, that Men must not be permitted to know so much as they can in Religion,
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for fear they should grow troublesome with their Knowledge, then certainly the best way in the World to maintain Peace in the Christian Church, would be to let the People know nothing at all in Religion;
for Fear they should grow troublesome with their Knowledge, then Certainly the best Way in the World to maintain Peace in the Christian Church, would be to let the People know nothing At all in Religion;
because the danger of starting Errors and Heresies, and Countenancing them from Scripture, and managing them plausibly and with advantage, is much more to be feared from the Learned, than from the Common People;
Because the danger of starting Errors and Heresies, and Countenancing them from Scripture, and managing them plausibly and with advantage, is much more to be feared from the Learned, than from the Common People;
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and the Experience of all Ages hath shewn, that the great Broachers and Abettors of Heresie in the Christian Church, have been Men of Learning and Wit;
and the Experience of all Ages hath shown, that the great Broachers and Abettors of Heresy in the Christian Church, have been Men of Learning and Wit;
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and if there be so much danger of seduction into Error from the Oracles of Truth, by what other or better Means can we hope to be sec•red against this danger? If the word of God be so cross and improper a Means to this End, one would think that the teachings of Men should be much less effectual;
and if there be so much danger of seduction into Error from the Oracles of Truth, by what other or better Means can we hope to be sec•red against this danger? If the word of God be so cross and improper a Means to this End, one would think that the teachings of Men should be much less effectual;
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so that Men must either be left in their ignorance, or they must be permitted to learn from the word of truth; and whatever force this Reason of the danger of Heresie hath in it, to deprive the Common People of the use of the Scriptures, I am sure it is much stronger to wrest them out of the hands of the Priests and the Learned,
so that Men must either be left in their ignorance, or they must be permitted to Learn from the word of truth; and whatever force this Reason of the danger of Heresy hath in it, to deprive the Common People of the use of the Scriptures, I am sure it is much Stronger to wrest them out of the hands of the Priests and the Learned,
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The Apostles in all their Epistles, do earnestly Exhort the People to grow in Knowledge, and commend them for searching the Scriptures, and charge them that the word of God should dwell richly in them.
The Apostles in all their Epistles, do earnestly Exhort the People to grow in Knowledge, and commend them for searching the Scriptures, and charge them that the word of God should dwell richly in them.
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as likewise in the other Scriptures, to their own destruction, 2 Pet. 3. 16. where speaking of St Paul 's Epistles, he says there are some things hard to be understood, which they that are unlearned and unstable wrest,
as likewise in the other Scriptures, to their own destruction, 2 Pet. 3. 16. where speaking of Saint Paul is Epistles, he Says there Are Some things hard to be understood, which they that Are unlearned and unstable wrest,
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•ut after he had cautioned against the like weakness and errors, he exhorts them to grow in Knowledge, ver. 17, 18. Ye therefore, Beloved, seeing ye know these things before (that is, seeing ye are so plainly told and warned of this danger) beware lest ye also being led away with the error of the wicked, fall from your own stedfastness;
•ut After he had cautioned against the like weakness and errors, he exhorts them to grow in Knowledge, ver. 17, 18. You Therefore, beloved, seeing you know these things before (that is, seeing you Are so plainly told and warned of this danger) beware lest you also being led away with the error of the wicked, fallen from your own steadfastness;
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but grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ, (that is of the Christian Religion;) believing, it seems, that the more knowledge they had in Religion, the less they would be in danger of falling into damnable Errors. I proceed to the
but grow in grace, and in the knowledge of our Lord and Saviour jesus christ, (that is of the Christian Religion;) believing, it seems, that the more knowledge they had in Religion, the less they would be in danger of falling into damnable Errors. I proceed to the
And as for Revealed Religion, as that Jesus Christ the Son of God came in our Nature to save us, by revealing our Duty more clearly and fully to us, by giving us a more perfect Example of Holiness and Obedience in his own Life and Conversation,
And as for Revealed Religion, as that jesus christ the Son of God Come in our Nature to save us, by revealing our Duty more clearly and Fully to us, by giving us a more perfect Exampl of Holiness and obedience in his own Life and Conversation,
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because the knowledge of it is a good Ornament of Conversation, and will serve for Discourse and Entertainment among those who are disposed to be grave and serious;
Because the knowledge of it is a good Ornament of Conversation, and will serve for Discourse and Entertainment among those who Are disposed to be grave and serious;
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and endless Disputes about some thing or other, commonly of no great moment in Religion, hinder themselves and others from minding the Practice of the great and substantial Duties of a good Life.
and endless Disputes about Some thing or other, commonly of no great moment in Religion, hinder themselves and Others from minding the Practice of the great and substantial Duties of a good Life.
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and go to Church, and hear the Gospel preached, and by this means come in some measure to understand the History of our Saviour, and the Christian Doctrine;
and go to Church, and hear the Gospel preached, and by this means come in Some measure to understand the History of our Saviour, and the Christian Doctrine;
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And this is one part of the Character which the Apostle gives of those Persons, who he foretels would appear in the last days, 2 Tim. 3. 2. he says they should be Lovers of their own selves, Covetous, Heady, High-Minded, Lovers of Pleasure more than Lovers of God, having a form of Godliness,
And this is one part of the Character which the Apostle gives of those Persons, who he foretells would appear in the last days, 2 Tim. 3. 2. he Says they should be Lovers of their own selves, Covetous, Heady, High-minded, Lovers of Pleasure more than Lovers of God, having a from of Godliness,
but to the Habit and Practice of Christian Graces and Virtues, of Meekness, and Humility, and Mercifuln•s•, and Righteousness, and Peaceableness, and P•r•ty, and Patience under Suff•rings and Persecutions for Righteousness sake.
but to the Habit and Practice of Christian Graces and Virtues, of Meekness, and Humility, and Mercifuln•s•, and Righteousness, and Peaceableness, and P•r•ty, and Patience under Suff•rings and Persecutions for Righteousness sake.
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and his Doctrine, he declares that he will not know them, but bid them depart from him. And then he goes on to shew, that tho' a Man attend to the Doctrine of Christ,
and his Doctrine, he declares that he will not know them, but bid them depart from him. And then he Goes on to show, that though a Man attend to the Doctrine of christ,
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yet all th•s Knowledge separated from Practice, would be like the sand also in another respect, a weak Foundation for any Man to build his hopes •f Happiness upon.
yet all th•s Knowledge separated from Practice, would be like the sand also in Another respect, a weak Foundation for any Man to built his hope's •f Happiness upon.
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So likewise St. James, Chap. 1. 22. Be ye doers of the word, and not hearers only, deceiving your own selves; and ver. 25. Whos looketh into the perfect Law of Libert (that is the Law or Doctrine of the Gospel,) and continueth therein, he being not a forgetful hearer,
So likewise Saint James, Chap. 1. 22. Be you doers of the word, and not hearers only, deceiving your own selves; and for. 25. Whose looks into the perfect Law of Liberty (that is the Law or Doctrine of the Gospel,) and Continueth therein, he being not a forgetful hearer,
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First, This is the great End of all our Knowledge in Religion, to practise what we know. The knowledge of God and of our Duty hath so essential a respect to Practice, that the Scripture will hardly allow it to be properly called Knowledge, unless it have an influence upon our Lives. 1 John 2. 3, 4. Hereby we do know that we know him, if we keep his Commandment•.
First, This is the great End of all our Knowledge in Religion, to practise what we know. The knowledge of God and of our Duty hath so essential a respect to Practice, that the Scripture will hardly allow it to be properly called Knowledge, unless it have an influence upon our Lives. 1 John 2. 3, 4. Hereby we do know that we know him, if we keep his Commandment•.
Thirdly, without the Practice of Religion, our Knowledge will be so far from being any furtherance and advantage to our Happiness, that it will be one of the unhappiest aggravations of our misery.
Thirdly, without the Practice of Religion, our Knowledge will be so Far from being any furtherance and advantage to our Happiness, that it will be one of the unhappiest aggravations of our misery.
IN prosecution of the Argument which I handled in my last Discourse, namely, that the Knowledge of our Duty, without the Practice of it, will not bring us to Happiness, I shall proceed to shew, that if our Practice be not answerable to our Knowledge, this will be a great aggravation both of our Sin and Punishment.
IN prosecution of the Argument which I handled in my last Discourse, namely, that the Knowledge of our Duty, without the Practice of it, will not bring us to Happiness, I shall proceed to show, that if our Practice be not answerable to our Knowledge, this will be a great aggravation both of our since and Punishment.
And to this purpose, I have pitched upon these words of our Lord, which are the application of two Parables, which he had delivered before, to stir up Men to a diligent and careful Practice of their Duty, that so they may be in a continual readiness and preparatio• for the coming of their Lord.
And to this purpose, I have pitched upon these words of our Lord, which Are the application of two Parables, which he had Delivered before, to stir up Men to a diligent and careful Practice of their Duty, that so they may be in a continual readiness and preparatio• for the coming of their Lord.
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who because they were to be the Chief Rulers and Governours of his Church, are represented by the Stewards of a great Family, Ver. 42. Who then is that faithful and wise Steward, whom his Lord shall make Ruler over his household, to give them their portion of meat in due season? If he discharge his Duty, blessed is he; but if he shall take occasion in his Lord's absence, to domineer over his fellow Servants,
who Because they were to be the Chief Rulers and Governors of his Church, Are represented by the Stewards of a great Family, Ver. 42. Who then is that faithful and wise Steward, whom his Lord shall make Ruler over his household, to give them their portion of meat in due season? If he discharge his Duty, blessed is he; but if he shall take occasion in his Lord's absence, to domineer over his fellow Servants,
upon which our Saviour takes occasion to compare the Fault and Punishment of those who have greater advantages and opportuniti•s of knowing their Duty, with those wh• are ignorant of it;
upon which our Saviour Takes occasion to compare the Fault and Punishment of those who have greater advantages and opportuniti•s of knowing their Duty, with those wh• Are ignorant of it;
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The Words in general do allude to that Law of the Jews, mentioned Deut. 25. 2. where the Judge is required to se• the Malefactor punish'd according to his Fault, by a certain number of Stripes;
The Words in general do allude to that Law of the jews, mentioned Deuteronomy 25. 2. where the Judge is required to se• the Malefactor punished according to his Fault, by a certain number of Stripes;
and this is necessary to be enquired into, because it is certain that there is some sort of ignorance which doth wholly excuse and clear from all manner of guilt;
and this is necessary to be inquired into, Because it is certain that there is Some sort of ignorance which does wholly excuse and clear from all manner of guilt;
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Now if a Man be simply and invincibly ignorant of his Duty, his neglect of it is altogether involuntary; for the Will hath nothing to do, where the Understanding doth not first direct.
Now if a Man be simply and invincibly ignorant of his Duty, his neglect of it is altogether involuntary; for the Will hath nothing to do, where the Understanding does not First Direct.
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for tho' they may do that which is materially a fault, yet it is none in them, because by reason of their incapacity, they are at present invincibly ignorant of what they ought to do.
for though they may do that which is materially a fault, yet it is none in them, Because by reason of their incapacity, they Are At present invincibly ignorant of what they ought to do.
and to Persons who have the free and perfect use of their Reason, no neglect of any Duty is imputed, of which they are absolutely and invincibly ignorant. For instance, it is a Duty incumbent upon all Mankind, to believe in the Son of God, where he is sufficiently manifested and revealed to them;
and to Persons who have the free and perfect use of their Reason, no neglect of any Duty is imputed, of which they Are absolutely and invincibly ignorant. For instance, it is a Duty incumbent upon all Mankind, to believe in the Son of God, where he is sufficiently manifested and revealed to them;
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because it is impossible they should believe on him, of whom they never heard; they may indeed be Condemned upon other accounts, for •inning against the light of Nature,
Because it is impossible they should believe on him, of whom they never herd; they may indeed be Condemned upon other accounts, for •inning against the Light of Nature,
for what the Apostle says of the Revelation of the Law, is as true of any other Revelation of God, As many as have sinned without Law, shall also perish without Law;
for what the Apostle Says of the Revelation of the Law, is as true of any other Revelation of God, As many as have sinned without Law, shall also perish without Law;
and as many as have sinned under the Law, shall be judged by the Law, Rom. 2. 12. In like manner, those who have •inned without the Gospel, (that is, who never had the knowledge of it) shall not be Condemned for any offence against that Revelation which was never made to them,
and as many as have sinned under the Law, shall be judged by the Law, Rom. 2. 12. In like manner, those who have •inned without the Gospel, (that is, who never had the knowledge of it) shall not be Condemned for any offence against that Revelation which was never made to them,
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when Men are not only ignorant, but chuse to be so; that is, when they wilfully neglect those Means and Opportunities of knowledge which are afforded to them;
when Men Are not only ignorant, but choose to be so; that is, when they wilfully neglect those Means and Opportunities of knowledge which Are afforded to them;
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and as he says elsewhere of the Pharisees, They rejected the Counsel of God against themselves, they wilfully shut their eyes against that light which offered it self to them;
and as he Says elsewhere of the Pharisees, They rejected the Counsel of God against themselves, they wilfully shut their eyes against that Light which offered it self to them;
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He that knew not his Lord's Will, because he would not know it, because he wilfully rejected the Means of coming to the knowledge of it, deserves to be beaten with as many stripes,
He that knew not his Lord's Will, Because he would not know it, Because he wilfully rejected the Means of coming to the knowledge of it, deserves to be beaten with as many stripes,
and this is when Men are not absolutely ignorant of their Duty, but only in comparison of others, who have a far more clear and distinct Knowledge of it;
and this is when Men Are not absolutely ignorant of their Duty, but only in comparison of Others, who have a Far more clear and distinct Knowledge of it;
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and tho' they do not grosly and wilfully neglect the Means of further Knowledge, yet perhaps they do not make the best use they might of the opportunities they have of knowing their Duty better;
and though they do not grossly and wilfully neglect the Means of further Knowledge, yet perhaps they do not make the best use they might of the opportunities they have of knowing their Duty better;
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Now this ignorance does in a great measure excuse such Persons, and extenuate their Crimes, in comparison of those who had a clearer and more perfect knowledge of their Master's Will;
Now this ignorance does in a great measure excuse such Persons, and extenuate their Crimes, in comparison of those who had a clearer and more perfect knowledge of their Masters Will;
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And this was the Case of the Heathen, who in comparison of those who enjoyed the light of the Gospel, might be said not to have known their Lord's Will,
And this was the Case of the Heathen, who in comparison of those who enjoyed the Light of the Gospel, might be said not to have known their Lord's Will,
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But this was but a very obscure and uncertain knowledge, in comparison of the clear Light of the Gospel, which hath discovered to us our Duty so plainly by the Laws and Precepts of it,
But this was but a very Obscure and uncertain knowledge, in comparison of the clear Light of the Gospel, which hath discovered to us our Duty so plainly by the Laws and Precepts of it,
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or by the neglect of their Parents and Teachers, or other Circumstances of their Education, have had far less Means and Advantages of Knowledge than others.
or by the neglect of their Parents and Teachers, or other circumstances of their Education, have had Far less Means and Advantages of Knowledge than Others.
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now Justice does require, that in taxing the Punishment of Offenders, every thing should be consider'd, that may be a just excuse and extenuation of their Crimes,
now justice does require, that in taxing the Punishment of Offenders, every thing should be considered, that may be a just excuse and extenuation of their Crimes,
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for where it is wilful and chosen, it is a fault, and (as I said before) it is the most unreasonable thing in the World, that any Man's fault should prove his excuse.
for where it is wilful and chosen, it is a fault, and (as I said before) it is the most unreasonable thing in the World, that any Man's fault should prove his excuse.
I do hope indeed, and Charitably believe, that the ignorance in which some are detained by their Teachers and Governours, will be a real excuse, to as many of them as are otherwise honest and sincere;
I do hope indeed, and Charitably believe, that the ignorance in which Some Are detained by their Teachers and Governors, will be a real excuse, to as many of them as Are otherwise honest and sincere;
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nor the preparation and resolution of doing it, what punishment may we not expect? The Just God, in punishing the sins of Men, proportions the punishment to the Crime,
nor the preparation and resolution of doing it, what punishment may we not expect? The Just God, in punishing the Sins of Men, proportions the punishment to the Crime,
as amongst the Jews, where the Crime was small, the Malefactor was sentenced to a few stripes; where it was great, he was beaten with many. Thus our Saviour represents the great Judge of the World dealing with Sinners;
as among the jews, where the Crime was small, the Malefactor was sentenced to a few stripes; where it was great, he was beaten with many. Thus our Saviour represents the great Judge of the World dealing with Sinners;
Others that were more naturally Devout, and could not satisfie their Consciences without some expressions of Religion, fell into various superstitions,
Others that were more naturally Devout, and could not satisfy their Consciences without Some expressions of Religion, fell into various superstitions,
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and the Worship of a Deity, for want of certain direction, exprest it self in those foolish and abominable Idolatries, which were practiced among the Heathen.
and the Worship of a Deity, for want of certain direction, expressed it self in those foolish and abominable Idolatries, which were practiced among the Heathen.
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And is it not then a mighty advantage to us, that we have the clear and certain direction of Divine Revelation? We have the Will of God plainly discovered to us,
And is it not then a mighty advantage to us, that we have the clear and certain direction of Divine Revelation? We have the Will of God plainly discovered to us,
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and all the parts of our Duty clearly defined and determined, so that no Man that is in any measure free from interest and prejudice, can easily mistake in any great and material part of his Duty.
and all the parts of our Duty clearly defined and determined, so that no Man that is in any measure free from Interest and prejudice, can Easily mistake in any great and material part of his Duty.
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and as a powerful Motive and Argument to the obedience of those Laws, a plain discovery made to us of the endless Rewards and Punishments of another World.
and as a powerful Motive and Argument to the Obedience of those Laws, a plain discovery made to us of the endless Rewards and Punishments of Another World.
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or to destroy? that it is the pleasure of him that made us, and who hath declared that he designs to make us happy, by our obedience to his Laws? So that if we know these things to be the Will of God, we have the greatest obligation to do them,
or to destroy? that it is the pleasure of him that made us, and who hath declared that he designs to make us happy, by our Obedience to his Laws? So that if we know these things to be the Will of God, we have the greatest obligation to do them,
yet the different apprehensions of Mankind about several of these things, and the doubts and uncertainties of their own Minds concerning them, made them easie to be carried off from their Duty, by the vicious inclinations of their own Nature,
yet the different apprehensions of Mankind about several of these things, and the doubts and uncertainties of their own Minds Concerning them, made them easy to be carried off from their Duty, by the vicious inclinations of their own Nature,
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but had they had a clear and undoubted Revelation from God, and had certainly known these things to be his Will, this would have conquered and born down all Objections and Temptations to the contrary;
but had they had a clear and undoubted Revelation from God, and had Certainly known these things to be his Will, this would have conquered and born down all Objections and Temptations to the contrary;
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but to trample upon them and despise them, when we know whose Laws they are? Will we provoke the Lord to jealousie? are we stronger than he? We believe that it is God who said, Thou shalt not commit Adultery;
but to trample upon them and despise them, when we know whose Laws they Are? Will we provoke the Lord to jealousy? Are we Stronger than he? We believe that it is God who said, Thou shalt not commit Adultery;
and will we notwithstanding venture to break these Laws, knowing whose Authority they are stampt withal? After this contempt of him, what favour can we hope for from him? what can we say for our selves,
and will we notwithstanding venture to break these Laws, knowing whose authority they Are stamped withal? After this contempt of him, what favour can we hope for from him? what can we say for our selves,
And thus I have, as briefly as I could, represented to you the true ground and reason of the aggravation of those Sins, which are committed against the clear knowledge of God's Will, and our Duty;
And thus I have, as briefly as I could, represented to you the true ground and reason of the aggravation of those Sins, which Are committed against the clear knowledge of God's Will, and our Duty;
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We believe the coming of our Lord to Judgment, and we know not how soon He may be revealed from Heaven with his Mighty Angels, not only to take vengeance on them that know not God, but on them that have known him,
We believe the coming of our Lord to Judgement, and we know not how soon He may be revealed from Heaven with his Mighty Angels, not only to take vengeance on them that know not God, but on them that have known him,
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and yet obey not the Gospel of his Son. And if all this will not move us to prepare our selves to do our Lord's Will, we deserve to have our stripes multiplied.
and yet obey not the Gospel of his Son. And if all this will not move us to prepare our selves to do our Lord's Will, we deserve to have our stripes multiplied.
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nor in the neglect of any thing which we are convinced is our Duty, and if our hearts condemn us not, neither for the neglect of the means of Knowledge,
nor in the neglect of any thing which we Are convinced is our Duty, and if our hearts condemn us not, neither for the neglect of the means of Knowledge,
than the belief of these two Principles, That God is not the Author of Sin, and That every Man's Sin lies at his own door and he hath reason to blame himself for all the evil that he does.
than the belief of these two Principles, That God is not the Author of since, and That every Man's since lies At his own door and he hath reason to blame himself for all the evil that he does.
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Now that we may the more distinctly understand the meaning of the Proposition, which the Apostle here rejects, it will be very requisite to consider what Temptation is,
Now that we may the more distinctly understand the meaning of the Proposition, which the Apostle Here rejects, it will be very requisite to Consider what Temptation is,
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And the Devil had so good success in this way of tempting the first Adam, as to encourage him to set upon the second, our Blessed Saviour, in the same manner;
And the devil had so good success in this Way of tempting the First Adam, as to encourage him to Set upon the second, our Blessed Saviour, in the same manner;
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for either of these Conditions are great temptations to Men, and make powerful assaults upon them, especially when they fall upon those who are ill disposed before,
for either of these Conditions Are great temptations to Men, and make powerful assaults upon them, especially when they fallen upon those who Are ill disposed before,
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Riches, and Honours, and Pleasures, they are the Occasions and Incentives to many Lusts. Honour and Greatness, Power and Authority over other•, especially when Men are suddenly lifted up,
Riches, and Honours, and Pleasures, they Are the Occasions and Incentives to many Lusts. Honour and Greatness, Power and authority over other•, especially when Men Are suddenly lifted up,
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So our Saviour tells us elsewhere very Emphatically, Mat. 19. 23, 24. Verily I say unto you, that a Rich Man shall hardly enter into the Kingdom of Heaven:
So our Saviour tells us elsewhere very Emphatically, Mathew 19. 23, 24. Verily I say unto you, that a Rich Man shall hardly enter into the Kingdom of Heaven:
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St. Paul likewise very fully declares unto us the great danger of this Condition, 1 Tim. 6. 9, 10. But they that will be Rich, fall into temptation,
Saint Paul likewise very Fully declares unto us the great danger of this Condition, 1 Tim. 6. 9, 10. But they that will be Rich, fallen into temptation,
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the very presence and opportunity of these, are apt to kindle the Desires, and to inflame the Lusts of Men, especially where these temptations meet with suitable tempers, where every spark that falls catcheth.
the very presence and opportunity of these, Are apt to kindle the Desires, and to inflame the Lustiest of Men, especially where these temptations meet with suitable tempers, where every spark that falls Catches.
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And on the other hand, the Evils and Calamities of this World, especially if they threaten or fall upon Men in any degree of extremity, are strong temptations to Human Nature.
And on the other hand, the Evils and Calamities of this World, especially if they threaten or fallen upon Men in any degree of extremity, Are strong temptations to Human Nature.
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And when he found himself deceived in this, surely he thought, that were he but afflicted with great bodily pains, that would put him out of all patience,
And when he found himself deceived in this, surely he Thought, that were he but afflicted with great bodily pains, that would put him out of all patience,
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and touch his bone and his flesh, and he will curse thee to thy face. And this was the great Temptation that the Primitive Christians were assaulted withal;
and touch his bone and his Flesh, and he will curse thee to thy face. And this was the great Temptation that the Primitive Christians were assaulted withal;
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they were tempted to forsake Christ and his Religion, by a most violent Persecution, by the spoiling of their goods, by Imprisonment, and Torture, and Death.
they were tempted to forsake christ and his Religion, by a most violent Persecution, by the spoiling of their goods, by Imprisonment, and Torture, and Death.
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namely, when Men are tempted by being brought into such Circumstances as do greatly endanger their falling into Sin, by the Allurements of this World,
namely, when Men Are tempted by being brought into such circumstances as doe greatly endanger their falling into since, by the Allurements of this World,
Now the Question is, how far God hath an hand in these kind of temptations, that so we may know how to limit this Proposition, which the Apostle here rejects, that Men are tempted of God.
Now the Question is, how Far God hath an hand in these kind of temptations, that so we may know how to limit this Proposition, which the Apostle Here rejects, that Men Are tempted of God.
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That the Providence of God does order, or at least permit Men to be brought into these Circumstances I have spoken of, which are such dangerous temptations to Sin, no Man can doubt, that believes his Providence to be concern'd in the affairs of the World.
That the Providence of God does order, or At least permit Men to be brought into these circumstances I have spoken of, which Are such dangerous temptations to since, no Man can doubt, that believes his Providence to be concerned in the affairs of the World.
Now for the clearer understanding of this, it will be requisite to consider the several Ends and Reasons, which those who tempt others may have in tempting them;
Now for the clearer understanding of this, it will be requisite to Consider the several Ends and Reasons, which those who tempt Others may have in tempting them;
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not because afflictions are desirable for themselves, but because of the happy consequences of them, Ver. 2, 3. of this Chap. My Brethren, count it all joy,
not Because afflictions Are desirable for themselves, but Because of the happy consequences of them, Ver. 2, 3. of this Chap. My Brothers, count it all joy,
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And this happy end and issue of temptations to good Men the Providence of God secures to them (if they be not wanting to themselves) one of these two ways, either by proportioning the temptation to their strength;
And this happy end and issue of temptations to good Men the Providence of God secures to them (if they be not wanting to themselves) one of these two ways, either by proportioning the temptation to their strength;
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ordering things so by his secret and wise Providence, that they shall not be assaulted by any temptation, which is beyond their strength to resist and overcome.
ordering things so by his secret and wise Providence, that they shall not be assaulted by any temptation, which is beyond their strength to resist and overcome.
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so likewise a great Argument for a continual dependance upon the Providence of God, and to take us off from confidence in our selves, and our own strength.
so likewise a great Argument for a continual dependence upon the Providence of God, and to take us off from confidence in our selves, and our own strength.
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And this use the Apostle makes of it, 1 Cor. 10. 12. Wherefore let him that thinketh he standeth, (that is confident that nothing shall be able to shake him,
And this use the Apostle makes of it, 1 Cor. 10. 12. Wherefore let him that Thinketh he Stands, (that is confident that nothing shall be able to shake him,
Second way I mention'd, whereby the Providence of God does secure good Men in case of extraordinary temptations, which no humane strength can probably resist.
Second Way I mentioned, whereby the Providence of God does secure good Men in case of extraordinary temptations, which no humane strength can probably resist.
That is, in case of great and violent temptations (such as the Christians in the height of their Persecutions were exposed to) God will secretly minister strength and support equal to the force and power of the temptation.
That is, in case of great and violent temptations (such as the Christians in the height of their Persecutions were exposed to) God will secretly minister strength and support equal to the force and power of the temptation.
as made them joyfully to embrace their Sufferings, and with the greatest chearfulness in the world to endure those torments, which no humane patience was able to bear.
as made them joyfully to embrace their Sufferings, and with the greatest cheerfulness in the world to endure those torments, which no humane patience was able to bear.
And where God doth thus secure Men against temptations, or support them under them, it is no reflection at all upon the goodness or justice of his Providence, to permit them to be thus tempted.
And where God does thus secure Men against temptations, or support them under them, it is no reflection At all upon the Goodness or Justice of his Providence, to permit them to be thus tempted.
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Secondly, God permits others to be thus tempted, by way of Judgment and Punishment for some former great Sins and Provocations which they have been guilty of.
Secondly, God permits Others to be thus tempted, by Way of Judgement and Punishment for Some former great Sins and Provocations which they have been guilty of.
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And thus many times God punisheth great and notorious Offenders, by permitting them to fall into great temptations, which meeting with a vicious disposition, are likely to be too hard for them, especially considering how by a long habit of wickedness,
And thus many times God Punisheth great and notorious Offenders, by permitting them to fallen into great temptations, which meeting with a vicious disposition, Are likely to be too hard for them, especially considering how by a long habit of wickedness,
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and have driven the Spirit of God from them, and deprived themselves of tho•e aids and restraints of his Grace, which he ordinarily affords, not only to good Men,
and have driven the Spirit of God from them, and deprived themselves of tho•e aids and restraints of his Grace, which he ordinarily affords, not only to good Men,
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But if we carefully read the Story, it is said that he first harden'd himself, and then that God hardened him; that is, he being hardened under the first Judgments of God, God sent more, which meeting with his obstinacy, had this unnatural effect upon him, to harden him yet more;
But if we carefully read the Story, it is said that he First hardened himself, and then that God hardened him; that is, he being hardened under the First Judgments of God, God sent more, which meeting with his obstinacy, had this unnatural Effect upon him, to harden him yet more;
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And so likewise, Joshua 11. 19, 20. it is said that the Cities of the Canaanites did not make peace with Joshua, because it was of the Lord to harden their hearts, that they should come against Israel in Battel, that he might destroy them utterly;
And so likewise, joshua 11. 19, 20. it is said that the Cities of the Canaanites did not make peace with joshua, Because it was of the Lord to harden their hearts, that they should come against Israel in Battle, that he might destroy them utterly;
all which expressions signifie no more, but that God, for the former provocations and impenitency of that People, did leave them to their own hardness and blindness,
all which expressions signify no more, but that God, for the former provocations and impenitency of that People, did leave them to their own hardness and blindness,
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And to mention but one Text more, 2 Thes. 2. 11. the Apostle threatens those that rejected the truth, that for this cause God would send them strong delusions, (the efficacy of error) that they should believe a lye, that they all might be damned, who believed not the truth, but had pleasure in unrighteousness;
And to mention but one Text more, 2 Thebes 2. 11. the Apostle threatens those that rejected the truth, that for this cause God would send them strong delusions, (the efficacy of error) that they should believe a lie, that they all might be damned, who believed not the truth, but had pleasure in unrighteousness;
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and if they yield and are Conquered, it is their own fault, because they have neglected God's grace, whereby they might have been able to have resisted those temptations;
and if they yield and Are Conquered, it is their own fault, Because they have neglected God's grace, whereby they might have been able to have resisted those temptations;
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and have forced his holy Spirit to withdraw himself from them, and to leave them open and naked to those assaults of temptation, against which they might otherwise have been sufficiently armed.
and have forced his holy Spirit to withdraw himself from them, and to leave them open and naked to those assaults of temptation, against which they might otherwise have been sufficiently armed.
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Thirdly, The last end of temptation which I mentioned, is to try Men, with a direct purpose and intention to seduce Men to Sin. Thus wicked Men tempt others,
Thirdly, The last end of temptation which I mentioned, is to try Men, with a Direct purpose and intention to seduce Men to Sin. Thus wicked Men tempt Others,
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and as far as God permits him, and his Power reacheth, he suits his temptations as near as he can to the humours and appetites and inclinations of Men, contriving them into such circumstances,
and as Far as God permits him, and his Power reaches, he suits his temptations as near as he can to the humours and appetites and inclinations of Men, contriving them into such Circumstances,
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as that he may ply his temptations upon them to the greatest advantage; propounding such Objects to them, as may most probably draw forth the corruptions of Men,
as that he may ply his temptations upon them to the greatest advantage; propounding such Objects to them, as may most probably draw forth the corruptions of Men,
and where none of these baits will take, he stirs up his Instruments to persecute those, who are stedfast and confirmed in Resolutions of Piety and Virtue, to try if he can work upon their Fear,
and where none of these baits will take, he stirs up his Instruments to persecute those, who Are steadfast and confirmed in Resolutions of Piety and Virtue, to try if he can work upon their fear,
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and he permits bad Men to be assaulted with great temptations, and as a punishment of their former obstinacy and impiety, withdraws the aids and assistances of his grace from them,
and he permits bad Men to be assaulted with great temptations, and as a punishment of their former obstinacy and impiety, withdraws the aids and assistances of his grace from them,
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I now proceed to the second thing which I propounded to consider, viz. The manner in which the Apostle rejects this Proposition, Let no Man say, when he is tempted, I am tempted of God.
I now proceed to the second thing which I propounded to Consider, viz. The manner in which the Apostle rejects this Proposition, Let no Man say, when he is tempted, I am tempted of God.
But especially Men are very glad to lay their faults upon God, because he is a full and sufficient excuse, nothing being to be blamed that comes from him.
But especially Men Are very glad to lay their Faults upon God, Because he is a full and sufficient excuse, nothing being to be blamed that comes from him.
When God charged him for breaking of his Law, by eating of the fruit of the forbidden Tree, he endeavours to excuse himself, by laying the fault obliquely upon God;
When God charged him for breaking of his Law, by eating of the fruit of the forbidden Tree, he endeavours to excuse himself, by laying the fault obliquely upon God;
Men would fain have the pleasure of committing Sin, but then they would be glad to remove as much of the trouble and guilt of it from themselves as they can.
Men would fain have the pleasure of committing since, but then they would be glad to remove as much of the trouble and guilt of it from themselves as they can.
First, The strength and force of this Argument, God cannot be tempted with evil, neither tempteth he any Man; NONLATINALPHABET, he is untemptable by evil;
First, The strength and force of this Argument, God cannot be tempted with evil, neither tempts he any Man;, he is untemptable by evil;
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And this will appear to be a strong and forcible Argument, if we consider, First, The Proposition upon which it is grounded, that God cannot be tempted by evil.
And this will appear to be a strong and forcible Argument, if we Consider, First, The Proposition upon which it is grounded, that God cannot be tempted by evil.
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Light and Darkness are not more opposite to one another, than the Holy Nature of God is to Sin. What fellowship hath Light with Darkness, or God with Belial?
Light and Darkness Are not more opposite to one Another, than the Holy Nature of God is to Sin. What fellowship hath Light with Darkness, or God with Belial?
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For why should he desire to draw Men into that, which he himself abhors, and which is so contrary to his own nature and disposition? When Men tempt one another to Sin, they do it to make others like themselves;
For why should he desire to draw Men into that, which he himself abhors, and which is so contrary to his own nature and disposition? When Men tempt one Another to since, they do it to make Others like themselves;
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and for this Reason bad Men endeavour to make others like themselves, that agreeing with them in the same disposition and manners, they may be fit Company for them.
and for this Reason bad Men endeavour to make Others like themselves, that agreeing with them in the same disposition and manners, they may be fit Company for them.
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as it is exprest in the Wisdom of Solomon. So that wicked Men tempt others to Sin, that they may have the pleasure and contentment of their Society.
as it is expressed in the Wisdom of Solomon. So that wicked Men tempt Others to since, that they may have the pleasure and contentment of their Society.
But neither hath this Reason any place in God, who being far from doing evil himself, can have no Reason to tempt others to do so, by way of excuse, and vindication of himself.
But neither hath this Reason any place in God, who being Far from doing evil himself, can have no Reason to tempt Others to doe so, by Way of excuse, and vindication of himself.
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When he was fallen from God, and Happiness, and by his own Rebellion had made himself miserable, he was discontented to see the happy Condition of Man,
When he was fallen from God, and Happiness, and by his own Rebellion had made himself miserable, he was discontented to see the happy Condition of Man,
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And thus you see the force of the Apostle's Argument, that because God cannot be tempted to evil, therefore he can tempt no Man. None tempt others to be bad,
And thus you see the force of the Apostle's Argument, that Because God cannot be tempted to evil, Therefore he can tempt no Man. None tempt Others to be bad,
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but it is a plain imperfection to be liable to be tempted to Evil, and therefore God cannot be tempted to Evil. And if so, it is as impossible that he should tempt others to it;
but it is a plain imperfection to be liable to be tempted to Evil, and Therefore God cannot be tempted to Evil. And if so, it is as impossible that he should tempt Others to it;
whatever plainly derogates from the goodness or justice of God, or any other of his Perfections, is certainly false, what Authority soever it may claim from the Judgment of Learned and Pious Men;
whatever plainly derogates from the Goodness or Justice of God, or any other of his Perfections, is Certainly false, what authority soever it may claim from the Judgement of Learned and Pious Men;
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And if any thing be, upon good grounds in Reason, received for a Divine Revelation, (as the Holy Scriptures are amongst Christians) no Man ought to be regarded, who from thence pretends to maintain any Doctrine contrary to the Natural Notions, which Men have of God;
And if any thing be, upon good grounds in Reason, received for a Divine Revelation, (as the Holy Scriptures Are among Christians) no Man ought to be regarded, who from thence pretends to maintain any Doctrine contrary to the Natural Notions, which Men have of God;
So that no Man ought to suffer himself to be seduced into any such Opinions, upon pretence that there are expressions in Scripture, which seem to countenance them.
So that no Man ought to suffer himself to be seduced into any such Opinions, upon pretence that there Are expressions in Scripture, which seem to countenance them.
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And if there be any par••cular expressions, which to prejudic'd Men may seem to import any such thing, every Man ought to govern himself in the interpretation of such passages, by what is clear and plain,
And if there be any par••cular expressions, which to prejudiced Men may seem to import any such thing, every Man ought to govern himself in the Interpretation of such passages, by what is clear and plain,
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If St. James had not been an Apostle, the Argument which he useth would have convinced any reasonable Man, that God tempts no Man to Sin, because he cannot be tempted with Evil himself, and therefore it is unreasonable to imagine he should tempt any Man. For he argues from such a Principle,
If Saint James had not been an Apostle, the Argument which he uses would have convinced any reasonable Man, that God tempts no Man to since, Because he cannot be tempted with Evil himself, and Therefore it is unreasonable to imagine he should tempt any Man. For he argues from such a Principle,
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for God cannot be tempted of evil, neither tempteth he any Man. Before I proceed to the second Assertion, That every Man is his own greatest Tempter, I should draw some useful Inferences from what hath been already delivered:
for God cannot be tempted of evil, neither tempts he any Man. Before I proceed to the second Assertion, That every Man is his own greatest Tempter, I should draw Some useful Inferences from what hath been already Delivered:
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WHEN I made entrance upon these Words, I told you, that next to the Belief of a God and a Providence, nothing is more fundamentally necessary to the Practice of a good Life,
WHEN I made Entrance upon these Words, I told you, that next to the Belief of a God and a Providence, nothing is more fundamentally necessary to the Practice of a good Life,
either by laying a Necessity upon Men of Sinning, or by laying secret Designs to tempt and seduce Men to Sin. Nothing can be farther from the Nature of God, than to do any such thing,
either by laying a Necessity upon Men of Sinning, or by laying secret Designs to tempt and seduce Men to Sin. Nothing can be farther from the Nature of God, than to do any such thing,
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and can we think, that he who cannot endure to see it, should have any hand in it? We find that the Holy Men in Scripture are very careful to remove all thought and suspicion of this from God.
and can we think, that he who cannot endure to see it, should have any hand in it? We find that the Holy Men in Scripture Are very careful to remove all Thought and suspicion of this from God.
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Elihu, Job 36. 3. before he would argue about God's Providence with Job, he resolves in the first place, to attribute nothing to God, that is unworthy of him.
Elihu, Job 36. 3. before he would argue about God's Providence with Job, he resolves in the First place, to attribute nothing to God, that is unworthy of him.
You see then how tender good Men have always been of ascribing any thing to God, that might seem to render him the Author of Sin. So that we have reason to take heed of all Doctrines that are of this tendency;
You see then how tender good Men have always been of ascribing any thing to God, that might seem to render him the Author of Sin. So that we have reason to take heed of all Doctrines that Are of this tendency;
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and in order to that, and as a Means to it, efficaciously to permit Men to Sin. For if these things be true, that God hath absolutely decre•d to damn the greatest part of Men,
and in order to that, and as a Means to it, efficaciously to permit Men to Sin. For if these things be true, that God hath absolutely decre•d to damn the greatest part of Men,
which necessity, since it does not proceed from themselves, but from the decree of God, does by consequence make God the Author of Sin. And then that other Doctrine, which is subservient to this, that God does by a Physical and Natural influence upon the Minds and Wills of Men, determine them to every action that they do, to bad actions as well as good.
which necessity, since it does not proceed from themselves, but from the Decree of God, does by consequence make God the Author of Sin. And then that other Doctrine, which is subservient to this, that God does by a Physical and Natural influence upon the Minds and Wills of Men, determine them to every actium that they do, to bad actions as well as good.
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For instance, when Cain kill'd his Brother, God determin'd him (they say) to the Natural Action of taking away a Man's Life, which in many Cases may be done without Sin. Very true:
For instance, when Cain killed his Brother, God determined him (they say) to the Natural Actium of taking away a Man's Life, which in many Cases may be done without Sin. Very true:
but if in these Circumstances the Natural Action could not be done without committing the Sin, he that determin'd him to the Natural Action, determin'd him likewise to the Sin.
but if in these circumstances the Natural Actium could not be done without committing the since, he that determined him to the Natural Actium, determined him likewise to the Sin.
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Tempting others to Sin is in Scripture called Murder, for which Reason, the Devil is said to be a Murderer from the beginning, because he was a Tempter. Whosoever committeth Sin is of the Devil:
Tempting Others to since is in Scripture called Murder, for which Reason, the devil is said to be a Murderer from the beginning, Because he was a Tempter. Whosoever Committeth since is of the devil:
Thus the Israelites are said to have tempted God in the Wilderness forty years together, and in that space, more remarkably ten times. The meaning of which Expressions is, that when God had promised Abraham to bring his seed into the Land of Canaan, that People, by their great and repeated provocations of God, did often provoke him to have destroyed them,
Thus the Israelites Are said to have tempted God in the Wilderness forty Years together, and in that Molle, more remarkably ten times. The meaning of which Expressions is, that when God had promised Abraham to bring his seed into the Land of Canaan, that People, by their great and repeated provocations of God, did often provoke him to have destroyed them,
The Devil likewise tempted our Saviour to tempt God, by casting himself down from the Pinacle of the Temple, in confidence that the Angels would take care of him:
The devil likewise tempted our Saviour to tempt God, by casting himself down from the Pinnacle of the Temple, in confidence that the Angels would take care of him:
but if they neglect themselves, or willingly cast themselves into danger, and expect his Providence and Protection, they do not trust God, but tempt him;
but if they neglect themselves, or willingly cast themselves into danger, and expect his Providence and Protection, they do not trust God, but tempt him;
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and take care of them, we tempt God to that which is unworthy of him; which is to give approbation to our folly, and to countenance our sloth and carelesness.
and take care of them, we tempt God to that which is unworthy of him; which is to give approbation to our folly, and to countenance our sloth and carelessness.
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To instance in the particular temptation the Apostle was speaking of, Persecution & Suffering for the Cause of Religion, to avoid which, many did then forsake the Truth,
To instance in the particular temptation the Apostle was speaking of, Persecution & Suffering for the Cause of Religion, to avoid which, many did then forsake the Truth,
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they valued the enjoyments of this present Life, more than the favour of God, and that Eternal Happiness which he had promised to them in another Life;
they valued the enjoyments of this present Life, more than the favour of God, and that Eternal Happiness which he had promised to them in Another Life;
They had an inordinate affection for the ease and pleasure of this Life, and their unwillingness to part with ease, was a great temptation to them to quit their Religion;
They had an inordinate affection for the ease and pleasure of this Life, and their unwillingness to part with ease, was a great temptation to them to quit their Religion;
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Secondly, That he ascribes the prevalency of temptation to the Lust and vicious inclinations of Men, which seduce them to a compliance with the temptations that are presented to them;
Secondly, That he ascribes the prevalency of temptation to the Lust and vicious inclinations of Men, which seduce them to a compliance with the temptations that Are presented to them;
And I do the rather insist upon this, because Men are apt to lay great load upon the Devil, in the business of temptation, hoping thereby either wholly,
And I do the rather insist upon this, Because Men Are apt to lay great load upon the devil, in the business of temptation, hoping thereby either wholly,
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and therefore I shall here consider, how far the Devil by his temptations is the cause of the Sins which Men by compliance with those temptations are drawn into.
and Therefore I shall Here Consider, how Far the devil by his temptations is the cause of the Sins which Men by compliance with those temptations Are drawn into.
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For ever since he fell from God, partly out of enmity to him, and partly out of envy and malice to Mankind, he hath made it his great business and employment to seduce Men to Sin;
For ever since he fell from God, partly out of enmity to him, and partly out of envy and malice to Mankind, he hath made it his great business and employment to seduce Men to since;
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and so far as his Power reacheth, and God permits him, he lays baits and temptations before them in all their ways, presenting them wi•h the occasions and opportunities to Sin,
and so Far as his Power reaches, and God permits him, he lays baits and temptations before them in all their ways, presenting them wi•h the occasions and opportunities to since,
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and that God, from whom nothing is hidden, and who sees all the secret Engines which are at work in the World, to do us good or harm, hath in mercy to Mankind, given us particular warning of it, that we may not be wholly ignorant of our Enemies,
and that God, from whom nothing is hidden, and who sees all the secret Engines which Are At work in the World, to do us good or harm, hath in mercy to Mankind, given us particular warning of it, that we may not be wholly ignorant of our Enemies,
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And this he does, not only by employing his Instruments to solicit for him, and to draw Men to Sin by bad Counsel and Example, which we see frequently done,
And this he does, not only by employing his Instruments to solicit for him, and to draw Men to since by bad Counsel and Exampl, which we see frequently done,
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and consequently more enslaved to the Devil, and under his Power, being as it were Factors for him to seduce others;) but besides this, 'tis not improbable but the Devil himself does many times immediately excite Men to Sin, by working upon the humours of their Bodies, or upon their Imaginations;
and consequently more enslaved to the devil, and under his Power, being as it were Factors for him to seduce Others;) but beside this, it's not improbable but the devil himself does many times immediately excite Men to since, by working upon the humours of their Bodies, or upon their Imaginations;
And there is Reason from what is said in Scripture to believe, that the Devil, in some Cases, hath a more immediate power and influence upon the Minds of Men, to excite them to Sin,
And there is Reason from what is said in Scripture to believe, that the devil, in Some Cases, hath a more immediate power and influence upon the Minds of Men, to excite them to since,
as when it is said, John 13. 27. that the Devil enter'd into Judas, to push him on in that ill design which he had already engaged in, of betraying our Saviour.
as when it is said, John 13. 27. that the devil entered into Judas, to push him on in that ill Design which he had already engaged in, of betraying our Saviour.
And Ananias his Covetousness had first tempted him to keep back part of his Estate, before it is said the Devil fill'd his heart to lie to the Holy Ghost;
And Ananias his Covetousness had First tempted him to keep back part of his Estate, before it is said the devil filled his heart to lie to the Holy Ghost;
Ephes. 2. 1, 2, where the Apostle speaking of those, who from Heat•enisin were Converted to Christianity, You (says he) hath he quickned, who were once dead in trespasses and sins;
Ephesians 2. 1, 2, where the Apostle speaking of those, who from Heat•enisin were Converted to Christianity, You (Says he) hath he quickened, who were once dead in Trespasses and Sins;
wherein in times past ye walked, according to the course of this world, according to the Prince of the power of the air, the Spirit that now worketh in the Children of disobedience, or unbelief; NONLATINALPHABET, the Spirit th•t s••ll acts and inspires the Children of unbelief• that is, those who continue in their infidelity,
wherein in times passed you walked, according to the course of this world, according to the Prince of the power of the air, the Spirit that now works in the Children of disobedience, or unbelief;, the Spirit th•t s••ll acts and inspires the Children of unbelief• that is, those who continue in their infidelity,
When Men are notoriously wicked, and disobedient to the Counsels of God, the Devil is said to act and inspire them, which certainly signifies some more immediate power and influence which he hath over such Persons.
When Men Are notoriously wicked, and disobedient to the Counsels of God, the devil is said to act and inspire them, which Certainly signifies Some more immediate power and influence which he hath over such Persons.
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so by notorious wickedness and impiety, Men do give admission to him, and he is permitted by the just judgment of God, to exercise greater Dominion over them.
so by notorious wickedness and impiety, Men do give admission to him, and he is permitted by the just judgement of God, to exercise greater Dominion over them.
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and it may be sometimes when he is gone, these Persons grow secure, and through their own security and folly fall into those Sins, which the Devil with all his baits and wiles,
and it may be sometime when he is gone, these Persons grow secure, and through their own security and folly fallen into those Sins, which the devil with all his baits and wiles,
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These he can trust with themselves, and leave them to their own inclinations and conduct, finding by experience, that they will do as ill things of their own motion,
These he can trust with themselves, and leave them to their own inclinations and conduct, finding by experience, that they will do as ill things of their own motion,
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so that he can go into a far Country, and employ himself elsewhere, and leave them for a long time, being confident that in his absence they will not bury their Talent,
so that he can go into a Far Country, and employ himself elsewhere, and leave them for a long time, being confident that in his absence they will not bury their Talon,
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And I wish that our own Age did not afford us too many instances of this kind, of such forward and expert Sinners as need no Tempter either to instruct or excite them to that which is evil.
And I wish that our own Age did not afford us too many instances of this kind, of such forward and expert Sinners as need no Tempter either to instruct or excite them to that which is evil.
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Now in this Case the Devil betakes himself to other Persons, and removes his Snares and Baits where he thinks there is more need and occasion for them.
Now in this Case the devil betakes himself to other Persons, and removes his Snares and Baits where he thinks there is more need and occasion for them.
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nay, I doubt not but he is more active to excite Men to good, than the Devil can be to tempt them to Evil. And yet for all this, I think there is no great reason to doubt,
nay, I doubt not but he is more active to excite Men to good, than the devil can be to tempt them to Evil. And yet for all this, I think there is no great reason to doubt,
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Second Observation, That he ascribes the efficacy and success of temptation to the lusts and vicious inclinations of Men, which seduce them to a consent and compliance with the temptations which are offered to them.
Second Observation, That he ascribes the efficacy and success of temptation to the Lustiest and vicious inclinations of Men, which seduce them to a consent and compliance with the temptations which Are offered to them.
so that the Apostle had great reason to ascribe the efficacy of temptation, to the irregular desires and vicious inclinations of Men, rather than to those temptations which the Providence of God permits them to be assaulted with,
so that the Apostle had great reason to ascribe the efficacy of temptation, to the irregular Desires and vicious inclinations of Men, rather than to those temptations which the Providence of God permits them to be assaulted with,
First, Because the Lusts of Men are in a great measure voluntary. Secondly, God hath put it in our power to resist these temptations, and overcome them.
First, Because the Lustiest of Men Are in a great measure voluntary. Secondly, God hath put it in our power to resist these temptations, and overcome them.
I grant that the Nature of Man is very much corrupted, and degenerated from its Primitive Integrity and Perfection• but we who are Christians, have received that grace in Baptism, whereby our Natures are so far healed,
I grant that the Nature of Man is very much corrupted, and degenerated from its Primitive Integrity and Perfection• but we who Are Christians, have received that grace in Baptism, whereby our Nature's Are so Far healed,
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and to chuse good and evil, voluntarily consent to Iniquity, and by wilful and deliberate Practice of known Sins, improve the evil inclinations of our Nature into vicious habits:
and to choose good and evil, voluntarily consent to Iniquity, and by wilful and deliberate Practice of known Sins, improve the evil inclinations of our Nature into vicious habits:
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and the grace of God, if we do not neglect it, and be not wanting to ou• selves, puts it into our power to resist any temptation that may happen to us.
and the grace of God, if we do not neglect it, and be not wanting to ou• selves, puts it into our power to resist any temptation that may happen to us.
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If we do but make use of our Natural Reason, and those Considerations which are common and obvious to Men, we may easily resist the temptations to a great many Sins.
If we do but make use of our Natural Reason, and those Considerations which Are Common and obvious to Men, we may Easily resist the temptations to a great many Sins.
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as deliberate Murder, the danger and guilt whereof, are both so great, as make it easie for any considerate Man to resist the strongest temptation to it, even that of revenge.
as deliberate Murder, the danger and guilt whereof, Are both so great, as make it easy for any considerate Man to resist the Strongest temptation to it, even that of revenge.
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Prophaneness and contempt of God and Religion is so monstrous a fault, and of so dreadful an appearance, that every Man that will but use his Reason, can have no temptation to it, either from gratifying his humour,
Profaneness and contempt of God and Religion is so monstrous a fault, and of so dreadful an appearance, that every Man that will but use his Reason, can have no temptation to it, either from gratifying his humour,
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or pleasing his Company, or shewing his wit, that can be of equal force with the Arguments which every Man's Mind and Conscience is apt to suggest to him against it.
or pleasing his Company, or showing his wit, that can be of equal force with the Arguments which every Man's Mind and Conscience is apt to suggest to him against it.
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Nay, there are many Sins much inseriour to these, the temptations whereto may by the ordinary Reasons and Considerations of prudence and interest, be baffled and put out of Countenance.
Nay, there Are many Sins much inseriour to these, the temptations whereto may by the ordinary Reasons and Considerations of prudence and Interest, be baffled and put out of Countenance.
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He that can chuse at any time whether he will Speak or not (which it is certainly in every Man's power to do) can chuse whether he will swear when he speaks.
He that can choose At any time whither he will Speak or not (which it is Certainly in every Man's power to do) can choose whither he will swear when he speaks.
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and that either he will not suffer us to be tempted above what we are able, or, that with the temptation he will find a way to escape, that we may be able to bear it.
and that either he will not suffer us to be tempted above what we Are able, or, that with the temptation he will find a Way to escape, that we may be able to bear it.
and do depend upon God for his grace and assistance, that his Providence will not suffer us to fall into the hands of dangerous and violent temptations, which probably would be too hard for us;
and do depend upon God for his grace and assistance, that his Providence will not suffer us to fallen into the hands of dangerous and violent temptations, which probably would be too hard for us;
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The true Reason why Men fall into Sin, is not because they are tempted, but because there is something within them, which inclines and disposes them to comply with the Temptation, and to yield to it.
The true Reason why Men fallen into since, is not Because they Are tempted, but Because there is something within them, which inclines and disposes them to comply with the Temptation, and to yield to it.
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for God's Grace was never design'd to countenance the sloath and negligence of Men, but to encourage and second our Resolutions and Endeavours of well-doing.
for God's Grace was never designed to countenance the sloth and negligence of Men, but to encourage and second our Resolutions and Endeavours of welldoing.
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If we expect God's Grace and Assistance upon other Terms, we tempt God, and provoke him to leave us to the power of Temptations, to be drawn away and enticed by our own Lusts.
If we expect God's Grace and Assistance upon other Terms, we tempt God, and provoke him to leave us to the power of Temptations, to be drawn away and enticed by our own Lusts.
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