For as much as God's Judgments are abroad upon the Earth, and hang over our heads, the only means to prevent and remove both temporal and eternal, is our speedy conversion and return unto God, Else he will whet his sword, bend his bow,
For as much as God's Judgments Are abroad upon the Earth, and hang over our Heads, the only means to prevent and remove both temporal and Eternal, is our speedy conversion and return unto God, Else he will whet his sword, bend his bow,
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for his nature cannot be changed, If we return not, we are but dead men. The eternal weight of God's wrath will be our portion, both here, and in the world to come, if we repent not.
for his nature cannot be changed, If we return not, we Are but dead men. The Eternal weight of God's wrath will be our portion, both Here, and in the world to come, if we Repent not.
which is the power of God to salvation, and a two-edged sword to sever between the joynts and the Marrow, The strength of the Almighty encounters with our hard hearts, and yet they remain like the stony and rockie ground:
which is the power of God to salvation, and a two-edged sword to sever between the Joints and the Marrow, The strength of the Almighty encounters with our hard hearts, and yet they remain like the stony and rocky ground:
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yet suddenly it fades and comes to nothing. We may, haply have a little motion by the Word yet there's a rock in our souls, a stone in our hearts, and though we may sometimes seem to receive it with some affection, and be made as it were Sermon-sick, yet it holds but a while, it betters us not:
yet suddenly it fades and comes to nothing. We may, haply have a little motion by the Word yet there's a rock in our Souls, a stone in our hearts, and though we may sometime seem to receive it with Some affection, and be made as it were Sermon sick, yet it holds but a while, it betters us not:
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Why? because it's not received as an ingrafted word. Therefore saith St. James, Receive with meekness the ingrafted word, James 1.21. Let the word be ingrafted in thee;
Why? Because it's not received as an ingrafted word. Therefore Says Saint James, Receive with meekness the ingrafted word, James 1.21. Let the word be ingrafted in thee;
When a man is thus settled and resolved to go on in his sins, to put the matter to the hazard come what will come, there's a kind of Atheism in the soul.
When a man is thus settled and resolved to go on in his Sins, to put the matter to the hazard come what will come, there's a kind of Atheism in the soul.
For what do's he but in a manner reply, when God tells him by his Minister that he is preparing the instruments of death against him, do you think us such fools to believe it? What does this but provoke God to swear that we shall never enter into his rest.
For what do's he but in a manner reply, when God tells him by his Minister that he is preparing the Instruments of death against him, do you think us such Fools to believe it? What does this but provoke God to swear that we shall never enter into his rest.
Moab hath been at ease from his youth, he hath been setled, and hath not been emptied from vessel to vessel, neither hath he gone into captivity, Jer. 48.11. Consider we whether our security comes not from the same cause: We have not been emptied from vessel to vessel, we have always been at rest.
Moab hath been At ease from his youth, he hath been settled, and hath not been emptied from vessel to vessel, neither hath he gone into captivity, Jer. 48.11. Consider we whither our security comes not from the same cause: We have not been emptied from vessel to vessel, we have always been At rest.
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It were better for thee to be emptied from vessel to vessel, to go into captivity. For as long as a man continues thus in an unregenerate condition, he can look for nothing but troubles ;
It were better for thee to be emptied from vessel to vessel, to go into captivity. For as long as a man continues thus in an unregenerate condition, he can look for nothing but Troubles;
certain Judgments must necessarily follow, and as sure as God is in Heaven, so sure may they expect misery on Earth: and they shall receive the eternal weight of God's wrath, treasured up against the day of wrath:
certain Judgments must necessarily follow, and as sure as God is in Heaven, so sure may they expect misery on Earth: and they shall receive the Eternal weight of God's wrath, treasured up against the day of wrath:
Therefore there is a necessity of our conversion, if we will keep off either temporal, or eternal wrath. Our Saviour makes it the case of all impenitent sinners, to be liable to wrath: One Judgment befel the Galileans, another those on whom the Tower of Siloam fell: But what saith our Saviour, Suppose you that these were greater sinners above all the men of Jerusalem? I tell you nay, but except you repent you shall all likewise perish, Luke 13.3.
Therefore there is a necessity of our conversion, if we will keep off either temporal, or Eternal wrath. Our Saviour makes it the case of all impenitent Sinners, to be liable to wrath: One Judgement befell the Galileans, Another those on whom the Tower of Siloam fell: But what Says our Saviour, Suppose you that these were greater Sinners above all the men of Jerusalem? I tell you nay, but except you Repent you shall all likewise perish, Lycia 13.3.
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As many as are in the state of unregeneracy, are under the power of Satan, 2 Tim. 2.25, 26. Mark the Apostles words, In meekness instruct those that oppose themselves,
As many as Are in the state of unregeneracy, Are under the power of Satan, 2 Tim. 2.25, 26. Mark the Apostles words, In meekness instruct those that oppose themselves,
as long as we continue obstinate, and hardned, we are taken alive at Satan's will, we are at his disposing. While we are at liberty, we are way-laid by his nets and traps, and taken, we are at his pleasure:
as long as we continue obstinate, and hardened, we Are taken alive At Satan's will, we Are At his disposing. While we Are At liberty, we Are waylaid by his nets and traps, and taken, we Are At his pleasure:
As long as we are hardned in heart, we are in the Devil's cage: true repentance is that, whereby alone we purchase our freedom, whereby we recover our selves; and therefore in Rom. 2.5. Hardness of heart and impenitency signifie the same thing.
As long as we Are hardened in heart, we Are in the Devil's cage: true Repentance is that, whereby alone we purchase our freedom, whereby we recover our selves; and Therefore in Rom. 2.5. Hardness of heart and impenitency signify the same thing.
but if it make no impression, it moves thee not, it's a sign of a dead heart. Consider then the danger of this condition for a man to resolve on his evil courses, never purposing to alter matters. It exceedingly hastens God's Judgments.
but if it make no impression, it moves thee not, it's a Signen of a dead heart. Consider then the danger of this condition for a man to resolve on his evil courses, never purposing to altar matters. It exceedingly hastens God's Judgments.
and make us meet him by humiliation, then though our sins were as scarlet, yet submitting our selves to our Judge, living as obedient Subjects the storm shall pass from us:
and make us meet him by humiliation, then though our Sins were as scarlet, yet submitting our selves to our Judge, living as obedient Subject's the storm shall pass from us:
2. Notwithstanding God threatens us, yet if he gives us but grace to repent, and bethink our selves, let our sins be never so great, we may be sure of mercy.
2. Notwithstanding God threatens us, yet if he gives us but grace to Repent, and bethink our selves, let our Sins be never so great, we may be sure of mercy.
See what the Prophet Amos denounces from the Lord, Cap. 11, 12. I have given you cleanness of teeth, I have with-holden rain, v. 6, 7, 8. I have smitten you with blasting and mildew, v. 9. I have sent amongst you the Pestilence, v. 10. yet have you not returned unto me.
See what the Prophet Amos denounces from the Lord, Cap. 11, 12. I have given you cleanness of teeth, I have withholden rain, v. 6, 7, 8. I have smitten you with blasting and mildew, v. 9. I have sent among you the Pestilence, v. 10. yet have you not returned unto me.
Therefore thus will I do unto thee O Israel, and because I will do thus unto thee, prepare to meet thy God, O Israel, v. 12. What Judgments have befallen us, have befallen us for our own use,
Therefore thus will I do unto thee Oh Israel, and Because I will do thus unto thee, prepare to meet thy God, Oh Israel, v. 12. What Judgments have befallen us, have befallen us for our own use,
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If a man put away his Wife, and she go from him, shall he return unto her again? Shall not that Land be greatly polluted? But thou hast plaid the Harlot with many Lovers.
If a man put away his Wife, and she go from him, shall he return unto her again? Shall not that Land be greatly polluted? But thou hast played the Harlot with many Lovers.
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But I leave this and come to the Third, for which I chiefly chose this Text. You have seen how dangerous a thing hardness of heart is, how it brings certain death:
But I leave this and come to the Third, for which I chiefly chosen this Text. You have seen how dangerous a thing hardness of heart is, how it brings certain death:
Psalm 95. God hath limited a certain day: Thou hast provoked the Holy Ghost, and now he limits thee a day, Heb. 3.7. Wherefore (saith the Holy Ghost) to day if you will hear his voice.
Psalm 95. God hath limited a certain day: Thou hast provoked the Holy Ghost, and now he Limits thee a day, Hebrew 3.7. Wherefore (Says the Holy Ghost) to day if you will hear his voice.
Seek the Lord while he may be found, call on him, while he is near. This is the accepted time, this is the day of salvation, Esa. 49.8. Embrace this time, for now he may be found;
Seek the Lord while he may be found, call on him, while he is near. This is the accepted time, this is the day of salvation, Isaiah 49.8. Embrace this time, for now he may be found;
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Shall God offer you such a proffer, and you be so presumptuous, as to think such a one more seasonable? It's high presumption for thee to make thy self wiser then God, to neglect that he perscribes,
Shall God offer you such a proffer, and you be so presumptuous, as to think such a one more seasonable? It's high presumption for thee to make thy self Wiser then God, to neglect that he perscribes,
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In refusing Gods proffer, thou refusest him, that hath thy life in his hand. What high presumption is this? See it in Jesabel, Rev. 2.21. I gave her space to repent, but she repented not.
In refusing God's proffer, thou refusest him, that hath thy life in his hand. What high presumption is this? See it in Jezebel, Rev. 2.21. I gave her Molle to Repent, but she repented not.
Why does not God smite thee from heaven, when thou thus audaciously settest thy self against him? Why do's he not strike thee with a thunderbolt? Sure he gives the this space not to spend idly, but to another end;
Why does not God smite thee from heaven, when thou thus audaciously settest thy self against him? Why do's he not strike thee with a thunderbolt? Sure he gives the this Molle not to spend idly, but to Another end;
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In meekness (saith the Apostle) instruct them that oppose themselves, if God peradventure will give them repentance to the acknowl•dgment of the truth, 2 Tim. 2.25. If God will give it them.
In meekness (Says the Apostle) instruct them that oppose themselves, if God Peradventure will give them Repentance to the acknowl•dgment of the truth, 2 Tim. 2.25. If God will give it them.
And to this purpose is Acts 11.18. When they heard these things, they held their peace, and glorified God, saying, then hath God also to the Gentiles granted repentance unto life.
And to this purpose is Acts 11.18. When they herd these things, they held their peace, and glorified God, saying, then hath God also to the Gentiles granted Repentance unto life.
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I have heard Ephraim bemoaning himself thus, saith the Lord, Thou hast chastised me, and I am chastised as a bullock unaccustomed to the yoke, turn thou me,
I have herd Ephraim bemoaning himself thus, Says the Lord, Thou hast chastised me, and I am chastised as a bullock unaccustomed to the yoke, turn thou me,
But as it is high presumption, so 2. It's the highest contempt and despising of the grace of God. Rom. 2.4. Despisest thou the riches of his goodness, and forbearance, and long-suffering? Thus is it here. God gives thee space:
But as it is high presumption, so 2. It's the highest contempt and despising of the grace of God. Rom. 2.4. Despisest thou the riches of his Goodness, and forbearance, and long-suffering? Thus is it Here. God gives thee Molle:
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Dost thou think God will take this at thy hands? Wilt thou despise him, and think he'l not despise thee? With the froward he will shew himself froward.
Dost thou think God will take this At thy hands? Wilt thou despise him, and think He'll not despise thee? With the froward he will show himself froward.
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It's the heaviest Judgment can come on unconverted persons, irregenerate souls, not to awake till God comes on them, never to bestir themselves till hell rouze them up.
It's the Heaviest Judgement can come on unconverted Persons, irregenerate Souls, not to awake till God comes on them, never to Bestir themselves till hell rouse them up.
when it falleth suddenly upon them, Eccles. 9.12. Mark, when it falls suddenly, at unawares, here's the wisdom then to provide that thou mayst not be taken suddenly.
when it falls suddenly upon them, Eccles. 9.12. Mark, when it falls suddenly, At unawares, here's the Wisdom then to provide that thou Mayest not be taken suddenly.
And therefore Christ counsels us to watch, since we know not the day nor hour when the Son of man cometh, Here's the difference then between wisdom and folly.
And Therefore christ Counsels us to watch, since we know not the day nor hour when the Son of man comes, Here's the difference then between Wisdom and folly.
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and no man regarded, but set at nought all my counsel, and would none of my reproof, I also will laugh at your calamity, I will mock when your fear cometh, Prov. 1.24, 25, 26. As if he had said, you refused me on my day I called and cried unto you,
and no man regarded, but Set At nought all my counsel, and would none of my reproof, I also will laugh At your calamity, I will mock when your Fear comes, Curae 1.24, 25, 26. As if he had said, you refused me on my day I called and cried unto you,
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See what folly then it is to let slip this time. This is the acceptable day, Esay 55.6. Seek the Lord while he may be found, call on him while he is near.
See what folly then it is to let slip this time. This is the acceptable day, Isaiah 55.6. Seek the Lord while he may be found, call on him while he is near.
When a man refuses God's day, God will not hear his prayer, all his sighs and sobs, his groans and cries, shall not prevail, Esay 66. I will choose their delusions,
When a man refuses God's day, God will not hear his prayer, all his sighs and sobs, his groans and cries, shall not prevail, Isaiah 66. I will choose their delusions,
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If we embrace not God's day, we despise the riches of his goodness, long suffering, and patience. Rom. 2.4. Despisest thou the riches of God's grace, not knowing that the long-suffering of God leadeth to repentance? There can be no higher presumption then this, to bid defiance to the Spirit of God:
If we embrace not God's day, we despise the riches of his Goodness, long suffering, and patience. Rom. 2.4. Despisest thou the riches of God's grace, not knowing that the long-suffering of God leads to Repentance? There can be no higher presumption then this, to bid defiance to the Spirit of God:
God gives us space, that we may repent, and we repent not, because he gives us space: He gives us life, that with fear and trembling we may set about the business of salvation,
God gives us Molle, that we may Repent, and we Repent not, Because he gives us Molle: He gives us life, that with Fear and trembling we may Set about the business of salvation,
He sends abroad his Embassadors, who proclaim, This is the accepted time, this is the day of salvation, to day if you will hear his voyce, harden not your hearts ; 2 Cor. 6.2. Psalm 95.7, 8. yet we put this day from us, and say hereafter is a more acceptable time.
He sends abroad his ambassadors, who proclaim, This is the accepted time, this is the day of salvation, to day if you will hear his voice, harden not your hearts; 2 Cor. 6.2. Psalm 95.7, 8. yet we put this day from us, and say hereafter is a more acceptable time.
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It's that concerns our life, and must be seriously thought on, and that speedily too. Mat. 5.25. Agree with thine Adversary quickly while thou art in the way with him.
It's that concerns our life, and must be seriously Thought on, and that speedily too. Mathew 5.25. Agree with thine Adversary quickly while thou art in the Way with him.
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God is thine Adversary, unless thou agree with him speedily; his patience will break forth into his fury. Psal. 2.12. Kiss the Son lest he be angry, and thou perish from the right way.
God is thine Adversary, unless thou agree with him speedily; his patience will break forth into his fury. Psalm 2.12. Kiss the Son lest he be angry, and thou perish from the right Way.
What's the reason, that when God gives men a day, and cries out, This is the day of salvation, this is the accepted time, what in the name of God, or the Devils name rather (for he is the adversary, who maligns our Salvation) should cause them, to put salvation from them? To defer and desire a longer time? Thus a natural man reasons with himself, I cannot so soon be taken off from the Profits, and pleasures of the World;
What's the reason, that when God gives men a day, and cries out, This is the day of salvation, this is the accepted time, what in the name of God, or the Devils name rather (for he is the adversary, who maligns our Salvation) should cause them, to put salvation from them? To defer and desire a longer time? Thus a natural man Reasons with himself, I cannot so soon be taken off from the Profits, and pleasures of the World;
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Can you offer God a greater wrong and indignity? Do you thus requite the Lord you foolish and unwise? Dost thou think this the way to make thy peace with God, whom thou hast offended,
Can you offer God a greater wrong and indignity? Do you thus requite the Lord you foolish and unwise? Dost thou think this the Way to make thy peace with God, whom thou hast offended,
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and the Devil thy lively and vigorous youth, thy strength and spirits? Dost thou think he will drink the Dregs, and eat the Orts? Will he accept thee in the next World, when thou thus scornest him in this? If you offer the Blind for sacrifice, is it not an evil? If you offer •he Lame and Sick, is it not evil? Offer it now unto thy governour, will he be pleased with thee,
and the devil thy lively and vigorous youth, thy strength and spirits? Dost thou think he will drink the Dregs, and eat the Orts? Will he accept thee in the next World, when thou thus Scornest him in this? If you offer the Blind for sacrifice, is it not an evil? If you offer •he Lame and Sick, is it not evil? Offer it now unto thy governor, will he be pleased with thee,
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Now judge whether they offer God the living, who say, when my doting days come, my lame days, thar I cannot go, my blind dayes, that I cannot see, Ile offer my self a sacrifice to God, Will this be acceptable to him? Is not this Evil, saith the Lord, to offer me such a corrupt thing? Nay more, he's accursed that offers such an offering, such a polluted sacrifice.
Now judge whither they offer God the living, who say, when my doting days come, my lame days, thar I cannot go, my blind days, that I cannot see, I'll offer my self a sacrifice to God, Will this be acceptable to him? Is not this Evil, Says the Lord, to offer me such a corrupt thing? Nay more, he's accursed that offers such an offering, such a polluted sacrifice.
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when we serve our selves first with the best and choise? Do you thus requite the Lord ? Do you think he will accept it at your hands? Go offer such a gift to thy Ruler, to thy Prince, will he accept it,
when we serve our selves First with the best and choice? Do you thus requite the Lord? Do you think he will accept it At your hands? Go offer such a gift to thy Ruler, to thy Prince, will he accept it,
and it must needs provoke God, when we give him the refuse. I am King of Kings, saith the Lord, my name is dreadful, and I will look to be served after another manner.
and it must needs provoke God, when we give him the refuse. I am King of Kings, Says the Lord, my name is dreadful, and I will look to be served After Another manner.
1. Its the ready way to thy Destruction. Heaven, and happiness, and eternal life, are laid up for those that embrace the acceptable time; death, horrour, and eternal misery for those that refuse it;
1. Its the ready Way to thy Destruction. Heaven, and happiness, and Eternal life, Are laid up for those that embrace the acceptable time; death, horror, and Eternal misery for those that refuse it;
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When these things are past, what profit will you have of those things, whereof then you will be ashamed? Nay, whereof (were thine eyes open) thou wouldst now be ashamed;
When these things Are past, what profit will you have of those things, whereof then you will be ashamed? Nay, whereof (were thine eyes open) thou Wouldst now be ashamed;
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and happy wouldst thou be, if thou wert (as the converted Romans were) even now ashamed. Rom. 6.21. Shame accompanies Sin so constantly and unavoidably, that even repentance it self removes it not.
and happy Wouldst thou be, if thou Wertenberg (as the converted Romans were) even now ashamed. Rom. 6.21. Shame Accompanies since so constantly and avoidable, that even Repentance it self removes it not.
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2. But suppose thou prevent everlasting death by repentance, yet what profit is there of those things whereof we are now for the present ashamed? The best can come is shame.
2. But suppose thou prevent everlasting death by Repentance, yet what profit is there of those things whereof we Are now for the present ashamed? The best can come is shame.
That you may expel this suggestion out of your Souls, pray unto God that he would go along with his Word, and cause you to lay this to heart, that by his Spirit your understanding may be enlightned to see the truth. Though I make this as clear as the Sun, that it is a false supposition,
That you may expel this suggestion out of your Souls, pray unto God that he would go along with his Word, and cause you to lay this to heart, that by his Spirit your understanding may be enlightened to see the truth. Though I make this as clear as the Sun, that it is a false supposition,
since thou knowest not whether he will ever proffer it thee again? And assure thy self, that he is a Lyar that tels thee, thou mayst as well repent hereafter, as now:
since thou Knowest not whither he will ever proffer it thee again? And assure thy self, that he is a Liar that tells thee, thou Mayest as well Repent hereafter, as now:
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and yet such is the Folly of the heart of man, that the less Ground he hath to go, the fewer Dayes to spend, the more he often provides, and is the more covetous.
and yet such is the Folly of the heart of man, that the less Ground he hath to go, the fewer Days to spend, the more he often provides, and is the more covetous.
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before the evil dayes come, wherein thou shalt say, thou hast no pleasure in them. Eccles. 12.1. Here we find it's a youthful thing, and should be a young mans Practice:
before the evil days come, wherein thou shalt say, thou hast no pleasure in them. Eccles. 12.1. Here we find it's a youthful thing, and should be a young men Practice:
but add sin to sin, a weight to a weight, and it becomes Heavier and Heavier. A man that is in the state of impenitency, hath this weight laid on him,
but add since to since, a weight to a weight, and it becomes Heavier and Heavier. A man that is in the state of impenitency, hath this weight laid on him,
or ten years hence, going on in his impenitency? How will he then shake that off, which now he cannot free himself of? He must hereafter Buckle against it with a great deal of disadvantage, and Wrestle with more difficulty.
or ten Years hence, going on in his impenitency? How will he then shake that off, which now he cannot free himself of? He must hereafter Buckle against it with a great deal of disadvantage, and Wrestle with more difficulty.
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Thou shalt find them like the Waters in Ezek. rising from the ankles to the Knees, from the knees to the Loyns, till they become Water, in this indeed unlike them, not to Swim in,
Thou shalt find them like the Waters in Ezekiel rising from the ankles to the Knees, from the knees to the Loins, till they become Water, in this indeed unlike them, not to Swim in,
The Scripture compares sin to Cords, which are instruments of binding, and the mystery of the Gospel is expressed by binding and loosing; Whose soever sins you shall bind on Earth, they are bound in Heaven,
The Scripture compares since to Cords, which Are Instruments of binding, and the mystery of the Gospel is expressed by binding and losing; Whose soever Sins you shall bind on Earth, they Are bound in Heaven,
Every sin thou committest is a bond, and binds thee hand and foot ▪ against the Judgment of the great-day. Therefore it's said, His own iniquity shall take the wicked,
Every since thou Committest is a bound, and binds thee hand and foot ▪ against the Judgement of the Great day. Therefore it's said, His own iniquity shall take the wicked,
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when as every iniquity I commit is as a new cord, which binds me faster and faster. Is not this Madness it self to think so, that in our younger Years being scarce able to break one of them, in our Dotage we shall be able to break ten thousand together? And certainly this is the disposition and nature of sin.
when as every iniquity I commit is as a new cord, which binds me faster and faster. Is not this Madness it self to think so, that in our younger years being scarce able to break one of them, in our Dotage we shall be able to break ten thousand together? And Certainly this is the disposition and nature of since.
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But repent while it is called to day. Shewing that if we pass this Day, we shall be Harder and Harder. Wherefore, saith the Apostle, Exhort every one another daily while it is called to day,
But Repent while it is called to day. Showing that if we pass this Day, we shall be Harder and Harder. Wherefore, Says the Apostle, Exhort every one Another daily while it is called to day,
For as ye have yielded your members servants to uncleanness and to iniquity unto iniquity, even so now yield your members servants to righteousness, unto holiness, Rom 6.19.
For as you have yielded your members Servants to uncleanness and to iniquity unto iniquity, even so now yield your members Servants to righteousness, unto holiness, Rom 6.19.
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if we give our selves up to iniquity, we will not rest there, but we'l add iniquity, unto iniquitie, Sin unto Sin: we will be brought to such a custom in evil,
if we give our selves up to iniquity, we will not rest there, but we'll add iniquity, unto iniquity, since unto since: we will be brought to such a custom in evil,
then for those that have been accustomed to do evil, to learn to do well, Jer. 13.23. It will be to as much purpose to wash an Aethopian, as to go to put off that ill custome, and shake off that second Nature. Sin is a Hammer, and sin is a Nail too.
then for those that have been accustomed to do evil, to Learn to do well, Jer. 13.23. It will be to as much purpose to wash an Aethopian, as to go to put off that ill custom, and shake off that second Nature. since is a Hammer, and since is a Nail too.
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Having eyes full of Adultery, and that cannot cease from sin, beguiling unstable souls, a heart they have exercised with covetous practices, 2 Pet. 2.14. What makes a man prompt in any thing but Exercise ? When a man is exercised in sin, see the event of it:
Having eyes full of Adultery, and that cannot cease from since, beguiling unstable Souls, a heart they have exercised with covetous practices, 2 Pet. 2.14. What makes a man prompt in any thing but Exercise? When a man is exercised in since, see the event of it:
it brings him to that vicious habit, as that at length he cannot cease from sin. If a man deal with a young twig, it will bend, and break at his pleasure;
it brings him to that vicious habit, as that At length he cannot cease from since. If a man deal with a young twig, it will bend, and break At his pleasure;
if thou dealest with it whilst thou art Young, and it in thee, before it hath taken Root, thou mayst easily wield it, at least with more facility, then otherwise thou couldst;
if thou dealest with it while thou art Young, and it in thee, before it hath taken Root, thou Mayest Easily wield it, At least with more facility, then otherwise thou Couldst;
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but if thou let it run on to Confirmed Habits, it becomes immoveable. Wherefore saith the Apostle, Heb. 12.1. Let us lay aside the sin which doth so easily beset us.
but if thou let it run on to Confirmed Habits, it becomes immoveable. Wherefore Says the Apostle, Hebrew 12.1. Let us lay aside the since which does so Easily beset us.
as little of their service, as possibly they might, who think if they can but cry Peccavi, and Lord have mercy on me, when their breath departs their bodies, they shew a good Disposition, and perform such Acceptable service, as that God cannot chuse, but grant them a pardon:
as little of their service, as possibly they might, who think if they can but cry Peccavi, and Lord have mercy on me, when their breath departs their bodies, they show a good Disposition, and perform such Acceptable service, as that God cannot choose, but grant them a pardon:
But think not all will be surely well, because thou hastest to shake han•s with God, at thy Journeys end, when thou hast not walked with him a•l the way.
But think not all will be surely well, Because thou hastest to shake han•s with God, At thy Journeys end, when thou hast not walked with him a•l the Way.
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Sol. This is no good Warrant for thy delay, for Christ might work This miraculously, for the Glory of his Passion. Dost thou think when in thy Health, and Strength, thou hast (for several Years) despised the Riches of Gods goodness, and Forbearance, and Long-suffering that leads thee to Repentance, that assoon as thou art cast on thy Death-bed,
Sol. This is no good Warrant for thy Delay, for christ might work This miraculously, for the Glory of his Passion. Dost thou think when in thy Health, and Strength, thou hast (for several years) despised the Riches of God's Goodness, and Forbearance, and Long-suffering that leads thee to Repentance, that As soon as thou art cast on thy Deathbed,
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and ready to breath out thy Soul, the Rocks shall be Rent again, and the Graves opened, to quicken thy Repentance and beget in thee a Saving Faith? Trust not therefore on this,
and ready to breath out thy Soul, the Rocks shall be Rend again, and the Graves opened, to quicken thy Repentance and beget in thee a Saving Faith? Trust not Therefore on this,
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When Moses came to the Children of Israel, and told them God had sent him to deliver them, what acceptation found this comfortable message ? The Text saith, Exod. 9.6. They hearkned not through anguish of their spirits.
When Moses Come to the Children of Israel, and told them God had sent him to deliver them, what acceptation found this comfortable message? The Text Says, Exod 9.6. They hearkened not through anguish of their spirits.
it should make us break our Recreations and Sports. The considerations of what will become of us, should put us in an Extasie. Nor are these all our Troubles ;
it should make us break our Recreations and Sports. The considerations of what will become of us, should put us in an Ecstasy. Nor Are these all our Troubles;
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for besides these, outward Troubles will then even overwhelm us, when a man is to dispose of his Wife and Children, House and Lands, he must needs be very unfit at this time, for the Work of Repentance.
for beside these, outward Troubles will then even overwhelm us, when a man is to dispose of his Wife and Children, House and Lands, he must needs be very unfit At this time, for the Work of Repentance.
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though thou wert in the most penitent condition, that might be to mans seeming, yet where's the Change or new nature should follow thy Contrition, unless we see this in Truth, we can have but little Comfort. Shall I see a sinner run on in his ill courses, till the day of Death, and then set on this work, I could not conclude therefore the safety of his soul,
though thou Wertenberg in the most penitent condition, that might be to men seeming, yet where's the Change or new nature should follow thy Contrition, unless we see this in Truth, we can have but little Comfort. Shall I see a sinner run on in his ill courses, till the day of Death, and then Set on this work, I could not conclude Therefore the safety of his soul,
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for the Fear of Death may Extort this Repentance, where the Nature is not Changed. Take an example of a Covetous Man, which dotes on his Wealth more then any thing else in the World;
for the fear of Death may Extort this Repentance, where the Nature is not Changed. Take an Exampl of a Covetous Man, which dotes on his Wealth more then any thing Else in the World;
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suppose him in a ship with all his ri•hes about him, a tempest comes and puts him in danger of losing all, both Life and Goods, in this strait he sticks not to cast out all his Wealth, so he may preserve his Life ;
suppose him in a ship with all his ri•hes about him, a tempest comes and puts him in danger of losing all, both Life and Goods, in this strait he sticks not to cast out all his Wealth, so he may preserve his Life;
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he's apt to cry out in the Bitterness of his Soul, If God will but grant me Life, and spare me now, Ile never be a Drunkard, Swearer, or Covetous Person, more. Whence comes this? Not from any change of his Nature, and loathing of what he formerly loved,
he's apt to cry out in the Bitterness of his Soul, If God will but grant me Life, and spare me now, I'll never be a Drunkard, Swearer, or Covetous Person, more. Whence comes this? Not from any change of his Nature, and loathing of what he formerly loved,
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I have my self seen many at such a time as this, that have been so exceeding full of Sorrow, and penitent Expressions, that the standers by have even wished their Souls to have been in the other Souls cases,
I have my self seen many At such a time as this, that have been so exceeding full of Sorrow, and penitent Expressions, that the standers by have even wished their Souls to have been in the other Souls cases,
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And why is this? But because when Repentance comes this way, it alters only the outward actions for the Present, not the sinful dispositions, things that are extracted from a man, alter the outward appearance, not the Nature. Therefore saith the Lord, Ile go and return to my place, till they acknowledge their offence, and seek my face:
And why is this? But Because when Repentance comes this Way, it alters only the outward actions for the Present, not the sinful dispositions, things that Are extracted from a man, altar the outward appearance, not the Nature. Therefore Says the Lord, I'll go and return to my place, till they acknowledge their offence, and seek my face:
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Mark, thy goodness is as a Morning Cloud, such a Goodness as is Extorted, that is as Temporary as Earthly Dew! Another considerable place we have in the Psal. 78.34. When he slew them, then they sought him, and they returned, and enquired early after God.
Mark, thy Goodness is as a Morning Cloud, such a goodness as is Extorted, that is as Temporary as Earthly Due! another considerable place we have in the Psalm 78.34. When he slew them, then they sought him, and they returned, and inquired early After God.
For though he is full of Mercy, and Patience yet Patience hurt, oftentimes harms, and provokes the Almighty to Fury. God will not alwaies strive with man, but his daies shall be an hundred and twenty years, if he convert in that space, and return, well,
For though he is full of Mercy, and Patience yet Patience hurt, oftentimes harms, and provokes the Almighty to Fury. God will not always strive with man, but his days shall be an hundred and twenty Years, if he convert in that Molle, and return, well,
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Cut it down, why combreth it the ground? There is an appointed time, then fore - ordained by God, wherein he offers us Grace. Let it alone, saith the dresser, one year more :
cut it down, why cumbereth it the ground? There is an appointed time, then before - ordained by God, wherein he offers us Grace. Let it alone, Says the dresser, one year more:
You hear much talk of Gods eternal and everlasting election, and we are to apt to rest on this, that if we are elected to salvation we shall be saved, and if not, we shall be damned, troubling our selves with Gods work of Praedestination, whereas this works no Change in the party elected, until it come unto him in his own Person. What is God's election to me:
You hear much talk of God's Eternal and everlasting election, and we Are to apt to rest on this, that if we Are elected to salvation we shall be saved, and if not, we shall be damned, troubling our selves with God's work of predestination, whereas this works no Change in the party elected, until it come unto him in his own Person. What is God's election to me:
Its nothing to my comfort, unless I my self am effectually called. We are to look to this effectual calling. The other is but Gods love to sever me from the Corrupt mass of Adams posterity.
Its nothing to my Comfort, unless I my self am effectually called. We Are to look to this effectual calling. The other is but God's love to sever me from the Corrupt mass of Adams posterity.
Before this effectual calling, even the elect Ephesians were without Christ, Aliens from the Commoa-Wealth of Israel, Strangers from the Covenant of promise, having no hope and without God in the World. Ephes. 2.12.
Before this effectual calling, even the elect Ephesians were without christ, Aliens from the Commoa-Wealth of Israel, Strangers from the Covenant of promise, having no hope and without God in the World. Ephesians 2.12.
and of which he can say, what could I do more then I have done? And mayst thou not fear an actual rejection, since thou hast lived thus long under the means of Grace ;
and of which he can say, what could I do more then I have done? And Mayest thou not Fear an actual rejection, since thou hast lived thus long under the means of Grace;
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consider then, do we bring forth that fruit which is meet for the dresser, answerable to those continual distillings and droppings on us? If our consciences witness for us, happy are we,
Consider then, do we bring forth that fruit which is meet for the dresser, answerable to those continual distillings and droppings on us? If our Consciences witness for us, happy Are we,
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When we have had so long a time, the Ministry of the Word, and yet suffer it to be lost through our barrenness, our condition is sad, and woful, we can look for nothing, but withering. Heb. 6.9. But beloved, I must hope better things of you, and such as accompany salvation:
When we have had so long a time, the Ministry of the Word, and yet suffer it to be lost through our Barrenness, our condition is sad, and woeful, we can look for nothing, but withering. Hebrew 6.9. But Beloved, I must hope better things of you, and such as accompany salvation:
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Wherefore let not Satan possess you with that madness, to cause you to pass and let slip this golden opportunity, through a false conceipt, that you may have a more seasonable day of your own, for repentance hereafter.
Wherefore let not Satan possess you with that madness, to cause you to pass and let slip this golden opportunity, through a false conceit, that you may have a more seasonable day of your own, for Repentance hereafter.
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but yet I see no such matter required in conversion, no such great need of being new moulded. But now in the point of conversion, there are two things to be thought on.
but yet I see no such matter required in conversion, no such great need of being new moulded. But now in the point of conversion, there Are two things to be Thought on.
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I shall not now stand to speak of that common aspersion cast upon Religion, and the waies of God (that men must sail to Heaven by the Gates of Hell) of which many are so much afraid:
I shall not now stand to speak of that Common aspersion cast upon Religion, and the ways of God (that men must sail to Heaven by the Gates of Hell) of which many Are so much afraid:
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therefore we should first consider with our selves, what estate we are in now, how the case stands with us at present, that if God should come and strike thee with Death, if thou wert now to come to Judgment, what would trouble thee most, what couldst thou then answer him? Therefore since it is uncertain how soon God may deal thus with thee, it is wisedome to be always ready. Lam. 3.40. Let us search and try our wayes, and turn again unto the Lord.
Therefore we should First Consider with our selves, what estate we Are in now, how the case Stands with us At present, that if God should come and strike thee with Death, if thou Wertenberg now to come to Judgement, what would trouble thee most, what Couldst thou then answer him? Therefore since it is uncertain how soon God may deal thus with thee, it is Wisdom to be always ready. Lam. 3.40. Let us search and try our ways, and turn again unto the Lord.
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and how men are apt to deceive themselves in their search and examination. 'Tis as dangerous not to prove our wayes, as to put off and defer our •ur•ing to God.
and how men Are apt to deceive themselves in their search and examination. It's as dangerous not to prove our ways, as to put off and defer our •ur•ing to God.
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This is a dangerous disease, that when men come to examine and try their spiritual estates, they have false weights and unequal ballances to prove themselves by:
This is a dangerous disease, that when men come to examine and try their spiritual estates, they have false weights and unequal balances to prove themselves by:
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for there is not the worst of men, but will say, I thank God I am something, and I am not half so bad as the Preacher would make me, I have some good thing in me.
for there is not the worst of men, but will say, I thank God I am something, and I am not half so bad as the Preacher would make me, I have Some good thing in me.
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An Idol is something indeed, for it is Silver, or Gold, or Brass, or Stone, &c. But it's nothing, that is, is nothing to the purpose, nothing that can plead for a man when he holds up his hand at Gods Bar.
an Idol is something indeed, for it is Silver, or Gold, or Brass, or Stone, etc. But it's nothing, that is, is nothing to the purpose, nothing that can plead for a man when he holds up his hand At God's Bar.
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So these men walk in their way all their life, and yet fear not entrance into Heaven, till they receive sentence to the contrary. If these men knew themselves to be nothing, they would seek something for themselves;
So these men walk in their Way all their life, and yet Fear not Entrance into Heaven, till they receive sentence to the contrary. If these men knew themselves to be nothing, they would seek something for themselves;
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so let us also provide, that he deceive us not with a false conceit of our wayes and estate ▪ that we may not make our selves something, when we are nothing.
so let us also provide, that he deceive us not with a false conceit of our ways and estate ▪ that we may not make our selves something, when we Are nothing.
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Therefore let us see what false Glasses they are, that men get to themselves. If Satan bring us to have a good opinion of our selves, and our condition,
Therefore let us see what false Glasses they Are, that men get to themselves. If Satan bring us to have a good opinion of our selves, and our condition,
when he looks on the good actions of his neighbour, they appear but very small, he is alwayes abridging and contracting his vertues and good things, making them seem less then indeed they are.
when he looks on the good actions of his neighbour, they appear but very small, he is always abridging and contracting his Virtues and good things, making them seem less then indeed they Are.
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and hereupon is that instance brought of the Jews, Rom. 2.3. Think•st thou O man that judg•st them that do such things, that thou shalt escape, &c. When such a man looks upon his own sins; they appear small to him;
and hereupon is that instance brought of the jews, Rom. 2.3. Think•st thou Oh man that judg•st them that do such things, that thou shalt escape, etc. When such a man looks upon his own Sins; they appear small to him;
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as another mans, yet he delights in them as much as if they were, he loves them because they are his own. Let a man be born in a barren Countrey, he will praise it most, not because there is none so good,
as Another men, yet he delights in them as much as if they were, he loves them Because they Are his own. Let a man be born in a barren Country, he will praise it most, not Because there is none so good,
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I have not only a good conceit of my self, but every man about me can speak well of me, cannot say, black is mine eye. I have a good report of all men.
I have not only a good conceit of my self, but every man about me can speak well of me, cannot say, black is mine eye. I have a good report of all men.
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it was with God too as well as men. When both meet together, it's well indeed. Demetrius in John 3.12. we read, had a good report of all men, and of the truth it self.
it was with God too as well as men. When both meet together, it's well indeed. Demetrius in John 3.12. we read, had a good report of all men, and of the truth it self.
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Shall a sick man be so mad, as to say he is well, because others say so? As if we should seek our selves out of our selves, No, Let every man prove his own work,
Shall a sick man be so mad, as to say he is well, Because Others say so? As if we should seek our selves out of our selves, No, Let every man prove his own work,
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God I thank thee I am not as other men, no extortioner, &c. This fellow is so far from begging any thing of God, that he fills up his time with thanksgiving, he thinks he wants nothing, and that is his error;
God I thank thee I am not as other men, no extortioner, etc. This fellow is so Far from begging any thing of God, that he fills up his time with thanksgiving, he thinks he Wants nothing, and that is his error;
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When you look on the Publican, this and that man, and bless your selves, because you are not so bad as these, who perchance are before you in points of morality :
When you look on the Publican, this and that man, and bless your selves, Because you Are not so bad as these, who perchance Are before you in points of morality:
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If you stand on comparisons, look on those that are above you, that go beyond you in grace and zeal, and look not so much on the sins of others, as your own:
If you stand on comparisons, look on those that Are above you, that go beyond you in grace and zeal, and look not so much on the Sins of Others, as your own:
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When a Thief and a Murtherer are both arraign'd at the Bar for their lives, will the Thief say to the Murtherer thy sin is greater, thy fault is of an higher nature, therefore I shall be saved, because mine is not hainous, when they both are punishable with death? The fault of another will not make thy case the better.
When a Thief and a Murderer Are both arraigned At the Bar for their lives, will the Thief say to the Murderer thy since is greater, thy fault is of an higher nature, Therefore I shall be saved, Because mine is not heinous, when they both Are punishable with death? The fault of Another will not make thy case the better.
and whereas before I was loose and dissolute, I have care to do my duty, to serve God, &c. I am not so prophane as formerly, my estate must needs be good. This is a very dangerous thing to say, that because I am not as bad, as I was, I am therefore good: It is as if a man had a debter, a slack paymaster, to whom the Creditor calls earnestly to pay the debt, the best answer the debtor gives is this, I am sure there are many worse paymasters in the World then I am,
and whereas before I was lose and dissolute, I have care to do my duty, to serve God, etc. I am not so profane as formerly, my estate must needs be good. This is a very dangerous thing to say, that Because I am not as bad, as I was, I am Therefore good: It is as if a man had a debtor, a slack paymaster, to whom the Creditor calls earnestly to pay the debt, the best answer the debtor gives is this, I am sure there Are many Worse paymasters in the World then I am,
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Well, because there are worse paymasters, and he himself hath been a worse, doth this make him a better now? And shall this serve to excuse thee, by comparing thy self with others that are worse? And with thy self, that because thou hast mended thy self in some particulars,
Well, Because there Are Worse paymasters, and he himself hath been a Worse, does this make him a better now? And shall this serve to excuse thee, by comparing thy self with Others that Are Worse? And with thy self, that Because thou hast mended thy self in Some particulars,
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4. Now we come to the main thing, another false glass, which we call Partial obedience, when a man goes furthet, looking upon the letter of the Commandement onely, saying, I thank God I forbear many sins,
4. Now we come to the main thing, Another false glass, which we call Partial Obedience, when a man Goes furthet, looking upon the Letter of the Commandment only, saying, I thank God I forbear many Sins,
As when I have a thousand thorns in my feet, and have three or four taken out, will this help me? because I have not the Stone or the Gout, shall I conclude I am well,
As when I have a thousand thorns in my feet, and have three or four taken out, will this help me? Because I have not the Stone or the Gout, shall I conclude I am well,
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Because I do something that God requires, shall I think I do as much as I need ? No, we must take heed of that, God will not be contented with Partial Obedience, He will have the whole heart or none.
Because I do something that God requires, shall I think I do as much as I need? No, we must take heed of that, God will not be contented with Partial obedience, He will have the Whole heart or none.
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though I should esteem a piece of these, more excellent, then all the reliques of the Papists, for there was something of the first in them, God writes them with his own finger. This glass which then was so perfect, is now broken, and is not so perfect as it was,
though I should esteem a piece of these, more excellent, then all the Relics of the Papists, for there was something of the First in them, God writes them with his own finger. This glass which then was so perfect, is now broken, and is not so perfect as it was,
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There are practical principles, yet remaining in the Tables of our hearts, so that they that care not for the Law, shall be judged by that natural light, which is in them.
There Are practical principles, yet remaining in the Tables of our hearts, so that they that care not for the Law, shall be judged by that natural Light, which is in them.
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yet this was not enough one thing lacked: go and sell all that thou hast, &c. However because there was so much in him, we read Mark. 10.21. Jesus loved him: he sheweth that his cause was heavy, that going so far he should not attain his end.
yet this was not enough one thing lacked: go and fell all that thou hast, etc. However Because there was so much in him, we read Mark. 10.21. jesus loved him: he shows that his cause was heavy, that going so Far he should not attain his end.
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But this was not to be despised, for this Jesus loved him. So 1 Kings 14.13. He onely of Jeroboam shall come to the grave, because in him there is found some good things towards the Lord.
But this was not to be despised, for this jesus loved him. So 1 Kings 14.13. He only of Jeroboam shall come to the grave, Because in him there is found Some good things towards the Lord.
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And what through the providence of God remains in us, since the state of our first creation; (For this state was a pure and a full glass, made by God himself,
And what through the providence of God remains in us, since the state of our First creation; (For this state was a pure and a full glass, made by God himself,
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Now for a man to take Christ, as his Lord, denying himself, the World, and all, to resolve to pluck out his right eye, cut off his right hand rather then to part with him,
Now for a man to take christ, as his Lord, denying himself, the World, and all, to resolve to pluck out his right eye, Cut off his right hand rather then to part with him,
When thou art to believe, and united unto Christ, the agreement is not that thou shalt take him as thy Wife, and thou shalt be his Husband: No, he must be thy Husband,
When thou art to believe, and united unto christ, the agreement is not that thou shalt take him as thy Wife, and thou shalt be his Husband: No, he must be thy Husband,
Canst thou think there is no more required but onely the outward Baptism, or that there is no more in Baptism but the outward washing of the flesh? No, He's not a Jew that is one outwardly,
Canst thou think there is no more required but only the outward Baptism, or that there is no more in Baptism but the outward washing of the Flesh? No, He's not a Jew that is one outwardly,
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neither is that circumcision which is in the flesh; but he's a Jew that is so inwardly, and cireumcision is that of the heart. Rom. 2.29. Thou then entrest into Gods livery.
neither is that circumcision which is in the Flesh; but he's a Jew that is so inwardly, and cireumcision is that of the heart. Rom. 2.29. Thou then enterest into God's livery.
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This is that which makes Baptism to be Baptism indeed to us. The other thing required is, that we forsake all, Rom. 6.2. It is not confined to the very act, but it hath a perpetual effect all the dayes of thy life.
This is that which makes Baptism to be Baptism indeed to us. The other thing required is, that we forsake all, Rom. 6.2. It is not confined to the very act, but it hath a perpetual Effect all the days of thy life.
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I add, it never hath its full effect till the day of our death, the abolition of the whole body of sin. That which we seal, is not compleat till then, till we have final grace.
I add, it never hath its full Effect till the day of our death, the abolition of the Whole body of since. That which we seal, is not complete till then, till we have final grace.
take heed of looking on your selves in these false glasses, think it not an easy thing to get Heaven, the way is strait, and the passage narrow. There must be a striving to enter;
take heed of looking on your selves in these false glasses, think it not an easy thing to get Heaven, the Way is strait, and the passage narrow. There must be a striving to enter;
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And you hath he quickned who were dead in trespasses and sins, where in times past you walked according to the course of this World, according to the Prince that ruleth in the Air, the Spirit that worketh in the Children of disobedience. Amongst whom also, &c.
And you hath he quickened who were dead in Trespasses and Sins, where in times passed you walked according to the course of this World, according to the Prince that Ruleth in the Air, the Spirit that works in the Children of disobedience. among whom also, etc.
THE last time I declared unto you the duty that was necessarily required of us if we look to be saved, that we must not onely take the matter speedily into consideration,
THE last time I declared unto you the duty that was necessarily required of us if we look to be saved, that we must not only take the matter speedily into consideration,
but that we must not do it superficially or perfunctorily, but must bring our selves to the true touchstone, and not look upon our selves with false glasses, because there is naturally in every one self-love ;
but that we must not do it superficially or perfunctorily, but must bring our selves to the true touchstone, and not look upon our selves with false glasses, Because there is naturally in every one Self-love;
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unless there be a supernatural working of Gods Spirit we can never enter into Heaven. Therefore in this case it behoves every man to prove his own work, Gal. 6.4. A thing men are hardly drawn unto, to be exact examiners of themselves Coelo discendit NONLATINALPHABET, a Heathen himself could say, to know a mans self is a heavenly saying;
unless there be a supernatural working of God's Spirit we can never enter into Heaven. Therefore in this case it behoves every man to prove his own work, Gal. 6.4. A thing men Are hardly drawn unto, to be exact examiners of themselves Coelo discendit, a Heathen himself could say, to know a men self is a heavenly saying;
Now we come to this place of the Apostle, wherein we see the true glass of our selves, the Spirit knows what we are, better then our selves and the Spirit shews us that every man of us either was,
Now we come to this place of the Apostle, wherein we see the true glass of our selves, the Spirit knows what we Are, better then our selves and the Spirit shows us that every man of us either was,
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and we shall never be fit for grace till we know our selves thus far, till we know our selves as far out of frame, as the Spirit of truth declares us to be.
and we shall never be fit for grace till we know our selves thus Far, till we know our selves as Far out of frame, as the Spirit of truth declares us to be.
Consider first the subject, of whom this is spoken. Then follows the Praedicate, or 2. What that ill news is, which he delivers of them. We begin with the first.
Consider First the Subject, of whom this is spoken. Then follows the Predicate, or 2. What that ill news is, which he delivers of them. We begin with the First.
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but yet you shall all come short of the Glory of God, And for matter of quickning you are all alike. 1. First concerning their quality: And this is declared.
but yet you shall all come short of the Glory of God, And for matter of quickening you Are all alike. 1. First Concerning their quality: And this is declared.
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2. The Second, which is the Devil. The Devil leads him as well as the World: According to the Prince of the power of the Air, the Spirit that now worketh in the Children of disobedience.
2. The Second, which is the devil. The devil leads him as well as the World: According to the Prince of the power of the Air, the Spirit that now works in the Children of disobedience.
3. There remains the Flesh, his guide too, and that's not left out, v. 3. Amongst whom we had our conversation in times past in the lusts of the flesh, fulfilling the desires of the flesh and of the mind.
3. There remains the Flesh, his guide too, and that's not left out, v. 3. among whom we had our Conversation in times passed in the Lustiest of the Flesh, fulfilling the Desires of the Flesh and of the mind.
Q. See we then who it is spoken of to be dead men, that are rotten and stinking, as bad as the World, the Flesh, and the Devil can make them? Who should these be?
Q. See we then who it is spoken of to be dead men, that Are rotten and stinking, as bad as the World, the Flesh, and the devil can make them? Who should these be?
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They were Gentiles and Pagans that knew not Christ, v. 12. Aliens to the Commonweal of Israel, strangers to the covenant of promise, having no hope, without God in the World.
They were Gentiles and Pagans that knew not christ, v. 12. Aliens to the Commonweal of Israel, Strangers to the Covenant of promise, having no hope, without God in the World.
before the day-star of grace did arise in our hearts, there's not the best of us all but have been thus and thus. Rom. 3.19. There the Apostle insists on the point expresly, that every mouth might be stopped ;
before the daystar of grace did arise in our hearts, there's not the best of us all but have been thus and thus. Rom. 3.19. There the Apostle insists on the point expressly, that every Mouth might be stopped;
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to shew the state of all men naturally, having laid down a large beadrole of the iniquities of the Heathen, he cometh afterward to convince the Jews. What are we better then they; no in no wise:
to show the state of all men naturally, having laid down a large beadrole of the iniquities of the Heathen, he comes afterwards to convince the jews. What Are we better then they; no in no wise:
but dead, rotten, and stinking in sins and trespasses? What as bad as the World, the Devil, and Flesh, can make us? What, Children of wrath? Firebrands of Hell? Few can perswade themselves that it is so bad with them.
but dead, rotten, and stinking in Sins and Trespasses? What as bad as the World, the devil, and Flesh, can make us? What, Children of wrath? Firebrands of Hell? Few can persuade themselves that it is so bad with them.
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for thus you are naturally. Therefore consider if thou wert now going out of the world, what state thou art in, a child of wrath, a child of Belial, or the like.
for thus you Are naturally. Therefore Consider if thou Wertenberg now going out of the world, what state thou art in, a child of wrath, a child of Belial, or the like.
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and therefore we are declared to be Children of wrath, and Children of disobedi•nce, till regenerated. Why? It's because it's thy nature, it belongs to all.
and Therefore we Are declared to be Children of wrath, and Children of disobedi•nce, till regenerated. Why? It's Because it's thy nature, it belongs to all.
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As thou receivedst thy nature so the corruption of thy nature from him; For he begat a son in his own likeness. Genes. 5.3. This therefore is the condition of every one.
As thou Received thy nature so the corruption of thy nature from him; For he begat a son in his own likeness. Genesis. 5.3. This Therefore is the condition of every one.
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What were there not many millions and generations more? True, but there were not more men like these men of men, two head-men, two Fathers of all other men.
What were there not many millions and generations more? True, but there were not more men like these men of men, two headmen, two Father's of all other men.
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His seed, that is to say, he is the common father of all mankind, I mean of all those that shall proceed from him by spiritual generation. He shall present them to his father,
His seed, that is to say, he is the Common father of all mankind, I mean of all those that shall proceed from him by spiritual generation. He shall present them to his father,
so these cannot do the actions of men that are quickned and enlivened, they cannot pray with the spirit, they cannot love God, &c. They cannot do those things that shall be done hereafter in Heaven.
so these cannot do the actions of men that Are quickened and enlivened, they cannot pray with the Spirit, they cannot love God, etc. They cannot do those things that shall be done hereafter in Heaven.
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The sacrifice of the wicked is an abomination to the Lord. Its said again, Prov. 21.27. where there are additions, The Sacrifice of the wicked is an abomination to the Lord:
The sacrifice of the wicked is an abomination to the Lord. Its said again, Curae 21.27. where there Are additions, The Sacrifice of the wicked is an abomination to the Lord:
How much more when he brings it with a wicked mind? Suppose there should come upon this man a sit of devotion, where he hath or should have some good motions, is it then accepted? no, it is so far from being accepted, that it is an Abomination to God; how much more then,
How much more when he brings it with a wicked mind? Suppose there should come upon this man a fit of devotion, where he hath or should have Some good motions, is it then accepted? no, it is so Far from being accepted, that it is an Abomination to God; how much more then,
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and so in stead of a reward, must look for punishment, 1 Tim. 15. The end of the Commandment is love out of a •ure h•art, a good conscience, and faith unfeigned.
and so in stead of a reward, must look for punishment, 1 Tim. 15. The end of the Commandment is love out of a •ure h•art, a good conscience, and faith unfeigned.
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If wrong in all these, then though the work be never so materially good, being faulty in the original ▪ middle, or end, it's so far from being a good work, that God will not accept of it.
If wrong in all these, then though the work be never so materially good, being faulty in the original ▪ middle, or end, it's so Far from being a good work, that God will not accept of it.
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See then the beginning of a good work, it must be from a pure heart. A man not ingrafted into Christ, is a d•filed, polluted person, his very mind and conscience are d•filed.
See then the beginning of a good work, it must be from a pure heart. A man not ingrafted into christ, is a d•filed, polluted person, his very mind and conscience Are d•filed.
The consc•ence is the purest thing a man hath, it holds out last, and taketh part wit• God, that as Jobs messenger said, I only am esc•ped to tell the•:
The consc•ence is the Purest thing a man hath, it holds out last, and Takes part wit• God, that as Jobs Messenger said, I only am esc•ped to tell the•:
A hard estate indeed, that when a man shall come to appear before God, he shall not have one good thing, that he hath done in all his life, that God will own.
A hard estate indeed, that when a man shall come to appear before God, he shall not have one good thing, that he hath done in all his life, that God will own.
Without me, saith our Saviour, you can do nothing, Ja. 15.5. St. Austin on this place observes that Christ saith not, Without me ye can do no great matter:
Without me, Says our Saviour, you can do nothing, Ja. 15.5. Saint Austin on this place observes that christ Says not, Without me you can do no great matter:
I know that in me, that is, in my flesh (saith St. Paul) there dwelleth no good thing, Rom. 7.18. that is, nothing spiritually good, nothing for which I may look for a reward in heaven.
I know that in me, that is, in my Flesh (Says Saint Paul) there dwells no good thing, Rom. 7.18. that is, nothing spiritually good, nothing for which I may look for a reward in heaven.
But this is not the only sad case of a natural man, but he's very active and fruitful in the works of darkness, the others were sins of omission. Here he is wholly set upon the commission of sins and trespasses, Heb. 6, 7.7. He not only brings not forth meet fruit, or good fruit, or no fruit, but he brings forth thorns and briars;
But this is not the only sad case of a natural man, but he's very active and fruitful in the works of darkness, the Others were Sins of omission. Here he is wholly Set upon the commission of Sins and Trespasses, Hebrew 6, 7.7. He not only brings not forth meet fruit, or good fruit, or no fruit, but he brings forth thorns and briers;
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Now for us that have lived so long under the Ministry, and the Lord hath watered, and dressed, and hedged us, do we think the Lord expects from us no good fruit? Had we lived among heathens,
Now for us that have lived so long under the Ministry, and the Lord hath watered, and dressed, and hedged us, do we think the Lord expects from us no good fruit? Had we lived among Heathens,
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but we have heard the Word often and powerfully taught, and therefore it is expected, that we should not only bring forth fruit, but meet fruit ▪ answerable to the means.
but we have herd the Word often and powerfully taught, and Therefore it is expected, that we should not only bring forth fruit, but meet fruit ▪ answerable to the means.
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If a man live thirty or forty years under powerful means, the Lord expects answerable fruit, which if he bring forth, he shall have a blessing from the Lord.
If a man live thirty or forty Years under powerful means, the Lord expects answerable fruit, which if he bring forth, he shall have a blessing from the Lord.
but all Gods cost is lost, when notwithstanding the dew and the rain which falls oft upon him, he brings forth nothing but thorns and briars, he is rejected,
but all God's cost is lost, when notwithstanding the due and the rain which falls oft upon him, he brings forth nothing but thorns and briers, he is rejected,
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The earth which drinketh in the former and the latter rain, &c. if it bring not forth fruit answerable to the labour of the dresser, it's nigh unto the curse.
The earth which Drinketh in the former and the latter rain, etc. if it bring not forth fruit answerable to the labour of the dresser, it's High unto the curse.
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But who should this man be? We have Gods own word for it. It's men, generally all men, Gen. 6.5. God saw the wickedness of man was great in the earth, and that every thought and imagination of his heart was only evil continually.
But who should this man be? We have God's own word for it. It's men, generally all men, Gen. 6.5. God saw the wickedness of man was great in the earth, and that every Thought and imagination of his heart was only evil continually.
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and was it not time, when it was thus with them for God to bring a flood? The thoughts are the original, from which the words and actions do usually proceed.
and was it not time, when it was thus with them for God to bring a flood? The thoughts Are the original, from which the words and actions do usually proceed.
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for they are foolishness unto him, &c. Look upon his will, Rom. 8. It is not subject to the will of God, neither indeed can it be. Our Saviour, Mat. 15.8. doth anatomize the heart of such a man.
for they Are foolishness unto him, etc. Look upon his will, Rom. 8. It is not Subject to the will of God, neither indeed can it be. Our Saviour, Mathew 15.8. does anatomise the heart of such a man.
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to wit, the Covenant of Nature, and the Covenant of Grace. The first of Nature, which was written by God in mans heart, and this is the holy Law of God, by vertue whereof a man was to continue in that integrity, holiness and uprightness, in which God had first created him,
to wit, the Covenant of Nature, and the Covenant of Grace. The First of Nature, which was written by God in men heart, and this is the holy Law of God, by virtue whereof a man was to continue in that integrity, holiness and uprightness, in which God had First created him,
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but not in misery for ever, as the Angels that fell •ere, being reserved in chains till the judgement of the great day, Jud. v. 6. No, the Lord hath shut him up in prison, only for a while, that so he may the better make a way for their escape and deliverance, and for their entrance into the second Covenant of Grace: that so making him see his own misery, wherein by nature he is,
but not in misery for ever, as the Angels that fell •ere, being reserved in chains till the judgement of the great day, Jud. v. 6. No, the Lord hath shut him up in prison, only for a while, that so he may the better make a Way for their escape and deliverance, and for their Entrance into the second Covenant of Grace: that so making him see his own misery, wherein by nature he is,
It concludes all under sin, that so the promise by faith of Jesus Christ might be given to them that believe, Gal. 3.22. It's no new Doctrine devised by us, but it's the course and method of the Scripture:
It concludes all under since, that so the promise by faith of jesus christ might be given to them that believe, Gal. 3.22. It's no new Doctrine devised by us, but it's the course and method of the Scripture:
So that we find the reason added in the Text, The Scripture concludes all under sin, why? It's that the promise by faith of Jesus Christ might be given •o them that believe.
So that we find the reason added in the Text, The Scripture concludes all under since, why? It's that the promise by faith of jesus christ might be given •o them that believe.
and learn'd what 〈 ◊ 〉 is to be at enmity with God, and the folly to make your selves wiser an• 〈 ◊ 〉 than God, you may submit your selves, casting down your plumes, a•d desire after Christ with an hungry and thirsty appetite,
and learned what 〈 ◊ 〉 is to be At enmity with God, and the folly to make your selves Wiser an• 〈 ◊ 〉 than God, you may submit your selves, casting down your plumes, a•d desire After christ with an hungry and thirsty appetite,
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for not only a Prie•• to sacrifice himself for you, and a Prophet to teach and instruct you, 〈 ◊ 〉 King to be swayd by him, earnestly craving from your soul to be his 〈 ◊ 〉,
for not only a Prie•• to sacrifice himself for you, and a Prophet to teach and instruct you, 〈 ◊ 〉 King to be swayed by him, earnestly craving from your soul to be his 〈 ◊ 〉,
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and to be admitted into the priviledge of his subjects in the Com•onwealth of Israel and esteem it your greatest shame that ye have been a••ens so long, so long excluded.
and to be admitted into the privilege of his subject's in the Com•onwealth of Israel and esteem it your greatest shame that you have been a••ens so long, so long excluded.
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This word ( all ) is a forcible word, and empties us clean of every thing, that we may truly confess with the Apostle, In me, that is, in my flesh dwells no good thing, Rom. 7.18. It's impossible a man should by nature think thus of himself, that there is no good in him;
This word (all) is a forcible word, and empties us clean of every thing, that we may truly confess with the Apostle, In me, that is, in my Flesh dwells no good thing, Rom. 7.18. It's impossible a man should by nature think thus of himself, that there is no good in him;
We are kept, &c. ( Kept ) It's a Metaphor drawn from Military affairs, when men are k•pt by a Garrison, and kept in order. Now the Law is Gods Garrison, which keeps men in good awe, and order.
We Are kept, etc. (Kept) It's a Metaphor drawn from Military affairs, when men Are k•pt by a Garrison, and kept in order. Now the Law is God's Garrison, which keeps men in good awe, and order.
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Thus are we beaten by the Law, not that God delights or loves to hear us sigh or sob, but that we may grow weary of our misery and cruel bondage, may desire to be justified by faith.
Thus Are we beaten by the Law, not that God delights or loves to hear us sighs or sob, but that we may grow weary of our misery and cruel bondage, may desire to be justified by faith.
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We see then the course and method of the Scripture, it hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.
We see then the course and method of the Scripture, it hath concluded all under since, that the promise by faith of jesus christ might be given to them that believe.
2. Does God at the first Preaching of the Gospel begin with Adam by Preaching Christ, before he saw his sin and wickedness? No, he said not to him presently, assoon as he had sinned,
2. Does God At the First Preaching of the Gospel begin with Adam by Preaching christ, before he saw his sin and wickedness? No, he said not to him presently, As soon as he had sinned,
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2. John the Baptist, who was the Harbinger to prepare the way for Christ, Preaching to the Scribes and Pharisees, warned them, O generation of vipers. He came to throw down every high hill,
2. John the Baptist, who was the Harbinger to prepare the Way for christ, Preaching to the Scribes and Pharisees, warned them, Oh generation of vipers. He Come to throw down every high hill,
Vnless a man be b•rn again, he cannot enter into the Kingdom of God, John 3. A man in his natural condition can never enter into Heaven, for he is carnal.
Unless a man be b•rn again, he cannot enter into the Kingdom of God, John 3. A man in his natural condition can never enter into Heaven, for he is carnal.
It's carnal, and must be born again. A little patching will not serve the turn. Thou must be new born, new moulded, a little mending is not sufficient:
It's carnal, and must be born again. A little patching will not serve the turn. Thou must be new born, new moulded, a little mending is not sufficient:
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till then our Saviour excludes all false fancies that way. 4. The Apostles begin to gather the first Church after Christs Resurrection, Act. 2.23. They do not begin to preach Christ first, his Vertue and Efficacy;
till then our Saviour excludes all false fancies that Way. 4. The Apostles begin to gather the First Church After Christ Resurrection, Act. 2.23. They do not begin to preach christ First, his Virtue and Efficacy;
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and then they cried out, Men and brethren, what shall we do to be saved? See, this was the end of all, the humbling of them, that by declaring what they had done, they might be pricked at the heart;
and then they cried out, Men and brothers, what shall we do to be saved? See, this was the end of all, the humbling of them, that by declaring what they had done, they might be pricked At the heart;
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Observe the Apostles method in the Epistle to the Romans: which Book is a perfect Catechism of the Church, which contains these three parts of Divinity, Humiliation, Justification, and Sanctification. See how the Apostle orders his method.
Observe the Apostles method in the Epistle to the Romans: which Book is a perfect Catechism of the Church, which contains these three parts of Divinity, Humiliation, Justification, and Sanctification. See how the Apostle order his method.
From the first Cap. to part of the third, he treats all of the Law, and convinces both Jew and Gentile, and all of sin. Then Cap. 3.19. mark his Conclusion:
From the First Cap. to part of the third, he treats all of the Law, and convinces both Jew and Gentile, and all of since. Then Cap. 3.19. mark his Conclusion:
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But is it possible that tears should b• wiped from our eyes before we shed them? Shall we look to go to Heaven in a way that was never yet found out? Shall it be accounted a point of preciseness to walk in this way,
But is it possible that tears should b• wiped from our eyes before we shed them? Shall we look to go to Heaven in a Way that was never yet found out? Shall it be accounted a point of preciseness to walk in this Way,
Until a man hath given over himself to Christ, and renounced his own righteousness, he is subject to the Law, kept under it, not under grace. It brings a man only to the place, where grace is.
Until a man hath given over himself to christ, and renounced his own righteousness, he is Subject to the Law, kept under it, not under grace. It brings a man only to the place, where grace is.
Put this therefore close to your consciences, and jumble not these two together. First Nature cometh, and whilst you are under that, you are under the Law.
Put this Therefore close to your Consciences, and jumble not these two together. First Nature comes, and while you Are under that, you Are under the Law.
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Never think you are under the Covenant of Grace, till you believe (of which belief we shall speak more hereafter.) Whilst you are under the Law, you are held under it and by it made obnoxious to the wrath of God;
Never think you Are under the Covenant of Grace, till you believe (of which belief we shall speak more hereafter.) While you Are under the Law, you Are held under it and by it made obnoxious to the wrath of God;
Now that I may unfold it, and shew what a fearful thing it is to be under the Law, to be held under it (although many think it no great matter) hearken what the Apostle saith of it:
Now that I may unfold it, and show what a fearful thing it is to be under the Law, to be held under it (although many think it no great matter) harken what the Apostle Says of it:
according to the conduct of his reason, and hath a good mind towards God, it's enough, he need not question his eternal welfare. A cursed and desperate Doctrine they conclude hence? Why (say they) may not this man be saved as well as the best ? But if it be so, I ask such, What is the benefit and advantage of the Jew more then the Gentile ? What is the benefit of Christ? of the Church? of Faith? of Baptism? of the Sacrament of the Lords Supper? This ground of Pelagianism, is that,
according to the conduct of his reason, and hath a good mind towards God, it's enough, he need not question his Eternal welfare. A cursed and desperate Doctrine they conclude hence? Why (say they) may not this man be saved as well as the best? But if it be so, I ask such, What is the benefit and advantage of the Jew more then the Gentile? What is the benefit of christ? of the Church? of Faith? of Baptism? of the Sacrament of the lords Supper? This ground of Pelagianism, is that,
whereas, if he be not under grace, under Christ, he is accursed. If thou wilt be saved by the Law, it is not thy endeavour or doing, what lieth in thee ; that will serve the turn ;
whereas, if he be not under grace, under christ, he is accursed. If thou wilt be saved by the Law, it is not thy endeavour or doing, what lies in thee; that will serve the turn;
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not one vain word which thou speakest, but thou shalt be questioned for, cast, and condemned. Consider then the great difference of being under Christ and grace, and of being under the Law. When we are under Christ, we are freed from a great deal of inconvenience:
not one vain word which thou Speakest, but thou shalt be questioned for, cast, and condemned. Consider then the great difference of being under christ and grace, and of being under the Law. When we Are under christ, we Are freed from a great deal of inconvenience:
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if in Christ, the greatest sin he ever committed he shall not hear of. All they that stand on Gods right hand, hear onely of the good things they have done, you have fed, cloathed, and visited me:
if in christ, the greatest since he ever committed he shall not hear of. All they that stand on God's right hand, hear only of the good things they have done, you have fed, clothed, and visited me:
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And then concludes, O wretched man, &c. The Law is spiritual, What's that? We may know the meaning of it by the particle ( but ) but I am carnal. The Law is spiritual.
And then concludes, Oh wretched man, etc. The Law is spiritual, What's that? We may know the meaning of it by the particle (but) but I am carnal. The Law is spiritual.
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That is, it requires, that all our works be spiritual, without any carnality, or touch of the fl•sh. If in any point of our obedience there be a smell of the cask, it is rejected.
That is, it requires, that all our works be spiritual, without any carnality, or touch of the fl•sh. If in any point of our Obedience there be a smell of the cask, it is rejected.
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If the beer be never so good, yet if it have an evil smatch, it will not relish. Let our services have this savour of the flesh, and they will not be pleasing to God,
If the beer be never so good, yet if it have an evil smatch, it will not relish. Let our services have this savour of the Flesh, and they will not be pleasing to God,
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If there b• a willing mind, it is accepted according to that a man hath, and not according to what a man hath not, 2 Cor. 8.12. God takes well the desires of our mind.
If there b• a willing mind, it is accepted according to that a man hath, and not according to what a man hath not, 2 Cor. 8.12. God Takes well the Desires of our mind.
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It requires that thou shouldst perform obedience according to thy first strength, and that perfection once God gave thee, that all thou doest should have love for it's ground:
It requires that thou Shouldst perform Obedience according to thy First strength, and that perfection once God gave thee, that all thou dost should have love for it's ground:
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that thou shouldst love the Lord thy God with all thine heart, and strength. Mat. 22.37. Her• the Law is very imperious, like those Task-masters in Egypt, that laid burthens on the Israelites too heavy for them to bear.
that thou Shouldst love the Lord thy God with all thine heart, and strength. Mathew 22.37. Her• the Law is very imperious, like those Taskmasters in Egypt, that laid burdens on the Israelites too heavy for them to bear.
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And therefore we may well make this Conclusion in the Galathians, As many as are under the law, are under the curse, as it is written, Cursed is every one that continues not in all things that are written in the book of the law to do them, Gal. 3.10.
And Therefore we may well make this Conclusion in the Galatians, As many as Are under the law, Are under the curse, as it is written, Cursed is every one that continues not in all things that Are written in the book of the law to do them, Gal. 3.10.
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For the Law discovers sin to be sin indeed: that sin by the commandment may become exceeding sinful, Rom. 7.13. The Law makes us see more of it than we did, or possibly could come to have seen, Rom. 3.20. By the Law cometh the knowledge of sin:
For the Law discovers since to be since indeed: that since by the Commandment may become exceeding sinful, Rom. 7.13. The Law makes us see more of it than we did, or possibly could come to have seen, Rom. 3.20. By the Law comes the knowledge of since:
Then see Cap. 20. They that are younger than me have me in derision, whose fathers I would have disdain'd to have set with the dogs of my flock. He aggravates the offence.
Then see Cap. 20. They that Are younger than me have me in derision, whose Father's I would have disdained to have Set with the Dogs of my flock. He aggravates the offence.
Then from the baseness and vileness of those, who derided him, They were such as were younger than he, such as whose fathers he would have disdain'd to have set with the dogs of his flocks.
Then from the baseness and vileness of those, who derided him, They were such as were younger than he, such as whose Father's he would have disdained to have Set with the Dogs of his flocks.
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but between thee and God what proportion can th•re be? Who art thou therefore that darest set thy self in opposition and rebellion against God? What a base worm that crawleth on the earth, dust and ashes,
but between thee and God what proportion can th•re be? Who art thou Therefore that Darest Set thy self in opposition and rebellion against God? What a base worm that crawl on the earth, dust and Ashes,
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and yet darest thou thy Maker? Dost thou (saith God) lift thy self up against him, before whom all the powers of Heaven do tremble? whom the Angels do adore? Exaltest thou thy self against him who inhabiteth E•ernity? What, oppose thy self, a base creature, to Almighty God thy Creator? Consider this,
and yet Darest thou thy Maker? Dost thou (Says God) lift thy self up against him, before whom all the Powers of Heaven do tremble? whom the Angels do adore? Exaltest thou thy self against him who Inhabiteth E•ernity? What, oppose thy self, a base creature, to Almighty God thy Creator? Consider this,
2. Consider the smalness of the Motives, and the littleness of the inducements that perswade thee so vile a creature, to set thy self against so glorious a God. If it were great m•tters set thee a work,
2. Consider the smallness of the Motives, and the littleness of the inducements that persuade thee so vile a creature, to Set thy self against so glorious a God. If it were great m•tters Set thee a work,
what makes such a base and vile villain as thou thus to fly in Gods face? Is there any profit or delight in breathing forth blasphemies? Profit thou canst take none,
what makes such a base and vile villain as thou thus to fly in God's face? Is there any profit or delight in breathing forth Blasphemies? Profit thou Canst take none,
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As, I say, thou shouldst consider the bitterness of the delinquent, the glory of the offended, the mean motives whch cause so base a creature to do so vile an act ;
As, I say, thou Shouldst Consider the bitterness of the delinquent, the glory of the offended, the mean motives which cause so base a creature to do so vile an act;
and incline my heart to keep this law, and yet wilt thou lye, swear, commit adultery, and deal falsly, and that contrary to the command of God, obstinately disobey him?
and incline my heart to keep this law, and yet wilt thou lie, swear, commit adultery, and deal falsely, and that contrary to the command of God, obstinately disobey him?
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and thy duty revealed to thee, so that it tells thee what thou art, what thou oughtest to do, and not to do, it is a grace. Now if for all this, thou blindly runnest through,
and thy duty revealed to thee, so that it tells thee what thou art, what thou Ought to do, and not to do, it is a grace. Now if for all this, thou blindly runnest through,
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and art never the better, but obstinately settest thy self against God, and dost many things which others that have not received the same grace would not have done, know then that thou receivest this grace in vain, and thy case is lamentable.
and art never the better, but obstinately settest thy self against God, and dost many things which Others that have not received the same grace would not have done, know then that thou receivest this grace in vain, and thy case is lamentable.
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and wrong a good disposition'd person, one of a sweet nature and affection, it aggravates the fault, 'tis pity to wrong or hurt such a one, as injures no body.
and wrong a good dispositioned person, one of a sweet nature and affection, it aggravates the fault, it's pity to wrong or hurt such a one, as injures no body.
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2. Secondly, He's good to thee, Rom. 2. Despisest thou the riches of his goodness and forbearance? &c. What hast thou that thou hast not received from his bountiful hand? Consider of this,
2. Secondly, He's good to thee, Rom. 2. Despisest thou the riches of his Goodness and forbearance? etc. What hast thou that thou hast not received from his bountiful hand? Consider of this,
and exalted thee, and brought the to a plentiful house, Vid. 2 Sam. 12.7, 8. And may not God say the like to us? and do you thus requite the Lord, O you foolish people and unwise, Deut. 32.6. that the more his mercy and goodness is to you, the higher your sins should be against him.
and exalted thee, and brought thee to a plentiful house, Vid. 2 Sam. 12.7, 8. And may not God say the like to us? and do you thus requite the Lord, Oh you foolish people and unwise, Deuteronomy 32.6. that the more his mercy and Goodness is to you, the higher your Sins should be against him.
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But we have patterns, of whom we may say, such a man I never knew to lye, such a one never to swear, and this should be a means to preserve us from sinning, Heb. 11.7.
But we have patterns, of whom we may say, such a man I never knew to lie, such a one never to swear, and this should be a means to preserve us from sinning, Hebrew 11.7.
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So, art thou a wicked deboist person? there is no good man but shall condemn thee by his example. It's a great crime in the land of uprightness to do wickedly, Isa. 26.10. to be profane, when the righteous by their blameless lives may teach thee otherwise.
So, art thou a wicked deboist person? there is no good man but shall condemn thee by his Exampl. It's a great crime in the land of uprightness to do wickedly, Isaiah 26.10. to be profane, when the righteous by their blameless lives may teach thee otherwise.
6. And lastly, add to all the consideration of the multitude and weight of thy sins. Hadst thou but sinned once or twice, or in this or that, it were somewhat tolerable.
6. And lastly, add to all the consideration of the multitude and weight of thy Sins. Hadst thou but sinned once or twice, or in this or that, it were somewhat tolerable.
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then mayst thou expect to hear from Gods mouth that dreadful expostulation in the Prophet, Jer. 5.7. How can I pardon thee ? Thus David sets out his own sins in their weight and number, Psal. 38.4. Mine iniquities are gone over my head, as an heavy burden they are too heavy for me.
then Mayest thou expect to hear from God's Mouth that dreadful expostulation in the Prophet, Jer. 5.7. How can I pardon thee? Thus David sets out his own Sins in their weight and number, Psalm 38.4. Mine iniquities Are gone over my head, as an heavy burden they Are too heavy for me.
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But as the Law discovers our sinfulness, and accursedness by sin, its wretchedness and mans misery by it, till his blessedness comes, from the hand of his Jesus: so it lays down the miserable estate which befals him for it.
But as the Law discovers our sinfulness, and accursedness by since, its wretchedness and men misery by it, till his blessedness comes, from the hand of his jesus: so it lays down the miserable estate which befalls him for it.
I Declared unto you heretofore, what we are to consider in the state of a natural man, a man that is not new fashioned, new moulded, a man that is not cut off from his own stock, a man that is not ingrafted into Christ, he is the son of sin, he is the son of death. First I shewed you his sinfulness, and now Secondly I shall shew you his accursedness, that which follows necessarily upon sin unrepented of.
I Declared unto you heretofore, what we Are to Consider in the state of a natural man, a man that is not new fashioned, new moulded, a man that is not Cut off from his own stock, a man that is not ingrafted into christ, he is the son of since, he is the son of death. First I showed you his sinfulness, and now Secondly I shall show you his accursedness, that which follows necessarily upon since unrepented of.
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And when we hear this from the Ministers of God, it is as if we heard that Angel, Rev. 8.13. flying through the midst of Heaven, denouncing, Woe, woe, woe to the Inhabitants of the earth.
And when we hear this from the Ministers of God, it is as if we herd that Angel, Rev. 8.13. flying through the midst of Heaven, denouncing, Woe, woe, woe to the Inhabitants of the earth.
Therefore consider that it is a voice from Heaven, that this woe, woe, woe, shall rest upon the heads, upon the bodies and souls of all them that will not yield unto God, that will not stoop to him, that will be their own masters,
Therefore Consider that it is a voice from Heaven, that this woe, woe, woe, shall rest upon the Heads, upon the bodies and Souls of all them that will not yield unto God, that will not stoop to him, that will be their own Masters,
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Thou shalt return to the place, from whence thou camest, thou shalt have thy bolts knockt off, thou shalt be drawn to the place of execution, thou shalt be hanged, thou shalt be cut down, and quartered ; and so he goes on.
Thou shalt return to the place, from whence thou camest, thou shalt have thy bolts knocked off, thou shalt be drawn to the place of execution, thou shalt be hanged, thou shalt be Cut down, and quartered; and so he Goes on.
After the committing of sin, there cometh such a condition into the soul that it is defiled, polluted, and becometh abominable. And this is the first woe.
After the committing of since, there comes such a condition into the soul that it is defiled, polluted, and Becometh abominable. And this is the First woe.
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for as soon as God is departed from a man, he is left to the guidance of the Devil, his own flesh, and the World. There will be no emptiness in the heart:
for as soon as God is departed from a man, he is left to the guidance of the devil, his own Flesh, and the World. There will be no emptiness in the heart:
If once we did but see our hateful and abominable spots, that every sin tumbles us afresh into the mire: did we see what a black Devil we have within us, we would hate and abhor our selves, as Job did.
If once we did but see our hateful and abominable spots, that every since tumbles us afresh into the mire: did we see what a black devil we have within us, we would hate and abhor our selves, as Job did.
Our Saviour shews the filthiness of the heart, by that which proceeds out of the mouth, Mat. 15.18. Those things which proceed out of the mouth, come from the heart.
Our Saviour shows the filthiness of the heart, by that which proceeds out of the Mouth, Mathew 15.18. Those things which proceed out of the Mouth, come from the heart.
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So many evil thoughts, so many blasphemies, so many filthy things come from the heart, every one being a new defilement and pollution that a man is made so nasty by it and filthy, that he cannot believe that it is so bad with him, as indeed it is.
So many evil thoughts, so many Blasphemies, so many filthy things come from the heart, every one being a new defilement and pollution that a man is made so nasty by it and filthy, that he cannot believe that it is so bad with him, as indeed it is.
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the Apostle having shewn the Corinthians their former life, and exhorted them against it, 1 Cor. 6. goes on cap. 7. v. 1. Let us cleanse our selves from all filthiness of the flesh, and spirit.
the Apostle having shown the Corinthians their former life, and exhorted them against it, 1 Cor. 6. Goes on cap. 7. v. 1. Let us cleanse our selves from all filthiness of the Flesh, and Spirit.
The filthiness of the flesh, that every one acknowledgeth to be filthy carnality, Fornication, and Adultery, &c. These bestial lusts every one knows to be unclean. But then there is a filth of the Spirit too,
The filthiness of the Flesh, that every one acknowledgeth to be filthy carnality, Fornication, and Adultery, etc. These bestial Lustiest every one knows to be unclean. But then there is a filth of the Spirit too,
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however such a man may be pure from the filth of the flesh, yet if he delight himself in filthy thoughts, his spirit is abominable in the sight of God:
however such a man may be pure from the filth of the Flesh, yet if he delight himself in filthy thoughts, his Spirit is abominable in the sighed of God:
if thou alway lie tumbling in the suds of thy filthy thoughts, thy continuing therein makes thy sin more abominable, then Davids outward act, which he but once committed.
if thou always lie tumbling in the suds of thy filthy thoughts, thy Continuing therein makes thy since more abominable, then Davids outward act, which he but once committed.
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So that we see there is a filthiness of the spirit, as well as the flesh. In James 1.21. we have a word sets out the filthiness of it, which is ( Superfluity.) Lay apart (saith he) all filthiness and superfluity of naughtiness.
So that we see there is a filthiness of the Spirit, as well as the Flesh. In James 1.21. we have a word sets out the filthiness of it, which is (Superfluity.) Lay apart (Says he) all filthiness and superfluity of naughtiness.
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The word was used in the Ceremonies of the Jews, and thereby we may see what was taught concerning sin, Deut. 23.12, 13. Thou shalt have a place without the camp whither thou shall goe, &c. Though the comparison be homely,
The word was used in the Ceremonies of the jews, and thereby we may see what was taught Concerning since, Deuteronomy 23.12, 13. Thou shalt have a place without the camp whither thou shall go, etc. Though the comparison be homely,
Thou shalt have a paddle, and it shall be that when thou wilt ease thy self, thou shalt dig therewith, &c. And thou shalt cover that which cometh from thee.
Thou shalt have a paddle, and it shall be that when thou wilt ease thy self, thou shalt dig therewith, etc. And thou shalt cover that which comes from thee.
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It's true, some sins there are that every man imagineth to be shameful and filthy ; but we see all sin is so to God, 'tis filthiness of Flesh and Spirit.
It's true, Some Sins there Are that every man imagineth to be shameful and filthy; but we see all since is so to God, it's filthiness of Flesh and Spirit.
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peradventure also he may hate covetousness, but pride and prodigality that he may get (as he thinks) credit by, that he cannot maintain the reputation of a Gentleman without them.
Peradventure also he may hate covetousness, but pride and prodigality that he may get (as he thinks) credit by, that he cannot maintain the reputation of a Gentleman without them.
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Holiness becomes his House for ever. His delight is in the Saints, Psal. 93.5. Psal. 16.3. Rev. 15.3. He is King of the Saints, he will not be in a Sty: When thou hast thus polluted and defiled thy soul, God and thou must presently part:
Holiness becomes his House for ever. His delight is in the Saints, Psalm 93.5. Psalm 16.3. Rev. 15.3. He is King of the Saints, he will not be in a Sty: When thou hast thus polluted and defiled thy soul, God and thou must presently part:
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God puts thee off, and thou puttest God off too, We read in that place before alledged, Eph. 2.12. that before they knew Christ, they were without God in the world, &c. Atheists, NONLATINALPHABET.
God puts thee off, and thou puttest God off too, We read in that place before alleged, Ephesians 2.12. that before they knew christ, they were without God in the world, etc. Atheists,.
If you shall despise my statutes, or if your souls shall abhor my judgments, so that you will not do my commandments, &c. See here how we begin to abhor God,
If you shall despise my statutes, or if your Souls shall abhor my Judgments, so that you will not do my Commandments, etc. See Here how we begin to abhor God,
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and then for judgment on such persons, v. 30. My soul shall abhor you. We are not behind hand with God in this abhorring, Zach. 11.8. My soul loathed them, and their soul abhorred me.
and then for judgement on such Persons, v. 30. My soul shall abhor you. We Are not behind hand with God in this abhorring, Zach 11.8. My soul loathed them, and their soul abhorred me.
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And while we are in that state, we walk after the course of him that worketh in the children of disobedience, Eph. 2.2. We would account it a terrible thing, for our selves or any of our children to be possessed of a Devil ;
And while we Are in that state, we walk After the course of him that works in the children of disobedience, Ephesians 2.2. We would account it a terrible thing, for our selves or any of our children to be possessed of a devil;
It's not half so bad to have a Legion possess thy Body, as to have but one to possess thy Soul. He becomes thy God and thou must do his work; he will tyrannize over thee.
It's not half so bad to have a Legion possess thy Body, as to have but one to possess thy Soul. He becomes thy God and thou must do his work; he will tyrannise over thee.
and we him, that the Devil should presently come in his room, and take up the heart? Mark that place in Eph. 2.2. Where in times past ye walked according to the course of the world, according &c. Assoon as God leaves a man, what a fearful company assail him? They all concur together, the World, the Flesh, and the Devil: These take Gods place.
and we him, that the devil should presently come in his room, and take up the heart? Mark that place in Ephesians 2.2. Where in times passed you walked according to the course of the world, according etc. As soon as God leaves a man, what a fearful company assail him? They all concur together, the World, the Flesh, and the devil: These take God's place.
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when God shall say, If thou wilt be thine own Master be thine own Master. Thus to be given up to a mans self, is worse than to be given up unto Satan: To be given up unto Satan may be for thy safety;
when God shall say, If thou wilt be thine own Master be thine own Master. Thus to be given up to a men self, is Worse than to be given up unto Satan: To be given up unto Satan may be for thy safety;
Now in handling hereof, I will first shew how death in general must of necessity follow sin, that thou who hast forsaken the fountain of life, art liable to everlasting death.
Now in handling hereof, I will First show how death in general must of necessity follow since, that thou who hast forsaken the fountain of life, art liable to everlasting death.
and God will hear of it too, James 5.4. He which keeps back the wages of the labourer, or the hireling, their cry will come into the ears of the Lord of Sabboth.
and God will hear of it too, James 5.4. He which keeps back the wages of the labourer, or the hireling, their cry will come into the ears of the Lord of Sabbath.
As if the Lord had said, It's a loud cry, I can have no rest for it, therefore I will go down and see, &c. If man had his ears open, he would continually hear sin crying unto God, Pay me my wages, pay me my wages, kill this sinful soul:
As if the Lord had said, It's a loud cry, I can have no rest for it, Therefore I will go down and see, etc. If man had his ears open, he would continually hear since crying unto God, Pay me my wages, pay me my wages, kill this sinful soul:
It makes God say, I will go down and see, &c. Till sin receive its wages, God hath no rest. Again, see Rom. 7.11. Sin taking occasion by the Commandment, deceived me, and by it slew me.
It makes God say, I will go down and see, etc. Till since receive its wages, God hath no rest. Again, see Rom. 7.11. since taking occasion by the Commandment, deceived me, and by it slew me.
A sinner that acts a tragedy in sin, shall have a bloody Catastrophe. Rom. 6. What fruit had you then in those things whereof you are now ashamed? Blood, and death is the end of the Tragedy.
A sinner that acts a tragedy in since, shall have a bloody Catastrophe. Rom. 6. What fruit had you then in those things whereof you Are now ashamed? Blood, and death is the end of the Tragedy.
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NONLATINALPHABET. So it is with sin, sin is in pain, cries out, hath no rest till it be delivered of this dead birth, till it have brought forth death: That is,
. So it is with since, since is in pain, cries out, hath no rest till it be Delivered of this dead birth, till it have brought forth death: That is,
Now consider with your selves, death is a fearful thing. When we come to talk of death, how doth it amaze us? The Priests of Nob are brought before Saul for relieving David, and he saith, Thou shalt surely die Ahimelech.
Now Consider with your selves, death is a fearful thing. When we come to talk of death, how does it amaze us? The Priests of Nob Are brought before Saul for relieving David, and he Says, Thou shalt surely die Ahimelech.
How cometh it to pass that we are so careless of death? That we are so full of infidelity, that when the word of God saith, Thou shalt die Ahimelech, we are not at all moved by it? What, can we think these are Fables? Do we think God is not in earnest with us? And by this means we fall into the temptation of Eve, a questioning, whether Gods threats are true, or not? That which was the deceit of our first Parents, is ours. Satan disputes not whether sin be lawful, or not:
How comes it to pass that we Are so careless of death? That we Are so full of infidelity, that when the word of God Says, Thou shalt die Ahimelech, we Are not At all moved by it? What, can we think these Are Fables? Do we think God is not in earnest with us? And by this means we fallen into the temptation of Eve, a questioning, whither God's Treats Are true, or not? That which was the deceit of our First Parents, is ours. Satan disputes not whither since be lawful, or not:
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And shall we renew that Capital sin of our Parents, and think, if we do sin, we shall not die? If any thing in the World will move God to shew us no mercy, it's this when we sleight his Judgments, or not believe them.
And shall we renew that Capital since of our Parents, and think, if we do sin, we shall not die? If any thing in the World will move God to show us no mercy, it's this when we sleight his Judgments, or not believe them.
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therefore because you will choose your own conclusions, and will not hearken unto God, because you will needs try conclusions with him, will not obey him when he calls,
Therefore Because you will choose your own conclusions, and will not harken unto God, Because you will needs try conclusions with him, will not obey him when he calls,
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if we have but an hand of faith to touch him, we shall draw vertue from him to raise us up from the death of sin, to the life of righteousness, 1 John. 5.12. He that hath the Son hath life, he that hath not the Son hath not life.
if we have but an hand of faith to touch him, we shall draw virtue from him to raise us up from the death of since, to the life of righteousness, 1 John. 5.12. He that hath the Son hath life, he that hath not the Son hath not life.
You have heard of a death that comes by the first Adam, and sin, and to that stock of Original sin we had from him, we have added a great heap of our own actual sins,
You have herd of a death that comes by the First Adam, and since, and to that stock of Original sin we had from him, we have added a great heap of our own actual Sins,
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The question is now, whether you will choose Christ, and life, or sin, and death ? Consider now the Minister stands in Gods stead, and beseeches you in his name, he speaks not of himself, but from Christ.
The question is now, whither you will choose christ, and life, or since, and death? Consider now the Minister Stands in God's stead, and Beseeches you in his name, he speaks not of himself, but from christ.
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but that I might shew, that there is a way to recover out of that death, into which we have all naturally praecipitated our selves, by our apostacy from God.
but that I might show, that there is a Way to recover out of that death, into which we have all naturally precipitated our selves, by our apostasy from God.
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Now all that may be expected from a God highly offended, is comprehended in Scripture by this term, Death. Wheresoever sin enters, death must follow, Rom. 5.12. Death passed over all men, forasmuch as all had sinned:
Now all that may be expected from a God highly offended, is comprehended in Scripture by this term, Death. Wheresoever since enters, death must follow, Rom. 5.12. Death passed over all men, forasmuch as all had sinned:
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that there's but a Span betwixt him and death, he could never breath any free air, he could never be at any rest, he could never be free from fear. Heb. 2.15. the Apostle saith, that Christ came to deliver them that through fear of death were all their life time subject to bondage.
that there's but a Span betwixt him and death, he could never breath any free air, he could never be At any rest, he could never be free from Fear. Hebrew 2.15. the Apostle Says, that christ Come to deliver them that through Fear of death were all their life time Subject to bondage.
This bondage is a deadly bondage, that when we have done all that we can do, what's the payment of the service? Death: And the fear of this deadly bondage,
This bondage is a deadly bondage, that when we have done all that we can do, what's the payment of the service? Death: And the Fear of this deadly bondage,
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if we were once sensible, if God did open our eyes, and shew us as he did Belshazar, our doom written, did we but see it, it would make our joynts loose, and our knees knock one against another.
if we were once sensible, if God did open our eyes, and show us as he did Belshazzar, our doom written, did we but see it, it would make our Joints lose, and our knees knock one against Another.
Now to unfold the particulars of death, and to shew you the ingredients of this bitter Cup, that we may be weary of our estates, that we may be drawn out of this death,
Now to unfold the particulars of death, and to show you the ingredients of this bitter Cup, that we may be weary of our estates, that we may be drawn out of this death,
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but a greater death than that, the death of the Soul and Body. We have mention made of a first Resurrection, Rev. 20.6. Blessed and happy is he that hath his part in the first Resurrection, for on such the second death hath no power.
but a greater death than that, the death of the Soul and Body. We have mention made of a First Resurrection, Rev. 20.6. Blessed and happy is he that hath his part in the First Resurrection, for on such the second death hath no power.
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Therefore however it is said by the Apostle, It is appointed for all men once to dye, yet we see the Apostle to the Corinthians of the great conflicts that he had, in 2 Cor. 11.23. saith, that he was in labours abundant, in stripes above measure, in prisons frequent, in deaths oft.
Therefore however it is said by the Apostle, It is appointed for all men once to die, yet we see the Apostle to the Corinthians of the great conflicts that he had, in 2 Cor. 11.23. Says, that he was in labours abundant, in stripes above measure, in prisons frequent, in death's oft.
yet these harbingers of death, these stripes, bonds, imprisonments, sicknesses, &c. all of them were as so many deaths, all these were comprehended under this curse, and are parts of death ;
yet these harbingers of death, these stripes, bonds, imprisonments, Sicknesses, etc. all of them were as so many death's, all these were comprehended under this curse, and Are parts of death;
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Pharaoh could say, Pray unto your God that he would forgive my sins this once, and intreat the Lord that he will take away from me but this death only.
Pharaoh could say, Pray unto your God that he would forgive my Sins this once, and entreat the Lord that he will take away from me but this death only.
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but are said to be so because they prepared and made way for a natural death. Therefore the great judgments of God are usually in Scripture comprised under this name Death. All things that may be expressions of a wrath of an highly provoked God, are comprehended under this name:
but Are said to be so Because they prepared and made Way for a natural death. Therefore the great Judgments of God Are usually in Scripture comprised under this name Death. All things that may be expressions of a wrath of an highly provoked God, Are comprehended under this name:
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Man that is born of a woman, what is he? He is ever spending upon the stock, he is ever wasting like a Candle, burning still and spending it self as soon as lighted, till it come to its utter consumption:
Man that is born of a woman, what is he? He is ever spending upon the stock, he is ever wasting like a Candle, burning still and spending it self as soon as lighted, till it come to its utter consumption:
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So he is born to be a dying man, death seizeth upon him as soon as ever it findeth sin in him, Gen. 2.1. In the day that thou eatest thereof thou shalt dye, saith God to Adam, though he lived many years after.
So he is born to be a dying man, death seizes upon him as soon as ever it finds since in him, Gen. 2.1. In the day that thou Eatest thereof thou shalt die, Says God to Adam, though he lived many Years After.
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How then could this threatning hold true? Yes it did, in regard that presently he fell into a languishing estate, subject and obnoxious to miseries and calamities, the hastners of it.
How then could this threatening hold true? Yes it did, in regard that presently he fell into a languishing estate, Subject and obnoxious to misery's and calamities, the hastners of it.
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And if this mans mind shall be taken up with worldly matters, earthly contentments, purchases or the like, would we not account him a Fool or a stupid man, seeing he lightly esteems his condemnation, because the same hour he is not executed? Such is our case, we are while in our natural condition in this life dead men, ever tending toward the Grave, towards corruption,
And if this men mind shall be taken up with worldly matters, earthly contentment's, purchases or the like, would we not account him a Fool or a stupid man, seeing he lightly esteems his condemnation, Because the same hour he is not executed? Such is our case, we Are while in our natural condition in this life dead men, ever tending towards the Grave, towards corruption,
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The day that we are born, there is within us the seed of corruption, and that wasts us away with a secret and incurable consumption, that certainly brings death in the end:
The day that we Are born, there is within us the seed of corruption, and that wasts us away with a secret and incurable consumption, that Certainly brings death in the end:
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but it leads unto death. There is a way from the Tower to Tyburn, but it is a way to death: Until thou comest to be reconciled unto Christ, every hour tends unto thy death;
but it leads unto death. There is a Way from the Tower to Tyburn, but it is a Way to death: Until thou Comest to be reconciled unto christ, every hour tends unto thy death;
there's not a day that thou canst truly say thou livest in, thou art ever posting on to death, death in this world, and eternal death in the world to come.
there's not a day that thou Canst truly say thou Livest in, thou art ever posting on to death, death in this world, and Eternal death in the world to come.
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And as it is thus with us at our coming into the world, so we are to understand it of that little time we have above ground, our days are full of sorrow. But mark when I speak of sorrows here, we must not take them for such afflictions and sorrows as befal Gods children, for theirs are blessings unto them:
And as it is thus with us At our coming into the world, so we Are to understand it of that little time we have above ground, our days Are full of sorrow. But mark when I speak of sorrows Here, we must not take them for such afflictions and sorrows as befall God's children, for theirs Are blessings unto them:
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but take a man that is under the Law, and then every cross whether it be loss of friends, loss of goods, diseases on his body, all things, every thing to him is a token of Gods wrath, not a token of Gods love,
but take a man that is under the Law, and then every cross whither it be loss of Friends, loss of goods, diseases on his body, all things, every thing to him is a token of God's wrath, not a token of God's love,
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It's the Apostles direction, that among the other Armour, we should get our feet shod, that so we might be able to go through the afflictions we shall meet withal in this life, Eph. 6.15. Let your feet be shod with the preparation of the Gospel of peace.
It's the Apostles direction, that among the other Armour, we should get our feet shod, that so we might be able to go through the afflictions we shall meet withal in this life, Ephesians 6.15. Let your feet be shod with the preparation of the Gospel of peace.
The meaning is that as we should get the shield of faith and sword of the spirit, so we should have our feet shod, that we might be prepared against all those outward troubles, that we should meet with in the world, which are all of them as so many stings and pricks ;
The meaning is that as we should get the shield of faith and sword of the Spirit, so we should have our feet shod, that we might be prepared against all those outward Troubles, that we should meet with in the world, which Are all of them as so many stings and pricks;
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And what is it that makes all these hurt us? what is it that makes all these as so many deaths unto us but sin? If sin reign in thee and bear rule, that puts a sting into them.
And what is it that makes all these hurt us? what is it that makes all these as so many death's unto us but since? If since Reign in thee and bear Rule, that puts a sting into them.
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Hast thou been crossed in the loss of thy Wife, Children, good friends, &c. why the sting of all is from sin, sin it is which makes us feel sorrow. What shall we then do? Why get thy feet shod with the preparation of th• Gospel of peace.
Hast thou been crossed in the loss of thy Wife, Children, good Friends, etc. why the sting of all is from since, since it is which makes us feel sorrow. What shall we then do? Why get thy feet shod with the preparation of th• Gospel of peace.
yet to thee it is a messenger of peace. Now these outward troubles are the least part of a wicked mans p•yment, though all these are a part of his death,
yet to thee it is a Messenger of peace. Now these outward Troubles Are the least part of a wicked men p•yment, though all these Are a part of his death,
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so long as he remains unreconciled, whatsoever comes upon him whereby he suffers either in himself or in any thing that belongs unto him, they are all tokens of Gods wrath, and are the beginnings of his death, in the 26th of Levit. and the 28th of Deut. the particulars of it are set down.
so long as he remains unreconciled, whatsoever comes upon him whereby he suffers either in himself or in any thing that belongs unto him, they Are all tokens of God's wrath, and Are the beginnings of his death, in the 26th of Levit. and the 28th of Deuteronomy the particulars of it Are Set down.
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yet the variety of the curses belonging unto a man unreconciled are so many, that the ample book of God cannot contain them, Deut. 28.61. All the curses which are not written, &c. we read v. 27. The Lord shall smite thee with •he botch of Aegypt, and with hemeroids, and with a scab ▪ and with itch.
yet the variety of the curses belonging unto a man unreconciled Are so many, that the ample book of God cannot contain them, Deuteronomy 28.61. All the curses which Are not written, etc. we read v. 27. The Lord shall smite thee with •he botch of Egypt, and with hemeroids, and with a scab ▪ and with itch.
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The very itch and scab is a part of the payment of Gods wrath in hell, Lev. 26.26. I will send a Sword amongst you, which shall avenge the quarrel of my Covenant, the sword that shall destroy you, that when you shall hear of war, of the coming of the sword, (which the children of God need not fear.
The very itch and scab is a part of the payment of God's wrath in hell, Lev. 26.26. I will send a Sword among you, which shall avenge the quarrel of my Covenant, the sword that shall destroy you, that when you shall hear of war, of the coming of the sword, (which the children of God need not Fear.
The Book of God comprehends not all the curses that are to light on the wicked. And therefore we find in Zachary, a Book, a great Folio Book, every side whereof was full of curses, Cap. 5.2. He said unto me, what se•st thou? And I said I see a flying roll, the length thereof is 20 cubits; and the breadth thereof is 10 cubits. Here's a big book indeed;
The Book of God comprehends not all the curses that Are to Light on the wicked. And Therefore we find in Zachary, a Book, a great Folio Book, every side whereof was full of curses, Cap. 5.2. He said unto me, what se•st thou? And I said I see a flying roll, the length thereof is 20 cubits; and the breadth thereof is 10 cubits. Here's a big book indeed;
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For we read how our Saviour walk•d in Solomon 's Porch, and the Apostles were in Solomons Porch, Acts 5. So large then was this Roll, that it agreed in length and breadth with Solomons Porch, and so many curses were written in it as were able to come in at the Church door.
For we read how our Saviour walk•d in Solomon is Porch, and the Apostles were in Solomons Porch, Acts 5. So large then was this Roll, that it agreed in length and breadth with Solomons Porch, and so many curses were written in it as were able to come in At the Church door.
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Such a thing was presented unto him, and it was a Roll full of curses, and all these curses shall come on those that obey not all the Commandments, all shall come upon them and overtake them.
Such a thing was presented unto him, and it was a Roll full of curses, and all these curses shall come on those that obey not all the commandments, all shall come upon them and overtake them.
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and when thou goest forth, Deut. 28.16. Till a man come to receive the Promises, till he come to be a son of blessing, till he be in Christ, he is beset so with curses, that if he lie down to sleep there is a curse on his pillow ;
and when thou goest forth, Deuteronomy 28.16. Till a man come to receive the Promises, till he come to be a son of blessing, till he be in christ, he is beset so with curses, that if he lie down to sleep there is a curse on his pillow;
if he beget a child, he is accursed, there's a curse against his person, and his goods, and all that belongs unto him, there's still a curse over his head.
if he beget a child, he is accursed, there's a curse against his person, and his goods, and all that belongs unto him, there's still a curse over his head.
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but if we come to hear but formally, to hear it onely, and lay it not to heart, God curseth this blessing, yea I have cursed it already, saith the Lord.
but if we come to hear but formally, to hear it only, and lay it not to heart, God Curseth this blessing, yea I have cursed it already, Says the Lord.
And this is the testimony of a good conscience, which is hidden joyes: Privy intercourse is between Christ and them, secret kisses: And as Gods Children do,
And this is the testimony of a good conscience, which is hidden Joys: Privy intercourse is between christ and them, secret Kisses: And as God's Children do,
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as it were, meet with a Heaven upon Earth sometimes, and are, as we read of Paul, caught up into the third Heaven, which to them is more then all the things in the World besides:
as it were, meet with a Heaven upon Earth sometime, and Are, as we read of Paul, caught up into the third Heaven, which to them is more then all the things in the World beside:
So the wicked have sometimes flashes of Hell in their consciences. If you had but seen men in the case that I have seen them in, you would say they had an Hell within them;
So the wicked have sometime flashes of Hell in their Consciences. If you had but seen men in the case that I have seen them in, you would say they had an Hell within them;
they would desire rather, and they have expressed it, to be torn in pieces by wild horses, so they might be freed from the horrours in their consciences.
they would desire rather, and they have expressed it, to be torn in Pieces by wild Horses, so they might be freed from the horrors in their Consciences.
And mark, where the word is most powerfully preacht, there is this froth most rais'd, which is the cause many desire not to come where the word is taught,
And mark, where the word is most powerfully preached, there is this froth most raised, which is the cause many desire not to come where the word is taught,
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And so in the Epistle to the Ephes. 4.19. declares such a man to be past feeling: Who being past feeling, have given themselves over to lasciviousness to work all uncleanness even with greediness.
And so in the Epistle to the Ephesians 4.19. declares such a man to be passed feeling: Who being passed feeling, have given themselves over to lasciviousness to work all uncleanness even with greediness.
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Although every sin, (as I told you before) is as it were the running a mans self on the point of Gods sword, yet these men being past feeling, run on, on, on, to commit sin with greediness, till they come to the very pit of destruction, they run amain to their confusion.
Although every since, (as I told you before) is as it were the running a men self on the point of God's sword, yet these men being past feeling, run on, on, on, to commit since with greediness, till they come to the very pit of destruction, they run amain to their confusion.
Who art thou that despisest the riches of Gods goodness, not knowing that the goodness of God leadeth thee unto repentance. Rom. 2.4. It is not Gods judgments that will move them, they leave no impression, as Rev. 9.20.
Who art thou that Despisest the riches of God's Goodness, not knowing that the Goodness of God leads thee unto Repentance. Rom. 2.4. It is not God's Judgments that will move them, they leave no impression, as Rev. 9.20.
And the rest of the men which were not killed by these plagues ▪ yet repented not of the works of their hands, that they should not worship Devils, &c. brass, nor stone and wood, which neither can see, nor hear, nor walk.
And the rest of the men which were not killed by these plagues ▪ yet repented not of the works of their hands, that they should not worship Devils, etc. brass, nor stone and wood, which neither can see, nor hear, nor walk.
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They repented not though they were spared, but worshipped Gods which cannot see, nor hear, nor speak, so brutish were they to be led away by stocks and stones? I think the Papist Gods cannot do it unless it be by couzenage,
They repented not though they were spared, but worshipped God's which cannot see, nor hear, nor speak, so brutish were they to be led away by stocks and stones? I think the Papist God's cannot do it unless it be by cozenage,
and so are all they that worship them, as brutish as the stocks themselves: They have no heart to God, but will follow after their puppets and their Idols,
and so Are all they that worship them, as brutish as the stocks themselves: They have no heart to God, but will follow After their puppets and their Idols,
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and such are they also that follow after their drunkenness, covetousness, &c Who live in lasciviousness, lusts, excess of riot, 1 Pet. 4.2. that run into all kind of excess ;
and such Are they also that follow After their Drunkenness, covetousness, etc. Who live in lasciviousness, Lustiest, excess of riot, 1 Pet. 4.2. that run into all kind of excess;
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But then comes another death, God doth not intend sin shall grow to an infinite weight, His Spirit shall not alwayes strive with man, but at length God comes and crops him off,
But then comes Another death, God does not intend since shall grow to an infinite weight, His Spirit shall not always strive with man, but At length God comes and crops him off,
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First, a cursed separation between body and soul, and then of both from God for ever, and this is the last payment, This is that great death which the Apostle speaks of, Who delivered us from that great death. 2 Cor. 1.10. So terrible is that death.
First, a cursed separation between body and soul, and then of both from God for ever, and this is the last payment, This is that great death which the Apostle speaks of, Who Delivered us from that great death. 2 Cor. 1.10. So terrible is that death.
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This is but the Lords Harbinger, the Lords Serjeant to lay his Mace on thee, to bring thee out of this World into a place of everlasting misery, from whence thou shalt never come, till all be satisfied, and this is never.
This is but the lords Harbinger, the lords Serjeant to lay his Mace on thee, to bring thee out of this World into a place of everlasting misery, from whence thou shalt never come, till all be satisfied, and this is never.
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Thou hadst many plots, and many projects, but when thy breath is gone, then without any delay in that very day saith the Psalmist, all thy thoughts perish, Psal. 146.4. all thy plottings, and projections go away with thy breath:
Thou Hadst many plots, and many projects, but when thy breath is gone, then without any Delay in that very day Says the Psalmist, all thy thoughts perish, Psalm 146.4. all thy plottings, and projections go away with thy breath:
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This man doth not deliver up his spirit, as we read of our Saviour, Father, into thy hands I commit my spirit, or deliver their spirits as Stephen did:
This man does not deliver up his Spirit, as we read of our Saviour, Father, into thy hands I commit my Spirit, or deliver their spirits as Stephen did:
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Abraham loved Sarah well, but when he comes to buy a monument for her, see his expression, Gen. 23.8. He communes with the men and saith, if it be your mind to sell me the field, that I might bury my dead out of my sight.
Abraham loved Sarah well, but when he comes to buy a monument for her, see his expression, Gen. 23.8. He communes with the men and Says, if it be your mind to fell me the field, that I might bury my dead out of my sighed.
Therefore when our Saviour was going near to the place where Lazarus lay, his Sister saith, Lord by this time he stinketh, Joh. 11.39. I have said to corruption thou art my Father (saith Job) and to the worm thou art my Mother and my Sister: Job. 17.14.
Therefore when our Saviour was going near to the place where Lazarus lay, his Sister Says, Lord by this time he stinketh, John 11.39. I have said to corruption thou art my Father (Says Job) and to the worm thou art my Mother and my Sister: Job. 17.14.
Thus is it thy Father, thy Mother, and thy Bed: nay, it is thy consumption and destroyer also, Job. 26. Thus is it with thy body, it passeth to corruption, that thy best or dearest friend cannot behold it or endure it. 2. But alas!
Thus is it thy Father, thy Mother, and thy Bed: nay, it is thy consumption and destroyer also, Job. 26. Thus is it with thy body, it passes to corruption, that thy best or dearest friend cannot behold it or endure it. 2. But alas!
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It is appointed for all men once to dye, but what then? And after that to come to judgm•nt, Heb. 9.27. Eccles. 12.7. The body returns unto the earth from whence it was taken, but the Spirit to God who gave it.
It is appointed for all men once to die, but what then? And After that to come to judgm•nt, Hebrew 9.27. Eccles. 12.7. The body returns unto the earth from whence it was taken, but the Spirit to God who gave it.
All mens spirits assoon as their bodies and souls are parted, go to God to be disposed of by him where they shall keep their everlasting residence. Consider when thou hearest the Bell rung out for a dead man,
All men's spirits As soon as their bodies and Souls Are parted, go to God to be disposed of by him where they shall keep their everlasting residence. Consider when thou Hearst the Bell rung out for a dead man,
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Why, saith God, I gave thee learning, how didst thou use it? I gave thee other gifts of mind, how didst thou employ them? God hath given thee wisdom and wealth, Moral vertues, meekness,
Why, Says God, I gave thee learning, how didst thou use it? I gave thee other Gifts of mind, how didst thou employ them? God hath given thee Wisdom and wealth, Moral Virtues, meekness,
first his sword is taken from him, then comes one with a hatchet and chops off his golden Spurs, and then go Sir Knave. This is the degrading of the soul before the judgment is received:
First his sword is taken from him, then comes one with a hatchet and chops off his golden Spurs, and then go Sir Knave. This is the degrading of the soul before the judgement is received:
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And when thou shalt come to a place of torment, and thy hope and patience be taken from thee, what case wilt thou be in then? Patience may stay a man up in trouble,
And when thou shalt come to a place of torment, and thy hope and patience be taken from thee, what case wilt thou be in then? Patience may stay a man up in trouble,
Consider now what a woful case this is, if some friend of this mans should now come to him, would he not tell him we have often been very merry together,
Consider now what a woeful case this is, if Some friend of this men should now come to him, would he not tell him we have often been very merry together,
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Therefore that everlasting torment, horror, and anguish, which God hath reserved for those that make not their peace with him (which is easily done God knows) I shall speak of the next time.
Therefore that everlasting torment, horror, and anguish, which God hath reserved for those that make not their peace with him (which is Easily done God knows) I shall speak of the next time.
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THe last day I entred, you know, upon the miserable estate of an unreconciled sinner, at the time of his dissolution, when his soul shall be taken from him,
THe last day I entered, you know, upon the miserable estate of an unreconciled sinner, At the time of his dissolution, when his soul shall be taken from him,
The act done to the sinners soul before he is sent to hell, is the deprivation of his light, the taking away of his talent. For whilst a man is in this world, he hath many good things in him, too good to accompany him to Hell: Now all these excellent gifts and natural endowments which did adorn a wicked mans soul,
The act done to the Sinners soul before he is sent to hell, is the deprivation of his Light, the taking away of his talon. For while a man is in this world, he hath many good things in him, too good to accompany him to Hell: Now all these excellent Gifts and natural endowments which did adorn a wicked men soul,
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Is there any moral virtue? Are there any common graces and natural endowments in the miserable soul? it shall be stript of all and packt to Hell. You that have abused your learning and gifts that God haah given you, do you think that they shall go with you to Hell ? No such matter, you shall be very Sots and Dunces there.
Is there any moral virtue? are there any Common graces and natural endowments in the miserable soul? it shall be stripped of all and packed to Hell. You that have abused your learning and Gifts that God haah given you, do you think that they shall go with you to Hell? No such matter, you shall be very Sots and Dunces there.
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All your learning shall be taken from you, and you shall go to Hell arrant Block-heads. He that had sortitude in this World, shall not carry one drachm of it to Hell:
All your learning shall be taken from you, and you shall go to Hell arrant Blockheads. He that had sortitude in this World, shall not carry one drachm of it to Hell:
A man if he were in most exquisite torment, yet if he had patience it would bear it up with head and shoulders (as we say) but this shall add to his torments, that he shall not have any patience left him, to allay it.
A man if he were in most exquisite torment, yet if he had patience it would bear it up with head and shoulders (as we say) but this shall add to his torments, that he shall not have any patience left him, to allay it.
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that many men should take more pains to come to this place of torment, then would cost them to go to h•aven, that men should wilfully run themselves upon the pikes, not considering how painful it is,
that many men should take more pains to come to this place of torment, then would cost them to go to h•aven, that men should wilfully run themselves upon the pikes, not considering how painful it is,
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The Text contains a Catalogue of that black Roll (though there are many more then are expressed) but here are the grand crimes, the ring leaders to destruction, the mother sins And here we have in the first place the Fearful: whereby is not meant those that are of a timorous nature (for fear simply is not a sin) those that are simply fearful;
The Text contains a Catalogue of that black Roll (though there Are many more then Are expressed) but Here Are the grand crimes, the ring leaders to destruction, the mother Sins And Here we have in the First place the Fearful: whereby is not meant those that Are of a timorous nature (for Fear simply is not a since) those that Are simply fearful;
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Rather then they will have any cross betide them, rather then they will incur the indignation of a man, rather then they will part with their life and goods for God's cause, will adventure on any thing, choosing iniquity rather then affliction; Job. 36.21. being afraid of what they should not fear, never hearing the great and mighty God:
Rather then they will have any cross betide them, rather then they will incur the Indignation of a man, rather then they will part with their life and goods for God's cause, will adventure on any thing, choosing iniquity rather then affliction; Job. 36.21. being afraid of what they should not Fear, never hearing the great and mighty God:
This is the fearful here meant. See how Elihu in Job expresses it. Job. 36.21. This hast thou chosen. This (that is) iniquity rather then affliction, to sin rather then to suffer.
This is the fearful Here meant. See how Elihu in Job Expresses it. Job. 36.21. This hast thou chosen. This (that is) iniquity rather then affliction, to since rather then to suffer.
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The man that feareth his Landlord, who is able to turn him out of his house, and doth not fear God, who is able to turn him into Hell, this dastardly spirit is one of the Captains of those that go to hell, those timerous and cowardly persons, that tremble at the wrath or frowns of men, more then of God.
The man that fears his Landlord, who is able to turn him out of his house, and does not Fear God, who is able to turn him into Hell, this dastardly Spirit is one of the Captains of those that go to hell, those timorous and cowardly Persons, that tremble At the wrath or frowns of men, more then of God.
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But what's the reason men should thus stand more in fear of men, then of God? Why, it is because they are sensible of what men can do unto their bodies,
But what's the reason men should thus stand more in Fear of men, then of God? Why, it is Because they Are sensible of what men can do unto their bodies,
for had they faith, they would banish all false fears. See what the Lord saith, Esa. 41.14. Fear not thou worm Jacob, I will help thee, saith the Lord.
for had they faith, they would banish all false fears. See what the Lord Says, Isaiah 41.14. fear not thou worm Jacob, I will help thee, Says the Lord.
and hadst thou faith thou wouldst not fear. When word was brought to the house of Jacob, that two Kings were come up into the Land to invade it, Esay. 7.2. it is said, his heart was moved, as the trees of the wood are moved with the wind.
and Hadst thou faith thou Wouldst not Fear. When word was brought to the house of Jacob, that two Kings were come up into the Land to invade it, Isaiah. 7.2. it is said, his heart was moved, as the trees of the wood Are moved with the wind.
and from a covering of worms, and wilt thou be afraid of a man, and forget the Lord thy Maker? The more thou art taken up with the fear of man, the less thou fearest God ;
and from a covering of worms, and wilt thou be afraid of a man, and forget the Lord thy Maker? The more thou art taken up with the Fear of man, the less thou Fearest God;
and the more thou remembrest man, the more thou forgettest thy Maker. You have seen the Main, the Ring-Leaders, which are these fearful, faithless, dastardly, unbelieving men.
and the more thou Rememberest man, the more thou forgettest thy Maker. You have seen the Main, the Ring-Leaders, which Are these fearful, faithless, dastardly, unbelieving men.
Now see what the filthy rabble is that followeth after, and they are Abominable, Murtherers, &c. Abominable, that is, unnatural, such as pollute themselves with things not fit to be named,
Now see what the filthy rabble is that follows After, and they Are Abominable, Murderers, etc. Abominable, that is, unnatural, such as pollute themselves with things not fit to be nam,
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but to be abhorred whether it be by themselves or with others. They are the abominable here meant, such as Sodom and Gomorrah, who were set forth to such as an example, suffering the vengeance of eternal fire, Jude v. 7. NONLATINALPHABET, such are abominable, being given up to unnatural lust.
but to be abhorred whither it be by themselves or with Others. They Are the abominable Here meant, such as Sodom and Gomorrah, who were Set forth to such as an Exampl, suffering the vengeance of Eternal fire, U^de v. 7., such Are abominable, being given up to unnatural lust.
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Though these may be spoken fairly of by men, yet cannot that shelter them from the wrath of God, they shall likewise have their part in that lake, when they come to a reckoning. If there be, I say, a generation of people that worship these, say what you will of them,
Though these may be spoken fairly of by men, yet cannot that shelter them from the wrath of God, they shall likewise have their part in that lake, when they come to a reckoning. If there be, I say, a generation of people that worship these, say what you will of them,
though in regard of the outward man, they so behave themselves that none can say to them, black is their eye, though they cannot be charged with those notorious things before mentioned;
though in regard of the outward man, they so behave themselves that none can say to them, black is their eye, though they cannot be charged with those notorious things before mentioned;
yet if there be nothing but hypocrisie in their hearts, let it be spun with never so fair a web, never so fine a thread, yet they shall have their portion in the lake, they shall have their part, their portion, &c. Then it seems these of this black guard have a peculiar interest unto this place.
yet if there be nothing but hypocrisy in their hearts, let it be spun with never so fair a web, never so fine a thread, yet they shall have their portion in the lake, they shall have their part, their portion, etc. Then it seems these of this black guard have a peculiar Interest unto this place.
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So long as a man that is an enemy to Christ, and yields him not obedience is out of Hell, so long is he out of his place. Hell is the place assigned to him, and prepared for him;
So long as a man that is an enemy to christ, and yields him not Obedience is out of Hell, so long is he out of his place. Hell is the place assigned to him, and prepared for him;
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The Evangelist tells us, Mat. 23.15. that the Scribes and Pharisees went about to gain Proselytes, and when they had all done, they made them seven times more the children of hell than themselves, filios Gehennae:
The Evangelist tells us, Mathew 23.15. that the Scribes and Pharisees went about to gain Proselytes, and when they had all done, they made them seven times more the children of hell than themselves, Sons Gehenna:
and a child of the Devils: So that as we say, the Gallows will claim its right, so hell will claim its due. But mistake me not, all this that I speak concerning hell, is not to terrifie and affright men,
and a child of the Devils: So that as we say, the Gallows will claim its right, so hell will claim its due. But mistake me not, all this that I speak Concerning hell, is not to terrify and affright men,
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A Lake, 'tis a River, a flaming River, as Tophet is described to be a lake burning with fire and brimstone, a Metaphor taken from the judgment of God on Sodom and Gomorrah, as in that place of St. Jude before mentioned,
A Lake, it's a River, a flaming River, as Tophet is described to be a lake burning with fire and brimstone, a Metaphor taken from the judgement of God on Sodom and Gomorrah, as in that place of Saint U^de before mentioned,
Mark the judgement of God upon these abominable men, the place where they dwelt is destroyed with fire, and the scituation is turn'd into a lake, full of filthy bituminous stuff called Lacus Asphaltites, which was made by their burnings. And this is made an instance of the vengeance of God,
Mark the judgement of God upon these abominable men, the place where they dwelled is destroyed with fire, and the situation is turned into a lake, full of filthy bituminous stuff called Lacus Asphaltites, which was made by their burnings. And this is made an instance of the vengeance of God,
but thy impenitency is a sin against grace, and against the Gospel, and therefore deserves a hotter hell, and an higher measure of judgment in this burning pit.
but thy impenitency is a since against grace, and against the Gospel, and Therefore deserves a hotter hell, and an higher measure of judgement in this burning pit.
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That, alas, is but a petty thing, and deserves not to be put in the number of deaths. The second death in the Text hath relation to the first Resurrection, Rev. 20.6. Blessed and holy is he that hath his portion in the first Resurrection, on such the second death shall have no power.
That, alas, is but a Petty thing, and deserves not to be put in the number of death's. The second death in the Text hath Relation to the First Resurrection, Rev. 20.6. Blessed and holy is he that hath his portion in the First Resurrection, on such the second death shall have no power.
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for that is a kind of death (as St. Paul speaking of a wicked and voluptuous Widow, saith, she is dead while she liveth ) and the time shall come and now is,
for that is a kind of death (as Saint Paul speaking of a wicked and voluptuous Widow, Says, she is dead while she lives) and the time shall come and now is,
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So that the first Resurrection is, when a man hearing the voice of the Minister, is rouzed up from the sleep of sin and carnal security, and the first death is the opposite thereunto:
So that the First Resurrection is, when a man hearing the voice of the Minister, is roused up from the sleep of sin and carnal security, and the First death is the opposite thereunto:
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then this were the third death: For there would be a death of sin, a death of the body, and a death of body and soul: This death of the body is but a flea-biting in comparison of the other two.
then this were the third death: For there would be a death of since, a death of the body, and a death of body and soul: This death of the body is but a flea-biting in comparison of the other two.
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and this is the second death, it's called death. Now death is a destruction of the parts compounded, a man being compounded of body and soul, both are by this death eternally destroyed.
and this is the second death, it's called death. Now death is a destruction of the parts compounded, a man being compounded of body and soul, both Are by this death eternally destroyed.
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That death (like Sampson pulling down the pillars whereby it was sustained, pulled down the house) draws down the Tabernacles of our bodies, pulls Body and Soul in sunder. A thing which hath little hurt in it self, were it not for the sting of it which makes it fearful :
That death (like Sampson pulling down the pillars whereby it was sustained, pulled down the house) draws down the Tabernacles of our bodies, pulls Body and Soul in sunder. A thing which hath little hurt in it self, were it not for the sting of it which makes it fearful:
To dye is esteemed far worse than to be dead, in regard of the pangs that are in dying, to which death puts an end. This temporal death is in an instant,
To die is esteemed Far Worse than to be dead, in regard of the pangs that Are in dying, to which death puts an end. This temporal death is in an instant,
but this other eternal, whereby we are ever dying, and never dead, for by it we are punished with an everlasting NONLATINALPHABET, 2 Thess. 1.9. and that from the presence of the Lord by the glory of his power.
but this other Eternal, whereby we Are ever dying, and never dead, for by it we Are punished with an everlasting, 2 Thess 1.9. and that from the presence of the Lord by the glory of his power.
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The Apostle terms this a fearful thing indeed, Heb. 2.15. whereon if a man but think (if he hath his wits about him) he would for fear of it be all his life long subject to bondage.
The Apostle terms this a fearful thing indeed, Hebrew 2.15. whereon if a man but think (if he hath his wits about him) he would for Fear of it be all his life long Subject to bondage.
That I may now go farther, know that this Lake and this place is the place that the Lord hath provided for his enemies : It is the Lords slaughterhouse ;
That I may now go farther, know that this Lake and this place is the place that the Lord hath provided for his enemies: It is the lords slaughterhouse;
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the King is inraged, and his wrath is as the roaring of a Lyon, which makes all the beasts of the Forrest to tremble, Prov. 19.12. And where there is the wrath of such a King, the issue thereof must needs be death, Prov. 16.14. The wrath of a King is as a messenger of death.
the King is enraged, and his wrath is as the roaring of a lion, which makes all the beasts of the Forest to tremble, Curae 19.12. And where there is the wrath of such a King, the issue thereof must needs be death, Curae 16.14. The wrath of a King is as a Messenger of death.
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but ( as the man is, so is his strength) by the Almighty, by his bow, wherein he draws the arrow to the head. And then again these arrows are poyson'd arrows, and such poyson as shall drink up all thy soul and spirit:
but (as the man is, so is his strength) by the Almighty, by his bow, wherein he draws the arrow to the head. And then again these arrows Are poisoned arrows, and such poison as shall drink up all thy soul and Spirit:
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and think then how cursed will be thy condition? All the curses, that cannot be thought on, shall rest on the head of an impenitent sinner, to shew Gods terrible and just indignation against him.
and think then how cursed will be thy condition? All the curses, that cannot be Thought on, shall rest on the head of an impenitent sinner, to show God's terrible and just Indignation against him.
and for this cause Hell is termed utter darkness. Now darkness is a privation of all light, so is Hell of all comfort, to shew that there is not the least thing that may give thee content,
and for this cause Hell is termed utter darkness. Now darkness is a privation of all Light, so is Hell of all Comfort, to show that there is not the least thing that may give thee content,
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To be cast into this utter darkness, where shall be nothing to administer the least comfort, what an infinite misery will that be? Were it only the loss of the things we now possess, and enjoy, of all which death robs us,
To be cast into this utter darkness, where shall be nothing to administer the least Comfort, what an infinite misery will that be? Were it only the loss of the things we now possess, and enjoy, of all which death robs us,
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To have been happy, and to be miserable, is the greatest woe, to have lived in good fashion, and to be wretched, is the greatest grief. How will this add to the sinners misery,
To have been happy, and to be miserable, is the greatest woe, to have lived in good fashion, and to be wretched, is the greatest grief. How will this add to the Sinners misery,
when he shall say to himself, I had once all good things about me, but have now for my portion nothing but woe: I had a bed of down, but it is now exchanged for a bed of fire :
when he shall say to himself, I had once all good things about me, but have now for my portion nothing but woe: I had a Bed of down, but it is now exchanged for a Bed of fire:
But all this is nothing, these are but the beginnings of his sorrow in regard of loss: for a man to be rich and wealthy to day, and to morrow to be stript of all,
But all this is nothing, these Are but the beginnings of his sorrow in regard of loss: for a man to be rich and wealthy to day, and to morrow to be stripped of all,
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2. But if this be so grievous, what is it to lose Heaven ? Certainly, to lose the high•st and greatest good, is the greatest evil, and punishment, that can be inflicted upon a creature.
2. But if this be so grievous, what is it to loose Heaven? Certainly, to loose the high•st and greatest good, is the greatest evil, and punishment, that can be inflicted upon a creature.
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Which makes many Divines think, that the penalties of loss are far greater then those of sense, though they seem not to make that impr•ssion. It's another thing to judge of things by sense, then by loss:
Which makes many Divines think, that the penalties of loss Are Far greater then those of sense, though they seem not to make that impr•ssion. It's Another thing to judge of things by sense, then by loss:
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yet discreet judgment can say, that the loss of God the greatest good, is the worst of evils. Now (if thou be a firebrand of Hell ) thou must be for ever banish'd from Gods presence Thou base wretch, dost thou think Heaven a place for thee? Not so. ' Tis.
yet discreet judgement can say, that the loss of God the greatest good, is the worst of evils. Now (if thou be a firebrand of Hell) thou must be for ever banished from God's presence Thou base wretch, dost thou think Heaven a place for thee? Not so. ' This.
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Thou art a damned dog, therefore thou must out from God, and from the company of the blessed Saints and Angels. When Peter saw Moses and Elias with Christ in his Transfiguration, though he had but a glimpse of glory,
Thou art a damned dog, Therefore thou must out from God, and from the company of the blessed Saints and Angels. When Peter saw Moses and Elias with christ in his Transfiguration, though he had but a glimpse of glory,
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when we shall be for ever with the Lord, 1 Thes. 4.17. in whose presence is fulness of joy, and at whose right hand there are pleasures for evermore. Psal. 16.11. On the contrary, how exceeding terrible will it be to be shut out from the presence of God? When God shall say, avaunt hence, whip out this dog, what doth he here? Let him not defile this room, this is no place for such a filthy dog. Oh the unspeakable horrour and dread !
when we shall be for ever with the Lord, 1 Thebes 4.17. in whose presence is fullness of joy, and At whose right hand there Are pleasures for evermore. Psalm 16.11. On the contrary, how exceeding terrible will it be to be shut out from the presence of God? When God shall say, avaunt hence, whip out this dog, what does he Here? Let him not defile this room, this is no place for such a filthy dog. O the unspeakable horror and dread!
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The Scripture runs much to this purpose, Rev. 14.10. If any man worship the beast and his image, the same shall be tormented with fire and brimstone in the presence of God and of his holy Angels.
The Scripture runs much to this purpose, Rev. 14.10. If any man worship the beast and his image, the same shall be tormented with fire and brimstone in the presence of God and of his holy Angels.
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and holy Saints in joy and glory, and shall consider and remember, that if they had made use of those means and opportunities of grace, they might have lived in heaven too,
and holy Saints in joy and glory, and shall Consider and Remember, that if they had made use of those means and opportunities of grace, they might have lived in heaven too,
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whereas now they must be everlastingly tormented in that lake which burneth with fire and brimstone, and that without any hope of recovery, 2 Thess. 1.9. Punished with everlasting destruction, from the presence of the Lord and from the glory of his power.
whereas now they must be everlastingly tormented in that lake which burns with fire and brimstone, and that without any hope of recovery, 2 Thess 1.9. Punished with everlasting destruction, from the presence of the Lord and from the glory of his power.
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So when God comes to give the damned their stroaks in hell (for hell is the place of execution, wherein he that knows his masters will and doth it not, shall be beaten with many stripes ) he himself will see them beaten in the presence of all his holy Angels, and if so,
So when God comes to give the damned their Strokes in hell (for hell is the place of execution, wherein he that knows his Masters will and does it not, shall be beaten with many stripes) he himself will see them beaten in the presence of all his holy Angels, and if so,
Thy estate is endless and remediless. Whilst thou art here in this life, of a Saul thou mayst become a Paul, and though thou art not yet a beloved Son, yet thou mayst come in favour: Whilst thou livest under the means of grace, there is yet hope of recovery left thee, it may be this Sermon may be the means of thy conversion: But then amongst all thy punishments, this will be one of the greatest, that thou shalt be deprived of all means of recovery, and this shall be another hell to thee in the midst of hell, to think with thy self I have heard so many Sermons and yet have neglected them, I had so many opportunities of grace,
Thy estate is endless and remediless. While thou art Here in this life, of a Saul thou Mayest become a Paul, and though thou art not yet a Beloved Son, yet thou Mayest come in favour: While thou Livest under the means of grace, there is yet hope of recovery left thee, it may be this Sermon may be the means of thy conversion: But then among all thy punishments, this will be one of the greatest, that thou shalt be deprived of all means of recovery, and this shall be Another hell to thee in the midst of hell, to think with thy self I have herd so many Sermons and yet have neglected them, I had so many opportunities of grace,
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By the former we are deprived of all the joys and comforts of heaven and earth, of Mount Sion, shut out of the City of the living God, the heavenly Jerusalem, deprived of an innumerable company of Saints, of the general Assembly and Church of the first-born, of God himself the judge of all,
By the former we Are deprived of all the Joys and comforts of heaven and earth, of Mount Sion, shut out of the city of the living God, the heavenly Jerusalem, deprived of an innumerable company of Saints, of the general Assembly and Church of the firstborn, of God himself the judge of all,
Thou art not only cast out of heaven, but cast into hell, and art deprived of thy liberty for ever: 1 Pet. 3.19. It's said Christ preached to the Spirits in prison, them that in the days of Noah were disobedient, and for this cause are now in prison.
Thou art not only cast out of heaven, but cast into hell, and art deprived of thy liberty for ever: 1 Pet. 3.19. It's said christ preached to the Spirits in prison, them that in the days of Noah were disobedient, and for this cause Are now in prison.
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Suppose there were no torment to suffer, yet to be banished from Heaven, and to be tied and yoked to wicked spirits, were a torment sufficient to make the stoutest that ever was tremble and quake, and be soon weary of it.
Suppose there were no torment to suffer, yet to be banished from Heaven, and to be tied and yoked to wicked spirits, were a torment sufficient to make the Stoutest that ever was tremble and quake, and be soon weary of it.
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I am tormented in this flame, saith Dives. Luk. 16.24. To speak of the torments there, will be matter enough for another hour, but I delight not to dwell on so sad a subject:
I am tormented in this flame, Says Dives. Luk. 16.24. To speak of the torments there, will be matter enough for Another hour, but I delight not to dwell on so sad a Subject:
when God shall lay his ax at this root, at this fountain, how dreadful shall it be? How shall the body choose but suffer too? Should any of us be cast into a fire, what a terrible torment would we account of it? Fire, and water, we say, have no mercy ;
when God shall lay his ax At this root, At this fountain, how dreadful shall it be? How shall the body choose but suffer too? Should any of us be cast into a fire, what a terrible torment would we account of it? Fire, and water, we say, have no mercy;
but alas, this fire is nothing to the fire of Hell, 'tis but as painted fire to that which burns for ever and ever. The furnace wherein Nebuchadnezzar commanded those to be thrown that fell not down to the graven-Image which he had set up, was doubtless at every time a terrible place.
but alas, this fire is nothing to the fire of Hell, it's but as painted fire to that which burns for ever and ever. The furnace wherein Nebuchadnezzar commanded those to be thrown that fell not down to the graven-Image which he had Set up, was doubtless At every time a terrible place.
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but what shall we think of it, when the King in his wrath shall command the furnace to be heated seven times hotter then usual? Nay, what shall we think of Hell,
but what shall we think of it, when the King in his wrath shall command the furnace to be heated seven times hotter then usual? Nay, what shall we think of Hell,
When the King of Heaven shall as it were set to work his wisedome, to fit it in the sharpest manner, in procuring such ingredients as may make it rage most,
When the King of Heaven shall as it were Set to work his Wisdom, to fit it in the Sharpest manner, in procuring such ingredients as may make it rage most,
Though the body be not there, but the soul only, yet God is able, nay doth make the soul as well feel grief, without the body, as he doth by means of the body.
Though the body be not there, but the soul only, yet God is able, nay does make the soul as well feel grief, without the body, as he does by means of the body.
3. But now besides thy fellow prisoner• in that cursed Gaol, consider who are thy tormentors, thou that dost continue in impenitency. Now thy tormentors are these three. 1. The Devil. 2. Thy self. 3. God Almighty.
3. But now beside thy fellow prisoner• in that cursed Gaol, Consider who Are thy tormentors, thou that dost continue in impenitency. Now thy tormentors Are these three. 1. The devil. 2. Thy self. 3. God Almighty.
1. The Devil, who is thy deadly enemy, a bloody-minded adversary, a murthering and merciless-minded Spirit, a murtherer from the beginning, a merciless tormentor, who being in plagues and torments, and thereby even at his wits end, would fain ease himself in tormenting thee.
1. The devil, who is thy deadly enemy, a bloody-minded adversary, a murdering and merciless-minded Spirit, a murderer from the beginning, a merciless tormentor, who being in plagues and torments, and thereby even At his wits end, would fain ease himself in tormenting thee.
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When the Devil, as we read, was dispossessed of a child wherein he was, he rends and tears, leaves him foaming, that there was little hope of life in him: Mar. 9.20.
When the devil, as we read, was dispossessed of a child wherein he was, he rends and tears, leaves him foaming, that there was little hope of life in him: Mar. 9.20.
But now when a man shall be delivered into the hands of this merciless Spirit, when God shall say to the Devil, take him, do what thou wilt with him, do thy worst to him:
But now when a man shall be Delivered into the hands of this merciless Spirit, when God shall say to the devil, take him, do what thou wilt with him, do thy worst to him:
But the tormentor within thee is far more heavy, painful, and grievous, Mar. 9.44, 46, 48. That never dying worm within, the sting of a guilty and wounded conscience, this,
But the tormentor within thee is Far more heavy, painful, and grievous, Mar. 9.44, 46, 48. That never dying worm within, the sting of a guilty and wounded conscience, this,
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This is that, that smote David, when 'tis said Davids heart smote him. Sam. 24.10. A man needs no other fire, nor other worm to torment him, then that within him:
This is that, that smote David, when it's said Davids heart smote him. Sam. 24.10. A man needs no other fire, nor other worm to torment him, then that within him:
There is a passage in the Thess. To this purpose, which methinks is more then can be spoken by men or Angels Epist. 2. cap. 1. v. 9. Who shall be punished with everlasting destruction from the presence of the Lord,
There is a passage in the Thess To this purpose, which methinks is more then can be spoken by men or Angels Epistle 2. cap. 1. v. 9. Who shall be punished with everlasting destruction from the presence of the Lord,
So doth God make manifest his power in crushing thee to pieces. There are still new charges and discharges against sinners, to make his power therein manifest.
So does God make manifest his power in crushing thee to Pieces. There Are still new charges and discharges against Sinners, to make his power therein manifest.
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What if God, willing to make his power known, (saith the Apostle Rom. 9.22.) suffered a while the vessels prepared to destruction? God will manifest his power by the strength of his stroke on those that rebel against him.
What if God, willing to make his power known, (Says the Apostle Rom. 9.22.) suffered a while the vessels prepared to destruction? God will manifest his power by the strength of his stroke on those that rebel against him.
but I am not able, nor any one else sufficiently to express it: It shall continue ten thousand thousand years, after that an hundred thousand times ten thousand,
but I am not able, nor any one Else sufficiently to express it: It shall continue ten thousand thousand Years, After that an hundred thousand times ten thousand,
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2. But besides, as it is everlasting, so is it unabateable. If a man were cast into a fire, the fire coming about him, would in short time blunt his senses,
2. But beside, as it is everlasting, so is it unabateable. If a man were cast into a fire, the fire coming about him, would in short time blunt his Senses,
nor the least inch of torment taken away throughout all eternity. It was a poor request of Dives (one would think) that Lazarus would dip the tip of his finger in water, and cool his tongue: Luk. 16.14.
nor the least inch of torment taken away throughout all eternity. It was a poor request of Dives (one would think) that Lazarus would dip the tip of his finger in water, and cool his tongue: Luk. 16.14.
Sol. True, should God let loose the cord of our conscience, it were the way (such would be the terrours of it) to make a man find another cord, did not God restrain him.
Sol. True, should God let lose the cord of our conscience, it were the Way (such would be the terrors of it) to make a man find Another cord, did not God restrain him.
I am a messenger not sent from Abraham, Luk. 16.27. (as Dives entreated) but from the God of Abraham, to forewarn you that you come not to that place of torment.
I am a Messenger not sent from Abraham, Luk. 16.27. (as Dives entreated) but from the God of Abraham, to forewarn you that you come not to that place of torment.
But now (Beloved) there is a way to escape this misery, and that is by Jesus Christ, Mat. 1.21. He was for this end called Jesus, because he saves his people from their sins, Mat. 1.21. And consequently from wrath:
But now (beloved) there is a Way to escape this misery, and that is by jesus christ, Mathew 1.21. He was for this end called jesus, Because he saves his people from their Sins, Mathew 1.21. And consequently from wrath:
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And then being offered for us, he is offered to us, as we may see in the Sacrament, where there are two acts of the Minister, the one the breaking the bread, the other the offering it to the people.
And then being offered for us, he is offered to us, as we may see in the Sacrament, where there Are two acts of the Minister, the one the breaking the bred, the other the offering it to the people.
<1^PAGE^MISSING> PHIL. 2.6, 7, 8. Let this mind be in you, which also was in Jesus Christ; who being in the form of God, thought it no robbery to be equal with God:
<1^PAGE^MISSING> PHILIP. 2.6, 7, 8. Let this mind be in you, which also was in jesus christ; who being in the from of God, Thought it no robbery to be equal with God:
If they will try conclusions with God, if they oppose him, the Lord cometh with a Rod of Iron, and will break them in pieces like a Potters vessel ; Psal. 2.9. Those mine enemies that will not have me to reign over them, bring them, and slay them before me ; Luk. 19.27. It is fit every man should know this;
If they will try conclusions with God, if they oppose him, the Lord comes with a Rod of Iron, and will break them in Pieces like a Potters vessel; Psalm 2.9. Those mine enemies that will not have me to Reign over them, bring them, and slay them before me; Luk. 19.27. It is fit every man should know this;
otherwise to what purpose do we preach unto you? Till the Law awaken us, we sleep securely in our sins, till the dreadful Trumpet of Mount Sinai comes with thundring and lightning ;
otherwise to what purpose do we preach unto you? Till the Law awaken us, we sleep securely in our Sins, till the dreadful Trumpet of Mount Sinai comes with thundering and lightning;
as Eph. 5.14, Awake thou that sleepest, &c. Unless this awaken us, in what case are we? Sinful men are as sleepers, that are a dreaming, as the Apostle speaks, Jude 8. A sleeping sinner will be a dreaming sinner;
as Ephesians 5.14, Awake thou that Sleepest, etc. Unless this awaken us, in what case Are we? Sinful men Are as sleepers, that Are a dreaming, as the Apostle speaks, U^de 8. A sleeping sinner will be a dreaming sinner;
when as he is poor, miserable, blind and naked. He thinks he shall be admitted into heaven, as soon as the proudest: but this is a dream; Isa. 29.8. As the hungry man dreameth, and behold he eateth;
when as he is poor, miserable, blind and naked. He thinks he shall be admitted into heaven, as soon as the proudest: but this is a dream; Isaiah 29.8. As the hungry man dreameth, and behold he Eateth;
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Consider likewise that thou must not be led by thy self, thou must renounce thine own will. Our Estates may be pleasing unto us, to enjoy in a dream our hearts lusts here on earth;
Consider likewise that thou must not be led by thy self, thou must renounce thine own will. Our Estates may be pleasing unto us, to enjoy in a dream our hearts Lustiest Here on earth;
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When they rebelled, God considered their Metal: And as with an high hand they rebelled, So the Lord reserved them in everlasting chains under darkness,
When they rebelled, God considered their Metal: And as with an high hand they rebelled, So the Lord reserved them in everlasting chains under darkness,
It is well for us, that God considereth that we are but dust; For by Jesus Christ he delivereth us from the wrath to come. 1 Thessal. 1.10. It had been better for us never to have been born, then to be born fire-brands of Hell.
It is well for us, that God Considereth that we Are but dust; For by jesus christ he Delivereth us from the wrath to come. 1 Thessal. 1.10. It had been better for us never to have been born, then to be born firebrands of Hell.
For what comfort were this, that Christ was offered for us, if there were no more? A bare sufficiency in Christ se•ves not the turn: This were a cold comfort:
For what Comfort were this, that christ was offered for us, if there were no more? A bore sufficiency in christ se•ves not the turn: This were a cold Comfort:
The one hath Relation to God, a Commemoration of the Sacrifice, in which respect the ancient Fathers called it a Sacrifice: the other, the breaking of the Bread, and pouring out of the Wine ;
The one hath Relation to God, a Commemoration of the Sacrifice, in which respect the ancient Father's called it a Sacrifice: the other, the breaking of the Bred, and pouring out of the Wine;
and as there is one act of the Minister in consecrating by breaking the body, and pouring out the blood, so there is a second Act which is ministerial. When the Minster saith, Take, eat, This is my body ; as if Christ were present;
and as there is one act of the Minister in consecrating by breaking the body, and pouring out the blood, so there is a second Act which is ministerial. When the Minster Says, Take, eat, This is my body; as if christ were present;
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Now for the former of these, which is Christ's satisfaction made unto the Father for us, I made choice of this place of Scripture, which sets it out particularly.
Now for the former of these, which is Christ's satisfaction made unto the Father for us, I made choice of this place of Scripture, which sets it out particularly.
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If Christ had looked only on his own things, he might have saved himself a great deal of labour and pains. He being the Son of God, might as soon as he was born have challenged a seat with God in Glory: He need not have gone per viam: He might be Comprehensor in meta: But he would pass on to his journey's end in a thorny and troublesome way.
If christ had looked only on his own things, he might have saved himself a great deal of labour and pains. He being the Son of God, might as soon as he was born have challenged a seat with God in Glory: He need not have gone per viam: He might be Comprehensor in Metam: But he would pass on to his journey's end in a thorny and troublesome Way.
therefore the Apostle, in the Epistle to the Hebrews, speaking of Melchisedeck, the type of Christ, concludes, how great this man was. Heb. 7.4. Consider the invaluable price that was paid for thee, and how great he was who paid it;
Therefore the Apostle, in the Epistle to the Hebrews, speaking of Melchisedeck, the type of christ, concludes, how great this man was. Hebrew 7.4. Consider the invaluable price that was paid for thee, and how great he was who paid it;
and suffered all these things in his assumed nature ( taking on him the form of a servant ) though not in his divine. He remaining God alone, could not die,
and suffered all these things in his assumed nature (taking on him the from of a servant) though not in his divine. He remaining God alone, could not die,
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therefore he took thy nature on him, that he might die for thee in that assumed nature. He took not on him the nature of Angels, but the seed of Abraham. Heb. 2.16.
Therefore he took thy nature on him, that he might die for thee in that assumed nature. He took not on him the nature of Angels, but the seed of Abraham. Hebrew 2.16.
He being the Fountain of life, and the Prince of our life, ( and without shedding of blood no Redemption can be wrought ) having not blood to shed as God,
He being the Fountain of life, and the Prince of our life, (and without shedding of blood no Redemption can be wrought) having not blood to shed as God,
Now consider how great this person is that hath suffered all for thee. Rev. 1.5. Jesus Christ, who is the faithful witness, the first begotten of the Dead, and the Prince of the Kings of the earth:
Now Consider how great this person is that hath suffered all for thee. Rev. 1.5. jesus christ, who is the faithful witness, the First begotten of the Dead, and the Prince of the Kings of the earth:
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To have a great Prince bound like a thief, arraigned, and executed ; the consideration of this state of the person would move a stony heart. Rev. 17.14. He is the Lord of Lords, and King of Kings.
To have a great Prince bound like a thief, arraigned, and executed; the consideration of this state of the person would move a stony heart. Rev. 17.14. He is the Lord of lords, and King of Kings.
The Pharisees themselves could draw this conclusion; that if he were the Son of God, he was equal with God. Joh. 5.18. Therefore the Jews sought the more to kill him, because he said, God was his Father, making himself equal with God.
The Pharisees themselves could draw this conclusion; that if he were the Son of God, he was equal with God. John 5.18. Therefore the jews sought the more to kill him, Because he said, God was his Father, making himself equal with God.
yet not the person of a man) here stands the point, the Second Person in the Trinity is the Suppositum of all this humiliation: and therefore observe when the point of suffering comes, there is a remarkable speech. Zach. 13.7. The Father seemeth to say concerning the Son, that it was against his heart to smite him:
yet not the person of a man) Here Stands the point, the Second Person in the Trinity is the Suppositum of all this humiliation: and Therefore observe when the point of suffering comes, there is a remarkable speech. Zach 13.7. The Father seems to say Concerning the Son, that it was against his heart to smite him:
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Awake, O sword, against my Shepherd, and against the man that is my fellow. You know of whom it is spoken by Matthew, Mat. 26.31. I will smite the Shepherd, and the sheep of the flock shall be scattered.
Awake, Oh sword, against my Shepherd, and against the man that is my fellow. You know of whom it is spoken by Matthew, Mathew 26.31. I will smite the Shepherd, and the sheep of the flock shall be scattered.
The State of a Prince makes great odds between that is done to him, and that is done to another man. When David would adventure himself into the batttl:
The State of a Prince makes great odds between that is done to him, and that is done to Another man. When David would adventure himself into the batttl:
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Thou shalt, say they, go no more with us, lest thou quench the light of Israel, 2 Sam. 21.17. and more •ully, 2 Sam. 18.3. Thou art worth ten thousand of us.
Thou shalt, say they, go no more with us, lest thou quench the Light of Israel, 2 Sam. 21.17. and more •ully, 2 Sam. 18.3. Thou art worth ten thousand of us.
The dignity of a Prince is so great, that ten thousand will not countervail the loss of him. If this be the esteem and worth of David, what is the worth of David's Prince? If thus with a King, what with the King of Kings,
The dignity of a Prince is so great, that ten thousand will not countervail the loss of him. If this be the esteem and worth of David, what is the worth of David's Prince? If thus with a King, what with the King of Kings,
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and Lord of Lords? This is a great ground of the sufficiency of Christ's suffering. Heb. 9.13. If the blood of Bulls and Goats sanctifie to the purifying of the flesh;
and Lord of lords? This is a great ground of the sufficiency of Christ's suffering. Hebrew 9.13. If the blood of Bulls and Goats sanctify to the purifying of the Flesh;
how much more, vers. 14. shall the blood of Christ, who through the eternal Spirit, offered himself without spot to God, purge your Consciences from dead works, to serve the living God? It is not the offering of the body only,
how much more, vers. 14. shall the blood of christ, who through the Eternal Spirit, offered himself without spot to God, purge your Consciences from dead works, to serve the living God? It is not the offering of the body only,
but he did it through his eternal Spirit. When the Martyrs and Saints offered themselves a sacrifice, they offered it through the flames of their love, and therefore embraced the stake;
but he did it through his Eternal Spirit. When the Martyrs and Saints offered themselves a sacrifice, they offered it through the flames of their love, and Therefore embraced the stake;
with that fire from heaven, which is a consuming fire? He did the deed, that will purge our Consciences from dead works. Act. 20.28. Take heed unto your selves, and to the flock, over which the Holy Ghost hath made you overseer•, to feed the Church of God which he hath purchased with his own blood:
with that fire from heaven, which is a consuming fire? He did the deed, that will purge our Consciences from dead works. Act. 20.28. Take heed unto your selves, and to the flock, over which the Holy Ghost hath made you overseer•, to feed the Church of God which he hath purchased with his own blood:
So may Christ say to his Church, a bloody Spouse hast thou been to me, that my blood must be shed for thee: 1 Cor. 2.8. Had they known, they would not have crucified he Lord of Glory ;
So may christ say to his Church, a bloody Spouse hast thou been to me, that my blood must be shed for thee: 1 Cor. 2.8. Had they known, they would not have Crucified he Lord of Glory;
that is, they would not have crucified God. He that was crucified, was the glorious Lord God. Act. 3.15. You denyed the holy one, and killed the Prince of life.
that is, they would not have Crucified God. He that was Crucified, was the glorious Lord God. Act. 3.15. You denied the holy one, and killed the Prince of life.
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and sets down who it was, who was thus humbled: He whom the Heaven of Heavens could not contain, he must descend into the lowermost parts of the earth; that's a descent indeed.
and sets down who it was, who was thus humbled: He whom the Heaven of Heavens could not contain, he must descend into the lowermost parts of the earth; that's a descent indeed.
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All his life from his incarnation to his passion, was a continual thred of humiliation from his Cradle to his Cross, from his Womb to his Tomb: So here is set down the humbled life of our blessed Saviour.
All his life from his incarnation to his passion, was a continual thread of humiliation from his Cradle to his Cross, from his Womb to his Tomb: So Here is Set down the humbled life of our blessed Saviour.
Was not this a great humiliation? That the second person in the Trinity should stoop so low as to take on him the nature of one, who is not worth the looking on? That he should take dust and ashes upon him.
Was not this a great humiliation? That the second person in the Trinity should stoop so low as to take on him the nature of one, who is not worth the looking on? That he should take dust and Ashes upon him.
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Psalm 113.5, 6. Gods greatness is thus expressed, Who is like unto the Lord our God, who dwelleth on high, who humbleth himself to behold the things in heaven, and in the earth :
Psalm 113.5, 6. God's greatness is thus expressed, Who is like unto the Lord our God, who dwells on high, who Humbleth himself to behold the things in heaven, and in the earth:
It is an humiliation, to cast but his eye upon the Heavens, to look upon the most glorious of all his works, to look upon the Angels, but what is man that thou so regardest him? That thou shouldst not only look upon him,
It is an humiliation, to cast but his eye upon the Heavens, to look upon the most glorious of all his works, to look upon the Angels, but what is man that thou so regardest him? That thou Shouldst not only look upon him,
We see Christ crowned with glory and honour, all Dominion and Power being made subject unto him, yet he for thirty three years and an half was content to be exiled from his Fathers court. John. 17.5. Glorifie thou me with the glory I had with thee before the world was ;
We see christ crowned with glory and honour, all Dominion and Power being made Subject unto him, yet he for thirty three Years and an half was content to be exiled from his Father's court. John. 17.5. glorify thou me with the glory I had with thee before the world was;
Which is expounded in the Proverbs, where the Wisdom of God was shewn before the world was framed. Prov. 8.30. Then I was by him as one brought up with him, and I was dayly his delight, rejoycing always before him ;
Which is expounded in the Proverbs, where the Wisdom of God was shown before the world was framed. Curae 8.30. Then I was by him as one brought up with him, and I was daily his delight, rejoicing always before him;
Every man naturally desires liberty, but Christ that he might make thee free, was content to be bound as an Apprentice, and endure a servile estate. Christ both in respect of God and man took on him the form of a servant.
Every man naturally Desires liberty, but christ that he might make thee free, was content to be bound as an Apprentice, and endure a servile estate. christ both in respect of God and man took on him the from of a servant.
1. For him to be Gods servant was an Humiliation, though for us, it be the greatest honour to be Gods servants. Saint Paul makes it his prime Epi•hete, Paul a servant of Jesus christ.
1. For him to be God's servant was an Humiliation, though for us, it be the greatest honour to be God's Servants. Saint Paul makes it his prime Epi•hete, Paul a servant of jesus Christ.
A very bond-man doth Christ make himself, being man, and accounts it as a great honour as may be, not only to be his Fathers servant, but his bond man. Can I shew that there is any such humiliation as this? Look on Heb. 10.5. Sacrifice and burnt offerings thou wouldst not, but a body hast thou prepared me, these words have relation to that of the Psalmist, Psalm 40.6. Sacrifice and burnt offerings thou didst not desire, but mine ears hast thou opened ;
A very bondman does christ make himself, being man, and accounts it as a great honour as may be, not only to be his Father's servant, but his bound man. Can I show that there is any such humiliation as this? Look on Hebrew 10.5. Sacrifice and burned offerings thou Wouldst not, but a body hast thou prepared me, these words have Relation to that of the Psalmist, Psalm 40.6. Sacrifice and burned offerings thou didst not desire, but mine ears hast thou opened;
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but if not, his ear was bored that he might be a servant for ever according to that, Exod. 21.4. He that loved his service so well as to have his ear bored, is a servant for evermore.
but if not, his ear was bored that he might be a servant for ever according to that, Exod 21.4. He that loved his service so well as to have his ear bored, is a servant for evermore.
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He was one bound to an everlasting slavery, for he was the Son of an hand-maid: Now the Children of an hand-maid were not to go forth at the year of Jubilee. Exod. 21. The Wife and her Children shall be her Masters,
He was one bound to an everlasting slavery, for he was the Son of an handmaid: Now the Children of an handmaid were not to go forth At the year of Jubilee. Exod 21. The Wife and her Children shall be her Masters,
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and he hath looked upon the low estate of his hand-maid, Luke 1.38, 48. Hence David saith, Psal. 116.61. O Lord I am thy servant, and the son of thine hand-maid:
and he hath looked upon the low estate of his handmaid, Lycia 1.38, 48. Hence David Says, Psalm 116.61. Oh Lord I am thy servant, and the son of thine handmaid:
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He would be a subject unto Caesar, and in recognition of his subjection he would pay Tribute, though he fetched it out of the fishes belly. Hence the Apostle tells us, Rom. 13. For this cause pay you Tribute, to testifie your subjection.
He would be a Subject unto Caesar, and in recognition of his subjection he would pay Tribute, though he fetched it out of the Fish belly. Hence the Apostle tells us, Rom. 13. For this cause pay you Tribute, to testify your subjection.
Neither was Christ only a servant to them, who were in some Authority, but generally among men he was in the state of a servant. Mat. 20.28. The son of m•n c•me not to be ministered unto, but to minister, and to give his life a ransom for many.
Neither was christ only a servant to them, who were in Some authority, but generally among men he was in the state of a servant. Mathew 20.28. The son of m•n c•me not to be ministered unto, but to minister, and to give his life a ransom for many.
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though I have seen some copies which mentioned neither, but only, according to the words of the Prophet, it is Zach. 11.13. Cast it unto the Potter, a goodly peice that I was prized at of them. He speaks it with disdain;
though I have seen Some copies which mentioned neither, but only, according to the words of the Prophet, it is Zach 11.13. Cast it unto the Potter, a goodly piece that I was prized At of them. He speaks it with disdain;
And I took the thirty pieces of silver, and cast them to the Potter in the house of the Lord. Exod. 21.32. There is a place parallel to it, which will expound it clearly;
And I took the thirty Pieces of silver, and cast them to the Potter in the house of the Lord. Exod 21.32. There is a place parallel to it, which will expound it clearly;
In the twelfth book of Josephus, cap. 2. When Ptolomaeus Philadelphus would redeem all the Jews which were bond-men, it's set down what he paid for a slave.
In the twelfth book of Josephus, cap. 2. When Ptolemy Philadelphus would Redeem all the jews which were bondmen, it's Set down what he paid for a slave.
divide the number of Drachms by the number of slaves, and you shall find the quotient for every man 120 drachms; four Drachms make a shekel, thirty shekels was the ordinary rate cryed in the Market for the price of a bond-man.
divide the number of Drachms by the number of slaves, and you shall find the quotient for every man 120 drachms; four Drachms make a shekel, thirty shekels was the ordinary rate cried in the Market for the price of a bondman.
Thus Christ took on him the form of a bond-man, not only God's bond-man, but in the estimation of men so despicable, that they valued him at no higher rate than thirty pieces of silver. This is but the beginning and entrance on Christ's humiliation, to be made in the similitude of sinful flesh, and in the verity of true flesh. Christ had all infirmities,
Thus christ took on him the from of a bondman, not only God's bondman, but in the estimation of men so despicable, that they valued him At no higher rate than thirty Pieces of silver. This is but the beginning and Entrance on Christ's humiliation, to be made in the similitude of sinful Flesh, and in the verity of true Flesh. christ had all infirmities,
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2. This humane nature being thus assumed, he was content to deprive himself a long time of that estate of glory, which he might have in our humane nature alwayes (after it's assumption) enjoyed,
2. This humane nature being thus assumed, he was content to deprive himself a long time of that estate of glory, which he might have in our humane nature always (After it's Assump) enjoyed,
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but it must be the death of the Cross, the most accursed shameful and painful death, that death which was most suitable, and best able to answer the wrath of God.
but it must be the death of the Cross, the most accursed shameful and painful death, that death which was most suitable, and best able to answer the wrath of God.
This was a descending indeed, he descended first that he might ascend. Eph. 4.9. Now that he ascended, what is it, but tha• he descended first into the lower parts of the earth? That is, he descended into the womb of the Virgin ;
This was a descending indeed, he descended First that he might ascend. Ephesians 4.9. Now that he ascended, what is it, but tha• he descended First into the lower parts of the earth? That is, he descended into the womb of the Virgae;
Wherefore the Psalmist speaking of the wonderful framing of the Babe in the womb, saith, Psalm, 139.15. My substance was not hid from thee, when I was made in secret, and curiously wrought in the lower parts of the earth.
Wherefore the Psalmist speaking of the wondered framing of the Babe in the womb, Says, Psalm, 139.15. My substance was not hid from thee, when I was made in secret, and curiously wrought in the lower parts of the earth.
A servant of servants shalt thou be. Gen, 9.25. Our Saviour became such a servant. He which was the Author of freedom. John 8.26. If the Son make you free then are you free ind•ed.
A servant of Servants shalt thou be. Gen, 9.25. Our Saviour became such a servant. He which was the Author of freedom. John 8.26. If the Son make you free then Are you free ind•ed.
He, I say, who was the Kings son and so the most free, the Author of it to all that enjoy any spiritual freedom, became a servant, that we whi•h were servants might be made free.
He, I say, who was the Kings son and so the most free, the Author of it to all that enjoy any spiritual freedom, became a servant, that we whi•h were Servants might be made free.
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But besides this, its added here, that he humbled himself. Having taken on him the form of a servant, he humbled himself. Where we may observe what made the suffering of our Saviour so meritorious:
But beside this, its added Here, that he humbled himself. Having taken on him the from of a servant, he humbled himself. Where we may observe what made the suffering of our Saviour so meritorious:
We are drawn to it, as it is said of Peter, When thou art old, they shall lead thee whither thou wouldst not, Joh. 21.18. Peter dyed the same death our Saviour did, according to the external passion;
We Are drawn to it, as it is said of Peter, When thou art old, they shall led thee whither thou Wouldst not, John 21.18. Peter died the same death our Saviour did, according to the external passion;
the marginal note hath it, according to the original Greek, NONLATINALPHABET, he troubled himself: he was the Author of his own sufferings, Joh. 10.17. He was not humbled as a mere patient ;
the marginal note hath it, according to the original Greek,, he troubled himself: he was the Author of his own sufferings, John 10.17. He was not humbled as a mere patient;
but he humbled himself: and so it is said in Scripture oft, He gave himself for us, and in all his passive obedience he had an eye to do the Will of God.
but he humbled himself: and so it is said in Scripture oft, He gave himself for us, and in all his passive Obedience he had an eye to do the Will of God.
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but according to his Father's call. Observe, Heb. 10.9. That place taken out of the Psalm, I am come to do thy Will, O God, &c. What, was it only in its active obedience? No, it was thy Will that he should suffer;
but according to his Father's call. Observe, Hebrew 10.9. That place taken out of the Psalm, I am come to do thy Will, Oh God, etc. What, was it only in its active Obedience? No, it was thy Will that he should suffer;
so that his passive obedience was in his active. So Joh. 10.17. Therefore doth my Father love me, because I lay down my life, that I may take it up again;
so that his passive Obedience was in his active. So John 10.17. Therefore does my Father love me, Because I lay down my life, that I may take it up again;
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They are grosly deceived then, that say Christ's active obedience was not free and voluntary, because he was commanded: for as well may they say, his passive was not voluntary,
They Are grossly deceived then, that say Christ's active Obedience was not free and voluntary, Because he was commanded: for as well may they say, his passive was not voluntary,
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and so not meritorious, because it likewise was commanded, which none can deny. Thus Christ's offering was a free-will-offering, though it was a most bitter one;
and so not meritorious, Because it likewise was commanded, which none can deny. Thus Christ's offering was a Free will offering, though it was a most bitter one;
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yet, this being a part of his Father's Will, he went as voluntarily to the pains of the Cross, as thou dost to thy dinner, when thou art throughl• hungry.
yet, this being a part of his Father's Will, he went as voluntarily to the pains of the Cross, as thou dost to thy dinner, when thou art throughl• hungry.
See it in the type that went before him, in Isaac; Isaac was grown up, he was no Babe, he was able to carry wood enough to burn himself when he went to be sacrificed;
See it in the type that went before him, in Isaac; Isaac was grown up, he was no Babe, he was able to carry wood enough to burn himself when he went to be sacrificed;
His also was a free-will offering, and so a sweet-smelling sacri••ce unto God. It being the highest active obedience, it presently pacifieth the w••th of his Father.
His also was a freewill offering, and so a sweet-smelling sacri••ce unto God. It being the highest active Obedience, it presently pacifieth the w••th of his Father.
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He humbled himself, and became obedient. This obedience of our Saviour is the matter and ground of our Justification. Rom. 5.18. As by the offence of one, Judgment came on all unto condemnation;
He humbled himself, and became obedient. This Obedience of our Saviour is the matter and ground of our Justification. Rom. 5.18. As by the offence of one, Judgement Come on all unto condemnation;
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By the obedience of this blessed Saviour many are made righteous; so that now our Saviour's obedience followeth next. Now this obedience is double. Active or Passive.
By the Obedience of this blessed Saviour many Are made righteous; so that now our Saviour's Obedience follows next. Now this Obedience is double. Active or Passive.
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Subjection towards Governors was his Doctrine, and rather than he would not pay Tribute, he would have it out of the fishes belly: To shew a Recognition of his subjection unto higher powers, the text tells us, He went about doing good.
Subjection towards Governors was his Doctrine, and rather than he would not pay Tribute, he would have it out of the Fish belly: To show a Recognition of his subjection unto higher Powers, the text tells us, He went about doing good.
that he could boldly challenge them all, as it were, Which of you can accuse me of sin? You that pick so many holes in my coat, come forth, spare me not, accuse me;
that he could boldly challenge them all, as it were, Which of you can accuse me of since? You that pick so many holes in my coat, come forth, spare me not, accuse me;
The Thief crucified with him, acquits him; his whole life was a perfect obedience to the Law of God. Rom. 10.4. Christ is the end of the Law ; Rom. 8.4. That the righteousness of the Law might be fulfilled in us ;
The Thief Crucified with him, acquits him; his Whole life was a perfect Obedience to the Law of God. Rom. 10.4. christ is the end of the Law; Rom. 8.4. That the righteousness of the Law might be fulfilled in us;
And the Father is better pleased with the thirty three years hearty obedience of his Son, than if Adam, and all his posterity had been obedient throughout the whole course of the world:
And the Father is better pleased with the thirty three Years hearty Obedience of his Son, than if Adam, and all his posterity had been obedient throughout the Whole course of the world:
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When Israel came to appear before Pharoah, My dayes, saith he, have been 130 years: few and evil have the dayes of thy servant been. Gen. 47.9. The true Israelite might say more. Jacobs days were few;
When Israel Come to appear before Pharaoh, My days, Says he, have been 130 Years: few and evil have the days of thy servant been. Gen. 47.9. The true Israelite might say more. Jacobs days were few;
He that is that Melchisedeck, that hath neither beginning, nor end of days, was cut off as a branch, lopt off as a twig from the land of the living, Isa. 53. ver. 8. He's pul'd out,
He that is that Melchisedeck, that hath neither beginning, nor end of days, was Cut off as a branch, lopped off as a twig from the land of the living, Isaiah 53. ver. 8. He's pulled out,
2. Look at his coming forth into the World: Though his mother were in her own City, yet he was so despicable, that there was nor room for them in the Inn. Luk. 2.7. Our Saviour, that should, one would think, have been brought into a stately Palace, was fain to have his lodging among the beasts, and a Cratch for his Cradle. The wise men when they came to worship him, found him in no better case:
2. Look At his coming forth into the World: Though his mother were in her own city, yet he was so despicable, that there was nor room for them in the Inn. Luk. 2.7. Our Saviour, that should, one would think, have been brought into a stately Palace, was fain to have his lodging among the beasts, and a Cratch for his Cradle. The wise men when they Come to worship him, found him in no better case:
3. And now when eight dayes are over, he must have his skin cut off, he must be circumcised, and give the first payment or earnest of his blood. How painful and irksom a thing Circumcision was, appears by that story in Gen. 34, Where the sons of Jacob offering the Shechemites the condition of Circumcision,
3. And now when eight days Are over, he must have his skin Cut off, he must be circumcised, and give the First payment or earnest of his blood. How painful and irksome a thing Circumcision was, appears by that story in Gen. 34, Where the Sons of Jacob offering the Shechemites the condition of Circumcision,
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and they accepting it, it was so troublesome a thing, that by reason of their soreness and weakness by it, two of the Sons of Jacob, Simeon and Levi, slew a whole City.
and they accepting it, it was so troublesome a thing, that by reason of their soreness and weakness by it, two of the Sons of Jacob, Simeon and Levi, slew a Whole city.
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and his Mother, as if she had brought an unclean and impure thing into the World, must be cleansed and purified. And then she came to offer a sacrifice according to the Law of the Lord. Luke 2.24. A pair of Turtle Doves or two young Pigeons:
and his Mother, as if she had brought an unclean and impure thing into the World, must be cleansed and purified. And then she Come to offer a sacrifice according to the Law of the Lord. Lycia 2.24. A pair of Turtle Dove or two young Pigeons:
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but what was gotten by hard laborious work. At his Fathers Trade, I say, for so its said of him, Is not this the Carpenter ? Its put in the nominative case, The Carpenter. M•rk. 6. ver. 3. And whereas this is cast as a curse on our first parents, and their seed. Gen. 3.49. That in the sweat of their brows they should eat their bread.
but what was got by hard laborious work. At his Father's Trade, I say, for so its said of him, Is not this the Carpenter? Its put in the nominative case, The Carpenter. M•rk. 6. ver. 3. And whereas this is cast as a curse on our First Parents, and their seed. Gen. 3.49. That in the sweat of their brows they should eat their bred.
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With his own hands he must get a living for himself, and his poor Mother by a laborious Trade No wonder if he went many a morning without his break-fast, and made many a hungry meal, that lived in so poor a house,
With his own hands he must get a living for himself, and his poor Mother by a laborious Trade No wonder if he went many a morning without his breakfast, and made many a hungry meal, that lived in so poor a house,
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7. If we come now to the time he lived after he came from his Father and Mother, that same three years when he shewed himself more publickly in the World,
7. If we come now to the time he lived After he Come from his Father and Mother, that same three Years when he showed himself more publicly in the World,
The Foxes have holes, and the birds of the air, nests, but the Son of man had not where to lay his head. Luk. 9.58. He was a diligent Preacher of the Gospel, although he had neither Prebend, nor Personage ;
The Foxes have holes, and the Birds of the air, nests, but the Son of man had not where to lay his head. Luk. 9.58. He was a diligent Preacher of the Gospel, although he had neither Prebend, nor Personage;
he was a good witch, as we call them, and though he did good, yet it was by the help of Belzebub: When he drew near his death; see Mark. 15.3. The Text saith, They accuse him of many things.
he was a good witch, as we call them, and though he did good, yet it was by the help of Belzebub: When he drew near his death; see Mark. 15.3. The Text Says, They accuse him of many things.
And yet the innocent Lamb Mat. 27.12. For all this opened not his mouth. vers. 14. Insomuch that Pilate wondred he spake not a word in his own defence;
And yet the innocent Lamb Mathew 27.12. For all this opened not his Mouth. vers. 14. Insomuch that Pilate wondered he spoke not a word in his own defence;
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and break his neck. Others threaten to kill him too. The Devil here follows him with temptations : Even to Idolatry it self. Mat. 4.6. The Devil himself tempts him forty dayes, and then left him:
and break his neck. Others threaten to kill him too. The devil Here follows him with temptations: Even to Idolatry it self. Mathew 4.6. The devil himself tempts him forty days, and then left him:
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Not as if he would not return and tempt him no more, but as St. Luke renders it, The Devil left him for a season, Luke 4. ver. 13. Not as if he intended to leave him quite,
Not as if he would not return and tempt him no more, but as Saint Lycia renders it, The devil left him for a season, Lycia 4. ver. 13. Not as if he intended to leave him quite,
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The Scribes and Pharisees they tempt him too, and prove him with hard questions, which if he could not answer, they would proclaim him an insufficient man, and all the people would have laugh'd him to scorn. Nor was this all only in the exercise of his Ministery.
The Scribes and Pharisees they tempt him too, and prove him with hard questions, which if he could not answer, they would proclaim him an insufficient man, and all the people would have laughed him to scorn. Nor was this all only in the exercise of his Ministry.
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and knew when it should be, it would marr all our mirth, and put us to our dumps in the midst of our jollity. Our Saviour in the midst of all his joy on earth, saith, I have a Baptism to be baptized with: Luk. 12.50. He knew the cruel death, which he should suffer on the Cross.
and knew when it should be, it would mar all our mirth, and put us to our dumps in the midst of our jollity. Our Saviour in the midst of all his joy on earth, Says, I have a Baptism to be baptised with: Luk. 12.50. He knew the cruel death, which he should suffer on the Cross.
If any death more shameful, or more painful then other, he must die that. All these do concur in the death of our Saviour, which he suffered, in that death of the Cross.
If any death more shameful, or more painful then other, he must die that. All these do concur in the death of our Saviour, which he suffered, in that death of the Cross.
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And here we see the blessed Son of God, he in whom all the Nations of the earth are blessed: The Fountain of all blessedness: We see him stand in so cursed a condition, to be made as it were as an Anathema, the highest degree of cursing that may be.
And Here we see the blessed Son of God, he in whom all the nations of the earth Are blessed: The Fountain of all blessedness: We see him stand in so cursed a condition, to be made as it were as an Anathema, the highest degree of cursing that may be.
as being not able to express the detestableness of it, and therefore the chief Captain was afraid because he had bound Paul, after he had heard he was a free-man of Rome, Act. 22.29. but then it's worse to beat him;
as being not able to express the detestableness of it, and Therefore the chief Captain was afraid Because he had bound Paul, After he had herd he was a freeman of Room, Act. 22.29. but then it's Worse to beatrice him;
Pilat• thought he would meet with them, when they were so violent to have him crucified, and therefore he joyns Barabbas with him, the vilest Thief in the Countrey, and a Murtherer:
Pilat• Thought he would meet with them, when they were so violent to have him Crucified, and Therefore he joins Barabbas with him, the Vilest Thief in the Country, and a Murderer:
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So that Peter cast this in their teeth, That they preferred a Murtherer before him. He was reckoned with the Transgressors, as it was prophesied of him before. Isa. 53.12. They crucifie him between two Thieves, as if he had been the Captain of them.
So that Peter cast this in their teeth, That they preferred a Murderer before him. He was reckoned with the Transgressors, as it was prophesied of him before. Isaiah 53.12. They crucify him between two Thieves, as if he had been the Captain of them.
Thirdly, Consider the Pain of the Cross, whom God raised up, having loosed the sorrows of death: Act. 2.24. Not meaning there were sorrows that Christ endured after his death, but its meant of the sorrows that accompanied his death.
Thirdly, Consider the Pain of the Cross, whom God raised up, having loosed the sorrows of death: Act. 2.24. Not meaning there were sorrows that christ endured After his death, but its meant of the sorrows that accompanied his death.
It's no small torment to have the hands bored, especially if we behold the place, it was through the lower part of the hand where the veins and sinnews all met together:
It's no small torment to have the hands bored, especially if we behold the place, it was through the lower part of the hand where the Veins and sinews all met together:
It's a place that is full of sense, consider withal the bigness of the nails: Psal. 22.16. They have digged my hands, to shew the bigness of the spikes:
It's a place that is full of sense, Consider withal the bigness of the nails: Psalm 22.16. They have dug my hands, to show the bigness of the spikes:
And that you may the better comprehend it, you must know that toward the lower part of the cross, there went along a ledge or threshold whereto his feet were nail'd, otherwise the flesh would have rent by reason of the nails,
And that you may the better comprehend it, you must know that towards the lower part of the cross, there went along a ledge or threshold whereto his feet were nailed, otherwise the Flesh would have rend by reason of the nails,
and therefore it is said in Mark 15.37. That immediately before he gave up the Ghost, he cryed with a loud voice, whereas others are wont at that time to be so weak, that they can scarce be heard to groan: but never was Christ stronger, nor never cryed louder, than when he gave up the Ghost, Mark. 15.39. this of it self made the Centurion assoon as he heard it, conclude, certainly this man was the Son of God.
and Therefore it is said in Mark 15.37. That immediately before he gave up the Ghost, he cried with a loud voice, whereas Others Are wont At that time to be so weak, that they can scarce be herd to groan: but never was christ Stronger, nor never cried Louder, than when he gave up the Ghost, Mark. 15.39. this of it self made the Centurion As soon as he herd it, conclude, Certainly this man was the Son of God.
How doth he gather this from his crying? thus, For a man to be in his full strength, and cry out so strongly, and immediately to give up the Ghost, this is a great Miracle:
How does he gather this from his crying? thus, For a man to be in his full strength, and cry out so strongly, and immediately to give up the Ghost, this is a great Miracle:
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they are miserable and lamentable matters; yet in these lie our comfort. Through these words is there a passage open for us into the Kingdom of Heaven:
they Are miserable and lamentable matters; yet in these lie our Comfort. Through these words is there a passage open for us into the Kingdom of Heaven:
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He suffered not only bodily sufferings, but sufferings in soul, and and that he did in a most unknown, and incomprehensible manner; But now may some say, Object.
He suffered not only bodily sufferings, but sufferings in soul, and and that he did in a most unknown, and incomprehensible manner; But now may Some say, Object.
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Another great torment in Hell is Desperation, arising from the apprehension of the perpetuity of their torments, which makes them curse and blaspheme God,
another great torment in Hell is Desperation, arising from the apprehension of the perpetuity of their torments, which makes them curse and Blaspheme God,
this was then, when they that were within doors were glad to keep close by the fire ▪ he thus did sweat in the Garden, when others freez'd within; this was much:
this was then, when they that were within doors were glad to keep close by the fire ▪ he thus did sweat in the Garden, when Others freezed within; this was much:
and yet it came through his garments, and fell to the ground: this is a thing not to be comprehended. Our bless•d Saviours encountring with his Father ▪ he falls a trembling,
and yet it Come through his garments, and fell to the ground: this is a thing not to be comprehended. Our bless•d Saviors encountering with his Father ▪ he falls a trembling,
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and is overwhelmed, as it were, with the wrath, beseeching God intensively, saying, Father, if it be possible let this cup pass from me; Mat. •7. 39. thou mayst give free pardon:
and is overwhelmed, as it were, with the wrath, beseeching God intensively, saying, Father, if it be possible let this cup pass from me; Mathew •7. 39. thou Mayest give free pardon:
but he did not remember: these words proceeded from the seat of passion, which while it is disturbed, reason suspends its Acts. Christ had Passions, though no impurity in them.
but he did not Remember: these words proceeded from the seat of passion, which while it is disturbed, reason suspends its Acts. christ had Passion, though no impurity in them.
and yet he is said properly to forget. He cryed, My God, my God, why hast thou forsaken me? Matth. 27.40. He was contented to be forsaken for a time, that thou mighst not be forsaken everlastingly, and this was no faint prayer:
and yet he is said properly to forget. He cried, My God, my God, why hast thou forsaken me? Matthew 27.40. He was contented to be forsaken for a time, that thou mighst not be forsaken everlastingly, and this was no faint prayer:
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if you will read the place in the Psalm. He cryed out unto God: And Heb. 5.7. It's said, Who in the days of his flesh when he had offered up prayers and supplications with strong cries and tears. He cryed to the Almighty:
if you will read the place in the Psalm. He cried out unto God: And Hebrew 5.7. It's said, Who in the days of his Flesh when he had offered up Prayers and supplications with strong cries and tears. He cried to the Almighty:
He would break, Isa. 53. yet his heart is repenting, and rolled together, so that he sent an Angel to support and comfort him, Psal. 27. those strong cries are expressed with a more forcible word, My God, my God,
He would break, Isaiah 53. yet his heart is repenting, and rolled together, so that he sent an Angel to support and Comfort him, Psalm 27. those strong cries Are expressed with a more forcible word, My God, my God,
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why hast thou forsaken me, why art thou so far from helping me, and from the words of my roaring? Consider how it was with Christ before any earthly hand had touched him,
why hast thou forsaken me, why art thou so Far from helping me, and from the words of my roaring? Consider how it was with christ before any earthly hand had touched him,
and for that point, Why hast thou forsaken me? Consider it was not with Christ as with the Fathers, they suffered a great deal of punishment and taches,
and for that point, Why hast thou forsaken me? Consider it was not with christ as with the Father's, they suffered a great deal of punishment and taches,
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Lord, Why art thou so angry with me? this speech came not from the upper part of the soul, the seat of reason, but from the lower part, the seat of Passion: My God, my God, these were not words of desperation. He held fast to God;
Lord, Why art thou so angry with me? this speech Come not from the upper part of the soul, the seat of reason, but from the lower part, the seat of Passion: My God, my God, these were not words of desperation. He held fast to God;
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What aileth thee, O thou Sun to be darkned, and thou earth to tremble? was it not to shew his mourning for the death of its Maker? The soul of Christ was dark within,
What aileth thee, Oh thou Sun to be darkened, and thou earth to tremble? was it not to show his mourning for the death of its Maker? The soul of christ was dark within,
Our Saviour, saith the Apostle, entred through the vail of his flesh unto his Father, and fit it was, that the vail should give place when Christ comes to enter:
Our Saviour, Says the Apostle, entered through the Vail of his Flesh unto his Father, and fit it was, that the Vail should give place when christ comes to enter:
HAving heretofore declared unto you the woful estate and condion wherein we stand by nature, I proceeded to the Remedy, that God of his infinite Mercy hath provided for the recovery of miserable sinners from the wrath to come. And therein I proposed two things, that our Saviour, that was to advance us,
HAving heretofore declared unto you the woeful estate and Condition wherein we stand by nature, I proceeded to the Remedy, that God of his infinite Mercy hath provided for the recovery of miserable Sinners from the wrath to come. And therein I proposed two things, that our Saviour, that was to advance us,
and thus being smitten he became a propitiation for our sins: The chastisement of our peace was on him. He offered himself a sacrifice: Here are two things considerable;
and thus being smitten he became a propitiation for our Sins: The chastisement of our peace was on him. He offered himself a sacrifice: Here Are two things considerable;
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First, For us, and so he offered up himself a Sacrifice, a sweet smelling Sacrifice unto God, Eph. 5.2. Mark the point is, he is not only the Sacrifice, but the Sacrificer. He offered up himself, saith the Apostle;
First, For us, and so he offered up himself a Sacrifice, a sweet smelling Sacrifice unto God, Ephesians 5.2. Mark the point is, he is not only the Sacrifice, but the Sacrificer. He offered up himself, Says the Apostle;
The Sacrifices in the old Law that typified him, were only sufferers. The poor beasts were only passive: but our Saviour he must be an Actor in the business.
The Sacrifices in the old Law that typified him, were only sufferers. The poor beasts were only passive: but our Saviour he must be an Actor in the business.
their wicked hands were not more ready to smite, then he was to give his face to be smitten, and all to shew that it was a voluntary Sacrifice. He did all himself;
their wicked hands were not more ready to smite, then he was to give his face to be smitten, and all to show that it was a voluntary Sacrifice. He did all himself;
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That precious blood of that immaculate Lamb takes away the sins of the world, because it is the Lamb of God, under which else the World would have eternally groaned. Object.
That precious blood of that immaculate Lamb Takes away the Sins of the world, Because it is the Lamb of God, under which Else the World would have eternally groaned. Object.
yet not unless applied, &c. Exod. 39.38. there is mention made of a Golden Altar. Christ is this Golden Altar, to shew that his blood is most precious:
yet not unless applied, etc. Exod 39.38. there is mention made of a Golden Altar. christ is this Golden Altar, to show that his blood is most precious:
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We are not redeemed with silver and gold, but with the precious blood of Jesus Christ, 1 Pet. 1.18, 19. Rev. 8.3. & 9.13. He is that golden Alter mentioned in the Revelation, which stands before the Throne.
We Are not redeemed with silver and gold, but with the precious blood of jesus christ, 1 Pet. 1.18, 19. Rev. 8.3. & 9.13. He is that golden Altar mentioned in the Revelation, which Stands before the Throne.
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but the words depend on this ( God sent his Son ) that is, God sent his Son to be a Sacrifice for sin, NONLATINALPHABET, as the word is translated. Heb. 10.6. a sacrifice for sin. It was impossible the Law should save us:
but the words depend on this (God sent his Son) that is, God sent his Son to be a Sacrifice for since,, as the word is translated. Hebrew 10.6. a sacrifice for since. It was impossible the Law should save us:
that is in the Original (when he had made his soul, sin ) then he saw his seed, Isa. 57. We come now to the second thing, if Christ be offered for us, yet unless he offer him to us:
that is in the Original (when he had made his soul, sin) then he saw his seed, Isaiah 57. We come now to the second thing, if christ be offered for us, yet unless he offer him to us:
That he is born and given, what is that to us? unless we can say, To us a child is born, to us a Son is given, Isa. 9.6. Faith comes with a naked hand to receive that which is given;
That he is born and given, what is that to us? unless we can say, To us a child is born, to us a Son is given, Isaiah 9.6. Faith comes with a naked hand to receive that which is given;
what ground is there whereby a man that is dead, and hath no goodness in him, (m•ke him as ill as can be imagined,) what ground hath he to receive Chri•t? Yes, To as many as received him, to them he gave the power to become the sons of God.
what ground is there whereby a man that is dead, and hath no Goodness in him, (m•ke him as ill as can be imagined,) what ground hath he to receive Chri•t? Yes, To as many as received him, to them he gave the power to become the Sons of God.
if Christ come to thee by any good motion, if thou shut not the door against him thou sh•lt 〈 … 〉 him; R•v. 3.20. Behold, I stand at the door and knock:
if christ come to thee by any good motion, if thou shut not the door against him thou sh•lt 〈 … 〉 him; R•v. 3.20. Behold, I stand At the door and knock:
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and •up wi•h h•m, and he wi•h me. Rev. 1.16. The Lord by the knock of his mouth, by the sword that comes out of his mouth, would fain come in, and be familiar with thee.
and •up wi•h h•m, and he wi•h me. Rev. 1.16. The Lord by the knock of his Mouth, by the sword that comes out of his Mouth, would fain come in, and be familiar with thee.
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and would fain come in, what an encouragement hast thou to open? Joh. 6.37. He that cometh unto me, I will in no wise cast out, Canst thou have a better word from thy Prince than this? When he holdeth out his golden Sceptre, if thou takest hold on it, thou art safe;
and would fain come in, what an encouragement hast thou to open? John 6.37. He that comes unto me, I will in no wise cast out, Canst thou have a better word from thy Prince than this? When he holds out his golden Sceptre, if thou Takest hold on it, thou art safe;
The Gospel is preached to those that are afar off, and to those that are near. Eph. 2.17. He came to preach peace to you that are afar off, and to them that are nigh.
The Gospel is preached to those that Are afar off, and to those that Are near. Ephesians 2.17. He Come to preach peace to you that Are afar off, and to them that Are High.
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Who were they that were afar off? they were those that had uncircumcision in the flesh, without Christ, Aliens to the Commonwealth of Israel, NONLATINALPHABET, those that had no hope ; to these Christ came;
Who were they that were afar off? they were those that had uncircumcision in the Flesh, without christ, Aliens to the Commonwealth of Israel,, those that had no hope; to these christ Come;
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but of them, &c. What an excellent encouragement is this, to come with boldness unto the Throne of Grace, that we may find help in time of need? So that now let thy estate be what it will;
but of them, etc. What an excellent encouragement is this, to come with boldness unto the Throne of Grace, that we may find help in time of need? So that now let thy estate be what it will;
if thou wilt not hold off, but dost entertain Christ, though thy sins be as red as scarlet, be not discouraged, they shall be made as white as wool, Isa. 1.18. The very sinner against the Holy Ghost is invited;
if thou wilt not hold off, but dost entertain christ, though thy Sins be as read as scarlet, be not discouraged, they shall be made as white as wool, Isaiah 1.18. The very sinner against the Holy Ghost is invited;
and why is that unpardonable? Can any sin be so great, as to over-top the value of Christ's blood? There is not so much wretchedness in the heart of man,
and why is that unpardonable? Can any since be so great, as to overtop the valve of Christ's blood? There is not so much wretchedness in the heart of man,
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if thou hast it, it is by Providence; All the Promises of God are in him, 2 Cor. 1.20. that is, Christ, yea, and Amen: Ye are the Children of the Promise in Christ, Gal 3.29. and 4.28. but you have nothing till you be in Christ.
if thou hast it, it is by Providence; All the Promises of God Are in him, 2 Cor. 1.20. that is, christ, yea, and Amen: You Are the Children of the Promise in christ, Gall 3.29. and 4.28. but you have nothing till you be in christ.
There are certain things that are preparations to a Promise; such as are Commands, Precepts, Entreaties, which encourage them to it; and then comes a proposition:
There Are certain things that Are preparations to a Promise; such as Are Commands, Precepts, Entreaties, which encourage them to it; and then comes a proposition:
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If Christ be mine, I may challenge forgiveness of sins, the favour of God, and everlasting life: But how is Faith wrought? believe not that foolish conceit that is too common in the world;
If christ be mine, I may challenge forgiveness of Sins, the favour of God, and everlasting life: But how is Faith wrought? believe not that foolish conceit that is too Common in the world;
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The reason is, because there is a certain thing which fools esteem a price, which is none; Rev. 3.18. I counsel thee to buy of me gold which is tryed in the fire:
The reason is, Because there is a certain thing which Fools esteem a price, which is none; Rev. 3.18. I counsel thee to buy of me gold which is tried in the fire:
whensoever a sinner comes to Christ to have his sins pardoned, and to be a Subject of Christ's Kingdom, thou must not then be as thou wast, but thou must be changed. Thou must not live as thou didst before, in the state of rebellion. Now to leave sin is not worth a rush, it is not a sufficient price;
whensoever a sinner comes to christ to have his Sins pardoned, and to be a Subject of Christ's Kingdom, thou must not then be as thou wast, but thou must be changed. Thou must not live as thou didst before, in the state of rebellion. Now to leave since is not worth a rush, it is not a sufficient price;
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but yet we see a fool will esteem his own bables: I must lay down my lusts, I must lay down my covetousness, intemperance, &c. and a man thinks it a great matter thus to do;
but yet we see a fool will esteem his own babbles: I must lay down my Lustiest, I must lay down my covetousness, intemperance, etc. and a man thinks it a great matter thus to do;
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because he must live like a Subject hereafter? Why should he also seek for the benefit of a Subject? This is said in respect of the foolish conceit of man, who thinks it a great price to forsake his corruptions. Again, Joh. 7.37. with the same loud voice, Christ cryed when he offered himself a Sacrifice for sin:
Because he must live like a Subject hereafter? Why should he also seek for the benefit of a Subject? This is said in respect of the foolish conceit of man, who thinks it a great price to forsake his corruptions. Again, John 7.37. with the same loud voice, christ cried when he offered himself a Sacrifice for since:
It is not a flower that grows in thine own Garden, but is planted by God; Joh. 6.44. No man can come unto me, except the Father which hath sent me, draw him.
It is not a flower that grows in thine own Garden, but is planted by God; John 6.44. No man can come unto me, except the Father which hath sent me, draw him.
for of Him, as in the Philippians, we have both the Will and the Deed. Take for example that general Proclamation in the book of Ezra, Whatever Jew would, might be free, Ezra 1.3.
for of Him, as in the Philippians, we have both the Will and the Deed. Take for Exampl that general Proclamation in the book of Ezra, Whatever Jew would, might be free, Ezra 1.3.
Who is there among you of all his people, his God be with him, and let him go up to Jerusalem which is in Judah, and build the house of the God of Israel.
Who is there among you of all his people, his God be with him, and let him go up to Jerusalem which is in Judah, and built the house of the God of Israel.
Then we read, vers. 5. Then rose up the chief of the Fathers of Judah and Benjamin, and the Priest, and the Levites, with all them whose Spirit God had raised up to go up.
Then we read, vers. 5. Then rose up the chief of the Father's of Judah and Benjamin, and the Priest, and the Levites, with all them whose Spirit God had raised up to go up.
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Observe here, though the proclamation were general, yet the raising up of the Will was from the Spirit of the Lord. We must not by any means take our Will for a ground: the Will cometh from God ;
Observe Here, though the proclamation were general, yet the raising up of the Will was from the Spirit of the Lord. We must not by any means take our Will for a ground: the Will comes from God;
But this is not all, there is a second gracious Word that is preached to a man, not yet in the state of Grace. A man that keeps open house, he seldom invites any particularly;
But this is not all, there is a second gracious Word that is preached to a man, not yet in the state of Grace. A man that keeps open house, he seldom invites any particularly;
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Dost thou think thy case more heavy, because thou art out of measure sinful. Lo, it pleaseth God to send thee a special invitation, who findest thy self discouraged with the great bulk and burthen of thy sins. See Mat. 11.28.
Dost thou think thy case more heavy, Because thou art out of measure sinful. Lo, it Pleases God to send thee a special invitation, who Findest thy self discouraged with the great bulk and burden of thy Sins. See Mathew 11.28.
that which Christ makes the latch to open the door to let himself in, we do usually (by our foolishness) make the bolt to shut him out. Let thy wound be never so great, thou hast a warrant to come, and be cured:
that which christ makes the latch to open the door to let himself in, we do usually (by our foolishness) make the bolt to shut him out. Let thy wound be never so great, thou hast a warrant to come, and be cured:
and though he sends special invitations to them, that are most bashful, because their case is extraordinary: What do you think now, that Christ will come with his Soldiers,
and though he sends special invitations to them, that Are most bashful, Because their case is extraordinary: What do you think now, that christ will come with his Soldiers,
But yet here is another word of comfort, Christ doth not only send a Messenger to invite thee, who hast no goodness in thee, but he falls to beseeching and intreating thee ;
But yet Here is Another word of Comfort, christ does not only send a Messenger to invite thee, who hast no Goodness in thee, but he falls to beseeching and entreating thee;
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and that is a third word, whereby faith is wrought in an Unbeliever; 2 Cor 5.10. Now then we are Ambassadors for Christ, as though God did beseech you by us ;
and that is a third word, whereby faith is wrought in an Unbeliever; 2 Cor 5.10. Now then we Are ambassadors for christ, as though God did beseech you by us;
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observe the place, We pray you in Christ's stead be reconciled unto God. This is the most admirable word that ever could be spoken unto a sinner. Alas!
observe the place, We pray you in Christ's stead be reconciled unto God. This is the most admirable word that ever could be spoken unto a sinner. Alas!
as though thou mightest not presume thy self, but must make friends unto him; W• have not an High Priest that is not touched with our infirmities, Heb. 4.15. Will the Papists tell me, I am bold if I go to God, or lay hands on Christ? I am not more bold than welcome; Let us go with boldness to the Throne of grace, vers. 16. We are commanded to it.
as though thou Mightest not presume thy self, but must make Friends unto him; W• have not an High Priest that is not touched with our infirmities, Hebrew 4.15. Will the Papists tell me, I am bold if I go to God, or lay hands on christ? I am not more bold than welcome; Let us go with boldness to the Throne of grace, vers. 16. We Are commanded to it.
thou now committest a greater sin, than b•fore, thou returnest back Christ unto God, thou bidest him take his commodity into his hand again, thou wilt not believe:
thou now Committest a greater since, than b•fore, thou returnest back christ unto God, thou biddest him take his commodity into his hand again, thou wilt not believe:
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But you shall hear more than so. When the Apostle speaks of excluding Rejoycing under the Law; Rom. 3.37. Where is boasting, then, saith he? it is excluded:
But you shall hear more than so. When the Apostle speaks of excluding Rejoicing under the Law; Rom. 3.37. Where is boasting, then, Says he? it is excluded:
So should a poor soul come, and say to me, may I believe? thou fool, thou must believe. God hath laid a Command upon thee, it is not left to thy choice: The same Commandment that bids thee love thy brother, bids thee to believe on Christ.
So should a poor soul come, and say to me, may I believe? thou fool, thou must believe. God hath laid a Command upon thee, it is not left to thy choice: The same Commandment that bids thee love thy brother, bids thee to believe on christ.
and compel them to come in by his Preachers, and by a peremptory Command? Then he falls a threatning, We are not of those which draw back unto perdition ;
and compel them to come in by his Preachers, and by a peremptory Command? Then he falls a threatening, We Are not of those which draw back unto perdition;
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Here is an iron scourge to drive thee, thou that art so slow of heart to believe. In Psalm. 78. where is set down God's mercy unto the Israelites: afterwards comes one plague upon another;
Here is an iron scourge to drive thee, thou that art so slow of heart to believe. In Psalm. 78. where is Set down God's mercy unto the Israelites: afterwards comes one plague upon Another;
EPH. 1.13. In whom ye also trusted after that ye heard the Word of truth, the Gospel of your salvation, In whom also after you believed, you were sealed with the Holy Spirit of Promise.
EPHESIANS. 1.13. In whom you also trusted After that you herd the Word of truth, the Gospel of your salvation, In whom also After you believed, you were sealed with the Holy Spirit of Promise.
Now lest a man should through ignorance, and indiscretion, be misled and deceived, there is faith, and there is feeling. Where this is not feeling I mean, I say not, that there is no faith; No:
Now lest a man should through ignorance, and indiscretion, be misled and deceived, there is faith, and there is feeling. Where this is not feeling I mean, I say not, that there is no faith; No:
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You see then Faith is that, whereby we receive Jesus Christ, and to as many as received him, to them he gave power to become the Sons of God, to as many as believe on his name.
You see then Faith is that, whereby we receive jesus christ, and to as many as received him, to them he gave power to become the Sons of God, to as many as believe on his name.
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The blood of Christ is that which cureth our souls, but (as I told you) it is by application. A Medicine heals not by being prepared, but being applied: So the blood of Christ shed for us,
The blood of christ is that which cureth our Souls, but (as I told you) it is by application. A Medicine heals not by being prepared, but being applied: So the blood of christ shed for us,
and that in the 51. Psalm, hath relation to it, where he saith, Purge me with hysop. In the Passover there was blood to be shed, not to be spilt, but to be shed:
and that in the 51. Psalm, hath Relation to it, where he Says, Purge me with hyssop. In the Passover there was blood to be shed, not to be spilled, but to be shed:
And then to be gathered up again, and put into a Basin, and when they had so done, they were to take a bunch of Hysop and dip and sprinkle, &c. Faith is this bunch of Hysop that dips it self as it were into the Basin of Christs blood,
And then to be gathered up again, and put into a Basin, and when they had so done, they were to take a bunch of Hyssop and dip and sprinkle, etc. Faith is this bunch of Hyssop that dips it self as it were into the Basin of Christ blood,
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and the Hysop, and shall dip them, and the living bird in the blood of the bird that was killed, &c. And then you shall sprinkle on him, that is to be cleansed from the leprosie seven times,
and the Hyssop, and shall dip them, and the living bird in the blood of the bird that was killed, etc. And then you shall sprinkle on him, that is to be cleansed from the leprosy seven times,
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but how? Not unless we are dipt, as the living bird was in the blood of the dead bird, there is no escaping, unless we are dipt in the blood of Christ Jesus, this dead bird, and sprinkled with this Hysop, we cannot be freed.
but how? Not unless we Are dipped, as the living bird was in the blood of the dead bird, there is no escaping, unless we Are dipped in the blood of christ jesus, this dead bird, and sprinkled with this Hyssop, we cannot be freed.
So that now to come to that great matter, without which Christ profiteth us nothing, which is Faith. The Well is deep, and this is the Bucket with which we must draw. This is the hand by which we must put on Christ;
So that now to come to that great matter, without which christ profiteth us nothing, which is Faith. The Well is deep, and this is the Bucket with which we must draw. This is the hand by which we must put on christ;
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this the Devil would say Amen to, and would be glad to rock men asleep in such conceipts. Such are like the foolish Virgins, That went to buy oyl for their Lamps ;
this the devil would say Amen to, and would be glad to rock men asleep in such conceits. Such Are like the foolish Virgins, That went to buy oil for their Lamps;
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For faith comes by hearing, and that not of every word or fancy, but by hearing the Word of Truth. Faith must not go a jot further then the Word of God goeth.
For faith comes by hearing, and that not of every word or fancy, but by hearing the Word of Truth. Faith must not go a jot further then the Word of God Goes.
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for its said, After you heard the Word of Truth you believed. So that we must have some ground for it out of the Word of Truth, otherwise it is presumption, meer conceipts, fancy, and not Faith.
for its said, After you herd the Word of Truth you believed. So that we must have Some ground for it out of the Word of Truth, otherwise it is presumption, mere conceits, fancy, and not Faith.
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And may one fasten comfort on one in such a condition, on a dead man ? And this I shew'd you was our case: When Faith comes to us, it finds no good thing in us it finds us stark naked, and stark nought: yet there is a Word for all this to draw us unto Christ, from that miserable Ocean in which we are swimming unto perdition,
And may one fasten Comfort on one in such a condition, on a dead man? And this I showed you was our case: When Faith comes to us, it finds no good thing in us it finds us stark naked, and stark nought: yet there is a Word for all this to draw us unto christ, from that miserable Ocean in which we Are swimming unto perdition,
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There is such a thing as this Calling. God calls thee and would change thy condition, and therefore offers thee his Son. Wilt thou have my Son ? Wilt thou yield unto me ? Wilt thou be reconciled unto me ? Wilt thou come unto me ? And this may be preacht to the veriest Rebel that is.
There is such a thing as this Calling. God calls thee and would change thy condition, and Therefore offers thee his Son. Wilt thou have my Son? Wilt thou yield unto me? Wilt thou be reconciled unto me? Wilt thou come unto me? And this may be preached to the veriest Rebel that is.
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He finds us ugly and filthy, and afterwards washes us, and makes us good. It is not because I found this or that good thing in thee, that I give thee interest in my Son, take it not on this ground.
He finds us ugly and filthy, and afterwards washes us, and makes us good. It is not Because I found this or that good thing in thee, that I give thee Interest in my Son, take it not on this ground.
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and so God lov'd the World, that is, with the love of Commiseration, that he sent his only Son, that whosoever believed in him might not perish, but have everlasting life.
and so God loved the World, that is, with the love of Commiseration, that he sent his only Son, that whosoever believed in him might not perish, but have everlasting life.
If the King give a pardon to a notorious Rebel for Treason, so that now he must live obedient as a Subject, the King need not in regard of himself to have given the pardon;
If the King give a pardon to a notorious Rebel for Treason, so that now he must live obedient as a Subject, the King need not in regard of himself to have given the pardon;
as it is a vertue, is poor and mean, and comes far short of love: and therefore by the Apostle, love is many degrees preferr'd before faith, because love fills the heart,
as it is a virtue, is poor and mean, and comes Far short of love: and Therefore by the Apostle, love is many Degrees preferred before faith, Because love fills the heart,
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For Faith must have Christ for its Object. I must believe in none else but God, in, and through Christ. Now that this is so, we may see in that famous place. 1 Pet. 1.21.
For Faith must have christ for its Object. I must believe in none Else but God, in, and through christ. Now that this is so, we may see in that famous place. 1 Pet. 1.21.
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What's my Faith then? If thou wilt be the Child of God, receive, hold Christ Jesus, accept him for thy Saviour, and for thy Lord: He is the proper Object of thy Faith.
What's my Faith then? If thou wilt be the Child of God, receive, hold christ jesus, accept him for thy Saviour, and for thy Lord: He is the proper Object of thy Faith.
Hereupon the Apostle to the Romans, when he speaks of faith, makes the Object of it Christ, and Christ crucified. Rom. 3.25. Whom God hath set forth to be a propitiation through faith in his blood;
Hereupon the Apostle to the Roman, when he speaks of faith, makes the Object of it christ, and christ Crucified. Rom. 3.25. Whom God hath Set forth to be a propitiation through faith in his blood;
56. Compare this, Rom. 3. 2• with Rom. 5.9. for its worth comparing. We are said to be justified by his blood, Rom. 5.9. By faith in his blood, Rom. 3.25.
56. Compare this, Rom. 3. 2• with Rom. 5.9. for its worth comparing. We Are said to be justified by his blood, Rom. 5.9. By faith in his blood, Rom. 3.25.
whether Faith in it self, as a Vertue doth justifie, or in respect of its Object ? surely its in respect of the Object. You that have skill in Philosophy, know, that heat,
whither Faith in it self, as a Virtue does justify, or in respect of its Object? surely its in respect of the Object. You that have skill in Philosophy, know, that heat,
if considered as a quality, its effects are not so great; but considered as an instrument, it transcends the sphere of its own activity ; it doth wonders ;
if considered as a quality, its effects Are not so great; but considered as an Instrument, it transcends the sphere of its own activity; it does wonders;
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for its the principle of generation, and many other strange effects. So here, take faith as a Vertue, and its far short of love: but consider it as an instrument, whereby Christ is applyed,
for its the principle of generation, and many other strange effects. So Here, take faith as a Virtue, and its Far short of love: but Consider it as an Instrument, whereby christ is applied,
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but the applying of the Bath, the coming to Christ, and applying of his vertue, to make him the Object of my faith, this is the way to be justified. As it is not the making and preparing of a plaister, that cures, but the applying it;
but the applying of the Bath, the coming to christ, and applying of his virtue, to make him the Object of my faith, this is the Way to be justified. As it is not the making and preparing of a plaster, that cures, but the applying it;
but thou hast nothing to do with the treasure, till thou gettest the field. This is preferment enough, to have the Lords Promise to Abraham, I am thy exceeding great reward:
but thou hast nothing to do with the treasure, till thou gettest the field. This is preferment enough, to have the lords Promise to Abraham, I am thy exceeding great reward:
thou must set thy love on Christs person, and then having him, all that he hath is thine: How rich Christ is, so rich art thou: he must first be thine.
thou must Set thy love on Christ person, and then having him, all that he hath is thine: How rich christ is, so rich art thou: he must First be thine.
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Why? Because hereby Christ is my Husband, I am wedded to him, he is bone of my bone, and flesh of my flesh which priviledge the Angels are not capable of.
Why? Because hereby christ is my Husband, I am wedded to him, he is bone of my bone, and Flesh of my Flesh which privilege the Angels Are not capable of.
And what an high preferment is this? Nay, observe this, and take it for a Rule. Never beg of God pardon for thy sins, till thou hast done this one thing,
And what an high preferment is this? Nay, observe this, and take it for a Rule. Never beg of God pardon for thy Sins, till thou hast done this one thing,
Now the Gospel of salvation is a good Word; its glad tydings worthy of all acceptation, that Christ Jesus came into the World to save sinners. 1 Tim. 1.15.
Now the Gospel of salvation is a good Word; its glad tidings worthy of all acceptation, that christ jesus Come into the World to save Sinners. 1 Tim. 1.15.
And now as the Word is presented, as a good Word, so must my Act of faith be answerable unto it. See in Heb. 11.13. The act of faith answering hereto, These all dyed in faith, not having received the Promises.
And now as the Word is presented, as a good Word, so must my Act of faith be answerable unto it. See in Hebrew 11.13. The act of faith answering hereto, These all died in faith, not having received the Promises.
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whether the practical Vnderstanding and the Will be distinct faculties or no? The Word of God requires that I should believe with my whole heart ; Act. 8.37. As Philip told the Eunuch, If thou believest with all thy heart, thou mayest. If with the heart ;
whither the practical Understanding and the Will be distinct faculties or no? The Word of God requires that I should believe with my Whole heart; Act. 8.37. As Philip told the Eunuch, If thou Believest with all thy heart, thou Mayest. If with the heart;
Why? because, if there be a Remedy able to cure a man's disease, if he do not know it, what is he the better for it? Knowledge is so essential unto Faith, that without it there can be no faith. In Joh. 17.3. the terms are confounded, the one put for the other:
Why? Because, if there be a Remedy able to cure a Man's disease, if he do not know it, what is he the better for it? Knowledge is so essential unto Faith, that without it there can be no faith. In John 17.3. the terms Are confounded, the one put for the other:
to be justified by his knowledge, is to be justified by faith in his blood. This then is the first thing, that I know it to be as true as Gospel; then comes the acknowledgement. 2. The Acknowledgment. Joh. 6.69. We know, and are assured that thou art that Christ. This is an assurance;
to be justified by his knowledge, is to be justified by faith in his blood. This then is the First thing, that I know it to be as true as Gospel; then comes the acknowledgement. 2. The Acknowledgment. John 6.69. We know, and Are assured that thou art that christ. This is an assurance;
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But an assurance that God will keep touch with &c. will not delude me, but that if I take his Son, I shall have life, I shall have his favour. When God illuminates me, I find all things in him;
But an assurance that God will keep touch with etc. will not delude me, but that if I take his Son, I shall have life, I shall have his favour. When God illuminates me, I find all things in him;
when I have him, I am made. When the Understanding clearly apprehends this, then comes the next word, it is the Gospel of salvation, there being a knowing,
when I have him, I am made. When the Understanding clearly apprehends this, then comes the next word, it is the Gospel of salvation, there being a knowing,
A resting or relying on God, which is a proper act of faith. I need no other place than Rom. 10.13. Whosoever shall call on the name of the Lord shall be saved:
A resting or relying on God, which is a proper act of faith. I need no other place than Rom. 10.13. Whosoever shall call on the name of the Lord shall be saved:
for our trust and belief there is the self same word, — Nimium ne crede colori: this ( Credo ) is to have a great confidence in fleeting and fading things;
for our trust and belief there is the self same word, — Nimium ne crede colori: this (Credo) is to have a great confidence in fleeting and fading things;
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and so it is in justifying faith, With respect to the unshaken truths of the incorruptible and unchangeable Word of his, which liveth and abideth for ever, 1 Pet. 1.23.
and so it is in justifying faith, With respect to the unshaken truths of the incorruptible and unchangeable Word of his, which lives and Abideth for ever, 1 Pet. 1.23.
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Suppose thou never hadst one day of comfort all thy life long, yet my life for thine thou art saved. Perhaps by reason of thy ignorance thou hast no feeling, yet if thou consent, thou art justified ;
Suppose thou never Hadst one day of Comfort all thy life long, yet my life for thine thou art saved. Perhaps by reason of thy ignorance thou hast no feeling, yet if thou consent, thou art justified;
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he must be thy King, and Head, if thou wilt have him to be thy husband. But what shall I get by him then, saith the wife? Get? there is no end of thy getting.
he must be thy King, and Head, if thou wilt have him to be thy husband. But what shall I get by him then, Says the wife? Get? there is no end of thy getting.
It is your Father's good pleasure to give you the Kingdom, Luk. 12.32. Rom. 8.17. You shall be Heirs with Christ, but for the present, while you are in the Church Militant, you must take up your Cross ;
It is your Father's good pleasure to give you the Kingdom, Luk. 12.32. Rom. 8.17. You shall be Heirs with christ, but for the present, while you Are in the Church Militant, you must take up your Cross;
though he leave his skin behind him: there is a true acceptation of him. We must not here distinguish with the Schools about Velleities, a general wishing and woulding, and true desires after Christ: Wishers and Woulders never thrive;
though he leave his skin behind him: there is a true acceptation of him. We must not Here distinguish with the Schools about Voluntaries, a general wishing and woulding, and true Desires After christ: Wishers and Woulders never thrive;
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If any man come to me, and hate not Father and mother, Wife and Children, and his own life also, he cannot be my Disciple. Luk. 24.26. Do not think that our Saviour here would discourage men from love. Doth the
If any man come to me, and hate not Father and mother, Wife and Children, and his own life also, he cannot be my Disciple. Luk. 24.26. Do not think that our Saviour Here would discourage men from love. Does the
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and that it is so, we may see it expounded by our Saviour. Mat 10.37. He that loveth father and mother more than me, is not worthy of me. There Christ expounds it.
and that it is so, we may see it expounded by our Saviour. Mathew 10.37. He that loves father and mother more than me, is not worthy of me. There christ expounds it.
whether he have sufficient to finish it? What is that to the purpose? See vers. 33. So likewise whosoever he be of you, that forsaketh not all that he hath, cannot be my Disciple.
whither he have sufficient to finish it? What is that to the purpose? See vers. 33. So likewise whosoever he be of you, that Forsaketh not all that he hath, cannot be my Disciple.
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when we have made particular application by Faith, God will put to his seal, that I shall know, that God is my strength and my salvation: I shall know it; Joh. 14.21. He that loveth me shall be loved of my Father, and I will manifest my self unto him.
when we have made particular application by Faith, God will put to his seal, that I shall know, that God is my strength and my salvation: I shall know it; John 14.21. He that loves me shall be loved of my Father, and I will manifest my self unto him.
more than all the world besides: It is such a joy as the stranger is not made partaker of, Prov. 14.10. such joy as is glorious and unspeakable, 1 Pet. 1.8. Such peace as pass•th all understanding, Philip. 4 7. One minute of such joy surpasseth all the joy in the world besides.
more than all the world beside: It is such a joy as the stranger is not made partaker of, Curae 14.10. such joy as is glorious and unspeakable, 1 Pet. 1.8. Such peace as pass•th all understanding, Philip. 4 7. One minute of such joy Surpasses all the joy in the world beside.
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and go up with Moses to the Mount, to confer with God, and seriously think of the price of Christ's death, and of the joys of heaven, and the Privileges of a Christian ;
and go up with Moses to the Mount, to confer with God, and seriously think of the price of Christ's death, and of the Joys of heaven, and the Privileges of a Christian;
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if we could frequently meditate on these, we should have these sealing comforts every day, at least oftner. This hath need to be much pressed upon us;
if we could frequently meditate on these, we should have these sealing comforts every day, At least oftener. This hath need to be much pressed upon us;
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but because we are slow of heart to believe, and conceive the things we hear, it pleases his glorious Wisdom, to add to his Word his Sacraments, that so what we have heard with our ears, we may see with our eyes, being represented by signs.
but Because we Are slow of heart to believe, and conceive the things we hear, it Pleases his glorious Wisdom, to add to his Word his Sacraments, that so what we have herd with our ears, we may see with our eyes, being represented by Signs.
Signs you know are the Object of the eye, and yet see, they have, as it were, a visible voice, which speaks to the eye. Now God is pleased to give us these signs for the helping, 1. Of our Vnderstanding :
Signs you know Are the Object of the eye, and yet see, they have, as it were, a visible voice, which speaks to the eye. Now God is pleased to give us these Signs for the helping, 1. Of our Understanding:
but visible also in his Sacramenss, by which, as by certain glasses he represents to us the Mystery of Christ Jesus offered for us, and offered to us. And hence is it that Paul calls the eyes to witness,
but visible also in his Sacraments, by which, as by certain glasses he represents to us the Mystery of christ jesus offered for us, and offered to us. And hence is it that Paul calls the eyes to witness,
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That is, before whose eyes Christ hath been crucified, not by hear-say, only, but evidently before your eyes, not in any foolish Crucifix, with the Papists,
That is, before whose eyes christ hath been Crucified, not by hearsay, only, but evidently before your eyes, not in any foolish Crucifix, with the Papists,
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so that by these Sacraments, heavenly things are (as it were) clothed in earthly Garments, and this is the first reason, viz. to help our Vnderstanding: But besides he doth it, 2. To help our Memory ;
so that by these Sacraments, heavenly things Are (as it were) clothed in earthly Garments, and this is the First reason, viz. to help our Understanding: But beside he does it, 2. To help our Memory;
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the Sacrament is as it were a monument and pillar raised up, to the end, that when ever we see it, we should remember the Lords death, until be come. Its said, 2 Sam. 18.18. That Absolom in his life time had taken, and reared up for himself a Pillar, which is in the Kings dale;
the Sacrament is as it were a monument and pillar raised up, to the end, that when ever we see it, we should Remember the lords death, until be come. Its said, 2 Sam. 18.18. That Absalom in his life time had taken, and reared up for himself a Pillar, which is in the Kings dale;
as to our meat, and drink: yea, he becomes as effectually ours, for every purpose in our spiritual life, as our meat and drink doth for our corporal. To which end these Elements are changed spiritually in their natures;
as to our meat, and drink: yea, he becomes as effectually ours, for every purpose in our spiritual life, as our meat and drink does for our corporal. To which end these Elements Are changed spiritually in their nature's;
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not in substance but in use ▪ so that which was but now a common bread, becomes as far different as Heaven is from earth, being altered in its use. For instance, the wax whereby the King passes over an inheritance to us,
not in substance but in use ▪ so that which was but now a Common bred, becomes as Far different as Heaven is from earth, being altered in its use. For instance, the wax whereby the King passes over an inheritance to us,
and by which conveyances of our estates are made, that wax is but as another piece of wax differing nothing from that which is in the shop, till the King hath stampt it with his Seal :
and by which conveyances of our estates Are made, that wax is but as Another piece of wax differing nothing from that which is in the shop, till the King hath stamped it with his Seal:
So that now what was ordained to life, and appointed to be a seal and confirmation of Gods love and favour, is now changed and become a seal and confirmation of Gods anger and indignation. The unworthy receiving of it makes it prove clean contrary to what it was intended.
So that now what was ordained to life, and appointed to be a seal and confirmation of God's love and favour, is now changed and become a seal and confirmation of God's anger and Indignation. The unworthy receiving of it makes it prove clean contrary to what it was intended.
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3. A reason, because he discerns not the Lords body, but takes them as ordinary things, deeming the elements not different from the bread and wine which we have at our Tables, not knowing that they are the dishes wherein Christ is served in unto us, that by these the greatest gift is given us,
3. A reason, Because he discerns not the lords body, but Takes them as ordinary things, deeming the elements not different from the bred and wine which we have At our Tables, not knowing that they Are the Dishes wherein christ is served in unto us, that by these the greatest gift is given us,
and nourishment conveyed, for the maintenance of our spiritual life. This life was given us in baptism, but in and by these signs is conveyed spiritual nourishment for the continuance and maintenance of it,
and nourishment conveyed, for the maintenance of our spiritual life. This life was given us in Baptism, but in and by these Signs is conveyed spiritual nourishment for the Continuance and maintenance of it,
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Obj. And here may some say, is there any of us who can avouch that he eats and drinks at the Lords Table 〈 ◊ 〉? is any so presumptuous to say, that he is worthy to eat Christs flesh, and drink his blood? As for bodily food and entertainment, we are unworthy to present them to him;
Object And Here may Some say, is there any of us who can avouch that he eats and drinks At the lords Table 〈 ◊ 〉? is any so presumptuous to say, that he is worthy to eat Christ Flesh, and drink his blood? As for bodily food and entertainment, we Are unworthy to present them to him;
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How then comes this to pass, that he which eats and drinks the Lords body unworthily, eats and drinks damnation to himself? If we are not worthy to present bodily food unto him;
How then comes this to pass, that he which eats and drinks the lords body unworthily, eats and drinks damnation to himself? If we Are not worthy to present bodily food unto him;
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but in Scripture it's often taken for that which is meet, fitting, and beseeming ; And in this sense the Apostle uses it, 1 Cor. 16.4. If it be meet that I go also, they shall go with me. If it be meet:
but in Scripture it's often taken for that which is meet, fitting, and beseeming; And in this sense the Apostle uses it, 1 Cor. 16.4. If it be meet that I go also, they shall go with me. If it be meet:
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The word in the Original is NONLATINALPHABET, or worthy, which is here rightly translated meet ; so in that Sermon of Saint John Baptist, Mat. 3.8. bring forth fruits meet for repentance ;
The word in the Original is, or worthy, which is Here rightly translated meet; so in that Sermon of Saint John Baptist, Mathew 3.8. bring forth fruits meet for Repentance;
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yet we may be said to eat his body, and drink his blood worthily. When the King in the Gospel had prepared his feast, two sorts of guests there were, who where unworthy.
yet we may be said to eat his body, and drink his blood worthily. When the King in the Gospel had prepared his feast, two sorts of guests there were, who where unworthy.
One must go to his farm, another to try his Oxen, &c. Luk. 14.18. 2. Others there were who came, and yet were unworthy guests, for coming unpreparedly;
One must go to his farm, Another to try his Oxen, etc. Luk. 14.18. 2. Others there were who Come, and yet were unworthy guests, for coming unpreparedly;
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and beholds a man, that did not refuse to come, but yet came without his wedding garment, and so came unworthily for not coming preparedly. Ye see then there may be an unworthiness in those that do come,
and beholds a man, that did not refuse to come, but yet Come without his wedding garment, and so Come unworthily for not coming preparedly. You see then there may be an unworthiness in those that do come,
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May not I read a good Sermon at home with as much profit? What needs all this stir? Why, here's the advantage and priviledge you get in the publick Ministery of the Word:
May not I read a good Sermon At home with as much profit? What needs all this stir? Why, here's the advantage and privilege you get in the public Ministry of the Word:
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God himself comes down, as a King amongst us, he views his guests, and considers, who comes with his wedding garment, who comes preparedly. Christ comes and looks on us,
God himself comes down, as a King among us, he views his guests, and considers, who comes with his wedding garment, who comes preparedly. christ comes and looks on us,
and where two or three are gathered together in his name, there he hath promised to be in the midst of them: Math. 18.20. He walks in the midst of the golden Candlesticks : The Ministers of his Word;
and where two or three Are gathered together in his name, there he hath promised to be in the midst of them: Math. 18.20. He walks in the midst of the golden Candlesticks: The Ministers of his Word;
Now this being the sin, unmannerliness, and unprepared approaching his Table; we come to the second thing, viz. 2. The punishment : And that's a terrible one:
Now this being the since, unmannerliness, and unprepared approaching his Table; we come to the second thing, viz. 2. The punishment: And that's a terrible one:
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Damnation, that's somewhat hard, the word in the Margent is better, NONLATINALPHABET, judgment. True, there are such as so come, that they deserve to eat condemnation to themselves, as openly profane ones, in whom it's high treason, Being God's vowed enemies, to take his Privy Seal, and put it to so vile a use: this, I say, deserves damnation ;
Damnation, that's somewhat hard, the word in the Margin is better,, judgement. True, there Are such as so come, that they deserve to eat condemnation to themselves, as openly profane ones, in whom it's high treason, Being God's vowed enemies, to take his Privy Seal, and put it to so vile a use: this, I say, deserves damnation;
1. One of revenge: for such a person that puts God's Seal to a wrong evidence, having no faith to make Christ his portion: in such a one its high treason to put forth his hand to this tree of life.
1. One of revenge: for such a person that puts God's Seal to a wrong evidence, having no faith to make christ his portion: in such a one its high treason to put forth his hand to this tree of life.
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And this appears in the words following, where we shall find the Apostle recounting up the particulars of this judgment of chastisement, For this cause many are weak,
And this appears in the words following, where we shall find the Apostle recounting up the particulars of this judgement of chastisement, For this cause many Are weak,
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When we are judged, we are chastned of the Lord, that we should not be condemned with the world, that is, we undergo a judgment of chastisement, to prevent the judgment of condemnation: which though it be a sharp and bitter pill,
When we Are judged, we Are chastened of the Lord, that we should not be condemned with the world, that is, we undergo a judgement of chastisement, to prevent the judgement of condemnation: which though it be a sharp and bitter pill,
This judgment of condemnation is the portion of the profane person, who dares to meddle with that which belongs not to him, against whom the Angel of the Lord with a flaming sword stands to keep the way of this tree of life.
This judgement of condemnation is the portion of the profane person, who dares to meddle with that which belongs not to him, against whom the Angel of the Lord with a flaming sword Stands to keep the Way of this tree of life.
Those that come that have faith, yet coming unpreparedly, they eat judgment too, yet by God's mercy it's that, which preserves them from the damnation of the soul.
Those that come that have faith, yet coming unpreparedly, they eat judgement too, yet by God's mercy it's that, which preserves them from the damnation of the soul.
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For this cause many are sick, &c. that is, because you that are believers: have faith, repentance, and a portion in your Saviour come irreverently, come unpreparedly, perform a spiritual work so carnally. We have presidents hereof in Scripture: and chiefly two: First, for circumcision, Exod. 4.24.
For this cause many Are sick, etc. that is, Because you that Are believers: have faith, Repentance, and a portion in your Saviour come irreverently, come unpreparedly, perform a spiritual work so carnally. We have Presidents hereof in Scripture: and chiefly two: First, for circumcision, Exod 4.24.
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At the 21. v. God sent Moses on a Message into Egypt, and in the 24. vers. the Text saith, It came to pass by the way in the Inn, that the Lord met him, and sought to kill him.
At the 21. v. God sent Moses on a Message into Egypt, and in the 24. vers. the Text Says, It Come to pass by the Way in the Inn, that the Lord met him, and sought to kill him.
God would have smitten him for the neglect of the Sacrament of Circumcision. Another instance we have for the Passover in Hezekiah's time. 2 Chron. 30, 17, 18. A multitude of the people,
God would have smitten him for the neglect of the Sacrament of Circumcision. another instance we have for the Passover in Hezekiah's time. 2 Chronicles 30, 17, 18. A multitude of the people,
It's not set down in what manner God punished them, yet by the consequent it may be gathered that is was by sickness, for the next words are to that effect:
It's not Set down in what manner God punished them, yet by the consequent it may be gathered that is was by sickness, for the next words Are to that Effect:
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though he be not cleansed according to the purification of the Sanctuary, and the Lord hearkened to Hezekiah, and healed the people. So that you see for this God smites a person,
though he be not cleansed according to the purification of the Sanctuary, and the Lord harkened to Hezekiah, and healed the people. So that you see for this God smites a person,
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the former take part in the sign, but enjoy not the thing signified: and the latter coming unpreparedly, depart without the comfort, which otherwise they might have.
the former take part in the Signen, but enjoy not the thing signified: and the latter coming unpreparedly, depart without the Comfort, which otherwise they might have.
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If he were now coming in the clouds, he would say, Come ye blessed of my Father, inherit a Kingdom prepared for you from the beginning of the world, Mat. 25.34. to them he would likewise say, Come to my Table, come to this banquet, partake of my body and blood, and to as many as he would say, Depart from me ye cursed into everlasting flames, to so many would he say, go you from my Table, come not near.
If he were now coming in the Clouds, he would say, Come you blessed of my Father, inherit a Kingdom prepared for you from the beginning of the world, Mathew 25.34. to them he would likewise say, Come to my Table, come to this banquet, partake of my body and blood, and to as many as he would say, Depart from me you cursed into everlasting flames, to so many would he say, go you from my Table, come not near.
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1. Those that know not God: and indeed it is a most unworthy thing for an ignorant man to come to God's Table. Know, whoever thou art, that art such an one, •hat it belongs not to thee, it was appointed for an understanding people. The Lord invites not fools and block-heads to his Mysteries. God will not know them that know not him. If thou knowest not what the signs are,
1. Those that know not God: and indeed it is a most unworthy thing for an ignorant man to come to God's Table. Know, whoever thou art, that art such an one, •hat it belongs not to thee, it was appointed for an understanding people. The Lord invites not Fools and blockheads to his Mysteres. God will not know them that know not him. If thou Knowest not what the Signs Are,
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Know that it's to no other purpose to thee to come to the Sacrament, that if thou wentest to a Mass, to see the Gesticulations, Elevations, or if thou wentest to see a play, not knowing to what end and purpose it was done.
Know that it's to no other purpose to thee to come to the Sacrament, that if thou wentest to a Mass, to see the Gesticulations, Elevations, or if thou wentest to see a play, not knowing to what end and purpose it was done.
What an unworthy thing is it, when as in one months space, or less, if a man had any care, he might learn as much as would bring him to Heaven. What saith the Apostle? 1 Cor. 15.34. Some have not the knowledge of God, I speak this to your shame.
What an unworthy thing is it, when as in one months Molle, or less, if a man had any care, he might Learn as much as would bring him to Heaven. What Says the Apostle? 1 Cor. 15.34. some have not the knowledge of God, I speak this to your shame.
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And a shameful thing it is indeed, when the knowledge of the Principles of Christian Religion may be had in so short a space, to be so grosly ignorant, as commonly many are.
And a shameful thing it is indeed, when the knowledge of the Principles of Christian Religion may be had in so short a Molle, to be so grossly ignorant, as commonly many Are.
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Thou that carest not for the knowledge of God's ways, what hast thou to do to take his Word into thy mouth, to tread in his Courts? I doubt not but very many here too, are but Babes in Christ.
Thou that Carest not for the knowledge of God's ways, what hast thou to do to take his Word into thy Mouth, to tread in his Courts? I doubt not but very many Here too, Are but Babes in christ.
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An ignorant person then cannot possibly come worthily ; for w• are to come with faith ; and Faith cannot be without knowledge. And hence are they joyned both together:
an ignorant person then cannot possibly come worthily; for w• Are to come with faith; and Faith cannot be without knowledge. And hence Are they joined both together:
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By his knowledge shall my righteous servant justifie many Isa. 53.11. By his knowledge, not subjectivè, but objectivè, the knowledge of him: if thou knowest not him, his Nature, and Offices, the end of his offering himself, and wilt be still a meer Ignoramus, come not to God's Table, go to Nebuchadnezzar, and feed with him amongst the beasts, Dan. 4.33. thou hast nothing to do here:
By his knowledge shall my righteous servant justify many Isaiah 53.11. By his knowledge, not subjectivè, but objectivè, the knowledge of him: if thou Knowest not him, his Nature, and Offices, the end of his offering himself, and wilt be still a mere Ignoramus, come not to God's Table, go to Nebuchadnezzar, and feed with him among the beasts, Dan. 4.33. thou hast nothing to do Here:
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but as my Lord, and my King to be guided, governed, and ruled by him? when such a one comes that hath not the power of grace in him, who is filled with nothing, but Rebellion and profaneness ;
but as my Lord, and my King to be guided, governed, and ruled by him? when such a one comes that hath not the power of grace in him, who is filled with nothing, but Rebellion and profaneness;
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Nor is it an unworthy Act for these only, but also for civil honest persons, though civility be a good stook whereon the sience of grace may be grafted :
Nor is it an unworthy Act for these only, but also for civil honest Persons, though civility be a good stook whereon the science of grace may be grafted:
but if a man had nothing besides what nature and Education can teach, what moral Philosophy can store us with, we have nothing to do at this Table of the Lord.
but if a man had nothing beside what nature and Education can teach, what moral Philosophy can store us with, we have nothing to do At this Table of the Lord.
such as have Knowledge, Grace and Faith in Christ, and shall taste of the new wine with Christ, in the world to come, and be with Christ, which notwithstanding may eat and drink unworthily, and come unpreparedly, and irreverently: whereby they lose that comfort that otherwise they might have:
such as have Knowledge, Grace and Faith in christ, and shall taste of the new wine with christ, in the world to come, and be with christ, which notwithstanding may eat and drink unworthily, and come unpreparedly, and irreverently: whereby they loose that Comfort that otherwise they might have:
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and these, though they eat not the Judgment of condemnation, yet they do the Judgment of chastisement: they put God's seal to a blank, but the former sort put it to a false instrument, they put it to a blank, I say,
and these, though they eat not the Judgement of condemnation, yet they do the Judgement of chastisement: they put God's seal to a blank, but the former sort put it to a false Instrument, they put it to a blank, I say,
Is there any such necessity of it? Examine then, what need have I to eat my meat and receive my drink? When we see God brings this before us, let us reason thus with our selves;
Is there any such necessity of it? Examine then, what need have I to eat my meat and receive my drink? When we see God brings this before us, let us reason thus with our selves;
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it is as needful for the nourishment of my soul to receive the Sacrament, as for my body to take meat and drink. This is that whereby we are spiritually strengthned and enabled to hold out to the last.
it is as needful for the nourishment of my soul to receive the Sacrament, as for my body to take meat and drink. This is that whereby we Are spiritually strengthened and enabled to hold out to the last.
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and why? There is such an opposition, and antipathy betwixt the flesh and the spirit, that did not God refresh the spirit now and then it might be overborn by the bulk of our corruptions. Now Gods Ordinances are appointed to keep it in heart,
and why? There is such an opposition, and antipathy betwixt the Flesh and the Spirit, that did not God refresh the Spirit now and then it might be overborne by the bulk of our corruptions. Now God's Ordinances Are appointed to keep it in heart,
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And God hath appointed his Sacrament of the Lords Supper to strengthen, and continue that life, which we received in Baptism, as by spiritual nourishment. In Baptism our stock of life is given us;
And God hath appointed his Sacrament of the lords Supper to strengthen, and continue that life, which we received in Baptism, as by spiritual nourishment. In Baptism our stock of life is given us;
It will quickly perish by famin. So it is here, unless Christ be pleased to nourish that life, which he hath breathed into me in baptisme, and by his Ordinances •o give me anew supply and addition of grace;
It will quickly perish by famine. So it is Here, unless christ be pleased to nourish that life, which he hath breathed into me in Baptism, and by his Ordinances •o give me anew supply and addition of grace;
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I am a dead man, I am gone for ever upon this ground that I receive not the never perishing food, that endureth (as Christ who is himself that meat teacheth us) unto Everlasting life. Joh. 6.27.
I am a dead man, I am gone for ever upon this ground that I receive not the never perishing food, that Endureth (as christ who is himself that meat Teaches us) unto Everlasting life. John 6.27.
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Therefore upon examination, being conscious, and privy to the weakness of my faith, to the manifold imperfections of my spirit, to my want of knowledge, the frailty of my memony, my often doubtings, the dangers of relapsing, and falling back in my Christian progress, I cannot but apprehend, that it is no needless thing for me to come both often, and preparedly to the Lords Table.
Therefore upon examination, being conscious, and privy to the weakness of my faith, to the manifold imperfections of my Spirit, to my want of knowledge, the frailty of my memony, my often doubtings, the dangers of relapsing, and falling back in my Christian progress, I cannot but apprehend, that it is no needless thing for me to come both often, and preparedly to the lords Table.
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3. The third action requisite to a worthy Comer, is cleansing of himself. I would fain come, may a man say, to the Lords Table, having such need of it,
3. The third actium requisite to a worthy Comer, is cleansing of himself. I would fain come, may a man say, to the lords Table, having such need of it,
but I am to come before a great King, therefore I must wash mine hands in innocency. Psal. 26.6. In the Gospel according to Saint Mark the Jews found fault with Christs Disciples, because they came with unclean or common hands.
but I am to come before a great King, Therefore I must wash mine hands in innocency. Psalm 26.6. In the Gospel according to Saint Mark the jews found fault with Christ Disciples, Because they Come with unclean or Common hands.
for the place where I stand is holy. Exod. 3.5. Wash your hands you sinners, and purifie your hearts you double minded. Jam. 4.8. The purifying of the soul is that which is required of every worthy Communicant. We come now not to receive life, but strength ;
for the place where I stand is holy. Exod 3.5. Wash your hands you Sinners, and purify your hearts you double minded. Jam. 4.8. The purifying of the soul is that which is required of every worthy Communicant. We come now not to receive life, but strength;
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unless the vessel be clean, Quodcunque infundis, acescit. Christ Jesus, the purest thing in the world is to come into my soul, as into a sanctuary, and shall not I fit, trim and garnish it to receive him,
unless the vessel be clean, Quodcunque infundis, acescit. christ jesus, the Purest thing in the world is to come into my soul, as into a sanctuary, and shall not I fit, trim and garnish it to receive him,
but leave it as a Pig•sty? Know therefore, that thou comest unworthily when thou comest with unwashed hands. The people were to be sanctified when they came to receive the Law, Exod. 19.10.
but leave it as a Pig•sty? Know Therefore, that thou Comest unworthily when thou Comest with unwashed hands. The people were to be sanctified when they Come to receive the Law, Exod 19.10.
I must not look on these as idle Ceremonies, but as real Representations, otherwise we take God's name in vain. I must look upon the Minister, who represents the person of Christ,
I must not look on these as idle Ceremonies, but as real Representations, otherwise we take God's name in vain. I must look upon the Minister, who represents the person of christ,
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when the Minister bids thee take, and eat; take, and drink. And when the Minister bids thee take, know that in as good earnest as the Minister offers thee the bread and wine, the Lord of••rs thee his Son, Christ Jesus.
when the Minister bids thee take, and eat; take, and drink. And when the Minister bids thee take, know that in as good earnest as the Minister offers thee the bred and wine, the Lord of••rs thee his Son, christ jesus.
which being designed to the game, the hounds will follow only, and no other. Thus was Christ hunted to death by one sorrow after another, till he gave up the Ghost upon the Cross. In the Gospel according to St. John, we read how the people took branches of Palm trees, and went forth to meet Christ, cap. 12.12, 13. and that was the day the Lamb was set apart;
which being designed to the game, the hounds will follow only, and no other. Thus was christ hunted to death by one sorrow After Another, till he gave up the Ghost upon the Cross. In the Gospel according to Saint John, we read how the people took branches of Palm trees, and went forth to meet christ, cap. 12.12, 13. and that was the day the Lamb was Set apart;
Thus for these actions of the Minister, the setting apart of the bread and of the wine. Then follows the breaking of the bread, and the pouring out of the wine.
Thus for these actions of the Minister, the setting apart of the bred and of the wine. Then follows the breaking of the bred, and the pouring out of the wine.
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At the breaking of the bread, consider Christ's flesh torn asunder, all the lashes which made such scratches in his flesh, the ruptures which were made by the nails, and the spear that pierced his side. The breaking of him by his Father;
At the breaking of the bred, Consider Christ's Flesh torn asunder, all the Lashes which made such Scratches in his Flesh, the ruptures which were made by the nails, and the spear that pierced his side. The breaking of him by his Father;
Dost thou see the wine poured out? at that very instant, consider how much blood Christ spilt, how much he poured forth: and that not only in the very time of his passion,
Dost thou see the wine poured out? At that very instant, Consider how much blood christ spilled, how much he poured forth: and that not only in the very time of his passion,
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But that which he shed in the garden in the cold Winter time, when he shed great drops, great clots of blood, thickest blood that pierc'd his garment, and ran down upon the ground.
But that which he shed in the garden in the cold Winter time, when he shed great drops, great clots of blood, thickest blood that pierced his garment, and ran down upon the ground.
the body was to be burned, the blood to be poured forth: Now nothing in a beast can signifie the sufferings of Christ in soul, better then the pouring out of the blood. Lev. 17.11.
the body was to be burned, the blood to be poured forth: Now nothing in a beast can signify the sufferings of christ in soul, better then the pouring out of the blood. Lev. 17.11.
And to this in our common prayers, there is an allusion, viz. Grant us gracious Lord so to eat the flesh of thy dear Son Jesus Christ and to drink his blood, that our sinful bodies may be made clean by his body,
And to this in our Common Prayers, there is an allusion, viz. Grant us gracious Lord so to eat the Flesh of thy dear Son jesus christ and to drink his blood, that our sinful bodies may be made clean by his body,
IN handling heretofore the Doctrine of the conversion of a sinner, I declared and shewed you what man's misery was, and what that great hope of mercy is that the Lord proposeth to the greatest sinner in the world.
IN handling heretofore the Doctrine of the conversion of a sinner, I declared and showed you what Man's misery was, and what that great hope of mercy is that the Lord Proposeth to the greatest sinner in the world.
and in which it lies, I thought good to resume it all again, so far as may concern our practice, that we may see what the work of God's Spirit is from the first to the last,
and in which it lies, I Thought good to resume it all again, so Far as may concern our practice, that we may see what the work of God's Spirit is from the First to the last,
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and therefore now God's justice being satisfied, why should not his mercy have place and free course? This is the great comfort that a Christian hath, that he may come freely, and boldly to God, because he comes but as for an acquittance of what is already paid.
and Therefore now God's Justice being satisfied, why should not his mercy have place and free course? This is the great Comfort that a Christian hath, that he may come freely, and boldly to God, Because he comes but as for an acquittance of what is already paid.
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Now we may come and say, Blessed Father, the debt is paid, I pray give me pardon of my sins, give me my acquittance. And this is that boldness and access spoken of, Rom. 5.2. In whom we have access by faith.
Now we may come and say, Blessed Father, the debt is paid, I pray give me pardon of my Sins, give me my acquittance. And this is that boldness and access spoken of, Rom. 5.2. In whom we have access by faith.
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1. Wrought by the Law. The Law works in a time of great need, or rather by the operative power of the Law convincing us of sin, we are made sensible of our need and deep poverty:
1. Wrought by the Law. The Law works in a time of great need, or rather by the operative power of the Law convincing us of since, we Are made sensible of our need and deep poverty:
but the Gospel reveals unto me, that God of his infinite mercy, hath erected a Throne of grace, a City of refuge, that finding my self in need, my soul may fly unto.
but the Gospel reveals unto me, that God of his infinite mercy, hath erected a Throne of grace, a city of refuge, that finding my self in need, my soul may fly unto.
the word is NONLATINALPHABET, the Spirit shall convince them: And the same word is used, Heb. 11.1. where Faith is said to be the evidence of things not seen, NONLATINALPHABET.
the word is, the Spirit shall convince them: And the same word is used, Hebrew 11.1. where Faith is said to be the evidence of things not seen,.
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but to have our mouth stopped, and to be convinced, is not a work of flesh and blood, but of God's Spirit, Rom. 3.19. Till we are awakened by his Spirit, we cannot see, nor feel the mountains and heaps of sins, that lie upon our souls.
but to have our Mouth stopped, and to be convinced, is not a work of Flesh and blood, but of God's Spirit, Rom. 3.19. Till we Are awakened by his Spirit, we cannot see, nor feel the Mountains and heaps of Sins, that lie upon our Souls.
and to know it, is a work of the Spirit, not of nature. The spirit of bondage, what is that? Why, however we are all bond men, until the Son hath made us free, in a woful estate, slaves to sin and Satan;
and to know it, is a work of the Spirit, not of nature. The Spirit of bondage, what is that? Why, however we Are all bound men, until the Son hath made us free, in a woeful estate, slaves to since and Satan;
And what spake he? The Holy Ghost sets not down what he spake in that place. Look in Heb. 12.21. So terrible was the voice, that Moses said, I exceedingly fear and quake, Such a kind of lightning and loud voice this was;
And what spoke he? The Holy Ghost sets not down what he spoke in that place. Look in Hebrew 12.21. So terrible was the voice, that Moses said, I exceedingly Fear and quake, Such a kind of lightning and loud voice this was;
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When God shall sound with the voice of the Trumpet of his holy word, of his Law, and shew thee that thou art a trayterous Rebel, and there is an Execution gone out against thee, body and goods :
When God shall found with the voice of the Trumpet of his holy word, of his Law, and show thee that thou art a traitorous Rebel, and there is an Execution gone out against thee, body and goods:
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when God sounds thus to a deaf ear of a carnal man, then cometh the spirit of bondage of necessity on him, which shews that we have a time of need. The Law must have this operation before thou comest to the Throne of grace. None will flie to the City of Refuge, till the revenger of blood be hard at his heels :
when God sounds thus to a deaf ear of a carnal man, then comes the Spirit of bondage of necessity on him, which shows that we have a time of need. The Law must have this operation before thou Comest to the Throne of grace. None will fly to the city of Refuge, till the revenger of blood be hard At his heels:
but wh•n they have received the sentence of condemnation, and are carried back to the Tower, the edge of the Axe is turned towards them. Thus is it here;
but wh•n they have received the sentence of condemnation, and Are carried back to the Tower, the edge of the Axe is turned towards them. Thus is it Here;
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And hence, when a man hath a false perswasion, that he is in a good case, that he is safe and well, what works it but pride, presumption, confidence and security? So on the contrary, when this perswasion appears to be delusion, contrary effects must follow.
And hence, when a man hath a false persuasion, that he is in a good case, that he is safe and well, what works it but pride, presumption, confidence and security? So on the contrary, when this persuasion appears to be delusion, contrary effects must follow.
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and he not wrought on, nor have any alteration? So when news comes from the Law, that thou art a dead man, and everlastingly must perish, the Law then works wrath, that is, it manifests unto us the wrath of God.
and he not wrought on, nor have any alteration? So when news comes from the Law, that thou art a dead man, and everlastingly must perish, the Law then works wrath, that is, it manifests unto us the wrath of God.
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Is there no balm in Gilead? Is there no Physician there? Why then is not the health of the daughter of my people recovered? What though then we are sick to death? yet there is an help in time of need. And this knowledge of the people, that there is a Throne of grace, is the first comfort comes to a miserable and sinful soul.
Is there no balm in Gilead? Is there no physician there? Why then is not the health of the daughter of my people recovered? What though then we Are sick to death? yet there is an help in time of need. And this knowledge of the people, that there is a Throne of grace, is the First Comfort comes to a miserable and sinful soul.
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yet this he comforts himself in, when he sees a Physician that hath cured the same disease, he sees then there is some hope. Thus it is with a sinful soul.
yet this he comforts himself in, when he sees a physician that hath cured the same disease, he sees then there is Some hope. Thus it is with a sinful soul.
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When the welcome news of the Gospel comes, after the Law hath discovered his disease, and says, Be not discouraged, there is a Throne of grace prepared for thee:
When the welcome news of the Gospel comes, After the Law hath discovered his disease, and Says, Be not discouraged, there is a Throne of grace prepared for thee:
but if thou art weary of thy estate, if thou wilt submit to God, take Christ for thy King, and cast down all thy weapons, if thou wilt live like a subject, he hath prepared a Throne of grace for thee.
but if thou art weary of thy estate, if thou wilt submit to God, take christ for thy King, and cast down all thy weapons, if thou wilt live like a Subject, he hath prepared a Throne of grace for thee.
It is to rob Christ of the fairest flower in his garden, when we rob him of his mercy and pity. Mark that place in Heb. 4.15. that we may not think him austere, We have not an high Priest that cannot be touched with our infirmities, with the feeling of our infirmities. Christ is no hard-hearted man;
It is to rob christ of the Fairest flower in his garden, when we rob him of his mercy and pity. Mark that place in Hebrew 4.15. that we may not think him austere, We have not an high Priest that cannot be touched with our infirmities, with the feeling of our infirmities. christ is no hardhearted man;
We have not an High Priest that cannot be touched with the feeling of our infirmities, Heb. 2, 17, In all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful High Priest, &c. Alas, poor soul, saith Christ, what the malice of the Devil is, I know by mine own experience in the flesh;
We have not an High Priest that cannot be touched with the feeling of our infirmities, Hebrew 2, 17, In all things it behooved him to be made like unto his brothers, that he might be a merciful and faithful High Priest, etc. Alas, poor soul, Says christ, what the malice of the devil is, I know by mine own experience in the Flesh;
now by believing we draw near. Now as unbelievers draw back, so believers draw forward ; and therefore John 1.12. and John 6.35, To come to Christ and to believe in him are the self-same thing.
now by believing we draw near. Now as unbelievers draw back, so believers draw forward; and Therefore John 1.12. and John 6.35, To come to christ and to believe in him Are the selfsame thing.
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When thou hearest of a Throne of grace, and seest the Lord of glory stretching out his golden Scepter, come and touch it, take the benefit of the King's pardon. If a man know there is such a Throne of grace, he must come unto it;
When thou Hearst of a Throne of grace, and See the Lord of glory stretching out his golden Sceptre, come and touch it, take the benefit of the King's pardon. If a man know there is such a Throne of grace, he must come unto it;
when thou settest the first step towards the Throne of grace. And this is the hour in which salvation is come unto thy house, Luk. 19.9. None can come to me, saith Christ, except my Father draw him.
when thou settest the First step towards the Throne of grace. And this is the hour in which salvation is come unto thy house, Luk. 19.9. None can come to me, Says christ, except my Father draw him.
but now thou seest no comfort, unless thou draw nigh unto him ; now as the Apostle saith, Phil. 2.13. It is he that worketh in us the will and the deed ;
but now thou See no Comfort, unless thou draw High unto him; now as the Apostle Says, Philip 2.13. It is he that works in us the will and the deed;
And the Apostle makes it more than the very deed it self, 2 Cor. 8, 10. as I may so say, For this is expedient for you, who have begun before not only to do, but to be forward.
And the Apostle makes it more than the very deed it self, 2 Cor. 8, 10. as I may so say, For this is expedient for you, who have begun before not only to do, but to be forward.
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All things considered, casting the best with the worst, then the resolutioa is, this is a true saying, worthy of all acceptation, &c. I'll take him on any terms, be they never so hard, for I shall be a saver in the end:
All things considered, casting the best with the worst, then the resolutioa is, this is a true saying, worthy of all acceptation, etc. I'll take him on any terms, be they never so hard, for I shall be a saver in the end:
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There is another comparison in Scripture, John 6.35. it's compared to hunger and thirst. Believing was expressed by coming. Believing is expressed by hungring and thirsting. So when I see such a will and desire after Christ, that I hunger and thirst after him, that a hungry man longeth not more for bread, nor the Hart thirsteth more for the water-brooks, than my soul doth for Christ ;
There is Another comparison in Scripture, John 6.35. it's compared to hunger and thirst. Believing was expressed by coming. Believing is expressed by hungering and thirsting. So when I see such a will and desire After christ, that I hunger and thirst After him, that a hungry man Longeth not more for bred, nor the Heart Thirsteth more for the Water brooks, than my soul does for christ;
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why then there is a promise made unto us; and a promise is never made unto us, till we be in Christ. Matth. 5.6. Rev. 22.17. Esay 55.1. We find promises in them all; in Mat. 5.6. Blessed are they which hunger and thirst after righteousness;
why then there is a promise made unto us; and a promise is never made unto us, till we be in christ. Matthew 5.6. Rev. 22.17. Isaiah 55.1. We find promises in them all; in Mathew 5.6. Blessed Are they which hunger and thirst After righteousness;
they shall be filled, which implies they were empty before, but now they shall be filled. Suppose now I am not filled with Christ, what am I without him? No, I want him;
they shall be filled, which Implies they were empty before, but now they shall be filled. Suppose now I am not filled with christ, what am I without him? No, I want him;
yet there's a blessing to the hungry and thirsty, and there's no blessing without faith. If we be not heirs of the faith, we cannot be heirs of the blessing. Dost thou find in thy self an hungring and thirsting after Christ? Thou art blessed, this faith will save thee.
yet there's a blessing to the hungry and thirsty, and there's no blessing without faith. If we be not Heirs of the faith, we cannot be Heirs of the blessing. Dost thou find in thy self an hungering and thirsting After christ? Thou art blessed, this faith will save thee.
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thou believest on the Name of Christ, yet sayst thou, though I believe, I am not sure of my salvation, I do not know it. Why, let not that much trouble thee, that's a consequent of it,
thou Believest on the Name of christ, yet Sayest thou, though I believe, I am not sure of my salvation, I do not know it. Why, let not that much trouble thee, that's a consequent of it,
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when a man comes to the Throne of grace, and sets forward in his journey towards God, the first thing he doth is to come to the Throne of grace with Christ in his arms, and then having fast hold on Christ, he hastens & delays not, having hold as Joab on the horns of the Altar, 1 King. 2.28. He hastens, he sees it's no time to delay, he sees its now a time of need ;
when a man comes to the Throne of grace, and sets forward in his journey towards God, the First thing he does is to come to the Throne of grace with christ in his arms, and then having fast hold on christ, he hastens & delays not, having hold as Joab on the horns of the Altar, 1 King. 2.28. He hastens, he sees it's not time to Delay, he sees its now a time of need;
Is it not need to make hast (when the pursuer of blood follows) to the City of Refuge ? who would make delays and demurs, and not run as fast as his legs would carry him ? As soon as I apprehend my need,
Is it not need to make haste (when the pursuer of blood follows) to the city of Refuge? who would make delays and demurs, and not run as fast as his legs would carry him? As soon as I apprehend my need,
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When he comes to the Throne of grace, the thing that he doth, is, he presents unto the Father Christ, bleeding, gasping, dying, buried, and conquering death ;
When he comes to the Throne of grace, the thing that he does, is, he presents unto the Father christ, bleeding, gasping, dying, buried, and conquering death;
and unless you help me by your charity, I am utterly undone. Now when these two concur, that there is true need in the beggar, and liberality in him, of whom he begs, it encourages the beggar to be importunate, and he prevails ;
and unless you help me by your charity, I am utterly undone. Now when these two concur, that there is true need in the beggar, and liberality in him, of whom he begs, it encourages the beggar to be importunate, and he prevails;
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you may know when the beggar hath need by his tone, accent or language: The needy beggars tone and accent is different from the sturdy beggars that hath no need ;
you may know when the beggar hath need by his tone, accent or language: The needy beggars tone and accent is different from the sturdy beggars that hath no need;
good Sir, behold my woful and distressed case, he lays all open to provoke pity. So when thou comest before God in confession, canst thou not find out words to open thy self to Almighty God, not one word whereby thou mayst unlap thy sores, and beseech him to look on thee with an eye of pity ? I must not mince my sins,
good Sir, behold my woeful and distressed case, he lays all open to provoke pity. So when thou Comest before God in Confessi, Canst thou not find out words to open thy self to Almighty God, not one word whereby thou Mayest unlap thy sores, and beseech him to look on thee with an eye of pity? I must not mince my Sins,
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what if he never tell it, or if he do, art thou the better? Come and pour out thy heart and soul before Almighty God, confess thy self to him as David did,
what if he never tell it, or if he do, art thou the better? Come and pour out thy heart and soul before Almighty God, confess thy self to him as David did,
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Thus did David, Against thee, against thee, &c. Now when we have thus aggravated our misery, comes the other part of begging, to cry for mercy with earnestness, and here's the power of the Spirit.
Thus did David, Against thee, against thee, etc. Now when we have thus aggravated our misery, comes the other part of begging, to cry for mercy with earnestness, and here's the power of the Spirit.
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It's one thing for a man to pray, and another thing for a man to say a prayer, but to pray and cry for mercy, as David did, in good earnest, to wrestle with God, to say, Lord, My life lies in it, I will never give thee over, I will not go with a denial ;
It's one thing for a man to pray, and Another thing for a man to say a prayer, but to pray and cry for mercy, as David did, in good earnest, to wrestle with God, to say, Lord, My life lies in it, I will never give thee over, I will not go with a denial;
I named you a place in Jude, ver. 20. where the Apostle exhorts, but ye beloved, build up your selves in your most holy faith, praying in the Holy Ghost ;
I nam you a place in U^de, ver. 20. where the Apostle exhorts, but you Beloved, built up your selves in your most holy faith, praying in the Holy Ghost;
yet will not serve the turn, unless prayer come in as the chief, Ephes. 6.18. Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance, &c. This is the prayer of faith, that procures forgiveness of sins ;
yet will not serve the turn, unless prayer come in as the chief, Ephesians 6.18. Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance, etc. This is the prayer of faith, that procures forgiveness of Sins;
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Many men are wondrously deceived in that which they call the Spirit of prayer. One thinks it is a faculty to set out ones desires in fair words, shewing earnestness,
Many men Are wondrously deceived in that which they call the Spirit of prayer. One thinks it is a faculty to Set out ones Desires in fair words, showing earnestness,
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and speaking much in an extemporary prayer. This we think commendable, yet this is not the Spirit of prayer. One that shall never come to Heaven, may be more ready in this, than the child of God;
and speaking much in an extemporary prayer. This we think commendable, yet this is not the Spirit of prayer. One that shall never come to Heaven, may be more ready in this, than the child of God;
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the Spirit it self makes intercession for us with groanings that cannot be uttered, Rom. 8.26 What shall we think then, that the Holy Ghost groans or speaks in prayer? No:
the Spirit it self makes Intercession for us with groanings that cannot be uttered, Rom. 8.26 What shall we think then, that the Holy Ghost groans or speaks in prayer? No:
And this is the Spirit of prayer, when with these sighs and groans I beg, as it were, for my life. This is that ardent affection the Scripture speaks of.
And this is the Spirit of prayer, when with these sighs and groans I beg, as it were, for my life. This is that Ardent affection the Scripture speaks of.
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God loves this kind of boldness in a beggar, that he will not go away without an answer. As the poor Widow in the Parable that would not give over her suit,
God loves this kind of boldness in a beggar, that he will not go away without an answer. As the poor Widow in the Parable that would not give over her suit,
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Call on me in the day of trouble, and I will hear thee ; it's set down fully, Matth. 6.7. Ask and you shall have, seek and you shall find, knock and it shall be opened unto you;
Call on me in the day of trouble, and I will hear thee; it's Set down Fully, Matthew 6.7. Ask and you shall have, seek and you shall find, knock and it shall be opened unto you;
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He bids us ask and it shall be given, seek and you shall find, &c. There is a promise annexed to asking, seeking and knocking, but it is also proved by universal experience;
He bids us ask and it shall be given, seek and you shall find, etc. There is a promise annexed to asking, seeking and knocking, but it is also proved by universal experience;
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The hypocrite will pray in a time of need and adversity, but his prayer is not constant, Job 27.10. Will the hypocrite always call upon God? If they come and seek God, and he will not answer, as Saul did, they will try the Devil.
The hypocrite will pray in a time of need and adversity, but his prayer is not constant, Job 27.10. Will the hypocrite always call upon God? If they come and seek God, and he will not answer, as Saul did, they will try the devil.
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sometimes he answers presently, sometimes he makes them wait his leisure, Psal. 32.5. I said I would confess my sins, (says David) and my transgressions, and thou forgavest the iniquity of my sin ; so Dan. 9.21.
sometime he answers presently, sometime he makes them wait his leisure, Psalm 32.5. I said I would confess my Sins, (Says David) and my transgressions, and thou forgavest the iniquity of my since; so Dan. 9.21.
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Before the word was out of his mouth God was at his heart, and presently sends him a dispatch. The like we see in Esay 65.24. Mark what a promise there is;
Before the word was out of his Mouth God was At his heart, and presently sends him a dispatch. The like we see in Isaiah 65.24. Mark what a promise there is;
but it may be God will not always do this, and what's the reason? Why, he hath a wonderful great delight to be wrestled withal, and to hear the words of his own Spirit ;
but it may be God will not always do this, and what's the reason? Why, he hath a wondered great delight to be wrestled withal, and to hear the words of his own Spirit;
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Many will pray to God, as prayer is a duty, but few use it as a means to attain a blessing. Those who come to God in the use of it as a means to attain what they would have, they will pray, and not give over ;
Many will pray to God, as prayer is a duty, but few use it as a means to attain a blessing. Those who come to God in the use of it as a means to attain what they would have, they will pray, and not give over;
Therefore being justified by faith, we have peace with God through our Lord Jesus Christ, &c. HAving declared unto you the nature of faith, and that point which concerns the practice of it in our near approach unto God;
Therefore being justified by faith, we have peace with God through our Lord jesus christ, etc. HAving declared unto you the nature of faith, and that point which concerns the practice of it in our near approach unto God;
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and that the Apostle sets down in these words. He sets down, 1. The Mother-Grace it self, together with its principal benefit; Justification, or reconciliation with God:
and that the Apostle sets down in these words. He sets down, 1. The Mother grace it self, together with its principal benefit; Justification, or reconciliation with God:
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And, 2. What this justification is. For it is not so easie a matter neither. 1. Concerning the nature of faith, I have spoken sufficiently already wherein it consists ;
And, 2. What this justification is. For it is not so easy a matter neither. 1. Concerning the nature of faith, I have spoken sufficiently already wherein it consists;
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Many there are who are like the foolish Virgins, that thought they were well enough, and thought they should come time enough. So many think verily that they have faith;
Many there Are who Are like the foolish Virgins, that Thought they were well enough, and Thought they should come time enough. So many think verily that they have faith;
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never knowing that they are castaways, till they come to the gates of hell, and find themselves by woful experience shut out of Heaven. And their case is woful, that are thus deceived. Know then, that it is not every faith that justifies a man;
never knowing that they Are castaways, till they come to the gates of hell, and find themselves by woeful experience shut out of Heaven. And their case is woeful, that Are thus deceived. Know then, that it is not every faith that Justifies a man;
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a man may have faith, and yet not be justified. The Faith that justifies, is the Faith of Gods Elect. Tit. 1.1. There is a faith that may belong to them that are not Gods elect, but that faith does not justifie.
a man may have faith, and yet not be justified. The Faith that Justifies, is the Faith of God's Elect. Tit. 1.1. There is a faith that may belong to them that Are not God's elect, but that faith does not justify.
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For there are supernatural operations of the Spirit in a mans heart, that are but temporary, that carry him not thorow, and therefore are ineffectual: but the end of this faith is the salvation of our souls. 1 Pet. 1.9. We read in the Scripture of Apostacy, and falling back. Now, they cannot be Apostates, that were never in the way of truth.
For there Are supernatural operations of the Spirit in a men heart, that Are but temporary, that carry him not thorough, and Therefore Are ineffectual: but the end of this faith is the salvation of our Souls. 1 Pet. 1.9. We read in the Scripture of Apostasy, and falling back. Now, they cannot be Apostates, that were never in the Way of truth.
temporary, because in the end it discovers it self to be a thing not constant and permanent. We read in John 11.26. That they that are born of God (that is, that live, and believe in Christ) never see death, shall never perish eternally ;
temporary, Because in the end it discovers it self to be a thing not constant and permanent. We read in John 11.26. That they that Are born of God (that is, that live, and believe in christ) never see death, shall never perish eternally;
but yet we must know withal, that there may be conceptions that will never come to the birth, to a right and perfect delivery. And thus it may be in the soul of a man, there may be conceptions that will never come to a ripe birth ;
but yet we must know withal, that there may be conceptions that will never come to the birth, to a right and perfect delivery. And thus it may be in the soul of a man, there may be conceptions that will never come to a ripe birth;
but let a man be born of God, and come to perfection of birth, and the case is clear, he shall never see death. He that liveth and believeth in me, shall not see death.
but let a man be born of God, and come to perfection of birth, and the case is clear, he shall never see death. He that lives and Believeth in me, shall not see death.
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There is another thing called conception, and that is, certain dispositions to a birth, that come not to full perfection. True, a child that is born and liveth, is a perfectly alive as he that liveth an hundred years: yet I say, there are conceptions that come not to a birth.
There is Another thing called conception, and that is, certain dispositions to a birth, that come not to full perfection. True, a child that is born and lives, is a perfectly alive as he that lives an hundred Years: yet I say, there Are conceptions that come not to a birth.
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A faith that doth not work is a dead faith, Jam. 2.22. Seest thou how faith wrought with his works and by his works was faith made perfect for verse 26. As the body without the spirit is dead, (or without breath is dead) so faith without works is dead also.
A faith that does not work is a dead faith, Jam. 2.22. See thou how faith wrought with his works and by his works was faith made perfect for verse 26. As the body without the Spirit is dead, (or without breath is dead) so faith without works is dead also.
What? Does our weakness make Gods strength more perfect, to which nothing can be added? No, it is, My strength and the perfection of it, is made known in the weakness of the means that I made use of for the delivery of mans soul from death. So here the excellency and perfection of our faith is made known by works ;
What? Does our weakness make God's strength more perfect, to which nothing can be added? No, it is, My strength and the perfection of it, is made known in the weakness of the means that I made use of for the delivery of men soul from death. So Here the excellency and perfection of our faith is made known by works;
When it is a dead faith, that puts not a man on work, never believe, that will make a li•ing soul. In St. Judes Epistle, ver. 20. it hath another Epithete, viz. The most holy faith :
When it is a dead faith, that puts not a man on work, never believe, that will make a li•ing soul. In Saint Jude's Epistle, ver. 20. it hath Another Epithet, viz. The most holy faith:
not holy only, but most holy. That faith which must bring a man to God the holy of holies, must be most holy. It's said, that God dwells in our hearts by faith. Ephes. 3.17.
not holy only, but most holy. That faith which must bring a man to God the holy of holies, must be most holy. It's said, that God dwells in our hearts by faith. Ephesians 3.17.
Now God and faith dwelling in a heart together, that heart must needs be pure and clean. Faith makes the heart pure: It were a most dishonourable thing to entertain God in a sty ;
Now God and faith Dwelling in a heart together, that heart must needs be pure and clean. Faith makes the heart pure: It were a most dishonourable thing to entertain God in a sty;
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a filthy and unclean heart: but if faith dwell there, it makes a fit house for the habitation of the King of Saints, therefore it purifieth the heart. Well then, dost thou think thy sins are forgiven thee ;
a filthy and unclean heart: but if faith dwell there, it makes a fit house for the habitation of the King of Saints, Therefore it Purifieth the heart. Well then, dost thou think thy Sins Are forgiven thee;
and that thou hast a strong faith, and yet art as prophane, and as filthy as ever? How can it be? It is a most holy faith that justifieth, it is not a faith that will suffer a man to lie on a dunghil, or in the gutter with the hog. There may be a faith, which is somewhat like this,
and that thou hast a strong faith, and yet art as profane, and as filthy as ever? How can it be? It is a most holy faith that Justifieth, it is not a faith that will suffer a man to lie on a dunghill, or in the gutter with the hog. There may be a faith, which is somewhat like this,
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In Jesus Christ neither circumcision availeth any thing, nor uncircumcision, but the new creature, Gal. 6.15. and again Gal. 5.6. Neither circumcision nor uncircumcision availeth any thing, but faith which worketh by love. It's twice set down.
In jesus christ neither circumcision availeth any thing, nor uncircumcision, but the new creature, Gal. 6.15. and again Gal. 5.6. Neither circumcision nor uncircumcision availeth any thing, but faith which works by love. It's twice Set down.
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We are not only wishers and woulders, but do actually approach unto the Throne of grace, and there lay hold on Christ, touch the Golden Scepter, which he holdeth out unto us; but,
We Are not only wishers and woulders, but do actually approach unto the Throne of grace, and there lay hold on christ, touch the Golden Sceptre, which he holds out unto us; but,
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Sol. Yes, there may be for a time, a greater and more vehement desire in a temporary, then in a true believer, then in the elect themselves, all their life.
Sol. Yes, there may be for a time, a greater and more vehement desire in a temporary, then in a true believer, then in the elect themselves, all their life.
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Object. Where's the difference then? I thought all had been well with me, when I had such a desire, as I could scarce be at rest, till it were accomplished.
Object. Where's the difference then? I Thought all had been well with me, when I had such a desire, as I could scarce be At rest, till it were accomplished.
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nay, we say steel is harder, so that there is no change in the nature of iron, it's hard still, redit ad ingenium, it goes back into its own estate. If it be softned, it is by an accidental cause ;
nay, we say steel is harder, so that there is no change in the nature of iron, it's hard still, Redeem ad ingenium, it Goes back into its own estate. If it be softened, it is by an accidental cause;
so here, as long as the temporary faith is in the furnace of afflictions, when God shall let loose the cord of his conscience, and makes him see that there is no way for salvation but by Christ,
so Here, as long as the temporary faith is in the furnace of afflictions, when God shall let lose the cord of his conscience, and makes him see that there is no Way for salvation but by christ,
See a singular example of this temporary desire in Psal. 78.34. When he slew them, then they sought him, and returned and enquired early after God. So Prov. 1.27. When their fear was on them as desolation, and their destruction as a whirlwind:
See a singular Exampl of this temporary desire in Psalm 78.34. When he slew them, then they sought him, and returned and inquired early After God. So Curae 1.27. When their Fear was on them as desolation, and their destruction as a whirlwind:
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when distress and anguish cometh upon you, then shall they call upon me, &c. Not with a feigned desire, but in truth and reality they desire relief; They remembred then that God was their Rock,
when distress and anguish comes upon you, then shall they call upon me, etc. Not with a feigned desire, but in truth and reality they desire relief; They remembered then that God was their Rock,
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The true believer is sick of love, and when he hath no affliction, nor God's hand on him, with the Apostle, he accounts all things dung and dross for the excellency of the knowledge of Christ Jesus, Philip. 3.8. There is an ardent desire, when this external cause draws not.
The true believer is sick of love, and when he hath no affliction, nor God's hand on him, with the Apostle, he accounts all things dung and dross for the excellency of the knowledge of christ jesus, Philip. 3.8. There is an Ardent desire, when this external cause draws not.
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If when thou art out of the forge, thou hast thy heart softned, and findest this work of grace and faith to drive thee to Christ, thou hast a faith unfeigned, and so the faith of God's elect.
If when thou art out of the forge, thou hast thy heart softened, and Findest this work of grace and faith to drive thee to christ, thou hast a faith unfeigned, and so the faith of God's elect.
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yet I say, he doth this too; but how shall this be proved? most evidently in 2 Pet. 2.20. For if after they have escaped the pollutions of the world, through the knowledge of our Lord and Saviour Jesus Christ, they are again intangled and overcome, the latter end with them is worse than the beginning.
yet I say, he does this too; but how shall this be proved? most evidently in 2 Pet. 2.20. For if After they have escaped the pollutions of the world, through the knowledge of our Lord and Saviour jesus christ, they Are again entangled and overcome, the latter end with them is Worse than the beginning.
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they knew that it was not fit that the King of glory and holiness should be attended on by the black guard, that they must have sanctity that will follow him;
they knew that it was not fit that the King of glory and holiness should be attended on by the black guard, that they must have sanctity that will follow him;
Some there are, that would be content to hide their iniquity under their tongues, at Job speaks, chap. 20. vers. 12. but there comes a pang sometimes, a pang in their consciences, which forceth them to vomit up their sweet bits again:
some there Are, that would be content to hide their iniquity under their tongues, At Job speaks, chap. 20. vers. 12. but there comes a pang sometime, a pang in their Consciences, which forceth them to vomit up their sweet bits again:
he is as covetous as before, he is the same man, he doth it to save his life, and to this end he is content to part with his money. The same mind had those in the Acts of the Apostles, who in a storm cast their wares into the Sea with their own hands, Act. 27. NONLATINALPHABET. willingly, and yet half unwillingly ;
he is as covetous as before, he is the same man, he does it to save his life, and to this end he is content to part with his money. The same mind had those in the Acts of the Apostles, who in a storm cast their wares into the Sea with their own hands, Act. 27.. willingly, and yet half unwillingly;
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for the saving of their lives they would part with these things, yet it was with a great deal of repining and reluctancy. As we read of Phaltiel, when his wife was taken from him, he followed behind weeping, 2 Sam. 3.16. till they bid him be gone, and return back. So these men forsake their sins, and hate them, but it is but imperfectly ;
for the Saving of their lives they would part with these things, yet it was with a great deal of repining and reluctancy. As we read of Phaltiel, when his wife was taken from him, he followed behind weeping, 2 Sam. 3.16. till they bid him be gone, and return back. So these men forsake their Sins, and hate them, but it is but imperfectly;
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it may taste not only the sweetness of the Word of God, but because they are in a disposition and way to salvation, they may have some kind of feeling of the joys, and taste of the powers of the world to come ;
it may taste not only the sweetness of the Word of God, but Because they Are in a disposition and Way to salvation, they may have Some kind of feeling of the Joys, and taste of the Powers of the world to come;
but he that eats my flesh, and drinks my blood, hath eternal life. There is a difference betwixt tasting and drinking, there may be a tasting without drinking ;
but he that eats my Flesh, and drinks my blood, hath Eternal life. There is a difference betwixt tasting and drinking, there may be a tasting without drinking;
the wine goeth but to his palate, it reaches not the stomach. So a temporary believer tastes and feels what an excellent thing it is to have communion with Christ,
the wine Goes but to his palate, it reaches not the stomach. So a temporary believer tastes and feels what an excellent thing it is to have communion with christ,
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well, but how did they seek him? It was only upon occasion, in time of affliction: I will go and return to my place until they acknowledge their offence, and seek my face;
well, but how did they seek him? It was only upon occasion, in time of affliction: I will go and return to my place until they acknowledge their offence, and seek my face;
he would like this well, and think it the welcomest news as could be, because he only fears damnation, and self-love makes him only desire freedome from that;
he would like this well, and think it the welcomest news as could be, Because he only fears damnation, and Self-love makes him only desire freedom from that;
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he begs as hard of God for grace, as for mercy, and would do so, were there no punishment. His nature being chang'd, he desireth grace, as well as mercy, which the temporary never does.
he begs as hard of God for grace, as for mercy, and would do so, were there no punishment. His nature being changed, he Desires grace, as well as mercy, which the temporary never does.
dead, not, as formerly, in trespasses and sins, but dead unto them. Ephes. 2.1. & Rom. 6.11. Deadness argueth impotency of doing those things which a living man doth;
dead, not, as formerly, in Trespasses and Sins, but dead unto them. Ephesians 2.1. & Rom. 6.11. Deadness argue impotency of doing those things which a living man does;
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he saith not with Joseph, How can I do this great wickedness and sin against my God? The other saith, I could do this evil well enough, but I will not.
he Says not with Joseph, How can I do this great wickedness and since against my God? The other Says, I could do this evil well enough, but I will not.
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committing sin is the action of the Artist, and Practitioner in the Trade; From this the seed of God, which abideth in the regenerate; secureth him, 1 Joh. 3.9. Psal. 32.12. Thy faith then must be a faith that worketh by love:
committing since is the actium of the Artist, and Practitioner in the Trade; From this the seed of God, which Abideth in the regenerate; secureth him, 1 John 3.9. Psalm 32.12. Thy faith then must be a faith that works by love:
Hast thou then a faith that causeth thee to love God, a working faith, and a faith that will not suffer thee to do any thing displeasing to him? if thou hast such a faith, thou art justified before God.
Hast thou then a faith that Causes thee to love God, a working faith, and a faith that will not suffer thee to do any thing displeasing to him? if thou hast such a faith, thou art justified before God.
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for what is justification but the manifestation of the righteousness that is in a man? And therefore in Gal. 3.21. they are put for one the same thing:
for what is justification but the manifestation of the righteousness that is in a man? And Therefore in Gal. 3.21. they Are put for one the same thing:
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but I shew you how to reconcile places of Scripture against the Church of Rome, and those things which the Papists bring against us in this point. It stands by reason, seeing justification is a declaration of righteousness, that there must be so many sorts of justification, as there be of righteousness.
but I show you how to reconcile places of Scripture against the Church of Rome, and those things which the Papists bring against us in this point. It Stands by reason, seeing justification is a declaration of righteousness, that there must be so many sorts of justification, as there be of righteousness.
so we have a righteousness without us, and a righteousness inherent in us: the righteousness without us, is forgiveness of sins, and pardon of them, which is a gracious act of God, letting fall all actions againsts me,
so we have a righteousness without us, and a righteousness inherent in us: the righteousness without us, is forgiveness of Sins, and pardon of them, which is a gracious act of God, letting fallen all actions againsts me,
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Justification we must know, is not taken only as opposed to condemnation, which is the first kind of righteousness, Rom. 6.7. He that is dead, is freed from sin ;
Justification we must know, is not taken only as opposed to condemnation, which is the First kind of righteousness, Rom. 6.7. He that is dead, is freed from since;
The perfection of sanctification is wrought in me; for where there is final grace, there is a supersedeas from all sin; so Rev. 22.11. Let him that is righteous, be righteous still ;
The perfection of sanctification is wrought in me; for where there is final grace, there is a supersedeas from all since; so Rev. 22.11. Let him that is righteous, be righteous still;
See then the difference between St. Paul, and St. James. St. Paul speaks of that which consists in remission of sins, as in comparing the Apostle with David will appear, Blessed is the man whose sins are forgiven.
See then the difference between Saint Paul, and Saint James. Saint Paul speaks of that which consists in remission of Sins, as in comparing the Apostle with David will appear, Blessed is the man whose Sins Are forgiven.
St. James speaks of justification in the second acception. You need not fly to that distinction of justification before God, and justification before men :
Saint James speaks of justification in the second acception. You need not fly to that distinction of justification before God, and justification before men:
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Was not Abraham our father justified by works, when he offered up Isaac on the Altar? What, justified by killing his Son? this was a proper work indeed to justifie him before man, to be a parricide;
Was not Abraham our father justified by works, when he offered up Isaac on the Altar? What, justified by killing his Son? this was a proper work indeed to justify him before man, to be a Parricide;
So Psal. 106. we read how God accounted the act of Phineas for righteousness: Thus you see how works are accounted righteousness in the second kind of righteousness.
So Psalm 106. we read how God accounted the act of Phinehas for righteousness: Thus you see how works Are accounted righteousness in the second kind of righteousness.
if sin were a positive thing, and had a being in it self, then the forgiveness of sin must be a thing distinct from the imputation of righteousness.
if since were a positive thing, and had a being in it self, then the forgiveness of since must be a thing distinct from the imputation of righteousness.
as I said, either in our nature, or works. Then thus I will resolve you in another point, viz. If sin were a positive thing, all the world cannot avoid it,
as I said, either in our nature, or works. Then thus I will resolve you in Another point, viz. If since were a positive thing, all the world cannot avoid it,
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a man is not damned for nothing. It is a nothing privative, an absence of that that should be, and that a man ought to have. As when a Scholar is whipped for not saying his lesson, is he whipped, think you,
a man is not damned for nothing. It is a nothing privative, an absence of that that should be, and that a man ought to have. As when a Scholar is whipped for not saying his Lesson, is he whipped, think you,
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As David describeth the blessedness of the man, to whom the Lord imputeth righteousness without works, &c. Saying, blessed are they, whose iniquities are forgiven, and whose sins are covered.
As David Describeth the blessedness of the man, to whom the Lord imputeth righteousness without works, etc. Saying, blessed Are they, whose iniquities Are forgiven, and whose Sins Are covered.
Now, how could this assumption hold, if imputation of righteousness, and remission of sins were two distinct acts? for, not imputing righteousness, is, not to bring in a light which keeps out darkness.
Now, how could this Assump hold, if imputation of righteousness, and remission of Sins were two distinct acts? for, not imputing righteousness, is, not to bring in a Light which keeps out darkness.
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So that the meaning is this, as it is in the Articles of the Church of England, That we are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ by faith,
So that the meaning is this, as it is in the Articles of the Church of England, That we Are accounted righteous before God, only for the merit of our Lord and Saviour jesus christ by faith,
and the nature of it still remaining? I say, how can I be justified in the first sense any other way than by imputation? It is said in 2 Cor. 5.19. God was, in Christ, reconciling the world unto himself, not imputing their trespasses unto them, &c. This kind of justification, which consists in remission of sins, cannot be imputative ;
and the nature of it still remaining? I say, how can I be justified in the First sense any other Way than by imputation? It is said in 2 Cor. 5.19. God was, in christ, reconciling the world unto himself, not imputing their Trespasses unto them, etc. This kind of justification, which consists in remission of Sins, cannot be imputative;
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if by justification our sins be forgiven us, what sins are forgiven, I pray? sins past, or sins to come? we are taught by some, that in the instant of justification, all our sins past and to come are remitted ;
if by justification our Sins be forgiven us, what Sins Are forgiven, I pray? Sins past, or Sins to come? we Are taught by Some, that in the instant of justification, all our Sins past and to come Are remitted;
which is in my mind an unsound doctrine: For if we look narrowly into it, we shall find that in propriety of speech, remission of sins hath relation to that which is past ;
which is in my mind an unsound Doctrine: For if we look narrowly into it, we shall find that in propriety of speech, remission of Sins hath Relation to that which is past;
it is said therefore, Rom. 3.25. Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God.
it is said Therefore, Rom. 3.25. Whom God hath Set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of Sins that Are past, through the forbearance of God.
can a thing be blotted out, before it is written? this is the thing makes the Pope so ridiculous, that he will forgive sins for the time before they are committed ;
can a thing be blotted out, before it is written? this is the thing makes the Pope so ridiculous, that he will forgive Sins for the time before they Are committed;
and having risen by repentance, we get a new act, not of universal justification, but of a particular justification from this and that particular sin.
and having risen by Repentance, we get a new act, not of universal justification, but of a particular justification from this and that particular since.
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may I now pray for forgiveness of sins past? The Papists say it is active infidelity, and as absurd as to pray to God to create the world anew, or incarnate his Son again.
may I now pray for forgiveness of Sins passed? The Papists say it is active infidelity, and as absurd as to pray to God to create the world anew, or incarnate his Son again.
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yet for the opening of these things, and staying and setling the mind, and clearing the understanding, give me leave the next time to clear these things unto you.
yet for the opening of these things, and staying and settling the mind, and clearing the understanding, give me leave the next time to clear these things unto you.
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Therefore being justified by faith, we have peace with God through our Lord Jesus Christ, &c. IN this Chapter, especially in the beginning thereof, I shewed unto you that the Apostle sets down unto us those special comforts, that a man receives after God hath wrought that supernatural grace of faith in his heart;
Therefore being justified by faith, we have peace with God through our Lord jesus christ, etc. IN this Chapter, especially in the beginning thereof, I showed unto you that the Apostle sets down unto us those special comforts, that a man receives After God hath wrought that supernatural grace of faith in his heart;
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three things may well be considered therein. 1. What that faith is whereby we are justified. 2. What that justification is, we have by faith. 3. What relation the one of these hath to the other.
three things may well be considered therein. 1. What that faith is whereby we Are justified. 2. What that justification is, we have by faith. 3. What Relation the one of these hath to the other.
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There is a dead faith, and a man cannot live by a dead thing: And there is a living faith, and that is called a faith unfeigned. And though it be in Scripture called the faith, yet it is with some restriction; it is the faith of God's elect ; and common to none besides.
There is a dead faith, and a man cannot live by a dead thing: And there is a living faith, and that is called a faith unfeigned. And though it be in Scripture called the faith, yet it is with Some restriction; it is the faith of God's elect; and Common to none beside.
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the consideration of the desperateness of his case without Christ, makes him long after him; and since he cannot have Christ without leaving sin, he will resolve on that too;
the consideration of the desperateness of his case without christ, makes him long After him; and since he cannot have christ without leaving since, he will resolve on that too;
A child that liveth but half an hour, doth as properly and truly live, as one that liveth a hundred years. But it is called temporary, not that therein stands the difference, but therein it is shewn,
A child that lives but half an hour, does as properly and truly live, as one that lives a hundred Years. But it is called temporary, not that therein Stands the difference, but therein it is shown,
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Now the difference is not in the time, but in the foundation of the thing it s•lf. Now what the difference is between these, I laboured to declare unto you the last day.
Now the difference is not in the time, but in the Foundation of the thing it s•lf. Now what the difference is between these, I laboured to declare unto you the last day.
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and have faith so like it, that it will trouble a wi•• man to make the distinction. These are like the foolish Virgins, that lived very civilly, and kept their maiden-heads in regard of the world;
and have faith so like it, that it will trouble a wi•• man to make the distinction. These Are like the foolish Virgins, that lived very civilly, and kept their maidenheads in regard of the world;
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how doth it therefore behove every one of us to look to it, and not to slubber over the matter slightly, but to search and try, and examine our selves.
how does it Therefore behove every one of us to look to it, and not to slubber over the matter slightly, but to search and try, and examine our selves.
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Make your calling and election sure, saith the Apostle, 2 Pet. 2.10. on God's part it is sure enough, for the foundation of God standeth sure, 2 Tim. 2.19.
Make your calling and election sure, Says the Apostle, 2 Pet. 2.10. on God's part it is sure enough, for the Foundation of God Stands sure, 2 Tim. 2.19.
but make it sure unto your selves, in respect of your own knowledge. Know you not your own selves, that Jesus Christ is in you, except ye be reprobates:
but make it sure unto your selves, in respect of your own knowledge. Know you not your own selves, that jesus christ is in you, except you be Reprobates:
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these are the NONLATINALPHABET, and are opposed to those NONLATINALPHABET, who are such men, as taking things hand over head, do not search, and try, and examine, and put themselves to the proof ;
these Are the, and Are opposed to those, who Are such men, as taking things hand over head, do not search, and try, and examine, and put themselves to the proof;
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But he which has this saving faith, he is ever putting himself to the trial. Again, God's child, not only useth the means in himself to try himself, but he prayeth for the aid of God also;
But he which has this Saving faith, he is ever putting himself to the trial. Again, God's child, not only uses the means in himself to try himself, but he Prayeth for the aid of God also;
there is an everlasting righteousness, and an everlasting way that leads unto it, about which these are not content to try themselves only, but they desire God to try them also ;
there is an everlasting righteousness, and an everlasting Way that leads unto it, about which these Are not content to try themselves only, but they desire God to try them also;
Now as there is a double righteousness, so there is also a double justification. Not that I hold there is any other justification, as it comprehends remission of sins,
Now as there is a double righteousness, so there is also a double justification. Not that I hold there is any other justification, as it comprehends remission of Sins,
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the one is the righteousness of Christ, an act transient from another, which cannot be made mine but by imputation. Besides this, there is another which is inherent, a righteousness in us.
the one is the righteousness of christ, an act Transient from Another, which cannot be made mine but by imputation. Beside this, there is Another which is inherent, a righteousness in us.
One is opposed to condemnation, and the other to hypocrisie. The soundness of the heart is respected of God for righteousness, in respect of the graces inherent in us.
One is opposed to condemnation, and the other to hypocrisy. The soundness of the heart is respected of God for righteousness, in respect of the graces inherent in us.
Know then, that the question between us and Rome, is not Whether justification be by faith or no? but whether there be any such thing as justification or no? The Doctrine of the Church of Rome is, that there is no such Grace as this.
Know then, that the question between us and Rome, is not Whither justification be by faith or no? but whither there be any such thing as justification or no? The Doctrine of the Church of Rome is, that there is no such Grace as this.
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But concerning the first of these, that justification which is by the imputation of Christ's righteousness, I shewed unto you that imputation in this case, is,
But Concerning the First of these, that justification which is by the imputation of Christ's righteousness, I showed unto you that imputation in this case, is,
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Then justification by faith, is, that when I come to stand before God, though conscience say I am guilty of a thousand sins, yet I may go boldly and plead my pardon, which will acquit me,
Then justification by faith, is, that when I come to stand before God, though conscience say I am guilty of a thousand Sins, yet I may go boldly and plead my pardon, which will acquit me,
Now sin is a thing past, which being done, cannot be made undone, the sin remains still: murder is murder still; and adultery is adultery still; it cannot be undone again.
Now since is a thing past, which being done, cannot be made undone, the since remains still: murder is murder still; and adultery is adultery still; it cannot be undone again.
But doth God justifie the ungodly? that's a hard speech; we read in the Proverbs, 17.15. He that justifieth the wicked, and condemneth the just, even they both are abomination to the Lord.
But does God justify the ungodly? that's a hard speech; we read in the Proverbs, 17.15. He that Justifieth the wicked, and Condemneth the just, even they both Are abomination to the Lord.
but by the imputation of Christ's righteousness he is made righteous, that is, righteous in God's account. And indeed, justification in S. Paul's acception, importing the remission of sins, the person justified must of necessity be supposed to have been a sinner;
but by the imputation of Christ's righteousness he is made righteous, that is, righteous in God's account. And indeed, justification in S. Paul's acception, importing the remission of Sins, the person justified must of necessity be supposed to have been a sinner;
how far doth this justification and forgiveness extend? to sins past alone, or to sins past and to come ? And I answered that we must consider this matter two ways.
how Far does this justification and forgiveness extend? to Sins past alone, or to Sins past and to come? And I answered that we must Consider this matter two ways.
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and then to justifie a man from this, or that particular act: The phrase is used in Scripture, Acts 13.39. And by him all that believe, are justified from all things, from which ye could not be justified by the Law of Moses.
and then to justify a man from this, or that particular act: The phrase is used in Scripture, Acts 13.39. And by him all that believe, Are justified from all things, from which you could not be justified by the Law of Moses.
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Now this we say, no sooner doth a man receive it, but the self-same hour that he receiveth it, the bond is cancell'd, the evidence is torn, and fastened to the Cross of Christ, and hangs up among the Records, whereas before it was an evidence against us,
Now this we say, no sooner does a man receive it, but the selfsame hour that he receives it, the bound is canceled, the evidence is torn, and fastened to the Cross of christ, and hangs up among the Records, whereas before it was an evidence against us,
for it is contrary to reason and Scripture, that a man should be justified from sins to come: For Scripture, the Apostle hath it, Rom. 3.25. Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God ;
for it is contrary to reason and Scripture, that a man should be justified from Sins to come: For Scripture, the Apostle hath it, Rom. 3.25. Whom God hath Set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of Sins that Are past, through the forbearance of God;
and it is clear also from the nature of the thing. A thing cannot be remitted before it be committed, nor covered before it had an existence, nor blotted out before it be written. Therefore justification from such or such a fault, must have relation to that which is past ;
and it is clear also from the nature of the thing. A thing cannot be remitted before it be committed, nor covered before it had an existence, nor blotted out before it be written. Therefore justification from such or such a fault, must have Relation to that which is past;
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See the title of it, (and we must know that the title is a part of God's word as well as the rest) A Psalm of David when Nathan came unto him, after he had gone in unto Bathsheba:
See the title of it, (and we must know that the title is a part of God's word as well as the rest) A Psalm of David when Nathan Come unto him, After he had gone in unto Bathsheba:
for David having received a message of forgiveness, yet prays. Therefore if the Jesuit had grace, he would joyn with us to salve the matter, rather than through our sides to strike at God.
for David having received a message of forgiveness, yet prays. Therefore if the Jesuit had grace, he would join with us to salve the matter, rather than through our sides to strike At God.
but the forgiveness of sin is a continued act, which holds to day and to morrow, and world without end. God is pleased not to impute thy sins, but cover them;
but the forgiveness of since is a continued act, which holds to day and to morrow, and world without end. God is pleased not to impute thy Sins, but cover them;
Now this covering is no constant act, but upon a supposition of constant indulgence, which ought to be solicited by constant prayer. I may cover a thing now, and uncover it again ;
Now this covering is no constant act, but upon a supposition of constant indulgence, which ought to be solicited by constant prayer. I may cover a thing now, and uncover it again;
now forgiveness of sin being an act not complete, but continued, and continued world without end (and therefore we say the Saints in Heaven are justified by imputative righteousness, God's continuance of his act of mercy.
now forgiveness of since being an act not complete, but continued, and continued world without end (and Therefore we say the Saints in Heaven Are justified by imputative righteousness, God's Continuance of his act of mercy.
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As long as we continue in the world, and by contrary acts of disobedience continue to provoke God to discontinue his former acts of mercy, and our sins being but covered, therefore so long must we pray for forgiveness. When the servant had humbled himself before his Lord, it is said, The Lord of that servant loosed him,
As long as we continue in the world, and by contrary acts of disobedience continue to provoke God to discontinue his former acts of mercy, and our Sins being but covered, Therefore so long must we pray for forgiveness. When the servant had humbled himself before his Lord, it is said, The Lord of that servant loosed him,
But though he forgave him, yet he did another act that caused his Lord to discontinue his pardon, Matth. 18.33. Shouldst not thou also have had compassion on thy fellow-servant, as I had pity on thee ? He had pity on him;
But though he forgave him, yet he did Another act that caused his Lord to discontinue his pardon, Matthew 18.33. Shouldst not thou also have had compassion on thy Fellow servant, as I had pity on thee? He had pity on him;
we must pray to God to continue his acts of mercy, because we continually provoke him by new acts of rebellion. Add to this, The King grants a pardon to a man;
we must pray to God to continue his acts of mercy, Because we continually provoke him by new acts of rebellion. Add to this, The King grants a pardon to a man;
In all Patents of pardon there is a clause that the man must renew his Patent. If forgiveness may be renewed, then those things are to be renewed again, by which the renovation of my remission may be wrought.
In all Patents of pardon there is a clause that the man must renew his Patent. If forgiveness may be renewed, then those things Are to be renewed again, by which the renovation of my remission may be wrought.
and if of faith, why not of repentance, and of prayer? There is a singular place in Ezek. 36.29, 35, 37. that makes it plain, That though God intends to do the thing,
and if of faith, why not of Repentance, and of prayer? There is a singular place in Ezekiel 36.29, 35, 37. that makes it plain, That though God intends to do the thing,
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and intend to do it, yet will I do it by the means of prayer. Howsoever that God had promised Eliah, that rain should come upon the face of the earth ;
and intend to do it, yet will I do it by the means of prayer. Howsoever that God had promised Elijah, that rain should come upon the face of the earth;
God would have his bond thus sued out. And as thy faith, repentance, prayer is renewed, so is thy pardon renewed. When God will make a man possess the sins of his youth;
God would have his bound thus sued out. And as thy faith, Repentance, prayer is renewed, so is thy pardon renewed. When God will make a man possess the Sins of his youth;
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When a man forgetteth the iniquities of his youth, and reneweth not his repentance, and hath not new acts of faith and petition, then God maketh him to possess the iniquities of his youth ;
When a man forgetteth the iniquities of his youth, and Reneweth not his Repentance, and hath not new acts of faith and petition, then God makes him to possess the iniquities of his youth;
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he makes his sins stand up and cry out against him, and by this means his old evidences are obliterated. When a man hath a pardon, and it's almost obliterated, the letters almost worn out, that they cannot be read, he would be glad to have it renewed, to have a new exemplification. Every sin it puts a great blur upon thine old evidences that thou canst not read them, They may be firm in Heaven, and yet perhaps be so blurr'd that thou canst not read them,
he makes his Sins stand up and cry out against him, and by this means his old evidences Are obliterated. When a man hath a pardon, and it's almost obliterated, the letters almost worn out, that they cannot be read, he would be glad to have it renewed, to have a new exemplification. Every since it puts a great blur upon thine old evidences that thou Canst not read them, They may be firm in Heaven, and yet perhaps be so blurred that thou Canst not read them,
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so that whether our evidences be blur'd, or whether it be that God will make us possess the iniquities of our youth, it is necessary to pray for the forgiveness of those sins, which have been before forgiven.
so that whither our evidences be blurred, or whither it be that God will make us possess the iniquities of our youth, it is necessary to pray for the forgiveness of those Sins, which have been before forgiven.
if thou art a careless man and lookst not to thy watch, and to thy guard, but art overtaken in some gross, and grievous sin, thou art taken for dead. I say not, a man can lose his life that once hath it ;
if thou art a careless man and Lookest not to thy watch, and to thy guard, but art overtaken in Some gross, and grievous since, thou art taken for dead. I say not, a man can loose his life that once hath it;
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so 〈 ◊ 〉 its repentance which clears the spirits, and makes the life of faith pass throughout, Now when repentance clears the passages, then faith acts, and now there is a new act of faith, faith justifies me from my new sins ;
so 〈 ◊ 〉 its Repentance which clears the spirits, and makes the life of faith pass throughout, Now when Repentance clears the passages, then faith acts, and now there is a new act of faith, faith Justifies me from my new Sins;
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There is now (saith the Apostle) no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the Spirit; Rom. 8.1. what, nothing in him worthy condemnation? God knows, we are worthy of a thousand condemnations. There are two Judges ; there is a double guilt ;
There is now (Says the Apostle) no condemnation to them that Are in christ jesus, who walk not After the Flesh, but After the Spirit; Rom. 8.1. what, nothing in him worthy condemnation? God knows, we Are worthy of a thousand condemnations. There Are two Judges; there is a double guilt;
as if the sin were taken away; when there were wild gourds sliced into the pot, 2 Kings 4.31. it's said the Prophet took that venemous herb away ; (i. e.) though the thing were there, yet it is as if it were not there, it shall do no manner of hurt:
as if the since were taken away; when there were wild gourds sliced into the pot, 2 Kings 4.31. it's said the Prophet took that venomous herb away; (i. e.) though the thing were there, yet it is as if it were not there, it shall do no manner of hurt:
when I have received a pardon from the blood of Christ, he frees me from that charge, the world is changed with me now. Who shall lay any thing to the charge of Gods Elect? Rom. 8.33.
when I have received a pardon from the blood of christ, he frees me from that charge, the world is changed with me now. Who shall lay any thing to the charge of God's Elect? Rom. 8.33.
If the Devil lay any thing to thee thou mayst deny it. Such a one I was, but I am justified, but I am sanctified. 1 Cor. 6.11. A man hath committed High Treason against the King, and the King gives him a pardon for the Treason ;
If the devil lay any thing to thee thou Mayest deny it. Such a one I was, but I am justified, but I am sanctified. 1 Cor. 6.11. A man hath committed High Treason against the King, and the King gives him a pardon for the Treason;
Thou hast the grace of justification, and this doth not only clear thee from the punishment, but from the fault it self; See in Jer. 50.20. The place is worth Gold:
Thou hast the grace of justification, and this does not only clear thee from the punishment, but from the fault it self; See in Jer. 50.20. The place is worth Gold:
What is the matter ? What a sinful man, and no sin ? What then there is search made for sin in such a man, shall it not be found ? You will say this is meant of the grace of sanctification ; no:
What is the matter? What a sinful man, and no sin? What then there is search made for since in such a man, shall it not be found? You will say this is meant of the grace of sanctification; no:
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and have the benefit of my justification, the last absolution, such sins shall not be charged on me, my sins and iniquities shall not be remembred. I will remember their sins no more, saith God;
and have the benefit of my justification, the last absolution, such Sins shall not be charged on me, my Sins and iniquities shall not be remembered. I will Remember their Sins no more, Says God;
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Alas poor souls, they knew not that justification is that, that makes sins, that they shall never be remembred: Mark, it is said, Thou shalt hear of all thy good deeds for thy honour, and thy praise ;
Alas poor Souls, they knew not that justification is that, that makes Sins, that they shall never be remembered: Mark, it is said, Thou shalt hear of all thy good Deeds for thy honour, and thy praise;
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but thou shalt hear of all thy good deeds, not of thy bad. Then lift up your heads, for your redemption draweth near; Luk. 21.28. here is the blessed grace of justification, that we being justified by faith, have not only no condemnation, but no guilt ;
but thou shalt hear of all thy good Deeds, not of thy bad. Then lift up your Heads, for your redemption draws near; Luk. 21.28. Here is the blessed grace of justification, that we being justified by faith, have not only no condemnation, but no guilt;
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not one good thing that he hath done shall be remembred, but in the iniquity that he hath committed, in that shall he dye; Ezek. 18.24. and so I have said somewhat of that point.
not one good thing that he hath done shall be remembered, but in the iniquity that he hath committed, in that shall he die; Ezekiel 18.24. and so I have said somewhat of that point.
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You may remember that I said (a word perhaps that some think much of) that the question betwixt us and Rome, is not Whether we be justified by faith or no ? But Whether we be justified at all ; I will make it good.
You may Remember that I said (a word perhaps that Some think much of) that the question betwixt us and Rome, is not Whither we be justified by faith or no? But Whither we be justified At all; I will make it good.
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There are two graces, righteousness imputed, which implies forgiveness of sins ; and righteousness inherent, which is the grace of sanctification begun.
There Are two graces, righteousness imputed, which Implies forgiveness of Sins; and righteousness inherent, which is the grace of sanctification begun.
They utterly deny that there is any righteousness, but righteousness inherent. They say forgiveness of sins is nothing but sanctification. A new doctrine never heard of in the Church of God, till those last dayes, till the spawn of the Jesuites devised it.
They utterly deny that there is any righteousness, but righteousness inherent. They say forgiveness of Sins is nothing but sanctification. A new Doctrine never herd of in the Church of God, till those last days, till the spawn of the Jesuits devised it.
whereas the Apostle distinguisheth them, when as he saith, The Son of God is made unto us wisdom, righteousness, sanctification and redemption: 1 Cor. 1.28. He is made unto us (of God.) By the way let me expound it unto you. Christ hath three offices;
whereas the Apostle Distinguisheth them, when as he Says, The Son of God is made unto us Wisdom, righteousness, sanctification and redemption: 1 Cor. 1.28. He is made unto us (of God.) By the Way let me expound it unto you. christ hath three Offices;
A Prophetical, Regal and Sacerdotical office. He exerciseth his Prophetical office to illuminate our understanding. He exerciseth his Kingly office to work on our will and affections ;
A Prophetical, Regal and Sacerdotical office. He Exerciseth his Prophetical office to illuminate our understanding. He Exerciseth his Kingly office to work on our will and affections;
there are two branches of it, the Kingdome of grace, and the Kingdom of glory. How am I made partaker of Christs Prophetical office ? He is made unto me wisdome, before I was a fool, but now, by it, I am made wise. First, he enlightens me,
there Are two branches of it, the Kingdom of grace, and the Kingdom of glory. How am I made partaker of Christ Prophetical office? He is made unto me Wisdom, before I was a fool, but now, by it, I am made wise. First, he enlightens me,
There is a difference between NONLATINALPHABET and NONLATINALPHABET, that is a bar• pardon, but this is such a propitiation, as the party offended is well pleased with, Christ being made a ransome ;
There is a difference between and, that is a bar• pardon, but this is such a propitiation, as the party offended is well pleased with, christ being made a ransom;
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sanctification proceeds from the Scepter of his Kingdome: The one is without me, the other within me, The one receives degrees, the other not. As a man that is holy, may be more holy ;
sanctification proceeds from the Sceptre of his Kingdom: The one is without me, the other within me, The one receives Degrees, the other not. As a man that is holy, may be more holy;
but imputed righteousness doth not more forgive one man than another. Imputation is without augmentation or diminution. Those things which have divers contraries, cannot be one and the same thing.
but imputed righteousness does not more forgive one man than Another. Imputation is without augmentation or diminution. Those things which have diverse contraries, cannot be one and the same thing.
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Justification and Sanctification have divers contraries. The contrary to justification is condemnation ; but the contrary to sanctification is wickedness, and false dealing, &c. Aristotle distinguisheth homonymous words,
Justification and Sanctification have diverse contraries. The contrary to justification is condemnation; but the contrary to sanctification is wickedness, and false dealing, etc. Aristotle Distinguisheth homonymous words,
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and bids you consider their contraries ; thus you see the difference between these two. I should now come and descend unto the dependence one hath on the other:
and bids you Consider their contraries; thus you see the difference between these two. I should now come and descend unto the dependence one hath on the other:
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The answer is clear, it justifieth in regard of the object. If you remember the two places I bid you compare, Rom. 3.25. Whom God hath set forth to be a propitiation through faith in his blood ;
The answer is clear, it Justifieth in regard of the Object. If you Remember the two places I bid you compare, Rom. 3.25. Whom God hath Set forth to be a propitiation through faith in his blood;
because it is an active instrument. The stronger faith worketh the greater work ; but in the point of justification, it is an instrument, whereby my justification is wrought,
Because it is an active Instrument. The Stronger faith works the greater work; but in the point of justification, it is an Instrument, whereby my justification is wrought,
Simon Peter a servant and an Apostle of Jesus Christ to them that have obtained like precious faith with us, through the righteousness of God and our Saviour Jesus Christ ; 2 Pet. 1.1.
Simon Peter a servant and an Apostle of jesus christ to them that have obtained like precious faith with us, through the righteousness of God and our Saviour jesus christ; 2 Pet. 1.1.
I Have heretofore declared unto you, that in these words, and the words following, there are set down the great graces and great blessings which you have in Christ, in the Kingdom of grace, before you come to th• Kingdom of glory.
I Have heretofore declared unto you, that in these words, and the words following, there Are Set down the great graces and great blessings which you have in christ, in the Kingdom of grace, before you come to th• Kingdom of glory.
I shewed you that there is a dead faith, whereupon the Apostle saith, The life that I now live, I live by the faith of the Son of God, Gal. 2.2. A dead thing cannot make a living man;
I showed you that there is a dead faith, whereupon the Apostle Says, The life that I now live, I live by the faith of the Son of God, Gal. 2.2. A dead thing cannot make a living man;
but it wanted the new creature. There was a conception, that was but an abortive kind of birth, it came not to maturity, not to a full g•owth, it did not continue. And I shewed unto you how a man might discern one of these from the other ;
but it wanted the new creature. There was a conception, that was but an abortive kind of birth, it Come not to maturity, not to a full g•owth, it did not continue. And I showed unto you how a man might discern one of these from the other;
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therefore the Apostle exhorts us •o prove, and try, and examine our selves, 2 Cor. 13.5. it is an easie matter to be deceived, and therefore God's people should be careful to examine themselves, to have their senses exercised herein, that however others may slight and slubber over the matter, they may be careful in it;
Therefore the Apostle exhorts us •o prove, and try, and examine our selves, 2 Cor. 13.5. it is an easy matter to be deceived, and Therefore God's people should be careful to examine themselves, to have their Senses exercised herein, that however Others may slight and slubber over the matter, they may be careful in it;
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Then for the second thing, concerning that justification that is obtained by faith. I shewed you that the word justification was derived from justice or righteousness ;
Then for the second thing, Concerning that justification that is obtained by faith. I showed you that the word justification was derived from Justice or righteousness;
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Sometimes for justification of righteousness in a man, and sometimes it is opposed to condemnation ; so it is taken in St. Paul, and it is taken as an acquital;
Sometime for justification of righteousness in a man, and sometime it is opposed to condemnation; so it is taken in Saint Paul, and it is taken as an acquittal;
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that an entire soul that hath no blot, that one that hath no spot, should be purged after final grace hath made him clear and whole, this is against reason and common sense. They might have learned better of their own Thomas ;
that an entire soul that hath no blot, that one that hath no spot, should be purged After final grace hath made him clear and Whole, this is against reason and Common sense. They might have learned better of their own Thomas;
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Saint James his justification with Saint Pauls. They confound inherent righteousness which is begun, and shall be perfected in final grace, with the other ;
Saint James his justification with Saint Paul's. They confound inherent righteousness which is begun, and shall be perfected in final grace, with the other;
so that the point is not between us and Rome, Whether faith justifieth by works or no? but Whether it justifieth at all? In truth that is the state of it:
so that the point is not between us and Room, Whither faith Justifieth by works or not? but Whither it Justifieth At all? In truth that is the state of it:
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The question is this, whether there be such a grace as justification that is distinguished from sanctification, or whether there be another grace of sanctification? Do not think that we are such block-heads as to deny faith and sanctification ;
The question is this, whither there be such a grace as justification that is distinguished from sanctification, or whither there be Another grace of sanctification? Do not think that we Are such blockheads as to deny faith and sanctification;
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but it is the fruit of his Priestly office which the Church of Rome strikes at: ( i. e. ) whether Christ hath reserved another righteousness for us, besides that, which as a King, he works in our hearts;
but it is the fruit of his Priestly office which the Church of Room strikes At: (i. e.) whither christ hath reserved Another righteousness for us, beside that, which as a King, he works in our hearts;
A strange thing, and were it not that the Scripture does speak of a cup in the hand of the Harlot of Rome, whereby she makes drunk the Inhabitants of the earth with the wine of her fornication, Rev. 17.4. & 18.3. except the men of her communion were drunk, it were impossible that a learned men should thus shake out an Article of our and their Creed, which hath ever been believed by all the Churches.
A strange thing, and were it not that the Scripture does speak of a cup in the hand of the Harlot of Room, whereby she makes drunk the Inhabitants of the earth with the wine of her fornication, Rev. 17.4. & 18.3. except the men of her communion were drunk, it were impossible that a learned men should thus shake out an Article of our and their Creed, which hath ever been believed by all the Churches.
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When the Scripture speaks of forgiveness of sins, see how it expresseth it, Ephes. 4.32. Be ye kind one to another, Brethren, tender-hearted, forgiving one another, even as God for Christ's sake hath forgiven you.
When the Scripture speaks of forgiveness of Sins, see how it Expresses it, Ephesians 4.32. Be you kind one to Another, Brothers, tender-hearted, forgiving one Another, even as God for Christ's sake hath forgiven you.
this is forgiveness. God justifieth, who shall condemn? Though God has just cause to proceed against me as a Rebel, yet he is content to let fall his action, to fasten it upon the Cross of his Son;
this is forgiveness. God Justifieth, who shall condemn? Though God has just cause to proceed against me as a Rebel, yet he is content to let fallen his actium, to fasten it upon the Cross of his Son;
there to fix the Chirographum, the hand-writing against us, Colos. 2.14. He will let fall that which was the ground of a suit against us, all that he could say against us.
there to fix the Chirographum, the handwriting against us, Colos 2.14. He will let fallen that which was the ground of a suit against us, all that he could say against us.
and whom he called, them he also justified; and whom he justified, them he also glorified, Rom. 8.30. Here justification and glorification are nothing else but justification and sanctification.
and whom he called, them he also justified; and whom he justified, them he also glorified, Rom. 8.30. Here justification and glorification Are nothing Else but justification and sanctification.
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and be changed into the same image from glory to glory, even as by the Spirit of the Lord, 2 Cor. 3.18. (i. e. ) we are more and more conformed to the image of Almighty God, by obedience and holy qualities infused into us, that we grow from one degree of sanctification unto another. And so you see how these are distinguished by their terms.
and be changed into the same image from glory to glory, even as by the Spirit of the Lord, 2 Cor. 3.18. (i. e.) we Are more and more conformed to the image of Almighty God, by Obedience and holy qualities infused into us, that we grow from one degree of sanctification unto Another. And so you see how these Are distinguished by their terms.
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but yet as I take it, these two righteousnesses, that have the same name for justification and sanctification, are righteousnesses both of them, to be distinct in their terms, in that place it is said, Joh. 16.8. That when the Spirit shall come, he shall reprove;
but yet as I take it, these two Righteousness, that have the same name for justification and sanctification, Are Righteousness both of them, to be distinct in their terms, in that place it is said, John 16.8. That when the Spirit shall come, he shall reprove;
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it shall convince the world of three particulars, of sin, righteousness and judgment: Of the point of humiliation for sins, the point of justification by righteousness imputative ;
it shall convince the world of three particulars, of since, righteousness and judgement: Of the point of humiliation for Sins, the point of justification by righteousness imputative;
but if we are shut up under unbelief, we are dead. The second work of God's Spirit, is the Ministry of the Word; He shall convince the world that there is righteousness to be had by a communion with another;
but if we Are shut up under unbelief, we Are dead. The second work of God's Spirit, is the Ministry of the Word; He shall convince the world that there is righteousness to be had by a communion with Another;
this is the second thing. But is there not a third thing that the work of the Ministry must do? Yes, to convince the world that there is judgment or righteousness inherent.
this is the second thing. But is there not a third thing that the work of the Ministry must do? Yes, to convince the world that there is judgement or righteousness inherent.
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And this will expound another place in Matth. 12.20. A bruised reed shall he not break, and smoaking flax shall be not quench, until he send forth judgment unto victory? What is that, until he send forth judgment? This judgment signifies nothing but those inherent graces, those infused qualities, that God sends into the heart of a Christian;
And this will expound Another place in Matthew 12.20. A Bruised reed shall he not break, and smoking flax shall be not quench, until he send forth judgement unto victory? What is that, until he send forth judgement? This judgement signifies nothing but those inherent graces, those infused qualities, that God sends into the heart of a Christian;
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which being produced in the children of God by the spirit of judgment, through which they are e•abled to judge what is right and acceptable to God in Christ, who is their wisdom, are themselves called judgment.
which being produced in the children of God by the Spirit of judgement, through which they Are e•abled to judge what is right and acceptable to God in christ, who is their Wisdom, Are themselves called judgement.
You read therefore, of washing away the filth of the Daughters of Sion, and purging the blood of Jerusalem, which is the sanctification of the Church, by the spirit of judgment, Isa. 4.4. In a man's first conversion there are but beginnings of grace:
You read Therefore, of washing away the filth of the Daughters of Sion, and purging the blood of Jerusalem, which is the sanctification of the Church, by the Spirit of judgement, Isaiah 4.4. In a Man's First conversion there Are but beginnings of grace:
) like the smoaking wick of a candle made of flax: as when a candle burns in the socket, it is now up, now down, you know not whether it be alive or dead ;
) like the smoking wick of a candle made of flax: as when a candle burns in the socket, it is now up, now down, you know not whither it be alive or dead;
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so in the first conversion of a Christian, infidelity and faith, hope and despair mount up and down. There is a conflict in the beginning of conversion, but he will not give it over until he bring forth judgment, until he get the victory of all opposition from the flesh.
so in the First conversion of a Christian, infidelity and faith, hope and despair mount up and down. There is a conflict in the beginning of conversion, but he will not give it over until he bring forth judgement, until he get the victory of all opposition from the Flesh.
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He shall convince the world of an inherent righteousness in spite of the Devil's teeth, because he is condemned. He that before worked in the children of disobedience, is now cast down. The strong man is cast out,
He shall convince the world of an inherent righteousness in spite of the Devil's teeth, Because he is condemned. He that before worked in the children of disobedience, is now cast down. The strong man is cast out,
the Devil is strong where he doth wicked things, but he shall be disarmed, he shall not touch thee, the wicked one shall not hurt thee, thou shalt overcome him. I now go forward.
the devil is strong where he does wicked things, but he shall be disarmed, he shall not touch thee, the wicked one shall not hurt thee, thou shalt overcome him. I now go forward.
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There is abundance of grace, and a gift of righteousness; faith is the only means whereby we receive this gift: Whereupon I inferred this, which was of great consequence ;
There is abundance of grace, and a gift of righteousness; faith is the only means whereby we receive this gift: Whereupon I inferred this, which was of great consequence;
seeing faith did justifie, not as an active instrument, but as it did r•ceive the gift of grace, it did follow, that the weakest faith that was did get as much justification as the strongest faith of any whatsoever;
seeing faith did justify, not as an active Instrument, but as it did r•ceive the gift of grace, it did follow, that the Weakest faith that was did get as much justification as the Strongest faith of any whatsoever;
because faith justifieth not as a work, but as it did receive a gift ; therefore our Saviour saith, O, ye of little faith! Matth. 8.26. yet, as little as it was, it was builded upon the Rock ;
Because faith Justifieth not as a work, but as it did receive a gift; Therefore our Saviour Says, Oh, you of little faith! Matthew 8.26. yet, as little as it was, it was built upon the Rock;
as our Saviour saith of the faith of miracles, If ye had faith as much as a grain of mustard-seed, ye should say to this Mountain, be removed, and it would obey you: Mar. 11.23.
as our Saviour Says of the faith of Miracles, If you had faith as much as a grain of Mustard seed, you should say to this Mountain, be removed, and it would obey you: Mar. 11.23.
So for common faith, which the Apostle calleth so, because it is common to all the Elect, Tit. 1.4. if thou hast so much faith, thou shalt be able to remove Mountains of Corruptions ;
So for Common faith, which the Apostle calls so, Because it is Common to all the Elect, Tit. 1.4. if thou hast so much faith, thou shalt be able to remove Mountains of Corruptions;
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indeed that woman •ouched him more than the crowd that pressed him, as St. Augustine saith, Illa mulier quae fimbriam tetegit, magis tetegit, quàm turba quae pressit.
indeed that woman •ouched him more than the crowd that pressed him, as Saint Augustine Says, Illa mulier Quae fimbriam tetegit, magis tetegit, quàm turba Quae pressit.
and therefore it is to very much purpose to labour after a strong faith. Abraham (it is said) staggered not through unbelief, Rom. 4.20. if thou hast a strong faith, thou wilt have a strong consolation: Thou mayest by thy weak faith be healed of thy disease, yet by the weakness of thy faith, mayest want much of the strength of thy comfort ;
and Therefore it is to very much purpose to labour After a strong faith. Abraham (it is said) staggered not through unbelief, Rom. 4.20. if thou hast a strong faith, thou wilt have a strong consolation: Thou Mayest by thy weak faith be healed of thy disease, yet by the weakness of thy faith, Mayest want much of the strength of thy Comfort;
Sol. I answer, When faith justifieth, there is one thing said of another; the subject and the predicate are Faith justifies. Justification is attributed unto faith;
Sol. I answer, When faith Justifieth, there is one thing said of Another; the Subject and the predicate Are Faith Justifies. Justification is attributed unto faith;
but let the ( alone ) be put to the predicate; faith justifieth alone ; (i. e.) faith is the only vertue in the soul whereby a man is justified, that is true:
but let the (alone) be put to the predicate; faith Justifieth alone; (i. e.) faith is the only virtue in the soul whereby a man is justified, that is true:
Sol. I say as before, God had respect to the low estate of his hand-maid, it was reason that God should chuse the lowest and the meanest: God selected this poor beggars hand for two reasons. First, in respect of God.
Sol. I say as before, God had respect to the low estate of his handmaid, it was reason that God should choose the lowest and the Meanest: God selected this poor beggars hand for two Reasons. First, in respect of God.
not to that only which is of the Law, but to that also which is of the faith of Abraham, who is the father of us all, Rom. 4.16. so that here are two strong reasons ;
not to that only which is of the Law, but to that also which is of the faith of Abraham, who is the father of us all, Rom. 4.16. so that Here Are two strong Reasons;
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And then 2. When it is a naked hand, it layeth hold on Christ, and then it is filled with Christ, when the believer esteems all dross in comparison of Christ ;
And then 2. When it is a naked hand, it Layeth hold on christ, and then it is filled with christ, when the believer esteems all dross in comparison of christ;
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it hath all fulness by grace: Where is then rejoycing and boasting? Rom. 3.27. it is excluded; by what Law? of works? nay, but by the Law of faith. And then chap. 4.2. For if Abraham were justified by works, he hath whereof to glory but not before God; faith taketh away all boasting.
it hath all fullness by grace: Where is then rejoicing and boasting? Rom. 3.27. it is excluded; by what Law? of works? nay, but by the Law of faith. And then chap. 4.2. For if Abraham were justified by works, he hath whereof to glory but not before God; faith Takes away all boasting.
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If the bare acceptation of Christ, with a trembling hand will not make thee sure, thou understandest not the excellency of that very treasure whereof thou art possessed;
If the bore acceptation of christ, with a trembling hand will not make thee sure, thou Understandest not the excellency of that very treasure whereof thou art possessed;
what canst thou have more than the bare receiving of such a gift by faith? The reason why we are not more sure, is because we come not with a naked hand.
what Canst thou have more than the bore receiving of such a gift by faith? The reason why we Are not more sure, is Because we come not with a naked hand.
the eldest Daughter is peace with God, then this is the first birth; And we are at peace, &c. In this peace we will consider these three particulars. 1. What is that peace which we have.
the eldest Daughter is peace with God, then this is the First birth; And we Are At peace, etc. In this peace we will Consider these three particulars. 1. What is that peace which we have.
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Grace and peace from God our Father, and from the Lord Jesus Christ, 2 Thes. 1.2. and chap. 3.16. Now the Lord of peace himself give you peace by all means always.
Grace and peace from God our Father, and from the Lord jesus christ, 2 Thebes 1.2. and chap. 3.16. Now the Lord of peace himself give you peace by all means always.
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if I intend to inrich a beggar, he is in rags still, for all my intention, till my intention be put in execution. Paul was elected before the foundation of the world;
if I intend to enrich a beggar, he is in rags still, for all my intention, till my intention be put in execution. Paul was elected before the Foundation of the world;
but till he was converted, he was an enemy, and a persecutor, the chief of sinners, as he speaks of himself, Rom. 5.10. so the Scripture speaks in that point:
but till he was converted, he was an enemy, and a persecutor, the chief of Sinners, as he speaks of himself, Rom. 5.10. so the Scripture speaks in that point:
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If when we were enemies, we were reconciled unto God by the death of his Son, much more being reconciled, we shall be saved by his life? Before the time of peace came, we were unbelievers, enemies, in the state of enmity, when as before, God was thy enemy,
If when we were enemies, we were reconciled unto God by the death of his Son, much more being reconciled, we shall be saved by his life? Before the time of peace Come, we were unbelievers, enemies, in the state of enmity, when as before, God was thy enemy,
thou mayst have a turbulent conscience, insomuch that thou wouldst give all the world to have it quiet, to be assured that there is peace between God and thee; that's not the point:
thou Mayest have a turbulent conscience, insomuch that thou Wouldst give all the world to have it quiet, to be assured that there is peace between God and thee; that's not the point:
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Observe what the Apostle speaketh upon this point, Israel which followed after the law of righteousness, hath not attained to the law of righteousness.
Observe what the Apostle speaks upon this point, Israel which followed After the law of righteousness, hath not attained to the law of righteousness.
This was their stumbling stone, as he there saith, Rom. 9.31, 32. Again, it is the nature of many peevish people amongst us, that they will not be comforted ;
This was their stumbling stone, as he there Says, Rom. 9.31, 32. Again, it is the nature of many peevish people among us, that they will not be comforted;
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they would perhaps be thought to be the only mourners of Israel, of the Kingdom. As Rachel mourned for her children, and would not be comforted, Matth. 2.18. they shut up their eyes against all comforts;
they would perhaps be Thought to be the only mourners of Israel, of the Kingdom. As Rachel mourned for her children, and would not be comforted, Matthew 2.18. they shut up their eyes against all comforts;
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Comfort ye, Comfort ye my people, saith the Lord; we bring the tydings of peace, and our feet should be beautiful, Rom. 10.15. we bring good news, all is well;
Comfort you, Comfort you my people, Says the Lord; we bring the tidings of peace, and our feet should be beautiful, Rom. 10.15. we bring good news, all is well;
HAving out of these words declared unto you, the Mother-grace justification by faith, I proceed to the consideration of her Daughters, those fruits or graces which spring from a true justifying faitb.
HAving out of these words declared unto you, the Mother grace justification by faith, I proceed to the consideration of her Daughters, those fruits or graces which spring from a true justifying faitb.
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Secondly, Free access unto him. Thirdly, Vnspeakable joy, and that joy not only in respect of that delectable object, the hope of the glory of God in heaven hereafter ;
Secondly, Free access unto him. Thirdly, Unspeakable joy, and that joy not only in respect of that delectable Object, the hope of the glory of God in heaven hereafter;
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Now concerning peace with God through our Lord Jesus Christ, the first of •hese, I considered three parts in it. 1. What the peace was which the justified man enjoyeth.
Now Concerning peace with God through our Lord jesus christ, the First of •hese, I considered three parts in it. 1. What the peace was which the justified man Enjoyeth.
another man may take up the quarrel, but if a man sin against God, if the controversie be between God and us, who shall intercede for us? 1 Sam. 2.25.
Another man may take up the quarrel, but if a man since against God, if the controversy be between God and us, who shall intercede for us? 1 Sam. 2.25.
Now it is a great matter to come to the fruit of peace; the fruit of righteousness is sown in peace of them that make peace; Jam. 3.18. We have this fruit of peace from righteousness, we do not sow fruit but seed, the fruit comes afterwards.
Now it is a great matter to come to the fruit of peace; the fruit of righteousness is sown in peace of them that make peace; Jam. 3.18. We have this fruit of peace from righteousness, we do not sow fruit but seed, the fruit comes afterwards.
In the Ephesians and Isaiah there are general proclamations of peace; Peace be unto them that are near, and unto them that are afar off: and Isa. 57.19.
In the Ephesians and Isaiah there Are general Proclamations of peace; Peace be unto them that Are near, and unto them that Are afar off: and Isaiah 57.19.
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The word the Apostle useth in the Ephesians, hath allusion to this in Isaiah, vers. 19. I create the fruit of the lips, peace, peace to them that are afar off,
The word the Apostle uses in the Ephesians, hath allusion to this in Isaiah, vers. 19. I create the fruit of the lips, peace, peace to them that Are afar off,
Though the proclamation be never so general to Jews and Gentiles, yet it belongs only to those who have peaceable minds towards God, those who will not stand on terms of rebellion against him:
Though the proclamation be never so general to jews and Gentiles, yet it belongs only to those who have peaceable minds towards God, those who will not stand on terms of rebellion against him:
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What madness is it to think, that if I stand in point of rebellion against God, I should have peace with him? But I must cast down my arms, renounce my treasons, and I must come with a subject's mind, then there will be peace, otherwise no peace. When Jehu came to revenge the quarrel of God, Joram asked him, Is it peace, Jehu? he answers, What peace so long as the whoredoms of thy mother Jezabel,
What madness is it to think, that if I stand in point of rebellion against God, I should have peace with him? But I must cast down my arms, renounce my treasons, and I must come with a subject's mind, then there will be peace, otherwise no peace. When Jehu Come to revenge the quarrel of God, Jhoram asked him, Is it peace, Jehu? he answers, What peace so long as the whoredoms of thy mother Jezebel,
As long as thou continuest in a course of rebellion, what hast thou to do to talk of peace? Why thinkest thou on peace, when thou art the chief rebel? As long as wickedness continues in thy heart, thou hast no peace of God by Jesus Christ.
As long as thou Continuest in a course of rebellion, what hast thou to do to talk of peace? Why Thinkest thou on peace, when thou art the chief rebel? As long as wickedness continues in thy heart, thou hast no peace of God by jesus christ.
and many times when the truce is over, it ends in greater war, because they have the more time to gather strength, and increase their Forces: So there may be a peace or a truce between God and wicked men,
and many times when the truce is over, it ends in greater war, Because they have the more time to gather strength, and increase their Forces: So there may be a peace or a truce between God and wicked men,
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but when God suffers a sinner to thrive in sin, when he suffers him to go on so long, that his own honour is almost touched; I held my peace, saith God,
but when God suffers a sinner to thrive in since, when he suffers him to go on so long, that his own honour is almost touched; I held my peace, Says God,
then thou thoughtest me to he such a one as thy self, Psal. 50.21. God holds his peace, then the sinner saith, God doth not heed. However the preacher amplifies these things, God is not so terrible as they make him:
then thou thoughtest me to he such a one as thy self, Psalm 50.21. God holds his peace, then the sinner Says, God does not heed. However the preacher amplifies these things, God is not so terrible as they make him:
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when he hath been long quiet and tyed up, when God lets loose the cords thereof, it will be more fierce than ever before, it will then fly like a Mastiff in thy face, and as it were tear thy throat ;
when he hath been long quiet and tied up, when God lets lose the cords thereof, it will be more fierce than ever before, it will then fly like a Mastiff in thy face, and as it were tear thy throat;
Now there is a great difference between the peace of God's children, and this little cessation of war in the consciences of wicked men: When the strong man armed, keeps the house, the goods that he possesseth are in peace, Luk. 11.21.
Now there is a great difference between the peace of God's children, and this little cessation of war in the Consciences of wicked men: When the strong man armed, keeps the house, the goods that he Possesses Are in peace, Luk. 11.21.
and at that very time, when he is thinking of his sins, and of damnation, when he knoweth that this is the reward of God's enemies, he hath peace even then. This proceedeth from the sense of God's frank and free remission in Christ, with which the children of God are much affected.
and At that very time, when he is thinking of his Sins, and of damnation, when he Knoweth that this is the reward of God's enemies, he hath peace even then. This Proceedeth from the sense of God's frank and free remission in christ, with which the children of God Are much affected.
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and because they discern it not, therefore they are at peace. A man in a dark night going over a dangerous Bridge, that if he miss but a step he is drowned, yet he passeth over securely, and is not afraid,
and Because they discern it not, Therefore they Are At peace. A man in a dark night going over a dangerous Bridge, that if he miss but a step he is drowned, yet he passes over securely, and is not afraid,
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but bring him the next day, and shew him what a danger he escaped, and the thoughts of it will make him quake and tremble, though the danger be past: So these men, being in darkness, see not their danger, and (therefore) do not fear ;
but bring him the next day, and show him what a danger he escaped, and the thoughts of it will make him quake and tremble, though the danger be passed: So these men, being in darkness, see not their danger, and (Therefore) do not Fear;
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and when you have turned the wheel round, If you take away your hand, it will go round it self for a time: So when you are justified by faith, the storm is over,
and when you have turned the wheel round, If you take away your hand, it will go round it self for a time: So when you Are justified by faith, the storm is over,
My little children with whom I travail, Gal. 4.19. They have the pangs of the new birth, and it is a good while before they can find that quietness their heart doth long for.
My little children with whom I travail, Gal. 4.19. They have the pangs of the new birth, and it is a good while before they can find that quietness their heart does long for.
But how doth the greatness of it appear? Lord, have mery upon me, my Daughter is grievously afflicted, &c. Why not rather, Lord have mercy on my daughter? the reason is because she was afflicted in her daughter's affliction. By the way we may hereby understand the meaning of the Commandment, where it is said, he will visit the iniquities of the fathers upon the children,
But how does the greatness of it appear? Lord, have merry upon me, my Daughter is grievously afflicted, etc. Why not rather, Lord have mercy on my daughter? the reason is Because she was afflicted in her daughter's affliction. By the Way we may hereby understand the meaning of the Commandment, where it is said, he will visit the iniquities of the Father's upon the children,
that when God calls me dog, when he spurns at me, and frowns on me, I will not be put off. Faith is of the nature of the Vine, if it have but the least hold on the wall, it makes use of it,
that when God calls me dog, when he spurns At me, and frowns on me, I will not be put off. Faith is of the nature of the Vine, if it have but the least hold on the wall, it makes use of it,
when a man knoweth that God hath pardoned his sins, he is ashamed that he hath carried himself so wickedly against God, of whose mercy he hath now such experience:
when a man Knoweth that God hath pardoned his Sins, he is ashamed that he hath carried himself so wickedly against God, of whose mercy he hath now such experience:
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When God is pacified, a man remembers his former sins, and is confounded ; as it is, Ezek. 36.31. Then shall you remember your own evil ways, and your doings that were not good;
When God is pacified, a man remembers his former Sins, and is confounded; as it is, Ezekiel 36.31. Then shall you Remember your own evil ways, and your doings that were not good;
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That which would work in a carnal man security and pride, (for he never thinks himself better than when there is peace within) will work in the child of God the grace of humiliation.
That which would work in a carnal man security and pride, (for he never thinks himself better than when there is peace within) will work in the child of God the grace of humiliation.
I believe never any man suffered so much as Job did, insomuch that the arrows of the Almighty stuck in him, the poyson whereof (saith he) drinketh up my spirit, Job 6.4. This was the case of Job, and he stood upon terms of justification;
I believe never any man suffered so much as Job did, insomuch that the arrows of the Almighty stuck in him, the poison whereof (Says he) Drinketh up my Spirit, Job 6.4. This was the case of Job, and he stood upon terms of justification;
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The nearer God draws unto us, and the more merciful he is unto us, by that light we the more discern our own abominations. That which would make another man proud, brings Job to the knowledge of his vileness. Therefore I abhor my self,
The nearer God draws unto us, and the more merciful he is unto us, by that Light we the more discern our own abominations. That which would make Another man proud, brings Job to the knowledge of his vileness. Therefore I abhor my self,
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who hath made both one, and hath broken down that partition wall between us ; we have not only peace with God through Christ, but Christ is the very peace ;
who hath made both one, and hath broken down that partition wall between us; we have not only peace with God through christ, but christ is the very peace;
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not only the peace maker, but the peace. There was a middle wall of partition between the Jews, and the Gentiles ; and between God, and us ; Christ breaks it down;
not only the peace maker, but the peace. There was a middle wall of partition between the jews, and the Gentiles; and between God, and us; christ breaks it down;
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there is peace and reconciliation made. You are come (saith the Apostle) to the blood of sprinkling; Heb. 12.24. whereas the blood of Abel cryed for vengeance against Cain the murtherer: This blood cries for peace, it out-cries all our sins; sin hath a voice ;
there is peace and reconciliation made. You Are come (Says the Apostle) to the blood of sprinkling; Hebrew 12.24. whereas the blood of Abel cried for vengeance against Cain the murderer: This blood cries for peace, it Outcries all our Sins; since hath a voice;
as one which bears the iniquity of the holy things of the Children of Israel representing the holy one of the Lord and standing in the person of Christ;
as one which bears the iniquity of the holy things of the Children of Israel representing the holy one of the Lord and standing in the person of christ;
When wrath is come out from the Almighty, and his Army is sent out for to destroy the Rebels, now our High Priest stands between the living and the dead, and offers up himself an obligation to Almighty God to make peace:
When wrath is come out from the Almighty, and his Army is sent out for to destroy the Rebels, now our High Priest Stands between the living and the dead, and offers up himself an obligation to Almighty God to make peace:
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Phineas hath turned away my wrath from the people and if that one act of Phineas his zeal for the Lord, in killing the Fornicators before the Congregation,
Phinehas hath turned away my wrath from the people and if that one act of Phinehas his zeal for the Lord, in killing the Fornicators before the Congregation,
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How much more shall Christ pacifie Gods wrath, who hath received the gash of Gods Sword upon his own body, and would not have himself spared, that he might do it? As Jonah was three dayes and three nights in the Whales belly,
How much more shall christ pacify God's wrath, who hath received the gash of God's Sword upon his own body, and would not have himself spared, that he might do it? As Jonah was three days and three nights in the Whale's belly,
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so shall the Son of man be in the heart of the earth. Mat. 12.40. There is a mighty storm, and Jonah is cast out into the Sea, presently the storm ceaseth ;
so shall the Son of man be in the heart of the earth. Mathew 12.40. There is a mighty storm, and Jonah is cast out into the Sea, presently the storm ceases;
These things have I written, (saith the Apostle) that you sin nat; but if any man sin, we have an Advocate with the Father, &c. This is the state of a justified man ;
These things have I written, (Says the Apostle) that you sin nat; but if any man since, we have an Advocate with the Father, etc. This is the state of a justified man;
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but now ye that were not a people, are become the children of the living God, Rom. 9.26. A child of God in the midst of rebellion no sooner repenteth but he is sub misericordia ;
but now you that were not a people, Are become the children of the living God, Rom. 9.26. A child of God in the midst of rebellion no sooner Repenteth but he is sub misericordia;
By Jesus Christ he may come boldly to the throne of grace, that he may find help in time of need, Heb. 4.16. The Apostle in Ephes. 2.18. sets down twice the great privileges Christians have, For through him we both have an access by one Spirit unto the Father:
By jesus christ he may come boldly to the throne of grace, that he may find help in time of need, Hebrew 4.16. The Apostle in Ephesians 2.18. sets down twice the great privileges Christians have, For through him we both have an access by one Spirit unto the Father:
if we ask in faith we may be assured. By the way take notice of the folly of the Papists, who think that a man can have no confidence or assurance that his sins are forgiven.
if we ask in faith we may be assured. By the Way take notice of the folly of the Papists, who think that a man can have no confidence or assurance that his Sins Are forgiven.
Now, is it not according to his will to ask forgiveness of our sins? Doth not he enjoyn us to do it? Therefore what infidelity is it, not to be assured of it? And what impudency is it in them, to go about to cut off that which is the whole comfort of a Christian? The assurance of his salvation.
Now, is it not according to his will to ask forgiveness of our Sins? Does not he enjoin us to do it? Therefore what infidelity is it, not to be assured of it? And what impudence is it in them, to go about to Cut off that which is the Whole Comfort of a Christian? The assurance of his salvation.
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and not only that joy which we shall have in the Kingdom of heaven, but on earth while we have these things but in hope and expectation. A man that would reckon up his estate, doth not only value what he hath for the present,
and not only that joy which we shall have in the Kingdom of heaven, but on earth while we have these things but in hope and expectation. A man that would reckon up his estate, does not only valve what he hath for the present,
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what he shall have after such a time, what will come to him or his heirs. God's children, they have a brave reversion; glory, and honour, and a Kingdom: It is your Father's good pleasure to give you a Kingdom, Luk. 12.32. We are all the children of God, but it doth not appear what we shall be:
what he shall have After such a time, what will come to him or his Heirs. God's children, they have a brave reversion; glory, and honour, and a Kingdom: It is your Father's good pleasure to give you a Kingdom, Luk. 12.32. We Are all the children of God, but it does not appear what we shall be:
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but in a strange Country, no body knoweth what he is, and therefore he meets with many affronts. The King when he was in France, went for an attendant on the Duke, and is he troubled at it? No, he knew that the world knew it not, they knew not what he was;
but in a strange Country, no body Knoweth what he is, and Therefore he meets with many affronts. The King when he was in France, went for an attendant on the Duke, and is he troubled At it? No, he knew that the world knew it not, they knew not what he was;
but when they shall appear, they shall be advanced, and their enemies ashamed. By the way, let not the people of God be discouraged by the taunts, jeers and reproaches of wicked men;
but when they shall appear, they shall be advanced, and their enemies ashamed. By the Way, let not the people of God be discouraged by the taunts, jeers and Reproaches of wicked men;
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as they did of Christ himself. Well, besides what we have in reversion, the very present hope of it works wonderful joy in the heart of a Christian. David did not live to see the glory of Solomon's Temple ;
as they did of christ himself. Well, beside what we have in reversion, the very present hope of it works wondered joy in the heart of a Christian. David did not live to see the glory of Solomon's Temple;
The consideration of these hopes makes my flesh rest in hope, and my heart rejoyce, Psal. 16.9. The consideration of the resurrection made David 's heart rejoyce: The consideration of that which is to come, should bring abundance of joy unto a Christian, these are strange things, not like the joy of a natural man ;
The consideration of these hope's makes my Flesh rest in hope, and my heart rejoice, Psalm 16.9. The consideration of the resurrection made David is heart rejoice: The consideration of that which is to come, should bring abundance of joy unto a Christian, these Are strange things, not like the joy of a natural man;
for his heart is sad in the midst of laughter, Prov. 34.13. but these rejoyce with a joy unspeakable, and full of glory, 1 Pet. 1.8. Here are some sparks, some beginnings of the glory of heaven, and of that great joy which we shall have hereafter;
for his heart is sad in the midst of laughter, Curae 34.13. but these rejoice with a joy unspeakable, and full of glory, 1 Pet. 1.8. Here Are Some sparks, Some beginnings of the glory of heaven, and of that great joy which we shall have hereafter;
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and to be able to distinguish this joy from the false joy, from the flashes, those fleeting joys of the wicked, which are but as the crackling of thorns under a pot, Eccles. 7.6. for theirs is but as a blaze that suddenly goeth out.
and to be able to distinguish this joy from the false joy, from the flashes, those fleeting Joys of the wicked, which Are but as the crackling of thorns under a pot, Eccles. 7.6. for theirs is but as a blaze that suddenly Goes out.
Christ will come, and make merry with thee, he will sup with thee familiarly. But how is it with thee? Hath Christ knocked, and thou hast given him a slieveless answer,
christ will come, and make merry with thee, he will sup with thee familiarly. But how is it with thee? Hath christ knocked, and thou hast given him a slieveless answer,
when he knocks by his Word and Spirit: And dost thou give such an answer as the Spouse in the Canticles, Cant. 5. I am come into my garden, my Sister, my Spouse, I have gathered my myrrhe with my spice, I have eaten my honey-comb with my honey.
when he knocks by his Word and Spirit: And dost thou give such an answer as the Spouse in the Canticles, Cant 5. I am come into my garden, my Sister, my Spouse, I have gathered my myrrh with my spice, I have eaten my honeycomb with my honey.
I sleep, saith the Spouse, but my heart waketh; it is the voice of my well-beloved that knocketh, saying, Open to me, my Sister, my Love, my Dove, my Vndefiled.
I sleep, Says the Spouse, but my heart waketh; it is the voice of my well-beloved that knocketh, saying, Open to me, my Sister, my Love, my Dove, my Undefiled.
When God comes and wooes us, and desires to communicate himself unto us, and desires us to put off our cloaths, dost thou look for comfort if thou openest not? At last I opened to my Beloved ;
When God comes and Woes us, and Desires to communicate himself unto us, and Desires us to put off our clothes, dost thou look for Comfort if thou openest not? At last I opened to my beloved;
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She gets raps from them who should protect her, because she did not entertain Christ: if thou findest any comfort after Christ hath knocked, and thou hast opened unto him;
She gets raps from them who should Pact her, Because she did not entertain christ: if thou Findest any Comfort After christ hath knocked, and thou hast opened unto him;
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A Christian should feed on Christ every day, make him his ordinary food, renewing every day the acts of faith, receive Christ crucified, by faith, every day.
A Christian should feed on christ every day, make him his ordinary food, renewing every day the acts of faith, receive christ Crucified, by faith, every day.
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when it arises and springs from believing, when that procureth it, it likewise distinguishes it from all false joys. The Apostle tells us, Philip. 1.24. Having this confidence, I know that I shall continue with you all, for your furtherance and joy of faith.
when it arises and springs from believing, when that procureth it, it likewise Distinguishes it from all false Joys. The Apostle tells us, Philip. 1.24. Having this confidence, I know that I shall continue with you all, for your furtherance and joy of faith.
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It is called the joy of faith, because it springs from that principle of rejoycing, from that mother-grace, that your rejoycing may be the more abundant.
It is called the joy of faith, Because it springs from that principle of rejoicing, from that Mother grace, that your rejoicing may be the more abundant.
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The preaching of the Word whereby faith is wrought, brings abundance of joy. That place of St. Peter is remarkable; 1 Pet. 1.8. Whom having not seen, ye love;
The preaching of the Word whereby faith is wrought, brings abundance of joy. That place of Saint Peter is remarkable; 1 Pet. 1.8. Whom having not seen, you love;
that is, yet exercising the acts of faith, which we too much neglect. If we did exercise these acts every day, we should have our Charter of joy renewed every day; yet believing, ye rejoyce.
that is, yet exercising the acts of faith, which we too much neglect. If we did exercise these acts every day, we should have our Charter of joy renewed every day; yet believing, you rejoice.
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He who can pray spiritually, and pray hard unto God, as Moses face shined when he talked with God, so will thy soul thrive, praying hard, and being thankful:
He who can pray spiritually, and pray hard unto God, as Moses face shined when he talked with God, so will thy soul thrive, praying hard, and being thankful:
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Upon this hangs all our comfort; praise always brings rejoycing ; the one begets the other. In Isaiah, The comfort there that God's children receive, is the changing of rayment;
Upon this hangs all our Comfort; praise always brings rejoicing; the one begets the other. In Isaiah, The Comfort there that God's children receive, is the changing of raiment;
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Christ preaching the acceptable year of the Lord to appoint unto them that mourn in Zion, to give to them beauty for ashes, the oyl of joy for mourning, the garments of praise for the spirit of heaviness, Isa. 61.3. The ground of praise is joy ; one follows the other:
christ preaching the acceptable year of the Lord to appoint unto them that mourn in Zion, to give to them beauty for Ashes, the oil of joy for mourning, the garments of praise for the Spirit of heaviness, Isaiah 61.3. The ground of praise is joy; one follows the other:
this oyl doth not come on his head alone, but it trickles down unto the lower most hemm of his garment, even upon all the lively members of his mystical body.
this oil does not come on his head alone, but it trickles down unto the lower most Helm of his garment, even upon all the lively members of his mystical body.
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and what an estate we get by Christ. I have forgiveness of sins; and Blessed is the man, whose sins are forgiven, Psal. 32.1. Christ's blood is wine, and my name is written in the book of life, Do not rejoyce (saith our Saviour) because the Devils are subject unto you;
and what an estate we get by christ. I have forgiveness of Sins; and Blessed is the man, whose Sins Are forgiven, Psalm 32.1. Christ's blood is wine, and my name is written in the book of life, Do not rejoice (Says our Saviour) Because the Devils Are Subject unto you;
this makes me rejoyce in mine inheritance, and in hope of the glory of God. When I consider the great reward in the world to come, this is a great cause of rejoycing ;
this makes me rejoice in mine inheritance, and in hope of the glory of God. When I Consider the great reward in the world to come, this is a great cause of rejoicing;
and hastning unto the blessed hope, and the glorious appearing of the great God, and our Saviour Jesus Christ. And in 2 Pet. 3.12. Looking for, and hastning unto the coming of the day of God.
and hastening unto the blessed hope, and the glorious appearing of the great God, and our Saviour jesus christ. And in 2 Pet. 3.12. Looking for, and hastening unto the coming of the day of God.
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A longing expectation there is in all the creatures after the second coming of Christ; They wait (saith the Apostle) for the manifestation of the Sons of God:
A longing expectation there is in all the creatures After the second coming of christ; They wait (Says the Apostle) for the manifestation of the Sons of God:
And therefore the last breath of the Scripture is breathed out in the confirmation of this hope, Rev. 22.20. He that testifieth these things, saith, Surely, I come quickly;
And Therefore the last breath of the Scripture is breathed out in the confirmation of this hope, Rev. 22.20. He that Testifieth these things, Says, Surely, I come quickly;
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ROMANS, 8.15, 16. For ye have not received the spirit of bondage again to fear: but ye have received the spirit of adoption, whereby we cry Abba, Father.
ROMAN, 8.15, 16. For you have not received the Spirit of bondage again to Fear: but you have received the Spirit of adoption, whereby we cry Abba, Father.
shewing therein a sure way, how those might come to the Lord Jesus Chris• who are to obtain salvation by him, which he delivers in three heads, shewing
showing therein a sure Way, how those might come to the Lord jesus Chris• who Are to obtain salvation by him, which he delivers in three Heads, showing
3. Thirdly he setteth forth that righteousness inherent, and created in us by sanctification of the spirit with the effects thereof, and Motives, and Helps thereunto.
3. Thirdly he sets forth that righteousness inherent, and created in us by sanctification of the Spirit with the effects thereof, and Motives, and Helps thereunto.
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Answering that threefold work of the spirit in John 16. where Christ promiseth that when the comforter should come he should reprove •he world of Sin, of Righteousness, of Judgment.
Answering that threefold work of the Spirit in John 16. where christ promises that when the comforter should come he should reprove •he world of since, of Righteousness, of Judgement.
not a bare confession of sin only, (which a man may have and yet go to hell) but such a conviction as stops a man's mouth that he hath not a word to speak,
not a bore Confessi of since only, (which a man may have and yet go to hell) but such a conviction as stops a Man's Mouth that he hath not a word to speak,
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but sees a sink of sin and abomination in himself, such as the Apostle had, Rom. 7.18. For I know that in me (that is, in my flesh) dwelleth no good thing.
but sees a sink of since and abomination in himself, such as the Apostle had, Rom. 7.18. For I know that in me (that is, in my Flesh) dwells no good thing.
To attain to this sight and measure of humiliation, there must be a work of the spirit First therefore in the first Chapter the Apostle begins with the Gentiles, who failing grosly in the duties of the first Table, God had given over also to err in the breach of all the Duties of the second Table.
To attain to this sighed and measure of humiliation, there must be a work of the Spirit First Therefore in the First Chapter the Apostle begins with the Gentiles, who failing grossly in the duties of the First Table, God had given over also to err in the breach of all the Duties of the second Table.
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they bragged of many excellent privileges they had above the Gentiles, as to have the Law, Circumcision, to be leaders of others, to have God among them, and therefore despised the Gentiles.
they bragged of many excellent privileges they had above the Gentiles, as to have the Law, Circumcision, to be leaders of Others, to have God among them, and Therefore despised the Gentiles.
The Apostle reproves them, shewing that in condemning the Gentiles, they condemn'd themselves, they having a greater light of knowledge than the Gentiles, which should have led them to the true and sincere practice of what they were instructed in.
The Apostle reproves them, showing that in condemning the Gentiles, they condemned themselves, they having a greater Light of knowledge than the Gentiles, which should have led them to the true and sincere practice of what they were instructed in.
but on what grounds? Because I go to my Father, and ye see me no more, that is, he shall assure the conscience that now there is a righteousness of better things purchased for us:
but on what grounds? Because I go to my Father, and you see me no more, that is, he shall assure the conscience that now there is a righteousness of better things purchased for us:
yea, and that he is not free, as one escaped, who hath broken prison and run away, (for then he could not have stayed in Heaven no more than Adam could stay in Paradise after his fall) but now that Christ remains in Heaven perfectly,
yea, and that he is not free, as one escaped, who hath broken prison and run away, (for then he could not have stayed in Heaven no more than Adam could stay in Paradise After his fallen) but now that christ remains in Heaven perfectly,
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this is a sure sign to us that the debt is payed, and everlasting peace and righteousness brought in for our salvation. This the Apostle enlargeth and shews this to be that righteousness which Adam had,
this is a sure Signen to us that the debt is paid, and everlasting peace and righteousness brought in for our salvation. This the Apostle enlarges and shows this to be that righteousness which Adam had,
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as we may see in Esay 42.3. where it is said of Christ, A bruised reed shall be not break, and the smoaking flax shall he not quench, till he bring forth judgment unto victory.
as we may see in Isaiah 42.3. where it is said of christ, A Bruised reed shall be not break, and the smoking flax shall he not quench, till he bring forth judgement unto victory.
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Where he shews judgment to be a beginning of righteousness in sanctification, even such a one as can never be extinguished. So Job 27.2. The word is taken where Job expostulateth the matter:
Where he shows judgement to be a beginning of righteousness in sanctification, even such a one as can never be extinguished. So Job 27.2. The word is taken where Job expostulateth the matter:
so that the substance of that place in Esay is, that God will never give over so to advance and make effectual that weak righteousness and sanctification begun in us,
so that the substance of that place in Isaiah is, that God will never give over so to advance and make effectual that weak righteousness and sanctification begun in us,
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This strain of Doctrine the Apostle follows in this Epistle, shewing that as the righteousness of Justification by the blood of Christ is a thing without us,
This strain of Doctrine the Apostle follows in this Epistle, showing that as the righteousness of Justification by the blood of christ is a thing without us,
After this the Apostle goes on to other particulars, shewing divers things, especially the twelfth Verse of this Chapter, where he drives unto the point of sanctification,
After this the Apostle Goes on to other particulars, showing diverse things, especially the twelfth Verse of this Chapter, where he drives unto the point of sanctification,
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but quick and lively in operation, by living after the spirit, otherwise they could not be the Sons of God, vers. 16. and he comes to the words that I have now read, For ye have not received the spirit of bondage again to fear,
but quick and lively in operation, by living After the Spirit, otherwise they could not be the Sons of God, vers. 16. and he comes to the words that I have now read, For you have not received the Spirit of bondage again to Fear,
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yea, that spirit communicated unto me in some measure (which is in him such fulness) that spirit doth tie me as fast unto Christ as any joynt ties member to member,
yea, that Spirit communicated unto me in Some measure (which is in him such fullness) that Spirit does tie me as fast unto christ as any joint ties member to member,
yet to explain this more (as I have often in the like case said) Imagine a man were as high as Heaven (the same spirit and life being diffused into all his parts) what is it now that can cause his toe to stir, there being such a huge distance betwixt the head and it? Even that self-same life which is in the head being in it;
yet to explain this more (as I have often in the like case said) Imagine a man were as high as Heaven (the same Spirit and life being diffused into all his parts) what is it now that can cause his toe to stir, there being such a huge distance betwixt the head and it? Even that selfsame life which is in the head being in it;
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That look, as it was said of Aaron (who was a type of the second Adam ) and of that holy Oyl (representing the graces of his spirit) Which did not only run down his head and beard,
That look, as it was said of Aaron (who was a type of the second Adam) and of that holy Oil (representing the graces of his Spirit) Which did not only run down his head and beard,
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where speaking of the eating of his flesh, and that bread of life which came down from heaven, (lest they should be mistaken) he adds, It is the spirit that quickneth, the fl•sh profiteth nothing:
where speaking of the eating of his Flesh, and that bred of life which Come down from heaven, (lest they should be mistaken) he adds, It is the Spirit that Quickeneth, the fl•sh profiteth nothing:
this he begins to shew, vers. 13. So that being in this excellent estate, they were not only servants and friends (a most high Prerogative) but they were now the Sons of God, having the spirit of Adoption, whereby they might boldly call God Father.
this he begins to show, vers. 13. So that being in this excellent estate, they were not only Servants and Friends (a most high Prerogative) but they were now the Sons of God, having the Spirit of Adoption, whereby they might boldly call God Father.
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it shakes, and makes us fear. This the Apostle speaks to Heb. 2.14. where he shews, that the end of Christ's coming was, That because the children were partakers of flesh and blood, he also himself took part of the same;
it shakes, and makes us Fear. This the Apostle speaks to Hebrew 2.14. where he shows, that the end of Christ's coming was, That Because the children were partakers of Flesh and blood, he also himself took part of the same;
The first work then, of the comforter is, to put a man in fear. 2. Here is shewed, that until the spirit doth work this fear, the heart will not stoop. The Obstinacy is great;
The First work then, of the comforter is, to put a man in Fear. 2. Here is showed, that until the Spirit does work this Fear, the heart will not stoop. The Obstinacy is great;
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And thirdly, there could not be so much Justice seen in any thing as in sparing us not to spare his Son, in laying his Son's head (as it were) upon the block, and chopping it off:
And Thirdly, there could not be so much justice seen in any thing as in sparing us not to spare his Son, in laying his Son's head (as it were) upon the block, and chopping it off:
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And so to this end, that a man might pass through or by (as it were) the gates of hell unto heaven, the Lord will have his Justice extended to the full;
And so to this end, that a man might pass through or by (as it were) the gates of hell unto heaven, the Lord will have his justice extended to the full;
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which also, we satisfie not by what we suffer, yet it is meet we should acknowledge and learn thereby more highly to value the suffering of our Saviour.
which also, we satisfy not by what we suffer, yet it is meet we should acknowledge and Learn thereby more highly to valve the suffering of our Saviour.
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But farther, God hath set forth many terrible threatnings in his Word against sinners; shall all these be to no purpose? The wicked, they are insensible of them;
But farther, God hath Set forth many terrible threatenings in his Word against Sinners; shall all these be to no purpose? The wicked, they Are insensible of them;
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f•• alas such braggers, out of ignorance of the thing, and desire to be out of misery in this Life, may embrace Death unwillingly, hoping it may put an end to their sorrows.
f•• alas such braggers, out of ignorance of the thing, and desire to be out of misery in this Life, may embrace Death unwillingly, hoping it may put an end to their sorrows.
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But this spirit not to fear again, is such a spirit that assures me of the forgiveness of all my sins, shewing me my freedome by Christ Jesus from Hell and eternal Damnation, making me live a holy Life,
But this Spirit not to Fear again, is such a Spirit that assures me of the forgiveness of all my Sins, showing me my freedom by christ jesus from Hell and Eternal Damnation, making me live a holy Life,
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As we may see in that parable (whereunto our Saviour likeneth the Kingdom of Heaven) of the man that owed ten thousand Talents unto the King his master (he shews him mercy) and forgives him all;
As we may see in that parable (whereunto our Saviour likeneth the Kingdom of Heaven) of the man that owed ten thousand Talents unto the King his master (he shows him mercy) and forgives him all;
and lay his head on the block, before a pardon he produced (as we have had experience in the Country of a man who otherwise would not cry nor shed a tear for any thing;
and lay his head on the block, before a pardon he produced (as we have had experience in the Country of a man who otherwise would not cry nor shed a tear for any thing;
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or any other punishment, so we see he dealt with his Church of old, he brought her through the fire and water before she came into a wealthy place. Psal. 66.12.
or any other punishment, so we see he dealt with his Church of old, he brought her through the fire and water before she Come into a wealthy place. Psalm 66.12.
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And herein consists our happiness in acknowledging of his wonderful Attributes, that by the reflex and knowledge of them, we grow up in them as much as may be.
And herein consists our happiness in acknowledging of his wondered Attributes, that by the reflex and knowledge of them, we grow up in them as much as may be.
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as we may read Prov. 8.30. There wisdom shews how it was with the Father, before all time, and that they did mutually solace themselves in the contemplations of one anothers glory.
as we may read Curae 8.30. There Wisdom shows how it was with the Father, before all time, and that they did mutually solace themselves in the contemplations of one another's glory.
and I was dayly his Delight, rejoycing always before him, and in 17 John. There we read the same thing in effect, where Christ prays, And now O Father glorifie thou me with thine own self, with the glory which I had with thee before the World was.
and I was daily his Delight, rejoicing always before him, and in 17 John. There we read the same thing in Effect, where christ prays, And now Oh Father Glorify thou me with thine own self, with the glory which I had with thee before the World was.
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For the first, we are such strangers unto God, that we will never come unto him till we see there is no other remedy, being at the pits brink ready to starve, hopeless of all other helps, being frozen in the dregs of sin, delighting in our ways;
For the First, we Are such Strangers unto God, that we will never come unto him till we see there is no other remedy, being At the pits brink ready to starve, hopeless of all other helps, being frozen in the dregs of since, delighting in our ways;
as we see in the parable of the prodigal son, who would never think of any return to his Father till all other helps fayled him, money, friends, acquaintance, and all sorts of food;
as we see in the parable of the prodigal son, who would never think of any return to his Father till all other helps failed him, money, Friends, acquaintance, and all sorts of food;
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but this being denied him, (the text says) he then came to himself, which shews us that whilest men run on in sinfull courses they are mad men of themselves,
but this being denied him, (the text Says) he then Come to himself, which shows us that whilst men run on in sinful courses they Are mad men of themselves,
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and that in us there is no good thing, (that we be stript of all help in and without our selves and must perish for ever unless we beg his mercy) we will not come unto him.
and that in us there is no good thing, (that we be stripped of all help in and without our selves and must perish for ever unless we beg his mercy) we will not come unto him.
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Thus therefore when men have no mind to come to Christ he sends (as it were) fiery Serpents to sting them, that they might look up unto the brazen Serpent, (or rather unto Christ Jesus of which it was a type) for help,
Thus Therefore when men have no mind to come to christ he sends (as it were) fiery Serpents to sting them, that they might look up unto the brazen Serpent, (or rather unto christ jesus of which it was a type) for help,
Thus John the Baptist, came preaching of Repentance, in attire, speech and dyet all being strong and harsh, cloathed with a Camels hair and with a girdle of skin about his loyns, his meat Locusts and wild Honey, the place, was in the wilderness, his speech harsh and uncomfortable, thundring with his voice, calling them a generation of vipers,
Thus John the Baptist, Come preaching of Repentance, in attire, speech and diet all being strong and harsh, clothed with a Camels hair and with a girdle of skin about his loins, his meat Locusts and wild Honey, the place, was in the Wilderness, his speech harsh and uncomfortable, thundering with his voice, calling them a generation of vipers,
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and telling them that now also was the ax laid to the root of the tree, that every tree that brought not forth good fruit was hewn down and cast into the fire.
and telling them that now also was the ax laid to the root of the tree, that every tree that brought not forth good fruit was hewn down and cast into the fire.
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and after the Earthquake a fire, but the Lord was not in the fire: (these were as a peal of great Ordinance, shot off to prepare the way, shewing the King was a coming) and after the fire a still small voice, and there the Lord was.
and After the Earthquake a fire, but the Lord was not in the fire: (these were as a peal of great Ordinance, shot off to prepare the Way, showing the King was a coming) and After the fire a still small voice, and there the Lord was.
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Now to effect this, the sharpest things are best, such as are the Law, the threatnings of Condemnation, the opening of Hell, the racking of the Conscience and a sense of wrath present and to come.
Now to Effect this, the Sharpest things Are best, such as Are the Law, the threatenings of Condemnation, the opening of Hell, the racking of the Conscience and a sense of wrath present and to come.
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Even as we see a man riding a wild and young Horse, to tame him, he will run him against a wall (that this may make him affraid) ride him in deep and tough Lands, (or if this will not do) take him up into the top of some high Rock,
Even as we see a man riding a wild and young Horse, to tame him, he will run him against a wall (that this may make him afraid) ride him in deep and tough Lands, (or if this will not do) take him up into the top of Some high Rock,
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So deals the Lord by us, he gives us a sight of sin, and the punishment due thereunto, a sense of wrath, sets the Conscience on fire, fills the heart with fears, horrours,
So deals the Lord by us, he gives us a sighed of since, and the punishment due thereunto, a sense of wrath, sets the Conscience on fire, fills the heart with fears, horrors,
So that you see there must be a strong mortifying and subduing of us by a strong hand to bring us unto Christ for our Sanctification, nothing but a fiery furnace can melt away that dross and tin which cleaves unto such corrupt metal as we are.
So that you see there must be a strong mortifying and subduing of us by a strong hand to bring us unto christ for our Sanctification, nothing but a fiery furnace can melt away that dross and tin which cleaves unto such corrupt metal as we Are.
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Before I proceed farther, give me leave to answer an Objection of a troubled soul which may arise hence, O may a soul say, what comfort then may I have of the first work of the Spirit in me? For as yet I have found none of these things;
Before I proceed farther, give me leave to answer an Objection of a troubled soul which may arise hence, Oh may a soul say, what Comfort then may I have of the First work of the Spirit in me? For as yet I have found none of these things;
yea the children of the Devil may come to have a greater measure of this then Gods own dear Children, whom (for the most part) he will not affright nor afflict in that terrible manner as he doth some of them,
yea the children of the devil may come to have a greater measure of this then God's own dear Children, whom (for the most part) he will not affright nor afflict in that terrible manner as he does Some of them,
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and a heart firmly set against all sin for the time to come, the greater and firmer this were, the lesser measure of sorrow might suffice for sins fore-past.
and a heart firmly Set against all since for the time to come, the greater and firmer this were, the lesser measure of sorrow might suffice for Sins forepast.
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So God deals with us, because our resolutions and promises are faint and fail, and that without much mourning, humiliation and Stripes, we attain not this hatred of sins past,
So God deals with us, Because our resolutions and promises Are faint and fail, and that without much mourning, humiliation and Stripes, we attain not this hatred of Sins past,
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and strength against them for time to come, therefore it is that our humiliation and sorrow must be proportionable to that work which is to be done, otherwise any measure of it were sufficient which fits us for the time to come.
and strength against them for time to come, Therefore it is that our humiliation and sorrow must be proportionable to that work which is to be done, otherwise any measure of it were sufficient which fits us for the time to come.
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When upon this the Lord lets loose the band of the conscience, oppressing the same with exceeding fears and terrours, this the Lord uses as a wedge to cleave in sunder a hard piece of wood.
When upon this the Lord lets lose the band of the conscience, oppressing the same with exceeding fears and terrors, this the Lord uses as a wedge to cleave in sunder a hard piece of wood.
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Therefore when he is about to sow the seed of Eternal Life in the soul (which must take deep root and grow for ever) he will have the ground throughly ploughed.
Therefore when he is about to sow the seed of Eternal Life in the soul (which must take deep root and grow for ever) he will have the ground thoroughly ploughed.
and he must not look to obtain peace and comfort with ease, God will thunder and lighten in such a man's conscience in Mount Sinai, before he speak peace unto him in Mount Zion.
and he must not look to obtain peace and Comfort with ease, God will thunder and lighten in such a Man's conscience in Mount Sinai, before he speak peace unto him in Mount Zion.
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which is (though a man may be free from great, gross sins, and worldly pollutions) when the Lord intends to shew the feeling of his mercy and the sense thereof to any in an extraordinary measure,
which is (though a man may be free from great, gross Sins, and worldly pollutions) when the Lord intends to show the feeling of his mercy and the sense thereof to any in an extraordinary measure,
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or to fit them for some high services, then they shall be much humbled before, as we see St. Paul was, Act. 8.9. God did thunder upon him, and beat him down in the High way to the ground, being stricken with blindness for three days after.
or to fit them for Some high services, then they shall be much humbled before, as we see Saint Paul was, Act. 8.9. God did thunder upon him, and beatrice him down in the High Way to the ground, being stricken with blindness for three days After.
HAving spoken concerning the Spirit of Bondage and the Spirit of Adoption in the former verse, the Apostle, in these words that I have now read, doth as it were stir up those unto thankfulness;
HAving spoken Concerning the Spirit of Bondage and the Spirit of Adoption in the former verse, the Apostle, in these words that I have now read, does as it were stir up those unto thankfulness;
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for though I have many wants and imperfections in me, yet if my spirit can testifie unto me that I have a desire to please God in all things, that I resolve upon and set up his service as the pitch of all my utmost endeavours, that with allowance I willingly cherish no corruption,
for though I have many Wants and imperfections in me, yet if my Spirit can testify unto me that I have a desire to please God in all things, that I resolve upon and Set up his service as the pitch of all my utmost endeavours, that with allowance I willingly cherish no corruption,
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The testimony of our spirit I conceive to be, when a man hath taken a survey of those excellent things belonging unto Justification and Sanctification, when according to the substantial truths which I know in the Word, I observe and follow as fast as I can what is there commanded;
The testimony of our Spirit I conceive to be, when a man hath taken a survey of those excellent things belonging unto Justification and Sanctification, when according to the substantial truths which I know in the Word, I observe and follow as fast as I can what is there commanded;
First, (as in the blood) with my spirit I must see what is needful to be done in order unto Justification, what free promises of invitation belong thereunto;
First, (as in the blood) with my Spirit I must see what is needful to be done in order unto Justification, what free promises of invitation belong thereunto;
not trusting unto it, as to make me the worthier to receive Christ (as some think.) When thus (at first for my Justification I received Christ) I must let any thing I have fall, to lay hold of him;
not trusting unto it, as to make me the Worthier to receive christ (as Some think.) When thus (At First for my Justification I received christ) I must let any thing I have fallen, to lay hold of him;
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So faith justifies only receiving, not working; as we may see, Joh. 1.12. But to as many as received him, to them gave he power to become the Sons of God;
So faith Justifies only receiving, not working; as we may see, John 1.12. But to as many as received him, to them gave he power to become the Sons of God;
So that in this case, if the question should be asked of such a one, friend how came you hither? What warrant had you to be so bold? Then he shews forth his ticket, (as if he should say) Lord thou gavest me a word of comfort, a warrant of thy invitation, in obedience to thy word,
So that in this case, if the question should be asked of such a one, friend how Come you hither? What warrant had you to be so bold? Then he shows forth his ticket, (as if he should say) Lord thou Gavest me a word of Comfort, a warrant of thy invitation, in Obedience to thy word,
Thirdly, sometimes Christ meets with a dull and slow heart, lazy and careless (in a manner) what becomes of it, not knowing or weighing the dangerous state it is in, making excuses;
Thirdly, sometime christ meets with a dull and slow heart, lazy and careless (in a manner) what becomes of it, not knowing or weighing the dangerous state it is in, making excuses;
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here Christ may justly leave us, (for is it not much that the King should invite us for our good) as he did these in the Gospel, who for refusing to come to his Supper were excluded from ever tasting thereof, strangers being fetched in, in their places.
Here christ may justly leave us, (for is it not much that the King should invite us for our good) as he did these in the Gospel, who for refusing to come to his Supper were excluded from ever tasting thereof, Strangers being fetched in, in their places.
God might so deal with us, but you see in 2 Corinth. 5.20. God sends as Embassage to entreat us, (erects as it were) a new office for our sakes, saith he:
God might so deal with us, but you see in 2 Corinth. 5.20. God sends as Embassy to entreat us, (erects as it were) a new office for our sakes, Says he:
The Apostle reasons the matter, are we stronger than he, do we provoke the Lord to anger? But here we see and may admire his infinite rich goodness, that he comes and sues to us to be reconciled,
The Apostle Reasons the matter, Are we Stronger than he, do we provoke the Lord to anger? But Here we see and may admire his infinite rich Goodness, that he comes and sues to us to be reconciled,
when therefore I see that this quickens in my heart, so that as (S. James speaks) of the engrafted word, that is able to save our souls) I can bring it home, having some sweet relish,
when Therefore I see that this quickens in my heart, so that as (S. James speaks) of the engrafted word, that is able to save our Souls) I can bring it home, having Some sweet relish,
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Fourthly, if none of all this will do, then comes a farther degree, a command from the highest, you shall do it; as in 1 Joh. 3.23. And this is his commandment that we should believe on his Son Jesus Christ, and love one another as he gave us commandment.
Fourthly, if none of all this will do, then comes a farther degree, a command from the highest, you shall do it; as in 1 John 3.23. And this is his Commandment that we should believe on his Son jesus christ, and love one Another as he gave us Commandment.
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nay, I will add more, that thy infidelty and contempt of that gracious offer, thy disobedience to the Law of Faith is greater than thy breach and disobedience to the Law of Works,
nay, I will add more, that thy infidelty and contempt of that gracious offer, thy disobedience to the Law of Faith is greater than thy breach and disobedience to the Law of Works,
when thou dost fling God's grace in his face again, and (as it were) trample under foot the blood of the Covenant: See for this John 16.9. What is that great sin which Christ came to reprove? even this infidelity (saith he) because they believe not in me:
when thou dost fling God's grace in his face again, and (as it were) trample under foot the blood of the Covenant: See for this John 16.9. What is that great since which christ Come to reprove? even this infidelity (Says he) Because they believe not in me:
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If a Prince should sue unto a Beggars Daughter for marriage, and she should refuse and contemn him, do you think he would be well pleased? So it is with us,
If a Prince should sue unto a Beggars Daughter for marriage, and she should refuse and contemn him, do you think he would be well pleased? So it is with us,
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All the rest of the threatnings of the Law were not backed with an oath, there was some secret reservation of mercy unto them upon the satisfaction of Divine Justice;
All the rest of the threatenings of the Law were not backed with an oath, there was Some secret reservation of mercy unto them upon the satisfaction of Divine justice;
if there be any evil in me, and lead me in the way everlasting: he loves the Brethren, and desires to fear God, as Nehemiah pleads, Nehem. 1.11. Be attentive to the prayer of thy servant, and of thy servants, who desire to fear thy name.
if there be any evil in me, and led me in the Way everlasting: he loves the Brothers, and Desires to Fear God, as Nehemiah pleads, Nehemiah 1.11. Be attentive to the prayer of thy servant, and of thy Servants, who desire to Fear thy name.
This is the warrant that I am partaker of that inward true washing, and not of that outward only of the Hog, which being kept clean and in good company will be clean, till there be an occasion offered of wallowing in the mire again.
This is the warrant that I am partaker of that inward true washing, and not of that outward only of the Hog, which being kept clean and in good company will be clean, till there be an occasion offered of wallowing in the mire again.
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This is for the first thing in bringing of a man in, to survey the promises belonging to Justification and Sanctification, wherein our spirit seeing it self to have interest, doth truly and on sound judgment witness the assurance of our Salvation.
This is for the First thing in bringing of a man in, to survey the promises belonging to Justification and Sanctification, wherein our Spirit seeing it self to have Interest, does truly and on found judgement witness the assurance of our Salvation.
and laying hold of Christ, making me now have supernatural thoughts and delights, (for this a man may have;) then certainly my spirit may conclude that I am blessed:
and laying hold of christ, making me now have supernatural thoughts and delights, (for this a man may have;) then Certainly my Spirit may conclude that I am blessed:
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Now it is clear how faith is wrought, briefly two ways, which the Lord useth to bring a man to the survey of those grounds upon which our spirit doth witness.
Now it is clear how faith is wrought, briefly two ways, which the Lord uses to bring a man to the survey of those grounds upon which our Spirit does witness.
This is the work of the spirit upon the understanding, convincing the soul of sin, shewing there is a remedy, tells the soul all is marvellous true that God hath revealed in his word;
This is the work of the Spirit upon the understanding, convincing the soul of since, showing there is a remedy, tells the soul all is marvellous true that God hath revealed in his word;
Now this gentle enforcing and often beating upon the will again and again what the understanding hath rightly conceived, this at last works upon the will, and moves it;
Now this gentle enforcing and often beating upon the will again and again what the understanding hath rightly conceived, this At last works upon the will, and moves it;
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Hence you see what faith is in this working, An act of the understanding forcing in that way of conviction which we mentioned, the will and affections.
Hence you see what faith is in this working, an act of the understanding forcing in that Way of conviction which we mentioned, the will and affections.
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I have loved and esteemed the words of his mouth more than mine appointed food, (as Job speaks) I have laid hold of Christ Jesus by the promises, and believe them:
I have loved and esteemed the words of his Mouth more than mine appointed food, (as Job speaks) I have laid hold of christ jesus by the promises, and believe them:
First she was repulsed as a stranger, yet she goes on, then she was called a dog, she might now have been discouraged so as to have given over her suit;
First she was repulsed as a stranger, yet she Goes on, then she was called a dog, she might now have been discouraged so as to have given over her suit;
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but see this is the nature of Faith, to pick comfort out of discouragements; to see out of a very small hole those things which raise and bring consolation:
but see this is the nature of Faith, to pick Comfort out of discouragements; to see out of a very small hold those things which raise and bring consolation:
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Thus Faith grew stronger in her, and when this trial was past, Christ says unto her, O woman, not O dog now, great is thy faith, be it unto thee even as thou wilt.
Thus Faith grew Stronger in her, and when this trial was passed, christ Says unto her, Oh woman, not O dog now, great is thy faith, be it unto thee even as thou wilt.
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but will come again and speak peace to us, that we may live in his sight (as if he should say) what, hast thou believed me so on my bare word? Hast thou honoured me so as to lay the blame and fault of all my trials on thy self for thy sins, clearing my Justice in all things? hast thou honoured me so as to magnifie mercy to wait and hope on it for all this? hast thou trusted me so as to remain faithful in all thy miseries? Then the Lord puts unto the witness of our spirit the seal of his spirit,
but will come again and speak peace to us, that we may live in his sighed (as if he should say) what, hast thou believed me so on my bore word? Hast thou honoured me so as to lay the blame and fault of all my trials on thy self for thy Sins, clearing my justice in all things? hast thou honoured me so as to magnify mercy to wait and hope on it for all this? hast thou trusted me so as to remain faithful in all thy misery's? Then the Lord puts unto the witness of our Spirit the seal of his Spirit,
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in whom also after that ye believed, ye were sealed with the holy spirit of promise, which is the earnest of our inheritance, &c. Here is the difference betwixt faith and sense, faith takes hold of general promises, draws then down to particulars, applies them,
in whom also After that you believed, you were sealed with the holy Spirit of promise, which is the earnest of our inheritance, etc. Here is the difference betwixt faith and sense, faith Takes hold of general promises, draws then down to particulars, Applies them,
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then comes a special evidence to the soul with an unwonted joy, and saith, I am thy salvation, which in effect is that which Christ in another place speaks, John 14.21.
then comes a special evidence to the soul with an unwonted joy, and Says, I am thy salvation, which in Effect is that which christ in Another place speaks, John 14.21.
then comes in the Spirit and makes up a third, with which comes joy unspeakable and glorious in such a measure, that for the present we can neither wish nor desire any thing else, the soul resting wonderfully ravished and contented.
then comes in the Spirit and makes up a third, with which comes joy unspeakable and glorious in such a measure, that for the present we can neither wish nor desire any thing Else, the soul resting wonderfully ravished and contented.
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Lastly for tryal we must now see how to distinguish this Testimony of the true Spirit, from the counterfeit Illumination of the Anabaptists and some Fryars who will have strange suddain Joys, the Devil no question then transforming himself into an Angel of light unto them.
Lastly for trial we must now see how to distinguish this Testimony of the true Spirit, from the counterfeit Illumination of the Anabaptists and Some Friars who will have strange sudden Joys, the devil no question then transforming himself into an Angel of Light unto them.
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but if a man have a dull dead delaying ear, and therewith great fantastick Joys, he may assure himself the right Spirit hath not wrought them, they are but idle speculations,
but if a man have a dull dead delaying ear, and therewith great fantastic Joys, he may assure himself the right Spirit hath not wrought them, they Are but idle speculations,
and yet holds out, pressing for the Crown unto the end of the race.) Christ will come in then and stroak him on the head, easing him of all his pains and sores with such a sweet refreshing as is unspeakable.
and yet holds out, pressing for the Crown unto the end of the raze.) christ will come in then and stroke him on the head, easing him of all his pains and sores with such a sweet refreshing as is unspeakable.
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Thirdly, if the Spirit seal after Meditation on the word, it is right, the Apostle says in whom after that ye believed ye were sealed, &c. Examine the root of this joy, the Spirit gives no comfort but by the word.
Thirdly, if the Spirit seal After Meditation on the word, it is right, the Apostle Says in whom After that you believed you were sealed, etc. Examine the root of this joy, the Spirit gives no Comfort but by the word.
if it be Gods Comfort, God will have his word to make way unto it, some there are who find no sweetness in the word, what is the cause thereof? Because they chew not the word to imprint it on their memories and in their heart.
if it be God's Comfort, God will have his word to make Way unto it, Some there Are who find no sweetness in the word, what is the cause thereof? Because they chew not the word to imprint it on their memories and in their heart.
There is naturally in all a certain pride, which must be overcome: (says the Apostle) What hast thou that thou hast not Received? But by the contrary the nearer a man comes unto the glory of God, he finds so much the more rottenness in his bones,
There is naturally in all a certain pride, which must be overcome: (Says the Apostle) What hast thou that thou hast not Received? But by the contrary the nearer a man comes unto the glory of God, he finds so much the more rottenness in his bones,
In this case we must look for a new encounter, a false perswasion makes a man to fall into security because Satan is then most malicious and busy, a man must stand faster then ever.
In this case we must look for a new encounter, a false persuasion makes a man to fallen into security Because Satan is then most malicious and busy, a man must stand faster then ever.
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For we know if men who were enemies be once brought to keep company together and to eat and drink one with another, we use to say all is done and wrapped up in the table cloath, all old reckonings are taken away,
For we know if men who were enemies be once brought to keep company together and to eat and drink one with Another, we use to say all is done and wrapped up in the table cloth, all old reckonings Are taken away,
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But if like the spouse in the Canticles, we let him stand knocking and will not let him in, we also may have great and sound knocks and blows our selves before we find him again;
But if like the spouse in the Canticles, we let him stand knocking and will not let him in, we also may have great and found knocks and blows our selves before we find him again;
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if then I be a Father, where is mine honour ? These are the trials before and after a true illumination to try it from the counterfeit, which that we may always find and observe in our selves, Let us pray, O Lord our God, &c. FINIS.
if then I be a Father, where is mine honour? These Are the trials before and After a true illumination to try it from the counterfeit, which that we may always find and observe in our selves, Let us pray, Oh Lord our God, etc. FINIS.
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Superficial repentance will not change the nature of a man. No morality, nor external change of life will do, without quickning grace and a new life wrought.
Superficial Repentance will not change the nature of a man. No morality, nor external change of life will do, without quickening grace and a new life wrought.
Have the quotient 120 Drachms. Four Drachms went to a Shekel: so divide 120 by 4, your quotient is 30 shekels for each man, which was the ordinary rate, &c.
Have the quotient 120 Drachms. Four Drachms went to a Shekel: so divide 120 by 4, your quotient is 30 shekels for each man, which was the ordinary rate, etc.
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