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and hazard their Lives for the Gospel.
and hazard their Lives for the Gospel.
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Effect 7. Assurance would pacifie a troubled Conscience:Effect 7. Assurance would pacify a troubled Conscience:
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Let Christians be thankful for the least growth;
Let Christians be thankful for the least growth;
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but we arrive at Salvation in the use of Means;
but we arrive At Salvation in the use of Means;
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We are apt either to neglect Duty or idolize it.
We Are apt either to neglect Duty or idolise it.
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therefore Popes are no fit Interpreters of Scripture: Who then?
Therefore Popes Are no fit Interpreters of Scripture: Who then?
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therefore now if thou goest wrong, thou dost it wilfully.
Therefore now if thou goest wrong, thou dost it wilfully.
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our Mercies are more then we deserve, our Punishments less.
our mercies Are more then we deserve, our Punishments less.
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We say not he is under the Curse of the Law, but the Commands;
We say not he is under the Curse of the Law, but the Commands;
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No Man can say, If I had known the Will of God, I would have obeyed;
No Man can say, If I had known the Will of God, I would have obeyed;
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That there is a GOD. Quest. III. WHat do the Scriptures principally Teach?
That there is a GOD. Quest. III. WHat do the Scriptures principally Teach?
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Object. But I am not worthy that ever God should admit me into Covenant.Object. But I am not worthy that ever God should admit me into Covenant.
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Such as are sinful without pain, or such as are painful without sin.
Such as Are sinful without pain, or such as Are painful without since.
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Resp. 1. There are Pangs before the Birth;Resp. 1. There Are Pangs before the Birth;
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When he was on Earth he lay in the Manger, now he sits in the Throne;
When he was on Earth he lay in the Manger, now he sits in the Throne;
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then he was hated and scorn'd of Men, now he is adored of Angels;
then he was hated and scorned of Men, now he is adored of Angels;
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and lifted it up above Angels and Archangels :
and lifted it up above Angels and Archangels:
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Believers are heirs of the Promise, Heb. 6.17. The Promises are sure;Believers Are Heirs of the Promise, Hebrew 6.17. The Promises Are sure;
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A Man may lose a single Battle in the Field, yet at last win the Victory.
A Man may loose a single Battle in the Field, yet At last win the Victory.
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but to have God himself to be ours, is the Blessing of the Throne.
but to have God himself to be ours, is the Blessing of the Throne.
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but his whole Essence is every-where. This is to be Infinite. As Philosophers say of the Soul, it is.
but his Whole Essence is everywhere. This is to be Infinite. As Philosophers say of the Soul, it is.
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it is like Cordial Water, which (as Physicians say) doth not only cheer the Heart,
it is like Cordial Water, which (as Physicians say) does not only cheer the Heart,
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Tota in toto & tota in qualibet parte: The Soul is in every part of the Body, in the Eye, Heart, Foot;Tota in toto & tota in qualibet parte: The Soul is in every part of the Body, in the Eye, Heart, Foot;
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so we may say of God, he is Ubique, his Essence is every-where;
so we may say of God, he is Ubique, his Essence is everywhere;
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Here are two Ends of Life specified, 1. The Glorifying of God. 2. The Enjoying of God.
Here Are two Ends of Life specified, 1. The Glorifying of God. 2. The Enjoying of God.
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So God will do much for his People, he will give them the Inheritance;
So God will do much for his People, he will give them the Inheritance;
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This Divine Worship God is very jealous of;
This Divine Worship God is very jealous of;
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it carries forth our Love to God, and Anger against Sin in a most intense manner:
it carries forth our Love to God, and Anger against since in a most intense manner:
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Zeal is impatient of God's Dishonour;
Zeal is impatient of God's Dishonour;
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Man's Chief End TO GLORIFIE GOD. Quest. I. WHat is the chief End of Man?
Man's Chief End TO GLORIFY GOD. Quest. I. WHat is the chief End of Man?
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Resp. Man's chief End is to glorifie God, and enjoy him for ever.
Resp. Man's chief End is to Glorify God, and enjoy him for ever.
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First, I begin with the first, The Glorifying of God, 1 Pet. 4.11. That God in all things may be glorified ;First, I begin with the First, The Glorifying of God, 1 Pet. 4.11. That God in all things may be glorified;
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the Glory of God is a Silver Thread which must run through all our Actions: 1 Cor. 10.31.
the Glory of God is a Silver Thread which must run through all our Actions: 1 Cor. 10.31.
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Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God.
Whither Therefore you eat or drink, or whatsoever you do, do all to the glory of God.
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Every thing works to some end in things natural and artificial;
Every thing works to Some end in things natural and artificial;
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now Man being a rational Creature, must propose some end to himself, and that is, that he may lift up God in the World,
now Man being a rational Creature, must propose Some end to himself, and that is, that he may lift up God in the World,
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and better loose his Life, then loose the End of his living:
and better lose his Life, then lose the End of his living:
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So then the great Truth asserted is this, That the End of every Man living is to glorifie God;
So then the great Truth asserted is this, That the End of every Man living is to Glorify God;
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this is the yearly Rent is paid to the Crown of Heaven. Glorifying of God, hath respect to all the Persons in the Trinity;
this is the yearly Rend is paid to the Crown of Heaven. Glorifying of God, hath respect to all the Persons in the Trinity;
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it respects God the Father, who gave us our Life; it respects God the Son, who lost his Life for us;
it respects God the Father, who gave us our Life; it respects God the Son, who lost his Life for us;
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it respects God the Holy Ghost, who produceth a new Life in us: we must bring Glory to the whole Trinity.
it respects God the Holy Ghost, who Produceth a new Life in us: we must bring Glory to the Whole Trinity.
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When we speak of God's Glory, the Question will be moved, What are we to understand by God's Glory?
When we speak of God's Glory, the Question will be moved, What Are we to understand by God's Glory?
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Resp. There is a twofold Glory: 1. The Glory that God hath in himself ; his intrinsical Glory.Resp. There is a twofold Glory: 1. The Glory that God hath in himself; his intrinsical Glory.
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Glory is essential to the Godhead, as Light is to the Sun: he is call'd the God of Glory, Acts 7.2. Glory is the sparkling of the Deity;
Glory is essential to the Godhead, as Light is to the Sun: he is called the God of Glory, Acts 7.2. Glory is the sparkling of the Deity;
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Glory is so co-natural to the Godhead, that God cannot be God without it. The Creature's Honour is not essential to his Being;
Glory is so co-natural to the Godhead, that God cannot be God without it. The Creature's Honour is not essential to his Being;
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a King is a Man without his Regal Ornaments, when his Crown and Royal Robe are taken away:
a King is a Man without his Regal Ornament, when his Crown and Royal Robe Are taken away:
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but God's Glory is such an essential Part of his Being, that he cannot be God without it;
but God's Glory is such an essential Part of his Being, that he cannot be God without it;
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God's very Life lies in his Glory. His Glory can receive no addition, because it is Infinite;
God's very Life lies in his Glory. His Glory can receive no addition, Because it is Infinite;
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this Glory is that which God is most tender of, and which he will not part with, Isa. 42.8. My glory I will not give to another.
this Glory is that which God is most tender of, and which he will not part with, Isaiah 42.8. My glory I will not give to Another.
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God will give Temporal Blessings to his Children, Wisdom, Riches, Honour;
God will give Temporal Blessings to his Children, Wisdom, Riches, Honour;
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he will give them Spiritual Blessings, he will give them Grace, he will give them his Love, he will give them Heaven,
he will give them Spiritual Blessings, he will give them Grace, he will give them his Love, he will give them Heaven,
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but his essential Glory he will not give to another. King Pharaoh parted with a Ring off his Finger to Ioseph, and a Gold Chain,
but his essential Glory he will not give to Another. King Pharaoh parted with a Ring off his Finger to Ioseph, and a Gold Chain,
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but he would not part with his Throne, Gen. 41.40. Only in the throne will I be greater then thou.
but he would not part with his Throne, Gen. 41.40. Only in the throne will I be greater then thou.
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he will put some of Christ's Glory as Mediator upon them, but his essential Glory he will not part with;
he will put Some of Christ's Glory as Mediator upon them, but his essential Glory he will not part with;
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in the throne he will be greater. in the throne he will be greater.
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2. The Glory which is ascribed to God, or which his Creatures labour to bring to him, 1 Chr. 16.29. Give unto the Lord the glory due unto his name. And, 1 Cor. 6.20. Glorifie God in your body, and in your spirit.
2. The Glory which is ascribed to God, or which his Creatures labour to bring to him, 1 Christ 16.29. Give unto the Lord the glory due unto his name. And, 1 Cor. 6.20. glorify God in your body, and in your Spirit.
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The Glory we give God is nothing else but our lifting up his Name in the World,
The Glory we give God is nothing Else but our lifting up his Name in the World,
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and magnifying him in the eyes of others, Phil. 1.20. Christ shall be magnified in my body. Quest.
and magnifying him in the eyes of Others, Philip 1.20. christ shall be magnified in my body. Quest.
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What is it to glorifie God, or wherein doth it consist? What is it to Glorify God, or wherein does it consist?
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Resp. Glorifying of God consists in four things: 1. Appretiation. 2. Adoration. 3. Affection. 4. Subjection.Resp. Glorifying of God consists in four things: 1. Appreciation. 2. Adoration. 3. Affection. 4. Subjection.
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This is the yearly Rent we pay to the Crown of Heaven. 1. Appretiation:
This is the yearly Rend we pay to the Crown of Heaven. 1. Appreciation:
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To glorifie God is to set God highest in our Thoughts, to have a venerable Esteem of him, Psal. 92.8. Thou Lord art most high for evermore. Psal. 97.9. Thou art exalted far above all gods.
To Glorify God is to Set God highest in our Thoughts, to have a venerable Esteem of him, Psalm 92.8. Thou Lord art most high for evermore. Psalm 97.9. Thou art exalted Far above all God's.
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There is in God all that may draw forth both Wonder and Delight; he is NONLATINALPHABET, there is in him a Constellation of all Beauties;
There is in God all that may draw forth both Wonder and Delight; he is, there is in him a Constellation of all Beauty's;
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he is Prima Causa, the Original and Spring-head of Being, who sheds a Glory upon the Creature.
he is Prima Causa, the Original and Springhead of Being, who sheds a Glory upon the Creature.
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This is to glorifie God when we are God-Admirers;
This is to Glorify God when we Are God-Admirers;
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we admire God in his Attributes, which are the glistering Beams by which the Divine Nature shines forth;
we admire God in his Attributes, which Are the glistering Beams by which the Divine Nature shines forth;
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we admire him in his Promises, which are the Charter of Free-grace, and the Spiritual Cabinet where the Pearl of Price is hid;
we admire him in his Promises, which Are the Charter of Free grace, and the Spiritual Cabinet where the Pearl of Price is hid;
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we admire God in the noble Effects of his Power and Wisdom, viz. the making of the World;
we admire God in the noble Effects of his Power and Wisdom, viz. the making of the World;
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this is call'd the work of his fingers, Ps. 8.3. such curious Needle-work it was that none but a God could work.
this is called the work of his fingers, Ps. 8.3. such curious Needlework it was that none but a God could work.
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This is to glorifie God, to have God-admiring Thoughts; we esteem him most excellent, and search for Diamonds only in this Rock.
This is to Glorify God, to have God-admiring Thoughts; we esteem him most excellent, and search for Diamonds only in this Rock.
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2. Glorifying of God consists in Adoration, or Worship, Psal. 29.2. Give unto the Lord the glory due unto his name.
2. Glorifying of God consists in Adoration, or Worship, Psalm 29.2. Give unto the Lord the glory due unto his name.
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Worship the Lord in the Beauty of Holiness:
Worship the Lord in the Beauty of Holiness:
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There is a twofold Worship, 1. A Civil Reverence we give to Persons of Honour, Gen. 23.7. Abraham stood up and bowed himself to the children of Heth. Piety is no Enemy to Curtesie. 2. A Divine Worship, which we give to God, is his Prerogative-royal, Neh. 8.6. They bowed their heads, and worshipped the Lord with their faces towards the ground.
There is a twofold Worship, 1. A Civil reverence we give to Persons of Honour, Gen. 23.7. Abraham stood up and bowed himself to the children of Heth. Piety is no Enemy to Courtesy. 2. A Divine Worship, which we give to God, is his Prerogative-royal, Neh 8.6. They bowed their Heads, and worshipped the Lord with their faces towards the ground.
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this is the Apple of his Eye, this is the Pearl of his Crown which he guards as he did the Tree of Life, with Cherubims and a flaming Sword, that no man may come near to violate it:
this is the Apple of his Eye, this is the Pearl of his Crown which he guards as he did the Tree of Life, with Cherubims and a flaming Sword, that no man may come near to violate it:
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Divine Worship must be such as God himself hath appointed, else it is offering strange fire, Levit. 10.2. The Lord would have Moses make the Tabernacle NONLATINALPHABET, according to the Pattern in the Mount, Exod. 25.40. he must not leave out any thing in the Pattern, nor add to it;
Divine Worship must be such as God himself hath appointed, Else it is offering strange fire, Levit. 10.2. The Lord would have Moses make the Tabernacle, according to the Pattern in the Mount, Exod 25.40. he must not leave out any thing in the Pattern, nor add to it;
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if God was so exact and curious about the Place of his Worship, how exact will he be about the Manner of his Worship;
if God was so exact and curious about the Place of his Worship, how exact will he be about the Manner of his Worship;
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surely here every thing must be according to the Pattern prescribed in his Word. 3. Affection:
surely Here every thing must be according to the Pattern prescribed in his Word. 3. Affection:
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This is a part of the Glory we give to God; God counts himself glorified when he is loved, Deut. 6.5. Thou shalt love the Lord thy God with all thy heart, and with all thy soul.
This is a part of the Glory we give to God; God counts himself glorified when he is loved, Deuteronomy 6.5. Thou shalt love the Lord thy God with all thy heart, and with all thy soul.
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There is a twofold Love, 1. Amor Concupiscentiae, a Love of Concupisence, which is a Self-love,
There is a twofold Love, 1. Amor Concupiscentiae, a Love of Concupiscence, which is a Self-love,
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when we love another because he doth us a good Turn:
when we love Another Because he does us a good Turn:
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Thus a wicked Man may be said to love God, because he hath given him a good Crop,
Thus a wicked Man may be said to love God, Because he hath given him a good Crop,
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or filled his Cup with Wine, and to speak properly, this is rather to love God's Blessings then to love God. 2. Amor Amicitiae, a Love of Delight,
or filled his Cup with Wine, and to speak properly, this is rather to love God's Blessings then to love God. 2. Amor Friendship, a Love of Delight,
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as a Man takes delight in a Friend;
as a Man Takes delight in a Friend;
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this is indeed to love God, the Heart is set upon God, as a Man's-Heart is set upon his Treasure.
this is indeed to love God, the Heart is Set upon God, as a Man's-Heart is Set upon his Treasure.
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And this Love is, 1. Exuberant, not a few Drops but a Stream. 2. It is Superlative, we give God the best of our Love, the Cream of it, Cant. 8.2. I would cause thee to drink of spiced wine of the j•yce of my pomgranat.
And this Love is, 1. Exuberant, not a few Drops but a Stream. 2. It is Superlative, we give God the best of our Love, the Cream of it, Cant 8.2. I would cause thee to drink of spiced wine of the j•yce of my pomegranate.
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If the Spouse had a Cup more juicy and spiced Christ must drink of it. 3. It is Intense and Ardent;
If the Spouse had a Cup more juicy and spiced christ must drink of it. 3. It is Intense and ardent;
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true Saints are Seraphims burning in holy Love to God. The Spouse was Amore perculsa, in sainting Fits sick of love, Cant. 2.5.
true Saints Are Seraphims burning in holy Love to God. The Spouse was Amore perculsa, in sainting Fits sick of love, Cant 2.5.
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Thus to love God is to glorify him; he who is the chief of our Happiness, hath the chief of our Affections. 4. Subjection:
Thus to love God is to Glorify him; he who is the chief of our Happiness, hath the chief of our Affections. 4. Subjection:
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When we dedicate ourselves to God, and stand ready prest for his Service. Thus the Angels in Heaven glorifie him;
When we dedicate ourselves to God, and stand ready pressed for his Service. Thus the Angels in Heaven Glorify him;
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they wait on his Throne, and are ready to take a Commission from him, therefore they are resembled by the Cherubims with their Wings displaid to shew how swift the Angels are in their Obedience.
they wait on his Throne, and Are ready to take a Commission from him, Therefore they Are resembled by the Cherubims with their Wings displayed to show how swift the Angels Are in their obedience.
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they will not give him Glory, but he will get his Glory upon them, Exod. 14.17. I will get me honour upon Pharoah.
they will not give him Glory, but he will get his Glory upon them, Exod 14.17. I will get me honour upon Pharaoh.
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This is to glorifie God when we are devoted to his Service, our Head studies for God, our Tongue pleads for him, our Hands relieve his Members:
This is to Glorify God when we Are devoted to his Service, our Head studies for God, our Tongue pleads for him, our Hands relieve his Members:
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The wise Men that came to Christ, did not only bow the Knee to him, but presented him with Gold and Myrrh, Mat. 2.11. so we must not only bow the Knee, give God Worship, but bring Presents, Golden Obedience.
The wise Men that Come to christ, did not only bow the Knee to him, but presented him with Gold and Myrrh, Mathew 2.11. so we must not only bow the Knee, give God Worship, but bring Presents, Golden obedience.
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This is to glorifie God when we stick at no Service, we will fight under the Banner of his Gospel against Regiments,
This is to Glorify God when we stick At no Service, we will fight under the Banner of his Gospel against Regiments,
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and we say to him as David to King Saul, 1 Sam. 17.32. Thy servant will go and fight with this Philistine.
and we say to him as David to King Saul, 1 Sam. 17.32. Thy servant will go and fight with this Philistine.
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Thus you see wherein the Glorifying of God doth consist, in Appretiation, Adoration, Affection, Subjection.
Thus you see wherein the Glorifying of God does consist, in Appreciation, Adoration, Affection, Subjection.
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A good Christian is like the Sun which doth not only send forth Heat, but goes its Circuit round the World;
A good Christian is like the Sun which does not only send forth Heat, but Goes its Circuit round the World;
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thus he who glorifies God hath not only his Affections heated with love to God, but he goes his Circuit too;
thus he who Glorifies God hath not only his Affections heated with love to God, but he Goes his Circuit too;
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he moves vigorously in the sphere of Obedience. Quest. Why we must glorifie God? Resp. 1. Because he gives us our Being, Psal. 100.3. It is he that hath made us.
he moves vigorously in the sphere of obedience. Quest. Why we must Glorify God? Resp. 1. Because he gives us our Being, Psalm 100.3. It is he that hath made us.
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We think it a great kindness in a Man to spare our Life, but what kindness is it in God to give us our Life;
We think it a great kindness in a Man to spare our Life, but what kindness is it in God to give us our Life;
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we draw our breath from him, and as Life, so all the Comforts of Life are from God:
we draw our breath from him, and as Life, so all the Comforts of Life Are from God:
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he gives us Health, which is the Sawce to sweeten our Life; he gives us Food, which is the Oyl that nourisheth the Lamp of Life:
he gives us Health, which is the Sauce to sweeten our Life; he gives us Food, which is the Oil that Nourishes the Lamp of Life:
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now if all we receive is from the hand of his Bounty, is it not good reason we should glorifie him,
now if all we receive is from the hand of his Bounty, is it not good reason we should Glorify him,
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and live to him, seeing we live by him, Rom. 11.36. For of him and through him are all things.
and live to him, seeing we live by him, Rom. 11.36. For of him and through him Are all things.
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Of him are all, all we have is of his Fulness; through him are all, all we have is through his Free-grace;Of him Are all, all we have is of his Fullness; through him Are all, all we have is through his Free grace;
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and therefore to him should be all, so it follows, To him be glory for ever.
and Therefore to him should be all, so it follows, To him be glory for ever.
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God is not only our Benefactor, but our Founder;
God is not only our Benefactor, but our Founder;
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the Rivers come from the Sea, and they empty their Silver Streams into the Sea again.
the rivers come from the Sea, and they empty their Silver Streams into the Sea again.
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2. Because God hath made all things for his own Glory, Prov. 16.4. The Lord hath made all things for himself ;
2. Because God hath made all things for his own Glory, Curae 16.4. The Lord hath made all things for himself;
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that is, for his Glory. As a King hath Excise out of Commodities, God will have his Glory out of every thing;
that is, for his Glory. As a King hath Excise out of Commodities, God will have his Glory out of every thing;
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he will have Glory out of the Wicked, the Glory of his Justice;
he will have Glory out of the Wicked, the Glory of his justice;
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Zeal is a mixed Affection, a Compound of Love and Anger;
Zeal is a mixed Affection, a Compound of Love and Anger;
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But especially he hath made the Godly for his Glory, they are the living Organs of his Praise, Isa. 43.21. This people have I formed for myself, and they shall shew forth my praise.
But especially he hath made the Godly for his Glory, they Are the living Organs of his Praise, Isaiah 43.21. This people have I formed for myself, and they shall show forth my praise.
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It is true they cannot add to his Glory, but they may exalt it;
It is true they cannot add to his Glory, but they may exalt it;
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they cannot raise him in Heaven, but they may raise him in the Esteem of others.
they cannot raise him in Heaven, but they may raise him in the Esteem of Others.
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God hath adopted the Saints into his Family, and made them a Royal Priesthood that they should shew forth the Praises of him who hath called them, 1 Pet. 2.9. 3. Because the Glory of God hath so much intrinsick Value and Excellency in it;
God hath adopted the Saints into his Family, and made them a Royal Priesthood that they should show forth the Praises of him who hath called them, 1 Pet. 2.9. 3. Because the Glory of God hath so much intrinsic Valve and Excellency in it;
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it transcends the Thoughts of Men, and the Tongue of Angels. God's Glory is his Treasure, all his Riches lie here, as Mica said, Judg. 18.24. What have I more? So of God, what hath God more? God's Glory is more worth then Heaven, More worth then the salvation of all Mens souls:
it transcends the Thoughts of Men, and the Tongue of Angels. God's Glory is his Treasure, all his Riches lie Here, as Mica said, Judges 18.24. What have I more? So of God, what hath God more? God's Glory is more worth then Heaven, More worth then the salvation of all Men's Souls:
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Better Kingdoms be thrown down, better Men and Angels be annihilated, then God should lose one Jewel of his Crown, one Beam of his Glory.
Better Kingdoms be thrown down, better Men and Angels be annihilated, then God should loose one Jewel of his Crown, one Beam of his Glory.
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4. Creatures below us and above us bring Glory to God, and do we think to sit Rent-free, shall every thing glorifie God but Man? it is pity then that ever Man was made!
4. Creatures below us and above us bring Glory to God, and do we think to fit Rent-free, shall every thing Glorify God but Man? it is pity then that ever Man was made!
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1. Creatures below us glorifie God, the inanimate Creatures; the Heavens glorifie God, Ps. 19.1. The heavens declare the glory of God.
1. Creatures below us Glorify God, the inanimate Creatures; the Heavens Glorify God, Ps. 19.1. The heavens declare the glory of God.
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The curious Workmanship of Heaven sets forth the Glory of its Maker;
The curious Workmanship of Heaven sets forth the Glory of its Maker;
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the Firmament is beautified and pensill'd out in Blue and Azure colours, where the Power and Wisdom of God may be clearly seen. The heavens declare his glory :
the Firmament is beautified and pensilled out in Blue and Azure colours, where the Power and Wisdom of God may be clearly seen. The heavens declare his glory:
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We may see the Glory of God blazing in the Sun, twinkling in the Stars. 2. Look into the Air, the Birds with their chirping Musick sing Hymns of Praise to God, saith Anselm. Every Beast doth in its kind glorifie God, Isa. 43.20. The beasts of the field shall honour me.
We may see the Glory of God blazing in the Sun, twinkling in the Stars. 2. Look into the Air, the Birds with their chirping Music sing Hymns of Praise to God, Says Anselm. Every Beast does in its kind Glorify God, Isaiah 43.20. The beasts of the field shall honour me.
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2. Creatures above us glorifie God: The angels are ministring spirits, Heb. 1.14. They are still waiting on God's Throne, and bring some Revenues of Glory into the Exchequer of Heaven:
2. Creatures above us Glorify God: The Angels Are ministering spirits, Hebrew 1.14. They Are still waiting on God's Throne, and bring Some Revenues of Glory into the Exchequer of Heaven:
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Then surely Man should be much more studious of God's Glory then the Angels, for God hath honour'd him more then the Angels, in that Christ took Man's Nature upon him, and not the Angels;
Then surely Man should be much more studious of God's Glory then the Angels, for God hath honoured him more then the Angels, in that christ took Man's Nature upon him, and not the Angels;
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say tho' in regard of Creation God hath made Man a little lower then the Angels, Heb. 2.7. yet in regard of Redemption, God hath set him higher than the Angels;
say though in regard of Creation God hath made Man a little lower then the Angels, Hebrew 2.7. yet in regard of Redemption, God hath Set him higher than the Angels;
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he hath married Mankind to himself: The Angels are Christ's Friends, but not his Spouse;
he hath married Mankind to himself: The Angels Are Christ's Friends, but not his Spouse;
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he hath covered us with the Purple Robe of his Righteousness, which is a better Righteousness then the Angels have, 2 Cor. 5.20.
he hath covered us with the Purple Robe of his Righteousness, which is a better Righteousness then the Angels have, 2 Cor. 5.20.
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So that if the Angels bring Glory to God, much more should we, being dignified with Honour above the Angelical Spirits.
So that if the Angels bring Glory to God, much more should we, being dignified with Honour above the Angelical Spirits.
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5. Resp. We must bring Glory to God, because all our Hopes hang upon him, Psal. 39.7. My hope is in thee. And, Psal. 62.5. My expectation is from him ;
5. Resp. We must bring Glory to God, Because all our Hope's hang upon him, Psalm 39.7. My hope is in thee. And, Psalm 62.5. My expectation is from him;
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I expect a Kingdom from him.
I expect a Kingdom from him.
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A Child that is good natur'd will Honour his Parent, as expecting all that ever he is like to be worth from him, Psal. 87.8. All my fresh springs are in thee.
A Child that is good natured will Honour his Parent, as expecting all that ever he is like to be worth from him, Psalm 87.8. All my fresh springs Are in thee.
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The Silver Springs of Grace, the Golden Springs of Glory. Quest. How many ways may we glorifie God?
The Silver Springs of Grace, the Golden Springs of Glory. Quest. How many ways may we Glorify God?
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Resp. 1. It is a glorifying God when we aim purely at God's Glory ; it is one thing to advance God's Glory, another thing to aim at it;Resp. 1. It is a glorifying God when we aim purely At God's Glory; it is one thing to advance God's Glory, Another thing to aim At it;
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God must be the Terminus ad quem, the Ultimate End of all our Actions; thus Christ, Joh. 8.50. I seek not my own glory, but the glory of him that sent me.
God must be the Terminus ad Whom, the Ultimate End of all our Actions; thus christ, John 8.50. I seek not my own glory, but the glory of him that sent me.
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'Tis the Note of an Hypocrite, he hath a squint Eye, he looks more to his own Glory then God's Glory.
It's the Note of an Hypocrite, he hath a squint Eye, he looks more to his own Glory then God's Glory.
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Our Saviour Deciphers such, and gives a Caveat against them, Matth. 6.2. When thou givest alms do not sound a trumpet.
Our Saviour Deciphers such, and gives a Caveat against them, Matthew 6.2. When thou givest alms do not found a trumpet.
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A Stranger would ask, What means the noise of this Trumpet? Then it was answered, They are going to give to the Poor.
A Stranger would ask, What means the noise of this Trumpet? Then it was answered, They Are going to give to the Poor.
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And so they did not give Alms, but sell them for Honour and Applause, that they may have Glory of Men:
And so they did not give Alms, but fell them for Honour and Applause, that they may have Glory of Men:
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the Breath of Men was the Wind that blew the Sails of their Charity: Verily, they have their reward.
the Breath of Men was the Wind that blew the Sails of their Charity: Verily, they have their reward.
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The Hypocrite may make his Acquittance, and write, Received in full payment. Vain-glory Chrysostome calls one of the Devil's great Nets to catch Men.
The Hypocrite may make his Acquittance, and write, Received in full payment. Vainglory Chrysostom calls one of the Devil's great Nets to catch Men.
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And Cyprian, Quem non gula NONLATINALPHABET superavit: Whom Satan cannot prevail against by Intemperance, those he prevails against by Pride and Vain-glory.
And Cyprian, Whom non gula superavit: Whom Satan cannot prevail against by Intemperance, those he prevails against by Pride and Vainglory.
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O let us take heed of this NONLATINALPHABET, Self-worshipping! Aim purely at God's Glory. Quest. How shall we know we aim at God's Glory?
O let us take heed of this, Self-worshipping! Aim purely At God's Glory. Quest. How shall we know we aim At God's Glory?
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Resp. 1. When we prefer God's Glory above all other things; above Credit, Estate, Relations;Resp. 1. When we prefer God's Glory above all other things; above Credit, Estate, Relations;
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when the Glory of God comes in competition with them, we prefer his Glory before them:
when the Glory of God comes in competition with them, we prefer his Glory before them:
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if Relations lie in our way to Heaven, we must either leap over them, or tread upon them:
if Relations lie in our Way to Heaven, we must either leap over them, or tread upon them:
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A Child must unchild himself, and forget he is a Child, he must know neither Father nor Mother in God's Cause, Deut. 33.9. Who said unto his father and his mother, I have not seen him ;
A Child must unchild himself, and forget he is a Child, he must know neither Father nor Mother in God's Cause, Deuteronomy 33.9. Who said unto his father and his mother, I have not seen him;
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neither did he acknowledge his Brethren. This is to aim at God's Glory.
neither did he acknowledge his Brothers. This is to aim At God's Glory.
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2. Then we aim at God's Glory when we can be content that God's Will should take place though it cross ours:
2. Then we aim At God's Glory when we can be content that God's Will should take place though it cross ours:
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Lord I am content to be a Looser if thou a Gainer; to have less Health, if I may have more Grace, and thou more Glory;
Lord I am content to be a Looser if thou a Gainer; to have less Health, if I may have more Grace, and thou more Glory;
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whether it be Food or bitter Physick thou givest me, Lord I desire that which may be most for thy Glory:
whither it be Food or bitter Physic thou givest me, Lord I desire that which may be most for thy Glory:
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Thus our Blessed Saviour, Not as I will, but as thou wilt, Matth. 26.39.
Thus our Blessed Saviour, Not as I will, but as thou wilt, Matthew 26.39.
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So God might have more Glory by his Sufferings, he was content to suffer, Joh. 12.28. Father glorifie thy name.
So God might have more Glory by his Sufferings, he was content to suffer, John 12.28. Father Glorify thy name.
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3. Then we aim at God's Glory, when we can be content to be out-shined by others in Gifts and Esteem,
3. Then we aim At God's Glory, when we can be content to be outshined by Others in Gifts and Esteem,
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so God's Glory may be encreased:
so God's Glory may be increased:
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A Man that hath God in his Heart, and God's Glory in his Eye, desires that God should be exalted,
A Man that hath God in his Heart, and God's Glory in his Eye, Desires that God should be exalted,
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and if this be effected, let who will be the Instrument, he rejoyceth. Phil. 1.15. Some preach Christ of Envy, notwithstanding Christ is preached, and I therein do rejoyce, and will rejoyce ;
and if this be effected, let who will be the Instrument, he Rejoiceth. Philip 1.15. some preach christ of Envy, notwithstanding christ is preached, and I therein do rejoice, and will rejoice;
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they preached Christ of Envy, they envyed Paul that Concourse of People, and they preached that they might out-shine him in Gifts,
they preached christ of Envy, they envied Paul that Concourse of People, and they preached that they might outshine him in Gifts,
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and get away some of his Hearers.
and get away Some of his Hearers.
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Well, saith Paul, Christ is preached, and God is like to have Glory, therefore I rejoyce;
Well, Says Paul, christ is preached, and God is like to have Glory, Therefore I rejoice;
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let my Candle go out, if the Sun of Righteousness may but shine. 2. We Glorifie God by an ingenuous Confession of Sin:
let my Candle go out, if the Sun of Righteousness may but shine. 2. We glorify God by an ingenuous Confessi of since:
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The Thief of the Cross had dishonour'd God in his Life, but at his Death he brings Glory to God by Confession of Sin, Luke 23.41. We indeed suffer justly. He acknowledged he deserved not only Crucifixion but Damnation, Josh. 7.19. My son, give, I pray thee, glory to God, and make confession unto him. An humble Confession exalts God;
The Thief of the Cross had dishonoured God in his Life, but At his Death he brings Glory to God by Confessi of since, Lycia 23.41. We indeed suffer justly. He acknowledged he deserved not only Crucifixion but Damnation, Josh. 7.19. My son, give, I pray thee, glory to God, and make Confessi unto him. an humble Confessi exalts God;
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how is God's Free-grace magnified in crowning those who deserve to be condemn'd;
how is God's Free grace magnified in crowning those who deserve to be condemned;
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as the excusing and mincing of Sin doth cast a Reproach upon God, Adam denies not he did tast the forbidden Fruit, but instead of a full Confession, he taxes God, Inscripser• Deos sceleri, Gen. 3.12. The woman whom thou gavest me, she gave me of the tree and I did eat.
as the excusing and mincing of since does cast a Reproach upon God, Adam Denies not he did taste the forbidden Fruit, but instead of a full Confessi, he Taxes God, Inscripser• Gods sceleri, Gen. 3.12. The woman whom thou Gavest me, she gave me of the tree and I did eat.
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It is long of thee, if thou hadst not given me the Woman to be a Tempter, I had not sinned.
It is long of thee, if thou Hadst not given me the Woman to be a Tempter, I had not sinned.
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So Confession glorifies God, it clears, it acknowledgeth he is Holy and Righteous whatever he doth.
So Confessi Glorifies God, it clears, it acknowledgeth he is Holy and Righteous whatever he does.
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Nehemiah vindicates God's Righteousness, Chap. 9.33. Thou art just in all that is brought upon us. Nehemiah vindicates God's Righteousness, Chap. 9.33. Thou art just in all that is brought upon us.
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And Confession then is ingenuous when it is free not forc'd, Luke 15.18. I have sinn'd against heaven, and before thee ;
And Confessi then is ingenuous when it is free not forced, Lycia 15.18. I have sinned against heaven, and before thee;
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he chargeth himself with Sin before ever his Father chargeth him with it. 3. We glorifie God by Believing; Rom. 4.20. Abraham was strong in faith, giving glory to God.
he charges himself with since before ever his Father charges him with it. 3. We Glorify God by Believing; Rom. 4.20. Abraham was strong in faith, giving glory to God.
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Unbelief affronts God, it gives him the Lye, He that believeth not, maketh God a lyer, 1 Joh. 5.10.
Unbelief affronts God, it gives him the Lie, He that Believeth not, makes God a liar, 1 John 5.10.
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So Faith brings Glory to God, it sets to its Seal that God is true, Ioh. 3.33. he that believes flies to God's Mercy and Truth, as to an Altar of Refuge;
So Faith brings Glory to God, it sets to its Seal that God is true, John 3.33. he that believes flies to God's Mercy and Truth, as to an Altar of Refuge;
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he doth Ingarrison himself in the Promises, he trusts all he hath with God, Psal. 31.5. Into thy hands I commit my spirit ;
he does Ingarrison himself in the Promises, he trusts all he hath with God, Psalm 31.5. Into thy hands I commit my Spirit;
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this is a great way of bringing Glory to God, therefore God honours Faith, because Faith honours God.
this is a great Way of bringing Glory to God, Therefore God honours Faith, Because Faith honours God.
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It is a great Honour we do to a Man when we trust him with all we have, we put our Lives and Estates into his hand;
It is a great Honour we do to a Man when we trust him with all we have, we put our Lives and Estates into his hand;
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a sign we have a good Opinion of him.
a Signen we have a good Opinion of him.
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The three Children glorified God by believing, The God whom we serve is able to deliver us,
The three Children glorified God by believing, The God whom we serve is able to deliver us,
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and will deliver us, Dan. 3.17. Faith knows there are no Impossibles with God, and will trust him where it cannot trace him.and will deliver us, Dan. 3.17. Faith knows there Are no Impossibles with God, and will trust him where it cannot trace him.
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4. We glorifie God by being tender of God's Glory; God's Glory is dear to him as the apple of his Eye ;
4. We Glorify God by being tender of God's Glory; God's Glory is dear to him as the apple of his Eye;
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now when we are tender of his Glory by laying to heart his Dishonours, this is a glorifying of him.
now when we Are tender of his Glory by laying to heart his Dishonours, this is a glorifying of him.
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An ingenuous Child weeps to see a Disgrace done to his Father, Psal. 69.9. The reproaches of them that reproach thee, are fallen upon me.
an ingenuous Child weeps to see a Disgrace done to his Father, Psalm 69.9. The Reproaches of them that reproach thee, Are fallen upon me.
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When we hear God reproached, it is as if we were reproached; when God's Glory suffers, 'tis as if we suffered.
When we hear God reproached, it is as if we were reproached; when God's Glory suffers, it's as if we suffered.
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This is to be tender of God's Glory. 5. We glorifie God by Fruitfulness, Joh. 15.8. Hereby is my Father glorified, if ye bring forth much fruit.
This is to be tender of God's Glory. 5. We Glorify God by Fruitfulness, John 15.8. Hereby is my Father glorified, if you bring forth much fruit.
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As 'tis a Dishonour to God to be barren, so Fruitfulness doth honour him: Phil. 1.11. Filled with the fruits of righteousness, which are to the praise of his glory.
As it's a Dishonour to God to be barren, so Fruitfulness does honour him: Philip 1.11. Filled with the fruits of righteousness, which Are to the praise of his glory.
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We must not be like the Fig-tree in the Gospel, which had nothing but Leaves,
We must not be like the Fig tree in the Gospel, which had nothing but Leaves,
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but like the Pomocitron, that is continually either mellowing or blossoming, it is never without Fruit. 'Tis not Profession but Fruit glorifies God, God expects to have his Glory from us this way, 1 Cor. 9.7.
but like the Pomocitron, that is continually either mellowing or blossoming, it is never without Fruit. It's not Profession but Fruit Glorifies God, God expects to have his Glory from us this Way, 1 Cor. 9.7.
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Who plants a vineyard and eats not of the fruit of it? Trees in the Forrest may be barren,Who plants a vineyard and eats not of the fruit of it? Trees in the Forest may be barren,
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but Trees in the Garden are fruitful: We must bring forth the Fruits of Love and Good Works: Matth. 5.16. Let your light so shine before men, that they may see your good works, and glorifie your Father which is in heaven.
but Trees in the Garden Are fruitful: We must bring forth the Fruits of Love and Good Works: Matthew 5.16. Let your Light so shine before men, that they may see your good works, and Glorify your Father which is in heaven.
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Faith doth sanctifie our Works, and Works do testifie our Faith:
Faith does sanctify our Works, and Works do testify our Faith:
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To be doing good to others, to be Eyes to the Blind, Feet to the Lame, doth much glorifie God.
To be doing good to Others, to be Eyes to the Blind, Feet to the Lame, does much Glorify God.
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And thus Christ did glorifie his Father, He went about doing good, Acts 10.38. By being fruitful we are fair in God's Eyes, Jer. 11.16. The Lord called thy name a green olive-tree, fair and of goodly fruit.
And thus christ did Glorify his Father, He went about doing good, Acts 10.38. By being fruitful we Are fair in God's Eyes, Jer. 11.16. The Lord called thy name a green olive-tree, fair and of goodly fruit.
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And we must bear much Fruit, it is Muchness of Fruit glorifies God;
And we must bear much Fruit, it is Muchness of Fruit Glorifies God;
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if ye bear much Fruit. The Spouse's Breasts are compared to Clusters of Grapes, Cant. 7.7. to shew how fertile she was.
if you bear much Fruit. The Spouse's Breasts Are compared to Clusters of Grapes, Cant 7.7. to show how fertile she was.
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Tho' the lowest degree of Grace may bring Salvation to you, yet not so much Glory to God:
Though the lowest degree of Grace may bring Salvation to you, yet not so much Glory to God:
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it was not a spark of Love Christ commended in Mary, but much love, NONLATINALPHABET, she loved much, Luke 7.47. 6. We glorifie God by being contented in that State where his Providence hath set us;
it was not a spark of Love christ commended in Marry, but much love,, she loved much, Lycia 7.47. 6. We Glorify God by being contented in that State where his Providence hath Set us;
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we give God the Glory of his Wisdom in that we rest satisfied with what he carves out to us:
we give God the Glory of his Wisdom in that we rest satisfied with what he carves out to us:
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Thus did holy Paul glorifie God, the Lord had cast him into as great variety of Condition as any Man, in Prisons more frequent, in Deaths oft, 2 Cor. 11.23. yet he had learned to be content:
Thus did holy Paul Glorify God, the Lord had cast him into as great variety of Condition as any Man, in Prisons more frequent, in Death's oft, 2 Cor. 11.23. yet he had learned to be content:
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St. Paul could sail either in a Storm or a Calm; he could be any thing that God would have him;
Saint Paul could sail either in a Storm or a Cam; he could be any thing that God would have him;
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he could either want or abound, Phil. 4.13. A good Christian argues thus: It is God hath put me in this Condition;
he could either want or abound, Philip 4.13. A good Christian argues thus: It is God hath put me in this Condition;
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he could have raised me higher if he pleas'd, but that might have been a Snare to me;
he could have raised me higher if he pleased, but that might have been a Snare to me;
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God hath done it in Wisdom and Love, therefore I will sit down satisfied with my Condition.
God hath done it in Wisdom and Love, Therefore I will fit down satisfied with my Condition.
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Surely this doth much glorifie God; God counts himself much honoured by such a Christian;
Surely this does much Glorify God; God counts himself much honoured by such a Christian;
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saith God, Here is one after my own heart, let me do what I will with him, I hear no murmuring, he is content. This shews abundance of Grace.
Says God, Here is one After my own heart, let me do what I will with him, I hear no murmuring, he is content. This shows abundance of Grace.
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When Grace is crowning it is not so much to be content, but when Grace is conflicting with Inconveniencies,
When Grace is crowning it is not so much to be content, but when Grace is conflicting with Inconveniences,
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then to be content is a glorious thing indeed:
then to be content is a glorious thing indeed:
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for one to be content when he is in Heaven, is no wonder, but to be content under the Cross, is like a Christian:
for one to be content when he is in Heaven, is no wonder, but to be content under the Cross, is like a Christian:
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This Man must needs bring Glory to God, for he shews to all the World that though he hath little Meal in Barrel,
This Man must needs bring Glory to God, for he shows to all the World that though he hath little Meal in Barrel,
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yet he hath enough in God to make him content; he saith as David, Psal. 16.5. The Lord is the portion of my inheritance, the lines are fallen to me in pleasant places.
yet he hath enough in God to make him content; he Says as David, Psalm 16.5. The Lord is the portion of my inheritance, the lines Are fallen to me in pleasant places.
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7. We glorifie God in working out our own Salvation: God hath twisted these two together, his Glory and our Good;
7. We Glorify God in working out our own Salvation: God hath twisted these two together, his Glory and our Good;
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we glorifie him by promoting our own Salvation; 'tis a Glory to God to have multitude of Converts;
we Glorify him by promoting our own Salvation; it's a Glory to God to have multitude of Converts;
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now his design of Free-grace takes, and God hath the Glory of his Mercy: So that while we are endeavouring our Salvation, we are honouring God:
now his Design of Free grace Takes, and God hath the Glory of his Mercy: So that while we Are endeavouring our Salvation, we Are honouring God:
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What an Encouragement is this to the Service of God, to think while I am Hearing and Praying, I am glorifying God,
What an Encouragement is this to the Service of God, to think while I am Hearing and Praying, I am glorifying God,
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while I am furthering my own Glory in Heaven, I am encreasing God's Glory:
while I am furthering my own Glory in Heaven, I am increasing God's Glory:
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Would it not be an Encouragement to a Subject, to hear his Prince say to him, You will honour and please me very much,
Would it not be an Encouragement to a Subject, to hear his Prince say to him, You will honour and please me very much,
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if you will go to yonder Mine of Gold, and dig out as much Gold for yourself as you can carry away? So for God to say, Go to the Ordinances, get as much Grace as you can, dig out as much Salvation as you can,
if you will go to yonder Mine of Gold, and dig out as much Gold for yourself as you can carry away? So for God to say, Go to the Ordinances, get as much Grace as you can, dig out as much Salvation as you can,
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and the more Happiness you have, the more I shall count myself glorified. 8. We glorifie God by living to God: 2 Cor. 5.15. That they which live should not live to themselves, but unto him who died for them. Rom. 14.8. Whether we live we live unto the Lord.
and the more Happiness you have, the more I shall count myself glorified. 8. We Glorify God by living to God: 2 Cor. 5.15. That they which live should not live to themselves, but unto him who died for them. Rom. 14.8. Whither we live we live unto the Lord.
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The Mammonist lives to his Money, the Epicure lives to his Belly; the design of a Sinner's Life is to gratifie Lust.
The Mammonist lives to his Money, the Epicure lives to his Belly; the Design of a Sinner's Life is to gratify Lust.
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But then we glorifie God when we live to God. Quest. What is it to live to God?
But then we Glorify God when we live to God. Quest. What is it to live to God?
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Resp. When we live to his Service, and lay out ourselves wholly for God:Resp. When we live to his Service, and lay out ourselves wholly for God:
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The Lord hath sent us into the World, as a Merchant sends his Factor beyond the Seas to trade for him.
The Lord hath sent us into the World, as a Merchant sends his Factor beyond the Seas to trade for him.
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Then we live to God when we trade for his Interest, and propagate his Gospel; God hath given every Man a Tallent:
Then we live to God when we trade for his Interest, and propagate his Gospel; God hath given every Man a Talent:
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Now when he doth not hide it in a Napkin, but improves it for God, this is to live to God.
Now when he does not hide it in a Napkin, but improves it for God, this is to live to God.
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When a Master in a Family, by Counsel and good Example, labours to bring his Servants to Christ,
When a Master in a Family, by Counsel and good Exampl, labours to bring his Servants to christ,
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when a Minister doth exhaust himself in the Labours of his Holy Calling, when he spends himself,
when a Minister does exhaust himself in the Labours of his Holy Calling, when he spends himself,
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and is spent, that he may win Souls to Christ, and make the Crown flourish upon Christ's Head;
and is spent, that he may win Souls to christ, and make the Crown flourish upon Christ's Head;
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when the Magistrate doth not bear the Sword in vain, but labours to cut down Sin, and suppress Vice;
when the Magistrate does not bear the Sword in vain, but labours to Cut down since, and suppress Vice;
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this is to live to God, and this a glorifying of God: Phil. 1.20. That Christ may be magnified, whether by life or by death.
this is to live to God, and this a glorifying of God: Philip 1.20. That christ may be magnified, whither by life or by death.
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Three Wishes St. Paul had, and they were all about Christ, That he might be found in Christ, be with Christ,
Three Wishes Saint Paul had, and they were all about christ, That he might be found in christ, be with christ,
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and that he might magnifie Christ.
and that he might magnify christ.
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9. We glorifie God by walking chearfully: It is a Glory to God when the World sees a Christian hath that within him that can make him chearful in the worst Times:
9. We Glorify God by walking cheerfully: It is a Glory to God when the World sees a Christian hath that within him that can make him cheerful in the worst Times:
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he can with the Nightingale sing with a Thorn at his Breast. The People of God have ground of Chearfulness, they are justified, and instated into Adoption, and this Creates inward Peace;
he can with the Nightingale sing with a Thorn At his Breast. The People of God have ground of Cheerfulness, they Are justified, and instated into Adoption, and this Creates inward Peace;
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it makes Musick within, whatever Storms are without, 2 Cor. 1.4. 1 Thes. 1.6.
it makes Music within, whatever Storms Are without, 2 Cor. 1.4. 1 Thebes 1.6.
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If we consider what Christ hath wrought for us by his Bloud, and wrought in us by his Spirit, it is a ground of great Chearfulness, and this Chearfulness glorifies God:
If we Consider what christ hath wrought for us by his Blood, and wrought in us by his Spirit, it is a ground of great Cheerfulness, and this Cheerfulness Glorifies God:
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It reflects upon a Master when the Servant is always drooping and sad, sure he is kept to hard Commons, his Master doth not give him what is fitting.
It reflects upon a Master when the Servant is always drooping and sad, sure he is kept to hard Commons, his Master does not give him what is fitting.
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So when God's People hang their Harpes on Willows, sure they do not serve a good Master, repent of their Choice, this reflects Dishonour on God;
So when God's People hang their Harps on Willows, sure they do not serve a good Master, Repent of their Choice, this reflects Dishonour on God;
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as the gross Sins of the Wicked bring a Scandal on the Gospel, so do the unchearful Lives of the Godly, Psal. 100.2. Serve the Lord with gladness.
as the gross Sins of the Wicked bring a Scandal on the Gospel, so do the uncheerful Lives of the Godly, Psalm 100.2. Serve the Lord with gladness.
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Your serving him doth not glorifie him, unless it be with Gladness; a Christian's chearful looks glorifie God;
Your serving him does not Glorify him, unless it be with Gladness; a Christian's cheerful looks Glorify God;
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Religion doth not take away our Joy but refine and clarifie it, it doth not break our Viol but tunes it, and makes the Musick sweeter.
Religion does not take away our Joy but refine and clarify it, it does not break our Violent but Tunis it, and makes the Music Sweeten.
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10. We glorifie God by standing up for his Truths: Much of God's Glory lies in his Truth;
10. We Glorify God by standing up for his Truths: Much of God's Glory lies in his Truth;
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God hath intrusted us with his Truth, as a Master intrusts his Servant with his Purse to keep:
God hath Entrusted us with his Truth, as a Master intrusts his Servant with his Purse to keep:
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We have not a richer Jewel to trust God with than our Souls; nor God hath not a richer Jewel to trust us with than his Truth:
We have not a Richer Jewel to trust God with than our Souls; nor God hath not a Richer Jewel to trust us with than his Truth:
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Truth is a Beam that shines from God, much of his Glory lies in his Truth;
Truth is a Beam that shines from God, much of his Glory lies in his Truth;
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now when we are Advocates for Truth, this is to glorifie God, so Athanasius, NONLATINALPHABET, the Bulwark of Truth, Jud. 3. That ye should contend earnestly for the faith ; viz. the Doctrine of Faith.
now when we Are Advocates for Truth, this is to Glorify God, so Athanasius,, the Bulwark of Truth, Jud. 3. That you should contend earnestly for the faith; viz. the Doctrine of Faith.
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The Greek word NONLATINALPHABET, to contend, signifies a great contending, as one would contend for his Land,
The Greek word, to contend, signifies a great contending, as one would contend for his Land,
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and not suffer his Right to be taken from him; so we should contend for the Truth:
and not suffer his Right to be taken from him; so we should contend for the Truth:
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Were there more of this Holy Contention, God would have more Glory. Some can contend earnestly for Trifles and Ceremonies, but not for the Truth:
Were there more of this Holy Contention, God would have more Glory. some can contend earnestly for Trifles and Ceremonies, but not for the Truth:
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we should count him indiscreet that should contend more for a Picture then for his Land of Inheritance, a Box of Counters,
we should count him indiscreet that should contend more for a Picture then for his Land of Inheritance, a Box of Counters,
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then for his Box of Evidences. 11. We glorifie God by praising of him; Doxology or Praise is a God-exalting Work, Psal. 50.23. Whoso offers praise glorifies me.
then for his Box of Evidences. 11. We Glorify God by praising of him; Doxology or Praise is a God-exalting Work, Psalm 50.23. Whoso offers praise Glorifies me.
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The Hebrew word Bara to create, and Barak to praise, are little different, because the End of Creation is to Praise God:
The Hebrew word Bara to create, and Barak to praise, Are little different, Because the End of Creation is to Praise God:
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David was called the sweet Singer of Israel, and his praising God was called a glorifying of God, Psal. 86.12. I will praise thee, O Lord my God, and I will glorifie thy name. David was called the sweet Singer of Israel, and his praising God was called a glorifying of God, Psalm 86.12. I will praise thee, Oh Lord my God, and I will Glorify thy name.
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Though nothing can add to God's essential Glory, yet Praise exalts him in the eyes of others:
Though nothing can add to God's essential Glory, yet Praise exalts him in the eyes of Others:
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when we praise God we spread his Fame and Renown, we display the Trophies of his Excellency:
when we praise God we spread his Fame and Renown, we display the Trophies of his Excellency:
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In this manner the Angels glorifie God, they are the Queristers of Heaven, and do trumpet forth God's Praise;
In this manner the Angels Glorify God, they Are the Queristers of Heaven, and do trumpet forth God's Praise;
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and praising of God is one of the highest and purest Acts of Religion; in Prayer we act like Men, in Praise we act like Angels;
and praising of God is one of the highest and Purest Acts of Religion; in Prayer we act like Men, in Praise we act like Angels;
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this is an high degree of glorifying God. Believers are called Temples of God, 1 Cor. 3.16. when our Tongues praise God, then the Organs in God's Spiritual Temple are going.
this is an high degree of glorifying God. Believers Are called Temples of God, 1 Cor. 3.16. when our Tongues praise God, then the Organs in God's Spiritual Temple Are going.
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How sad is it that God hath no more of his Glory from us this way.
How sad is it that God hath no more of his Glory from us this Way.
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Many are full of Murmurings and Discontents, but seldom do they bring Glory to God by giving him the Praise due to his Name.
Many Are full of Murmurings and Discontents, but seldom do they bring Glory to God by giving him the Praise due to his Name.
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We read of the Saints having Harps in their hand, Rev. 5.8. the Emblem of Praise:
We read of the Saints having Harps in their hand, Rev. 5.8. the Emblem of Praise:
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Many have Tears in their eyes, and Complaints in their mouth, but few have Harps in their hand, blessing and glorifying of God;
Many have Tears in their eyes, and Complaints in their Mouth, but few have Harps in their hand, blessing and glorifying of God;
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let us Honour God this way. Praise is the Quit-rent we pay to God; while God renews our Lease, we must renew our Rent.
let us Honour God this Way. Praise is the Quitrent we pay to God; while God renews our Lease, we must renew our Rend.
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12. We glorifie God by being zealous for his Name, Numb. 25.11. Phinehas hath turned my wrath away, while he was zealous for my sake.
12. We Glorify God by being zealous for his Name, Numb. 25.11. Phinehas hath turned my wrath away, while he was zealous for my sake.
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a Christian fired with Zeal takes a Dishonour done to God worse then an Injury done to himself: Rev. 2.2. Thou canst not bear them that are evil.
a Christian fired with Zeal Takes a Dishonour done to God Worse then an Injury done to himself: Rev. 2.2. Thou Canst not bear them that Are evil.
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Our Saviour Christ did thus glorifie his Father;
Our Saviour christ did thus Glorify his Father;
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he being baptized with a Spirit of Zeal, drove the Money-changers out of the Temple, Iob. 2.14 and 17. The zeal of thine house hath eaten me up.
he being baptised with a Spirit of Zeal, drove the Money-changers out of the Temple, Job 2.14 and 17. The zeal of thine house hath eaten me up.
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13. We glorifie God when we have an eye at God, both in our Natural and in our Civil Actions: 1. In our Natural Actions, in eating and drinking, 1 Cor. 10.31. Whether therefore ye eat or drink, do all to the glory of God.
13. We Glorify God when we have an eye At God, both in our Natural and in our Civil Actions: 1. In our Natural Actions, in eating and drinking, 1 Cor. 10.31. Whither Therefore you eat or drink, do all to the glory of God.
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A gracious Person holds the Golden Bridle of Temperance, he takes his Meat as a Medicine to heal the Decays of Nature,
A gracious Person holds the Golden Bridle of Temperance, he Takes his Meat as a Medicine to heal the Decays of Nature,
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and that he may be the fitter by the strength he receives for the Service of God;
and that he may be the fitter by the strength he receives for the Service of God;
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he makes his Food not Fuel for Lust, but Help to Duty. 2. In buying and selling, we do all to the Glory of God;
he makes his Food not Fuel for Lust, but Help to Duty. 2. In buying and selling, we do all to the Glory of God;
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the Wicked live upon unjust Gain, either by falsifying the Ballance, Hos. 12.7. The ballances of deceit are in his hand:
the Wicked live upon unjust Gain, either by falsifying the Balance, Hos. 12.7. The balances of deceit Are in his hand:
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While Men make their Weights lighter, they make their Sins heavier, or by exacting more then the Commodity is worth, they do not for fourscore write down fifty, but for fifty fourscore;
While Men make their Weights lighter, they make their Sins Heavier, or by exacting more then the Commodity is worth, they do not for fourscore write down fifty, but for fifty fourscore;
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they exact double the Price that a thing is worth.
they exact double the Price that a thing is worth.
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But then we buy and sell to the Glory of God, when in our buying and selling we observe that Golden Maxim, To do to others as we would have them do to us, Matth. 7.12.
But then we buy and fell to the Glory of God, when in our buying and selling we observe that Golden Maxim, To do to Others as we would have them do to us, Matthew 7.12.
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When we so sell our Commodities that we do not sell our Conscience: Acts 24.16. Herein do I exercise myself to have always a conscience void of offence towards God, and toward men.
When we so fell our Commodities that we do not fell our Conscience: Acts 24.16. Herein do I exercise myself to have always a conscience void of offence towards God, and towards men.
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This is to glorifie God, when we have an eye at God in all our Civil and Natural Actions,
This is to Glorify God, when we have an eye At God in all our Civil and Natural Actions,
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and will do nothing that may reflect any Blemish on Religion. 14. We glorifie God by labouring to draw others to God;
and will do nothing that may reflect any Blemish on Religion. 14. We Glorify God by labouring to draw Others to God;
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we convert others, and so make them Instruments of glorifying God.
we convert Others, and so make them Instruments of glorifying God.
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We should be both Diamonds and Loadstones, Diamonds for the Lustre of Grace, and Loadstones for our attractive Vertue in drawing others to Christ: Gal. 4.19.
We should be both Diamonds and Loadstones, Diamonds for the Lustre of Grace, and Loadstones for our Attractive Virtue in drawing Others to christ: Gal. 4.19.
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My little children, of whom I travel, &c. This is a great way of glorifying God,My little children, of whom I travel, etc. This is a great Way of glorifying God,
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when we break the Devil's Prison, and turn Men from the Power of Satan to God.
when we break the Devil's Prison, and turn Men from the Power of Satan to God.
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15. We glorifie God in an high manner when we suffer for God, and Seal the Gospel with our Bloud:
15. We Glorify God in an high manner when we suffer for God, and Seal the Gospel with our Blood:
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Joh. 21.18, 19. When thou shalt be old, another shall gird thee and carry thee whither thou wouldst not:
John 21.18, 19. When thou shalt be old, Another shall gird thee and carry thee whither thou Wouldst not:
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This spake he, signifying by what death he should glorifie God. God's Glory shines in the Ashes of his Martyrs, Isa. 24.15. Wherefore glorifie the Lord in the fires.
This spoke he, signifying by what death he should Glorify God. God's Glory shines in the Ashes of his Martyrs, Isaiah 24.15. Wherefore Glorify the Lord in the fires.
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Micaiah was in the Prison, Isaiah sawn asunder, Paul beheaded, Luke hanged on an Olive-tree, thus did they by their Death glorifie God.Micaiah was in the Prison, Isaiah sawn asunder, Paul beheaded, Lycia hanged on an Olive-tree, thus did they by their Death Glorify God.
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The Sufferings of the Primitive Saints did Honour God, and make the Gospel famous in the World:
The Sufferings of the Primitive Saints did Honour God, and make the Gospel famous in the World:
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What would others say, See what a good Master they serve, and how they love him, that they will venture loss of all in his Service.
What would Others say, See what a good Master they serve, and how they love him, that they will venture loss of all in his Service.
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The Glory of Christ's Kingdom doth not stand in Worldly Pomp and Grandeur, as other Kings,
The Glory of Christ's Kingdom does not stand in Worldly Pomp and Grandeur, as other Kings,
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but it is seen in the chearful Sufferings of his People; The Saints of old loved not their lives to the Death, Rev. 12.11. They snatch'd up Torments as so many Crowns.
but it is seen in the cheerful Sufferings of his People; The Saints of old loved not their lives to the Death, Rev. 12.11. They snatched up Torments as so many Crowns.
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God grant we may thus glorifie him, if he calls us to it: many pray, Let this cup pass away, but not, Thy will be done.
God grant we may thus Glorify him, if he calls us to it: many pray, Let this cup pass away, but not, Thy will be done.
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16. We glorifie God when we give God the Glory of all we do:
16. We Glorify God when we give God the Glory of all we do:
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Herod when he had made an Oration, and the People gave a shout, saying, It is the voice of a God, and not of a Man ;Herod when he had made an Oration, and the People gave a shout, saying, It is the voice of a God, and not of a Man;
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and he took this Glory to himself, the Text saith, Immediately the angel of the Lord smote him,
and he took this Glory to himself, the Text Says, Immediately the angel of the Lord smote him,
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because he gave not God the glory; and he was eaten of worms, Acts 12.23.Because he gave not God the glory; and he was eaten of worms, Acts 12.23.
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Then we glorifie God when we sacrifice the Praise and Glory of all to God, 1 Cor. 15.10. I labour more abundantly then they all.
Then we Glorify God when we sacrifice the Praise and Glory of all to God, 1 Cor. 15.10. I labour more abundantly then they all.
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A Speech one would think savoured of Pride;
A Speech one would think savoured of Pride;
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but the Apostle pulls the Crown from his own Head and sets it upon the Head of Free-grace, Yet not I, but the grace of God which was with me.
but the Apostle pulls the Crown from his own Head and sets it upon the Head of Free grace, Yet not I, but the grace of God which was with me.
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As Ioab when he fought against Rabbah, sent for King David that he might carry away the Crown of the Victory, 2 Sam. 12.28. so a Christian when he hath gotten power over any Corruption or Tentation, sends for Christ that he may carry away the Crown of the Victory:
As Ioab when he fought against Rabbah, sent for King David that he might carry away the Crown of the Victory, 2 Sam. 12.28. so a Christian when he hath got power over any Corruption or Tentation, sends for christ that he may carry away the Crown of the Victory:
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as the Silk-worm when she weaves her curious Work, she hides herself under the Silk, and is not seen;
as the Silkworm when she weaves her curious Work, she hides herself under the Silk, and is not seen;
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so when we have done any thing Praise-worthy, we must hide ourselves under the Vail of Humility,
so when we have done any thing Praiseworthy, we must hide ourselves under the vail of Humility,
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and transfer the Glory of all we have to done God. Constantine did use to write the Name of Christ over his Door;
and transfer the Glory of all we have to done God. Constantine did use to write the Name of christ over his Door;
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so should we write the Name of Christ over our Duties; let him wear the Garland of Praise.
so should we write the Name of christ over our Duties; let him wear the Garland of Praise.
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17. We glorifie God by an holy Life: Christianorum religio ha•c sine macula vivere lactant ; As a bad Life doth dishonour God, 1 Pet. 2.9. Ye are an holy nation, that ye should shew forth the praises of him that hath called you. Rom. 2.24. The name of God is blasphemed among the Gentiles through you.
17. We Glorify God by an holy Life: Christians Religio ha•c sine macula vivere lactant; As a bad Life does dishonour God, 1 Pet. 2.9. You Are an holy Nation, that you should show forth the praises of him that hath called you. Rom. 2.24. The name of God is blasphemed among the Gentiles through you.
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Epiphanius saith, That the Loosness of some Christians in his time, made many of the Heathen shun the Company of the Christians,Epiphanius Says, That the Looseness of Some Christians in his time, made many of the Heathen shun the Company of the Christians,
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and would not be drawn to hear their Sermons. So by our exact Bible-conversation we glorifie God;
and would not be drawn to hear their Sermons. So by our exact Bible-conversation we Glorify God;
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though the main Work of Religion lies in the Heart, yet our light must so shine, that others may behold it;
though the main Work of Religion lies in the Heart, yet our Light must so shine, that Others may behold it;
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the chief of Building is in Foundation, yet the Glory of it is in Frontis-piece, so Beauty in the Conversation:
the chief of Building is in Foundation, yet the Glory of it is in Frontispiece, so Beauty in the Conversation:
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When the Saints who are called Jewels, cast a sparkling Lustre of Holiness in the Eyes of the World;
When the Saints who Are called Jewels, cast a sparkling Lustre of Holiness in the Eyes of the World;
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when they walk as Christ walked, 1 Ioh. 2.6. when they live as if they had seen the Lord with bodily Eyes, and been with him upon the Mount;
when they walk as christ walked, 1 John 2.6. when they live as if they had seen the Lord with bodily Eyes, and been with him upon the Mount;
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then they adorn Religion, and bring Revenues of Glory to the Crown of Heaven.
then they adorn Religion, and bring Revenues of Glory to the Crown of Heaven.
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Use 1. It shews us what should not be our chief End, not to get great Estates, not to lay up Treasures upon Earth:Use 1. It shows us what should not be our chief End, not to get great Estates, not to lay up Treasures upon Earth:
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This is the Degeneracy of Mankind since the Fall, their great Design is to compass the Earth,
This is the Degeneracy of Mankind since the Fallen, their great Design is to compass the Earth,
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and grow Rich, and this they make their Finis ultimus, their chief End: Cassa & caduca pluris faciunt quam coelestia Cavidro:
and grow Rich, and this they make their Finis Ultimus, their chief End: Cassa & Caduca Pluris faciunt quam coelestia Cavidro:
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These never think of glorifying God, they trade for the World, but are not Factors for Heaven: Eccles. 9.3. Madness is in their heart while they live ;
These never think of glorifying God, they trade for the World, but Are not Factors for Heaven: Eccles. 9.3. Madness is in their heart while they live;
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sometimes they never arrive at an Estate, they do not get the Venison they hunt for;
sometime they never arrive At an Estate, they do not get the Venison they hunt for;
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or though they do, what have they? that which will not fill the Heart no more then the Marriner's Breath will fix the Sails of a Ship;
or though they do, what have they? that which will not fill the Heart no more then the Mariner's Breath will fix the Sails of a Ship;
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like a fair Picture drawn on the Ice, and to spend all one's time as Israel in gathering Straw,
like a fair Picture drawn on the Ice, and to spend all one's time as Israel in gathering Straw,
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but remember not the End of living to glorifie God: Eccles. 5.16. What profit hath he that laboured for the wind? And these things are soon gone.
but Remember not the End of living to Glorify God: Eccles. 5.16. What profit hath he that laboured for the wind? And these things Are soon gone.
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Use 2. It reproves such, 1. as bring no Glory to God: They do not answer the End of their Creation, their time is not true lived, but time lost;Use 2. It reproves such, 1. as bring no Glory to God: They do not answer the End of their Creation, their time is not true lived, but time lost;
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The Servant that hath been all day working in the Vineyard, longs till Evening comes when he shall receive his Pay.
The Servant that hath been all day working in the Vineyard, longs till Evening comes when he shall receive his Pay.
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they are like the Wood of the Vine, Ezek. 15.2. Their Lives are as St. Bernard speaks, Aut peccatum aut sterilitas ; Either Sinfulness or Barrenness.
they Are like the Wood of the Vine, Ezekiel 15.2. Their Lives Are as Saint Bernard speaks, Or peccatum Or sterilitas; Either Sinfulness or barrenness.
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Telluris inutile pondus: — God will one day ask such a question as King Ahasuerus did, Esther 6.3.Telluris inutile pondus: — God will one day ask such a question as King Ahasuerus did, Esther 6.3.
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What honour and dignity hath been done to Mordicai? So will the Lord say, What honour hath been done to me? What Revenues of Glory have you brought into my Exchequer? There is none here present,What honour and dignity hath been done to Mordecai? So will the Lord say, What honour hath been done to me? What Revenues of Glory have you brought into my Exchequer? There is none Here present,
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but God hath put you in some Capacity of glorifying him;
but God hath put you in Some Capacity of glorifying him;
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the Health he hath given you, the Parts, Estate, Seasons of Grace, these all are Opportunities put into your hand to glorifie him;
the Health he hath given you, the Parts, Estate, Seasons of Grace, these all Are Opportunities put into your hand to Glorify him;
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and be assur'd God will call you to account to know what you have done with the Mercies he hath intrusted you with,
and be assured God will call you to account to know what you have done with the mercies he hath Entrusted you with,
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and what Glory you have brought to him: The Parable of the Talents, Matth. 25.15.
and what Glory you have brought to him: The Parable of the Talents, Matthew 25.15.
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where the Man with the five Talents, and the two Talents are brought to a Reckoning, doth evidently shew that God will call you to a strict Account to know how you have traded with your Talents,
where the Man with the five Talents, and the two Talents Are brought to a Reckoning, does evidently show that God will call you to a strict Account to know how you have traded with your Talents,
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and what Glory you have brought to him.
and what Glory you have brought to him.
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Now how sad will it be with them that hide their talent in a napkin, that bring God no Glory at all;
Now how sad will it be with them that hide their talon in a napkin, that bring God no Glory At all;
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Verse 30. Cast ye the unprofitable servant into outer darkness.
Verse 30. Cast you the unprofitable servant into outer darkness.
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It is not enough for you to say, that you have not dishonoured God, you have not lived in gross Sin;
It is not enough for you to say, that you have not dishonoured God, you have not lived in gross since;
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but what Good have you done, what Glory have you brought to God? It is not enough for the Servant of the Vineyard, that he doth no hurt in the Vineyard, he doth not break the Trees,
but what Good have you done, what Glory have you brought to God? It is not enough for the Servant of the Vineyard, that he does not hurt in the Vineyard, he does not break the Trees,
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or destroy the Hedges, if he doth not do service in the Vineyard, he looseth his Pay:
or destroy the Hedges, if he does not do service in the Vineyard, he loses his Pay:
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If you do not good in your Place, not glorifie God, you will lose your Pay, miss of Salvation.
If you do not good in your Place, not Glorify God, you will loose your Pay, miss of Salvation.
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Oh think of this all you that live Unserviceably! Christ cursed the barren Fig-tree.
O think of this all you that live Unserviceably! christ cursed the barren Fig tree.
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2. It reproves such as are so far from bringing Glory to God, that they rob God of his Glory, Mal. 3.8. Will a man rob God, yet ye have robbed me.
2. It reproves such as Are so Far from bringing Glory to God, that they rob God of his Glory, Malachi 3.8. Will a man rob God, yet you have robbed me.
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They rob God who take the Glory due to God to themselves, 1. If they have gotten an Estate, they ascribe all to their own Wit and Industry, they set the Crown upon their own Head, not considering that, Deut. 8.18. Thou shalt remember the Lord thy God, for it is he that giveth thee power to get wealth.
They rob God who take the Glory due to God to themselves, 1. If they have got an Estate, they ascribe all to their own Wit and Industry, they Set the Crown upon their own Head, not considering that, Deuteronomy 8.18. Thou shalt Remember the Lord thy God, for it is he that gives thee power to get wealth.
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They who have lived and brought no Glory to God, how can they think of dying with Comfort;
They who have lived and brought no Glory to God, how can they think of dying with Comfort;
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2. If they do any Duty of Religion, they look asquint to their own Glory, Matth. 6.5. That they may be seen of men ;
2. If they do any Duty of Religion, they look asquint to their own Glory, Matthew 6.5. That they may be seen of men;
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NONLATINALPHABET, That they may be set upon a Theatre, that others may admire and canonize them. The Oil of Vain-glory feeds their Lamp:
, That they may be Set upon a Theatre, that Others may admire and canonise them. The Oil of Vainglory feeds their Lamp:
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how many hath the Wind of Popular Breath blown to Hell? Quos non gula NONLATINALPHABET superavit, Cyprian.
how many hath the Wind of Popular Breath blown to Hell? Quos non gula superavit, Cyprian.
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Whom the Devil could not destroy by Intemperance, he hath by Vain-glory. 3. It reproves them who fight against God's Glory: Acts 5.39. Lest ye be found to fight against God. Quest.
Whom the devil could not destroy by Intemperance, he hath by Vainglory. 3. It reproves them who fight against God's Glory: Acts 5.39. Lest you be found to fight against God. Quest.
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But who do fight against God's Glory? Resp. Such as do oppose that whereby God's Glory is promoted.But who do fight against God's Glory? Resp. Such as do oppose that whereby God's Glory is promoted.
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God's Glory is much promoted in the preaching of the Word, because it is his Engine whereby he converts Souls.
God's Glory is much promoted in the preaching of the Word, Because it is his Engine whereby he converts Souls.
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Now, such as would hinder the preaching of the Word, these fight against God's Glory: 1 Thess. 2.16. Forbidding us to speak to the Gentiles, that they might be saved.
Now, such as would hinder the preaching of the Word, these fight against God's Glory: 1 Thess 2.16. Forbidding us to speak to the Gentiles, that they might be saved.
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Dioclesian who raised the tenth Persecution against the Christians, did prohibit Church-meetings, and would have the Temples of the Christians to be razed down.Diocletian who raised the tenth Persecution against the Christians, did prohibit church-meetings, and would have the Temples of the Christians to be razed down.
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Such as hinder Preaching, do as the Philistines that stop'd the Wells, they stop the Well of the Water of Life;
Such as hinder Preaching, do as the philistines that stopped the Wells, they stop the Well of the Water of Life;
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they take away the Physitians that should heal Sin-sick Souls: Ministers are Lights, Matth. 5.14. and who but Thieves hate the Light? These Persons do directly strike at God's Glory;
they take away the Physicians that should heal Sin-sick Souls: Ministers Are Lights, Matthew 5.14. and who but Thieves hate the Light? These Persons do directly strike At God's Glory;
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and what an Account will they have to give to God, when he shall charge the Bloud of Mens Souls upon them: Luke 11.52. Ye have taken away the key of knowledge;
and what an Account will they have to give to God, when he shall charge the Blood of Men's Souls upon them: Lycia 11.52. You have taken away the key of knowledge;
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ye entred not in yourselves, and they that were entring in ye hindred. you entered not in yourselves, and they that were entering in you hindered.
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If there be either Justice in Heaven, or Fire in Hell, they shall not go unpunished. Use 4. Exhortation:
If there be either justice in Heaven, or Fire in Hell, they shall not go unpunished. Use 4. Exhortation:
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Let us every one in our place make this our chief End and Design, to glorifie God: 1. Let me speak to Magistrates;
Let us every one in our place make this our chief End and Design, to Glorify God: 1. Let me speak to Magistrates;
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God hath put much Glory upon them, Psal. 82.6. I have said ye are gods ;
God hath put much Glory upon them, Psalm 82.6. I have said you Are God's;
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And will not they glorify him whom he hath put so much Glory upon? Magistrates should be zealous for God's Worship and Day, they should not let the Sword rust in the Scabbard,
And will not they Glorify him whom he hath put so much Glory upon? Magistrates should be zealous for God's Worship and Day, they should not let the Sword rust in the Scabbard,
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but draw it out for the cutting down of Sin. 2. Ministers, how should they study to promote God's Glory;
but draw it out for the cutting down of Sin. 2. Ministers, how should they study to promote God's Glory;
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God hath intrusted them with two the most precious Things, his Truths and the Souls of his People.
God hath Entrusted them with two the most precious Things, his Truths and the Souls of his People.
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they cannot expect an Harvest that never sowed any Seed:
they cannot expect an Harvest that never sowed any Seed:
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Ministers are by vertue of their Office to glorifie God: 1. They must glorifie God by labouring in the Word and Doctrine, 2 Tim. 4.1. I charge thee before God, and the Lord Iesus Christ, who shall judge the quick and the dead:
Ministers Are by virtue of their Office to Glorify God: 1. They must Glorify God by labouring in the Word and Doctrine, 2 Tim. 4.1. I charge thee before God, and the Lord Iesus christ, who shall judge the quick and the dead:
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Preach the word, be instant in season, out of season, &c. It was St. Augustine 's Wish, That Christ at his coming might find him, Aut Precantem aut Praedicantem, either Praying or Preaching. 2. Ministers must glorifie God by their Zeal and Sanctity:Preach the word, be instant in season, out of season, etc. It was Saint Augustine is Wish, That christ At his coming might find him, Or Precantem Or Praedicantem, either Praying or Preaching. 2. Ministers must Glorify God by their Zeal and Sanctity:
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The Priests under the Law, before they served at the Altar, did wash in the Lavor.
The Priests under the Law, before they served At the Altar, did wash in the Labor.
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Such as serve in the Lord's House, must first be washed from gross Sin in the Lavor of Repentance.
Such as serve in the Lord's House, must First be washed from gross since in the Labor of Repentance.
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'Tis matter of Grief and Shame, to think how many who call themselves Ministers, do instead of apparently bringing Glory to God, Dishonour God;
It's matter of Grief and Shame, to think how many who call themselves Ministers, do instead of apparently bringing Glory to God, Dishonour God;
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their Lives as well as Doctrines are Heterodox, they are not free from the Sins which they reprove in others.
their Lives as well as Doctrines Are Heterodox, they Are not free from the Sins which they reprove in Others.
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Plutarch 's Servant upbraided him, It is not as my Master Plutarch saith, he hath written a Book against Wrath, Anger, Et ipse mihi irascitur, yet he falls into a Passion of Anger with me. Plutarch is Servant upbraided him, It is not as my Master Plutarch Says, he hath written a Book against Wrath, Anger, Et ipse mihi irascitur, yet he falls into a Passion of Anger with me.
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So this Minister preacheth against Drunkenness, yet he will be drunk, he preacheth against Swearing, yet he will swear;
So this Minister Preacheth against drunkenness, yet he will be drunk, he Preacheth against Swearing, yet he will swear;
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this reproacheth God, and makes the Offering of the Lord to be abhorred. 3. Masters of Families do you glorifie God, season your Children and Servants with the Knowledge of the Lord, your Houses should be little Churches: Gen. 18.19. I know that Abraham will command his children, that they keep the way of the Lord.
this Reproacheth God, and makes the Offering of the Lord to be abhorred. 3. Masters of Families do you Glorify God, season your Children and Servants with the Knowledge of the Lord, your Houses should be little Churches: Gen. 18.19. I know that Abraham will command his children, that they keep the Way of the Lord.
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You that are Masters, know you have a Charge of Souls under you; for want of the Bridle of Family-discipline Youth runs wild:
You that Are Masters, know you have a Charge of Souls under you; for want of the Bridle of Family discipline Youth runs wild:
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Well, let me lay down some Motives to glorifie God:
Well, let me lay down Some Motives to Glorify God:
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1 Motive, It will be a great Comfort in a dying hour, to think we have glorified God in our Lives;
1 Motive, It will be a great Comfort in a dying hour, to think we have glorified God in our Lives;
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it was Christ's Comfort before his Death, Ioh. 17.3. I have glorified thee on earth.
it was Christ's Comfort before his Death, John 17.3. I have glorified thee on earth.
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At the hour of Death all your earthly Comforts will vanish, if you think how Rich you have been, what Pleasures you have had on Earth, this will be so far from comforting you, that it will but torment you the more:
At the hour of Death all your earthly Comforts will vanish, if you think how Rich you have been, what Pleasures you have had on Earth, this will be so Far from comforting you, that it will but torment you the more:
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What is one the better for an Estate that is spent? But now to have Conscience telling you, that you have glorified God on Earth, what sweet Comfort and Peace will this let into your Soul!
What is one the better for an Estate that is spent? But now to have Conscience telling you, that you have glorified God on Earth, what sweet Comfort and Peace will this let into your Soul!
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how will this make you long for Death!
how will this make you long for Death!
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and made it leap for Joy:
and made it leap for Joy:
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How can they expect Glory from God, that never brought any Glory to him? O in what Horrour will they be at Death!
How can they expect Glory from God, that never brought any Glory to him? O in what Horror will they be At Death!
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the Worm of Conscience will gnaw their Souls, before the Worms are gnawing their Bodies. 2 Mot. If we glorifie God, he will glorifie our Souls for ever;
the Worm of Conscience will gnaw their Souls, before the Worms Are gnawing their Bodies. 2 Mot. If we Glorify God, he will Glorify our Souls for ever;
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by raising God's Glory we encrease our own;
by raising God's Glory we increase our own;
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by glorifying of God we come at last to the blessed Enjoying of Him, and that brings me to the second, The Enjoying of God.
by glorifying of God we come At last to the blessed Enjoying of Him, and that brings me to the second, The Enjoying of God.
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Secondly, Man's chief End is to Enjoy God for ever, Psal. 73.25.Secondly, Man's chief End is to Enjoy God for ever, Psalm 73.25.
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Whom have I in heaven but thee? Quasi, What is there in Heaven I desire to enjoy but thee? Ibi Angeli musculus, There is a twofold Fruition, or enjoying of God;Whom have I in heaven but thee? Quasi, What is there in Heaven I desire to enjoy but thee? There Angeli musculus, There is a twofold Fruition, or enjoying of God;
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the one is in this Life, the other in the Life to come: 1st, An enjoying of God here in this Life: The enjoying of God's Presence;
the one is in this Life, the other in the Life to come: 1st, an enjoying of God Here in this Life: The enjoying of God's Presence;
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it is a great matter to enjoy God's Ordinances, (a Mercy that some do envy us) but to enjoy God's Presence in the Ordinances, is that which a gracious Heart aspires after, Psal. 63.2. To see thy glory so as I have seen thee in the sanctuary.
it is a great matter to enjoy God's Ordinances, (a Mercy that Some do envy us) but to enjoy God's Presence in the Ordinances, is that which a gracious Heart aspires After, Psalm 63.2. To see thy glory so as I have seen thee in the sanctuary.
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This sweet enjoying of God is, when we feel his Spirit co-operating with the Ordinance,
This sweet enjoying of God is, when we feel his Spirit cooperating with the Ordinance,
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and distilling Grace upon our Hearts: 1. When in word the Spirit doth quicken and raise the Affections, Luke 24.32. Did not our hearts burn within us? 2. When the Spirit doth transform the Heart, leaving an impress of Holiness upon it, 2 Cor. 3.8. We are changed into the same Image, from glory to glory.
and distilling Grace upon our Hearts: 1. When in word the Spirit does quicken and raise the Affections, Lycia 24.32. Did not our hearts burn within us? 2. When the Spirit does transform the Heart, leaving an Impress of Holiness upon it, 2 Cor. 3.8. We Are changed into the same Image, from glory to glory.
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3. When the Spirit doth receive the Heart with Comfort, it comes not only with its Anointing,
3. When the Spirit does receive the Heart with Comfort, it comes not only with its Anointing,
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but its Seal, it sheds God's Love abroad in the Heart, Rom. 5.5. this is to enjoy God in an Ordinance. 1 Joh. 1.3. Our fellowship is with the Father and his son Iesus.
but its Seal, it sheds God's Love abroad in the Heart, Rom. 5.5. this is to enjoy God in an Ordinance. 1 John 1.3. Our fellowship is with the Father and his son Iesus.
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In the Word we hear God's Voice, and in the Sacrament we have his Kiss; this is enjoying of God:
In the Word we hear God's Voice, and in the Sacrament we have his Kiss; this is enjoying of God:
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And what infinite Content doth a gracious Soul find in this? The Heart being warm'd and inflamed in a Duty, this is God's answering by Fire.
And what infinite Content does a gracious Soul find in this? The Heart being warmed and inflamed in a Duty, this is God's answering by Fire.
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When a Christian hath the sweet Illapses of God's Spirit, these are the first Fruits of Glory,
When a Christian hath the sweet Illapses of God's Spirit, these Are the First Fruits of Glory,
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when God comes down to the Soul in an Ordinance:
when God comes down to the Soul in an Ordinance:
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Now Christ hath pull'd off his Veil, and showed his smiling Face, now he hath led a Believer into the Banqueting-house,
Now christ hath pulled off his Veil, and showed his smiling Face, now he hath led a Believer into the Banqueting house,
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and given him of the spiced Wine of his Love to drink;
and given him of the spiced Wine of his Love to drink;
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he hath put in his Finger at the hole of the Door, he hath touch'd the Heart,
he hath put in his Finger At the hold of the Door, he hath touched the Heart,
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Oh how sweet is it thus to enjoy God! The Godly have in the use of the Ordinances, had such Divine Raptures of Joy and Soul-transfigurations, that they have been carried above the World,
O how sweet is it thus to enjoy God! The Godly have in the use of the Ordinances, had such Divine Raptures of Joy and Soul-transfigurations, that they have been carried above the World,
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and despised all things here below.
and despised all things Here below.
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Use 1. Is the enjoying God in this Life so sweet, how prodigiously wicked are they that prefer the enjoying their Lusts before the enjoying of God, 2 Pet. 3.3. The lust of the flesh, the lust of the eye, the pride of life, is the Trinity they worship:Use 1. Is the enjoying God in this Life so sweet, how prodigiously wicked Are they that prefer the enjoying their Lustiest before the enjoying of God, 2 Pet. 3.3. The lust of the Flesh, the lust of the eye, the pride of life, is the Trinity they worship:
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Lust is an inordinate Desire or Impulse provoking the Soul to that which is evil; there is the revengeful Lust, and the wanton Lust;
Lust is an inordinate Desire or Impulse provoking the Soul to that which is evil; there is the revengeful Lust, and the wanton Lust;
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Lust is like a feaverish Heat, it puts the Soul into a Flame.
Lust is like a feverish Heat, it puts the Soul into a Flame.
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Aristotle calls sensual Lusts bruitish, because when any Lust is violent, Reason or Conscience cannot be heard, the Beast rides the Man. These Lusts when they are enjoyed do besot and dispirit Persons, Hos. 4.11. Whoredom and wine take away the heart: Aristotle calls sensual Lustiest brutish, Because when any Lust is violent, Reason or Conscience cannot be herd, the Beast rides the Man. These Lustiest when they Are enjoyed do besot and dispirit Persons, Hos. 4.11. Whoredom and wine take away the heart:
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They have no heart for any thing that is good;
They have no heart for any thing that is good;
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how many make it their chief end, not to enjoy God, but to enjoy their Lusts? As that Cardinal said, Let him but keep his Cardinalship of Paris, and he was content to loose his part in Paradise.
how many make it their chief end, not to enjoy God, but to enjoy their Lustiest? As that Cardinal said, Let him but keep his Cardinalship of paris, and he was content to lose his part in Paradise.
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Lust first bewitcheth with Pleasure, and then comes the fatal Dart, Prov. 7.23. Till a dart strike through his liver.
Lust First bewitches with Pleasure, and then comes the fatal Dart, Curae 7.23. Till a dart strike through his liver.
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This should be as a flaming Sword to stop Men in the way of their carnal Delights;
This should be as a flaming Sword to stop Men in the Way of their carnal Delights;
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who would for a Drop of Pleasure drink a Sea of Wrath?
who would for a Drop of Pleasure drink a Sea of Wrath?
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Use 2. Let it be our great Care to enjoy God's sweet Presence here, which is the Beauty and Comfort of the Ordinance.Use 2. Let it be our great Care to enjoy God's sweet Presence Here, which is the Beauty and Comfort of the Ordinance.
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Enjoying spiritual Communion with God, is a Riddle and Mystery to most People: every one that hangs about the Court doth not speak with the King.
Enjoying spiritual Communion with God, is a Riddle and Mystery to most People: every one that hangs about the Court does not speak with the King.
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We may approach to God in Ordinances, and as it were hang about the Court of Heaven,
We may approach to God in Ordinances, and as it were hang about the Court of Heaven,
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yet not enjoy Communion with God; we may have the Letter without Spirit, the visible Sign without the invisible Grace:
yet not enjoy Communion with God; we may have the letter without Spirit, the visible Signen without the invisible Grace:
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it is the enjoying of God in a Duty we should chiefly look at, Psal. 42.2. My soul thirsteth for God, for the living God.
it is the enjoying of God in a Duty we should chiefly look At, Psalm 42.2. My soul Thirsteth for God, for the living God.
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Alas, what are all our worldly Enjoyments without the enjoying of God? What is it to enjoy a great deal of Health, a brave Estate, and not to enjoy God: Job 30.28. I went mourning without the sun.
Alas, what Are all our worldly Enjoyments without the enjoying of God? What is it to enjoy a great deal of Health, a brave Estate, and not to enjoy God: Job 30.28. I went mourning without the sun.
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So maist thou say in the Enjoyment of all Creatures without God, I went mourning without the sun ;
So Mayest thou say in the Enjoyment of all Creatures without God, I went mourning without the sun;
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the Epicures of this Age would like such an Heaven when they die.
the Epicureans of this Age would like such an Heaven when they die.
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I have the Star-light of outward Enjoyments, but I cannot enjoy God, I want the Sun of Righteousness, I went mourning without the sun.
I have the Starlight of outward Enjoyments, but I cannot enjoy God, I want the Sun of Righteousness, I went mourning without the sun.
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This should be our great Design, not only to have the Ordinances of God, but the God of the Ordinances.
This should be our great Design, not only to have the Ordinances of God, but the God of the Ordinances.
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The enjoying God's sweet Presence with us here, is the most contented Life:
The enjoying God's sweet Presence with us Here, is the most contented Life:
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he is an Hive of Sweetness, a Magazine of Riches, a Fountain of Delight, Psal. 36.8, 9. The higher the Lark flies the sweeter it sings:
he is an Hive of Sweetness, a Magazine of Riches, a Fountain of Delight, Psalm 36.8, 9. The higher the Lark flies the Sweeten it sings:
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and the higher we flie by the Wing of Faith, the more of God we enjoy, the sweeter Delight we feel in our Souls:
and the higher we fly by the Wing of Faith, the more of God we enjoy, the Sweeten Delight we feel in our Souls:
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How is the Heart inflamed in Prayer and Meditation, what Joy and Peace in believing? Is it not comfortable being in Heaven? He that enjoys much of God in this Life, carries Heaven about him:
How is the Heart inflamed in Prayer and Meditation, what Joy and Peace in believing? Is it not comfortable being in Heaven? He that enjoys much of God in this Life, carries Heaven about him:
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O let this be the thing we are chiefly ambitious of, the enjoying of God in his Ordinances:
Oh let this be the thing we Are chiefly ambitious of, the enjoying of God in his Ordinances:
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remember, the enjoying God's sweet Presence here, is an Earnest of our enjoying him in Heaven:
Remember, the enjoying God's sweet Presence Here, is an Earnest of our enjoying him in Heaven:
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— and that brings me to the second thing, which is, 2d, The enjoying God in the Life to come:
— and that brings me to the second thing, which is, 2d, The enjoying God in the Life to come:
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Man's chief end is to enjoy God for ever; before this plenary Fruition of God in Heaven, there must be something previous and antecedent,
Man's chief end is to enjoy God for ever; before this plenary Fruition of God in Heaven, there must be something previous and antecedent,
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and that is, our being in a State of Grace:
and that is, our being in a State of Grace:
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We must have Conformity to him in Grace, before we can have Communion with him in Glory.
We must have Conformity to him in Grace, before we can have Communion with him in Glory.
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Grace and Glory are inter se connexae, link'd and chain'd together;
Grace and Glory Are inter se connexae, linked and chained together;
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Grace precedes Glory, as the Morning-star ushers in the Sun. God will have us qualified and fitted for a state of Blessedness:
Grace precedes Glory, as the Morning star ushers in the Sun. God will have us qualified and fitted for a state of Blessedness:
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Drunkards and Swearers are not fit to enjoy God in Glory, the Lord will not lay such Vipers in his Bosom;
Drunkards and Swearers Are not fit to enjoy God in Glory, the Lord will not lay such Vipers in his Bosom;
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only the pure in heart shall see God:
only the pure in heart shall see God:
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We must first be as the King's Daughter, glorious within, before we are cloathed with the Robes of Glory:
We must First be as the King's Daughter, glorious within, before we Are clothed with the Robes of Glory:
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as King Ahashuerus first caus'd the Virgins to be purified and anointed, and they had their sweet Odours to perfume them,
as King Ahasuerus First caused the Virgins to be purified and anointed, and they had their sweet Odours to perfume them,
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and then they were to stand before the King, Esth. 2.12.
and then they were to stand before the King, Esth. 2.12.
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so must we, we must have the anointing of God, and be perfum'd with the Graces of Spirit, those sweet Odours,
so must we, we must have the anointing of God, and be perfumed with the Graces of Spirit, those sweet Odours,
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and then we shall stand before the King of Heaven:
and then we shall stand before the King of Heaven:
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now, being thus divinely qualified by Grace, we shall be taken up into the Mount of Vision,
now, being thus divinely qualified by Grace, we shall be taken up into the Mount of Vision,
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Though indeed the State of Glory be compared to a Feast, and is set out by Pearls and precious Stones,
Though indeed the State of Glory be compared to a Feast, and is Set out by Pearls and precious Stones,
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and enjoy God for ever. This enjoying God for ever, is nothing else but to be put into a State of Happiness. As the Body cannot have Life,
and enjoy God for ever. This enjoying God for ever, is nothing Else but to be put into a State of Happiness. As the Body cannot have Life,
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but by having Communion with the Soul, so the Soul cannot have Blessedness, but by having immediate Communion with God.
but by having Communion with the Soul, so the Soul cannot have Blessedness, but by having immediate Communion with God.
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God is the Summum Bonum, the Chief Good ; therefore the enjoying of him is the highest Felicity.
God is the Summum Bonum, the Chief Good; Therefore the enjoying of him is the highest Felicity.
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He is, I say, the Chief Good. 1. He is an Universal Good; Bonum in quo omnia Bona.
He is, I say, the Chief Good. 1. He is an Universal Good; Bonum in quo omnia Bona.
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The Excellencies of the Creature are limited. A Man may have Health, not Beauty; Learning, not Parentage; Riches, not Wisdom:
The Excellencies of the Creature Are limited. A Man may have Health, not Beauty; Learning, not Parentage; Riches, not Wisdom:
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But in God are eminently contained all Excellencies: He is a Good commensurate fully to the Soul;
But in God Are eminently contained all Excellencies: He is a Good commensurate Fully to the Soul;
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he is a Sun, a Portion, an Horn of Salvation; in him dwells NONLATINALPHABET all Fulness, Col. 1.19. 2. God is an Unmixed Good :
he is a Sun, a Portion, an Horn of Salvation; in him dwells all Fullness, Col. 1.19. 2. God is an Unmixed Good:
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No Condition in this Life but hath its mixture; for every drop of Honey, there is a drop of Gall.
No Condition in this Life but hath its mixture; for every drop of Honey, there is a drop of Gall.
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Solomon, who gave himself to find out this Philosopher's Stone ▪ to search out for an Happiness here below, he found Vanity and Vexation, Eccles. 1.2. but God is a perfect, quintessential Good.Solomon, who gave himself to find out this Philosopher's Stone ▪ to search out for an Happiness Here below, he found Vanity and Vexation, Eccles. 1.2. but God is a perfect, quintessential Good.
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He is sweetness in the Flower. 3. God is a Satisfying Good. The Soul cries out, I have enough. Psal. 17.15. I shall be satisfied with thy likeness ;
He is sweetness in the Flower. 3. God is a Satisfying Good. The Soul cries out, I have enough. Psalm 17.15. I shall be satisfied with thy likeness;
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A Man that is thirsty, bring him to the Ocean, and he hath enough.
A Man that is thirsty, bring him to the Ocean, and he hath enough.
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If there be enough in God to satisfie the Angels, then sure enough to satisfie us.
If there be enough in God to satisfy the Angels, then sure enough to satisfy us.
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The Soul is but Finite, but God is an increase Infinite Good.
The Soul is but Finite, but God is an increase Infinite Good.
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And yet though God be such a Good as doth satisfie, yet not surfeit. Fresh Joys spring continually from God's Face;
And yet though God be such a Good as does satisfy, yet not surfeit. Fresh Joys spring continually from God's Face;
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and God is as much desired after Millions of Years by Glorified Souls, as at the first moment.
and God is as much desired After Millions of years by Glorified Souls, as At the First moment.
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There is so much Fulness in God as satisfies, yet so much Sweetness that the Soul still desires;
There is so much Fullness in God as Satisfies, yet so much Sweetness that the Soul still Desires;
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it is Satisfaction without Surfeit. 4. God is a delicious Good. That which is the chief Good must ravish the Soul with pleasure ;
it is Satisfaction without Surfeit. 4. God is a delicious Good. That which is the chief Good must ravish the Soul with pleasure;
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there must be in it Spirits of Delight, and Quintessence of Joy; and this is to be enjoyed only in God.
there must be in it Spirits of Delight, and Quintessence of Joy; and this is to be enjoyed only in God.
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In Deo quadam dulcedine delectatur anima immo rapitur ;In God Quadam dulcedine delectatur anima Immo rapitur;
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the Love of God drops such infinite suavity into the Soul as is unspeakable and full of glory.
the Love of God drops such infinite suavity into the Soul as is unspeakable and full of glory.
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yet these Metaphors are only to be Helps to our Faith, and to show us that there is Superabundant Joy and Felicity in the Empyraean Heaven;
yet these Metaphors Are only to be Helps to our Faith, and to show us that there is Superabundant Joy and Felicity in the Empyrean Heaven;
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If there be so much delight in God, when we see him only by Faith, 1 Pet. 1.8. what will the joy of Vision be when we shall see him face to face? If the Saints have found so much delight in God while they were Suffering, O then what Joy and Delight will they have when they are Crowning? If Flames are Beds of Roses, O then what will it be to lean on the Bosom of Jesus, what a Bed of Roses will that be? 5. God is a Superlative Good.
If there be so much delight in God, when we see him only by Faith, 1 Pet. 1.8. what will the joy of Vision be when we shall see him face to face? If the Saints have found so much delight in God while they were Suffering, Oh then what Joy and Delight will they have when they Are Crowning? If Flames Are Beds of Roses, Oh then what will it be to lean on the Bosom of jesus, what a Bed of Roses will that be? 5. God is a Superlative Good.
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He is better then any thing you can put in competition with him; he is better then Health, Riches, Honour.
He is better then any thing you can put in competition with him; he is better then Health, Riches, Honour.
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Other things maintain Life, he gives Life.
Other things maintain Life, he gives Life.
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But who would go to put any thing in Ballance with the Deity? who would weigh a Feather with a Mountain of Gold? God excels all other things more infinitely then the Sun the light of a Taper. 6. God is an Eternal Good.
But who would go to put any thing in Balance with the Deity? who would weigh a Feather with a Mountain of Gold? God excels all other things more infinitely then the Sun the Light of a Taper. 6. God is an Eternal Good.
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He is the ancient of Days, Dan. 7.9. yet never decays, or waxes old.
He is the ancient of Days, Dan. 7.9. yet never decays, or Waxes old.
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The Joy he gives is eternal, the Crown he gives fadeth not away, 1 Pet. 5.4. The glorified Soul shall be ever solacing it self in God;
The Joy he gives is Eternal, the Crown he gives fades not away, 1 Pet. 5.4. The glorified Soul shall be ever solacing it self in God;
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it shall be feasting on his Love, and sunning it self in the light of his Countenance.
it shall be feasting on his Love, and sunning it self in the Light of his Countenance.
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We read of the River of Pleasure at God's right hand, but will not this in time be dried up? No, there's a Fountain at the bottom which feeds it, Psal. 36.9. With the Lord is the fountain of life.
We read of the River of Pleasure At God's right hand, but will not this in time be dried up? No, there's a Fountain At the bottom which feeds it, Psalm 36.9. With the Lord is the fountain of life.
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Thus God is the Chief Good, and the enjoying God for ever is the Supream Felicity the Soul is capable of.
Thus God is the Chief Good, and the enjoying God for ever is the Supreme Felicity the Soul is capable of.
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1. Use of Exhortation. Let it be the chief end of our living to enjoy this Chief Good hereafter;
1. Use of Exhortation. Let it be the chief end of our living to enjoy this Chief Good hereafter;
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this is that will crown us with Happiness.
this is that will crown us with Happiness.
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Austin reckons up two hundred eighty eight Opinions among the Philosophers about Happiness, but all did shoot short of the Mark.Austin reckons up two hundred eighty eight Opinions among the Philosophers about Happiness, but all did shoot short of the Mark.
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The highest Elevation of a reasonable Soul, is to enjoy God for ever. It is the enjoying God, makes Heaven, 1 Thess. 4.17. Then shall we ever be with the Lord.
The highest Elevation of a reasonable Soul, is to enjoy God for ever. It is the enjoying God, makes Heaven, 1 Thess 4.17. Then shall we ever be with the Lord.
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The Soul trembles, as the Needle in the Compass, and is never at rest till it comes to God.
The Soul trembles, as the Needle in the Compass, and is never At rest till it comes to God.
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To set out this excellent State of a Glorified Soul's enjoying God; 1. This enjoying of God must not be understood in a Sensual Manner;
To Set out this excellent State of a Glorified Soul's enjoying God; 1. This enjoying of God must not be understood in a Sensual Manner;
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we must not conceive any Carnal Pleasures in Heaven.
we must not conceive any Carnal Pleasures in Heaven.
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The Turks in their Alcoran speak of a Paradise of Pleasure, where they have Riches in abundance,
The Turks in their Alcorani speak of a Paradise of Pleasure, where they have Riches in abundance,
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and red Wine served in Golden Chalices. Here is an Heaven consisting of Pleasures for the Body;
and read Wine served in Golden Chalice. Here is an Heaven consisting of Pleasures for the Body;
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but those are not carnal, but sacred Delights. As our Employments shall be spiritual, it will consist in Adoring and Praising of God:
but those Are not carnal, but sacred Delights. As our Employments shall be spiritual, it will consist in Adoring and Praising of God:
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so our Enjoyment shall be spiritual, it shall consist in the having the Perfection of Holiness, in seeing the pure Face of Christ, in feeling the Love of God, in conversing with Heavenly Spirits;
so our Enjoyment shall be spiritual, it shall consist in the having the Perfection of Holiness, in seeing the pure Face of christ, in feeling the Love of God, in conversing with Heavenly Spirits;
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these Delights will be more adequate and proper for the Soul, and infinitely exceed all carnal voluptuous Delights. 2. We shall have a Lively Sence of this glorious Estate.
these Delights will be more adequate and proper for the Soul, and infinitely exceed all carnal voluptuous Delights. 2. We shall have a Lively Sense of this glorious Estate.
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A Man in a Lethargy, though he be alive, yet he is as good as dead,
A Man in a Lethargy, though he be alive, yet he is as good as dead,
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because he is not sensible, nor doth he take any pleasure in his Life;
Because he is not sensible, nor does he take any pleasure in his Life;
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we shall have a quick and lively sence of the infinite Pleasure which ariseth from Enjoyment of God;
we shall have a quick and lively sense of the infinite Pleasure which arises from Enjoyment of God;
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we shall know our selves to be happy; we shall reflect with joy upon our Dignity and Felicity;
we shall know our selves to be happy; we shall reflect with joy upon our Dignity and Felicity;
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we shall taste every Crumb of that Sweetness, every Drop of that Pleasure which flows from God.
we shall taste every Crumb of that Sweetness, every Drop of that Pleasure which flows from God.
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We shall be made able to bear a sight of that Glory. We could not now bear that Glory, it would overwhelm us;
We shall be made able to bear a sighed of that Glory. We could not now bear that Glory, it would overwhelm us;
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sensibile fortè destruit sensum, as a weak Eye cannot behold the Sun; but God will capacitate us for Glory;sensibile fortè destruit sensum, as a weak Eye cannot behold the Sun; but God will capacitate us for Glory;
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our Souls shall be so heavenly, and perfected with holiness, that they may be able to enjoy the blessed Vision of God.
our Souls shall be so heavenly, and perfected with holiness, that they may be able to enjoy the blessed Vision of God.
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Moses in a Clift of the Rock saw the Glory of God passing by, Exod. 33.22. Through that blessed Rock Christ, we shall behold the Beatifical sight of God. 4. This Enjoyment of God shall be more then a bare Contemplation of him.Moses in a Clift of the Rock saw the Glory of God passing by, Exod 33.22. Through that blessed Rock christ, we shall behold the Beatifical sighed of God. 4. This Enjoyment of God shall be more then a bore Contemplation of him.
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Some of the Learned move the Question, Whether the Enjoyment of God shall be only by way of Contemplation? Answ. That is something,
some of the Learned move the Question, Whither the Enjoyment of God shall be only by Way of Contemplation? Answer That is something,
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but it is but one half of Heaven; there shall be a Loving of God, an Acquiescence in him, a Tasting his Sweetness;
but it is but one half of Heaven; there shall be a Loving of God, an Acquiescence in him, a Tasting his Sweetness;
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not only Inspection, but Possession, Joh. 17.24. That they may behold my Glory ;
not only Inspection, but Possession, John 17.24. That they may behold my Glory;
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there is Inspection: Vers. 22. And the Glory thou hast given me, I have given them ; there's Possession.
there is Inspection: Vers. 22. And the Glory thou hast given me, I have given them; there's Possession.
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Glory shall be revealed in us, Rom. 8.18. not only revealed to us, but in us.Glory shall be revealed in us, Rom. 8.18. not only revealed to us, but in us.
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To behold God's Glory, there is Glory revealed to us; but to partake of his Glory, there is Glory revealed in us.
To behold God's Glory, there is Glory revealed to us; but to partake of his Glory, there is Glory revealed in us.
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As the Spunge sucks in the Wine, so we shall suck in Glory. 5. There's no Intermission in this State of Glory.
As the Sponge sucks in the Wine, so we shall suck in Glory. 5. There's no Intermission in this State of Glory.
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Ans. The Scripture is to be its own Interpreter, or rather the Spirit speaking in it:Ans. The Scripture is to be its own Interpreter, or rather the Spirit speaking in it:
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We shall not only have God's glorious Presence at certain special Seasons, but we shall be continually in his Presence;
We shall not only have God's glorious Presence At certain special Seasons, but we shall be continually in his Presence;
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continually under Divine Raptures of Joy.
continually under Divine Raptures of Joy.
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There shall not be one Minute in Heaven, wherein a glorified Soul may say, I do not enjoy Happiness.
There shall not be one Minute in Heaven, wherein a glorified Soul may say, I do not enjoy Happiness.
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The Streams of Glory are not like the Water of a Conduit, often stopped, that we cannot have one drop of Water;
The Streams of Glory Are not like the Water of a Conduit, often stopped, that we cannot have one drop of Water;
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but those heavenly Streams of Joy are continually running.
but those heavenly Streams of Joy Are continually running.
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O how should we despise this Valley of Tears where we now are, for the Mount of Transfiguration!
O how should we despise this Valley of Tears where we now Are, for the Mount of Transfiguration!
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How should we long for the full Enjoyment of God in Paradise!
How should we long for the full Enjoyment of God in Paradise!
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Had we a sight of that Land of Promise, we should need Patience to be content to live here any longer.
Had we a sighed of that Land of Promise, we should need Patience to be content to live Here any longer.
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2. Let this be a Spur to Duty.
2. Let this be a Spur to Duty.
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How diligent and zealous should we be in glorifying God, that we come at last to enjoy him.
How diligent and zealous should we be in glorifying God, that we come At last to enjoy him.
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If Tully, Demosthenes, Plato, who had but the dim Watch-light of Reason to see by,
If Tully, Demosthenes, Plato, who had but the dim Watch-light of Reason to see by,
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and did but fancy an Elizium and Happiness after this Life, did take such Herculean Pains to enjoy it, O then,
and did but fancy an Elizium and Happiness After this Life, did take such Herculean Pains to enjoy it, Oh then,
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how should Christians, who have the Light of Scripture to see by, bestir themselves, that they may arrive at the Eternal Fruition of God and Glory.
how should Christians, who have the Light of Scripture to see by, Bestir themselves, that they may arrive At the Eternal Fruition of God and Glory.
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If any thing may make us rise off our Bed of Sloth, and serve God with all our might, it should be this, the hope of our full Enjoyment of God for ever.
If any thing may make us rise off our Bed of Sloth, and serve God with all our might, it should be this, the hope of our full Enjoyment of God for ever.
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What made Paul so active in the Sphere of Religion, 1 Cor. 15.10. I laboured NONLATINALPHABET more abdundantly then they all.
What made Paul so active in the Sphere of Religion, 1 Cor. 15.10. I laboured more abdundantly then they all.
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His Obedience did not move slow, as the Sun on the Dial, but swift as the Sun in the Firmament.
His obedience did not move slow, as the Sun on the Dial, but swift as the Sun in the Firmament.
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Why was he so zealous in glorifying God, but that he might at last center and terminate in him? 1 Thess. 4.17. Then shall we be ever with the Lord.
Why was he so zealous in glorifying God, but that he might At last centre and terminate in him? 1 Thess 4.17. Then shall we be ever with the Lord.
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3. Use of Consolation. Let this comfort the Godly in all the present Miseries they feel.
3. Use of Consolation. Let this Comfort the Godly in all the present Misery's they feel.
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Thou complainest (Christian) thou dost not enjoy thy self, Fears disquiet thee, Wants perplex thee;
Thou complainest (Christian) thou dost not enjoy thy self, Fears disquiet thee, Wants perplex thee;
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in the Day thou canst not enjoy Ease, in the Night thou canst not enjoy Sleep. Thou dost not enjoy the Comforts of thy Life, let this revive thee, that shortly thou shalt enjoy God,
in the Day thou Canst not enjoy Ease, in the Night thou Canst not enjoy Sleep. Thou dost not enjoy the Comforts of thy Life, let this revive thee, that shortly thou shalt enjoy God,
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and then thou shalt have more then thou canst ask or think; Thou shalt have Angels Joy, Glory without Intermission and Expiration.
and then thou shalt have more then thou Canst ask or think; Thou shalt have Angels Joy, Glory without Intermission and Expiration.
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We shall never enjoy our selves fully, till we enjoy God Eternally.
We shall never enjoy our selves Fully, till we enjoy God Eternally.
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Of the SCRIPTVRES.
Of the SCRIPTURES.
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Quest. II. WHat Rule hath God given to direct us how we may glorifie and enioy him?
Quest. II WHat Rule hath God given to Direct us how we may Glorify and enjoy him?
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Answ. The Word of God (which is contained in the Scriptures of the Old and New Testament) is the only Rule to direct us how we may glorifie and enjoy him. 2 Tim. 3.16. All Scripture is given by Inspiration of God, &c. By Scripture is understood the Sacred Book of God.
Answer The Word of God (which is contained in the Scriptures of the Old and New Testament) is the only Rule to Direct us how we may Glorify and enjoy him. 2 Tim. 3.16. All Scripture is given by Inspiration of God, etc. By Scripture is understood the Sacred Book of God.
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— It is given by Divine Inspiration;
— It is given by Divine Inspiration;
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that is, the Scripture is not the Contrivance of Man's Brain, but of a Divine Original.
that is, the Scripture is not the Contrivance of Man's Brain, but of a Divine Original.
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The Image of Diana was had in Veneration by the Ephesians, because they did suppose it fell from Iupiter, Acts 19.35. This Book then of the Holy Scripture is to be highly reverenced and esteemed, because we are sure it came from Heaven, 2 Pet. 1.21. The two Testaments are the two Lips by which God hath spoken to us. Quest.
The Image of Diana was had in Veneration by the Ephesians, Because they did suppose it fell from Iupiter, Acts 19.35. This Book then of the Holy Scripture is to be highly reverenced and esteemed, Because we Are sure it Come from Heaven, 2 Pet. 1.21. The two Testaments Are the two Lips by which God hath spoken to us. Quest.
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How doth it appear that the Scriptures have a Jus Divinum, a Divine Authority stamped upon them? How does it appear that the Scriptures have a Jus Divinum, a Divine authority stamped upon them?
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Answ. Because the Old and New Testament are the Foundation of all Religion.Answer Because the Old and New Testament Are the Foundation of all Religion.
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If their Divinity cannot be proved, the Foundation is gone on which we build our Faith.
If their Divinity cannot be proved, the Foundation is gone on which we built our Faith.
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I shall therefore endeavour to evince this great Truth, That the Scriptures are the very Word of God.
I shall Therefore endeavour to evince this great Truth, That the Scriptures Are the very Word of God.
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I wonder whence the Scripture should come, if not from God. 1. Bad Men could not be the Authors of Scripture:
I wonder whence the Scripture should come, if not from God. 1. Bad Men could not be the Authors of Scripture:
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would their Minds be imployed in indighting such holy Lines? would they declare so fiercely against Sin? 2. Good Men could not be the Authors of Scripture.
would their Minds be employed in inditing such holy Lines? would they declare so fiercely against since? 2. Good Men could not be the Authors of Scripture.
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Could they write in such a strain? or could it stand with their Grace to Counterfeit God's Name,
Could they write in such a strain? or could it stand with their Grace to Counterfeit God's Name,
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and put, Thus saith the Lord, to a Book of their own devising? 3. Nor could any Angel in Heaven be the Author of Scripture.
and put, Thus Says the Lord, to a Book of their own devising? 3. Nor could any Angel in Heaven be the Author of Scripture.
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Because 1. the Angels pry and search into the Abyss of Gospel Mysteries, 1 Pet. 1.12. which implies their nescience of some parts of Scripture;
Because 1. the Angels pry and search into the Abyss of Gospel Mysteres, 1 Pet. 1.12. which Implies their nescience of Some parts of Scripture;
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and sure they cannot be Authors of that Book which themselves do not fully understand ▪ besides 2. what Angel in Heaven durst be so Arrogant as to Personate God,
and sure they cannot be Authors of that Book which themselves do not Fully understand ▪ beside 2. what Angel in Heaven durst be so Arrogant as to Personate God,
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and say, I create, Isa. 65.17. and I the Lord have said it, Numb. 14.35.
and say, I create, Isaiah 65.17. and I the Lord have said it, Numb. 14.35.
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So that it is evident, The Pedigree of Scripture is Sacred, and it could come from none but God himself.
So that it is evident, The Pedigree of Scripture is Sacred, and it could come from none but God himself.
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Not to speak of the Harmonious Consent of all the Parts of Scripture, there are Seven cogent Arguments may Evince it to be the Word of God. 1. By its Antiquity: It is of ancient standing.
Not to speak of the Harmonious Consent of all the Parts of Scripture, there Are Seven cogent Arguments may Evince it to be the Word of God. 1. By its Antiquity: It is of ancient standing.
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The gray Hairs of Scripture make it Venerable. No Humane Histories extant reach further then since Noah 's Flood;
The grey Hairs of Scripture make it Venerable. No Humane Histories extant reach further then since Noah is Flood;
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but the Holy Scripture relates Matters of Fact that have been from the beginning of the World;
but the Holy Scripture relates Matters of Fact that have been from the beginning of the World;
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it writes of things before Time.
it writes of things before Time.
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Now that is a sure Rule of Tertullian, That which is of the greatest Antiquity , is to be received as most Sacred and Authentick.
Now that is a sure Rule of Tertullian, That which is of the greatest Antiquity, is to be received as most Sacred and Authentic.
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2. We may know the Scripture to be the Word of God by the Miraculous Preservation of it in all Ages.
2. We may know the Scripture to be the Word of God by the Miraculous Preservation of it in all Ages.
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The Holy Scriptures are the richest Jewel that Christ hath left;
The Holy Scriptures Are the Richest Jewel that christ hath left;
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and the Church of God hath kept these Publick Records of Heaven that they have not been lost.
and the Church of God hath kept these Public Records of Heaven that they have not been lost.
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The Word of God hath never wanted Enemies to oppose, and if possible to extirpate it.
The Word of God hath never wanted Enemies to oppose, and if possible to extirpate it.
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They have given out a Law concerning Scripture, as Pharaoh did the Midwives concerning the Hebrew Womens Children, to strangle it in the Birth,
They have given out a Law Concerning Scripture, as Pharaoh did the Midwives Concerning the Hebrew Women's Children, to strangle it in the Birth,
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yet God hath preserved this blessed Book inviolable to this Day.
yet God hath preserved this blessed Book inviolable to this Day.
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The Devil and his Agents have been blowing at Scripture-Light, but could never prevail to blow it out;
The devil and his Agents have been blowing At Scripture light, but could never prevail to blow it out;
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a clear sign that it was lighted from Heaven .
a clear Signen that it was lighted from Heaven.
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— Nor hath the Church of God in all Revolutions and Changes only kept the Scripture that it should not be lost,
— Nor hath the Church of God in all Revolutions and Changes only kept the Scripture that it should not be lost,
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but that it should not be depraved. The Letter of Scripture hath been preserved without any Corruption in the Original Tongue.
but that it should not be depraved. The letter of Scripture hath been preserved without any Corruption in the Original Tongue.
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The Scriptures were not corrupted before Christ's Time, for then Christ would never have sent the Jews to the Scriptures;
The Scriptures were not corrupted before Christ's Time, for then christ would never have sent the jews to the Scriptures;
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but he sends them to the Scriptures, Iohn 5.39. Search the Scriptures. Christ knew these Sacred Springs were not muddied with Humane Fancies.
but he sends them to the Scriptures, John 5.39. Search the Scriptures. christ knew these Sacred Springs were not muddied with Humane Fancies.
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3. The Scripture appears to be the Word of God, by the Matter contained in it. 1. By its Profundity.
3. The Scripture appears to be the Word of God, by the Matter contained in it. 1. By its Profundity.
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The Mystery of Scripture is so abstruse and profound, that no Man or Angel could have known it, had it not been Divinely revealed.
The Mystery of Scripture is so abstruse and profound, that no Man or Angel could have known it, had it not been Divinely revealed.
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That Eternity should be born, that he who Thunders in the Heavens, should cry in the Cradle, that he who Rules the Stars should Suck the Breasts ;
That Eternity should be born, that he who Thunders in the Heavens, should cry in the Cradle, that he who Rules the Stars should Suck the Breasts;
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That the Prince of Life should die, that the Lord of Glory should be put to shame, that Sin should be punished to the full,
That the Prince of Life should die, that the Lord of Glory should be put to shame, that since should be punished to the full,
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This Prediction of Future Things, meerly contingent, and not depending upon Natural Causes, is a clear Demonstration of its Divine Original.
This Prediction of Future Things, merely contingent, and not depending upon Natural Causes, is a clear Demonstration of its Divine Original.
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5. The Impartiality of those Men of God who wrote the Scriptures; they do not spare to set down their own Failings.
5. The Impartiality of those Men of God who wrote the Scriptures; they do not spare to Set down their own Failings.
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yet pardoned to the full, who could ever have conceived of such a Mystery, had not the Scripture been the Oracle to reveal it to us? So for the Doctrine of the Resurrection, That the same Body which is crumbled into a thousand pieces, should rise idem numero, the same individual Body (for else it were a Creation, not a Resurrection) how could such a Sacred Riddle, above all Humane disquisition, be known, had not the Scripture made a Discovery of it? 2. By its Purity.
yet pardoned to the full, who could ever have conceived of such a Mystery, had not the Scripture been the Oracle to reveal it to us? So for the Doctrine of the Resurrection, That the same Body which is crumbled into a thousand Pieces, should rise idem numero, the same Individu Body (for Else it were a Creation, not a Resurrection) how could such a Sacred Riddle, above all Humane disquisition, be known, had not the Scripture made a Discovery of it? 2. By its Purity.
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It is for the Matter of it so full of Goodness, Justice, and Sanctity, that it could be breathed from none but God:
It is for the Matter of it so full of goodness, justice, and Sanctity, that it could be breathed from none but God:
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The Holiness of it shows it to be of God, it bears his very Image. The Scripture is compared to Silver refined seven times, Psal. 12.6. This Book of God hath no Errata's in it:
The Holiness of it shows it to be of God, it bears his very Image. The Scripture is compared to Silver refined seven times, Psalm 12.6. This Book of God hath not Errata's in it:
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It is a Beam of the Sun of Righteousness, a Chrystal Stream flowing from the Fountain of Life.
It is a Beam of the Sun of Righteousness, a Crystal Stream flowing from the Fountain of Life.
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All Laws and Edicts of Men have had their Corruptions, but the Word of God hath not the least Tincture, it is of a Meridian Splendour. Psal. 119.140. Thy Word is very pure, like wine that comes from the grape, which is not mixed or adulterated.
All Laws and Edicts of Men have had their Corruptions, but the Word of God hath not the least Tincture, it is of a Meridian Splendour. Psalm 119.140. Thy Word is very pure, like wine that comes from the grape, which is not mixed or adulterated.
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It is so pure, that it purifies every thing else. Iohn 17.17. Sanctifie them through thy truth.
It is so pure, that it Purifies every thing Else. John 17.17. Sanctify them through thy truth.
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The Scripture presseth Holiness so as never any Book did: It bids us live soberly, righteously, godly, Titus 2.12. Soberly, in Acts of Temperance; Righteously, in Acts of Justice;
The Scripture Presseth Holiness so as never any Book did: It bids us live soberly, righteously, godly, Titus 2.12. Soberly, in Acts of Temperance; Righteously, in Acts of justice;
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Godly, in Acts of Zeal and Devotion. It commends to us whatever is just, lovely, of good report, Phil. 4.8. This Sword of the Spirit (Eph. 6.17.) cuts down Vice.
Godly, in Acts of Zeal and Devotion. It commends to us whatever is just, lovely, of good report, Philip 4.8. This Sword of the Spirit (Ephesians 6.17.) cuts down Vice.
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Out of this Tower of Scripture is thrown down a Milstone upon the Head of Sin. The Scripture is the Royal Law, which commands not only the Actions, but Affections;
Out of this Tower of Scripture is thrown down a Millstone upon the Head of Sin. The Scripture is the Royal Law, which commands not only the Actions, but Affections;
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it binds the Heart to its good Behaviour.
it binds the Heart to its good Behaviour.
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Where is there such Holiness to be found, as is dig'd out of this Sacred Mine? Who could be the Author of such a Book, but God himself?
Where is there such Holiness to be found, as is dug out of this Sacred Mine? Who could be the Author of such a Book, but God himself?
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4. That the Scripture is the Word of God, is evident by its Predictions; it Prophesieth of things to come.
4. That the Scripture is the Word of God, is evident by its Predictions; it Prophesieth of things to come.
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This shows the Voice of God speaking in it; it was foretold by the Prophet, A Virgin shall conceive, Isa. 7.14. and the Messiah shall be cut off, Dan. 9.26. The Scripture foretels things that should fall out many Ages and Centuries after;
This shows the Voice of God speaking in it; it was foretold by the Prophet, A Virgae shall conceive, Isaiah 7.14. and the Messiah shall be Cut off, Dan. 9.26. The Scripture foretells things that should fallen out many Ages and Centuries After;
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as how long Israel should serve in the Iron Furnace, and the very day of their Deliverance: Exod. 12.41. At the end of the four hundred and thirty years, even the self same day, it came to pass, the Hoasts of the Lord went out of Egypt.
as how long Israel should serve in the Iron Furnace, and the very day of their Deliverance: Exod 12.41. At the end of the four hundred and thirty Years, even the self same day, it Come to pass, the Hosts of the Lord went out of Egypt.
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What Man that writes an History would black his own face, viz. record those things of himself that might stain his Reputation? Moses records his own Impatience when he struck the Rock,
What Man that writes an History would black his own face, viz. record those things of himself that might stain his Reputation? Moses records his own Impatience when he struck the Rock,
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and tells us therefore he could not enter into the Land of Promise.
and tells us Therefore he could not enter into the Land of Promise.
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David writes of his own Adultery and Bloodshed, which stands as a Blot in his Scutchion to succeeding Ages.David writes of his own Adultery and Bloodshed, which Stands as a Blot in his Scutcheon to succeeding Ages.
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Peter relates his own Pusillanimity in denying Christ. Ionah sets down his own Passions, I do well to be angry to the death. Peter relates his own Pusillanimity in denying christ. Jonah sets down his own Passion, I do well to be angry to the death.
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Surely had not their Pen been guided by God's own Hand, they would never have written that which did reflect dishonour upon themselves.
Surely had not their Pen been guided by God's own Hand, they would never have written that which did reflect dishonour upon themselves.
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Men do usually rather hide their Blemishes, then publish them to the World: But these Pen-men of Holy Scripture eclipse their own Name;
Men do usually rather hide their Blemishes, then publish them to the World: But these Penmen of Holy Scripture eclipse their own Name;
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they take away all the Glory from themselves, and give the Glory, to God.
they take away all the Glory from themselves, and give the Glory, to God.
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6 Arg. The mighty power and efficacy the Word hath had upon the Souls and Consciences of Men. 1. It hath changed their heart. 1. Some by reading of Scripture have been turned into other Men, they have been made holy and gracious.
6 Argument The mighty power and efficacy the Word hath had upon the Souls and Consciences of Men. 1. It hath changed their heart. 1. some by reading of Scripture have been turned into other Men, they have been made holy and gracious.
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By reading other Books the Heart may be warmed, but by reading this Book it is transformed. 2 Cor. 3.3. Ye are manifestly declared to be the Epistle of Christ, written not with Ink, but with the Spirit of the living God.
By reading other Books the Heart may be warmed, but by reading this Book it is transformed. 2 Cor. 3.3. You Are manifestly declared to be the Epistle of christ, written not with Ink, but with the Spirit of the living God.
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The Word was copied out into their Hearts, and they were become Christ's Epistle, so that others might read Christ in them.
The Word was copied out into their Hearts, and they were become Christ's Epistle, so that Others might read christ in them.
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If you should set a Seal upon Marble, and it should make an Impression upon the Marble,
If you should Set a Seal upon Marble, and it should make an Impression upon the Marble,
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and leave a Print behind, there were a strange Virtue in that Seal:
and leave a Print behind, there were a strange Virtue in that Seal:
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So when the Seal of the Word leaves an heavenly print of Grace upon the Heart, there must needs be a Power going along with that Word no less than Divine. 2. It hath comforted their Heart. When Christians have sat by the Rivers weeping, the Word hath dropped as Honey, and sweetly revived them.
So when the Seal of the Word leaves an heavenly print of Grace upon the Heart, there must needs be a Power going along with that Word no less than Divine. 2. It hath comforted their Heart. When Christians have sat by the rivers weeping, the Word hath dropped as Honey, and sweetly revived them.
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A Christians chief Comfort is drawn out of these Wells of Salvation; Rom. 15.4. That we through Comfort of the Scriptures might have hope.
A Christians chief Comfort is drawn out of these Wells of Salvation; Rom. 15.4. That we through Comfort of the Scriptures might have hope.
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When a poor Soul hath been ready to faint, he hath had nothing to Comfort him but a Scripture Cordial.
When a poor Soul hath been ready to faint, he hath had nothing to Comfort him but a Scripture Cordial.
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When he hath been sick, the Word hath revived him; 2 Cor. 4.17. Our light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.
When he hath been sick, the Word hath revived him; 2 Cor. 4.17. Our Light affliction which is but for a moment, works for us a Far more exceeding and Eternal weight of glory.
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When he hath been deserted, the Word hath drop'd in the golden Oil of Joy into his Heart; Cant. 3.31. The Lord will not cast off for ever.
When he hath been deserted, the Word hath dropped in the golden Oil of Joy into his Heart; Cant 3.31. The Lord will not cast off for ever.
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He may change his Providence, not his Purpose: he may have the Look of an Enemy, but the Heart of a Father.
He may change his Providence, not his Purpose: he may have the Look of an Enemy, but the Heart of a Father.
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Thus the Word hath a Power in it to comfort the heart; Psal. 119.50. This is my comfort in my affliction, for thy Word hath quickned me.
Thus the Word hath a Power in it to Comfort the heart; Psalm 119.50. This is my Comfort in my affliction, for thy Word hath quickened me.
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As the Spirits are conveyed through the Arteries of the Body: So Divine Comforts are conveyed through the Promises of the Word.
As the Spirits Are conveyed through the Arteries of the Body: So Divine Comforts Are conveyed through the Promises of the Word.
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Now the Scriptures having such an exhilarating Heart-comforting Power in them, it shows clearly that they are of God,
Now the Scriptures having such an exhilarating Heart-comforting Power in them, it shows clearly that they Are of God,
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and it is he that hath put this Milk of Consolation into these Breasts.
and it is he that hath put this Milk of Consolation into these Breasts.
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7. The great Miracles wherewith the Lord hath confirmed Scripture. Miracles were used by Moses, Elijah, Christ,
7. The great Miracles wherewith the Lord hath confirmed Scripture. Miracles were used by Moses, Elijah, christ,
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and continued many years after by the Apostles, to confirm the verity of the Holy Scriptures.
and continued many Years After by the Apostles, to confirm the verity of the Holy Scriptures.
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As Props are set under weak Vines, so these Miracles were set under the weak Faith of Men, that if they would not believe the Writings of the Word,
As Props Are Set under weak Vines, so these Miracles were Set under the weak Faith of Men, that if they would not believe the Writings of the Word,
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yet they might believe the Miracles. We read of God's dividing the Waters, making a Cawsey in the Sea for his People to go over, the Iron swimming, the Oil increasing by pouring out, Christ's making Wine of Water, his curing the Blind, and raising the Dead:
yet they might believe the Miracles. We read of God's dividing the Waters, making a Causeway in the Sea for his People to go over, the Iron swimming, the Oil increasing by pouring out, Christ's making Wine of Water, his curing the Blind, and raising the Dead:
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Thus God hath set Seal to the Truth and Divinity of Scripture by Miracles.
Thus God hath Set Seal to the Truth and Divinity of Scripture by Miracles.
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Object. The Papists indeed cannot deny but that the Scripture is Divine and Sacred, but they affirm that quoad nos, with respect to us, it receives its Divine Authority from the Church;Object. The Papists indeed cannot deny but that the Scripture is Divine and Sacred, but they affirm that quoad nos, with respect to us, it receives its Divine authority from the Church;
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and they bring that Scripture 1 Tim. 3.15. where the Church is said to be the Ground and Pillar of Truth.
and they bring that Scripture 1 Tim. 3.15. where the Church is said to be the Ground and Pillar of Truth.
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Answ. It is true the Church is the Pillar of Truth, but it doth not therefore follow that the Scripture hath its Authority from the Church.Answer It is true the Church is the Pillar of Truth, but it does not Therefore follow that the Scripture hath its authority from the Church.
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The King's Proclamation is fixed on the Pillar, the Pillar holds it out that all may read,
The King's Proclamation is fixed on the Pillar, the Pillar holds it out that all may read,
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but the Proclamation doth not receive its Authority from the Pillar but from the King:
but the Proclamation does not receive its authority from the Pillar but from the King:
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So the Church holds forth the Scriptures, but they do not receive their Authority from the Church, but from God.
So the Church holds forth the Scriptures, but they do not receive their authority from the Church, but from God.
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If the Word of God should be Divine because the Church holds it forth, then it will follow that our Faith is to be built upon the Church, and not upon the Word; contrary to that Eph. 2.20. Built upon the Foundation (that is, the Doctrine) of the Apostles and Prophets. Quest.
If the Word of God should be Divine Because the Church holds it forth, then it will follow that our Faith is to be built upon the Church, and not upon the Word; contrary to that Ephesians 2.20. Built upon the Foundation (that is, the Doctrine) of the Apostles and prophets. Quest.
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Are all the Books in the Bible of the same Divine Authority? Answ. Those which we call Canonical. Quest. are all the Books in the bible of the same Divine authority? Answer Those which we call Canonical. Quest.
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Why are the Scriptures called Canonical? Answ. Because the Word is a Rule of Faith, a Canon to direct our Lives.Why Are the Scriptures called Canonical? Answer Because the Word is a Rule of Faith, a Canon to Direct our Lives.
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The Word is the Judge of Controversies, the Rock of Infallibility;
The Word is the Judge of Controversies, the Rock of Infallibility;
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that only is to be received for Truth, which is consonant to, and agrees with Scripture,
that only is to be received for Truth, which is consonant to, and agrees with Scripture,
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as the Transcript with the Original.
as the Transcript with the Original.
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All Maximes in Divinity are to be brought to the Touchstone of Scripture, as all Measures are brought to the Standard. Quest.
All Maxims in Divinity Are to be brought to the Touchstone of Scripture, as all Measures Are brought to the Standard. Quest.
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Are the Scriptures a compleat Rule? are the Scriptures a complete Rule?
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Answ. The Scripture is a full and perfect Canon, containing in it all things necessary to Salvation: 2 Tim. 3.15. Thou hast from a Child known the Holy Scriptures, which are able to make thee wise to salvation. Answer The Scripture is a full and perfect Canon, containing in it all things necessary to Salvation: 2 Tim. 3.15. Thou hast from a Child known the Holy Scriptures, which Are able to make thee wise to salvation.
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It shews the credenda, what we are to believe, and agenda, what we are to practise.
It shows the credenda, what we Are to believe, and agenda, what we Are to practise.
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It gives us an exact Model of Religion, and perfectly Instructs us in the deep Things of God.
It gives us an exact Model of Religion, and perfectly Instructs us in the deep Things of God.
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The Papists therefore make themselves guilty, who go to seek out Scripture with their Traditions, which they equalize it:
The Papists Therefore make themselves guilty, who go to seek out Scripture with their Traditions, which they equalise it:
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The Council of Trent saith, That the Traditions of the Church of Rome are to be received pari pietatis affectu, with the same Devotion that Scripture is to be received with:
The Council of Trent Says, That the Traditions of the Church of Room Are to be received Pair pietatis affectu, with the same Devotion that Scripture is to be received with:
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So bring themselves under that Curse Rev. 22.18. If any Man shall add unto these things, God shall add unto him the plagues that are written in this Book. Quest.
So bring themselves under that Curse Rev. 22.18. If any Man shall add unto these things, God shall add unto him the plagues that Are written in this Book. Quest.
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What is the main Scope and End of Scripture? Answ. To Chalk out a Way to Salvation:What is the main Scope and End of Scripture? Answer To Chalk out a Way to Salvation:
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It makes a clear Discovery of Christ. Iohn 20.31. These things are written that ye might believe that Iesus is the Christ, and that believing ye might have Life through his Name.
It makes a clear Discovery of christ. John 20.31. These things Are written that you might believe that Iesus is the christ, and that believing you might have Life through his Name.
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The Design of the Word is to be an Examen whereby our Grace is to be tried;
The Design of the Word is to be an Examen whereby our Grace is to be tried;
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a Sea-mark to show us what Rocks we are to avoid. The Word is to sublimate and quicken our Affections;
a Seamark to show us what Rocks we Are to avoid. The Word is to sublimate and quicken our Affections;
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it is to be our Directory and Consolatory; it is to waft us over to the Land of Promise. Quest.
it is to be our Directory and Consolatory; it is to waft us over to the Land of Promise. Quest.
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Who shall have the Power of interpreting Scriptures? The Papists do assert that it is in the Power of the Church.Who shall have the Power of interpreting Scriptures? The Papists do assert that it is in the Power of the Church.
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If you ask who they mean by the Church? They say the Pope, who is Head of it, and he is Infallible;
If you ask who they mean by the Church? They say the Pope, who is Head of it, and he is Infallible;
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so Bellarmine. But that Assertion is false, because many of the Popes have been ignorant and vitious,
so Bellarmine. But that Assertion is false, Because many of the Popes have been ignorant and vicious,
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as Platina affirms, who writes of the Lives of the Popes: Pope Liberius was an Arian, and Pope Iohn XXII. denied the Immortality of the Soul;
as Platina affirms, who writes of the Lives of the Popes: Pope Liberius was an Arian, and Pope John XXII. denied the Immortality of the Soul;
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nothing can cut the Diamond but the Diamond; nothing can interpret Scripture but Scripture; the Sun best discovers its self by its own Beams;
nothing can Cut the Diamond but the Diamond; nothing can interpret Scripture but Scripture; the Sun best discovers its self by its own Beams;
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the Scripture interprets itself in easie places to the Understanding.
the Scripture interprets itself in easy places to the Understanding.
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But the Question is concerning hard places of Scripture, where the weak Christian is ready to wade beyond his depth, who shall interpret here?
But the Question is Concerning hard places of Scripture, where the weak Christian is ready to wade beyond his depth, who shall interpret Here?
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Resp. In the Church God hath appointed, Ordo docentium & discentium, some to Expound and Interpret Scripture;Resp. In the Church God hath appointed, Ordo docentium & discentium, Some to Expound and Interpret Scripture;
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therefore he hath given Gifts to Men; the several Pastors of Churches like bright Constellations give light to dark Scriptures, Mal. 2.7. The priests lips should preserve knowledge, and they should seek the law at his mouth. Quest.
Therefore he hath given Gifts to Men; the several Pastors of Churches like bright Constellations give Light to dark Scriptures, Malachi 2.7. The Priests lips should preserve knowledge, and they should seek the law At his Mouth. Quest.
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But this is to pin our Faith upon Men? Resp. We are to receive nothing for currant but what is agreeable to the Word;But this is to pin our Faith upon Men? Resp. We Are to receive nothing for currant but what is agreeable to the Word;
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as God hath given to his Ministers Gifts for the interpreting obscure places, so he hath given to his People so much of the Spirit of Discerning, that they can tell (at least in things necessary to Salvation) what is consonant to Scripture,
as God hath given to his Ministers Gifts for the interpreting Obscure places, so he hath given to his People so much of the Spirit of Discerning, that they can tell (At least in things necessary to Salvation) what is consonant to Scripture,
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and what is not, 1 Cor. 12.10. To one is given a spirit of prophesie, to another discerning of spirits:
and what is not, 1 Cor. 12.10. To one is given a Spirit of prophesy, to Another discerning of spirits:
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God hath endued his People ▪ with such a measure of Wisdom and Discretion that they can discern between Truth and Errour,
God hath endued his People ▪ with such a measure of Wisdom and Discretion that they can discern between Truth and Error,
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and judge what is sound and what spurious, Acts 17.11. The Bereans search'd the scriptures daily, whether those things were so:
and judge what is found and what spurious, Acts 17.11. The Bereans searched the Scriptures daily, whither those things were so:
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They weighed the Doctrine they heard, whether it was agreeable to Scripture, tho' Paul and Silas were their Teachers, 2 Tim. 3.16. Use 1. See the wonderful goodness of God, who besides the Light of Nature, hath committed to us the Sacred Scriptures.
They weighed the Doctrine they herd, whither it was agreeable to Scripture, though Paul and Silas were their Teachers, 2 Tim. 3.16. Use 1. See the wondered Goodness of God, who beside the Light of Nature, hath committed to us the Sacred Scriptures.
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The Heathens are inveloped with Ignorance; Psal. 147.20. As for his judgments, they have not known them.
The heathens Are inveloped with Ignorance; Psalm 147.20. As for his Judgments, they have not known them.
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They have the Oracles of the Sybils, but not the Writings of Moses and the Apostles.
They have the Oracles of the Sybil's, but not the Writings of Moses and the Apostles.
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How many live in the Region of Death, where this bright Star of Scripture never appeared.
How many live in the Region of Death, where this bright Star of Scripture never appeared.
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We have this blessed Book of God to resolve all our Cases, to chalk out a Way of Life to us. Iohn 14.22.
We have this blessed Book of God to resolve all our Cases, to chalk out a Way of Life to us. John 14.22.
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Lord! How is it thou wilt show thy self to us, and not unto the World? Lord! How is it thou wilt show thy self to us, and not unto the World?
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2. Seeing God hath given us his written Word to be our Directory, this takes away all Excuses from Men.
2. Seeing God hath given us his written Word to be our Directory, this Takes away all Excuses from Men.
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No Man can say I went wrong for want of a Light; no, God hath given thee his Word, as a Lamp to thy feet ;
No Man can say I went wrong for want of a Light; no, God hath given thee his Word, as a Lamp to thy feet;
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no, thou art inexcusable, O Man, God hath given thee a Rule to go by, he hath written his Law with his own finger, Therefore now if thou obeyest not, thou hast no Apology left.
no, thou art inexcusable, Oh Man, God hath given thee a Rule to go by, he hath written his Law with his own finger, Therefore now if thou obeyest not, thou hast no Apology left.
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If a Master leaves his Mind in writing with his Servant, and tells him what Work he will have done,
If a Master leaves his Mind in writing with his Servant, and tells him what Work he will have done,
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yet the Servant neglects the Work, that Servant is left without Excuse. Iohn 15.22. Now ye have no Cloak for your sin.
yet the Servant neglects the Work, that Servant is left without Excuse. John 15.22. Now you have no Cloak for your since.
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Use 2. Is all Scripture of Divine Inspiration, is it a Book made by GOD himself? Then this reproves, 1. The Papists who take away part of Scripture,Use 2. Is all Scripture of Divine Inspiration, is it a Book made by GOD himself? Then this reproves, 1. The Papists who take away part of Scripture,
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and so clip the King of Heaven's Coin; they expunge the second Commandment out of their Catechisms, because it makes against Images;
and so clip the King of Heaven's Coin; they expunge the second Commandment out of their Catechisms, Because it makes against Images;
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'tis usual with them if they meet with any thing in Scripture which they dislike, either they put a false Gloss upon it,
it's usual with them if they meet with any thing in Scripture which they dislike, either they put a false Gloss upon it,
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or if that will not do, pretend it is corrupted; these are like Ananias who kept back part of the Money, Acts 5.2. so they keep back part of Scripture from the People.
or if that will not do, pretend it is corrupted; these Are like Ananias who kept back part of the Money, Acts 5.2. so they keep back part of Scripture from the People.
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This is an high Affront to God, to deface and obliterate any part of his Word:
This is an high Affront to God, to deface and obliterate any part of his Word:
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by this they bring themselves under that Premunire, Rev. 22.19. If any man shall take away from the words of the book this prophesie, God shall take away his part out of the book of life.
by this they bring themselves under that Premunire, Rev. 22.19. If any man shall take away from the words of the book this prophesy, God shall take away his part out of the book of life.
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Is all Scripture of Divine Inspiration? 2. It condemns the Antinomians that lay aside the Old Testament as useless and out of date;
Is all Scripture of Divine Inspiration? 2. It condemns the Antinomians that lay aside the Old Testament as useless and out of date;
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they call them Old Testament Christians:
they call them Old Testament Christians:
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God hath stamp'd a Divine Majesty upon both Testaments, and till they can shew me where God hath given a Repeal to the Old it stands in force.
God hath stamped a Divine Majesty upon both Testaments, and till they can show me where God hath given a Repeal to the Old it Stands in force.
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The two Testaments are the two Wells of Salvation;
The two Testaments Are the two Wells of Salvation;
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the Antinomians would stop up one of these Wells, they would dry up one of the Brests of Scripture.
the Antinomians would stop up one of these Wells, they would dry up one of the Breasts of Scripture.
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There is much Gospel in the Old Testament;
There is much Gospel in the Old Testament;
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The Comforts of the Gospel in the New Testament have their rise from the Old. The great Promise of the Messiah is in the Old Testament, A Virgin shall conceive and bear a Son: The Comforts of the Gospel in the New Testament have their rise from the Old. The great Promise of the Messiah is in the Old Testament, A Virgae shall conceive and bear a Son:
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— Nay, I say more, the Moral Law in some part of it speaks Gospel, I am the Lord thy God ;
— Nay, I say more, the Moral Law in Some part of it speaks Gospel, I am the Lord thy God;
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here is the pure Wine of the Gospel.
Here is the pure Wine of the Gospel.
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The Saints great Charter where God promiseth to pour clean water on them, and put his spirit within them, is to be found primarily in the Old Testament, Ezek. 36.26.
The Saints great Charter where God promises to pour clean water on them, and put his Spirit within them, is to be found primarily in the Old Testament, Ezekiel 36.26.
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So that they who go to take away the Old Testament, do as Sampson, Pull down the pillars ;
So that they who go to take away the Old Testament, do as Sampson, Pull down the pillars;
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they would take away the Pillars of a Christian's Comfort. 3. It condemns the Enthusiasts who pretending the Spirit, lay aside the whole Bible, they say the Scripture is a Dead Letter, and they live above it.
they would take away the Pillars of a Christian's Comfort. 3. It condemns the Enthusiasts who pretending the Spirit, lay aside the Whole bible, they say the Scripture is a Dead letter, and they live above it.
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What Impudency is this? till we are above Sin we shall not be above Scripture;
What Impudence is this? till we Are above since we shall not be above Scripture;
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let not Men talk of a Revelation from the Spirit, suspect it to be an Imposture;
let not Men talk of a Revelation from the Spirit, suspect it to be an Imposture;
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the Spirit of God acts regularly, it works in and by the Word;
the Spirit of God acts regularly, it works in and by the Word;
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and he that pretends a new Light, which is either above the Word, or contrary to it, abuseth both himself and the Spirit;
and he that pretends a new Light, which is either above the Word, or contrary to it, abuseth both himself and the Spirit;
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his Light is borrowed from him who transforms himself into an Angel of Light. 4. It condemns the Slighters of Scripture;
his Light is borrowed from him who transforms himself into an Angel of Light. 4. It condemns the Slighters of Scripture;
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such are they who can go whole Weeks and Months and never read the Word; they lay it aside as rusty Armour;
such Are they who can go Whole Weeks and Months and never read the Word; they lay it aside as rusty Armour;
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they prefer a Play or Romance before Scripture, the Magnalia legis are to them Minutula. O how many can be looking their Faces in a Glass all the Morning,
they prefer a Play or Romance before Scripture, the Magnalia Legis Are to them Minutula. Oh how many can be looking their Faces in a Glass all the Morning,
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but their Eyes begin to be sore when they look upon a Bible: Heathens die in the want of Scripture, and these in the contempt of it.
but their Eyes begin to be soar when they look upon a bible: heathens die in the want of Scripture, and these in the contempt of it.
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They surely must needs go wrong who slite their Guide;
They surely must needs go wrong who slite their Guide;
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such as lay the reins upon the neck of their Lusts, and never use the curbing Bit of Scripture to check them, are carried to Hell and never stop. 5. It condemns the Abusers of Scripture: 1. Who do mud and poison this pure Chrystal Fountain with their corrupt Glosses, who rest Scripture, 2 Pet. 3.16. The Greek word is NONLATINALPHABET, they set it upon the Rack;
such as lay the reins upon the neck of their Lustiest, and never use the curbing Bit of Scripture to check them, Are carried to Hell and never stop. 5. It condemns the abusers of Scripture: 1. Who do mud and poison this pure Crystal Fountain with their corrupt Glosses, who rest Scripture, 2 Pet. 3.16. The Greek word is, they Set it upon the Rack;
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they give wrong Interpretations of it, not comparing Scripture with Scripture; as the Antinomians pervert that Scripture, Numb. 23.21.
they give wrong Interpretations of it, not comparing Scripture with Scripture; as the Antinomians pervert that Scripture, Numb. 23.21.
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He hath not beheld iniquity in Jacob. Hence they infer, God's People may take liberty in sin,He hath not beheld iniquity in Jacob. Hence they infer, God's People may take liberty in since,
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because God sees no sin in them.
Because God sees no since in them.
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'Tis true, God sees not sin in his People with an Eye of Revenge, but he sees it with an Eye of Observation.
It's true, God sees not since in his People with an Eye of Revenge, but he sees it with an Eye of Observation.
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He sees not sin in them, so as to damn them, but he sees it so as to be angry, and severely to punish them.
He sees not since in them, so as to damn them, but he sees it so as to be angry, and severely to Punish them.
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Did not David find it so when he cried out of his broken bones? In like manner the Arminians wrest Scripture: Iohn 5.40. Ye will not come to me: here they bring in Free-will.
Did not David find it so when he cried out of his broken bones? In like manner the Arminians wrest Scripture: John 5.40. You will not come to me: Here they bring in Freewill.
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This Text shows 1. how willing God is that we should have Life; 2. that sinners may do more than they do;
This Text shows 1. how willing God is that we should have Life; 2. that Sinners may do more than they do;
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they may improve the Talents God hath given them:
they may improve the Talents God hath given them:
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but it doth not prove the Power of Free-will, for it is contrary to that Scripture, Iohn 6.44. No man can come to me, except the Father which hath sent me draw him.
but it does not prove the Power of Freewill, for it is contrary to that Scripture, John 6.44. No man can come to me, except the Father which hath sent me draw him.
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These therefore wring the Text so hard as they make the Blood come;
These Therefore wring the Text so hard as they make the Blood come;
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they do not compare Scripture with Scripture. 2. Who do jest with Scripture. When they are sad they take the Scripture as their Lute or Minstrel to play with,
they do not compare Scripture with Scripture. 2. Who do jest with Scripture. When they Are sad they take the Scripture as their Lute or Minstrel to play with,
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and so drive away the sad Spirit;
and so drive away the sad Spirit;
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as that Drunkard I have read of, who having drunk off his Cups, called to some of his Fellows, Give us of your Oil for our Lamps are gone out.
as that Drunkard I have read of, who having drunk off his Cups, called to Some of his Fellows, Give us of your Oil for our Lamps Are gone out.
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In the fear of God take heed of this.
In the Fear of God take heed of this.
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Eusebius tells us of one who took a piece of Scripture to make a Jest of, who was presently struck with Frenzy, and run mad.Eusebius tells us of one who took a piece of Scripture to make a Jest of, who was presently struck with Frenzy, and run mad.
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And 'tis a saying of Luther, Quos Deus vult perdere, &c. whom God intends to destroy, he gives them leave to play with Scripturre.
And it's a saying of Luther, Quos Deus vult Perdere, etc. whom God intends to destroy, he gives them leave to play with Scripture.
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Use 3. of Exhortation. If the Scripture be of Divine Inspiration, then be exhorted 1. to study the Scripture;Use 3. of Exhortation. If the Scripture be of Divine Inspiration, then be exhorted 1. to study the Scripture;
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it is a Copy of God's Will: be Scripture Men, Bible Christians.
it is a Copy of God's Will: be Scripture Men, bible Christians.
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I adore the fulness of Scripture, saith Tertullian. In the Book of God are scattered many Truths as so many Pearls. Iohn 5.39. Search the Scriptures: Search as for a Vein of Silver.I adore the fullness of Scripture, Says Tertullian. In the Book of God Are scattered many Truths as so many Pearls. John 5.39. Search the Scriptures: Search as for a Vein of Silver.
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This blessed Book will fill your Head with Knowledge, and your Heart with Grace.
This blessed Book will fill your Head with Knowledge, and your Heart with Grace.
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God wrote the two Tables with his own Fingers, and if God took pains to write, well may we take pains •o read. Apollos was mighty in the Scriptures, Acts 18.24. The Word is our Magna Charta for Heaven, shall we be ignorant of our Charter? Col. 3.16. Let the word of God dwell in you richly.
God wrote the two Tables with his own Fingers, and if God took pains to write, well may we take pains •o read. Apollos was mighty in the Scriptures, Acts 18.24. The Word is our Magna Charta for Heaven, shall we be ignorant of our Charter? Col. 3.16. Let the word of God dwell in you richly.
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The Memory must be a Table-Book where the Word is written.
The Memory must be a Table-Book where the Word is written.
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To make us read the Word, consider 1. There is Majesty sparkling in every Line of Scripture.
To make us read the Word, Consider 1. There is Majesty sparkling in every Line of Scripture.
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Take but one Instance, Isa. 63.1. Who is this that cometh from Edom, with died garments from Bozrah? this that is glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save.
Take but one Instance, Isaiah 63.1. Who is this that comes from Edom, with died garments from Bozrah? this that is glorious in his apparel, traveling in the greatness of his strength? I that speak in righteousness, mighty to save.
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Behold here a lofty magnificent stile! what Angel could speak after this manner. Iunius was converted by reading one Verse of Iohn ;
Behold Here a lofty magnificent style! what Angel could speak After this manner. Iunius was converted by reading one Verse of John;
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he beheld a Majesty in it beyond all Humane Rhetorick. 2. There is Melody in Scripture.
he beheld a Majesty in it beyond all Humane Rhetoric. 2. There is Melody in Scripture.
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therefore these two are put together, Sanctification of the Spirit, and Belief of the Truth. • Thess. •. 13.
Therefore these two Are put together, Sanctification of the Spirit, and Belief of the Truth. • Thess •. 13.
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This is that blessed Harp which drives away sadness of Spirit. Hear the sounding of this Harp a little, 1 Tim. 1.15. This is a faithful saying, and worthy of all acceptation, that Iesus Christ came into the World to save sinners ;
This is that blessed Harp which drives away sadness of Spirit. Hear the sounding of this Harp a little, 1 Tim. 1.15. This is a faithful saying, and worthy of all acceptation, that Iesus christ Come into the World to save Sinners;
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he took not only our Flesh upon him, but our Sins. And Matth. 11.28. Come unto me all ye that are weary and heavy laden, and I will give you rest.
he took not only our Flesh upon him, but our Sins. And Matthew 11.28. Come unto me all you that Are weary and heavy laden, and I will give you rest.
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How sweetly doth this Harp of Scripture sound? what heavenly Musick doth it make in the Ears of a distressed sinner, especially when the Finger of God's Spirit toucheth upon this Instrument. 3. There is Divinity in Scripture.
How sweetly does this Harp of Scripture found? what heavenly Music does it make in the Ears of a distressed sinner, especially when the Finger of God's Spirit touches upon this Instrument. 3. There is Divinity in Scripture.
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It contains the Marrow and Quintessence of Religion. The Scripture is a Rock of Diamonds, a Mystery of Piety;
It contains the Marrow and Quintessence of Religion. The Scripture is a Rock of Diamonds, a Mystery of Piety;
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the Lips of Scripture have Grace poured into them.
the Lips of Scripture have Grace poured into them.
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The Scripture speaks of Faith, Self-denial, and all the Graces, which as a Chain of Pearl adore a Christian.
The Scripture speaks of Faith, Self-denial, and all the Graces, which as a Chain of Pearl adore a Christian.
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The Scripture excites to Holiness, it treats of another World, it gives a prospect of Eternity.
The Scripture excites to Holiness, it treats of Another World, it gives a prospect of Eternity.
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Oh then search the Scriptures! Make the Word familiar to you.
O then search the Scriptures! Make the Word familiar to you.
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Had I the Tongue of Angels, I could not sufficiently set forth the Excellency of Scripture.
Had I the Tongue of Angels, I could not sufficiently Set forth the Excellency of Scripture.
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It is a spiritual Optick Glass in which we behold God's Glory;
It is a spiritual Optic Glass in which we behold God's Glory;
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it is the Tree of Life, the Oracle of Wisdom, the Rule of Manners, the heavenly Seed of which the New Creature is formed, Iames 1.18. The two Testaments (saith Austin) are the two Breasts which every Christian must suck, that he may get spiritual Nourishment.
it is the Tree of Life, the Oracle of Wisdom, the Rule of Manners, the heavenly Seed of which the New Creature is formed, James 1.18. The two Testaments (Says Austin) Are the two Breasts which every Christian must suck, that he may get spiritual Nourishment.
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The Leaves of the Tree of Life were for Healing, Rev. 22.2. so these Holy Leaves of Scripture, like those Leaves, are for the healing of our Souls.
The Leaves of the Tree of Life were for Healing, Rev. 22.2. so these Holy Leaves of Scripture, like those Leaves, Are for the healing of our Souls.
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The Scripture is profitable for all things: If we are deserted, here is the spiced Wine that cheers the heavy heart:
The Scripture is profitable for all things: If we Are deserted, Here is the spiced Wine that cheers the heavy heart:
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If we are pursued by Satan, here is the Sword of the Spirit to resist him:
If we Are pursued by Satan, Here is the Sword of the Spirit to resist him:
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If we are diseased with Sins leprosy, here are the Waters of the Sanctuary, both to Cleanse and Cure.
If we Are diseased with Sins leprosy, Here Are the Waters of the Sanctuary, both to Cleanse and Cure.
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Oh, then search the Scriptures! There is no danger in tasting this Tree of Knowledge.
O, then search the Scriptures! There is no danger in tasting this Tree of Knowledge.
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There was a Penalty laid at first, that we might not taste of the Tree of Knowledge, Gen. 3.17. In the day that thou eatest thereof thou shalt surely die.
There was a Penalty laid At First, that we might not taste of the Tree of Knowledge, Gen. 3.17. In the day that thou Eatest thereof thou shalt surely die.
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But there is no danger of plucking this Tree of Holy Scripture; if we do not eat of this Tree of Knowledge, we shall surely die: Oh then read the Scriptures!
But there is no danger of plucking this Tree of Holy Scripture; if we do not eat of this Tree of Knowledge, we shall surely die: O then read the Scriptures!
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that the same Scripture which is to them a dead Letter, should be to thee a Saviour of Life.
that the same Scripture which is to them a dead letter, should be to thee a Saviour of Life.
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— Time may come when the Scriptures may be kept from us. Quest. How should we so search the Scriptures as to find Life?
— Time may come when the Scriptures may be kept from us. Quest. How should we so search the Scriptures as to find Life?
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Answ. 1. Read the Bible with Reverence; think every Line you read God is speaking to you.Answer 1. Read the bible with reverence; think every Line you read God is speaking to you.
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The Ark wherein the Law was put was over-laid with pure Gold, and was carried on Barrs that the Levites might not touch it, Exod. 25.14.
The Ark wherein the Law was put was overlaid with pure Gold, and was carried on Bars that the Levites might not touch it, Exod 25.14.
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And why was this? but to breed in the People Reverence to the Law. 2. Read with Seriousness. 'Tis Matter of Life and Death:
And why was this? but to breed in the People reverence to the Law. 2. Read with Seriousness. It's Matter of Life and Death:
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By this Word you must be tried;
By this Word you must be tried;
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Conscience and Scripture are the Jury God will proceed by in Judging of you. 3. Read the Word with Affection. Get your Hearts quickned with the Word;
Conscience and Scripture Are the Jury God will proceed by in Judging of you. 3. Read the Word with Affection. Get your Hearts quickened with the Word;
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go to it to fetch fire. Luke 24.31. Did not our hearts burn within us.
go to it to fetch fire. Lycia 24.31. Did not our hearts burn within us.
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Labour that the Word may not only be a Lamp to direct, but a Fire to warm.
Labour that the Word may not only be a Lamp to Direct, but a Fire to warm.
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Read the Scripture not only as an History, but as a Love-Letter sent to you from God, which may affect your Hearts. 4. Pray that the same Spirit that wrote the Word may assist you in the reading of it;
Read the Scripture not only as an History, but as a Love-Letter sent to you from God, which may affect your Hearts. 4. prey that the same Spirit that wrote the Word may assist you in the reading of it;
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that God's Spirit would show you the wonderful Things of his Law. Go near, saith God to Philip, joyn thy self to this Chariot, Acts 8.29.
that God's Spirit would show you the wondered Things of his Law. Go near, Says God to Philip, join thy self to this Chariot, Acts 8.29.
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So when God's Spirit joyns himself with this Chariot of the Word, then it becomes effectual.
So when God's Spirit joins himself with this Chariot of the Word, then it becomes effectual.
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2. Be exhorted to prize the Word written, Iob 23.12. David valued the Word more precious than Gold.
2. Be exhorted to prize the Word written, Job 23.12. David valued the Word more precious than Gold.
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What would the Martyrs have given for a Leaf of the Bible.! The Word is the Field where Christ the Pearl of price is hid.
What would the Martyrs have given for a Leaf of the bible.! The Word is the Field where christ the Pearl of price is hid.
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In this Sacred Mine we dig, not for a Wedge of Gold, but a Weight of Glory. 1. The Scripture is a Sacred Collyrium, or Eye-salve to illuminate us. Prov. 6.23. The Commandment is a Lamp, and the Law is Light. NONLATINALPHABET, Clem Alexandrinus.
In this Sacred Mine we dig, not for a Wedge of Gold, but a Weight of Glory. 1. The Scripture is a Sacred Collyrium, or Eyesalve to illuminate us. Curae 6.23. The Commandment is a Lamp, and the Law is Light., Clem Alexandrian.
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The Scripture is the Card and Compass by which we Sail to the New Ierusalem. 2. The Scripture is a Soveraign Cordial in all Distresses.
The Scripture is the Carded and Compass by which we Sail to the New Ierusalem. 2. The Scripture is a Sovereign Cordial in all Distresses.
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What are the Promises but the Water of Life to renew fainting Spirits? Is it sin troubles? there is a Scripture Cordial Psal. 65.3. Iniquities prevail against me; as for our Transgressions thou shalt purge them away ;
What Are the Promises but the Water of Life to renew fainting Spirits? Is it since Troubles? there is a Scripture Cordial Psalm 65.3. Iniquities prevail against me; as for our Transgressions thou shalt purge them away;
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or as it is in Hebrew Te eapperem, Thou shalt cover them. Is it outward Affliction disquiets? there is a Scripture Cordial Psal. 91.15. I will be with him in trouble ;
or as it is in Hebrew Te eapperem, Thou shalt cover them. Is it outward Affliction disquiets? there is a Scripture Cordial Psalm 91.15. I will be with him in trouble;
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not only to behold, but to uphold.
not only to behold, but to uphold.
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Thus, as in the Ark was laid up Manna, Promises are laid up as Manna in the Ark of Scripture. 3. The Scripture will make us wise: Wisdom is above Troubles. Psal. 119.104. By thy Precepts I get understanding.
Thus, as in the Ark was laid up Manna, Promises Are laid up as Manna in the Ark of Scripture. 3. The Scripture will make us wise: Wisdom is above Troubles. Psalm 119.104. By thy Precepts I get understanding.
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What made Eve so desire the Tree of Knowledge, Gen. 3.6. It was a Tree to make one wise.
What made Eve so desire the Tree of Knowledge, Gen. 3.6. It was a Tree to make one wise.
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The Scriptures teach a Man to know himself; they discover Satan's NONLATINALPHABET snares and stratagems, 2 Cor. 2.11. They make one wise to Salvation, 2 Tim. 3.15. O then highly prize the Scriptures!
The Scriptures teach a Man to know himself; they discover Satan's snares and stratagems, 2 Cor. 2.11. They make one wise to Salvation, 2 Tim. 3.15. O then highly prize the Scriptures!
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I read of Queen Elizabeth, at her Coronation she received the Bible presented to her, with both her Hands,
I read of Queen Elizabeth, At her Coronation she received the bible presented to her, with both her Hands,
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and kissing it, laid it to her Breast, saying, That that Book had ever been her chiefest delight.
and kissing it, laid it to her Breast, saying, That that Book had ever been her chiefest delight.
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3. If the Scripture is of Divine Inspiration, Believe the Word. The Romans, that they might gain Credit to their Laws, reported that they were inspired by the Gods at Rome. O give credence to the Word!
3. If the Scripture is of Divine Inspiration, Believe the Word. The Roman, that they might gain Credit to their Laws, reported that they were inspired by the God's At Room. Oh give credence to the Word!
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it is breathed from God's own Mouth. Hence ariseth all the prophaneness of Men, they do not believe Scripture. Isa. 53.1.
it is breathed from God's own Mouth. Hence arises all the profaneness of Men, they do not believe Scripture. Isaiah 53.1.
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Who hath believed our Report? Did you believe the glorious Rewards the Scripture speaks of, would you not give diligence to make your Elections sure? Did you believe the Infernal Torments the Scripture speaks of, would not this put you into a cold sweat,Who hath believed our Report? Did you believe the glorious Rewards the Scripture speaks of, would you not give diligence to make your Elections sure? Did you believe the Infernal Torments the Scripture speaks of, would not this put you into a cold sweat,
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and cause a trembling at heart for sin? But People are in part Atheists, they give but little credit to the Word,
and cause a trembling At heart for since? But People Are in part Atheists, they give but little credit to the Word,
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therefore they are so impious, and draw such dark shadows in their Lives. Learn to realize Scripture, get your hearts wrought to a firm belief of it.
Therefore they Are so impious, and draw such dark shadows in their Lives. Learn to realize Scripture, get your hearts wrought to a firm belief of it.
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Some think, if God should send an Angel from Heaven, and declare his Mind, then they should rather believe him;
some think, if God should send an Angel from Heaven, and declare his Mind, then they should rather believe him;
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or if he should send one from the damned, and preach the Torments of Hell all in Flames, then they would believe. But Luke 16.31. If they believe not Moses and the Prophets, neither will they be perswaded though one arose from the dead.
or if he should send one from the damned, and preach the Torments of Hell all in Flames, then they would believe. But Lycia 16.31. If they believe not Moses and the prophets, neither will they be persuaded though one arose from the dead.
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God is wise, and he thinks this way fittest to make his Mind known to us by writing;
God is wise, and he thinks this Way Fittest to make his Mind known to us by writing;
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and such as will not be Convinced by the Word, shall be Judged by the Word.
and such as will not be Convinced by the Word, shall be Judged by the Word.
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The belief of the Scripture is of high importance:
The belief of the Scripture is of high importance:
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It is the belief of Scripture that will inable us to resist Temptation: 1 Iohn 2.14. The Word of God abideth in you, and ye have overcome the wicked one.
It is the belief of Scripture that will inable us to resist Temptation: 1 John 2.14. The Word of God Abideth in you, and you have overcome the wicked one.
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Tis the belief of Scripture conduceth much to our Sanctification;
This the belief of Scripture conduceth much to our Sanctification;
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If the Word written be not believed, it is like writing on the Wate•, which takes no impression. 4. Love the Word written. Psal. 119.97. O how love I thy Law.
If the Word written be not believed, it is like writing on the Wate•, which Takes no impression. 4. Love the Word written. Psalm 119.97. Oh how love I thy Law.
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Sint 〈 ◊ 〉 deliciae meae Scripturae sanctae: Lord (saith Augustine ) let the holy Scriptures be my chast delight.Sint 〈 ◊ 〉 Deliciae meae Scriptures sanctae: Lord (Says Augustine) let the holy Scriptures be my chaste delight.
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Chrysostom compares the Scripture to a Garden, every Truth is a fragrant Flower, which we should wear, not in our Bosom, but our Heart.Chrysostom compares the Scripture to a Garden, every Truth is a fragrant Flower, which we should wear, not in our Bosom, but our Heart.
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David tasted the Word sweeter than the Honey and the Honey-comb, Psal. 19.10. There is that in Scripture may breed delight:David tasted the Word Sweeten than the Honey and the Honeycomb, Psalm 19.10. There is that in Scripture may breed delight:
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It shows us the way to Riches, Deut. 28.5. Prov. 3.16. to long Life, Psal. 34.12. to a Kingdom, Hebr. 12.28.
It shows us the Way to Riches, Deuteronomy 28.5. Curae 3.16. to long Life, Psalm 34.12. to a Kingdom, Hebrew 12.28.
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Well then may we count those the sweetest hours which are spent in reading the holy Scriptures:
Well then may we count those the Sweetest hours which Are spent in reading the holy Scriptures:
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Well may we say with the Prophet, Ier. 15.16. Thy words were sound, and I did eat them, and they were the joy and rejoycing of my heart. 5. Conform to Scripture. Let us lead Scripture Lives:
Well may we say with the Prophet, Jeremiah 15.16. Thy words were found, and I did eat them, and they were the joy and rejoicing of my heart. 5. Conform to Scripture. Let us led Scripture Lives:
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O that the Bible might be seen printed in our Lives! Do what the Word commands.
Oh that the bible might be seen printed in our Lives! Do what the Word commands.
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Obedience is an excellent way of Commenting upon the Bible. Psal. 86.11. I will walk in thy Truth.
obedience is an excellent Way of Commenting upon the bible. Psalm 86.11. I will walk in thy Truth.
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Let the Word be the Sun-Dial by which you set your Life.
Let the Word be the Sun-Dial by which you Set your Life.
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What are we the better for having the Scripture, if we do not direct all our Speeches and Actions according to it? What is a Carpenter the better to have his Rule about him,
What Are we the better for having the Scripture, if we do not Direct all our Speeches and Actions according to it? What is a Carpenter the better to have his Rule about him,
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if he sticks it at his back, and never makes use of it for the measuring and squaring his work? So what are we the better for the Rule of the Word,
if he sticks it At his back, and never makes use of it for the measuring and squaring his work? So what Are we the better for the Rule of the Word,
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if we do not make use of it, and regulate our Lives by it? How many swerve and deviate from the Rule.
if we do not make use of it, and regulate our Lives by it? How many swerve and deviate from the Rule.
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The Word teacheth to be sober and temperate, but they are drunk; to be chast and holy, but they are prophane;
The Word Teaches to be Sobrium and temperate, but they Are drunk; to be chaste and holy, but they Are profane;
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they go quite from the Rule.
they go quite from the Rule.
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The Scriptures are Canonical, but their Lives are Apocryphal: What a dishonour is this to Religion,
The Scriptures Are Canonical, but their Lives Are Apocryphal: What a dishonour is this to Religion,
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for Men to live in a Contradiction to Scripture? The Word is called a Light to our feet, Psal. 119.105. It is not only a Light to our Eyes to mend our sight, but to our Feet to mend our walk.
for Men to live in a Contradiction to Scripture? The Word is called a Light to our feet, Psalm 119.105. It is not only a Light to our Eyes to mend our sighed, but to our Feet to mend our walk.
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O let us lead Bible Conversations! 6. Contend for Scripture.
O let us led bible Conversations! 6. Contend for Scripture.
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Though we should not be of contentious Spirits, yet we ought to contend for the Word of God;
Though we should not be of contentious Spirits, yet we ought to contend for the Word of God;
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this Jewel is too precious to be parted with; Prov. 4.13. Keep her, for she is thy Life.
this Jewel is too precious to be parted with; Curae 4.13. Keep her, for she is thy Life.
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The Castle of Scripture is beset with Enemies, Hereticks fight against it, we must therefore NONLATINALPHABET, contend for the Faith once delivered to the Saints, Jude 3. The Scripture is our Book of Evidences for Heaven;
The Castle of Scripture is beset with Enemies, Heretics fight against it, we must Therefore, contend for the Faith once Delivered to the Saints, U^de 3. The Scripture is our Book of Evidences for Heaven;
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shall we part with our Evidences? The Saints of old were both Advocates and Martyrs for Truth;
shall we part with our Evidences? The Saints of old were both Advocates and Martyrs for Truth;
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they would hold fast Scripture, though it were with the loss of their Lives. 7. Be thankful to God for the Scriptures.
they would hold fast Scripture, though it were with the loss of their Lives. 7. Be thankful to God for the Scriptures.
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What a Mercy is it that God hath not only acquainted us what his Will is,
What a Mercy is it that God hath not only acquainted us what his Will is,
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but that he hath made it known to us by writing. In the old Times God did reveal his Mind by Revelations,
but that he hath made it known to us by writing. In the old Times God did reveal his Mind by Revelations,
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but the Word written is a surer way of knowing God's Mind than by Revelation. 2 Pet. 1.19. This Voice which came from heaven we heard, we have also a more sure word of prophecy.
but the Word written is a Surer Way of knowing God's Mind than by Revelation. 2 Pet. 1.19. This Voice which Come from heaven we herd, we have also a more sure word of prophecy.
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The Devil is God's Ape, and he can transform himself into an Angel of Light ; he can deceive with false Revelations:
The devil is God's Ape, and he can transform himself into an Angel of Light; he can deceive with false Revelations:
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As I have heard of one who had (as he thought) a Revelation from God to Sacrifice his Child,
As I have herd of one who had (as he Thought) a Revelation from God to Sacrifice his Child,
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as Abraham had, whereupon he following this Impulsion of the Devil, did kill his Child. Thus Satan oft deceives People with Delusions instead of Divine Revelations;
as Abraham had, whereupon he following this Impulsion of the devil, did kill his Child. Thus Satan oft deceives People with Delusions instead of Divine Revelations;
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therefore we are to be thankful to God for revealing his Mind to us by Writing:
Therefore we Are to be thankful to God for revealing his Mind to us by Writing:
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We have a more sure word of prophesie. We have a more sure word of prophesy.
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We are not left under a doubtful Suspence that we should not know what to believe,
We Are not left under a doubtful Suspense that we should not know what to believe,
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but we have an Infallible Rule to go by.
but we have an Infallible Rule to go by.
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The Scripture is our Pole-star to direct us to Heaven, it shews us every step we are to take:
The Scripture is our Polestar to Direct us to Heaven, it shows us every step we Are to take:
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when we go wrong it instructs us, when we go right it comforts us. And 'tis matter of Thankfulness, that the Scriptures are made intelligible by being translated.
when we go wrong it instructs us, when we go right it comforts us. And it's matter of Thankfulness, that the Scriptures Are made intelligible by being translated.
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8. Adore God's distinguishing Grace, if you have felt the Authority and Power of the Word upon your Conscience;
8. Adore God's distinguishing Grace, if you have felt the authority and Power of the Word upon your Conscience;
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if you can say as David, Psal. 119.50. Thy word hath quickened me.
if you can say as David, Psalm 119.50. Thy word hath quickened me.
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Christian, bless God that he hath not only given thee his Word to be a Rule of Holiness,
Christian, bless God that he hath not only given thee his Word to be a Rule of Holiness,
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but his Grace to be a Principle of Holiness:
but his Grace to be a Principle of Holiness:
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Bless God that he hath not only written his Word, but sealed it upon thy Heart, and made it effectual:
Bless God that he hath not only written his Word, but sealed it upon thy Heart, and made it effectual:
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Canst thou say it is of Divine Inspiration, because thou hast felt it to be of lively Operation. O Free-grace!
Canst thou say it is of Divine Inspiration, Because thou hast felt it to be of lively Operation. O Free grace!
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that God should send out this Word and heal thee; that he should heal thee and not others;
that God should send out this Word and heal thee; that he should heal thee and not Others;
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Resp. The Scriptures principally teach what Man is to believe concerning GOD, and what Duty GOD requires of Man. Quest. What is God? Resp. The Scriptures principally teach what Man is to believe Concerning GOD, and what Duty GOD requires of Man. Quest. What is God?
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Resp. God is a Spirit, Infinite, Eternal, and Unchangeable in his Being, Wisdom, Power, Holiness, Justice, Goodness, and Truth.Resp. God is a Spirit, Infinite, Eternal, and Unchangeable in his Being, Wisdom, Power, Holiness, justice, goodness, and Truth.
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Here is 1. something implied, That there is a God. 2. Expressed, that he is a Spirit. 3. What kind of Spirit.
Here is 1. something implied, That there is a God. 2. Expressed, that he is a Spirit. 3. What kind of Spirit.
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1. Implied, that there is a God: The question, What is God? takes it for granted that there is a God:
1. Implied, that there is a God: The question, What is God? Takes it for granted that there is a God:
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the belief of God's Essence is the Foundation of all Religious Worship, Heb. 11.6. He that comes to God must believe that he is NONLATINALPHABET;
the belief of God's Essence is the Foundation of all Religious Worship, Hebrew 11.6. He that comes to God must believe that he is;
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there must be a first Cause which gives a Being and Existence to all things besides.
there must be a First Cause which gives a Being and Existence to all things beside.
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We come to know that there is a God, 1. By the Book of Nature, the Notion of a Deity is engraven in Man's Heart, it is demonstrable by the Light of Nature;
We come to know that there is a God, 1. By the Book of Nature, the Notion of a Deity is engraven in Man's Heart, it is demonstrable by the Light of Nature;
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I think it hard for a Man to be a natural Atheist, he may wish there were no God, he may dispute against a Deity,
I think it hard for a Man to be a natural Atheist, he may wish there were no God, he may dispute against a Deity,
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but he cannot in his Judgment believe there is no God, unless by accumulated Sin his Conscience be sear'd,
but he cannot in his Judgement believe there is no God, unless by accumulated since his Conscience be seared,
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and he hath such a Lethargy upon him, that he hath sinn'd away his very Sense and Reason. 2. We come to know that there is a God by his Works;
and he hath such a Lethargy upon him, that he hath sinned away his very Sense and Reason. 2. We come to know that there is a God by his Works;
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and this is so evident a Demonstration of a God-head, that the most Atheistical Spirits when they have considered these Works of God, have been forced to acknowledge some Wise and Supream Power the Maker of these Things;
and this is so evident a Demonstration of a Godhead, that the most Atheistical Spirits when they have considered these Works of God, have been forced to acknowledge Some Wise and Supreme Power the Maker of these Things;
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as 'tis reported of Galen and others. 1. We will begin with the greater World, 1. The Creation of the glorious Fabrick of Heaven and Earth;
as it's reported of Galen and Others. 1. We will begin with the greater World, 1. The Creation of the glorious Fabric of Heaven and Earth;
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sure there must be some Architect or first Cause, the World could not make itself:
sure there must be Some Architect or First Cause, the World could not make itself:
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Who could hang the Earth on Nothing, but the Great God? Who could provide such rich Furniture for the Heavens, the glorious Constellations, the Firmament bespangled with such glittering Lights? all this speaks a Deity.
Who could hang the Earth on Nothing, but the Great God? Who could provide such rich Furniture for the Heavens, the glorious Constellations, the Firmament bespangled with such glittering Lights? all this speaks a Deity.
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We may see God's Glory blazing in the Sun, twinkling in the Stars.
We may see God's Glory blazing in the Sun, twinkling in the Stars.
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Who could give the Earth its Clothing, cover it with Grass and Corn, adorn it with Flowers, enrich it with Gold, only God, Iob 28.4.
Who could give the Earth its Clothing, cover it with Grass and Corn, adorn it with Flowers, enrich it with Gold, only God, Job 28.4.
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Who but God could make the sweet Musick in the Heavens, cause the Angels to joyn in consort,
Who but God could make the sweet Music in the Heavens, cause the Angels to join in consort,
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and sound forth the Praises of their Maker? Job 38.7. When the morning-stars sang together, and all the sons of God shouted for joy.
and found forth the Praises of their Maker? Job 38.7. When the Morning stars sang together, and all the Sons of God shouted for joy.
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He hath an Hand in the Action in which sin is, but not in the sin of the Action.
He hath an Hand in the Actium in which since is, but not in the since of the Actium.
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If a Man should go into a far Country, and see stately Edifices there, he would never imagine that these could build themselves,
If a Man should go into a Far Country, and see stately edifices there, he would never imagine that these could built themselves,
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but that some greater Power built them:
but that Some greater Power built them:
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To imagine that the Work of the Creation was not framed by God, is as if we should conceive a curious Landskip to be drawn by a Pensil without the Hand of a Limner: Acts 17.24. God that made the world, and all things therein.
To imagine that the Work of the Creation was not framed by God, is as if we should conceive a curious Landskip to be drawn by a Pensil without the Hand of a Limner: Acts 17.24. God that made the world, and all things therein.
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To Create is proper to a Deity. 2. The wise Gubernation of all things evince there is a God:
To Create is proper to a Deity. 2. The wise Gubernation of all things evince there is a God:
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God is the great Superintendent of the World, he holds the Golden Reins of Government in his Hand, guiding all things most regularly and harmoniously to their proper end;
God is the great Superintendent of the World, he holds the Golden Reins of Government in his Hand, guiding all things most regularly and harmoniously to their proper end;
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who that eyes Providence, but must be forced to acknowledge there is a God? Providence is the Queen and Governness of the World:
who that eyes Providence, but must be forced to acknowledge there is a God? Providence is the Queen and Governess of the World:
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it is the Hand that turns the Wheel of the whole Creation; Providence sets the Sun its Race, the Sea its Bounds.
it is the Hand that turns the Wheel of the Whole Creation; Providence sets the Sun its Raze, the Sea its Bounds.
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If God should not guide the World, things would run into an Ataxy and Confusion.
If God should not guide the World, things would run into an Ataxy and Confusion.
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When one looks on a Clock, and sees the motion of the Wheels, the striking of the Hammar, the hanging of the Plummets, he would say there were some Artificer did make it,
When one looks on a Clock, and sees the motion of the Wheels, the striking of the Hammer, the hanging of the Plummets, he would say there were Some Artificer did make it,
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and put it into that Order:
and put it into that Order:
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So when we see the excellent Order and Harmony in the Universe, the Sun that great Luminary dispensing its Light and Heat to the World, without which the World were but a Grave or Prison, the Rivers sending forth their silver Streams to refresh the Bodies of Men,
So when we see the excellent Order and Harmony in the Universe, the Sun that great Luminary dispensing its Light and Heat to the World, without which the World were but a Grave or Prison, the rivers sending forth their silver Streams to refresh the Bodies of Men,
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and prevent a Drought, and every Creature acting within its Sphere, and keeping its due Bounds, we must needs acknowledge there is a God who wisely orders and governs all these things.
and prevent a Drought, and every Creature acting within its Sphere, and keeping its due Bounds, we must needs acknowledge there is a God who wisely order and governs all these things.
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Who could set this great Army of the Creatures in their several Ranks and Squadrons,
Who could Set this great Army of the Creatures in their several Ranks and Squadrons,
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and keep them in their constant March, but he whose Name is, The LORD of Hosts? And as God doth wisely dispose all things in the whole Regiment of the Creatures,
and keep them in their constant March, but he whose Name is, The LORD of Hosts? And as God does wisely dispose all things in the Whole Regiment of the Creatures,
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so by his Power he doth support them:
so by his Power he does support them:
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Did God suspend and withdraw his Influence never so little, the Wheels of the Creation would unpin,
Did God suspend and withdraw his Influence never so little, the Wheels of the Creation would unpin,
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and the Axle-tree break asunder. 3. The Motion of the Creatures: All Motion (as the Philosophers say) is from something that is unmoveable. As for Example:
and the Axletree break asunder. 3. The Motion of the Creatures: All Motion (as the Philosophers say) is from something that is Unmovable. As for Exampl:
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The Elements are moved by the Influence and Motion of the heavenly Bodies:
The Elements Are moved by the Influence and Motion of the heavenly Bodies:
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The Sun and Moon, and these Planets, are moved by the highest Orb, call'd Primum Mobile ;
The Sun and Moon, and these Planets, Are moved by the highest Orb, called Primum Mobile;
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God will be Almighty to damn the Sinner. Now in what a condition is every Unbeliever;
God will be Almighty to damn the Sinner. Now in what a condition is every Unbeliever;
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now if one should ask, Who moves that highest Orb, or the first Mover of the Planets? Sure it can be no other hand but God himself.
now if one should ask, Who moves that highest Orb, or the First Mover of the Planets? Sure it can be no other hand but God himself.
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2. Let us speak of Man who is a Microcosm, or lesser World:
2. Let us speak of Man who is a Microcosm, or lesser World:
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The excellent Contexture and Frame of his Body who is wrought curiously as with Needle-work, Psal. 139.15. I was curiously wrought in the lowest parts of the earth.
The excellent Contexture and Frame of his Body who is wrought curiously as with Needlework, Psalm 139.15. I was curiously wrought in the lowest parts of the earth.
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And the Endowment of this Body with a noble Soul;
And the Endowment of this Body with a noble Soul;
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who but God could make such an Union of different Substances, Flesh and Spirit? In him we live,
who but God could make such an union of different Substances, Flesh and Spirit? In him we live,
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and move, and have our being.
and move, and have our being.
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The quick acute Motion of every Part of the Body, shews that there is a God;
The quick acute Motion of every Part of the Body, shows that there is a God;
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we may see something of him in the sparkling of the Eye:
we may see something of him in the sparkling of the Eye:
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And if the Cabinet of the Body be so curiously wrought, what is the Jewel? The Soul hath a Coelestial Brightness in it, as Damascen saith.
And if the Cabinet of the Body be so curiously wrought, what is the Jewel? The Soul hath a Celestial Brightness in it, as Damascene Says.
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'Tis a Diamond set in a Ring of Clay:
It's a Diamond Set in a Ring of Clay:
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What noble Faculties is the Soul endowed with? Understanding, Will, Affections, which are a Glass of the Trinity, as Plato speaks.
What noble Faculties is the Soul endowed with? Understanding, Will, Affections, which Are a Glass of the Trinity, as Plato speaks.
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The Matter of the Soul is Spiritual; 'tis a Divine Sparkle lighted from Heaven: and being spiritual is immortal, as Scaliger notes. Anima non senescit ;
The Matter of the Soul is Spiritual; it's a Divine Sparkle lighted from Heaven: and being spiritual is immortal, as Scaliger notes. Anima non senescit;
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the Soul doth not wax old, it lives for ever.
the Soul does not wax old, it lives for ever.
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And who could create a Soul enobled with such rare Angelical Properties, but God? We must needs say as the Psalmist, It is he that hath made us,
And who could create a Soul ennobled with such rare Angelical Properties, but God? We must needs say as the Psalmist, It is he that hath made us,
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and not we our selves, Psalm 100.3. 2. We may prove a Deity by our own Conscience. Conscience is God's Deputy or Vicegerent.and not we our selves, Psalm 100.3. 2. We may prove a Deity by our own Conscience. Conscience is God's Deputy or Vicegerent.
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Conscience is a Witness of a Deity. If there were no Bible to tell us there is a God, yet Conscience might.
Conscience is a Witness of a Deity. If there were no bible to tell us there is a God, yet Conscience might.
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Conscience, as the Apostle saith, either accuseth or excuseth, Rom. 2.15. Conscience acts in order to an higher Judicatory. 1. Natural Conscience being kept free from gross sin, excuseth.Conscience, as the Apostle Says, either Accuseth or excuseth, Rom. 2.15. Conscience acts in order to an higher Judicatory. 1. Natural Conscience being kept free from gross since, excuseth.
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When a Man doth Vertuous Actions, lives soberly and righteously, obeserves the golden Maxim, Doing to others as he would have them do to him,
When a Man does Virtuous Actions, lives soberly and righteously, obeserves the golden Maxim, Doing to Others as he would have them do to him,
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then Conscience approves, and saith, well done. Conscience, like a Bee, gives Honey. 2. Natural Conscience in the Wicked doth accuse.
then Conscience approves, and Says, well done. Conscience, like a Bee, gives Honey. 2. Natural Conscience in the Wicked does accuse.
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When Men go against the Light of Conscience, then they feel the Worm of Conscience.
When Men go against the Light of Conscience, then they feel the Worm of Conscience.
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Eheu quis intus scorpio? Sen. Conscience being sinned against, spits fire in Mens faces, fills them with shame and horrour.Eheu quis intus scorpio? Sen. Conscience being sinned against, spits fire in Men's faces, fills them with shame and horror.
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I can never believe he is good in the first Table, who is not good in the second.
I can never believe he is good in the First Table, who is not good in the second.
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When the Sinner sees an Hand-writing on the Wall of Conscience, his Countenance is changed. Many have hanged themselves to quiet their Conscience.
When the Sinner sees an Handwriting on the Wall of Conscience, his Countenance is changed. Many have hanged themselves to quiet their Conscience.
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Tiberius the Emperour, a bloody Man, felt the Lashes of his Conscience, he was so haunted with that Fury, that he told the Senate, he suffered Death daily.Tiberius the Emperor, a bloody Man, felt the Lashes of his Conscience, he was so haunted with that Fury, that he told the Senate, he suffered Death daily.
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And what is it should put a Man's Conscience into such an Agony, but the Impression of a Deity,
And what is it should put a Man's Conscience into such an Agony, but the Impression of a Deity,
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and the Thoughts of coming before God's Tribunal.
and the Thoughts of coming before God's Tribunal.
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Those who are above all Humane Laws, yet are subject to the Checks of their own Conscience.
Those who Are above all Humane Laws, yet Are Subject to the Checks of their own Conscience.
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And it is observable, the nearer the Wicked approach to Death, the more they are terrified,
And it is observable, the nearer the Wicked approach to Death, the more they Are terrified,
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and Conscience gives a louder Alarm to them; And whence is this, but from the apprehension of Judgment approaching.
and Conscience gives a Louder Alarm to them; And whence is this, but from the apprehension of Judgement approaching.
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The Soul being sensible of its Immortal Nature, trembles at him who never ceaseth to Live,
The Soul being sensible of its Immortal Nature, trembles At him who never ceases to Live,
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and therefore will never cease to Punish.
and Therefore will never cease to punish.
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3. That there is a God, appears by the Consent of Nations, by the Universal Vote and Suffrage of all.
3. That there is a God, appears by the Consent of nations, by the Universal Vote and Suffrage of all.
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Nulla gens tam barbara cui non insideat haec persuasio Deum esset, Tully;Nulla gens tam barbara cui non insideat haec persuasio God esset, Tully;
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No Nation so barbarous (saith Tully ) as not to believe there is a God.
No nation so barbarous (Says Tully) as not to believe there is a God.
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Though the Heathen did mistake in their Devotion, they did not worship the true God, yet they worshipped a God. They set up an Altar NONLATINALPHABET, to the unknown God, Acts 17.22. They knew a God should be worshipped, though they knew not the God whom they worshipped.
Though the Heathen did mistake in their Devotion, they did not worship the true God, yet they worshipped a God. They Set up an Altar, to the unknown God, Acts 17.22. They knew a God should be worshipped, though they knew not the God whom they worshipped.
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Some did worship Iupiter, some Neptune, some Mars: rather than not worship something, they would worship any thing.
some did worship Iupiter, Some Neptune, Some Mars: rather than not worship something, they would worship any thing.
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4. That there is a God, appears by his Prediction of Future Things. He who can foretel things which shall surely come to pass, is the True God.
4. That there is a God, appears by his Prediction of Future Things. He who can foretell things which shall surely come to pass, is the True God.
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God foretold that a Virgin should conceive, he prefixed the time when the Messias should be cut off, Dan. 9.76. he foretold the Captivity of the Iews in Babylon, and who should be their Deliverer, Isa. 45.1.
God foretold that a Virgae should conceive, he prefixed the time when the Messias should be Cut off, Dan. 9.76. he foretold the Captivity of the Iews in Babylon, and who should be their Deliverer, Isaiah 45.1.
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This is such a strong Argument to prove a Deity, as God himself useth it to prove he is the True God,
This is such a strong Argument to prove a Deity, as God himself uses it to prove he is the True God,
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and that all the Gods of the Heathens were Fictions and Nullities, Isa. 41.22. Testimonium Divinitatis est Veritas Divinationis, Tertul. To foretel Things contingent, and which depend upon no natural Causes, is proper to a Deity.
and that all the God's of the heathens were Fictions and Nullities, Isaiah 41.22. Testimonium Divinitatis est Veritas Divinationis, Tertulian To foretell Things contingent, and which depend upon no natural Causes, is proper to a Deity.
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5. That there is a God, appears by God's unlimited Power and Soveraignty. He who can work, and none hinder him, is the True God;
5. That there is a God, appears by God's unlimited Power and Sovereignty. He who can work, and none hinder him, is the True God;
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but God can do so, Isa. 43.13. I will work, and who shall let it. Nothing can hinder Action but some Superiour Power;
but God can do so, Isaiah 43.13. I will work, and who shall let it. Nothing can hinder Actium but Some Superior Power;
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but there is no Power above God; all Power that is, is by him, therefore all Power is under him:
but there is no Power above God; all Power that is, is by him, Therefore all Power is under him:
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he hath a mighty Arm, Psal. 89.13. He sees the Designs Men drive on against him, and plucks off their Chariot Wheels;
he hath a mighty Arm, Psalm 89.13. He sees the Designs Men drive on against him, and plucks off their Chariot Wheels;
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he maketh Diviners mad, Isa. 44.25. he cutteth off the Spirit of Princes: He bridleth the Sea, gives check to the Leviathan, binds the Devils in Cains;
he makes Diviners mad, Isaiah 44.25. he cutteth off the Spirit of Princes: He bridleth the Sea, gives check to the Leviathan, binds the Devils in Cains;
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he acts pro arbitrio, he doth what he will, I will work, and who shall let it.
he acts Pro arbitrio, he does what he will, I will work, and who shall let it.
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6. There are Devils, therefore there is a God.
6. There Are Devils, Therefore there is a God.
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Atheists cannot deny but there are Devils, and then they must grant there is a God.
Atheists cannot deny but there Are Devils, and then they must grant there is a God.
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We read of divers possessed with the Devil.
We read of diverse possessed with the devil.
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The Devils are called in Scripture, Cashegnirini, Hairy ones, because they oft appeared in the form of Goats or Satyrs.
The Devils Are called in Scripture, Cashegnirini, Hairy ones, Because they oft appeared in the from of Goats or Satyrs.
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Gerson in his Book De probatione Spirituum, tells us how Satan on a time appeared to an holy Man in a most glorious manner, professing himself to be Christ;Gerson in his Book De probation Spirituum, tells us how Satan on a time appeared to an holy Man in a most glorious manner, professing himself to be christ;
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the old Man answered, I desire not to see my Saviour here in this Desart, it shall suffice me to see him in Heaven.
the old Man answered, I desire not to see my Saviour Here in this Desert, it shall suffice me to see him in Heaven.
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Now if there be a Devil, then there is a God.
Now if there be a devil, then there is a God.
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Socrates an Heathen, when he was accused at his Death, confessed that, as he thought there was a malus genius, an Evil Spirit,Socrates an Heathen, when he was accused At his Death, confessed that, as he Thought there was a malus genius, an Evil Spirit,
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so he thought there was a Good. Use 1. Seeing there is a God, this reproves such Atheistical Fools as deny it.
so he Thought there was a Good. Use 1. Seeing there is a God, this reproves such Atheistical Fools as deny it.
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Epicurus denied that there was a Providence, saying, That all things fell out by Chance, Diagoras. He that saith there is no God, is the wickedest Creature that is, he is worse then a Thief, who doth but take away our Goods from us,Epicurus denied that there was a Providence, saying, That all things fell out by Chance, Diagoras. He that Says there is no God, is the wickedest Creature that is, he is Worse then a Thief, who does but take away our Goods from us,
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but the Atheist would take away our God from us: Joh. 20. They have taken away my Lord.
but the Atheist would take away our God from us: John 20. They have taken away my Lord.
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So we may say of Atheists, they would take away our God from us, in whom all our Hope and Comfort is laid up: Psal. 14.1. The fool hath said in his heart, There is no God.
So we may say of Atheists, they would take away our God from us, in whom all our Hope and Comfort is laid up: Psalm 14.1. The fool hath said in his heart, There is no God.
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He durst not speak it with his Tongue, but said it in his Heart; he wished it.
He durst not speak it with his Tongue, but said it in his Heart; he wished it.
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Sure none can be Speculative Atheists:
Sure none can be Speculative Atheists:
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The devils believe and tremble, Jam. 2. I have read of one Arthur a professed Atheist, who when he came to die, cried out, he was damned.The Devils believe and tremble, Jam. 2. I have read of one Arthur a professed Atheist, who when he Come to die, cried out, he was damned.
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He cannot be godly who is not just.
He cannot be godly who is not just.
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But though there are few found who say, There is no God, yet many deny him in their Practices: Tit. 1.16. In works they deny him.
But though there Are few found who say, There is no God, yet many deny him in their Practices: Tit. 1.16. In works they deny him.
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Cicero said of Epicurus, Verbis reliquit Deos resustulit. The World is full of Practical Atheism: most People live as if they did not believe there was a God.Cicero said of Epicurus, Verbis reliquit Gods resustulit. The World is full of Practical Atheism: most People live as if they did not believe there was a God.
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Durst they lie, defraud, be unclean, if they believed there were a God, who would call them to account? If an Indian, who never heard of a God, should come among us,
Durst they lie, defraud, be unclean, if they believed there were a God, who would call them to account? If an Indian, who never herd of a God, should come among us,
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and have no other means to convince him of a Deity, but the Lives of Men in our Age, sure he would be of Protagoras his mind, who did hang in a doubtful suspence,
and have no other means to convince him of a Deity, but the Lives of Men in our Age, sure he would be of Protagoras his mind, who did hang in a doubtful suspense,
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and did question, Whether there were a God; Utrum Dii sint non ausim affirmare.
and did question, Whither there were a God; Utrum Gods sint non ausim affirmare.
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Use 2. Seeing there is a God, he will deal righteously, and give just Rewards to Men.Use 2. Seeing there is a God, he will deal righteously, and give just Rewards to Men.
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Things seem to be carried in the World very unequally; The wicked flourish, Psal. 73. they who tempt God are delivered, Mal. 3.15.
Things seem to be carried in the World very unequally; The wicked flourish, Psalm 73. they who tempt God Are Delivered, Malachi 3.15.
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The ripe Clusters of Grapes are squeezed into their Cup, and in the mean while, the godly who wept for sin, and served God, are afflicted; Psal. 102.9. I have eaten Ashes like Bread, and mingled my drink with weeping.
The ripe Clusters of Grapes Are squeezed into their Cup, and in the mean while, the godly who wept for since, and served God, Are afflicted; Psalm 102.9. I have eaten Ashes like Bred, and mingled my drink with weeping.
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Evil Men enjoy all the Good, and Good Men endure all the Evil. But seeing there is a God, he will deal righteously with Men: Gen. 18.25. Shall not the Iudge of all the World do right? Offenders must come to punishment.
Evil Men enjoy all the Good, and Good Men endure all the Evil. But seeing there is a God, he will deal righteously with Men: Gen. 18.25. Shall not the Judge of all the World do right? Offenders must come to punishment.
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The Sinners Deaths-day and Dooms-day is a coming; Psal. 37.13. The Lord seeth that his day is coming.
The Sinners Death's day and Doomsday is a coming; Psalm 37.13. The Lord sees that his day is coming.
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While there is an Hell the wicked shall be scourged enough; and while there is Eternity, they shall lye there long enough;
While there is an Hell the wicked shall be scourged enough; and while there is Eternity, they shall lie there long enough;
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and God will abundantly compensate the faithful Service of his People. They shall have their white Robes and Crown; Psal. 58.11. Verily there is a Reward for the Righteous;
and God will abundantly compensate the faithful Service of his People. They shall have their white Robes and Crown; Psalm 58.11. Verily there is a Reward for the Righteous;
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verily he is a God that judgeth in the Earth. Because God is God, therefore he will give forth glorious Rewards to his People.verily he is a God that Judgeth in the Earth. Because God is God, Therefore he will give forth glorious Rewards to his People.
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Use 3. Seeing there is a God, woe to all such as engage this God against them, he lives for ever to be avenged upon them: Ezek. 22.14. Can thine heart endure, or can thine hands be strong in the day that I shall deal with thee? Such as pollute God's Sabbath, oppose his Saints, trampling these Jewels in the dust;Use 3. Seeing there is a God, woe to all such as engage this God against them, he lives for ever to be avenged upon them: Ezekiel 22.14. Can thine heart endure, or can thine hands be strong in the day that I shall deal with thee? Such as pollute God's Sabbath, oppose his Saints, trampling these Jewels in the dust;
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such as live in a contradiction to God's Word;
such as live in a contradiction to God's Word;
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Did we believe there is a God; we should so depend on his Providence as not to use any indirect Means;
Did we believe there is a God; we should so depend on his Providence as not to use any indirect Means;
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these do engage the infinite Majesty of Heaven against them, and how dismal will their Case be? Deut. 32.41. If I whet my glittering Sword, and mine Hand take hold of Iudgment, I will render Vengeance to mine Enemies;
these do engage the infinite Majesty of Heaven against them, and how dismal will their Case be? Deuteronomy 32.41. If I whet my glittering Sword, and mine Hand take hold of Judgement, I will render Vengeance to mine Enemies;
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I will make mine Arrows drunk with Blood, &c. If it be so terrible to hear the Lion roar, what is it when he begins to tear his Prey? Psal. 50.22. Consider this ye that forget God, least I tear you in pieces. I will make mine Arrows drunk with Blood, etc. If it be so terrible to hear the lion roar, what is it when he begins to tear his Prey? Psalm 50.22. Consider this you that forget God, lest I tear you in Pieces.
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O that Men would think of this, who go on in Sin! shall we engage the great God against us? God strikes slow, but heavy: Job 40.9.
Oh that Men would think of this, who go on in since! shall we engage the great God against us? God strikes slow, but heavy: Job 40.9.
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Hast thou an arm like God? Canst thou strike such a blow? God is the best Friend, but the worst Enemy.Hast thou an arm like God? Canst thou strike such a blow? God is the best Friend, but the worst Enemy.
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If he can look Men into their Grave, how far can he throw them? Who knows the power of his wrath? Psal. 90.11. What Fools are they who for a Drop of Pleasure drink a Sea of Wrath. Paracelsus speaks of a Phrensie some have which will make them die Dancing: Sinners go Dancing to Hell.
If he can look Men into their Grave, how Far can he throw them? Who knows the power of his wrath? Psalm 90.11. What Fools Are they who for a Drop of Pleasure drink a Sea of Wrath. Paracelsus speaks of a Frenzy Some have which will make them die Dancing: Sinners go Dancing to Hell.
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Use 4. Seeing there is a God, let us firmly believe this great Article of our Creed. What Religion can there be in Men,Use 4. Seeing there is a God, let us firmly believe this great Article of our Creed. What Religion can there be in Men,
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if they do not believe a Deity? He that comes to God must believe that he is.
if they do not believe a Deity? He that comes to God must believe that he is.
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To worship God, and pray to him, and not believe there is a God, Irrisio Dei est, it is to put a high Scorn and Contempt upon God.
To worship God, and pray to him, and not believe there is a God, Irrisio Dei est, it is to put a high Scorn and Contempt upon God.
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Believe that God is the only true God, such a God as he hath reveal'd himself in his Word, A lover of righteousness, and hater of wickedness, Psal. 45.7. The real belief of a Deity gives life to all Religious Worship:
Believe that God is the only true God, such a God as he hath revealed himself in his Word, A lover of righteousness, and hater of wickedness, Psalm 45.7. The real belief of a Deity gives life to all Religious Worship:
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the more we believe the Truth and Infiniteness of God, the more Holy and Angelical we are in our Lives.
the more we believe the Truth and Infiniteness of God, the more Holy and Angelical we Are in our Lives.
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Whether we are alone or in Company God sees us; he is NONLATINALPHABET, the Heart-searcher; the belief of this would make us live always as under God's eye, Psal. 16.8. I have set the Lord always before me.
Whither we Are alone or in Company God sees us; he is, the Heart-searcher; the belief of this would make us live always as under God's eye, Psalm 16.8. I have Set the Lord always before me.
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The belief of a Deity would be a Bridle to Sin, a Spur to Duty; it would add Wings to Prayer, and Oil to the Lamp of our Devotion:
The belief of a Deity would be a Bridle to since, a Spur to Duty; it would add Wings to Prayer, and Oil to the Lamp of our Devotion:
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the belief of a Deity would cause dependance upon God in all our Streights and Exigencies: Gen. 17.1. I am God all-sufficient ;
the belief of a Deity would cause dependence upon God in all our Straights and Exigencies: Gen. 17.1. I am God All-sufficient;
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a God that can supply all your Wants, scatter all your Fears, resolve all your Doubts, conquer all your Temptations:
a God that can supply all your Wants, scatter all your Fears, resolve all your Doubts, conquer all your Temptations:
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The Arm of God's Power can never be shrunk, he can create Mercy for us, and therefore can help and not be beholding to the Creature.
The Arm of God's Power can never be shrunk, he can create Mercy for us, and Therefore can help and not be beholding to the Creature.
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we would not run ourselves into Sin to rid ourselves out of Trouble: 2 Kings 1.3.
we would not run ourselves into since to rid ourselves out of Trouble: 2 Kings 1.3.
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Is it not because there is not a God in Israel, that ye go to enquire of Baal-zebub the God of Ekron? When Men run to sinful Shifts, is it not because they do not believe there is a God,Is it not Because there is not a God in Israel, that you go to inquire of Baal-zebub the God of Ekron? When Men run to sinful Shifts, is it not Because they do not believe there is a God,
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or that he is All-sufficient?
or that he is All-sufficient?
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2. Seeing there is a God, let us labour to get an interest in him, Psal. 48.14. This God is our God.
2. Seeing there is a God, let us labour to get an Interest in him, Psalm 48.14. This God is our God.
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Two things will comfort us, Deity and Propriety: since the Fall we have lost Likeness to God, and Communion with God ;
Two things will Comfort us, Deity and Propriety: since the Fallen we have lost Likeness to God, and Communion with God;
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let us labour to recover this lost Interest, and pronounce this Shibboleth my God, Psal. 43.5. 'Tis little Comfort to know there is a God, unless he be ours;
let us labour to recover this lost Interest, and pronounce this Shibboleth my God, Psalm 43.5. It's little Comfort to know there is a God, unless he be ours;
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God offers himself to be our God, Jer. 31.33. I will be their God.
God offers himself to be our God, Jer. 31.33. I will be their God.
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And Faith catcheth hold of the Offer, it appropriates God, and makes all that is in him over to us to be ours, his Wisdom ours to teach us, his Holiness ours to sanctifie us ▪ his Spirit ours to comfort us, his Mercy ours to save us.
And Faith Catches hold of the Offer, it appropriates God, and makes all that is in him over to us to be ours, his Wisdom ours to teach us, his Holiness ours to sanctify us ▪ his Spirit ours to Comfort us, his Mercy ours to save us.
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To be able to say God is mine, is more then to have all the Mines of Gold and Silver.
To be able to say God is mine, is more then to have all the Mines of Gold and Silver.
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3. Seeing there is a God, let us Serve and Worship him as God: It was an Indictment brought in against them, Rom. 1.21. They glorified him not as God.
3. Seeing there is a God, let us Serve and Worship him as God: It was an Indictment brought in against them, Rom. 1.21. They glorified him not as God.
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1. Let us pray to him as to a God, Pray with fervency, Jam. 5.16. An effectual fervent Prayer prevails much;
1. Let us pray to him as to a God, Pray with fervency, Jam. 5.16. an effectual fervent Prayer prevails much;
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this is both the Fire and the Incense, without Fervency 'tis no Prayer. 2. Love him as a God, Deut. 5.6. Thou shalt love the Lord thy God with all thy heart.
this is both the Fire and the Incense, without Fervency it's no Prayer. 2. Love him as a God, Deuteronomy 5.6. Thou shalt love the Lord thy God with all thy heart.
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To love him with all the heart, is to give him a Precedency in our Love, desire to let him have the Cream of our Affections;
To love him with all the heart, is to give him a Precedency in our Love, desire to let him have the Cream of our Affections;
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to love him not only appretiatively but intensively, as much as we can.
to love him not only appretcatively but intensively, as much as we can.
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As the Sun-beams united in a Burning-glass burn the hotter, so all our Affections should be united, that our love to God may be more ardent. 3. Obey him as a God:
As the Sunbeams united in a Burning-glass burn the hotter, so all our Affections should be united, that our love to God may be more Ardent. 3. Obey him as a God:
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All Creatures obey him, the Stars fight his Battels, the Wind and Sea obey him, Mark 4.41. much more should Man whom God hath endu'd with a Principle of Reason:
All Creatures obey him, the Stars fight his Battles, the Wind and Sea obey him, Mark 4.41. much more should Man whom God hath endued with a Principle of Reason:
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He is God, and hath a Soveraignty over us, therefore as we received Life from him,
He is God, and hath a Sovereignty over us, Therefore as we received Life from him,
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so we must receive a Law from him, and submit to his Will in all things:
so we must receive a Law from him, and submit to his Will in all things:
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This is to kiss him with a Kiss of Loyalty, and it is to glorifie him as God.
This is to kiss him with a Kiss of Loyalty, and it is to Glorify him as God.
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3. Infer. If God be a Spirit, it shows us, that the more spiritual we grow, the more we grow like to God.
3. Infer. If God be a Spirit, it shows us, that the more spiritual we grow, the more we grow like to God.
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GOD is a SPIRIT. Quest. IV. WHat is God? Resp. God is a Spirit. 2. The Thing expressed. Ioh. 4.24. God is a Spirit. God is essentia spiritualissima, Zanchy. Quest.
GOD is a SPIRIT. Quest. IV. WHat is God? Resp. God is a Spirit. 2. The Thing expressed. John 4.24. God is a Spirit. God is Essentia spiritualissima, Zanchy. Quest.
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What do you mean when you say God is a Spirit? What do you mean when you say God is a Spirit?
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Resp. By Spirit, I mean, God is an Immaterial Substance, of a pure, subtil, unmixed Essence, not compounded of Body and Soul, without all Extension of Parts.Resp. By Spirit, I mean, God is an Immaterial Substance, of a pure, subtle, unmixed Essence, not compounded of Body and Soul, without all Extension of Parts.
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The Body is a dreggish Thing; The more Spiritual God's Essence is, the more Noble and Excellent.
The Body is a dreggish Thing; The more Spiritual God's Essence is, the more Noble and Excellent.
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The Spirits are the more refined part of the Wine. Quest. Wherein doth God differ from other Spirits? 1. The Angels are Spirits.
The Spirits Are the more refined part of the Wine. Quest. Wherein does God differ from other Spirits? 1. The Angels Are Spirits.
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Resp. We must distinguish of Spirits. 1. The Angels are created, God is a Spirit uncreate. 2. The Angels are Spirits,Resp. We must distinguish of Spirits. 1. The Angels Are created, God is a Spirit uncreate. 2. The Angels Are Spirits,
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but are finate, and capable of being annihilated. The same Power which made them is able to reduce them to their first Nothing:
but Are finate, and capable of being annihilated. The same Power which made them is able to reduce them to their First Nothing:
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but God is an infinite Spirit. 3. The Angels are confined Spirits, they cannot be in duobus locis simul, they are confined to a place:
but God is an infinite Spirit. 3. The Angels Are confined Spirits, they cannot be in duobus locis simul, they Are confined to a place:
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but God is an immense Spirit, and cannot be confined, being in all places at once. 4. The Angels,
but God is an immense Spirit, and cannot be confined, being in all places At once. 4. The Angels,
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though they are Spirits, yet they are but ministring Spirits, Hebr. 1.14.
though they Are Spirits, yet they Are but ministering Spirits, Hebrew 1.14.
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Though they are Spirits, yet they are Servants. God is NONLATINALPHABET, a Super-excellent Spirit, the Father of Spirits, Hebr. 12.9. 2. The Soul is a Spirit. Eccles. 12.7. The Spirit shall return unto God that gave it. Quest.
Though they Are Spirits, yet they Are Servants. God is, a Superexcellent Spirit, the Father of Spirits, Hebrew 12.9. 2. The Soul is a Spirit. Eccles. 12.7. The Spirit shall return unto God that gave it. Quest.
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How doth God, being a Spirit, differ from the Soul? How does God, being a Spirit, differ from the Soul?
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Servetus and Osiander thought, That the Soul being infused, did convey into Man the very Spirit and Substance of God; an absurd Opinion:Servetus and Osiander Thought, That the Soul being infused, did convey into Man the very Spirit and Substance of God; an absurd Opinion:
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for the Essence of God is incommunicable.
for the Essence of God is incommunicable.
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Resp. Therefore, when it is said the Soul is a Spirit, it is meant, God hath made it intelligible, and hath stamped upon it his Likeness, not his Essence. Quest.Resp. Therefore, when it is said the Soul is a Spirit, it is meant, God hath made it intelligible, and hath stamped upon it his Likeness, not his Essence. Quest.
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But is it not said, That we are made Partakers of the Divine Nature? Resp. By Divine Nature there, is meant Divine Qualities, 2 Pet. 1.4.But is it not said, That we Are made Partakers of the Divine Nature? Resp. By Divine Nature there, is meant Divine Qualities, 2 Pet. 1.4.
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We are made Partakers of the Divine Nature, not by Identity or Union with the Divine Essence,
We Are made Partakers of the Divine Nature, not by Identity or union with the Divine Essence,
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but by a transformation into the Divine Likeness. Thus you see how God differs from other Spirits, Angels, and Souls of Men.
but by a transformation into the Divine Likeness. Thus you see how God differs from other Spirits, Angels, and Souls of Men.
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He is a Spirit of transcendent Excellency, the Father of Spirits. Object.
He is a Spirit of transcendent Excellency, the Father of Spirits. Object.
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Against this Vorstius and the Anthropomorthites object, That in Scripture an Humane Shape and Figure is given to God; Against this Vorstius and the Anthropomorthites Object, That in Scripture an Humane Shape and Figure is given to God;
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he is said to have Eyes and Hands? Resp. It is contrary to the Nature of a Spirit to have a Corporeal Substance; Luke 24. •9.he is said to have Eyes and Hands? Resp. It is contrary to the Nature of a Spirit to have a Corporeal Substance; Lycia 24. •9.
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Handle me, and see me, for a Spirit hath not Flesh and Bones as ye see me have. Handle me, and see me, for a Spirit hath not Flesh and Bones as you see me have.
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Bodily Members are ascribed to God, not properly, but metaphorically, and in a borrowed sence; he is only set out to our Capacity:
Bodily Members Are ascribed to God, not properly, but metaphorically, and in a borrowed sense; he is only Set out to our Capacity:
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By the right Hand of the Lord is meant his Power; by the Eyes of the Lord are meant his Wisdom.
By the right Hand of the Lord is meant his Power; by the Eyes of the Lord Are meant his Wisdom.
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Now that God is a Spirit, and is not capable of Bodily Shape or Substance, probatur. 1. A Body is visible,
Now that God is a Spirit, and is not capable of Bodily Shape or Substance, Probatum. 1. A Body is visible,
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but God is invisible, Therefore he is a Spirit, 1 Tim. 6.16. whom no man hath seen, nor can see, not by an Eye of sence. 2. A Body is terminated, can be but in one place at once;
but God is invisible, Therefore he is a Spirit, 1 Tim. 6.16. whom no man hath seen, nor can see, not by an Eye of sense. 2. A Body is terminated, can be but in one place At once;
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but God is ubique, in all places at once, Therefore he is a Spirit, Psal. 139.7, 8. God's Center is every where,
but God is ubique, in all places At once, Therefore he is a Spirit, Psalm 139.7, 8. God's Centre is every where,
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and his Circumference is no where . 3. A Body being compounded of integral Parts, may be dissolved; Quicquid divisibile est corruptibile, but the God-head is not capable of dissolution;
and his Circumference is no where. 3. A Body being compounded of integral Parts, may be dissolved; Quicquid divisibile est corruptibile, but the Godhead is not capable of dissolution;
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he can have no End from whom all things have their Beginning.
he can have no End from whom all things have their Beginning.
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So that it clearly appears God is a Spirit, which adds to the Perfection of his Nature.
So that it clearly appears God is a Spirit, which adds to the Perfection of his Nature.
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Use 1. If God be a Spirit, then he is impassible ; he is not capable of being hurt.Use 1. If God be a Spirit, then he is impassable; he is not capable of being hurt.
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Wicked Men may set up their Banners, and bend their Forces against God, they are said NONLATINALPHABET, to fight against God, Acts 5.39.
Wicked Men may Set up their Banners, and bend their Forces against God, they Are said, to fight against God, Acts 5.39.
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But what will this fighting avail? what hurt can they do to the Deity? God is a Spirit,
But what will this fighting avail? what hurt can they do to the Deity? God is a Spirit,
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and therefore cannot receive any hurtful impression: wicked Men may imagine Evil against the Lord; Nahum. 1.9. What do ye imagine against the Lord? But God being a Spirit, is impenetrable.
and Therefore cannot receive any hurtful impression: wicked Men may imagine Evil against the Lord; Nahum. 1.9. What do you imagine against the Lord? But God being a Spirit, is impenetrable.
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The wicked may Eclipse his Glory, but cannot touch his Essence. God can hurt his Enemies, but they cannot hurt him.
The wicked may Eclipse his Glory, but cannot touch his Essence. God can hurt his Enemies, but they cannot hurt him.
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Iulian might throw up his Dagger into the Air against Heaven, but could not touch the Deity.Iulian might throw up his Dagger into the Air against Heaven, but could not touch the Deity.
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God is a Spirit, invisible, how can the Wicked with all their Forces hurt him,
God is a Spirit, invisible, how can the Wicked with all their Forces hurt him,
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when they cannot see him? Hence all the Attempts of the Wicked against God are foolish, and prove Abortive;
when they cannot see him? Hence all the Attempts of the Wicked against God Are foolish, and prove Abortive;
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Psal. 2.3, 4. The Kings of the Earth set themselves against the Lord, and against his Anointed. Psalm 2.3, 4. The Kings of the Earth Set themselves against the Lord, and against his Anointed.
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He that sits in the Heavens shall laugh. He is a Spirit, he can wound them, but they cannot touch him.He that sits in the Heavens shall laugh. He is a Spirit, he can wound them, but they cannot touch him.
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Use 2. If God be a Spirit, then it shows the folly of the Papists, who worship him by Pictures and Images. Being a Spirit, we cannot make any Image to represent him by; Deut. 4.12.Use 2. If God be a Spirit, then it shows the folly of the Papists, who worship him by Pictures and Images. Being a Spirit, we cannot make any Image to represent him by; Deuteronomy 4.12.
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The Lord spake to you out of the midst of the fire, ye heard the voice of the words, but saw no similitude. The Lord spoke to you out of the midst of the fire, you herd the voice of the words, but saw no similitude.
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1. God being a Spirit, is imperceptible, cannot be discerned, how then can there be any Resemblance made of him? Isa. 40.18. To whom then will ye liken God, or what likeness will ye compare unto him? How can you paint the Deity? can we make an Image of that which we never saw? Ye saw no similitude. God is a Spirit.
1. God being a Spirit, is imperceptible, cannot be discerned, how then can there be any Resemblance made of him? Isaiah 40.18. To whom then will you liken God, or what likeness will you compare unto him? How can you paint the Deity? can we make an Image of that which we never saw? You saw no similitude. God is a Spirit.
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It were a folly to go to make the Picture of the Soul, because it is a Spiritual Thing,
It were a folly to go to make the Picture of the Soul, Because it is a Spiritual Thing,
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or to Paint the Angels, because they are Spirits. Object. Are not the Angels in Scripture represented by the Cherubims?
or to Paint the Angels, Because they Are Spirits. Object. are not the Angels in Scripture represented by the Cherubims?
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Resp. There is Imago Personae & Officii, there is the Image of the Person, and the Image that represents the Office.Resp. There is Imago Personae & Officii, there is the Image of the Person, and the Image that represents the Office.
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The Cherubims did not represent the Persons of the Angels, but their Office. The Cherubims were made with Wings, to show the swiftness of the Angels in discharge of their Office:
The Cherubims did not represent the Persons of the Angels, but their Office. The Cherubims were made with Wings, to show the swiftness of the Angels in discharge of their Office:
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and if we cannot Picture the Soul, nor the Persons of the Angels, because they are Spirits, much less can we make an Image or Picture of God, who is Infinite, and the Father of Spirits.
and if we cannot Picture the Soul, nor the Persons of the Angels, Because they Are Spirits, much less can we make an Image or Picture of God, who is Infinite, and the Father of Spirits.
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2. God being a Spirit is Omnipresent ; he is present in all places, Ier. 23.24. Do not I fill Heaven and Earth, saith the Lord? Therefore being every where present, it is absurd to worship him by an Image.
2. God being a Spirit is Omnipresent; he is present in all places, Jeremiah 23.24. Do not I fill Heaven and Earth, Says the Lord? Therefore being every where present, it is absurd to worship him by an Image.
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Were it not a foolish thing to bow down to the King's Picture, when the King is present? So to go to worship God's Image when God himself is present. Quest.
Were it not a foolish thing to bow down to the King's Picture, when the King is present? So to go to worship God's Image when God himself is present. Quest.
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But how then shall we conceive of God being a Spirit, if we may make no Image or Resemblance of him? But how then shall we conceive of God being a Spirit, if we may make no Image or Resemblance of him?
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Resp. We must conceive of him Spiritually, viz. 1. In his Attributes;Resp. We must conceive of him Spiritually, viz. 1. In his Attributes;
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his Holiness, Justice, Goodness, which are the Beams by which his Divine Nature shines forth. 2. We must conceive of him as he is in Christ ;
his Holiness, justice, goodness, which Are the Beams by which his Divine Nature shines forth. 2. We must conceive of him as he is in christ;
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Christ is the Image of the invisible God, Col. 1.15. Set the Eyes of your Faith on Christ, God-man.
christ is the Image of the invisible God, Col. 1.15. Set the Eyes of your Faith on christ, God-man.
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In Christ we see some Sparklings of the Divine Glory; in him there is the exact Resemblance of all his Fathers Excellencies.
In christ we see Some Sparklings of the Divine Glory; in him there is the exact Resemblance of all his Father's Excellencies.
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The Wisdom, Love, and Holiness of God the Father shine forth in Christ; Iohn 14.9. He that hath seen me hath seen the Father.
The Wisdom, Love, and Holiness of God the Father shine forth in christ; John 14.9. He that hath seen me hath seen the Father.
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and the more excellent it is;
and the more excellent it is;
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To be earthly is to be unlike God. How do Earth and Spirit agree? Phil. 3.19. Earthly ones may give for their Crest, the Mole or Tortoise, that live in the Earth.
To be earthly is to be unlike God. How do Earth and Spirit agree? Philip 3.19. Earthly ones may give for their Crest, the Mole or Tortoise, that live in the Earth.
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What Resemblance is there between an Earthly Heart, and him who is a Spirit? The more Spiritual any one is, the more like God. Quest.
What Resemblance is there between an Earthly Heart, and him who is a Spirit? The more Spiritual any one is, the more like God. Quest.
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What is it to be Spiritual? What is it to be Spiritual?
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Resp. To be Refined and Sublimated, to have the Heart still in Heaven, to be thinking of God and Glory,Resp. To be Refined and Sublimated, to have the Heart still in Heaven, to be thinking of God and Glory,
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and to be carried up in a fiery Chariot of Love to God, this is to be Spiritual; Psal. 73.25. Whom have I in Heaven but thee:
and to be carried up in a fiery Chariot of Love to God, this is to be Spiritual; Psalm 73.25. Whom have I in Heaven but thee:
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on which Beza paraphraseth thus, Apage Terra, utinam tecum in Coelo essem! O that I were in Heaven with thee!
on which Beza Paraphraseth thus, Apage Terra, utinam tecum in Coelo essem! Oh that I were in Heaven with thee!
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A Christian, who is taken off from these Earthly Things, as the Spirits are taken off from the Lees, hath a noble Spiritual Soul,
A Christian, who is taken off from these Earthly Things, as the Spirits Are taken off from the Lees, hath a noble Spiritual Soul,
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and doth most resemble him who is a Spirit.
and does most resemble him who is a Spirit.
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4 Infer. It shows us what that Worship is God requires of us, and is most acceptable to him, viz. such a Worship as is suitable to his Nature, Spiritual Worship ; John 4.24. They which worship him, must worship him in Spirit and Truth. Spiritual worship is the Virgin-worship.
4 Infer. It shows us what that Worship is God requires of us, and is most acceptable to him, viz. such a Worship as is suitable to his Nature, Spiritual Worship; John 4.24. They which worship him, must worship him in Spirit and Truth. Spiritual worship is the Virgin-worship.
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Though God will have the Service of our Bodies, our Eyes and Hands lifted up, to testifie to others that Reverence we have of God's Glory and Majesty,
Though God will have the Service of our Bodies, our Eyes and Hands lifted up, to testify to Others that reverence we have of God's Glory and Majesty,
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yet chiefly he will have the worship of the Soul: 1 Cor. 6.20. Glorifie God in your body and in your spirit.
yet chiefly he will have the worship of the Soul: 1 Cor. 6.20. glorify God in your body and in your Spirit.
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Spirit-worship God prizeth because it comes so near to his own Nature who is a Spirit. Quest.
Spirit worship God prizeth Because it comes so near to his own Nature who is a Spirit. Quest.
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What is it to Worship God in the Spirit? Resp. 1. To worship him without Ceremonies.What is it to Worship God in the Spirit? Resp. 1. To worship him without Ceremonies.
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The Ceremonies of the Law which God himself ordained, are now abrogated and out of date;
The Ceremonies of the Law which God himself ordained, Are now abrogated and out of date;
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Christ the Substance being come, the Shadows flie away; and therefore the Apostle calls the Legal Ceremonies Carnal Rites, Heb. 9.10. and if not use those Iewish Ceremonies which God did once appoint, then not those which he did never appoint.
christ the Substance being come, the Shadows fly away; and Therefore the Apostle calls the Legal Ceremonies Carnal Rites, Hebrew 9.10. and if not use those Jewish Ceremonies which God did once appoint, then not those which he did never appoint.
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Resp. 2. To worship God in Spirit, is to worship him, 1. With Faith in the Bloud of the Messiah, Heb. 11.9.Resp. 2. To worship God in Spirit, is to worship him, 1. With Faith in the Blood of the Messiah, Hebrew 11.9.
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And, 2. to worship him with the utmost Zeal and Intensness of Soul: Acts 26.7. Our twelve tribes instantly serving God day and night, NONLATINALPHABET, with Intensness of Spirit, not only constantly but instantly.
And, 2. to worship him with the utmost Zeal and Intenseness of Soul: Acts 26.7. Our twelve tribes instantly serving God day and night,, with Intenseness of Spirit, not only constantly but instantly.
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This is to worship God in the Spirit.
This is to worship God in the Spirit.
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The more Spiritual any Service is, the nearer it comes to God who is a Spirit,
The more Spiritual any Service is, the nearer it comes to God who is a Spirit,
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the spiritual part of Duty is the Fat of the Sacrifice, it is the Soul and Quintessence of Religion.
the spiritual part of Duty is the Fat of the Sacrifice, it is the Soul and Quintessence of Religion.
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The richest Cordials are made of Spirits, and the best Duties are such as are of a Spiritual Nature.
The Richest Cordials Are made of Spirits, and the best Duties Are such as Are of a Spiritual Nature.
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God is a Spirit, and will be worshipped in Spirit: It is not Pomp of Worship but Purity which God accepts.God is a Spirit, and will be worshipped in Spirit: It is not Pomp of Worship but Purity which God accepts.
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Repentance is not in the outward Severities used to the Body, Pennance, Fasting, and Chastising the Body,
Repentance is not in the outward Severities used to the Body, Penance, Fasting, and Chastising the Body,
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but it consists in the Sacrifice of a broken Heart;
but it consists in the Sacrifice of a broken Heart;
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Thanksgiving doth not stand in Church-Musick, the Melody of an Organ, but rather making Melody in the Heart to the Lord, Eph. 5.19.
Thanksgiving does not stand in Church-Musick, the Melody of an Organ, but rather making Melody in the Heart to the Lord, Ephesians 5.19.
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Prayer is not the Tuning of the Voice into an heartless Confession, or telling over a few Beads,
Prayer is not the Tuning of the Voice into an heartless Confessi, or telling over a few Beads,
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but it consists in Sighs and Groans, Rom. 8.26.
but it consists in Sighs and Groans, Rom. 8.26.
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When the Fire of Fervency is put to the Incense of Prayer, now it ascends as a sweet Odour, that is, the true Holy Water, not which the Pope sprinkles,
When the Fire of Fervency is put to the Incense of Prayer, now it ascends as a sweet Odour, that is, the true Holy Water, not which the Pope sprinkles,
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but what is distilled from the Limbeck of a Penitent Eye. Spirit-worship best pleaseth that God who is a Spirit, Ioh. 4.23. The Father seeks such to worship him ;
but what is distilled from the Limbeck of a Penitent Eye. Spirit worship best Pleases that God who is a Spirit, John 4.23. The Father seeks such to worship him;
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to shew the great acceptance of such, and how God is delighted with Spiritual-worship. This is the savoury Meat God loves.
to show the great acceptance of such, and how God is delighted with Spiritual-worship. This is the savoury Meat God loves.
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How few mind this, worshipping him who is a Spirit in the Spirit; they give him more Dreggs then Spirits ;
How few mind this, worshipping him who is a Spirit in the Spirit; they give him more Dregs then Spirits;
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they think it enough to bring their Duties, but not their Hearts, which hath made God disclaim those very Services he himself appointed, Isa. 1.12. Ezek. 33.31. Let us then give God Spirit-worship, this best suits with his Nature;
they think it enough to bring their Duties, but not their Hearts, which hath made God disclaim those very Services he himself appointed, Isaiah 1.12. Ezekiel 33.31. Let us then give God Spirit worship, this best suits with his Nature;
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a Soveraign Elixar full of Vertue, may be given in a few drops:
a Sovereign Elixir full of Virtue, may be given in a few drops:
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a little Prayer, if it be with the Heart and Spirit, may have much Vertue and Efficacy in it.
a little Prayer, if it be with the Heart and Spirit, may have much Virtue and Efficacy in it.
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The Publican made but a short Prayer, God be merciful to me a sinner, Luke 18.13. but it was full of life and spirit, it came from the Heart, therefore was accepted.
The Publican made but a short Prayer, God be merciful to me a sinner, Lycia 18.13. but it was full of life and Spirit, it Come from the Heart, Therefore was accepted.
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Use 2. of Exhortation. Pray to God, that as he is a Spirit, so he will give us of his Spirit.Use 2. of Exhortation. Pray to God, that as he is a Spirit, so he will give us of his Spirit.
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The Essence of God is incommunicable, but the Motions, the Presence and Influences of his Spirit.
The Essence of God is incommunicable, but the Motions, the Presence and Influences of his Spirit.
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When the Sun shines in a Room, not the Body of the Sun is there,
When the Sun shines in a Room, not the Body of the Sun is there,
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but the Light, Heat, and Influence of the Sun. God hath made a Promise of his Spirit, Ezek. 36.27. I will put my Spirit within you. Turn Promises into Prayers.
but the Light, Heat, and Influence of the Sun. God hath made a Promise of his Spirit, Ezekiel 36.27. I will put my Spirit within you. Turn Promises into Prayers.
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O Lord, thou who art a Spirit, give me of thy Spirit; I Flesh beg thy Spirit; thy enlightning, •anctifying, quickning Spirit.
O Lord, thou who art a Spirit, give me of thy Spirit; I Flesh beg thy Spirit; thy enlightening, •anctifying, quickening Spirit.
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Melancthon 's Prayer, Domine accende animam meam Spiritu tuo, Lord inflame my Soul with thy Holy Spirit. How needful is his Spirit;Melanchthon is Prayer, Domine accend animam meam Spiritu tuo, Lord inflame my Soul with thy Holy Spirit. How needful is his Spirit;
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we cannot do any Duty without it in a lively manner: when this Wind blows upon our Sails, then we move swiftly towards Heaven.
we cannot do any Duty without it in a lively manner: when this Wind blows upon our Sails, then we move swiftly towards Heaven.
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Pray therefore that God will give us of the Residue of his Spirit, Mal. 2.15. that we may move more vigorously in the Sphere of Religion.
prey Therefore that God will give us of the Residue of his Spirit, Malachi 2.15. that we may move more vigorously in the Sphere of Religion.
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Use 3. of Comfort. As God is a Spirit, so the Reward that he gives is Spiritual;Use 3. of Comfort. As God is a Spirit, so the Reward that he gives is Spiritual;
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that is the Excellency of it; as the chief Blessings he gives us in this Life are Spiritual Blessings, Eph. 1.3. not Gold and Silver; he gives Christ, his Love; he fills us with Grace;
that is the Excellency of it; as the chief Blessings he gives us in this Life Are Spiritual Blessings, Ephesians 1.3. not Gold and Silver; he gives christ, his Love; he fills us with Grace;
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so the main Rewards he gives after this Life are Spiritual, a Crown of Glory that fades not away, 1 Pet. 5.4. Earthly Crowns fade, but the Believer's Crown being Spiritual is Immortal, a never-fading Crown.
so the main Rewards he gives After this Life Are Spiritual, a Crown of Glory that fades not away, 1 Pet. 5.4. Earthly Crowns fade, but the Believer's Crown being Spiritual is Immortal, a never-fading Crown.
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It is impossible (saith Iulius Scaliger) for that which is Spiritual to be subject to Change or Corruption. It is impossible (Says Julius Scaliger) for that which is Spiritual to be Subject to Change or Corruption.
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This may comfort a Christian in all his Labours and Sufferings;
This may Comfort a Christian in all his Labours and Sufferings;
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he lays out himself for God, and hath little or no Reward here, but remember God, who is a Spirit, will give Spiritual Rewards, a sight of his Face in Heaven, white Robes, a weight of Glory. Be not then weary of God's Service, think of the Spiritual Reward, a Crown of Glory which fadeth not away.
he lays out himself for God, and hath little or no Reward Here, but Remember God, who is a Spirit, will give Spiritual Rewards, a sighed of his Face in Heaven, white Robes, a weight of Glory. Be not then weary of God's Service, think of the Spiritual Reward, a Crown of Glory which fades not away.
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GOD is INFINITE. Quest. WHat kind of Spirit is God? Resp. He is Infinite; so he differs from all created Beings which are Finite.
GOD is INFINITE. Quest. WHat kind of Spirit is God? Resp. He is Infinite; so he differs from all created Beings which Are Finite.
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Though Infinite may be applied to all God's Attributes, he is infinitely Merciful, infinitely Wise, infinitely Holy,
Though Infinite may be applied to all God's Attributes, he is infinitely Merciful, infinitely Wise, infinitely Holy,
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yet if we take Infiniteness properly so, implies, 1. God's Omnipresency; the Greek word for Infinite NONLATINALPHABET from NONLATINALPHABET, signifies without Bounds or Limits:
yet if we take Infiniteness properly so, Implies, 1. God's Omnipresency; the Greek word for Infinite from, signifies without Bounds or Limits:
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God is not confined to any place, he is Infinite, and so is present in all places at once.
God is not confined to any place, he is Infinite, and so is present in all places At once.
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His Centre is every-where, Divina essentia nusquam inclusa aut exclusa, Aug. 1 Kings 8.27. Behold, the heaven, and heaven of heavens cannot contain thee.
His Centre is everywhere, Divine Essentia nusquam inclusa Or exclusa, Aug. 1 Kings 8.27. Behold, the heaven, and heaven of heavens cannot contain thee.
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This the Turks have a Notion of, they build their Temples open on the top to show, that God cannot be confined to their Temples or circumscribed,
This the Turks have a Notion of, they built their Temples open on the top to show, that God cannot be confined to their Temples or circumscribed,
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but is in all places by his Presence. God's Essence is not limited either to the Regions above, or to the Terrestrial Globe,
but is in all places by his Presence. God's Essence is not limited either to the Regions above, or to the Terrestrial Globe,
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his Circuit is in Heaven, and Earth, and Sea, and he is in all places of his Circuit at once. This is to be Infinite.
his Circuit is in Heaven, and Earth, and Sea, and he is in all places of his Circuit At once. This is to be Infinite.
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God who bounds every thing else, is himself without Bounds: He sets Bounds to the Sea, Huc usque, Hitherto shalt thou come and no further.
God who bounds every thing Else, is himself without Bounds: He sets Bounds to the Sea, Huc usque, Hitherto shalt thou come and no further.
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He sets Bounds to the Angels, they like the Cherubims move and stand at his appointment, Ezek. 10.16. but he is Infinite, without Bounds.
He sets Bounds to the Angels, they like the Cherubims move and stand At his appointment, Ezekiel 10.16. but he is Infinite, without Bounds.
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He who can span the Heavens, and weigh the Earth in a pair of Scales, must needs be Infinite, Isa. 40.12.
He who can span the Heavens, and weigh the Earth in a pair of Scales, must needs be Infinite, Isaiah 40.12.
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Object. Vorstius, That God is in all places at once, but not in regard of his Essence,Object. Vorstius, That God is in all places At once, but not in regard of his Essence,
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but, Virtute & potentia, by his Vertue and Influence;
but, Virtute & potentia, by his Virtue and Influence;
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as the Body of the Sun is in Heaven, it only sends forth its Beams and Influences to the Earth,
as the Body of the Sun is in Heaven, it only sends forth its Beams and Influences to the Earth,
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or as a King who is in all places of his Kingdom Authoritative, by his Power and Authority,
or as a King who is in all places of his Kingdom Authoritative, by his Power and authority,
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but he is personally in his Throne.
but he is personally in his Throne.
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Resp. But to answer, God who is Infinite is in all places at once, not only by his Influence, but his Essence;Resp. But to answer, God who is Infinite is in all places At once, not only by his Influence, but his Essence;
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for if his Essence fills all places, then he must needs be there in Person. But, Ergo, Minor in Ier. 23.24.
for if his Essence fills all places, then he must needs be there in Person. But, Ergo, Minor in Jeremiah 23.24.
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Do not I fill heaven and earth? Object. But doth not God say Heaven is his Throne? Isa. 66.1. Resp. It is also said, that an humble Heart is his Throne, Isa. 57.15. The humble Heart is his Throne in regard of his gracious Presence, and Heaven is his Throne in regard of his glorious Presence;Do not I fill heaven and earth? Object. But does not God say Heaven is his Throne? Isaiah 66.1. Resp. It is also said, that an humble Heart is his Throne, Isaiah 57.15. The humble Heart is his Throne in regard of his gracious Presence, and Heaven is his Throne in regard of his glorious Presence;
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and yet neither of these Thrones will hold him, for the Heaven of Heavens cannot contain him.
and yet neither of these Thrones will hold him, for the Heaven of Heavens cannot contain him.
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Object. But if God be Infinite in all places, then he is in places impure, and he mingles with that Impurity?Object. But if God be Infinite in all places, then he is in places impure, and he mingles with that Impurity?
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Resp. Though God be in all places, in the Heart of a Sinner by his Inspection,Resp. Though God be in all places, in the Heart of a Sinner by his Inspection,
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and in Hell by his Justice, yet he doth not mingle with that Impurity, or receive the least tincture of Evil:
and in Hell by his justice, yet he does not mingle with that Impurity, or receive the least tincture of Evil:
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Divina natura non est immista rebus aut sordibus inquinata, Aug. No more then the Sun shining on a Dunghil is defiled, or its Beauty spotted;Divine Nature non est immista rebus Or sordibus inquinata, Aug. No more then the Sun shining on a Dunghill is defiled, or its Beauty spotted;
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Ask the Geometrician, if he can with a pair of Compasses measure the breadth of the Earth.
Ask the Geometrician, if he can with a pair of Compasses measure the breadth of the Earth.
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or then Christ going among Sinners was defiled, his Godhead was a sufficient Antidote against Infection.
or then christ going among Sinners was defiled, his Godhead was a sufficient Antidote against Infection.
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Reason why God must needs be Infinite in all places at once, not only in regard of the Simplicity and Purity of his Nature,
Reason why God must needs be Infinite in all places At once, not only in regard of the Simplicity and Purity of his Nature,
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but in regard of his Power, which being so glorious who can set him Bounds? or prescribe him a Circuit to walk in? 'Tis as if the Drop should go to limit the Ocean,
but in regard of his Power, which being so glorious who can Set him Bounds? or prescribe him a Circuit to walk in? It's as if the Drop should go to limit the Ocean,
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or the Star to set the Sun its Bounds.
or the Star to Set the Sun its Bounds.
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Use 1. It condemns the Papists who would make more things Infinite then the Godhead, they hold that Christ's Body is in many places at once, that it is in Heaven and in the Bread and Wine in the Sacrament:Use 1. It condemns the Papists who would make more things Infinite then the Godhead, they hold that Christ's Body is in many places At once, that it is in Heaven and in the Bred and Wine in the Sacrament:
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Though Christ as he is God is Infinite, and in all places at once, yet as Man he is not;
Though christ as he is God is Infinite, and in all places At once, yet as Man he is not;
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Christ when he was on Earth his Manhood was not in Heaven, though his Godhead was;
christ when he was on Earth his Manhood was not in Heaven, though his Godhead was;
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and now he is in Heaven his Manhood is not on Earth though his Godhead be: Heb. 10.5. 'tis spoken of Christ, A body hast thou prepared me.
and now he is in Heaven his Manhood is not on Earth though his Godhead be: Hebrew 10.5. it's spoken of christ, A body hast thou prepared me.
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This Body cannot be in all places at once, for then it is no more a Body, but a Spirit;
This Body cannot be in all places At once, for then it is no more a Body, but a Spirit;
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Christ's Body in Heaven though it be Glorified, it is not Deified;
Christ's Body in Heaven though it be Glorified, it is not Deified;
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it is not Infinite, for so it must be if it be both in Heaven and in the Bread and Wine by Transubstantiation.
it is not Infinite, for so it must be if it be both in Heaven and in the Bred and Wine by Transubstantiation.
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If God be Infinite, present in all places at once, then it is certain he governs all things in his own Person;
If God be Infinite, present in all places At once, then it is certain he governs all things in his own Person;
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he needs no Proxies or Deputies to help him carry on his Government.
he needs no Proxies or Deputies to help him carry on his Government.
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He is in all places at an instant, and manageth all Affairs both in the World and Heaven.
He is in all places At an instant, and manageth all Affairs both in the World and Heaven.
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A King cannot be in all places of his Kingdom in his own Person, therefore he is fain to govern by Deputies and Vicegerents, and they often pervert Justice:
A King cannot be in all places of his Kingdom in his own Person, Therefore he is fain to govern by Deputies and Vicegerents, and they often pervert justice:
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but God being Infinite, needs no Deputies, he is present in all places; he sees all with his own Eyes, and hears all with his own Ears;
but God being Infinite, needs no Deputies, he is present in all places; he sees all with his own Eyes, and hears all with his own Ears;
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he is every-where in his own Person, therefore is fit to be the Judge of the World, he will do every one Right.
he is everywhere in his own Person, Therefore is fit to be the Judge of the World, he will do every one Right.
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If God be Infinite by his Omnipresency, then see the Greatness and Immensness of the Divine Majesty ▪ What a Great God do we serve? 1 Chr. 29.11. Thine, O Lord, is the greatness, and the glory, and the majesty, and thou art exalted as head above all.
If God be Infinite by his Omnipresency, then see the Greatness and Immenseness of the Divine Majesty ▪ What a Great God do we serve? 1 Christ 29.11. Thine, Oh Lord, is the greatness, and the glory, and the majesty, and thou art exalted as head above all.
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Well may the Scripture display the Greatness of his Glory, who is Infinite in all places.
Well may the Scripture display the Greatness of his Glory, who is Infinite in all places.
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We argue from the Effect to the Cause. God knows Things past, present, and to come, uno intuitu, at once.
We argue from the Effect to the Cause. God knows Things past, present, and to come, Uno intuitu, At once.
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He transcends our weak Conceptions, how can our finite Understanding comprehend him who is Infinite? He is infinitely above all our Praises, Neh. 9.5. Blessed be thy glorious name, which is exalted above all blessing and praise.
He transcends our weak Conceptions, how can our finite Understanding comprehend him who is Infinite? He is infinitely above all our Praises, Neh 9.5. Blessed be thy glorious name, which is exalted above all blessing and praise.
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O what a poor Nothing is Man, when we think of God's Infiniteness, as the Stars disappear at the rising of the Sun!
O what a poor Nothing is Man, when we think of God's Infiniteness, as the Stars disappear At the rising of the Sun!
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O how doth Man shrink into nothing when Infinite Majesty shines forth in his Glory, Isa. 40.15. The nations are as a drop of the bucket, or the small dust of the ballance.
O how does Man shrink into nothing when Infinite Majesty shines forth in his Glory, Isaiah 40.15. The Nations Are as a drop of the bucket, or the small dust of the balance.
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O what a little of that Drop are we!
O what a little of that Drop Are we!
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The Heathens thought they had sufficiently praised Iupiter, when they called him Great Iupiter. Of what Immense Majesty is God who fills all places at once, his is excellent Greatness, Psal. 150.2.
The heathens Thought they had sufficiently praised Iupiter, when they called him Great Iupiter. Of what Immense Majesty is God who fills all places At once, his is excellent Greatness, Psalm 150.2.
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If God be Infinite, filling Heaven and Earth, see what a full Portion the Saints have, they have him for their Portion who is Infinite.
If God be Infinite, filling Heaven and Earth, see what a full Portion the Saints have, they have him for their Portion who is Infinite.
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His Fulness is an Infinite Fulness; and he is infinitely sweet as well as infinitely full:
His Fullness is an Infinite Fullness; and he is infinitely sweet as well as infinitely full:
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If a Conduit be fill'd with Wine, here is a sweet Fulness, but still it is Finite;
If a Conduit be filled with Wine, Here is a sweet Fullness, but still it is Finite;
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but God's is a sweet Fulness, and it is an Infinite. He is infinitely full of Beauty, of Love, his Riches are call'd unsearchable, Eph. 3.8. because they are Infinite.
but God's is a sweet Fullness, and it is an Infinite. He is infinitely full of Beauty, of Love, his Riches Are called unsearchable, Ephesians 3.8. Because they Are Infinite.
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Stretch your Thoughts as much as you can, there's that in God exceeds, it is an Infinite Fulness.
Stretch your Thoughts as much as you can, there's that in God exceeds, it is an Infinite Fullness.
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He is said to do abundantly for us, above all that we can ask, Ephes. 3.20. What cannot an ambitious Spirit ask? he can ask Crowns and Kingdoms, Millions of Worlds;
He is said to do abundantly for us, above all that we can ask, Ephesians 3.20. What cannot an ambitious Spirit ask? he can ask Crowns and Kingdoms, Millions of World's;
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but God can give more then we can ask, because he is Infinite, nay, or think:
but God can give more then we can ask, Because he is Infinite, nay, or think:
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We can think, what if all the Dust were turn'd to Silver, if every Flower were a Ruby, every Sand in the Sea a Diamond:
We can think, what if all the Dust were turned to Silver, if every Flower were a Ruby, every Sand in the Sea a Diamond:
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yet God can give more then we can think, because he is Infinite! O how rich are they who have the Infinite God for their Portion!
yet God can give more then we can think, Because he is Infinite! O how rich Are they who have the Infinite God for their Portion!
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Well might David say, The Lord is the portion of my inheritance, the lines are fallen unto me in pleasant places,
Well might David say, The Lord is the portion of my inheritance, the lines Are fallen unto me in pleasant places,
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and I have a goodly heritage, Ps. 16.5. We may go with the Bee from Flower to Flower, but we shall never have full Satisfaction till we come to the Infinite God.and I have a goodly heritage, Ps. 16.5. We may go with the Bee from Flower to Flower, but we shall never have full Satisfaction till we come to the Infinite God.
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Iacob said, I have enough, in Hebrew, Li col, I have all, Gen. 33.11. because he had the Infinite God for his Portion.Iacob said, I have enough, in Hebrew, Li col, I have all, Gen. 33.11. Because he had the Infinite God for his Portion.
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God being an Infinite Fulness, there is no fear of Want for any of the Heirs of Heaven,
God being an Infinite Fullness, there is no Fear of Want for any of the Heirs of Heaven,
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though there be Millions of Saints and Angels which have a share in God's Riches, yet he hath enough for them all, because he is Infinite.
though there be Millions of Saints and Angels which have a share in God's Riches, yet he hath enough for them all, Because he is Infinite.
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Though a thousand Men behold the Sun, there is Light enough in the Sun for them all.
Though a thousand Men behold the Sun, there is Light enough in the Sun for them all.
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Put never so many Buckets into the Sea, there's Water enough in the Sea to fill them.
Put never so many Buckets into the Sea, there's Water enough in the Sea to fill them.
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Though an innumerable Company of Saints and Angels are to be filled out of God's Fulness,
Though an innumerable Company of Saints and Angels Are to be filled out of God's Fullness,
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yet God being Infinite, he hath abundantly enough to satisfie them.
yet God being Infinite, he hath abundantly enough to satisfy them.
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God hath Land enough to give to all his Heirs, there can be no want in that which is Infinite.
God hath Land enough to give to all his Heirs, there can be no want in that which is Infinite.
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If God be Infinite, he fills all places, is every-where present; this is sad to the Wicked, God is their Enemy and they cannot escape him,
If God be Infinite, he fills all places, is everywhere present; this is sad to the Wicked, God is their Enemy and they cannot escape him,
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nor flie from him, for he is every where present: they are never out of his Eye, nor out of his Reach, Psal. 21.8. Thy hand shall find out all thy enemies.
nor fly from him, for he is every where present: they Are never out of his Eye, nor out of his Reach, Psalm 21.8. Thy hand shall find out all thy enemies.
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What Caves or Thickets can Men hide in that God cannot find them: go where they will he is present, Psal. 139.7.
What Caves or Thickets can Men hide in that God cannot find them: go where they will he is present, Psalm 139.7.
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Whither shall I flie from thy presence? If a Man owes a Debt to another, he may make some Escape,Whither shall I fly from thy presence? If a Man owes a Debt to Another, he may make Some Escape,
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and flie into another Land where the Creditor cannot find him;
and fly into Another Land where the Creditor cannot find him;
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But whither shall I flie from thy presence? God is Infinite, he is in all places,But whither shall I fly from thy presence? God is Infinite, he is in all places,
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so that he will find out his Enemies and punish them.
so that he will find out his Enemies and Punish them.
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Object. But is it not said, Cain went out from the presence of the Lord, Gen. 4.16.Object. But is it not said, Cain went out from the presence of the Lord, Gen. 4.16.
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Resp. The meaning is, he went out from the Church of God, where were the visible Signs of God's Presence,Resp. The meaning is, he went out from the Church of God, where were the visible Signs of God's Presence,
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and where God did in a special manner manifest his sweet Presence to his People.
and where God did in a special manner manifest his sweet Presence to his People.
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But Cain could not go out of God's sight, for God being Infinite, is every-where present.
But Cain could not go out of God's sighed, for God being Infinite, is everywhere present.
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Sinners can neither go from an Accusing Conscience, nor a Revenging God.
Sinners can neither go from an Accusing Conscience, nor a Revenging God.
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If God be every-where present, then for a Christian to walk with God is not impossible.
If God be everywhere present, then for a Christian to walk with God is not impossible.
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God is not only in Heaven, but he is on Earth too, Isa. 66.1. Heaven is his Throne, there he sits, the Earth is his Footstool, there he stands.
God is not only in Heaven, but he is on Earth too, Isaiah 66.1. Heaven is his Throne, there he sits, the Earth is his Footstool, there he Stands.
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He is every-where present, therefore we may come to walk with God: Enoch walked with God, Gen. 5.21.
He is everywhere present, Therefore we may come to walk with God: Enoch walked with God, Gen. 5.21.
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If God were confin'd to Heaven, a trembling Soul might think how can I Converse with God,
If God were confined to Heaven, a trembling Soul might think how can I Converse with God,
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how can I walk with him who lives in Excelsis, above the upper Region;
how can I walk with him who lives in Excelsis, above the upper Region;
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but God is not confined to Heaven, he is Omnipresent, he is above us, yet he is about us, he is near to us, Acts 17.27. Though he be not far from the Assembly of his Saints.
but God is not confined to Heaven, he is Omnipresent, he is above us, yet he is about us, he is near to us, Acts 17.27. Though he be not Far from the Assembly of his Saints.
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He stands in the Congregation of the Mighty, Psal. 82.1. He is present with us, God is in every one of us:He Stands in the Congregation of the Mighty, Psalm 82.1. He is present with us, God is in every one of us:
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so that here on Earth we may walk with God. In Heaven the Saints rest with him, on Earth they walk with him.
so that Here on Earth we may walk with God. In Heaven the Saints rest with him, on Earth they walk with him.
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To walk with God is to walk by Faith; we are said to draw nigh to God, Heb. 10.22. and to see him, Heb. 11.27. as seeing him who is invisible, and to have Fellowship with him, Hos. 1.3.
To walk with God is to walk by Faith; we Are said to draw High to God, Hebrew 10.22. and to see him, Hebrew 11.27. as seeing him who is invisible, and to have Fellowship with him, Hos. 1.3.
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Or NONLATINALPHABET, our Fellowship is with the Father. Thus we may take a turn with him every day by Faith:
Or, our Fellowship is with the Father. Thus we may take a turn with him every day by Faith:
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[ 'Tis a slighting of God not to walk with him;
[ It's a slighting of God not to walk with him;
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if a King be in presence, it is a slighting him to neglect him and walk with the Page ] there's no Walk in the World so sweet as to walk with God: Psal. 89.15. They shall walk in the light of thy countenance. Psal. 138.5. Yea, they shall sing in ways of the Lord;
if a King be in presence, it is a slighting him to neglect him and walk with the Page ] there's no Walk in the World so sweet as to walk with God: Psalm 89.15. They shall walk in the Light of thy countenance. Psalm 138.5. Yea, they shall sing in ways of the Lord;
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it is like walking among beds of spices which send forth a fragrant perfume. it is like walking among Beds of spices which send forth a fragrant perfume.
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Use 2. If God be Infinite in his glorious Essence, learn to admire where you cannot fadom.Use 2. If God be Infinite in his glorious Essence, Learn to admire where you cannot fathom.
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The Angels wear a Veil, they cover their Faces, as adoring this Infinite Majesty, Isa. 6.3. Elias wraped himself in a Mantle when God's Glory passed by;
The Angels wear a Veil, they cover their Faces, as adoring this Infinite Majesty, Isaiah 6.3. Elias wrapped himself in a Mantle when God's Glory passed by;
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admire where you cannot fadom, Job 11.7. Canst thou by searching find out God? Here we see some Beams of his Glory, we see him in the Glass of the Creation, we see him in his Picture, his Image shines in the Saints;
admire where you cannot fathom, Job 11.7. Canst thou by searching find out God? Here we see Some Beams of his Glory, we see him in the Glass of the Creation, we see him in his Picture, his Image shines in the Saints;
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but who can search out all his Essential Glory, what Angel can measure these Pyramids? Canst thou by searching find out God? He is Infinite.
but who can search out all his Essential Glory, what Angel can measure these Pyramids? Canst thou by searching find out God? He is Infinite.
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We can no more search out his Infinite Perfections, then a Man upon the top of the highest Mountain can reach the Firmament,
We can no more search out his Infinite Perfections, then a Man upon the top of the highest Mountain can reach the Firmament,
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or take a Star in his hand. O have God-admiring Thoughts! adore where you cannot fathom.
or take a Star in his hand. O have God-admiring Thoughts! adore where you cannot fathom.
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There are many Mysteries in Nature which we cannot fathom; Why the Sea should be higher then the Earth, yet not drown it.
There Are many Mysteres in Nature which we cannot fathom; Why the Sea should be higher then the Earth, yet not drown it.
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Why Nilus should overflow in Summer, when by the Course of Nature the Waters are lowest.
Why Nilus should overflow in Summer, when by the Course of Nature the Waters Are lowest.
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How the Bones grow in the Womb, Eccles. 11.5.
How the Bones grow in the Womb, Eccles. 11.5.
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If these things pose us, how may the Infinite Mystery of the Deity transcend our most raised Intellectuals.
If these things pose us, how may the Infinite Mystery of the Deity transcend our most raised Intellectuals.
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So unable are we to measure the Infinite Perfections of God. In Heaven we shall see God clearly, but not fully, for he is Infinite;
So unable Are we to measure the Infinite Perfections of God. In Heaven we shall see God clearly, but not Fully, for he is Infinite;
av j vbr pns12 pc-acp vvi dt j n2 pp-f np1. p-acp n1 pns12 vmb vvi np1 av-j, cc-acp xx av-j, c-acp pns31 vbz j;
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he will communicate himself to us according to the bigness of our Vessel, but not the Immensness of his Nature.
he will communicate himself to us according to the bigness of our Vessel, but not the Immenseness of his Nature.
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Adore then where you cannot Fathom.
Adore then where you cannot Fathom.
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If God be Infinite in all places, then let us not go to limit God, Psal. 78.41. They limited the holy one of Israel.
If God be Infinite in all places, then let us not go to limit God, Psalm 78.41. They limited the holy one of Israel.
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'Tis a limiting God to confine him within the narrow compass of our Reason.
It's a limiting God to confine him within the narrow compass of our Reason.
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Reason thinks God must go such a way to work, or the business will never be effected.
Reason thinks God must go such a Way to work, or the business will never be effected.
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This is to limit God to our Reason, whereas he is Infinite, and his ways are past finding out, Rom. 11.33.
This is to limit God to our Reason, whereas he is Infinite, and his ways Are passed finding out, Rom. 11.33.
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In the Deliverance of the Church it is a limiting God either to set him a Time,
In the Deliverance of the Church it is a limiting God either to Set him a Time,
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or prescribe him a Method for Deliverance.
or prescribe him a Method for Deliverance.
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God will deliver Sion, but he will be left to his own Liberty, he will not be tied to a Place, to a time, to an Instrument:
God will deliver Sion, but he will be left to his own Liberty, he will not be tied to a Place, to a time, to an Instrument:
np1 vmb vvi np1, p-acp pns31 vmb vbi vvn p-acp po31 d n1, pns31 vmb xx vbi vvn p-acp dt n1, p-acp dt n1, p-acp dt n1:
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this were to limit him, and then he should not be Infinite.
this were to limit him, and then he should not be Infinite.
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God will go his own way, he will pose and nonplus Reason, he will work by Improbabilities, he will save in such a way as we think he will destroy;
God will go his own Way, he will pose and nonplus Reason, he will work by Improbabilities, he will save in such a Way as we think he will destroy;
np1 vmb vvi po31 d n1, pns31 vmb vvi cc n1 n1, pns31 vmb vvi p-acp n2, pns31 vmb vvi p-acp d dt n1 c-acp pns12 vvb pns31 vmb vvi;
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now he acts like himself, like an Infinite Wonder-working God.
now he acts like himself, like an Infinite Wonder-working God.
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Of the Knowledge of GOD.
Of the Knowledge of GOD.
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FOr the Lord is a God of Knowledge, and by him Actions are weighed, 1 Sam. 2.3. Glorious things are spoken of God;FOr the Lord is a God of Knowledge, and by him Actions Are weighed, 1 Sam. 2.3. Glorious things Are spoken of God;
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he transcends our Thoughts and the Angels Praises.
he transcends our Thoughts and the Angels Praises.
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God's Glory lies chiefly in his Attributes, which are the several Beams by which the Divine Nature shines forth.
God's Glory lies chiefly in his Attributes, which Are the several Beams by which the Divine Nature shines forth.
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Among other of his Orient Excellencies, this is not the least, The Lord is a God of Knowledge ;
Among other of his Orient Excellencies, this is not the least, The Lord is a God of Knowledge;
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or as the Hebrew word is, el Degnoth, a God of Knowledges. Through the bright Mirror of his own Essence he hath a full Idaea and Cognisance of all things;
or as the Hebrew word is, el Degnoth, a God of Knowledges. Through the bright Mirror of his own Essence he hath a full Idaea and Cognisance of all things;
cc c-acp dt njp n1 vbz, fw-es np1, dt n1 pp-f n2. p-acp dt j n1 pp-f po31 d n1 pns31 vhz dt j n1 cc n1 pp-f d n2;
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the World is to him Corpus diaphanum, a transparent Body. He makes an Heart-Anatomy; he is NONLATINALPHABET, Rev. 2.23. I am he which searcheth the Reins and the Heart.
the World is to him Corpus Diaphanum, a transparent Body. He makes an Heart-Anatomy; he is, Rev. 2.23. I am he which Searches the Reins and the Heart.
dt n1 vbz p-acp pno31 fw-la fw-la, dt j n1. pns31 vvz dt n1; pns31 vbz, n1 crd. pns11 vbm pns31 r-crq vvz dt n2 cc dt n1.
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The Clouds are no Canopy, the Night is no Curtain to draw between us and his sight, Psal. 139.12. The Darkness h•deth not from thee.
The Clouds Are no Canopy, the Night is no Curtain to draw between us and his sighed, Psalm 139.12. The Darkness h•deth not from thee.
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There is not a word we whisper but God hears it, Psal. 139.4. There is not a word in my Tongue, but lo, O Lord, thou knowest it altogether.
There is not a word we whisper but God hears it, Psalm 139.4. There is not a word in my Tongue, but lo, Oh Lord, thou Knowest it altogether.
pc-acp vbz xx dt n1 pns12 vvb p-acp np1 vvz pn31, np1 crd. pc-acp vbz xx dt n1 p-acp po11 n1, cc-acp uh, uh n1, pns21 vv2 pn31 av.
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Though God doth not bid you be Omnipotent, as he is, yet be Just as he is.
Though God does not bid you be Omnipotent, as he is, yet be Just as he is.
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There is not the most subtil Thought comes into our Mind, but God perceives it, Isa. 66.18. I kn•w their thoughts. Thoughts speak as loud in Gods Ears as Words do in ours.
There is not the most subtle Thought comes into our Mind, but God perceives it, Isaiah 66.18. I kn•w their thoughts. Thoughts speak as loud in God's Ears as Words do in ours.
pc-acp vbz xx dt av-ds j n1 vvz p-acp po12 n1, cc-acp np1 vvz pn31, np1 crd. pns11 vvb po32 n2. n2 vvb a-acp av-j p-acp npg1 n2 c-acp n2 vdb p-acp png12.
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All our Actions, though never so subtilly contrived, and secretly conveyed, are visible to the Eye of Omnisciency, Isa. 66.18. I know their works. Achan hid the Babylonish Garment in the Earth, but God brought it to light, Iosh. 7.21. Minerva was drawn in such curious Colours, and so lively pensil'd, that which way soever one turned, Minerva 's Eye was upon him:
All our Actions, though never so subtly contrived, and secretly conveyed, Are visible to the Eye of Omnisciency, Isaiah 66.18. I know their works. achan hid the Babylonish Garment in the Earth, but God brought it to Light, Joshua 7.21. Minerva was drawn in such curious Colours, and so lively pensile, that which Way soever one turned, Minerva is Eye was upon him:
av-d po12 n2, cs av-x av av-j vvn, cc av-jn vvn, vbr j p-acp dt n1 pp-f n1, np1 crd. pns11 vvb po32 n2. np1 vvd dt np1 n1 p-acp dt n1, cc-acp np1 vvd pn31 p-acp n1, np1 crd. np1 vbds vvn p-acp d j n2, cc av av-j vvn, cst r-crq n1 av pi vvn, np1 vbz n1 vbds p-acp pno31:
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so which way soever we turn our selves, still God's Eye is upon us, Iob 37.16. Dost thou know the balancing of the Clouds, the Works of him who is perfect in knowledge? God knows whatever is knowable; he knows Future Contingencies:
so which Way soever we turn our selves, still God's Eye is upon us, Job 37.16. Dost thou know the balancing of the Clouds, the Works of him who is perfect in knowledge? God knows whatever is knowable; he knows Future Contingencies:
av r-crq n1 av pns12 vvb po12 n2, av npg1 n1 vbz p-acp pno12, np1 crd. vd2 pns21 vvi dt j-vvg pp-f dt n2, dt vvz pp-f pno31 r-crq vbz j p-acp n1? np1 vvz r-crq vbz j; pns31 vvz j-jn n2:
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NONLATINALPHABET, Chrys. He foretold Israels coming out of Babylon, and the Virgins conceiving. By this the Lord proves the Truth of his God-head against Idol-Gods, Isa. 41.23. Indicate Futura — Shew the things that are to come hereafter, that we may know ye are gods.
, Chrys. He foretold Israel's coming out of Babylon, and the Virgins conceiving. By this the Lord Proves the Truth of his Godhead against Idol-Gods, Isaiah 41.23. Indicate Futura — Show the things that Are to come hereafter, that we may know you Are God's.
, np1 pns31 vvd npg1 vvg av pp-f np1, cc dt n2 vvg. p-acp d dt n1 vvz dt n1 pp-f po31 n1 p-acp n2, np1 crd. vvb fw-la — vvb dt n2 cst vbr pc-acp vvi av, cst pns12 vmb vvi pn22 vbr n2.
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The Perfection of God's Knowledge is that it cannot be searched out to perfection, Job 11.7. What Angel can reach the top of these Pyramids? But 1. God's Knowledge is Primary. He is the Original, the Patern and Prototype of all Knowledge;
The Perfection of God's Knowledge is that it cannot be searched out to perfection, Job 11.7. What Angel can reach the top of these Pyramids? But 1. God's Knowledge is Primary. He is the Original, the Pattern and Prototype of all Knowledge;
dt n1 pp-f npg1 n1 vbz d pn31 vmbx vbi vvn av p-acp n1, np1 crd. q-crq n1 vmb vvi dt n1 pp-f d n2? p-acp crd npg1 n1 vbz np1. pns31 vbz dt j-jn, dt n1 cc n1 pp-f d n1;
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others borrow their Kowledge of him;
Others borrow their Knowledge of him;
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the Angels light their Lamps at this glorious Sun. 2. God's Knowledge is Pure. It is not contaminated with the Object.
the Angels Light their Lamps At this glorious Sun. 2. God's Knowledge is Pure. It is not contaminated with the Object.
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Divina Natura non est immista r•bus aut sordibus inquinata, Aug. Though God knows sin, yet it is to hate and punish it.Divine Nature non est immista r•bus Or sordibus inquinata, Aug. Though God knows since, yet it is to hate and Punish it.
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No Evil can mix or incorporate with his Knowledge, no more than the Sun can be defiled with the Vapors which arise from the Earth. 3. God's Knowledge is Facil ; it is without any difficulty.
No Evil can mix or incorporate with his Knowledge, no more than the Sun can be defiled with the Vapours which arise from the Earth. 3. God's Knowledge is Facil; it is without any difficulty.
dx j-jn vmb vvi cc vvi p-acp po31 n1, av-dx dc cs dt n1 vmb vbi vvn p-acp dt n2 r-crq vvb p-acp dt n1. crd npg1 n1 vbz j; pn31 vbz p-acp d n1.
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We study and search for Knowledge, Prov. 2.4. If thou seekest for her as Silver.
We study and search for Knowledge, Curae 2.4. If thou Seekest for her as Silver.
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But the Lamp of God's Knowledge is so infinitely bright, that all things are easily intelligible to him. 4. God's Knowledge is infallible ;
But the Lamp of God's Knowledge is so infinitely bright, that all things Are Easily intelligible to him. 4. God's Knowledge is infallible;
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there is no mistake in his Knowledge. Humane Knowledge is subject to errour and misprision. A Physician may mistake the Cause of a Disease; but God's Knowledge is un-erring;
there is no mistake in his Knowledge. Humane Knowledge is Subject to error and Misprision. A physician may mistake the Cause of a Disease; but God's Knowledge is unerring;
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he can neither deceive, nor be deceived. He cannot deceive, because he is Truth;
he can neither deceive, nor be deceived. He cannot deceive, Because he is Truth;
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nor be deceived, because he is Wisdom. 5. God's Knowledge is Instantanious. Our Knowledge is successive ; one thing after another.
nor be deceived, Because he is Wisdom. 5. God's Knowledge is Instantanious. Our Knowledge is successive; one thing After Another.
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Which was ] God only was before Time. There is no searching into the Records of Eternity.Which was ] God only was before Time. There is no searching into the Records of Eternity.
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They are all before him in one intire prospect. 6. God's Knowledge is Retentive ; he never looseth any of his Knowledge;
They Are all before him in one entire prospect. 6. God's Knowledge is Retentive; he never loses any of his Knowledge;
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he hath reminiscentia as well as intelligentia ;
he hath Remembrance as well as Intelligence;
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he remembers as well as understands. Many things elapse out of our Mind, but God's Knowledge is eternized.
he remembers as well as understands. Many things elapse out of our Mind, but God's Knowledge is eternized.
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Things transacted a thousand years ago, are as fresh to him as if they were done but the last minute.
Things transacted a thousand Years ago, Are as fresh to him as if they were done but the last minute.
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Thus he is Perfect in Knowledge. Object. But is it not said, Gen. 18.21.
Thus he is Perfect in Knowledge. Object. But is it not said, Gen. 18.21.
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I will go down and see whether they have done according to the cry which is come up unto me, and I will know? I will go down and see whither they have done according to the cry which is come up unto me, and I will know?
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Resp. It could not be a nesciency that God was ignorant, because there is mention made of a Cry;Resp. It could not be a nesciency that God was ignorant, Because there is mention made of a Cry;
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but the Lord speaks there NONLATINALPHABET, after the manner of a Judge, who will first examine the Cause before he passeth the Sentence.
but the Lord speaks there, After the manner of a Judge, who will First examine the Cause before he passes the Sentence.
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God when he is upon a work of Justice, is not in a Riot, as if he did not care where he hits;
God when he is upon a work of justice, is not in a Riot, as if he did not care where he hits;
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but he goes in the way of a Circuit against Offenders; he lays Iudgment to the Line, and Righteousness to the Plummet, Isa. 28.17. Object. Hos. 13.12.
but he Goes in the Way of a Circuit against Offenders; he lays Judgement to the Line, and Righteousness to the Plummet, Isaiah 28.17. Object. Hos. 13.12.
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The iniquity of Ephraim is bound up, his sin is hid? The iniquity of Ephraim is bound up, his since is hid?
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Resp. Not that his sin was hid from God, but his sin is hid, that is, it is recorded, it is laid up against a Day of Reckoning.Resp. Not that his since was hid from God, but his since is hid, that is, it is recorded, it is laid up against a Day of Reckoning.
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That this is the meaning, is clear by the fore-going words, His iniquity is bound up ;
That this is the meaning, is clear by the foregoing words, His iniquity is bound up;
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as the Clerk of the Assizes binds up the Indictments of Malefactors in a Bundle,
as the Clerk of the Assizes binds up the Indictments of Malefactors in a Bundle,
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and at the Assizes brings out the Indictments and reads them in Court, so God binds up Mens sins in a Bundle,
and At the Assizes brings out the Indictments and reads them in Court, so God binds up Men's Sins in a Bundle,
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and at the Day of Judgment this Bundle shall be opened, and all their sins brought to light before Men and Angels.
and At the Day of Judgement this Bundle shall be opened, and all their Sins brought to Light before Men and Angels.
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That God is thus infinite in his Knowledge, 1. It cannot but be so:
That God is thus infinite in his Knowledge, 1. It cannot but be so:
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For he who is the Original Cause, and gives a Being to things, must needs have a clear inspection into them;
For he who is the Original Cause, and gives a Being to things, must needs have a clear inspection into them;
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Psal. 94 9. He that planted the Ear, shall not he hear; Psalm 94 9. He that planted the Ear, shall not he hear;
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he that formed the Eye, shall not he see? He who makes a Watch or Engine, knows all the Workmanship in it.he that formed the Eye, shall not he see? He who makes a Watch or Engine, knows all the Workmanship in it.
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God that made the Heart, knows all the Motions and Fallacies of it. He is like Ezekiel 's Wheels, full of Eyes ;
God that made the Heart, knows all the Motions and Fallacies of it. He is like Ezekielem is Wheels, full of Eyes;
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and as Austin saith, Totus oculis, all eye. 2. It ought to be so: for, he is to be Iudge of all the World, Gen. 18.25.
and as Austin Says, Totus oculis, all eye. 2. It ought to be so: for, he is to be Judge of all the World, Gen. 18.25.
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There are so many Causes to be brought before him, and so many Persons to be tried, that he must have a most exquisite perfect Knowledge,
There Are so many Causes to be brought before him, and so many Persons to be tried, that he must have a most exquisite perfect Knowledge,
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or he could not do Iustice. An ordinary Judge cannot proceed without a Jury; the Jury must search the Cause, and give in their Verdict;
or he could not do Justice an ordinary Judge cannot proceed without a Jury; the Jury must search the Cause, and give in their Verdict;
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but God can judge without a Jury. He knows all things in and of himself, and needs no Witness to inform him.
but God can judge without a Jury. He knows all things in and of himself, and needs no Witness to inform him.
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A Judge judgeth only Matters of Fact, but God judgeth the Heart. He not only judgeth wicked Actions, but wicked Designs. He sees the Treason of the Heart, and punisheth it.
A Judge Judgeth only Matters of Fact, but God Judgeth the Heart. He not only Judgeth wicked Actions, but wicked Designs. He sees the Treason of the Heart, and Punisheth it.
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Use 1. Is God infinite in Knowledge, 1 Iohn 1.5. He is Light, and in him is no Darkness ;Use 1. Is God infinite in Knowledge, 1 John 1.5. He is Light, and in him is no Darkness;
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then how unlike are they to God, who are Darkness, and in them is no Light, who are destitute of Knowledge, such as the Indians, who never heard of God.
then how unlike Are they to God, who Are Darkness, and in them is no Light, who Are destitute of Knowledge, such as the Indians, who never herd of God.
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And are there not many among us, who are no better than baptized Heathens? who are to seek in the first Principles of the Oracles of God.
And Are there not many among us, who Are no better than baptised heathens? who Are to seek in the First Principles of the Oracles of God.
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It is sad, that after the Sun of the Gospel hath shined so long in our Horison,
It is sad, that After the Sun of the Gospel hath shined so long in our Horison,
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yet, to this day the Veil should be upon their Heart. Such as are inveloped with Ignorance, cannot give God a reasonable Service, Rom. 12.1. Ignorance is the Nurse of Impiety:
yet, to this day the Veil should be upon their Heart. Such as Are inveloped with Ignorance, cannot give God a reasonable Service, Rom. 12.1. Ignorance is the Nurse of Impiety:
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the Schoolmen say, Omne peccatum fundatur in ignorantia ; Jer. 9.3. They proceed from evil to evil, and know not me, saith the Lord.
the Schoolmen say, Omne peccatum fundatur in ignorantia; Jer. 9.3. They proceed from evil to evil, and know not me, Says the Lord.
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Where Ignorance reigns in the Understanding, Lust rageth in the Affections: Prov. 19.2. That the Mind be without Knowledge, it is not good ;
Where Ignorance reigns in the Understanding, Lust rages in the Affections: Curae 19.2. That the Mind be without Knowledge, it is not good;
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neither Faith nor Fear: no Faith, for Knowledge carries the Torch before Faith: Psal. 9.10. They that know thy Name will put their trust in thee.
neither Faith nor fear: no Faith, for Knowledge carries the Torch before Faith: Psalm 9.10. They that know thy Name will put their trust in thee.
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A Man can no more believe without Knowledge, than the Eye can see without Light. Nor Fear of God;
A Man can no more believe without Knowledge, than the Eye can see without Light. Nor fear of God;
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How can they fear him whom they do not know? The Covering of Haman 's Face was a sad Presage of Death.
How can they Fear him whom they do not know? The Covering of Haman is Face was a sad Presage of Death.
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When Peoples Minds are covered with Ignorance, this Covering of the Face is a fatal fore-runner of Destruction.
When Peoples Minds Are covered with Ignorance, this Covering of the Face is a fatal forerunner of Destruction.
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2. If God be a God of Knowledge, then see the folly of Hypocrisy. Hypocrites do not virtutem facere, but fingere, Melanct. they carry it fair with Men,
2. If God be a God of Knowledge, then see the folly of Hypocrisy. Hypocrites do not virtutem facere, but fingere, Melanchthon they carry it fair with Men,
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Would Men speak so vainly if they considered God over-heard them? Latimer took heed to every word in his Examination,
Would Men speak so vainly if they considered God overheard them? Latimer took heed to every word in his Examination,
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when he heard the Pen go behind the Hangings.
when he herd the Pen go behind the Hangings.
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when Mercy draws up the Indictment.
when Mercy draws up the Indictment.
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But such as are in Covenant have their Mercies sweetned with God's Love, and they swim to them in the Blood of Christ.
But such as Are in Covenant have their mercies sweetened with God's Love, and they swim to them in the Blood of christ.
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but care not how bad their Hearts are; they live in secret sin: Psal. 73.11. They say how doth God know? Psal. 10.11. God hath forgotten, he •ideth his face, he will never see it. But Psal. 147.5. His Understanding is infinite. He hath a Grate ( Crates ) that looks into Mens Breasts:
but care not how bad their Hearts Are; they live in secret since: Psalm 73.11. They say how does God know? Psalm 10.11. God hath forgotten, he •ideth his face, he will never see it. But Psalm 147.5. His Understanding is infinite. He hath a Grate (Crates) that looks into Men's Breasts:
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he hath a Key for the Heart, he beholds all the sinful workings of Men's Spirits:
he hath a Key for the Heart, he beholds all the sinful workings of Men's Spirits:
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As in a Glass-Hive we can see the Bees working in their Combs, Matth. 6.4. he sees in secret; NONLATINALPHABET, in impios habet, Rivet.
As in a Glass-Hive we can see the Bees working in their Combs, Matthew 6.4. he sees in secret;, in Impious habet, Rivet.
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As a Merchant enters down Debts in his Book, so God hath his Diary or Day-Book,
As a Merchant enters down Debts in his Book, so God hath his Diary or Day book,
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and he enters down every sin into the Book. He makes a Critical Discant upon Mens Actions.
and he enters down every since into the Book. He makes a Critical Discant upon Men's Actions.
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Ieroboam 's Wife disguised her self that the Prophet should not know her, but he discern'd her, 1 Kings 14.6. Why feignest thou thy self to be another. Jeroboam is Wife disguised her self that the Prophet should not know her, but he discerned her, 1 Kings 14.6. Why feignest thou thy self to be Another.
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The Hppocrite thinks to prevaricate and juggle with God, but God will unmask him; Eccles. 12.14. God shall bring every work into Iudgment with every secret thing. Jer. 29.23. They have committed Villany in Israel, even I know and am a witness, saith the Lord.
The Hppocrite thinks to prevaricate and juggle with God, but God will unmask him; Eccles. 12.14. God shall bring every work into Judgement with every secret thing. Jer. 29.23. They have committed Villainy in Israel, even I know and am a witness, Says the Lord.
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I, but the Hypocrite hopes he shall colour over his sin, and make it look very specious.
I, but the Hypocrite hope's he shall colour over his since, and make it look very specious.
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Absolom masks over his Treason with the pretence of a Religious Vow. Iudas dissembles his Envy at Christ,Absalom masks over his Treason with the pretence of a Religious Voelli. Iudas dissembles his Envy At christ,
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and Covetousness, with a pretence of Charity to the Poor, John 12.5. Iehu makes Religion a stirrop to his Ambitious Design, 1 Kings 10.16. but God sees through these Figleaves.
and Covetousness, with a pretence of Charity to the Poor, John 12.5. Iehu makes Religion a stirrup to his Ambitious Design, 1 Kings 10.16. but God sees through these Fig leaves.
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You may see a Jade under his gilt Trappings. Ier. 16.17. Their Iniquities is not hid from my eyes.
You may see a Jade under his gilded Trappings. Jeremiah 16.17. Their Iniquities is not hid from my eyes.
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And he that hath an Eye to see, will find an Hand to punish.
And he that hath an Eye to see, will find an Hand to Punish.
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Use 2. of Exhortation. Is God so infinite in his Knowledge, then we should always set our selves as under his Omniscient Eye.Use 2. of Exhortation. Is God so infinite in his Knowledge, then we should always Set our selves as under his Omniscient Eye.
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Sic vivendum est tanquam in conspectu, Seneca. Let us set David's Prospect before our Eye, Psal. 16.8. I have set the Lord always before me. Sic vivendum est tanquam in conspectu, Senecca. Let us Set David's Prospect before our Eye, Psalm 16.8. I have Set the Lord always before me.
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Seneca counselled Lucilius, that whatever he was doing, he should imagine some of the Roman Worthies beheld him,Senecca counseled Lucilius, that whatever he was doing, he should imagine Some of the Roman Worthies beheld him,
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and then he would do nothing dishonourable.
and then he would do nothing dishonourable.
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The consideration of God's Omnisciency would, 1. Be preventive of much sin. The Eye of Man will restrain from sin,
The consideration of God's Omnisciency would, 1. Be preventive of much since. The Eye of Man will restrain from since,
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and will not God's Eyes much more? Esther 7.8. Will he force the Queen before me, when I stand and look on? Will we sin when our Judge looks on.
and will not God's Eyes much more? Esther 7.8. Will he force the Queen before me, when I stand and look on? Will we sin when our Judge looks on.
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So what care would Persons have of their words, if they remembred God heard, and the Pen is going in Heaven.
So what care would Persons have of their words, if they remembered God herd, and the Pen is going in Heaven.
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Would Men go after strange Flesh, if they believed God were a Spectator of their wickedness,
Would Men go After strange Flesh, if they believed God were a Spectator of their wickedness,
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and would make them do Pennance in Hell for it? would they defraud in their Dealings,
and would make them doe Penance in Hell for it? would they defraud in their Dealings,
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and use false Weights, if they thought God saw them? and for making their Weights lighter, would make their damnation heavier. 2. The setting our selves,
and use false Weights, if they Thought God saw them? and for making their Weights lighter, would make their damnation Heavier. 2. The setting our selves,
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as under the Eye of God's Omnisciency, would cause Reverence in the Worship of God. God sees the frame and carriage of our Hearts when we come before him:
as under the Eye of God's Omnisciency, would cause reverence in the Worship of God. God sees the frame and carriage of our Hearts when we come before him:
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How would this call in our stragling thoughts? how would this animate and spirit Duty? it would make us put fire to the Incense. Acts 26.7. The Tribes instantly served God day and night, NONLATINALPHABET, omnibus venibus, with the utmost zeal and intensness of Spirit.
How would this call in our straggling thoughts? how would this animate and Spirit Duty? it would make us put fire to the Incense. Acts 26.7. The Tribes instantly served God day and night,, omnibus venibus, with the utmost zeal and intenseness of Spirit.
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To think God is in this place, he beholds us, would add Wings to Prayer, and Oil to the flame of our Devotion.
To think God is in this place, he beholds us, would add Wings to Prayer, and Oil to the flame of our Devotion.
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2. Is God's Knowledge infinite, study sincerity, be what you seem ; 1 Sam. 16.7. The Lord looketh upon the heart.
2. Is God's Knowledge infinite, study sincerity, be what you seem; 1 Sam. 16.7. The Lord looks upon the heart.
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Men judge of the Heart by the Actions, God judgeth of the Actions by the Heart. If the Heart be sincere, God will see the Faith,
Men judge of the Heart by the Actions, God Judgeth of the Actions by the Heart. If the Heart be sincere, God will see the Faith,
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and wink at the failing. Asa had his NONLATINALPHABET, his Blemishes, but his Heart was right with God, 2 Chron. 15.17. God saw his Sincerity, and pardoned his Infirmity.
and wink At the failing. Asa had his, his Blemishes, but his Heart was right with God, 2 Chronicles 15.17. God saw his Sincerity, and pardoned his Infirmity.
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Sincerity in a Christian is like Chastity in a Wise, which doth excuse many Failings. Sincerity makes our Duties acceptable, like Musk among Linen, that perfumes it.
Sincerity in a Christian is like Chastity in a Wise, which does excuse many Failings. Sincerity makes our Duties acceptable, like Musk among Linen, that perfumes it.
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As Iehu said to Iehonadab, 2 Kings 10.15. Is thy heart right with me? and he said it is:
As Iehu said to Jehonadab, 2 Kings 10.15. Is thy heart right with me? and he said it is:
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if it be (saith he) give me thy hand; and he took him up into the Chariot. if it be (Says he) give me thy hand; and he took him up into the Chariot.
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So if God sees our heart is right, that we love him, and design his glory,
So if God sees our heart is right, that we love him, and Design his glory,
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now, saith he, give me your Prayers and Tears, now you shall come up with me into the triumphant Chariot of Glory.
now, Says he, give me your Prayers and Tears, now you shall come up with me into the triumphant Chariot of Glory.
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Sincerity makes our Services to be golden, and God will not cast away this Gold, though it may want some weight.
Sincerity makes our Services to be golden, and God will not cast away this Gold, though it may want Some weight.
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Is God Omniscient, and his Eye chiefly upon the Heart, wear this Girdle of Truth about you, and never leave it off.
Is God Omniscient, and his Eye chiefly upon the Heart, wear this Girdle of Truth about you, and never leave it off.
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Use 3. of Comfort. Is God a God of infinite Knowledge, then there is Comfort, 1. To the Saints in particular, 2. To the Church in general, in three Respects.Use 3. of Comfort. Is God a God of infinite Knowledge, then there is Comfort, 1. To the Saints in particular, 2. To the Church in general, in three Respects.
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1. In case of Private Devotion. Christian, thou settest hours apart for God, thy Thoughts run upon him as thy Treasure, God takes notice of every good Thought; Mal. 3.17.
1. In case of Private Devotion. Christian, thou settest hours apart for God, thy Thoughts run upon him as thy Treasure, God Takes notice of every good Thought; Malachi 3.17.
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He had a Book of Remembrance written for them that thought upon his Name. Thou enterest into thy Closet,
He had a Book of Remembrance written for them that Thought upon his Name. Thou enterest into thy Closet,
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and prayest to thy Father in secret; he hears every sigh and groan; Psal. 38.9. My groaning is not hid from thee.
and Prayest to thy Father in secret; he hears every sighs and groan; Psalm 38.9. My groaning is not hid from thee.
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Thou waterest the Seed of thy Prayer with Tears, God bottles every Tear; Psal. 56.8. Put thou my Tears into thy bottle.
Thou waterest the Seed of thy Prayer with Tears, God bottles every Tear; Psalm 56.8. Put thou my Tears into thy Bottle.
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When the Secrets of all Hearts shall be opened, God will make an honourable mention of the Zeal and Devotion of his People,
When the Secrets of all Hearts shall be opened, God will make an honourable mention of the Zeal and Devotion of his People,
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and he himself will be the Herauld of their Praises, 1 Cor. 4.5. Then shall every man have praise of God.
and he himself will be the Herald of their Praises, 1 Cor. 4.5. Then shall every man have praise of God.
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2. The Infiniteness of God's Knowledge is a Comfort, in case the Saints have not so clear a Knowledge of themselves.
2. The Infiniteness of God's Knowledge is a Comfort, in case the Saints have not so clear a Knowledge of themselves.
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They find so much Corruption, that they judge they have no Grace; Gen. 25.22. If it be so, why am I thus? If I have Grace, why is my Heart in so dead and earthly a frame? O remember, God is of infinite Knowledge, he can spy Grace where thou canst not;
They find so much Corruption, that they judge they have no Grace; Gen. 25.22. If it be so, why am I thus? If I have Grace, why is my Heart in so dead and earthly a frame? O Remember, God is of infinite Knowledge, he can spy Grace where thou Canst not;
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he can see Grace hid under Corruption, as the Stars may be hid under a Cloud.
he can see Grace hid under Corruption, as the Stars may be hid under a Cloud.
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God can see that Holiness in thee, which thou canst not discern in thy self. He can spy the flower of Grace in thee, though overtop'd with weeds; 1 Kings 14.13. Because there is in him some good thing, NONLATINALPHABET.
God can see that Holiness in thee, which thou Canst not discern in thy self. He can spy the flower of Grace in thee, though overtopped with weeds; 1 Kings 14.13. Because there is in him Some good thing,.
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God sees some good thing in his People, when they can see no Good in themselves;
God sees Some good thing in his People, when they can see no Good in themselves;
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and though they judge themselves, he will give them an Absolution.
and though they judge themselves, he will give them an Absolution.
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3. It is Comfort in respect of Personal Injuries. It is the Saints lot to suffer.
3. It is Comfort in respect of Personal Injuries. It is the Saints lot to suffer.
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The Head being crowned with Thorns, the Feet must not tread upon Roses;
The Head being crowned with Thorns, the Feet must not tread upon Roses;
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if Saints find a real Purgatory, 'tis in this Life, but this is the Comfort, God sees what wrong is done to them;
if Saints find a real Purgatory, it's in this Life, but this is the Comfort, God sees what wrong is done to them;
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The Apple of his Eye is touched, and is not he sensible? St. Paul was scourged by cruel Hands, 1 Cor. 11.35. Thrice was I beaten with Rods ;
The Apple of his Eye is touched, and is not he sensible? Saint Paul was scourged by cruel Hands, 1 Cor. 11.35. Thrice was I beaten with Rods;
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as if you should see a Scullion whip the King's Son. God beholds it; Exod. 3.7. I know their sorrows. The Wicked make wounds in the backs of the Saints, and then pour in Vinegar: God writes down their Cruelty.
as if you should see a Scullion whip the King's Son. God beholds it; Exod 3.7. I know their sorrows. The Wicked make wounds in the backs of the Saints, and then pour in Vinegar: God writes down their Cruelty.
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Believers art part of Christs Mystical Body, and for every drop of a Saint's Blood spilt, God puts a drop of Wrath in his Vial.
Believers art part of Christ Mystical Body, and for every drop of a Saint's Blood spilled, God puts a drop of Wrath in his Vial.
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2. Comfort to the Church of God in General. If God be a God of Knowledge, he sees all the Plots of the Enemies against Sion, and can make them prove Abortive.
2. Comfort to the Church of God in General. If God be a God of Knowledge, he sees all the Plots of the Enemies against Sion, and can make them prove Abortive.
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The wicked are subtil, having borrowed their skill of the old Serpent;
The wicked Are subtle, having borrowed their skill of the old Serpent;
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they dig deep to hide their Counsels from God, but he sees them, and can easily counterwork them.
they dig deep to hide their Counsels from God, but he sees them, and can Easily counterwork them.
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The Dragon is described with seven Heads, Rev. 12.3. to shew how he plots against the Church.
The Dragon is described with seven Heads, Rev. 12.3. to show how he plots against the Church.
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But God is described with seven Eyes, Zach. 3.9. to shew, that he sees all the Plots and Stratagems of the Enemies, and when they deal proudly, he can be above them.
But God is described with seven Eyes, Zach 3.9. to show, that he sees all the Plots and Stratagems of the Enemies, and when they deal proudly, he can be above them.
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Come, saith Pharaoh, let us deal wisely, Exod. 1.10. and he never plaid the Fool more, then when he thought to deal wisely. Exod. 14.24.Come, Says Pharaoh, let us deal wisely, Exod 1.10. and he never played the Fool more, then when he Thought to deal wisely. Exod 14.24.
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In the morning watch the Lord looked to the Hoast of the Egyptians, by the Pillar of fire, and troubled their Hoast. In the morning watch the Lord looked to the Host of the egyptians, by the Pillar of fire, and troubled their Host.
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How may this be as Sap in the Vine, and may comfort the Church of God in her Militant State, the Lord hath an Eye in all the Counsels and Combinations of the Enemy, he sees them lay their Train,
How may this be as Sap in the Vine, and may Comfort the Church of God in her Militant State, the Lord hath an Eye in all the Counsels and Combinations of the Enemy, he sees them lay their Train,
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and can blow them up in their own Mine.
and can blow them up in their own Mine.
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Of the Eternity of GOD. THE next Attribute is, God is Eternal, Psal. 90.2. From everlasting to everlasting thou art God.
Of the Eternity of GOD. THE next Attribute is, God is Eternal, Psalm 90.2. From everlasting to everlasting thou art God.
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The Schoolmen distinguish between Aevum & Eternum, to Explain the Notion of Eternity.
The Schoolmen distinguish between Aevum & Eternum, to Explain the Notion of Eternity.
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There is a threefold Being, 1. Such a Being as had a Beginning, and shall have an End. So all Sensitive Creatures, the Beasts, Fowls, Fishes;
There is a threefold Being, 1. Such a Being as had a Beginning, and shall have an End. So all Sensitive Creatures, the Beasts, Fowls, Fish;
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these at Death are destroyed, and return to Dust, their Being ends with their Life. 2. Such a Being as had a Beginning, but shall have no End;
these At Death Are destroyed, and return to Dust, their Being ends with their Life. 2. Such a Being as had a Beginning, but shall have no End;
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as the Angels and Souls of Men;
as the Angels and Souls of Men;
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they are Eternal, à parte post, they abide for ever. 3. Such a Being as is without Beginning and without Ending, and that is proper only to God.
they Are Eternal, à parte post, they abide for ever. 3. Such a Being as is without Beginning and without Ending, and that is proper only to God.
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He is semper existens, viz. from everlasting to everlasting ;
He is semper existens, viz. from everlasting to everlasting;
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it is God's Title, a Jewel of his Crown. 1. He is called, The King Eternal, 1 Tim. 1.17. 2. Iehovah, a word that properly sets out God's Eternity ;
it is God's Title, a Jewel of his Crown. 1. He is called, The King Eternal, 1 Tim. 1.17. 2. Jehovah, a word that properly sets out God's Eternity;
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a word so dreadful, that the Jews trembled to name or read it, therefore used another word Adonai, Lord.
a word so dreadful, that the jews trembled to name or read it, Therefore used Another word Adonai, Lord.
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Iehovah contains in it Time past, present, and to come, Rev. 1.4. NONLATINALPHABET, which is, and which was, and which is to come ;Jehovah contains in it Time past, present, and to come, Rev. 1.4., which is, and which was, and which is to come;
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it interprets the word Iehovah. Which is ] He subsists of himself, having a pure independent Being.
it interprets the word Jehovah. Which is ] He subsists of himself, having a pure independent Being.
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Which is to come ] His Kingdom hath no End. His Crown hath no Successors; Hebr. 1.8. Thy Throne, O God, is for ever and ever. Which is to come ] His Kingdom hath no End. His Crown hath no Successors; Hebrew 1.8. Thy Throne, Oh God, is for ever and ever.
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The doubling of the word ratifies the certainty of it, as the doubling of Pharaohs Dreams did.
The doubling of the word Ratifies the certainty of it, as the doubling of Pharaohs Dreams did.
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I shall prove that God only could be Eternal, without Beginning. Angels could not, they are but Creatures, though Spirits ;
I shall prove that God only could be Eternal, without Beginning. Angels could not, they Are but Creatures, though Spirits;
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they were made, and therefore there beginning may be known; their Antiquity may be searched into.
they were made, and Therefore there beginning may be known; their Antiquity may be searched into.
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If you ask, When they were created? Some think before the World was; but not so.
If you ask, When they were created? some think before the World was; but not so.
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For what was before time was Eternal: the Angels first Rice and Original reacheth no higher than the beginning of the World.
For what was before time was Eternal: the Angels First Rice and Original reaches no higher than the beginning of the World.
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'Tis thought by the Learned, that the Angels were made that day on which the Heavens were made; Iob 38.7. When the Morning-stars sang together, and all the Sons of God shouted for joy ;
It's Thought by the Learned, that the Angels were made that day on which the Heavens were made; Job 38.7. When the Morning stars sang together, and all the Sons of God shouted for joy;
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St. Hierom, Gregory, venerable Bede, understand it of the Angels.
Saint Hieronymus, Gregory, venerable Bede, understand it of the Angels.
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When God laid the Foundation Stone of the World, the Angels being then Created, did sing the Anthems of Joy and Praise.
When God laid the Foundation Stone of the World, the Angels being then Created, did sing the Anthems of Joy and Praise.
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The Angels could not be before time; for what was before Time was Eternal. 'Tis only proper to God to be Eternal, without Beginning.
The Angels could not be before time; for what was before Time was Eternal. It's only proper to God to be Eternal, without Beginning.
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He is Alpha and Omega, the First and the Last, Rev. 1.8. No Creature can write it self Alpha, that is only a Flower of the Crown of Heaven, Exod. 3.14. I am that I am;
He is Alpha and Omega, the First and the Last, Rev. 1.8. No Creature can write it self Alpha, that is only a Flower of the Crown of Heaven, Exod 3.14. I am that I am;
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viz. he who Exists from and to Eternity. Use 1. Here is Thunder and Lightning to the Wicked;viz. he who Exists from and to Eternity. Use 1. Here is Thunder and Lightning to the Wicked;
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God is Eternal, therefore the Torments of the Wicked are Eternal. God lives for ever, and as long as God lives, he will be punishing the damned.
God is Eternal, Therefore the Torments of the Wicked Are Eternal. God lives for ever, and as long as God lives, he will be punishing the damned.
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— This methinks, should be as that Hand-writing on the Wall, Dan. 5.5.
— This methinks, should be as that Handwriting on the Wall, Dan. 5.5.
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it should make their joints to be loosed, &c. The sinner takes liberty to sin, he breaks God's Laws,
it should make their Joints to be loosed, etc. The sinner Takes liberty to since, he breaks God's Laws,
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like a Wild beast that breaks over the Hedge, and leaps into forbidden Pasture: he sins NONLATINALPHABET, with greediness, Eph. 4.19. as if he thought he could not sin fast enough.
like a Wild beast that breaks over the Hedge, and leaps into forbidden Pasture: he Sins, with greediness, Ephesians 4.19. as if he Thought he could not sin fast enough.
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But remember, this is one of God's Names, Eternal, and as long as God is Eternal, he hath time enough to reckon with all his Enemies.
But Remember, this is one of God's Names, Eternal, and as long as God is Eternal, he hath time enough to reckon with all his Enemies.
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To make Sinners tremble, let them think of these three things: The Torments of the the Damned are without Intermission, without Mixture, and Eternal. 1. Without Intermission ;
To make Sinners tremble, let them think of these three things: The Torments of the the Damned Are without Intermission, without Mixture, and Eternal. 1. Without Intermission;
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their Pains shall be acute and sharp, and no relaxation; the fire shall not be slackned, or abated; Rev. 4.11. They have no rest day nor night:
their Pains shall be acute and sharp, and no relaxation; the fire shall not be slackened, or abated; Rev. 4.11. They have no rest day nor night:
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like one that hath his Joints stretched continually on the Rack, and hath no ease; therefore the Wrath of God is compared to a Stream of Brimstone, Isa. 30.33.
like one that hath his Joints stretched continually on the Rack, and hath no ease; Therefore the Wrath of God is compared to a Stream of Brimstone, Isaiah 30.33.
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Why to a Stream? Because a Stream runs without intermission; it runs and doth not stop:
Why to a Stream? Because a Stream runs without intermission; it runs and does not stop:
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so God's Wrath runs like a stream, and pours out without any intermission. In the Pains of this Life there is some abatement and intermission;
so God's Wrath runs like a stream, and pours out without any intermission. In the Pains of this Life there is Some abatement and intermission;
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the Fever abates, after a fit of the Stone the Patient hath some ease:
the Fever abates, After a fit of the Stone the Patient hath Some ease:
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but the Pains of Hell are intense and violent, in summo gradu, the damned Soul never saith, I am now more at ease.
but the Pains of Hell Are intense and violent, in Summo Grade, the damned Soul never Says, I am now more At ease.
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2. Without Mixture. Hell is a place of pure Iustice. In this Life God in Anger remembers Mercy, he mixeth Compassion with Suffering. Deut. 33.25. Asher 's shoe was of Iron, but his foot was dip'd in Oyl.
2. Without Mixture. Hell is a place of pure Justice In this Life God in Anger remembers Mercy, he mixeth Compassion with Suffering. Deuteronomy 33.25. Asher is shoe was of Iron, but his foot was dipped in Oil.
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Affliction is the Iron shoe, but Mercy is mixed with it;
Affliction is the Iron shoe, but Mercy is mixed with it;
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here is the foot dip'd in Oil. But the Torments of the Damned have no mixture, Rev. 14.10. They shall drink of the Wine of the wrath of God, which is poured out without mixture. No mixture of Mercy.
Here is the foot dipped in Oil. But the Torments of the Damned have no mixture, Rev. 14.10. They shall drink of the Wine of the wrath of God, which is poured out without mixture. No mixture of Mercy.
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How is the Cup of Wrath said to be full of mixture, Psal. 75.8. The Wine is red, it is full of mixture:
How is the Cup of Wrath said to be full of mixture, Psalm 75.8. The Wine is read, it is full of mixture:
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yet in the Revelation it is said to be without mixture? It is full of mixture, that is, it is full of all the Ingredients that may make it bitter.
yet in the Revelation it is said to be without mixture? It is full of mixture, that is, it is full of all the Ingredients that may make it bitter.
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The Worm, the Fire, the Curse of God, all these are bitter Ingredients. It is a Cup mixed;
The Worm, the Fire, the Curse of God, all these Are bitter Ingredients. It is a Cup mixed;
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yet it is without mixture, viz. there shall be nothing to afford the least Comfort, no mixture of Mercy ;
yet it is without mixture, viz. there shall be nothing to afford the least Comfort, no mixture of Mercy;
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so it is a Cup without mixture. In the Sacrifice of Jealousy, Numb. 5.15. there was no Oil put to it.
so it is a Cup without mixture. In the Sacrifice of Jealousy, Numb. 5.15. there was no Oil put to it.
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So in the Torments of the Damned their is no Oil of Mercy to abate their Sufferings.
So in the Torments of the Damned their is no Oil of Mercy to abate their Sufferings.
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3. Without Cessation, Eternal. The Pleasures of sin are but for a season, but the Torments of the wicked are for ever.
3. Without Cessation, Eternal. The Pleasures of since Are but for a season, but the Torments of the wicked Are for ever.
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Sinners have a short Feast, but a long Reckoning.
Sinners have a short Feast, but a long Reckoning.
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Origen erroniously thought that after a thousand years the damned should be released out of their Misery:Origen erroneously Thought that After a thousand Years the damned should be released out of their Misery:
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But the Worm, the Fire, the Prison are all Eternal, Rev. 14.11. The smoak of their Torment ascendeth up for ever and ever.
But the Worm, the Fire, the Prison Are all Eternal, Rev. 14.11. The smoke of their Torment Ascendeth up for ever and ever.
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Poenae Gehennales puniunt, non finiunt, Prosper.Poenae Gehennales puniunt, non finiunt, Prosper.
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Eternity is a Sea without Bottom and Banks. After Millions of years there's not one Minute in eternity wasted;
Eternity is a Sea without Bottom and Banks. After Millions of Years there's not one Minute in eternity wasted;
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and the Damned must be ever burning, but never consuming, always dying, but never dead, Rev. 9.6. They shall seek death, but shall not find it.
and the Damned must be ever burning, but never consuming, always dying, but never dead, Rev. 9.6. They shall seek death, but shall not find it.
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The Fire of Hell is such as multitude of Tears will not quench it, Length of Time will not finish it;
The Fire of Hell is such as multitude of Tears will not quench it, Length of Time will not finish it;
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the Vial of God's Wrath will be always dropping upon a sinner.
the Vial of God's Wrath will be always dropping upon a sinner.
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As long as God is Eternal, he lives for Ever to be avenged upon the wicked.
As long as God is Eternal, he lives for Ever to be avenged upon the wicked.
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O Eternity, Eternity, who can Fathom it? Mariners have their Plummets to measure the Depth of the Sea;
O Eternity, Eternity, who can Fathom it? Mariners have their Plummets to measure the Depth of the Sea;
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but what Line or Plummets shall we use to Fathom the Depth of Eternity? The Breath of the Lord kindles the Infernal Lake, Isa. 30.33. and where shall we have Engines or Buckets to quench that Fire? O Eternity!
but what Line or Plummets shall we use to Fathom the Depth of Eternity? The Breath of the Lord kindles the Infernal Lake, Isaiah 30.33. and where shall we have Engines or Buckets to quench that Fire? O Eternity!
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If all the Body of the Earth and Sea were turned to Sand, and all the Air up to the starry Heaven were nothing but Sand,
If all the Body of the Earth and Sea were turned to Sand, and all the Air up to the starry Heaven were nothing but Sand,
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and a little Bird should come every 1000th year, and fetch away in her Bill but the Tenth part of a grain of all that heap of Sand, what a numberless number of years would be spent before that vast heap of Sand would be fetch'd away;
and a little Bird should come every 1000th year, and fetch away in her Bill but the Tenth part of a grain of all that heap of Sand, what a numberless number of Years would be spent before that vast heap of Sand would be fetched away;
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yet, if at the end of all that time the sinner might come out of Hell (though long) yet there would be some hope:
yet, if At the end of all that time the sinner might come out of Hell (though long) yet there would be Some hope:
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But this word ever breaks the heart, The smoke of their Torment ascendeth up for ever and ever.
But this word ever breaks the heart, The smoke of their Torment Ascendeth up for ever and ever.
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What a Terror is this to the wicked, enough to put them into a cold Sweat, to think as long as God is Eternal, he lives for ever to be avenged upon sinners.
What a Terror is this to the wicked, enough to put them into a cold Sweat, to think as long as God is Eternal, he lives for ever to be avenged upon Sinners.
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Quest. Here a Question may be moved, Why sin that is committed in a short time, should be punished eternally? Quest. Here a Question may be moved, Why since that is committed in a short time, should be punished eternally?
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Resp. We must hold with St. Augustine, that God's Judgment on the wicked, Occulta esse possunt injusta esse non possunt, may be secret, but never unjust. The reason why sin committed in a short time is eternally punished, is because every sin is committed against an Infinite Essence, and no less than Eternity of Punishment can satisfie.Resp. We must hold with Saint Augustine, that God's Judgement on the wicked, Hidden esse possunt Unjust esse non possunt, may be secret, but never unjust. The reason why since committed in a short time is eternally punished, is Because every since is committed against an Infinite Essence, and no less than Eternity of Punishment can satisfy.
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Why is Treason punished with Confiscation and Death, but because it is against the King's Person, which is Sacred;
Why is Treason punished with Confiscation and Death, but Because it is against the King's Person, which is Sacred;
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much more that Offence which is against God's Crown and Dignity, is of an heinous and infinite Nature,
much more that Offence which is against God's Crown and Dignity, is of an heinous and infinite Nature,
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and cannot be satisfied with less than Eternal Punishment.
and cannot be satisfied with less than Eternal Punishment.
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Say, O my Soul, which of these two Eternities is like to be thy Portion? I must shortly depart hence,
Say, Oh my Soul, which of these two Eternities is like to be thy Portion? I must shortly depart hence,
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Use 2. Of Comfort to the Godly, God is Eternal, therefore lives for ever to Reward the Godly, Rom. 2.7. To them who seek for glory and honour eternal life. Use 2. Of Comfort to the Godly, God is Eternal, Therefore lives for ever to Reward the Godly, Rom. 2.7. To them who seek for glory and honour Eternal life.
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The People of God here are in a suffering Condition, Acts 20.23. Bonds and Afflictions abide me.
The People of God Here Are in a suffering Condition, Acts 20.23. Bonds and Afflictions abide me.
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The Head being crowned with Thorns, the Feet must not tread upon Roses. The Wicked are clad in Purple, and fare deliciously, while the Godly suffer.
The Head being crowned with Thorns, the Feet must not tread upon Roses. The Wicked Are clad in Purple, and fare deliciously, while the Godly suffer.
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Goats climb upon the high Mountains, while Christ's Sheep are in the Valley of Slaughter.
Goats climb upon the high Mountains, while Christ's Sheep Are in the Valley of Slaughter.
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But here is the Comfort, God is Eternal, and he hath appointed Eternal Recompences for the Saints.
But Here is the Comfort, God is Eternal, and he hath appointed Eternal Recompenses for the Saints.
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In Heaven are fresh Delights, Sweetness without Surfeit.
In Heaven Are fresh Delights, Sweetness without Surfeit.
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And that which is the Crown and Zenith of Heavens happiness is, it is Eternal, 1 Iohn 2.25. Were there but the least suspicion that this Glory must cease, it would much eclipse, yea imbitter it; but it is Eternal.
And that which is the Crown and Zenith of Heavens happiness is, it is Eternal, 1 John 2.25. Were there but the least suspicion that this Glory must cease, it would much eclipse, yea embitter it; but it is Eternal.
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What Angel can span Eternity? 2 Cor. 4.17. An eternal weight of glory. The Saints shall bathe themselves in the Rivers of Divine Pleasure;
What Angel can span Eternity? 2 Cor. 4.17. an Eternal weight of glory. The Saints shall bathe themselves in the rivers of Divine Pleasure;
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and these Rivers can never be dried up: Psal. 16.11. At thy right hand are pleasures for evermore.
and these rivers can never be dried up: Psalm 16.11. At thy right hand Are pleasures for evermore.
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This is the Elah, the highest strain in the Apostles Rhetorick, 1 Thess. 4.17. Ever with the Lord. There is Peace without Trouble, Ease without Pain, Glory without End, ever with the Lord. Let this comfort the Saints in all their Troubles, their Sufferings are but short, but their Reward is eternal. Eternity makes Heaven to be Heaven;
This is the Elah, the highest strain in the Apostles Rhetoric, 1 Thess 4.17. Ever with the Lord. There is Peace without Trouble, Ease without Pain, Glory without End, ever with the Lord. Let this Comfort the Saints in all their Troubles, their Sufferings Are but short, but their Reward is Eternal. Eternity makes Heaven to be Heaven;
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'tis the Diamond in the Ring: O blessed Day that shall have no Night! The Sun-light of Glory shall rise upon the Soul, and never set!
it's the Diamond in the Ring: Oh blessed Day that shall have no Night! The Sunlight of Glory shall rise upon the Soul, and never Set!
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O blessed Spring that shall have no Autumn, or Fall of the Leaf!
O blessed Spring that shall have no Autumn, or Fallen of the Leaf!
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The Roman Emperours have three Crowns set upon their Heads, the first of Iron, the second of Silver, the third of Gold. So the Lord sets three Crowns on his Children, Grace, Comfort and Glory;
The Roman emperors have three Crowns Set upon their Heads, the First of Iron, the second of Silver, the third of Gold. So the Lord sets three Crowns on his Children, Grace, Comfort and Glory;
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and this Crown is Eternal: 1 Pet. 5.4. Ye shall receive a Crown of Glory that fadeth not away.
and this Crown is Eternal: 1 Pet. 5.4. You shall receive a Crown of Glory that fades not away.
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The Wicked have a never-dying Worm, and the Godly a never-fading Crown. O how should this be a Spur to Vertue!
The Wicked have a never-dying Worm, and the Godly a never-fading Crown. O how should this be a Spur to Virtue!
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how willing should we be to work for God? though we had nothing here, God hath time enough to reward his People;
how willing should we be to work for God? though we had nothing Here, God hath time enough to reward his People;
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the Crown of Eternity shall be set upon their Head.
the Crown of Eternity shall be Set upon their Head.
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Use 3. Of Exhortation. 1. In General, study Eternity. Our Thoughts should chiefly run upon Eternity.Use 3. Of Exhortation. 1. In General, study Eternity. Our Thoughts should chiefly run upon Eternity.
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the Poor need the Rich Man's Money, and the Rich need the Poor Man's Labour.
the Poor need the Rich Man's Money, and the Rich need the Poor Man's Labour.
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We are all for the present, something that may delight the Sences. If we could have lived (as Augustine) A cunabulis Mundi, from the Infancy of the World to the Worlds old Age, what were this? What is Time measured with Eternity? As the Earth is but a small Point to the Heaven,
We Are all for the present, something that may delight the Senses. If we could have lived (as Augustine) A cunabulis Mundi, from the Infancy of the World to the World's old Age, what were this? What is Time measured with Eternity? As the Earth is but a small Point to the Heaven,
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so Time is but, nay scarce a Minute to Eternity; and then, what is this poor Life, which crumbles away so fast! O think of Eternity! Annos aeternos in mente habe:
so Time is but, nay scarce a Minute to Eternity; and then, what is this poor Life, which crumbles away so fast! O think of Eternity! Annos aeternos in mente habe:
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Brethren, we are every day travelling to Eternity, and whether we wake or sleep, we are going our Journey;
Brothers, we Are every day traveling to Eternity, and whither we wake or sleep, we Are going our Journey;
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some of us are upon the Borders of Eternity. O study the shortness of Life, and the length of Eternity!
Some of us Are upon the Borders of Eternity. O study the shortness of Life, and the length of Eternity!
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2. More Particularly: Think of God's Eternity and the Soul's Eternity. 1. Think of God's Eternity.
2. More Particularly: Think of God's Eternity and the Soul's Eternity. 1. Think of God's Eternity.
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He is the Ancient of Days, who was before all Time. NONLATINALPHABET, Thales. There is a figurative Description of God, Dan. 7.9. The Ancient of Days did sit, whose Garment was white as snow, and the hair of his Head like the pure Wooll.
He is the Ancient of Days, who was before all Time., Thales. There is a figurative Description of God, Dan. 7.9. The Ancient of Days did fit, whose Garment was white as snow, and the hair of his Head like the pure Wool.
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His white Garment wherewith he was cloathed signified his Majesty, his Hair like the pure Wool, his Holiness, and the Ancient of Days his Eternity. The thoughts of God's Eternity would make us have high adoring thoughts of God.
His white Garment wherewith he was clothed signified his Majesty, his Hair like the pure Wool, his Holiness, and the Ancient of Days his Eternity. The thoughts of God's Eternity would make us have high adoring thoughts of God.
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We are apt to have mean irreverent thoughts of him, Psal. 50.21. Thou thoughtest I was such a one as thy self;
We Are apt to have mean irreverent thoughts of him, Psalm 50.21. Thou thoughtest I was such a one as thy self;
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weak and mortal. But if we would think of God's Eternity, when all Power ceaseth, he is King Eternal, his Crown flourisheth for ever, who can make us happy or miserable for ever, this would make us have adoring thoughts of God; Rev. 4.10.weak and Mortal. But if we would think of God's Eternity, when all Power ceases, he is King Eternal, his Crown flourishes for ever, who can make us happy or miserable for ever, this would make us have adoring thoughts of God; Rev. 4.10.
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The four and twenty Elders fell down before him that sate on the Throne and worship him that liveth for ever and ever, The four and twenty Elders fell down before him that sat on the Throne and worship him that lives for ever and ever,
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and cast their Crowns before the Throne. and cast their Crowns before the Throne.
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The Saints fall down, to signifie by that humble posture, that they are not worthy to sit in God's Presence.
The Saints fallen down, to signify by that humble posture, that they Are not worthy to fit in God's Presence.
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They fall down, and they worship him that lives for ever, they do as it were kiss his feet.
They fallen down, and they worship him that lives for ever, they do as it were kiss his feet.
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And they cast their Crowns before the Throne, they lay all their Honour at his Feet.
And they cast their Crowns before the Throne, they lay all their Honour At his Feet.
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Thus they shew humble Adoration to the Eteral Essence.
Thus they show humble Adoration to the Eternal Essence.
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Study God's Eternity, it will make us adore where we cannot Fathom. 2. Think of the Soul's Eternity. As God is Eternal,
Study God's Eternity, it will make us adore where we cannot Fathom. 2. Think of the Soul's Eternity. As God is Eternal,
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so he hath made us Eternal. We are never-dying Creatures; we are shortly entring upon an Eternal State, either of Happiness or Misery. Have serious thoughts of this:
so he hath made us Eternal. We Are never-dying Creatures; we Are shortly entering upon an Eternal State, either of Happiness or Misery. Have serious thoughts of this:
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and whither then shall I go, to which of these Eternities, either of Glory or Misery? The serious Meditation of the Eternal State we are to pass into, would work strongly with us.
and whither then shall I go, to which of these Eternities, either of Glory or Misery? The serious Meditation of the Eternal State we Are to pass into, would work strongly with us.
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1. Thoughts of Eternal Torment, a good Antidote against Sin:
1. Thoughts of Eternal Torment, a good Antidote against since:
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Sin tempts with its Pleasure, but when we think of Eternity it may cool the intemperate Heat of Lust:
since tempts with its Pleasure, but when we think of Eternity it may cool the intemperate Heat of Lust:
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Shall I for the Pleasure of Sin for a Season, endure eternal Pain? Sin like those Locusts, Rev. 9.7. seems to have on its Head a Crown like Gold, but it hath in it a Tail like a Scorpion.
Shall I for the Pleasure of since for a Season, endure Eternal Pain? since like those Locusts, Rev. 9.7. seems to have on its Head a Crown like Gold, but it hath in it a Tail like a Scorpion.
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Verse 10. And a Sting in its Tail, and this Sting can never be plucked out.Verse 10. And a Sting in its Tail, and this Sting can never be plucked out.
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Shall I venture eternal Wrath? is Sin committed so sweet, as lying in Hell for ever is bitter? This would make us flye from Sin as Moses from the Serpent.
Shall I venture Eternal Wrath? is since committed so sweet, as lying in Hell for ever is bitter? This would make us fly from since as Moses from the Serpent.
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2. The serious Thoughts of Eternal Happiness would very much take us off from these Worldly Things, we should not esteem much of them:
2. The serious Thoughts of Eternal Happiness would very much take us off from these Worldly Things, we should not esteem much of them:
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What are these Sublunary Things to Eternity? they are quickly gone, they salute us and take their Farewel.
What Are these Sublunary Things to Eternity? they Are quickly gone, they salute us and take their Farewell.
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But I am to enter upon an Everlasting Estate: I hope to live with Him who is Eternal;
But I am to enter upon an Everlasting Estate: I hope to live with Him who is Eternal;
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what is the World to me? They who stand upon the top of the Alps, the great Cities of Campania seem as small things in their eyes;
what is the World to me? They who stand upon the top of the Alps, the great Cities of Campania seem as small things in their eyes;
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so he who hath his Thoughts fixed on his Eternal Estate after this Life, all these things seem as nothing in his eye.
so he who hath his Thoughts fixed on his Eternal Estate After this Life, all these things seem as nothing in his eye.
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What is the Glory of this World? how poor and contemptible compar'd with an Eternal Weight of Glory? Aeternis inhianti in fastidio suns transito, Bern.
What is the Glory of this World? how poor and contemptible compared with an Eternal Weight of Glory? Eternal inhianti in Fastidious suns transito, Bern.
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3. To conclude, The serious Thoughts of an Eternal Estate, either of Happiness or Misery, would have a powerful Influence upon whatsoever we take in hand:
3. To conclude, The serious Thoughts of an Eternal Estate, either of Happiness or Misery, would have a powerful Influence upon whatsoever we take in hand:
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Every Work we do promotes either a blessed or cursed Eternity;
Every Work we do promotes either a blessed or cursed Eternity;
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every good Action sets us a step nearer to an Eternity of Happiness, every bad Action sets us a step nearer to an Eternity of Misery.
every good Actium sets us a step nearer to an Eternity of Happiness, every bad Actium sets us a step nearer to an Eternity of Misery.
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O what Influence would the Thoughts of Eternity have upon our Religious Duties!
O what Influence would the Thoughts of Eternity have upon our Religious Duties!
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it would make us do them with all our Might ▪ A Duty well performed lifts a Christian higher towards Heaven,
it would make us do them with all our Might ▪ A Duty well performed lifts a Christian higher towards Heaven,
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and sets a Christian a step nearer to a blessed Eternity.
and sets a Christian a step nearer to a blessed Eternity.
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GOD's Vnchangeableness. THE next Attribute is God's Unchangeableness, Mal. 3.6. I am Iehovah, I change not.
GOD's Unchangeableness. THE next Attribute is God's Unchangeableness, Malachi 3.6. I am Jehovah, I change not.
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1. God is unchangeable in his Nature. 2. In his Decree.
1. God is unchangeable in his Nature. 2. In his decree.
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There is nothing would render the true Religion more lovely, or make more Proselytes to it,
There is nothing would render the true Religion more lovely, or make more Proselytes to it,
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1st, Unchangeable in his Nature: 1. There is no Eclipse of his Brightness. 2. No Period put to his Being.
1st, Unchangeable in his Nature: 1. There is no Eclipse of his Brightness. 2. No Period put to his Being.
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1. No Eclipse of his Brightness: His Essence shines with a fixed Lustre, Iam. 1.17. With whom is no variableness, neither shadow of turning. Psal. 102.27. Thou art the same. All created Things are full of Vicissitude, 1. Princes and Emperours are subject to Mutation.
1. No Eclipse of his Brightness: His Essence shines with a fixed Lustre, Iam. 1.17. With whom is no variableness, neither shadow of turning. Psalm 102.27. Thou art the same. All created Things Are full of Vicissitude, 1. Princes and emperors Are Subject to Mutation.
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Sehostris, an Aegyptian Prince, having subdued divers Kings in War, made them draw like Horses in his Chariot,Sehostris, an Egyptian Prince, having subdued diverse Kings in War, made them draw like Horses in his Chariot,
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as if he intended to turn them to Grass, as God did King Nebuchadnezzar. The Crown hath many Successors. 2. Kingdoms have their Ecclipses and Convulsions:
as if he intended to turn them to Grass, as God did King Nebuchadnezzar. The Crown hath many Successors. 2. Kingdoms have their Eclipses and Convulsions:
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What is become of the Glory of Athens? the Pomp of Troy? Iam seges est ubi Troja fuit.
What is become of the Glory of Athens? the Pomp of Troy? Iam sedges est ubi Troy fuit.
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Kingdoms tho' they have a Head of Gold, yet Feet of Clay. 3. The Heavens change, Psal. 102.25, 26. As a vesture shalt thou change them, and they shall be changed.
Kingdoms though they have a Head of Gold, yet Feet of Clay. 3. The Heavens change, Psalm 102.25, 26. As a vesture shalt thou change them, and they shall be changed.
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The Matter of the Elements as it is more pure, so more firm and sollid;
The Matter of the Elements as it is more pure, so more firm and solid;
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the Heavens are the most ancient Records where God hath written his Glory with a Sun-beam;
the Heavens Are the most ancient Records where God hath written his Glory with a Sunbeam;
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yet these shall change, though I do not think they shall be destroyed as to their substance,
yet these shall change, though I do not think they shall be destroyed as to their substance,
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yet they shall be changed as to their qualities: They shall me•t with fervent heat, 2 Pet. 3.12. and so be more refin'd and purifi'd.
yet they shall be changed as to their qualities: They shall me•t with fervent heat, 2 Pet. 3.12. and so be more refined and purified.
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Thus the Heavens shall be changed, but not He who dwells in Heaven:
Thus the Heavens shall be changed, but not He who dwells in Heaven:
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With him is no Variableness or Shadow of Turning. 4. The best Saints have their Eclipses and Changes:
With him is no Variableness or Shadow of Turning. 4. The best Saints have their Eclipses and Changes:
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look upon a Christian in his Spiritual Estate, and he is full of Variation:
look upon a Christian in his Spiritual Estate, and he is full of Variation:
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though the Seed of Grace doth not dye, yet the Beauty and Activity of it doth often wither.
though the Seed of Grace does not die, yet the Beauty and Activity of it does often wither.
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A Christian hath his Aguish Fits in Religion, sometimes his Faith is at an high Tide, sometime• low Eb•, somtimes his Love flames,
A Christian hath his Aguish Fits in Religion, sometime his Faith is At an high Tide, sometime• low Eb•, sometimes his Love flames,
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and at another time like Fire hid in the Embers, and he hath lost his first Love.
and At Another time like Fire hid in the Embers, and he hath lost his First Love.
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How strong was David 's Grace at one time, 2 Sam. 22.3. The God of my rock, in him will I trust.
How strong was David is Grace At one time, 2 Sam. 22.3. The God of my rock, in him will I trust.
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At another time, I shall one day perish by the hand of Saul. What Christian can say he doth not find a Change in his Graces:
At Another time, I shall one day perish by the hand of Saul. What Christian can say he does not find a Change in his Graces:
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that the Bow of his Faith doth never unbend, the Strings of his Viol do never slacken.
that the Bow of his Faith does never unbend, the Strings of his Violent doe never slacken.
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Sure we shall never meet with such Christians till we meet them in Heaven.
Sure we shall never meet with such Christians till we meet them in Heaven.
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But God is without any Shadow of Turning. 5. The Angels were subject to Change, they were created Holy,
But God is without any Shadow of Turning. 5. The Angels were Subject to Change, they were created Holy,
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but Mutable, Jud. 6. The angels which kept not their first estate. Those Morning-stars of Heaven were falling Stars.
but Mutable, Jud. 6. The Angels which kept not their First estate. Those Morning stars of Heaven were falling Stars.
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But God's Glory shines with a fixed Brightness:
But God's Glory shines with a fixed Brightness:
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In God there is nothing looks like a Change, no better or worse, no better in him,
In God there is nothing looks like a Change, no better or Worse, no better in him,
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because then he were not perfect, nor worse in him, for then he should cease to be perfect:
Because then he were not perfect, nor Worse in him, for then he should cease to be perfect:
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He is immutably Holy, immutably Good; There is no Shadow of Change in him. Object. Christ who is God, assumed the Humane Nature, here was a Change.
He is immutably Holy, immutably Good; There is no Shadow of Change in him. Object. christ who is God, assumed the Humane Nature, Here was a Change.
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Resp. If indeed the Divine Nature had been converted into the Humane, or the Humane into the Divine, here had been a Change; but not so.Resp. If indeed the Divine Nature had been converted into the Humane, or the Humane into the Divine, Here had been a Change; but not so.
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The Humane Nature was distinct from the Divine, therefore there was no Change.
The Humane Nature was distinct from the Divine, Therefore there was no Change.
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As suppose a Cloud cover the Sun, this makes no Change in the Body of the Sun;
As suppose a Cloud cover the Sun, this makes no Change in the Body of the Sun;
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so though the Divine Nature be covered with the Humane, this makes no Change in the Divine Nature.
so though the Divine Nature be covered with the Humane, this makes no Change in the Divine Nature.
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2d, There is no Period put to his Being: 1 Tim. 1.16.
2d, There is no Period put to his Being: 1 Tim. 1.16.
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Who only hath immortality. The Godhead cannot die: 1. An Infinite Essence cannot be changed into a Finite,Who only hath immortality. The Godhead cannot die: 1. an Infinite Essence cannot be changed into a Finite,
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but God is Infinite. 2. He is Eternal, Ergo, he is not Mortal to be Eternal, and Mortal is a Contradiction.
but God is Infinite. 2. He is Eternal, Ergo, he is not Mortal to be Eternal, and Mortal is a Contradiction.
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Use 1. See here the Excellency of the Divine Nature in its Immutability: this is the Glory of Godhead. Mutableness denotes Weakness;Use 1. See Here the Excellency of the Divine Nature in its Immutability: this is the Glory of Godhead. Mutableness denotes Weakness;
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it is not so in God, he is the same Yesterday and to Day, and for ever, Heb. 13.8. Men are fickle and mutable, like Ruében, Unstable as water, Gen. 49.4. They go in changeable Colours:
it is not so in God, he is the same Yesterday and to Day, and for ever, Hebrew 13.8. Men Are fickle and mutable, like Ruében, Unstable as water, Gen. 49.4. They go in changeable Colours:
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1. They are changeable in their Principles, [ sometimes Protestant, sometimes Papist, ] if their Faces altered as fast as their Opinions, we should not know them. 2. Changeable in their Resolutions;
1. They Are changeable in their Principles, [ sometime Protestant, sometime Papist, ] if their Faces altered as fast as their Opinions, we should not know them. 2. Changeable in their Resolutions;
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like the Wind that blows strongly in the East, presently turns about to the West ; they resolve to be virtuous, but quickly repent of their Resolutions:
like the Wind that blows strongly in the East, presently turns about to the West; they resolve to be virtuous, but quickly Repent of their Resolutions:
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Their Minds are like a sick Man's Pulse, alters every half Hour;
Their Minds Are like a sick Man's Pulse, alters every half Hour;
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these the Apostle compares to Waves of the Sea, and wandring Stars, Iud. 13. They are not Pillars in God's Temple, but Reeds.
these the Apostle compares to Waves of the Sea, and wandering Stars, Iud. 13. They Are not Pillars in God's Temple, but Reeds.
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3. Others are changeable in their Friendship, quickly love and quickly hate; sometimes will put you in their Bosom, then excommunicate you out of their Favour:
3. Others Are changeable in their Friendship, quickly love and quickly hate; sometime will put you in their Bosom, then excommunicate you out of their Favour:
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thus they change as the Camelion into several Colours. But God is Immutable. Use 2. See the Vanity of the Creature;
thus they change as the Chameleon into several Colours. But God is Immutable. Use 2. See the Vanity of the Creature;
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there are Changes in every thing but in God, Ps. 62.9. Men of high degree are vanity, and men of low degree are a lye.
there Are Changes in every thing but in God, Ps. 62.9. Men of high degree Are vanity, and men of low degree Are a lie.
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O quantum est in rebus inane: We look for more from the Creature, then God hath put into it. The World rings Changes;O quantum est in rebus inane: We look for more from the Creature, then God hath put into it. The World rings Changes;
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the Creature hath two Evils in it, it promiseth more then we find, and it fails us when we most need it:
the Creature hath two Evils in it, it promises more then we find, and it fails us when we most need it:
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There is a Failure in Omni. A Man desires to have his Corn ground, the Water fails and then his Mill cannot go.
There is a Failure in Omni. A Man Desires to have his Corn ground, the Water fails and then his Mill cannot go.
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The Mariner is for a Voyage, the Wind either doth not blow, or it is contrary, and he cannot sail.
The Mariner is for a Voyage, the Wind either does not blow, or it is contrary, and he cannot sail.
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One depends upon another for the payment of a Promise, and he fails, and is like a Foot out of joynt.
One depends upon Another for the payment of a Promise, and he fails, and is like a Foot out of joint.
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Who would look for a fixed Stability in the vain Creature!
Who would look for a fixed Stability in the vain Creature!
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As if one should build Houses on the Sand, where the Sea comes in and overflows.
As if one should built Houses on the Sand, where the Sea comes in and overflows.
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The Creature is true to nothing but Deceit, and is constant only in its Disappointments.
The Creature is true to nothing but Deceit, and is constant only in its Disappointments.
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'Tis no more wonder to see Changes fall out here below, then to see the Moon dressing itself in a new shape and figure;
It's no more wonder to see Changes fallen out Here below, then to see the Moon dressing itself in a new shape and figure;
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look to meet with Changes in every thing but in God.
look to meet with Changes in every thing but in God.
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Use 3. Comfort to the Godly, 1. In case of Losses, if an Estate be almost boyld away to nothing;Use 3. Comfort to the Godly, 1. In case of Losses, if an Estate be almost boiled away to nothing;
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if lose dear Friends by Death, here's a double Eclipse; but this is the Comfort, God is Unchangeable;
if loose dear Friends by Death, here's a double Eclipse; but this is the Comfort, God is Unchangeable;
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I may loose these things, but I cannot lose my God, he never dies. When the Fig-tree and Olive failed, yet God did not fail, Hab. 3.17. I will joy in the God of my salvation.
I may lose these things, but I cannot loose my God, he never die. When the Fig tree and Olive failed, yet God did not fail, Hab. 3.17. I will joy in the God of my salvation.
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The Flowers in the Garden dye, but a Man's Portion remains: So outward things dye and change, but, Psal. 73.26. Thou art the strength of my heart, and my portion for ever.
The Flowers in the Garden die, but a Man's Portion remains: So outward things die and change, but, Psalm 73.26. Thou art the strength of my heart, and my portion for ever.
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2. In case of Sadness of Spirit, when God seems to cast off the Soul in Dejection, Cant. 5.6. My beloved had withdrawn himself ; yet God is Unchangeable.
2. In case of Sadness of Spirit, when God seems to cast off the Soul in Dejection, Cant 5.6. My Beloved had withdrawn himself; yet God is Unchangeable.
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He is Immutable in his Love, he may change his Countenance but not his Heart ▪ Ier. 31.4. I have loved thee with an everlasting love ;
He is Immutable in his Love, he may change his Countenance but not his Heart ▪ Jeremiah 31.4. I have loved thee with an everlasting love;
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Hebrew Gnolam, A Love of Eternity. If once God's Electing Love riseth upon the Soul, it never sets, Isa. 54.10. The mountains shall be removed, but my loving kindness shall not depart from thee, nor the covenant of my peace be removed.
Hebrew Knowledge, A Love of Eternity. If once God's Electing Love Riseth upon the Soul, it never sets, Isaiah 54.10. The Mountains shall be removed, but my loving kindness shall not depart from thee, nor the Covenant of my peace be removed.
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God's Love stands faster then the Mountains;
God's Love Stands faster then the Mountains;
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God's Love to Christ is Unchangeable, and he will no more cease loving Believers then he will cease loving Christ.
God's Love to christ is Unchangeable, and he will no more cease loving Believers then he will cease loving christ.
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Use 4. of Exhortation: Get an Interest in this Unchangeable God, then thou art as a Rock in the Sea, immovable in midst of all Changes. Quest.Use 4. of Exhortation: Get an Interest in this Unchangeable God, then thou art as a Rock in the Sea, immovable in midst of all Changes. Quest.
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How shall I get a part in this Unchangeable God? Resp. By having a Change wrought in thee, 1 Cor. 6.11. But ye are washed, but ye are sanctified. How shall I get a part in this Unchangeable God? Resp. By having a Change wrought in thee, 1 Cor. 6.11. But you Are washed, but you Are sanctified.
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When we are changed, A tenebris ad lucem, so chang'd as if another Soul did live in the same Body, by this Change we are interested in the Unchangeable God.
When we Are changed, A tenebris ad lucem, so changed as if Another Soul did live in the same Body, by this Change we Are interested in the Unchangeable God.
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Trust to this God only who is Unchangeable, Isa. 2.22. Cease from man, leave trusting to the reed, but trust to the rock of ages.
Trust to this God only who is Unchangeable, Isaiah 2.22. Cease from man, leave trusting to the reed, but trust to the rock of ages.
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He that is by Faith in garrison'd in God, is safe in all Changes; he is like a Boat that is tyed to an immovable Rock.
He that is by Faith in garrisoned in God, is safe in all Changes; he is like a Boat that is tied to an immovable Rock.
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He that trusts in God, trusts in that which cannot fail him, he is Unchangeable, Heb. 13.5. I will never leave thee nor forsake thee.
He that trusts in God, trusts in that which cannot fail him, he is Unchangeable, Hebrew 13.5. I will never leave thee nor forsake thee.
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Health may leave us, Riches, Friends may leave us, but saith God, I'll not leave thee; my Power shall support thee, my Spirit shall sanctifie thee, my Mercy shall save thee: I will never leave thee.
Health may leave us, Riches, Friends may leave us, but Says God, I'll not leave thee; my Power shall support thee, my Spirit shall sanctify thee, my Mercy shall save thee: I will never leave thee.
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O trust in this Unchangeable God. God is jealous of two things, Of our Love, and of our Trust:
Oh trust in this Unchangeable God. God is jealous of two things, Of our Love, and of our Trust:
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He is jealous of our Love, least we love the Creature more then him, therefore he makes it prove bitter:
He is jealous of our Love, lest we love the Creature more then him, Therefore he makes it prove bitter:
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And of our Trust, least we should place more Confidence in it then him, therefore he makes it prove unfaithful.
And of our Trust, lest we should place more Confidence in it then him, Therefore he makes it prove unfaithful.
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Outward Comforts are given us as Baits by the way to refresh us, but not as Crutches to lean on:
Outward Comforts Are given us as Baits by the Way to refresh us, but not as Crutches to lean on:
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If we make the Creature an Idol, what we make our Trust God makes our Shame.
If we make the Creature an Idol, what we make our Trust God makes our Shame.
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O trust in Deo Immutabili: We like Noah 's Dove have no footing for our Souls, till we get into the Ark of God's Unchangeableness, Psal. 125.1. They that trust in the Lord shall be as mount Sion, which cannot be removed.
O trust in God Immutabili: We like Noah is Dove have no footing for our Souls, till we get into the Ark of God's Unchangeableness, Psalm 125.1. They that trust in the Lord shall be as mount Sion, which cannot be removed.
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God is Unchangeable in his Decree, what he hath decreed from Eternity is unalterable, Isa. 46.11. My counsel shall stand. Argument, That God's eternal Counsel or Decree is Immutable.
God is Unchangeable in his decree, what he hath decreed from Eternity is unalterable, Isaiah 46.11. My counsel shall stand. Argument, That God's Eternal Counsel or decree is Immutable.
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If God changeth his Decree, it must be from some Defect of Wisdom or Foresight in God:
If God changes his decree, it must be from Some Defect of Wisdom or Foresight in God:
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for that is the reason why Men do change their Purposes, through a want of Foresight they see something after which they did not see before:
for that is the reason why Men do change their Purposes, through a want of Foresight they see something After which they did not see before:
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But this cannot be the cause why God should alter his Decree, because his Knowledge is perfect, he sees all things in one intire Prospect before him.
But this cannot be the cause why God should altar his decree, Because his Knowledge is perfect, he sees all things in one entire Prospect before him.
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Object. But is not God said to Repent, there seems to be a Change in his Decree, Io•. 3.10. The Lord repented of the evil that he said he would do unto them. Object. But is not God said to repent, there seems to be a Change in his decree, Io•. 3.10. The Lord repented of the evil that he said he would do unto them.
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Resp. Repentance is attributed to God figuratively and improperly, Num. 23.19. He is not man that he should repent. Resp. Repentance is attributed to God figuratively and improperly, Num. 23.19. He is not man that he should Repent.
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There may be a Change in God's Work, but not in his Will: God may will a Change, but not change his Will.
There may be a Change in God's Work, but not in his Will: God may will a Change, but not change his Will.
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Mutat sententiam non decretum: God may change his Sentence, but not his Decree.Mutat sententiam non decretum: God may change his Sentence, but not his decree.
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As suppose a King shall cause the Sentence to be passed upon a Malefactor whom he intends to save, notwithstanding this Sentence, the King doth not alter his Decree.
As suppose a King shall cause the Sentence to be passed upon a Malefactor whom he intends to save, notwithstanding this Sentence, the King does not altar his decree.
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So God threatned Destruction to Nineveh, Chap. 3.4. but the People of Nineveh repenting, God spared them;
So God threatened Destruction to Nineveh, Chap. 3.4. but the People of Nineveh repenting, God spared them;
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here God changed his Sentence, but not his Decree; it was what had la•n in the Womb of his Purpose from Eternity.
Here God changed his Sentence, but not his decree; it was what had la•n in the Womb of his Purpose from Eternity.
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Object. But if God's Decree be Unchangeable, and cannot be Revers'd, then to what purpose should we use the Means, our Endeavours towards Salvation cannot alter his Decree?Object. But if God's decree be Unchangeable, and cannot be Reversed, then to what purpose should we use the Means, our Endeavours towards Salvation cannot altar his decree?
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Resp. This Decree of God doth not take off my Endeavour, for he that hath decreed my Salvation, hath decreed it in the use of Means,Resp. This decree of God does not take off my Endeavour, for he that hath decreed my Salvation, hath decreed it in the use of Means,
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and if I neglect the Means I go about to Reprobate myself; no Man argues thus.
and if I neglect the Means I go about to Reprobate myself; no Man argues thus.
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1488
God hath decreed how long I shall live; Ergo, I will not use Means to preserve Life, not eat and drink:
God hath decreed how long I shall live; Ergo, I will not use Means to preserve Life, not eat and drink:
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God hath decreed the time of my Life in the use of Means; so God hath decreed my Salvation in the use of Word, Prayer, Sacraments:
God hath decreed the time of my Life in the use of Means; so God hath decreed my Salvation in the use of Word, Prayer, Sacraments:
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And as a Man that refuseth his •ood murders himself, so he that refuseth to work out his Salvation doth destroy himself.
And as a Man that Refuseth his •ood murders himself, so he that Refuseth to work out his Salvation does destroy himself.
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The Vessels of Mercy are said to be prepar'd unto Glory, Rom. 9.23.
The Vessels of Mercy Are said to be prepared unto Glory, Rom. 9.23.
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How are they prepar'd, but by being sanctified ▪ and that cannot be but in the use of Means:
How Are they prepared, but by being sanctified ▪ and that cannot be but in the use of Means:
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therefore let not God's Decree take thee off from Holy Endeavour.
Therefore let not God's decree take thee off from Holy Endeavour.
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A good Saying of Dr. Preston, Hast thou an Heart to pray to God, it is a sign no Decree of Wrath is passed against thee.
A good Saying of Dr. Preston, Hast thou an Heart to pray to God, it is a Signen no decree of Wrath is passed against thee.
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Use 1. If God's Decree be Eternal and Unchangeable, then God doth not Elect our Faith foreseen, as the Arminians. Rom. 9.11. The children being not yet born, that the purpose of God according to election might stand. Use 1. If God's decree be Eternal and Unchangeable, then God does not Elect our Faith foreseen, as the Arminians. Rom. 9.11. The children being not yet born, that the purpose of God according to election might stand.
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1496
It was said, Iacob have I loved, Esau have I hated. We are not elected for Holiness, but to Holiness, Eph. 1.3.
It was said, Iacob have I loved, Esau have I hated. We Are not elected for Holiness, but to Holiness, Ephesians 1.3.
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1497
If we are not justified for our Faith, much less elected for our Faith; but we are not justified for it:
If we Are not justified for our Faith, much less elected for our Faith; but we Are not justified for it:
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We are said to be justified, NONLATINALPHABET, through Faith as an Instrument, Eph. 2.8. but not for Faith as a Cause:
We Are said to be justified,, through Faith as an Instrument, Ephesians 2.8. but not for Faith as a Cause:
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and if not justified for Faith, then much less elected.
and if not justified for Faith, then much less elected.
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God's Decree of Election is Eternal and Unchangeable, therefore depends not upon Faith foreseen, Acts 13.48. As many as were ordained to eternal life believed.
God's decree of Election is Eternal and Unchangeable, Therefore depends not upon Faith foreseen, Acts 13.48. As many as were ordained to Eternal life believed.
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They were not elected because they believed, but they believed because they were elected.
They were not elected Because they believed, but they believed Because they were elected.
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Use 2. If God's Decree be Unchangeable, 'tis Comfort in two Cases, 1. Concerning God's Providences towards his Church:Use 2. If God's decree be Unchangeable, it's Comfort in two Cases, 1. Concerning God's Providences towards his Church:
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We are ready to quarrel with Providence if every thing doth not jump with our Desire:
We Are ready to quarrel with Providence if every thing does not jump with our Desire:
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Remember God's Work goes on, and nothing falls out but what he hath decreed from Eternity. 2. God hath decreed Troubles for the Churches good;
remember God's Work Goes on, and nothing falls out but what he hath decreed from Eternity. 2. God hath decreed Troubles for the Churches good;
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the troubling of God's Church is like the Angel's troubling the Water, Ioh. 5.4. which made way for healing his People.
the troubling of God's Church is like the Angel's troubling the Water, John 5.4. which made Way for healing his People.
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He hath decreed Troubles in the Church, His fire is in Sion, and his furnace in Ierusalem, Isa. 31.9. The Wheels in a Watch move cross one to another, but they all carry on the Motion of the Watch:
He hath decreed Troubles in the Church, His fire is in Sion, and his furnace in Ierusalem, Isaiah 31.9. The Wheels in a Watch move cross one to Another, but they all carry on the Motion of the Watch:
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So the Wheels of Providence often move cross to our Desires, but still they carry on God's unchangeable Decree: Dan. 12.10. Many shall be made white.
So the Wheels of Providence often move cross to our Desires, but still they carry on God's unchangeable decree: Dan. 12.10. Many shall be made white.
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1508
God lets the Waters of Affliction be poured on his People, he doth but lay them a Whitening.
God lets the Waters of Affliction be poured on his People, he does but lay them a Whitening.
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1509
Therefore murmur not at God's Dealings; His Work goes on, nothing falls out but what he hath wisely decreed from Eternity;
Therefore murmur not At God's Dealings; His Work Goes on, nothing falls out but what he hath wisely decreed from Eternity;
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1510
every thing shall promote God's Design, and fulfil his Decree. 2. Comfort to the Godly in regard of their Salvation, 2 Tim. 2.19. The foundation of God stands sure, having this seal, the Lord knows who are his:
every thing shall promote God's Design, and fulfil his decree. 2. Comfort to the Godly in regard of their Salvation, 2 Tim. 2.19. The Foundation of God Stands sure, having this seal, the Lord knows who Are his:
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God's Counsel of Election is Unchangeable: once elected and for ever elected, Rev. 3.5. I will not blot his name out of the book of life.
God's Counsel of Election is Unchangeable: once elected and for ever elected, Rev. 3.5. I will not blot his name out of the book of life.
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The Book of God's Decree hath no Errata's in it, no blottings out: once justified never unjustified, Hos. 13.14. Repentance shall be hid from mine eyes.
The Book of God's decree hath not Errata's in it, no blottings out: once justified never unjustified, Hos. 13.14. Repentance shall be hid from mine eyes.
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God never repents of his electing Love, • Joh. 13.1. He loved them to the end.
God never repents of his electing Love, • John 13.1. He loved them to the end.
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Therefore if thou art a Believer, comfort thy self with this, the Immutability of God's Decree.
Therefore if thou art a Believer, Comfort thy self with this, the Immutability of God's decree.
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God makes one Trade depend upon another, that one may be helpful to another, and that mutual Love may be preserved.
God makes one Trade depend upon Another, that one may be helpful to Another, and that mutual Love may be preserved.
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Use 3. To conclude, a word to the Wicked, who march furiously against God and his People, let them know God's Decree is Unchangeable, God will not alter it,Use 3. To conclude, a word to the Wicked, who march furiously against God and his People, let them know God's decree is Unchangeable, God will not altar it,
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nor can they break it, and while they resist God's Will they fulfil it. There's a twofold Will of God, Voluntas praecepti & decreti ;
nor can they break it, and while they resist God's Will they fulfil it. There's a twofold Will of God, Voluntas Precepts & Decree;
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The Will of God's Precept, and of his Decree.
The Will of God's Precept, and of his decree.
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While the Wicked resist the Will of God's Precept, they fulfil the Will of his Permissive Decree.
While the Wicked resist the Will of God's Precept, they fulfil the Will of his Permissive decree.
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1519
Iudas betrays Christ, Pilate condemns him, the Souldiers crucify him;Iudas betrays christ, Pilate condemns him, the Soldiers crucify him;
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while they resisted the Will of God's Precept, they fulfilled the Will of his Permissive Decree, Acts 4.28. Such as are wicked, God commands one thing they do the quite contrary;
while they resisted the Will of God's Precept, they fulfilled the Will of his Permissive decree, Acts 4.28. Such as Are wicked, God commands one thing they do the quite contrary;
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1521
to keep Sabbath, they prophane it; while they disobey his Command they fulfil his Permissive Decree.
to keep Sabbath, they profane it; while they disobey his Command they fulfil his Permissive decree.
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If a Man set up two Nets, one of Silk, the other of Iron, the Silken Net may be broken, not the Iron:
If a Man Set up two Nets, one of Silk, the other of Iron, the Silken Net may be broken, not the Iron:
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God's Commands are the Silken Net;
God's Commands Are the Silken Net;
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while Men break the Silken Net of God's Command, they are taken in the Iron Net of his Decree;
while Men break the Silken Net of God's Command, they Are taken in the Iron Net of his decree;
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1525
while they sit backward to God's Precepts, they row forward to his Decree; his Decree to permit their Sin, and to punish them for their Sin permitted.
while they fit backward to God's Precepts, they row forward to his decree; his decree to permit their since, and to Punish them for their since permitted.
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Of the Wisdom of GOD.
Of the Wisdom of GOD.
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THE next Attribute is Gods ' Wisdom, which is one of the brightest Beams of the Godhead, Iob 9.4. He is wise in heart. Kacham lavau:
THE next Attribute is God's ' Wisdom, which is one of the Brightest Beams of the Godhead, Job 9.4. He is wise in heart. Kacham lavau:
dt ord n1 vbz npg1 ' n1, r-crq vbz pi pp-f dt js n2 pp-f dt n1, np1 crd. pns31 vbz j p-acp n1. np1 n1:
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The Heart is the Seat of Wisdom; Cor in Hebraeo sumitur pro Iudicio, Pineda. Among the Hebrews the Heart is put for Wisdom. Iob 34.32. Let Men of Understanding tell me:
The Heart is the Seat of Wisdom; Cor in Hebrew sumitur Pro Judicio, Pineda. Among the Hebrews the Heart is put for Wisdom. Job 34.32. Let Men of Understanding tell me:
dt n1 vbz dt n1 pp-f n1; np1 p-acp np1 fw-la fw-la np1, np1. p-acp dt njp2 dt n1 vbz vvn p-acp n1. np1 crd. vvb n2 pp-f n1 vvb pno11:
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In the Hebrew, — Let Men of Heart tell me.
In the Hebrew, — Let Men of Heart tell me.
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God is wise in heart, that is, he is most wise. 1. God is only wise;
God is wise in heart, that is, he is most wise. 1. God is only wise;
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he doth monopolize and ingross all Wisdom; Ergo, he is called NONLATINALPHABET, the only wise God, 1 Tim. 1.17.
he does monopolize and ingross all Wisdom; Ergo, he is called, the only wise God, 1 Tim. 1.17.
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All the Treasures of Wisdom are lock'd up in him, and no Creature can have any Wisdom,
All the Treasures of Wisdom Are locked up in him, and no Creature can have any Wisdom,
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but as God is pleased to give it out of his Treasury. 2. God is perfectly wise ;
but as God is pleased to give it out of his Treasury. 2. God is perfectly wise;
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there is no defect in his Wisdom.
there is no defect in his Wisdom.
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Men may be wise in some things, but in other things may betray imprudence and weakness.
Men may be wise in Some things, but in other things may betray imprudence and weakness.
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But God is the Exemplar and Pattern of Wisdom, and the Pattern must be perfect, Matth. 5.48. God's Wisdom appears in two things: 1. His Infinite Intelligence, 2. His Exact Working.
But God is the Exemplar and Pattern of Wisdom, and the Pattern must be perfect, Matthew 5.48. God's Wisdom appears in two things: 1. His Infinite Intelligence, 2. His Exact Working.
p-acp np1 vbz dt n1 cc n1 pp-f n1, cc dt n1 vmb vbi j, np1 crd. npg1 n1 vvz p-acp crd n2: crd po31 j n1, crd po31 j vvg.
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1. His Infinite Intelligence. He knows the most profound, obstruse Secrets, Dan. 2.28. He knows the Thoughts, which are the most intricate subtil things. Amos 4.13. He declareth to Man what is his thought.
1. His Infinite Intelligence. He knows the most profound, obstruse Secrets, Dan. 2.28. He knows the Thoughts, which Are the most intricate subtle things. Amos 4.13. He Declareth to Man what is his Thought.
crd po31 j n1. pns31 vvz dt av-ds j, j n2-jn, np1 crd. pns31 vvz dt n2, r-crq vbr dt av-ds j j n2. np1 crd. pns31 vvz p-acp n1 r-crq vbz po31 n1.
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Let Sin be contrived never so politickly, God will pull off all Masks and Disguises, and make an Heart-Anatomy.
Let since be contrived never so politicly, God will pull off all Masks and Disguises, and make an Heart-Anatomy.
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He knows all future Contingencies, & ante intuitu, all things are before him in one clear Prospect.
He knows all future Contingencies, & ante intuitu, all things Are before him in one clear Prospect.
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2. His exact curious Working. He is wise in heart ;
2. His exact curious Working. He is wise in heart;
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his wisdom lies in his works. These Works of God are bound up in three great Volumes, where we may read his Wisdom.
his Wisdom lies in his works. These Works of God Are bound up in three great Volumes, where we may read his Wisdom.
po31 n1 vvz p-acp po31 vvz. d vvz pp-f np1 vbr vvn a-acp p-acp crd j n2, c-crq pns12 vmb vvi po31 n1.
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1. The Work of Creation. The Creation, as it is a Monument of God's Power, so a Looking-glass in which we may see his Wisdom. None but a wise God could so curiously contrive the World.
1. The Work of Creation. The Creation, as it is a Monument of God's Power, so a Looking-glass in which we may see his Wisdom. None but a wise God could so curiously contrive the World.
crd dt n1 pp-f n1. dt n1, c-acp pn31 vbz dt n1 pp-f npg1 n1, av dt n1 p-acp r-crq pns12 vmb vvi po31 n1. pi p-acp dt j np1 vmd av av-j vvi dt n1.
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Behold the Earth deck'd with variety of Flowers, which are both for Beauty and Fragrancy;
Behold the Earth decked with variety of Flowers, which Are both for Beauty and Fragrancy;
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the Heaven bespangled with Lights, we may see the glorious Wisdom of God blazing in the Sun, twinkling in the Stars.
the Heaven bespangled with Lights, we may see the glorious Wisdom of God blazing in the Sun, twinkling in the Stars.
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His Wisdom is seen in the marshalling and ordering every thing in its proper Place and Sphere.
His Wisdom is seen in the marshalling and ordering every thing in its proper Place and Sphere.
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If the Sun had been set lower, it would have burnt us; if higher, it would not have warm'd us with its Beams.
If the Sun had been Set lower, it would have burned us; if higher, it would not have warmed us with its Beams.
cs dt n1 vhd vbn vvn av-jc, pn31 vmd vhi vvn pno12; cs jc, pn31 vmd xx vhi vvn pno12 p-acp po31 n2.
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God's Wisdom is seen in appointing the Seasons of the Year; Psal. 74.17. Thou hast made Summer and Winter.
God's Wisdom is seen in appointing the Seasons of the Year; Psalm 74.17. Thou hast made Summer and Winter.
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If it had been all Summer, the Heat would have scorched us; if all Winter, the Cold would have kill'd us.
If it had been all Summer, the Heat would have scorched us; if all Winter, the Cold would have killed us.
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The Wisdom of God is seen in chekoring the Dark and the Light. If it had been all Night, there had been no Labour;
The Wisdom of God is seen in chekoring the Dark and the Light. If it had been all Night, there had been no Labour;
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if all Day, there had been no Rest. Wisdom is seen in mixing the Elements, the Earth with the Sea. If it had been all Sea, then we had wanted Bread;
if all Day, there had been no Rest. Wisdom is seen in mixing the Elements, the Earth with the Sea. If it had been all Sea, then we had wanted Bred;
cs d n1, a-acp vhd vbn dx n1 n1 vbz vvn p-acp vvg dt n2, dt n1 p-acp dt n1 cs pn31 vhd vbn d n1, cs pns12 vhd vvn n1;
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if it had been all Earth, then we had wanted Water. The Wisdom of God is seen in preparing and ripening the Fruits of the Earth:
if it had been all Earth, then we had wanted Water. The Wisdom of God is seen in preparing and ripening the Fruits of the Earth:
cs pn31 vhd vbn d n1, cs pns12 vhd vvn n1. dt n1 pp-f np1 vbz vvn p-acp vvg cc vvg dt n2 pp-f dt n1:
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the Wind and Frosts prepare the Fruits, the Sun and Rain ripen the Fruits.
the Wind and Frosts prepare the Fruits, the Sun and Rain ripen the Fruits.
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God's Wisdom is seen in setting Bounds to the Sea, and so wisely contriving it, that though the Sea be higher than the Earth,
God's Wisdom is seen in setting Bounds to the Sea, and so wisely contriving it, that though the Sea be higher than the Earth,
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yet it should not overflow the Earth: so that we may cry out with the Psalmist, Psal. 104.24. O Lord, how manifold are thy works!
yet it should not overflow the Earth: so that we may cry out with the Psalmist, Psalm 104.24. Oh Lord, how manifold Are thy works!
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in wisdom hast thou made them all: there is nothing to be seen but Miracles of Wisdom.in Wisdom hast thou made them all: there is nothing to be seen but Miracles of Wisdom.
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God's Wisdom is seen in ordering things in the Body Politick, that one shall have need of another:
God's Wisdom is seen in ordering things in the Body Politic, that one shall have need of Another:
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2. The second Work wherein God's Wisdom shines forth, is the Work of Redemption. 1. Here was the Master-piece of Divine Wisdom, to contrive a way to Happiness between the Sin of Man, and the Justice of God.
2. The second Work wherein God's Wisdom shines forth, is the Work of Redemption. 1. Here was the Masterpiece of Divine Wisdom, to contrive a Way to Happiness between the since of Man, and the justice of God.
crd dt ord n1 c-crq npg1 n1 vvz av, vbz dt n1 pp-f n1. crd av vbds dt n1 pp-f j-jn n1, pc-acp vvi dt n1 p-acp n1 p-acp dt n1 pp-f n1, cc dt n1 pp-f np1.
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We may cry out with the Apostle, Rom. 11.33. NONLATINALPHABET, O the depth of the Riches both of the Wisdom and Knowledge of God! This posed Men and Angels.
We may cry out with the Apostle, Rom. 11.33., Oh the depth of the Riches both of the Wisdom and Knowledge of God! This posed Men and Angels.
pns12 vmb vvi av p-acp dt n1, np1 crd., uh dt n1 pp-f dt n2 d pp-f dt n1 cc n1 pp-f np1 d vvn n2 cc n2.
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If God had put us to find out a way of Salvation when we were lost, we could neither have had an Head to devise,
If God had put us to find out a Way of Salvation when we were lost, we could neither have had an Head to devise,
cs np1 vhd vvn pno12 pc-acp vvi av dt n1 pp-f n1 c-crq pns12 vbdr vvn, pns12 vmd av-dx vhb vhn dt n1 pc-acp vvi,
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nor an Heart to desire what God's infinite Wisdom hath found out for us.
nor an Heart to desire what God's infinite Wisdom hath found out for us.
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Mercy had a mind to save Sinners, yet loath that the Justice of God should be wronged:
Mercy had a mind to save Sinners, yet loath that the justice of God should be wronged:
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'Tis pity, saith Mercy, that such a noble Creature as Man should be made to be undone,
It's pity, Says Mercy, that such a noble Creature as Man should be made to be undone,
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and yet no reason that God's Justice should be a loser.
and yet no reason that God's justice should be a loser.
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What way then shall be found out? Angels cannot satisfie for the wrong done to God's Justice;
What Way then shall be found out? Angels cannot satisfy for the wrong done to God's justice;
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nor is it fit that one Nature should sin, and another Nature suffer.
nor is it fit that one Nature should sin, and Another Nature suffer.
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What then, shall Man be for ever lost? Now, while Mercy was thus debating with it self what to do for the recovery of fall'n Man, here the Wisdom of God step'd in, and thus the Oracle spake;
What then, shall Man be for ever lost? Now, while Mercy was thus debating with it self what to do for the recovery of fallen Man, Here the Wisdom of God stepped in, and thus the Oracle spoke;
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Let God become Man, let the second Person in the Trinity be Incarnate, and Suffer, and so for fitness he shall be Man, and for ability he shall be God.
Let God become Man, let the second Person in the Trinity be Incarnate, and Suffer, and so for fitness he shall be Man, and for ability he shall be God.
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Thus Justice may be satisfied, and Man saved.
Thus justice may be satisfied, and Man saved.
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O the depth of the riches of the wisdom of God, thus to make Justice and Mercy to kiss each other!
O the depth of the riches of the Wisdom of God, thus to make justice and Mercy to kiss each other!
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Great is this Mystey, God manifest in the flesh, 1 Tim. 3.16. What wisdom was this, that Christ should be made sin, yet know no sin;
Great is this Mystey, God manifest in the Flesh, 1 Tim. 3.16. What Wisdom was this, that christ should be made since, yet know no since;
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that God should condemn the sin, yet save the sinner.
that God should condemn the since, yet save the sinner.
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Here was wisdom to find out the way of Salvation. 2. The means by which Salvation is applied sets forth God's wisdom.
Here was Wisdom to find out the Way of Salvation. 2. The means by which Salvation is applied sets forth God's Wisdom.
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That Salvation should be by Faith, not by Works. Faith is an humble Grace, it gives all to Christ, 'tis an adorer of Free-grace;
That Salvation should be by Faith, not by Works. Faith is an humble Grace, it gives all to christ, it's an adorer of Free grace;
cst n1 vmd vbi p-acp n1, xx p-acp vvz. n1 vbz dt j vvi, pn31 vvz d p-acp np1, pn31|vbz dt n1 pp-f n1;
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and Free-grace being advanced here, God hath his glory, and it is his highest wisdom to exalt his own glory. 3. The way of working Faith declares God's wisdom;
and Free grace being advanced Here, God hath his glory, and it is his highest Wisdom to exalt his own glory. 3. The Way of working Faith declares God's Wisdom;
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'tis wrought by the Word preached, Rom. 10.17. Faith comes by hearing. What is the weak Breath of a Man to convert a Soul? 'tis like whispering in the Ears of a dead Man;
it's wrought by the Word preached, Rom. 10.17. Faith comes by hearing. What is the weak Breath of a Man to convert a Soul? it's like whispering in the Ears of a dead Man;
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this is foolishness in the eye of the world:
this is foolishness in the eye of the world:
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I am in a great deep, the Father God, the Son God, the Holy Ghost God,
I am in a great deep, the Father God, the Son God, the Holy Ghost God,
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but the Lord loves to shew his wisdom by that which seems folly, 1 Cor. 1.27. He hath chosen the foolish things of the World to confound the wise.
but the Lord loves to show his Wisdom by that which seems folly, 1 Cor. 1.27. He hath chosen the foolish things of the World to confound the wise.
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Why so? Verse 29. That no flesh should glory in his presence.
Why so? Verse 29. That no Flesh should glory in his presence.
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Should God convert by the Ministry of Angels, then we should have been ready to have gloried in Angels,
Should God convert by the Ministry of Angels, then we should have been ready to have gloried in Angels,
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and have given that honour to them which is due to God.
and have given that honour to them which is due to God.
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But when God works by weak Tools, makes use of Men who are of like Passions with our selves,
But when God works by weak Tools, makes use of Men who Are of like Passion with our selves,
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and by them Converts, now the Power is plainly seen to be of God: 2 Cor. 4.7.
and by them Converts, now the Power is plainly seen to be of God: 2 Cor. 4.7.
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We have this Treasure in earthen Vessels, that the excellency of the power may be of God, and not of us. We have this Treasure in earthen Vessels, that the excellency of the power may be of God, and not of us.
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Herein is God's wisdom seen, that no flesh may glory in his presence. 3. The Wisdom of God wonderfully appears in the Works of his Providence.
Herein is God's Wisdom seen, that no Flesh may glory in his presence. 3. The Wisdom of God wonderfully appears in the Works of his Providence.
av vbz npg1 n1 vvn, cst dx n1 vmb vvi p-acp po31 n1. crd dt n1 pp-f np1 av-j vvz p-acp dt vvz pp-f po31 n1.
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Every Providence hath either a mercy or a wonder wrap'd up in it.
Every Providence hath either a mercy or a wonder wrapped up in it.
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The wisdom of God in his Works of Providence, appears 1. By effecting great things by small contemptible Means.
The Wisdom of God in his Works of Providence, appears 1. By effecting great things by small contemptible Means.
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He cured the stung Israelite by a brazen Serpent.
He cured the stung Israelite by a brazen Serpent.
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If some Soveraign Antidote had been used, if the Balm of Gilead had been brought, there had been some likelyhood that this should have healed:
If Some Sovereign Antidote had been used, if the Balm of Gilead had been brought, there had been Some likelihood that this should have healed:
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But what was there in a brazen Serpent? it was a meer Image, and not applied to him that was wounded, only he was to look upon it; yet this wrought a Cure.
But what was there in a brazen Serpent? it was a mere Image, and not applied to him that was wounded, only he was to look upon it; yet this wrought a Cure.
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The less probability in the Instrument, the more is God's wisdom seen. 2. The wisdom of God is seen in doing his work by that which to the Eye of Flesh seems quite contrary. God intended to advance Ioseph, and make all his Brethrens sheaves bow to his sheaf.
The less probability in the Instrument, the more is God's Wisdom seen. 2. The Wisdom of God is seen in doing his work by that which to the Eye of Flesh seems quite contrary. God intended to advance Ioseph, and make all his Brothers' sheaves bow to his sheaf.
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Now, what way doth he take? First Ioseph is thrown into the Pit, then sold into Egypt, then after that put in Prison, Gen. 39.20. and by his Imprisonment God made way for his Advancement.
Now, what Way does he take? First Ioseph is thrown into the Pit, then sold into Egypt, then After that put in Prison, Gen. 39.20. and by his Imprisonment God made Way for his Advancement.
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For God to save in an ordinary way, wisdom would not be so much taken notice of;
For God to save in an ordinary Way, Wisdom would not be so much taken notice of;
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but when he goes strangely to work, and saves in that very way in which we think he will destroy,
but when he Goes strangely to work, and saves in that very Way in which we think he will destroy,
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now his wisdom shines forth in a most glorious conspicuous manner.
now his Wisdom shines forth in a most glorious conspicuous manner.
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God would make Israel victorious, and what way doth he go in? He lessens Gideon 's Army, Iudg. 7.2. The people that are with thee are too many:
God would make Israel victorious, and what Way does he go in? He lessens gideon is Army, Judges 7.2. The people that Are with thee Are too many:
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he reduceth the Army of two and thirty thousand to three hundred, and by taking away the means of Victory, makes Israel victorious.
he reduceth the Army of two and thirty thousand to three hundred, and by taking away the means of Victory, makes Israel victorious.
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God had a design to bring his People out of Egypt, and a strange course he takes to effect it:
God had a Design to bring his People out of Egypt, and a strange course he Takes to Effect it:
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he stirred up the Hearts of the Egyptians to hate them, Psal. 105.25. He turned their heart to hate his people.
he stirred up the Hearts of the egyptians to hate them, Psalm 105.25. He turned their heart to hate his people.
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The more they hated and oppressed Israel, the more God plagued the Egyptians, and the gladder they were to let Israel go, Exod. 12.33.
The more they hated and oppressed Israel, the more God plagued the egyptians, and the gladder they were to let Israel go, Exod 12.33.
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The Egyptians were urgent upon Israel that they might send them out of the Land in haste, God had a mind to save Ionah when he was cast into the Sea,
The egyptians were urgent upon Israel that they might send them out of the Land in haste, God had a mind to save Jonah when he was cast into the Sea,
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and he lets the Fish swallow him up, and so bring him to the shore.
and he lets the Fish swallow him up, and so bring him to the shore.
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God would save Paul, and all that were in the Ship with him, and there was no way to save them but the Ship must break,
God would save Paul, and all that were in the Ship with him, and there was no Way to save them but the Ship must break,
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and they all came safe to Land upon the broken pieces of the Ship, Acts 27.44. In reference to the Church God oft goes by contrary means, makes the Enemy do his work;
and they all Come safe to Land upon the broken Pieces of the Ship, Acts 27.44. In Referente to the Church God oft Goes by contrary means, makes the Enemy do his work;
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he can strike a strait stroak by crooked sticks.
he can strike a strait stroke by crooked sticks.
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God hath oft made his Church grow and flourish by persecution. The showrs of Blood have made her more fruitful, Iulian. Exod. 1.10. Come let us deal wisely with them, least they multiply.
God hath oft made his Church grow and flourish by persecution. The showers of Blood have made her more fruitful, Iulian. Exod 1.10. Come let us deal wisely with them, lest they multiply.
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And that way they took to suppress them, made them multiply, Vers. 12. The more the afflicted them, the more they multiplied:
And that Way they took to suppress them, made them multiply, Vers. 12. The more the afflicted them, the more they multiplied:
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Like Ground, the more it is harrowed, it bears the better Crop. The Apostles were scattered by reason of Persecution ▪ and their scattering was like the scattering of Seed, they went up and down and preached the Gospel, and brought in daily Converts.
Like Ground, the more it is harrowed, it bears the better Crop. The Apostles were scattered by reason of Persecution ▪ and their scattering was like the scattering of Seed, they went up and down and preached the Gospel, and brought in daily Converts.
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Paul was put in Prison, and his Bonds were a Means to enlarge the Gospel, Phil. 1.12. 3. The wisdom of God is seen in making the most desperate Evils turn to the good of his Children.Paul was put in Prison, and his Bonds were a Means to enlarge the Gospel, Philip 1.12. 3. The Wisdom of God is seen in making the most desperate Evils turn to the good of his Children.
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As several poisonful Ingredients, wisely tempered by the skill of the Artist make a Soveraign Medicine,
As several poisonful Ingredients, wisely tempered by the skill of the Artist make a Sovereign Medicine,
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so God makes the most deadly Afflictions co-operate for the good of his Children. He purifies them, and prepares them for Heaven, 2 Cor. 4.17. These hard Frosts hasten the Spring-flowers of Glory.
so God makes the most deadly Afflictions cooperate for the good of his Children. He Purifies them, and prepares them for Heaven, 2 Cor. 4.17. These hard Frosts hasten the Spring-flowers of Glory.
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The wise God, by a Divine Chymistry, turns Afflictions into Cordials. God makes his People gainers by losses, and turns their Crosses into Blessings.
The wise God, by a Divine Chemistry, turns Afflictions into Cordials. God makes his People gainers by losses, and turns their Crosses into Blessings.
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4. The wisdom of God is seen in this, that the sins of Men shall carry on God's work,
4. The Wisdom of God is seen in this, that the Sins of Men shall carry on God's work,
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yet that he should have no hand in their sins. The Lord permits sin, but doth not approve it.
yet that he should have no hand in their Sins. The Lord permits since, but does not approve it.
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yet not three Gods, but one God.
yet not three God's, but one God.
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As in the crucifying of Christ, so far as it was a Natural Action, God did concur;
As in the crucifying of christ, so Far as it was a Natural Actium, God did concur;
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if he had not given the Jews Life and Breath, they could not have done it:
if he had not given the jews Life and Breath, they could not have done it:
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but as it was a sinful Action, so God abhorred it.
but as it was a sinful Actium, so God abhorred it.
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A Musitian plays upon a Viol out of tune, the Musitian is the Cause of the sound,
A Musician plays upon a Violent out of tune, the Musician is the Cause of the found,
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but the jarring and discord is from the Viol it se•f; so Men's natural Motion is from God, but their sinful Motion is from themselves.
but the jarring and discord is from the Violent it se•f; so Men's natural Motion is from God, but their sinful Motion is from themselves.
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A Man that rides on a lame Horse, his riding is the Cause why the Horse goes,
A Man that rides on a lame Horse, his riding is the Cause why the Horse Goes,
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but the lameness is from the Horse it self.
but the lameness is from the Horse it self.
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Herein is God's wisdom, the sins of Men shall carry on his Work, yet he hath no hand in them.
Herein is God's Wisdom, the Sins of Men shall carry on his Work, yet he hath no hand in them.
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5. The wisdom of God is seen in helping in the desperate Cases. God loves to shew his wisdom when Humane Help and Wit fail.
5. The Wisdom of God is seen in helping in the desperate Cases. God loves to show his Wisdom when Humane Help and Wit fail.
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Exquisite Lawyers love to wrestle with Nicities and Difficulties in the Law, to shew their skil the more.
Exquisite Lawyers love to wrestle with Niceties and Difficulties in the Law, to show their skill the more.
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God's wisdom is never at a loss, but when Providences are darkest, now appears the Morninst-star of Deliverance, Psal. 136.23. Who remembred us in our low condition.
God's Wisdom is never At a loss, but when Providences Are Darkest, now appears the Morninst-star of Deliverance, Psalm 136.23. Who remembered us in our low condition.
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Sometimes God melts away the Spirits of his Enemies, Iosh. 2.24. Sometimes he finds them other work to do, and sounds a Retreat to them, as he did to Saul when he was pursuing David, The Philistines are in the Land. In the Mount will God be seen.
Sometime God melts away the Spirits of his Enemies, Joshua 2.24. Sometime he finds them other work to do, and sounds a Retreat to them, as he did to Saul when he was pursuing David, The philistines Are in the Land. In the Mount will God be seen.
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When the Church seems to be upon the Altar, her Peace and Liberty ready to be Sacrificed, now comes the Angel.
When the Church seems to be upon the Altar, her Peace and Liberty ready to be Sacrificed, now comes the Angel.
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6. God's wisdom is seen in befooling wise men, and making their wisdom a means of their overthrow.
6. God's Wisdom is seen in befooling wise men, and making their Wisdom a means of their overthrow.
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Achitophel had deep Policy, 2 Sam. 16.23. The counsel of Achitophel which he counselled, was as if a man had enquired at the Oracle of God: Ahithophel had deep Policy, 2 Sam. 16.23. The counsel of Ahithophel which he counseled, was as if a man had inquired At the Oracle of God:
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but he consulted his own shame, The Lord turned his counsel into foolishness, 2 Sam. 17.23. Job 5.13. God taketh the wise in their own craftiness ;
but he consulted his own shame, The Lord turned his counsel into foolishness, 2 Sam. 17.23. Job 5.13. God Takes the wise in their own craftiness;
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that is, when they think to deal wisely, he not only disappoints them, but insnares them.
that is, when they think to deal wisely, he not only disappoints them, but ensnares them.
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The Snares they lay for others catch themselves. Psal. 9.16. In the Net which they hid is their own foot taken. God loves to counter-plot Politicians;
The Snares they lay for Others catch themselves. Psalm 9.16. In the Net which they hid is their own foot taken. God loves to counterplot Politicians;
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he makes use of their own Wit to undo them, and hangs Haman upon his own Gallows.
he makes use of their own Wit to undo them, and hangs Haman upon his own Gallows.
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Use 1. Adore the wisdom of God, it is an infinite Deep, the Angels cannot search into: Rom. 11.33. His ways are past finding out. Use 1. Adore the Wisdom of God, it is an infinite Deep, the Angels cannot search into: Rom. 11.33. His ways Are passed finding out.
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And as we should Adore, so we should Rest in the wisdom of God: God sees what Condition is best for us.
And as we should Adore, so we should Rest in the Wisdom of God: God sees what Condition is best for us.
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Did we believe the wisdom of God, it would keep us from murmuring. Rest in God's wisdom, in several Cases: 1. In want of Spiritual Comfort: God is wise, he sees it good sometimes we should be without Comfort.
Did we believe the Wisdom of God, it would keep us from murmuring. Rest in God's Wisdom, in several Cases: 1. In want of Spiritual Comfort: God is wise, he sees it good sometime we should be without Comfort.
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Perhaps we should be lifted up with Spiritual Enlargements, as Paul with his Revelations, 2 Cor. 12.7. 'Tis hard to have the Heart low when Comfort is high.
Perhaps we should be lifted up with Spiritual Enlargements, as Paul with his Revelations, 2 Cor. 12.7. It's hard to have the Heart low when Comfort is high.
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God sees Humility is better for us then Ioy. 'Tis better to want Comfort and be humble,
God sees Humility is better for us then Joy It's better to want Comfort and be humble,
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then to have it and be proud. 2. In want of bodily strength rest in God's wisdom; he sees what is best.
then to have it and be proud. 2. In want of bodily strength rest in God's Wisdom; he sees what is best.
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Perhaps the less Health the more Grace. Weaker in Body, the stronger we are in Faith, 2 Cor. 4.16. Though our outward man perish, yet the inward man is renewed day by day.
Perhaps the less Health the more Grace. Weaker in Body, the Stronger we Are in Faith, 2 Cor. 4.16. Though our outward man perish, yet the inward man is renewed day by day.
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At Rome there were two Laurel Trees, when the one withered the other flourished. The inward Man is renewed.
At Room there were two Laurel Trees, when the one withered the other flourished. The inward Man is renewed.
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When God shakes the Tree of the Body, he is now gathering the Fruits of Righteousness, Hebr. 12.11. Sickness is God's Launce to let out the Impostbume of sin, Isa. 27.9. 3. In case of God's Providences to his Church:
When God shakes the Tree of the Body, he is now gathering the Fruits of Righteousness, Hebrew 12.11. Sickness is God's Lance to let out the Impostbume of since, Isaiah 27.9. 3. In case of God's Providences to his Church:
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we wonder what God is doing with us, and are ready to kill our selves with Care;
we wonder what God is doing with us, and Are ready to kill our selves with Care;
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Rest in God's wisdom, he knows best what he hath to do, Psal. 77.19. His footsteps are not known.
Rest in God's Wisdom, he knows best what he hath to do, Psalm 77.19. His footsteps Are not known.
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Trust him where you cannot trace him.
Trust him where you cannot trace him.
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God is most in his way, when we think he is most out of the way.
God is most in his Way, when we think he is most out of the Way.
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When we think God's Church is as it were in the Grave, and there is a Tombstone laid upon her, God's wisdom can rowl away the Stone from the Sepulchre.
When we think God's Church is as it were in the Grave, and there is a Tombstone laid upon her, God's Wisdom can roll away the Stone from the Sepulchre.
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Christ cometh leaping over Mountains, Cant. 2.8. christ comes leaping over Mountains, Cant 2.8.
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Either his power can remove the Mountain, or his wisdom knows how to leap over it. 4. In case we are low in the World,
Either his power can remove the Mountain, or his Wisdom knows how to leap over it. 4. In case we Are low in the World,
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or have but little Oil in our Cruise, Rest in God's wisdom, he sees it best ;
or have but little Oil in our Cruise, Rest in God's Wisdom, he sees it best;
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it is to cure Pride and Wantonness. God knew, if thy Estate had not been lost, thy Soul had been lost.
it is to cure Pride and Wantonness. God knew, if thy Estate had not been lost, thy Soul had been lost.
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God he saw Riches would be a Snare to thee, 1 Tim. 6.9. Art thou troubled that God hath prevented a Snare? God will make thee rich in Faith ;
God he saw Riches would be a Snare to thee, 1 Tim. 6.9. Art thou troubled that God hath prevented a Snare? God will make thee rich in Faith;
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what thou lackest in Temporals, shall be made up in Spirituals;
what thou Lackest in Temporals, shall be made up in Spirituals;
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To contest with him, is as if the Thorns should set themselves in Battel aray against the fire;
To contest with him, is as if the Thorns should Set themselves in Battle array against the fire;
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God will give thee more of his love. Thou art weak in Estate, yet God will make thee strong in Assurance. O rest in God's wisdom!
God will give thee more of his love. Thou art weak in Estate, yet God will make thee strong in Assurance. O rest in God's Wisdom!
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he will Carve the best piece for thee. 5. In case of the loss of dear Friends, a Wife,
he will Carve the best piece for thee. 5. In case of the loss of dear Friends, a Wife,
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or Child, or Husband, rest satisfied in God's Wisdom. God hath taken away these, because he would have more of your Love.
or Child, or Husband, rest satisfied in God's Wisdom. God hath taken away these, Because he would have more of your Love.
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He breaks these Crutches, that we may live more upon him by Faith. God would have us learn to go without Crutches.
He breaks these Crutches, that we may live more upon him by Faith. God would have us Learn to go without Crutches.
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Use 2. If God be infinitely wise, then let us go to him for Wisdom ; as Solomon ▪ 1 Kings 3.9. Give thy servant an understanding heart, and the speech pleased the Lord ;Use 2. If God be infinitely wise, then let us go to him for Wisdom; as Solomon ▪ 1 Kings 3.9. Give thy servant an understanding heart, and the speech pleased the Lord;
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and there is encouragement for us.
and there is encouragement for us.
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If any one lack wisdom, let him ask of God who giveth liberally and upbraideth not, Jam. 1.5. Wisdom is in God, tanquam in fonte, as in the Fountain;If any one lack Wisdom, let him ask of God who gives liberally and upbraideth not, Jam. 1.5. Wisdom is in God, tanquam in Fonte, as in the Fountain;
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his wisdom is imparted, not impaired ; his Stock is not spent by giving. Go then to God, Lord do thou light my Lamp;
his Wisdom is imparted, not impaired; his Stock is not spent by giving. Go then to God, Lord do thou Light my Lamp;
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in thy Light ' I shall see Light;
in thy Light ' I shall see Light;
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give me wisdom to know the fallacies of my heart, the subtilties of the old Serpent, to walk jealously towards my self, religiously towards thee, prudently towards others;
give me Wisdom to know the fallacies of my heart, the subtleties of the old Serpent, to walk jealously towards my self, religiously towards thee, prudently towards Others;
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guide me by thy Counsel, and afterwards receive me to Glory.
guide me by thy Counsel, and afterwards receive me to Glory.
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Of GOD's Power. THE next Attribute is God's Power, Iob 9.19. If I speak of strength, lo he is strong.
Of GOD's Power. THE next Attribute is God's Power, Job 9.19. If I speak of strength, lo he is strong.
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In this Chapter is a magnificent Description of God's Power.
In this Chapter is a magnificent Description of God's Power.
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So he is strong ] The Hebrew word for strong, ammytz, signifies a conquering, prevailing strength. He is strong ;So he is strong ] The Hebrew word for strong, ammytz, signifies a conquering, prevailing strength. He is strong;
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the Superlative Degree is intended here, viz. He is most strong. He is call'd Elshaddai, God Almighty, Gen. 17.1. His Almightiness lies in this, he can do whatever is feasible.
the Superlative Degree is intended Here, viz. He is most strong. He is called El shaddai, God Almighty, Gen. 17.1. His Almightiness lies in this, he can do whatever is feasible.
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Divines distinguish between NONLATINALPHABET and NONLATINALPHABET, Authority and Power. God hath both.
Divines distinguish between and, authority and Power. God hath both.
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1. He hath a Soveraign Right and Authority over Man. He may do with his Creature as he please.
1. He hath a Sovereign Right and authority over Man. He may do with his Creature as he please.
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Who shall Dispute with God? who shall ask him a Reason of his doings? Dan. 4.35.
Who shall Dispute with God? who shall ask him a Reason of his doings? Dan. 4.35.
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He doth according to his Will in the Army of Heaven, and among the Inhabitants of the Earth,
He does according to his Will in the Army of Heaven, and among the Inhabitants of the Earth,
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and none can stay his Hand, or say unto him, what dost thou? God sits Judge in the highest Court, he calls the Monarchs of the Earth to the Barr,
and none can stay his Hand, or say unto him, what dost thou? God sits Judge in the highest Court, he calls the Monarchs of the Earth to the Bar,
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or as if an infirm Child should fight with an Arch-Angel.
or as if an infirm Child should fight with an Arch-Angel.
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and is not bound to give a reason of his proceedings; Psal. 75.5, 7. He putteth down one, and raiseth up another.
and is not bound to give a reason of his proceedings; Psalm 75.5, 7. He putteth down one, and Raiseth up Another.
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He hath Salvation and Damnation in his power.
He hath Salvation and Damnation in his power.
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He hath the Key of Justice in his hand, to lock up whom he will in the fiery Prison of Hell;
He hath the Key of justice in his hand, to lock up whom he will in the fiery Prison of Hell;
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and he hath the Key of Mercy in his hand, to open Heaven's Gate to whom he please.
and he hath the Key of Mercy in his hand, to open Heaven's Gate to whom he please.
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This is the Name engraven upon his Vesture, King of Kings, and Lord of Lords, Rev. 19.16. he sits Lord paramount, and who can call him to account? Isa. 46.10. I will do all my pleasure.
This is the Name engraven upon his Vesture, King of Kings, and Lord of lords, Rev. 19.16. he sits Lord paramount, and who can call him to account? Isaiah 46.10. I will do all my pleasure.
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The World is God's Diocess, and shall not he do what he will in his own Diocess? He it was that turned King Nebuchadnezzar to grass,
The World is God's Diocese, and shall not he do what he will in his own Diocese? He it was that turned King Nebuchadnezzar to grass,
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and threw the Angels to Hell when they sinned, that broke the head of the Babylonish Empire, Isa. 14.12. How art thou fallen from Heaven, O Lucifer!
and threw the Angels to Hell when they sinned, that broke the head of the Babylonish Empire, Isaiah 14.12. How art thou fallen from Heaven, Oh Lucifer!
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thy pomp is brought down to the grave: Who sets bounds to the Sea, and bridles the proud Waves, Job 38.11. God is the Supream Monarch, all Power is seated originally in him;thy pomp is brought down to the grave: Who sets bounds to the Sea, and bridles the proud Waves, Job 38.11. God is the Supreme Monarch, all Power is seated originally in him;
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and the powers that be are of God, Rom. 13.1. Kings hold their Crowns from him, Prov. 8.15. By me Kings reign. and the Powers that be Are of God, Rom. 13.1. Kings hold their Crowns from him, Curae 8.15. By me Kings Reign.
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2. As God hath Authority, so he hath Infinite Power. What is Authority without Power? He is mighty in strength, Job 9.4.
2. As God hath authority, so he hath Infinite Power. What is authority without Power? He is mighty in strength, Job 9.4.
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This Power of God is seen, 1. In the Creation. To Create requires an Infinite Power;
This Power of God is seen, 1. In the Creation. To Create requires an Infinite Power;
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all the World cannot make a Fly. God's Power in Creating is evident, 1. Because he needs no Instruments to work with;
all the World cannot make a Fly. God's Power in Creating is evident, 1. Because he needs no Instruments to work with;
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'tis proper to God to work without Tools. 2. He needs no Matter to work upon;
it's proper to God to work without Tools. 2. He needs no Matter to work upon;
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first he creates Matter, and then works upon it. 3. He works without labour, Psal. 33.9. He spake and it was done.
First he creates Matter, and then works upon it. 3. He works without labour, Psalm 33.9. He spoke and it was done.
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2. The Power of God is seen in the Conversion of Souls. Surely a mighty Power went to raise Christ from the Grave, NONLATINALPHABET, Eph. 1.20. The same power goes to draw a Sinner to God, as drew Christ out of the Grave to Heaven.
2. The Power of God is seen in the Conversion of Souls. Surely a mighty Power went to raise christ from the Grave,, Ephesians 1.20. The same power Goes to draw a Sinner to God, as drew christ out of the Grave to Heaven.
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Greater Power is put forth in Conversion, than in Creation. 1. When God made the World he met with no opposition;
Greater Power is put forth in Conversion, than in Creation. 1. When God made the World he met with no opposition;
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as he had nothing to help him, so he had nothing to hinder him: But when he comes to convert a Sinner, here he meets with opposition;
as he had nothing to help him, so he had nothing to hinder him: But when he comes to convert a Sinner, Here he meets with opposition;
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Satan opposeth him, and the Heart opposeth him:
Satan Opposeth him, and the Heart Opposeth him:
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If the Sinner be once taken in God's Iron Net, there is no escaping, Isa. 43.13. There is none that can deliver out of my hand.
If the Sinner be once taken in God's Iron Net, there is no escaping, Isaiah 43.13. There is none that can deliver out of my hand.
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a Sinner is angry with Converting Grace. 2. The World was the work of God's Fingers, Psal. 8.3. Conversion is the work of God's Arm, Luke 1.5. 3. In the Creation God wrought but one Miracle, he Spake the word ;
a Sinner is angry with Converting Grace. 2. The World was the work of God's Fingers, Psalm 8.3. Conversion is the work of God's Arm, Lycia 1.5. 3. In the Creation God wrought but one Miracle, he Spoke the word;
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but in Conversion he works many Miracles:
but in Conversion he works many Miracles:
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The Blind is made to see, the Dead is raised, the Deaf hears the Voice of the Son of God.
The Blind is made to see, the Dead is raised, the Deaf hears the Voice of the Son of God.
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O the infinite Power of Jehovah!
O the infinite Power of Jehovah!
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Before his Scepter Angels vail, and prostrate themselves, Kings cast their Crowns at his Feet, Amos 9.5. He toucheth the Mountains and they melt. Job 9.6. He removes the Earth out of her place.
Before his Sceptre Angels Vail, and prostrate themselves, Kings cast their Crowns At his Feet, Amos 9.5. He touches the Mountains and they melt. Job 9.6. He removes the Earth out of her place.
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An Earthquake makes the Earth tremble upon her Pillars, but God shakes it out of its place;
an Earthquake makes the Earth tremble upon her Pillars, but God shakes it out of its place;
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he can remove the Earth from its Center. God can do what he will, his Power is as large as his Will.
he can remove the Earth from its Centre. God can do what he will, his Power is as large as his Will.
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Were Men's power as large as their will, what work would they make in the World!
Were Men's power as large as their will, what work would they make in the World!
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God's Power is of equal extent with his Will. God can with a word un-pin the wheels, and break the Axle-tree of the Creation.
God's Power is of equal extent with his Will. God can with a word unpin the wheels, and break the Axletree of the Creation.
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He can do NONLATINALPHABET, more then we can think, Eph. 3.20. He can suspend natural Agents: he sealed up the Lions mouth, made the Fire not burn;
He can do, more then we can think, Ephesians 3.20. He can suspend natural Agents: he sealed up the Lions Mouth, made the Fire not burn;
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he made the waters stand upon an heap, he caused the Sun to go ten Degrees backward in Ahaz his Dial, Isa. 38.8. What can pose Omnipotency? The Lord cuts off the Spirit of Princes, Psal. 76.12. He Counter-works his Enemies, he pulls down their Flags and Banners of Pride, infatuates their Counsels, breaks their Forces;
he made the waters stand upon an heap, he caused the Sun to go ten Degrees backward in Ahaz his Dial, Isaiah 38.8. What can pose Omnipotency? The Lord cuts off the Spirit of Princes, Psalm 76.12. He Counterworks his Enemies, he pulls down their Flags and Banners of Pride, infatuates their Counsels, breaks their Forces;
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and he doth it with ease: with the turning of his hand, Psal. 81.14. with his breath, Isa. 40.24. with a look. That is all it needs cost God to destroy his Enemies, a look, a cast of his eye, Exod. 14.24. The Lord looked into the hoast of the Egyptians, through the pillar of fire, and troubled their hoast.
and he does it with ease: with the turning of his hand, Psalm 81.14. with his breath, Isaiah 40.24. with a look. That is all it needs cost God to destroy his Enemies, a look, a cast of his eye, Exod 14.24. The Lord looked into the host of the egyptians, through the pillar of fire, and troubled their host.
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Who shall stop him in his March? God commands, and all Creatures in Heaven and Earth obey him.
Who shall stop him in his March? God commands, and all Creatures in Heaven and Earth obey him.
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Xerxes the Persian Monarch threw Fetters into the Sea when its Waves swelled, as if he would have chained up the Waters:Xerxes the Persian Monarch threw Fetters into the Sea when its Waves swelled, as if he would have chained up the Waters:
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but when God speaks, the Wind and Sea obey him;
but when God speaks, the Wind and Sea obey him;
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if he say but the word, the Stars fight in their course against Sisera, if he stamp with his Foot,
if he say but the word, the Stars fight in their course against Sisera, if he stamp with his Foot,
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an Army of Angels shall presently be in a Battalia. What cannot Omnipotent Power do? The Lord is a Man of War, Exod. 15.3. He hath a mighty Arm, Psal. 89.13. God's Power is a glorious power, Col. 1.11. 1. It is an irresistible power, Rom. 9.19. Who hath resisted his will.
an Army of Angels shall presently be in a Battalions. What cannot Omnipotent Power do? The Lord is a Man of War, Exod 15.3. He hath a mighty Arm, Psalm 89.13. God's Power is a glorious power, Col. 1.11. 1. It is an irresistible power, Rom. 9.19. Who hath resisted his will.
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2. God's Power is an inexhaustible power, it is never spent or wasted. Men, while they exercise their strength weaken it:
2. God's Power is an inexhaustible power, it is never spent or wasted. Men, while they exercise their strength weaken it:
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but God hath an everlasting spring of strength in him, Isa. 26.4. though he spends his Arrows upon his Enemies, Deut. 32.23. yet he doth not spend his strength, Isa. 40.28. He fainteth not, neither is weary. Object.
but God hath an everlasting spring of strength in him, Isaiah 26.4. though he spends his Arrows upon his Enemies, Deuteronomy 32.23. yet he does not spend his strength, Isaiah 40.28. He fainteth not, neither is weary. Object.
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Can God do all things, he cannot deny himself? Can God do all things, he cannot deny himself?
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Answ. Though God can do all things, he cannot do that which stains the glory of his Godhead: he cannot sin;Answer Though God can do all things, he cannot do that which stains the glory of his Godhead: he cannot sin;
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he cannot do that which implies a Contradiction. To be a God of Truth, and yet deny himself, is a Contradiction.
he cannot do that which Implies a Contradiction. To be a God of Truth, and yet deny himself, is a Contradiction.
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Use 1. If God be so infinite in Power, Fear this great God. We are apt to fear such as are in power; Ier. 5.22. Fear ye not me, saith the Lord? will ye not tremble at my presence? He hath power to cast our Souls and Bodies into Hell; Psal. 90.11. Who knows the power of his wrath? God can with the same Breath that made us, dissolve us;Use 1. If God be so infinite in Power, fear this great God. We Are apt to Fear such as Are in power; Jeremiah 5.22. fear you not me, Says the Lord? will you not tremble At my presence? He hath power to cast our Souls and Bodies into Hell; Psalm 90.11. Who knows the power of his wrath? God can with the same Breath that made us, dissolve us;
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his Eyes are as a flame of fire ; the Rocks are thrown down by him, Nah. 1.6. Solomon saith, Where the word of a King is, there is power, Eccles 8.4. much more where the word of a God is.
his Eyes Are as a flame of fire; the Rocks Are thrown down by him, Nah. 1.6. Solomon Says, Where the word of a King is, there is power, Eccles 8.4. much more where the word of a God is.
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O let us fear this mighty God! The fear of God would drive out all other base Fear.
O let us Fear this mighty God! The Fear of God would drive out all other base fear.
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Use 2. See the deplorable Condition of wicked Men: 1. This Power of God is not for them; 2. It is against them.Use 2. See the deplorable Condition of wicked Men: 1. This Power of God is not for them; 2. It is against them.
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1. This Power of God is not for them: they have no Union with God, therefore have no warrant to lay claim to his Power.
1. This Power of God is not for them: they have no union with God, Therefore have no warrant to lay claim to his Power.
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His Power is no relief to them.
His Power is no relief to them.
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He hath power to forgive sins, but he will not put forth his power towards an impenitent sinner.
He hath power to forgive Sins, but he will not put forth his power towards an impenitent sinner.
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God's Power is an Eagles wing to carry the Saints to Heaven.
God's Power is an Eagles wing to carry the Saints to Heaven.
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But what Priviledge is that to the wicked? Though a Man will carry his Child in his Arms over a dangerous water,
But what Privilege is that to the wicked? Though a Man will carry his Child in his Arms over a dangerous water,
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yet he will not carry an Enemy in his Arms. God's Power is not engaged to help those that fight against him.
yet he will not carry an Enemy in his Arms. God's Power is not engaged to help those that fight against him.
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Let Miseries come upon the Wicked, they have none to help them; they are like a Ship in a storm without a Pilot, driven upon the Rocks.
Let Misery's come upon the Wicked, they have none to help them; they Are like a Ship in a storm without a Pilot, driven upon the Rocks.
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2. This Power of God is against the Wicked. God's Power will not be the Sinner's Shield to defend him,
2. This Power of God is against the Wicked. God's Power will not be the Sinner's Shield to defend him,
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but a Sword to wound him. God's Power will bind the the Sinner in Chains. God's Power serves to revenge the wrong done to his Mercy.
but a Sword to wound him. God's Power will bind the the Sinner in Chains. God's Power serves to revenge the wrong done to his Mercy.
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God's Power is engaged against him, and it is a fearful thing to fall into the hands of the living God, Hebr. 10.31. Use 3. It reproves such as do not believe this Power of God.
God's Power is engaged against him, and it is a fearful thing to fallen into the hands of the living God, Hebrew 10.31. Use 3. It reproves such as do not believe this Power of God.
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We say we do not doubt of God's Power, but his Will . But indeed it is God's Power that we question.
We say we do not doubt of God's Power, but his Will. But indeed it is God's Power that we question.
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Is any thing too hard for God? Jer. 32.27. yet we stagger through Unbelief, as if the Arm of God's Power were shrunk, and he could not help in desperate Cases.Is any thing too hard for God? Jer. 32.27. yet we stagger through Unbelief, as if the Arm of God's Power were shrunk, and he could not help in desperate Cases.
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Take away a King's Power and we un-king him; take away the Lord's Power and we un-God him:
Take away a King's Power and we unking him; take away the Lord's Power and we un-God him:
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yet how guilty of this are we.
yet how guilty of this Are we.
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Did not Israel question God's Power? Can he prepare a Table in the Wilderness? Psal. 78.19. they thought the Wilderness was a fitter place for making of Graves, then spreading of a Table.
Did not Israel question God's Power? Can he prepare a Table in the Wilderness? Psalm 78.19. they Thought the Wilderness was a fitter place for making of Graves, then spreading of a Table.
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Did not Martha doubt of Christ's Power? Iohn 11.39. He hath been dead four days.
Did not Martha doubt of Christ's Power? John 11.39. He hath been dead four days.
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If Christ had been there while Lazarus was sick, or when he had been newly dead, Martha did not question but Christ could have raised him,
If christ had been there while Lazarus was sick, or when he had been newly dead, Martha did not question but christ could have raised him,
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but he had laid in the Grave four days, and now she seemed to question his Power.
but he had laid in the Grave four days, and now she seemed to question his Power.
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Christ had as much ado to raise her Faith, as to raise her dead Brother. And Moses, though an holy Man, yet limits God's Power through Unbelief, Numb. 11.21. The People amongst whom I am, are six hundred thousand footmen, and thou hast said I will give them flesh for a whole month;
christ had as much ado to raise her Faith, as to raise her dead Brother. And Moses, though an holy Man, yet Limits God's Power through Unbelief, Numb. 11.21. The People among whom I am, Are six hundred thousand footmen, and thou hast said I will give them Flesh for a Whole Monn;
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shall the flocks and the herds be slain for them to suffice them? or shall all the Fish of the Sea be gathered for them to suffice them? And the Lord said unto Moses, is the Lord's hand waxed short? This is a great Affront to God, to go to deny his Power.shall the flocks and the herds be slave for them to suffice them? or shall all the Fish of the Sea be gathered for them to suffice them? And the Lord said unto Moses, is the Lord's hand waxed short? This is a great Affront to God, to go to deny his Power.
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That Men doubt of God's Power, appears 1. By their taking indirect Courses. Would they defraud in their Dealings, use false Weights,
That Men doubt of God's Power, appears 1. By their taking indirect Courses. Would they defraud in their Dealings, use false Weights,
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if they believed the Power of God;
if they believed the Power of God;
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that he could provide for them? 2. By their depending more upon second Causes then upon God, 2 Chron. 16.12. In his disease he sought not to the Lord but to the Physitian.
that he could provide for them? 2. By their depending more upon second Causes then upon God, 2 Chronicles 16.12. In his disease he sought not to the Lord but to the physician.
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Use 4. If God be infinite in Power, then let us take heed of hardning our hearts against God, Iob 9.4.Use 4. If God be infinite in Power, then let us take heed of hardening our hearts against God, Job 9.4.
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Who hath hardned himself against him and prospered? Iob sends a Challenge to all Creatures in Heaven and Earth, Who is he did ever take up the Bucklers against God,Who hath hardened himself against him and prospered? Job sends a Challenge to all Creatures in Heaven and Earth, Who is he did ever take up the Bucklers against God,
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and came of Conquerour? For a Person to go on daringly in any sin, is to harden his heart against God,
and Come of Conqueror? For a Person to go on daringly in any since, is to harden his heart against God,
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and as it were to raise a War against Heaven; and let him remember, God is Elshaddai, Almighty ;
and as it were to raise a War against Heaven; and let him Remember, God is El shaddai, Almighty;
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he will be too hard for them that oppose him, Iob 40.9. Hast thou an arm like God? Such as will not bow to his golden Scepter, shall be broken with his iron Rod.
he will be too hard for them that oppose him, Job 40.9. Hast thou an arm like God? Such as will not bow to his golden Sceptre, shall be broken with his iron Rod.
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Iulian hardned his heart against God, he opposed him to his Face;Iulian hardened his heart against God, he opposed him to his Face;
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but what got he at last? did he prosper? Being wounded in Battel, he threw up his Blood into the Air,
but what god he At last? did he prosper? Being wounded in Battle, he threw up his Blood into the Air,
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and said to Christ, Vicisti Galilaee, O Galilean, thou hast overcome; I acknowledge thy Power, whose Name and Truth I have opposed.
and said to christ, Vicisti Galilee, Oh Galilean, thou hast overcome; I acknowledge thy Power, whose Name and Truth I have opposed.
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Will Folly contend with Wisdom? Weakness with Power? Finite with Infinite? O take heed of hardning your heart against God! he can send Legions of Angels to avenge his Quarrel.
Will Folly contend with Wisdom? Weakness with Power? Finite with Infinite? O take heed of hardening your heart against God! he can send Legions of Angels to avenge his Quarrel.
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'Tis better to meet God with Tears in your Eyes, then Weapons in your Hand. You may overcome God sooner by Repentance then by Resistance.
It's better to meet God with Tears in your Eyes, then Weapons in your Hand. You may overcome God sooner by Repentance then by Resistance.
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Use 5. Get an Interest in God, and then this glorious Power is engaged for you.Use 5. Get an Interest in God, and then this glorious Power is engaged for you.
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God gives it under his hand, that he will put forth the whole Power of his God-head for the good of his People, 1 Chron. 17.24. The Lord of hoasts is the God of Israel, even a God to Israel.
God gives it under his hand, that he will put forth the Whole Power of his Godhead for the good of his People, 1 Chronicles 17.24. The Lord of hosts is the God of Israel, even a God to Israel.
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This Almightiness of God's Power is a wonderful Support and Comfort to every Believer. It was Sampson 's Riddle, Iudg. 14.14. Out of the strong came forth sweetness:
This Almightiness of God's Power is a wondered Support and Comfort to every Believer. It was Sampson is Riddle, Judges 14.14. Out of the strong Come forth sweetness:
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So out of the Attribute of God's Power, out of this strong comes forth sweetness. 'Tis Comfort in several Cases:
So out of the Attribute of God's Power, out of this strong comes forth sweetness. It's Comfort in several Cases:
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1. In case of strong Corruption : My sins (saith a Child of God) are potent.
1. In case of strong Corruption: My Sins (Says a Child of God) Are potent.
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I have no power against this Army that comes against me. I pray and humble my Soul by Fasting, but my sins return upon me.
I have no power against this Army that comes against me. I pray and humble my Soul by Fasting, but my Sins return upon me.
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I, but dost thou believe the Power of God; the strong God can conquer thy strong Corruption;
I, but dost thou believe the Power of God; the strong God can conquer thy strong Corruption;
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though sin be too hard for thee, yet not for him; he can soften hard hearts, quicken the dead.
though since be too hard for thee, yet not for him; he can soften hard hearts, quicken the dead.
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Is any thing too hard for the Lord? Gen. 18.14. Set God's Power on work.Is any thing too hard for the Lord? Gen. 18.14. Set God's Power on work.
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By Faith and Prayer, say, Lord!
By Faith and Prayer, say, Lord!
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it is not for thy honour that the Devil should have so strong a Party within me;
it is not for thy honour that the devil should have so strong a Party within me;
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O break the head of this Leviathan, Abba, Father, all things are possible to thee. 2. In case of strong Temptation:
Oh break the head of this Leviathan, Abba, Father, all things Are possible to thee. 2. In case of strong Temptation:
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Satan is call'd NONLATINALPHABET, The strong Man ;
Satan is called, The strong Man;
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O but remember the Power of God, Christ is call'd, The Lion of the Tribe of Iudah ;
Oh but Remember the Power of God, christ is called, The lion of the Tribe of Iudah;
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he hath broken the Serpent's head upon the Cross. Satan is a chained Enemy, and a conquered Enemy:
he hath broken the Serpent's head upon the Cross. Satan is a chained Enemy, and a conquered Enemy:
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Michael is stronger then the Dragon. 3. Comfort in case of Weakness of Grace, and Fear of falling Away:Michael is Stronger then the Dragon. 3. Comfort in case of Weakness of Grace, and fear of falling Away:
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I pray, but I cannot send out strong Cries; I believe, but the hand of my Faith doth shake and tremble:
I pray, but I cannot send out strong Cries; I believe, but the hand of my Faith does shake and tremble:
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Cannot God strengthen weak Grace? 2 Cor. 12.9. My strength is made perfect in weakness:
Cannot God strengthen weak Grace? 2 Cor. 12.9. My strength is made perfect in weakness:
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Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. Most gladly Therefore will I rather glory in my infirmities, that the power of christ may rest upon me.
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I fear I shall not hold out.
I Fear I shall not hold out.
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Christian, Dost thou believe the Power of God? Hath not God preserved thy Grace thus far? Maist not thou set up thy Eben-ezer? God hath kept thy Grace hitherto as a Spark in the main Ocean,
Christian, Dost thou believe the Power of God? Hath not God preserved thy Grace thus Far? Mayest not thou Set up thy Ebenezer? God hath kept thy Grace hitherto as a Spark in the main Ocean,
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and is not he able still to keep thy Grace, 1 Pet. 1.5. We are kept by the power of God, &c. God's Mercy pardons us, but his Power preserves us.
and is not he able still to keep thy Grace, 1 Pet. 1.5. We Are kept by the power of God, etc. God's Mercy Pardons us, but his Power preserves us.
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He who by his Power keeps the Stars that they do not fall out of their Orb, keeps our Grace that it doth not fail or annihilate.
He who by his Power keeps the Stars that they do not fallen out of their Orb, keeps our Grace that it does not fail or annihilate.
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4. Comfort in case of the Deficiency in thy Estate: God can multiply the Oil in the Cruise;
4. Comfort in case of the Deficiency in thy Estate: God can multiply the Oil in the Cruise;
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miraculously he can raise up Supplies.
miraculously he can raise up Supplies.
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God that provides for the Birds of the Air, cannot he provide for his Children? He that cloaths the Lilies, cannot he cloath his Lambs?
God that provides for the Birds of the Air, cannot he provide for his Children? He that clothes the Lilies, cannot he cloth his Lambs?
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5. Comfort in regard of the Resurrection:
5. Comfort in regard of the Resurrection:
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This seems difficult to believe, that the Bodies of Men when eaten up by Worms, devour'd by Beasts and Fishes,
This seems difficult to believe, that the Bodies of Men when eaten up by Worms, devoured by Beasts and Fish,
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or consum'd to Ashes, should be rais'd the same Numerical Bodies; but if we believe the Power of God, it is no great Wonder:
or consumed to Ashes, should be raised the same Numerical Bodies; but if we believe the Power of God, it is no great Wonder:
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1786
Which is hardest to create or raise the Dead? He that can make a Body of nothing, can restore it to its parts,
Which is Hardest to create or raise the Dead? He that can make a Body of nothing, can restore it to its parts,
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when mingled and confounded with other Substances, Matth. 19.26. With God all things are possible. If we believe the first Article of the Creed, That God is Almighty;
when mingled and confounded with other Substances, Matthew 19.26. With God all things Are possible. If we believe the First Article of the Creed, That God is Almighty;
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we may quickly believe the other Article, The Resurrection of the Body.
we may quickly believe the other Article, The Resurrection of the Body.
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God can raise the Dead because of his Power, and he cannot but raise them because of his Truth.
God can raise the Dead Because of his Power, and he cannot but raise them Because of his Truth.
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6. It is Comfort in reference to the Church of God: He can save and deliver it when it is brought low.
6. It is Comfort in Referente to the Church of God: He can save and deliver it when it is brought low.
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The Enemies have power in their hand, but the remainder of Wrath God will restrain, Psal. 76.10. God can either confine the Enemies Power, or confound it:
The Enemies have power in their hand, but the remainder of Wrath God will restrain, Psalm 76.10. God can either confine the Enemies Power, or confound it:
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If God be for us, who can be against us? God can create Ierusalem a praise, Isa. 65.18.If God be for us, who can be against us? God can create Ierusalem a praise, Isaiah 65.18.
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The Church in Ezekiel was compar'd to dry Bones, but God made breath to enter into them, and they lived, Ezek. 37.10.
The Church in Ezekielem was compared to dry Bones, but God made breath to enter into them, and they lived, Ezekiel 37.10.
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The Ship of the Church may be toss'd, because Sin is in it, but it shall not be overwhelm'd,
The Ship of the Church may be tossed, Because since is in it, but it shall not be overwhelmed,
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because Christ is in it, Psal. 46.5. Deus in medio. All the Churches Pangs shall help forward her Deliverance.
Because christ is in it, Psalm 46.5. Deus in medio. All the Churches Pangs shall help forward her Deliverance.
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Of the Holiness of GOD. THE next Attribute is God's Holiness, Exod. 15.11. Glorious in holiness, Nedar Bakkodesh ] Holiness is the most sparkling Jewel of his Crown, it's the Name by which God is known, Psal. 111.9. Holy and reverend is his name.
Of the Holiness of GOD. THE next Attribute is God's Holiness, Exod 15.11. Glorious in holiness, Nadab Bakkodesh ] Holiness is the most sparkling Jewel of his Crown, it's the Name by which God is known, Psalm 111.9. Holy and reverend is his name.
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He is the holy one, Job 6.10. Seraphims cry, Holy, holy, holy is the Lord of hosts, the whole earth is full of his glory, Isa. 6.3. His Power makes him Mighty, his Holiness makes him Glorious:He is the holy one, Job 6.10. Seraphims cry, Holy, holy, holy is the Lord of hosts, the Whole earth is full of his glory, Isaiah 6.3. His Power makes him Mighty, his Holiness makes him Glorious:
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God's Holiness consists in his perfect loving of Righteousness, and abhorrency of Evil, Hab. 1.13. Of purer eyes then to behold evil, and canst not look on iniquity.
God's Holiness consists in his perfect loving of Righteousness, and abhorrency of Evil, Hab. 1.13. Of Purer eyes then to behold evil, and Canst not look on iniquity.
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1 st, God is holy intrinsically: 1. He is holy in his Nature;
1 Saint, God is holy intrinsically: 1. He is holy in his Nature;
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his very Being is made up of Holiness, as Light is of the Essence of the Sun. 2. He his holy in his Word;
his very Being is made up of Holiness, as Light is of the Essence of the Sun. 2. He his holy in his Word;
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the Word bears a Stamp of his Holiness upon it, as the Wax bears an Impression of the Seal, Psal. 119, 140. Thy word is very pure ;
the Word bears a Stamp of his Holiness upon it, as the Wax bears an Impression of the Seal, Psalm 119, 140. Thy word is very pure;
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it is compared to Silver refined seven times, Psal. 12.6. Every Line of the Word breaths Sanctity;
it is compared to Silver refined seven times, Psalm 12.6. Every Line of the Word breathes Sanctity;
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it encourageth nothing but Holiness. 3. God is holy in his Operations, all God doth is holy:
it Encourageth nothing but Holiness. 3. God is holy in his Operations, all God does is holy:
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He cannot act but like himself; he can no more do an Unrighteous Action, then the Sun can darken, Psal. 145.17. The Lord is holy in all his works.
He cannot act but like himself; he can no more doe an Unrighteous Actium, then the Sun can darken, Psalm 145.17. The Lord is holy in all his works.
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2 dly, God is holy primarily: He is the Original and Pattern of Holiness; Holiness began at him who is the Ancient of Days.
2 dly, God is holy primarily: He is the Original and Pattern of Holiness; Holiness began At him who is the Ancient of Days.
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3 dly, God is holy efficiently: He is the Cause of all that Holiness in others, Iam. 1.17. Every good and perfect gift comes from above. He made the Angels holy;
3 dly, God is holy efficiently: He is the Cause of all that Holiness in Others, Iam. 1.17. Every good and perfect gift comes from above. He made the Angels holy;
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he infus'd all that Holiness into Christ's Humane Nature: All the Holiness we have is but a Chrystal Stream from this Fountain.
he infused all that Holiness into Christ's Humane Nature: All the Holiness we have is but a Crystal Stream from this Fountain.
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We borrow all our Holiness from God, as the Lights of the Sanctuary were lighted from the middle Lamp;
We borrow all our Holiness from God, as the Lights of the Sanctuary were lighted from the middle Lamp;
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so all the Holiness of others is a Lamp lighted from Heaven. Lev. 20.8. I am the Lord which sanctifie you:
so all the Holiness of Others is a Lamp lighted from Heaven. Lev. 20.8. I am the Lord which sanctify you:
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God is not only a Pattern of Holiness, but he is a Principle of Holiness. His Spring feeds all our Cisterns;
God is not only a Pattern of Holiness, but he is a Principle of Holiness. His Spring feeds all our Cisterns;
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he drops his holy Oyl of Grace upon us. 4 hly, God is holy transcendantly: 1 Sam. 2.2. There is none holy as the Lord:
he drops his holy Oil of Grace upon us. 4 hly, God is holy transcendently: 1 Sam. 2.2. There is none holy as the Lord:
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No Angel in Heaven can take the just Dimensions of God's Holiness. The highest Seraphim is too low of Stature to measure these Pyramids:
No Angel in Heaven can take the just Dimensions of God's Holiness. The highest Seraphim is too low of Stature to measure these Pyramids:
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the Holiness in God is far above the Holiness in the Saints or Angels: 1. It is above the Holiness in the Saints, 1. It is a purer Holiness:
the Holiness in God is Far above the Holiness in the Saints or Angels: 1. It is above the Holiness in the Saints, 1. It is a Purer Holiness:
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The Saints Holiness is like Gold in the Oar, imperfect; their Humility is stained with Pride;
The Saints Holiness is like Gold in the Oar, imperfect; their Humility is stained with Pride;
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he that hath most Faith, had need pray, Lord help my unbelief. But the Holiness of God is pure,
he that hath most Faith, had need pray, Lord help my unbelief. But the Holiness of God is pure,
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like Wine from the Grape, it hath not the least dash or tincture of Impurity mix'd with it. 2. A more unchangeable Holiness:
like Wine from the Grape, it hath not the least dash or tincture of Impurity mixed with it. 2. A more unchangeable Holiness:
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The Saints though they cannot lose the habit of Holiness, (for the Seed of God remains,) yet they may lose some degrees of their Holiness, Rev. 2.4. Thou hast left thy first love.
The Saints though they cannot loose the habit of Holiness, (for the Seed of God remains,) yet they may loose Some Degrees of their Holiness, Rev. 2.4. Thou hast left thy First love.
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Grace cannot dye, yet the Flaim of it may go out:
Grace cannot die, yet the Flaim of it may go out:
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Holiness in the Saints is subject to Ebbing, but Holiness in God is Unchangeable, he never lost a drop of his Holiness.
Holiness in the Saints is Subject to Ebbing, but Holiness in God is Unchangeable, he never lost a drop of his Holiness.
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As he cannot have more Holiness because he is perfectly Holy, so he cannot have less Holiness, because he is unchangeably Holy.
As he cannot have more Holiness Because he is perfectly Holy, so he cannot have less Holiness, Because he is unchangeably Holy.
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2. The Holiness, in God is above the Holiness in the Angels:
2. The Holiness, in God is above the Holiness in the Angels:
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Holiness in the Angels is only a Quality, which may be lost, as we see in the fallen Angels;
Holiness in the Angels is only a Quality, which may be lost, as we see in the fallen Angels;
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but Holiness in God is his Essence, he is all over Holy, and he can as well lose his God-head as his Holiness.
but Holiness in God is his Essence, he is all over Holy, and he can as well loose his Godhead as his Holiness.
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Object. But is not he privy to all the Sins of Men, he behods their Impurities,Object. But is not he privy to all the Sins of Men, he behods their Impurities,
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how can this be, and he not be defiled? Resp. God sees all the Sins of Men, but is no more defiled with them,
how can this be, and he not be defiled? Resp. God sees all the Sins of Men, but is no more defiled with them,
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then the Sun is defiled with the Vapours that arise out of the Earth:
then the Sun is defiled with the Vapours that arise out of the Earth:
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God sees Sin not as a Patron to approve it, but as a Judge to punish it.
God sees since not as a Patron to approve it, but as a Judge to Punish it.
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Use 1. Is God so infinitely Holy, then see how unlike to God Sin is: Sin is an unclean thing, it is NONLATINALPHABET, Hyperbolically Evil, Rom. 1.13. it is call'd NONLATINALPHABET, an Abomination, Deut. 7.25. God hath no mixture of Evil in him, Sin hath no mixture of Good;Use 1. Is God so infinitely Holy, then see how unlike to God since is: since is an unclean thing, it is, Hyperbolically Evil, Rom. 1.13. it is called, an Abomination, Deuteronomy 7.25. God hath no mixture of Evil in him, since hath no mixture of Good;
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it is the Spirits and Quintissence of Evil; it turns Good into Evil; it hath deflowr'd the Virgin-Soul, made it red with Guilt, and black with Filth:
it is the Spirits and Quintessence of Evil; it turns Good into Evil; it hath deflowered the Virgin-Soul, made it read with Gilded, and black with Filth:
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it is called the accursed thing, Jos. 7.11. No wonder, ergo, that God doth so hate Sin, being so unlike to him, nay, so contrary:
it is called the accursed thing, Jos. 7.11. No wonder, ergo, that God does so hate since, being so unlike to him, nay, so contrary:
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it strikes at his Holiness, Sin doth all it can to spight God; Sin would not only Unthrone God, but Ungod him;
it strikes At his Holiness, since does all it can to spite God; since would not only Unthrone God, but Ungod him;
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if Sin could help it, God should be God no longer.
if since could help it, God should be God no longer.
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Use 2. Is God the Holy One, and is his Holiness his Glory? Then how impious are they, 1. That are Haters of Holiness, as the Vulture hates Perfumes:Use 2. Is God the Holy One, and is his Holiness his Glory? Then how impious Are they, 1. That Are Haters of Holiness, as the Vulture hates Perfumes:
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so they hate this sweet Perfume of Holiness in the Saints;
so they hate this sweet Perfume of Holiness in the Saints;
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their Hearts rise against Holiness as a Man's Stomach at a Dish he hath an Antipathy against.
their Hearts rise against Holiness as a Man's Stomach At a Dish he hath an Antipathy against.
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There is not a greater sign of a Person devoted to Hell, then to hate one for that thing wherein he is most like God, his Holiness. 2. That are Despisers of Holiness;
There is not a greater Signen of a Person devoted to Hell, then to hate one for that thing wherein he is most like God, his Holiness. 2. That Are Despisers of Holiness;
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they despise the Glory of the Godhead, Glorious in holiness ; the despising of Holiness is seen in the deriding of it;
they despise the Glory of the Godhead, Glorious in holiness; the despising of Holiness is seen in the deriding of it;
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Is it not sad Men should deride that which should save them? Sure that Patient will dye that derides the Physick? The deriding the Grace of the Spirit comes near to the despighting the Spirit of Grace:
Is it not sad Men should deride that which should save them? Sure that Patient will die that derides the Physic? The deriding the Grace of the Spirit comes near to the despiting the Spirit of Grace:
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Scoffing Ishmael was cast out of Abraham 's House, Gen. 21.9. Such as scoff at Holiness shall be cast out of Heaven.
Scoffing Ishmael was cast out of Abraham is House, Gen. 21.9. Such as scoff At Holiness shall be cast out of Heaven.
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Use 2. of Exhortation: Is God so infinitely holy, then let us endeavour to imitate God in Holiness, 1 Pet. 1.16. Be ye holy for I am holy. Use 2. of Exhortation: Is God so infinitely holy, then let us endeavour to imitate God in Holiness, 1 Pet. 1.16. Be you holy for I am holy.
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There's a twofold Holiness, An Holiness of Equality, and an Holiness of Similitude: An Holiness of Equality no Man or Angel can reach to:
There's a twofold Holiness, an Holiness of Equality, and an Holiness of Similitude: an Holiness of Equality no Man or Angel can reach to:
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Who can be equally Holy with God? Who can parallel him in Sanctity? But, 2. there is an Holiness of Similitude,
Who can be equally Holy with God? Who can parallel him in Sanctity? But, 2. there is an Holiness of Similitude,
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and that we must aspire after, to have some Analogy and Resemblance of God's Holiness in us;
and that we must aspire After, to have Some Analogy and Resemblance of God's Holiness in us;
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be as like him in Holiness as we can:
be as like him in Holiness as we can:
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though a Taper doth not give so much Light as the Sun, yet it doth resemble it.
though a Taper does not give so much Light as the Sun, yet it does resemble it.
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We must Imitate God in Holiness. Quest. Must we be like God in Holiness, wherein doth our Holiness consist?
We must Imitate God in Holiness. Quest. Must we be like God in Holiness, wherein does our Holiness consist?
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Resp. In two things, 1st, In our Suitableness to God's Nature. 2dly, Our Subjection to his Will:Resp. In two things, 1st, In our Suitableness to God's Nature. 2dly, Our Subjection to his Will:
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1. Our Holiness stands in our Suitableness to the Nature of God: Hence the Saints are said to partake of the Divine Nature, 2 Pet. 1.4. which is not a partaking of his Essence, but his Image.
1. Our Holiness Stands in our Suitableness to the Nature of God: Hence the Saints Are said to partake of the Divine Nature, 2 Pet. 1.4. which is not a partaking of his Essence, but his Image.
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He might inflict heavier Penalties than he doth, Ezra 9.14. Thou hast punished us less then our iniquities deserve ;
He might inflict Heavier Penalties than he does, Ezra 9.14. Thou hast punished us less then our iniquities deserve;
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Herein is the Saints Holiness, when they are the lively Pictures of God: they bear the Image of God's Meekness, Mercifulness, Heavenliness;
Herein is the Saints Holiness, when they Are the lively Pictures of God: they bear the Image of God's Meekness, Mercifulness, Heavenliness;
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they are of the same Judgment with God, of the same Disposition, they love what he loves, and hate what he hates.
they Are of the same Judgement with God, of the same Disposition, they love what he loves, and hate what he hates.
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2. Our Holiness consists in our Subjection to the Will of God:
2. Our Holiness consists in our Subjection to the Will of God:
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As God's Nature is the Pattern of Holiness, so his Will is the Rule of Holiness.
As God's Nature is the Pattern of Holiness, so his Will is the Rule of Holiness.
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This is our Holiness, 1. When we do his Will, Acts 13.22. 2. When we bear his Will, Mich. 7.9. What he inflicts wisely, we suffer willingly.
This is our Holiness, 1. When we do his Will, Acts 13.22. 2. When we bear his Will, Mich. 7.9. What he inflicts wisely, we suffer willingly.
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This is our Holiness, when we are suitable to God's Nature, and submissive to his Will;
This is our Holiness, when we Are suitable to God's Nature, and submissive to his Will;
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this should be our great Care to be like God in Holiness. Our Holiness should be so qualified as God's;
this should be our great Care to be like God in Holiness. Our Holiness should be so qualified as God's;
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God's is a real Holiness, such should ours be, Ephes. 4.24. Righteousness and true holiness ; it should not be only the Paint of Holiness, but the Life of Holiness;
God's is a real Holiness, such should ours be, Ephesians 4.24. Righteousness and true holiness; it should not be only the Paint of Holiness, but the Life of Holiness;
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it should not only be like the Aegyptian Temples, beautiful without, but like Solomon 's Temple, Gold within, Psal. 45.13. The King's Daughter is glorious within.
it should not only be like the Egyptian Temples, beautiful without, but like Solomon is Temple, Gold within, Psalm 45.13. The King's Daughter is glorious within.
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That I may press you to resemble God in Holiness. 1. How Illustrious every holy Person is;
That I may press you to resemble God in Holiness. 1. How Illustrious every holy Person is;
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he is NONLATINALPHABET, he is a fair Glass in which some of the Beams of God's Holiness shines forth.
he is, he is a fair Glass in which Some of the Beams of God's Holiness shines forth.
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We read Aaron put on Garments for Glory and Beauty, Exod. 28.2. When we wear the embroidered Garment of Holiness, it is for Glory and Beauty.
We read Aaron put on Garments for Glory and Beauty, Exod 28.2. When we wear the embroidered Garment of Holiness, it is for Glory and Beauty.
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A good Christian is ruddy, being sprinkled with Christ's Bloud, and white, being adorn'd with Holiness.
A good Christian is ruddy, being sprinkled with Christ's Blood, and white, being adorned with Holiness.
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As the Diamond to a Ring, so is Holiness to the Soul. So beautiful a thing is Holiness, that as Chrysostom saith, ' They that oppose it, cannot but admire it.
As the Diamond to a Ring, so is Holiness to the Soul. So beautiful a thing is Holiness, that as Chrysostom Says, ' They that oppose it, cannot but admire it.
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2. It is the great Design God carries on in the World, to make a People like himself in Holiness:
2. It is the great Design God carries on in the World, to make a People like himself in Holiness:
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What are all the Showers of the Ordinances for, but to rain down Righteousness upon us,
What Are all the Showers of the Ordinances for, but to rain down Righteousness upon us,
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and make us Holy? What are the Promises for, but to encourage Holiness? What is the sending of the Spirit into the World for,
and make us Holy? What Are the Promises for, but to encourage Holiness? What is the sending of the Spirit into the World for,
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but to anoint us with the Holy Unction, 1 Ioh. 2.20.
but to anoint us with the Holy Unction, 1 John 2.20.
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What are all Afflictions for, but to make us Partakers of God's Holiness, Heb. 12.10 ▪ What are Mercies for,
What Are all Afflictions for, but to make us Partakers of God's Holiness, Hebrew 12.10 ▪ What Are mercies for,
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but Loadstones to draw us to Holiness? What is the end of Christ's dying, but that his Bloud might wash away our Unholiness, Tit. 2.14. Who gave himself for us, to purifie unto himself a peculiar People.
but Loadstones to draw us to Holiness? What is the end of Christ's dying, but that his Blood might wash away our Unholiness, Tit. 2.14. Who gave himself for us, to purify unto himself a peculiar People.
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So that if we are not holy, we cross God's great Design in the World. 3. 'Tis our Holiness draws God's Heart to us: Holiness is God's Image:
So that if we Are not holy, we cross God's great Design in the World. 3. It's our Holiness draws God's Heart to us: Holiness is God's Image:
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God cannot choose but love his Image where he sees it. A King loves to see his Effigies upon a piece of Coin: Psal. 45.7. Thou lovest righteousness. And where doth Righteousness grow, but in an holy Heart? Isa. 6•. 4. Thou shalt be called Hepbsiba, for the Lord delighteth in thee:
God cannot choose but love his Image where he sees it. A King loves to see his Effigies upon a piece of Coin: Psalm 45.7. Thou Lovest righteousness. And where does Righteousness grow, but in an holy Heart? Isaiah 6•. 4. Thou shalt be called Hepbsiba, for the Lord delights in thee:
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It was her Holiness drew God's Love to her, Verse 12. They shall call them the holy people.
It was her Holiness drew God's Love to her, Verse 12. They shall call them the holy people.
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God values not any by their high Birth, but their Holiness.
God value's not any by their high Birth, but their Holiness.
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4. Holiness is the NONLATINALPHABET, the only thing that differenceth us from the Reprobate Part of the World:
4. Holiness is the, the only thing that differenceth us from the Reprobate Part of the World:
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God's People have his Seal upon them, 2 Tim. 2.19. The foundation of God standeth sure, having this seal, The Lord knows them that are his.
God's People have his Seal upon them, 2 Tim. 2.19. The Foundation of God Stands sure, having this seal, The Lord knows them that Are his.
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And, let all that nameth the name of Christ depart from iniquity. And, let all that names the name of christ depart from iniquity.
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The People of God are sealed with a double Seal, 1. Election, The Lord knows who are his.
The People of God Are sealed with a double Seal, 1. Election, The Lord knows who Are his.
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2. Sanctification, Let every one depart from iniquity. As a Nobleman is distinguished from another by his Silver Star;
2. Sanctification, Let every one depart from iniquity. As a Nobleman is distinguished from Another by his Silver Star;
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as a virtuous Woman is distinguish'd from an Harlot by her Chastity; so Holiness distinguisheth between the two Seeds.
as a virtuous Woman is distinguished from an Harlot by her Chastity; so Holiness Distinguisheth between the two Seeds.
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1879
All that are of God as they have Christ for their Captain, Heb. 2.10. so Holiness is the white Colour they wear.
All that Are of God as they have christ for their Captain, Hebrew 2.10. so Holiness is the white Colour they wear.
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5. Holiness is our Honour, Holiness and Honour put together, 1 Thes. 4.4. Dignity goes along with Sanctity, Rev. 1.6. He hath washed us from our sins •n his bloud, and hath made us kings unto God.
5. Holiness is our Honour, Holiness and Honour put together, 1 Thebes 4.4. Dignity Goes along with Sanctity, Rev. 1.6. He hath washed us from our Sins •n his blood, and hath made us Kings unto God.
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When we are washed and made holy, then we are Kings and Priests to God.
When we Are washed and made holy, then we Are Kings and Priests to God.
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The Saints are call'd Vessels of Honour, they are called Jewels for the sparkling of their Holiness,
The Saints Are called Vessels of Honour, they Are called Jewels for the sparkling of their Holiness,
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because fill'd with Wine of the Spirit; this makes them Earthly Angels.
Because filled with Wine of the Spirit; this makes them Earthly Angels.
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6. Holiness gives us Boldness with God, Job 22.23, 26. Thou shalt put away iniquity far from thy tabernacle,
6. Holiness gives us Boldness with God, Job 22.23, 26. Thou shalt put away iniquity Far from thy tabernacle,
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and shalt lift up thy face unto God. Lifting up the Face is an Emblem of Boldness.and shalt lift up thy face unto God. Lifting up the Face is an Emblem of Boldness.
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Nothing makes us so ashamed to go to God as Sin:
Nothing makes us so ashamed to go to God as since:
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a wicked Man in Prayer may lift up his Hands, but he cannot lift up his Face.
a wicked Man in Prayer may lift up his Hands, but he cannot lift up his Face.
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When Adam had lost his Holiness, he lost his Confidence; he hid himself.
When Adam had lost his Holiness, he lost his Confidence; he hid himself.
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But the holy Person goes to God as a Child to his Father, his Conscience doth not upbraid him with allowing any Sin,
But the holy Person Goes to God as a Child to his Father, his Conscience does not upbraid him with allowing any since,
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therefore he can go boldly to the Throne of Grace, and have Mercy to help in time of need, Heb. 4.16. 7. Holiness gives Peace:
Therefore he can go boldly to the Throne of Grace, and have Mercy to help in time of need, Hebrew 4.16. 7. Holiness gives Peace:
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Sin raiseth a Storm in the Conscience, Ubi peccatum ibi procella: Isa. 57.21. There's no peace to the wicked ;
since Raiseth a Storm in the Conscience, Ubi peccatum There Procella: Isaiah 57.21. There's no peace to the wicked;
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Righteousness and Peace are put together. Holiness is the Root which bears this sweet Fruit of Peace:
Righteousness and Peace Are put together. Holiness is the Root which bears this sweet Fruit of Peace:
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Righteousness and peace kiss each other. 8. Holiness leads to Heaven: Holiness is the King of Heaven's High-way, Isa. 35.8. An high-way shall be there, and it shall be called the way of holiness. Righteousness and peace kiss each other. 8. Holiness leads to Heaven: Holiness is the King of Heaven's Highway, Isaiah 35.8. an highway shall be there, and it shall be called the Way of holiness.
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At Rome there was the Temple of Vertue and Honour, and they were to go through the Temple of Vertue to the Temple of Honour:
At Room there was the Temple of Virtue and Honour, and they were to go through the Temple of Virtue to the Temple of Honour:
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So we must go through the Temple of Holiness to the Temple of Heaven. Glory begins in Vertue, 2 Pet. 1.3. Who hath called us to glory and vertue? Happiness is nothing else but the Quintessence of Holiness.
So we must go through the Temple of Holiness to the Temple of Heaven. Glory begins in Virtue, 2 Pet. 1.3. Who hath called us to glory and virtue? Happiness is nothing Else but the Quintessence of Holiness.
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Holiness is Glory militant, and Happiness Holiness triumphant. Quest. What shall we do to resemble God in Holiness?
Holiness is Glory militant, and Happiness Holiness triumphant. Quest. What shall we do to resemble God in Holiness?
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Resp. Have recourse to Christ's Bloud by Faith; it is Lavacrum animae, Legal Purifications, Types and Emblems of it, 1 Ioh. 1.7. The Word is a Glass to shew us our Spots, and Christ's Bloud is a Fountain to wash them away.Resp. Have recourse to Christ's Blood by Faith; it is Lavacrum Spirits, Legal Purifications, Types and Emblems of it, 1 John 1.7. The Word is a Glass to show us our Spots, and Christ's Blood is a Fountain to wash them away.
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2. Pray for an holy Heart, Psal. 51.10. Create in me a clean heart, O God.
2. prey for an holy Heart, Psalm 51.10. Create in me a clean heart, Oh God.
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Lay thy Heart before the Lord, and say, Lord, my heart is full of Leprosy; it defiles all it toucheth:
Lay thy Heart before the Lord, and say, Lord, my heart is full of Leprosy; it defiles all it touches:
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Lord I am not fit to live with such an heart, for I cannot honour thee,
Lord I am not fit to live with such an heart, for I cannot honour thee,
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nor die with such an heart, for I cannot see thee. O create in me a clean heart;
nor die with such an heart, for I cannot see thee. O create in me a clean heart;
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send thy Spirit into me to refine and purifie me, that I may be a Temple fit for the holy God to inhabit.
send thy Spirit into me to refine and purify me, that I may be a Temple fit for the holy God to inhabit.
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3. Walk with them that are holy, Prov. 13.20. He that walketh with the wise shall be wise.
3. Walk with them that Are holy, Curae 13.20. He that walks with the wise shall be wise.
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Be among the Spices and you will smell of them. Association begets Assimilation: nothing hath a greater Power and Energy to effect Holiness, then the Communion of Saints.
Be among the Spices and you will smell of them. Association begets Assimilation: nothing hath a greater Power and Energy to Effect Holiness, then the Communion of Saints.
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Of GOD's Iustice.
Of GOD's Justice
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THE next Attribute is God's Iustice: All God's Attributes are identical, and are the same with his Essence.
THE next Attribute is God's justice: All God's Attributes Are Identical, and Are the same with his Essence.
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Though he hath several Attributes whereby he is made known to us, yet he hath but one Essence. A Cedar Tree may have several Branches,
Though he hath several Attributes whereby he is made known to us, yet he hath but one Essence. A Cedar Tree may have several Branches,
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yet it is but one Cedar. So there are several Attributes of God, whereby we conceive of him, but one intire Essence.
yet it is but one Cedar. So there Are several Attributes of God, whereby we conceive of him, but one entire Essence.
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Well, then concerning God's Justice, Deut. 32.4. Iust and right is he. Job 37.23. Touching the Almighty, we cannot find him out, he is excellent in plenty of Iustice. God is said to dwell in Justice, Psal. 89.14. Iustice and Iudgment are the habitation of thy Throne.
Well, then Concerning God's justice, Deuteronomy 32.4. Just and right is he. Job 37.23. Touching the Almighty, we cannot find him out, he is excellent in plenty of Justice God is said to dwell in justice, Psalm 89.14. justice and Judgement Are the habitation of thy Throne.
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In God Power and Justice meet. Power holds the Scepter, and Justice holds the Balance. Question. What is God's Iustice?
In God Power and justice meet. Power holds the Sceptre, and justice holds the Balance. Question. What is God's justice?
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Resp. Iustitia est jus suum cuique tribuere ; Justice is to give every one his due.
Resp. Iustitia est jus suum cuique tribuere; justice is to give every one his due.
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God's Justice is the Rectitude of his Nature, whereby he is carried to the doing of that which is righteous and equal; Prov. 24.12. Shall not he render to every Man according to his Works? God is an Impartial Iudge ;
God's justice is the Rectitude of his Nature, whereby he is carried to the doing of that which is righteous and equal; Curae 24.12. Shall not he render to every Man according to his Works? God is an Impartial Judge;
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he judgeth the Cause. Men oft judge the Person, and not the Cause, which is not Iustice, but Malice. God judgeth the Cause, Gen. 18.21. I will go down and see if they have done according to the cry which is come up unto me.
he Judgeth the Cause. Men oft judge the Person, and not the Cause, which is not justice, but Malice. God Judgeth the Cause, Gen. 18.21. I will go down and see if they have done according to the cry which is come up unto me.
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When the Lord is upon a punitive act, he weighs things in the Ballance, he doth not punish rashly ;
When the Lord is upon a punitive act, he weighs things in the Balance, he does not Punish rashly;
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he doth not go in the way of a Riot, but a Circuit against Offenders. Concerning God's Justice, I shall lay down these six Positions.
he does not go in the Way of a Riot, but a Circuit against Offenders. Concerning God's justice, I shall lay down these six Positions.
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1. God cannot but be Just. His Holiness is the Cause of his Justice. Holiness will not suffer him to do any thing but what is Righteous.
1. God cannot but be Just. His Holiness is the Cause of his justice. Holiness will not suffer him to do any thing but what is Righteous.
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He can no more be unjust, then he can be unholy. 2. God's Will is the Supream Rule of Justice:
He can no more be unjust, then he can be unholy. 2. God's Will is the Supreme Rule of justice:
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It is the Standard of Equity. His Will is wise and good.
It is the Standard of Equity. His Will is wise and good.
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God wills nothing but what is just, and therefore it is just, because he wills it.
God wills nothing but what is just, and Therefore it is just, Because he wills it.
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3. God doth Justice voluntarily: Justice flows from his Nature. Men may act unjustly, because they are bribed or forced:
3. God does justice voluntarily: justice flows from his Nature. Men may act unjustly, Because they Are bribed or forced:
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God will not be brib'd, because of his Justice, he cannot be forc'd because of his Power.
God will not be bribed, Because of his justice, he cannot be forced Because of his Power.
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He doth Justice out of Love to Justice, Hebr. 1.8. Thou lovest righteousness. 4. Justice is the perfection of the Divine Nature.
He does justice out of Love to justice, Hebrew 1.8. Thou Lovest righteousness. 4. justice is the perfection of the Divine Nature.
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Aristotle saith, Justice NONLATINALPHABET, comprehends in it all Vertues. To say God is just, is to say he is all that is Excellent:Aristotle Says, justice, comprehends in it all Virtues. To say God is just, is to say he is all that is Excellent:
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Perfection meets in him as Lines in a Center. He is not only Just, but Justice it self.
Perfection meets in him as Lines in a Centre. He is not only Just, but justice it self.
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5. God never did, nor can do the least wrong to his Creature. God's Justice hath been wronged, but never did any wrong.
5. God never did, nor can do the least wrong to his Creature. God's justice hath been wronged, but never did any wrong.
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God doth not go according to the summum jus, or rigour of the Law; he abates something of his Severity.
God does not go according to the summum jus, or rigour of the Law; he abates something of his Severity.
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6. God's Justice is such, that it is not fit for any Man or Angel to expostulate with God,
6. God's justice is such, that it is not fit for any Man or Angel to expostulate with God,
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or demand a Reason of his Actions.
or demand a Reason of his Actions.
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God hath not only Authority on his side, but Equity: He lays Iudgment to the Line,
God hath not only authority on his side, but Equity: He lays Judgement to the Line,
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and Righteousness to the Plummet, Isa. 28.17. and it is below him to give an Account to us of his Proceedings.and Righteousness to the Plummet, Isaiah 28.17. and it is below him to give an Account to us of his Proceedings.
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Which of these two is fittest to take place, God's Iustice or Man's Reason? Rom. 9.20. Who art thou, O man, that disputest against God? The Plumb-Line of our Reason is too short to fathom the depth of God's Justice, Rom. 11.33. How unsearchable are his Iudgments!
Which of these two is Fittest to take place, God's justice or Man's Reason? Rom. 9.20. Who art thou, Oh man, that Disputes against God? The Plumb-Line of our Reason is too short to fathom the depth of God's justice, Rom. 11.33. How unsearchable Are his Judgments!
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we are to adore God's Justice, where we cannot see a reason of it. Now God's Justice runs in two Channels:
we Are to adore God's justice, where we cannot see a reason of it. Now God's justice runs in two Channels:
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'Tis seen in two Things, the distribution of Rewards and Punishments. 1. In rewarding the Vertuous; Psal. 58.11. Doubtless there is a reward for the righteous.
It's seen in two Things, the distribution of Rewards and Punishments. 1. In rewarding the Virtuous; Psalm 58.11. Doubtless there is a reward for the righteous.
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The Saints shall not serve him for nought, he will reward praeces & lachrymas, NONLATINALPHABET, though they may be losers for him, they shall not be losers by him, Hebr. 6.10. God is not unrighteous to forget your work and labour of love which ye have shewed to his Name.
The Saints shall not serve him for nought, he will reward praeces & lachrymas,, though they may be losers for him, they shall not be losers by him, Hebrew 6.10. God is not unrighteous to forget your work and labour of love which you have showed to his Name.
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He gives a Reward, not that we have deserved it, but because he hath promised it.
He gives a Reward, not that we have deserved it, but Because he hath promised it.
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2. He is just in punishing Offenders.
2. He is just in punishing Offenders.
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And he is just, 1. Because he punisheth Sinners by a Law. Where there is no Law there is no transgression, Rom. 4.15.
And he is just, 1. Because he Punisheth Sinners by a Law. Where there is no Law there is no Transgression, Rom. 4.15.
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But God hath given Men a Law, and they brake it, therefore he punisheth them justly. 2. God is just in punishing the Wicked, because he never punisheth them,
But God hath given Men a Law, and they brake it, Therefore he Punisheth them justly. 2. God is just in punishing the Wicked, Because he never Punisheth them,
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but upon full Proof and Evidence.
but upon full Proof and Evidence.
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What greater Evidence then for a Man's own Conscience to be Witness against him? There is nothing God chargeth upon a Sinner,
What greater Evidence then for a Man's own Conscience to be Witness against him? There is nothing God charges upon a Sinner,
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but Conscience doth set Seal to the Truth of it.
but Conscience does Set Seal to the Truth of it.
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Use 1. See here another Flower of God's Crown the is just and righteous. He is the Exemplar and Pattern of Justice.Use 1. See Here Another Flower of God's Crown the is just and righteous. He is the Exemplar and Pattern of justice.
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Object. But how doth it seem to stand with God's Justice, that the Wicked should prosper in the World, Prov. 12.1.Object. But how does it seem to stand with God's justice, that the Wicked should prosper in the World, Curae 12.1.
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Wherefore doth the way of the wicked prosper? This hath been a great stumbling, and been ready to make many question God's Justice.Wherefore does the Way of the wicked prosper? This hath been a great stumbling, and been ready to make many question God's justice.
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Such as are highest in sin are highest in power.
Such as Are highest in since Are highest in power.
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Diogenes seeing Harpalus a Thief go on prosperously, said, Sure God had cast off the Government of the World, Diogenes seeing Harpalus a Thief go on prosperously, said, Sure God had cast off the Government of the World,
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and minded not how things went here below. Resp. 1. The wicked may be sometimes Instruments to do God's work ;and minded not how things went Here below. Resp. 1. The wicked may be sometime Instruments to doe God's work;
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though they do not design his glory, yet they may promote it.
though they do not Design his glory, yet they may promote it.
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Cyrus (Ezra. 1.7.) was instrumental for the building God's Temple in Ierusalem. There is some kind of Justice, that they should have a Temporal Reward: God lets them prosper, under whose Wing his People are sheltred.Cyrus (Ezra. 1.7.) was instrumental for the building God's Temple in Ierusalem. There is Some kind of justice, that they should have a Temporal Reward: God lets them prosper, under whose Wing his People Are sheltered.
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God will not be in any Man's debt; Mal. 1.10. Who hath kindled a fire on my Altar for nought?
God will not be in any Man's debt; Malachi 1.10. Who hath kindled a fire on my Altar for nought?
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2. God lets Men go on in sin and prosper, that he may leave them more inexcusable, Rev. 2.21. I gave her space to repent of her Fornication.
2. God lets Men go on in since and prosper, that he may leave them more inexcusable, Rev. 2.21. I gave her Molle to Repent of her Fornication.
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God adjourns the Sessions, spins out his Mercies towards Sinners, and if they repent not, his Patience will be a Witness against them,
God adjourns the Sessions, spins out his mercies towards Sinners, and if they Repent not, his Patience will be a Witness against them,
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and his Justice will be more cleared in their Condemnation, Psal. 51.4. That thou mightest be justified when thou speakest, and be clear when thou judgest.
and his justice will be more cleared in their Condemnation, Psalm 51.4. That thou Mightest be justified when thou Speakest, and be clear when thou Judges.
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3. God doth not always let the wicked prosper in their sin, some he doth punish openly, that his Justice may be taken notice of, Psal. 9.16. The Lord is known by the judgment which he executeth:
3. God does not always let the wicked prosper in their since, Some he does Punish openly, that his justice may be taken notice of, Psalm 9.16. The Lord is known by the judgement which he Executeth:
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that is, his Justice is seen by striking Men dead in the very act of sin.
that is, his justice is seen by striking Men dead in the very act of since.
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Thus he struck Zimri and Cozbi in the Act of Uncleanness.
Thus he struck Zimri and Cozbi in the Act of Uncleanness.
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4. If God do let Men prosper a while in sin, his Vial of Wrath is all this while filling;
4. If God do let Men prosper a while in since, his Vial of Wrath is all this while filling;
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his Sword is all this while whetting:
his Sword is all this while whetting:
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and though God may forbear Men a while, yet long forbearance is no forgiveness. The longer God is taking his blow, the heavier it will be at last;
and though God may forbear Men a while, yet long forbearance is no forgiveness. The longer God is taking his blow, the Heavier it will be At last;
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as long as there is Eternity, God hath time enough to reckon with his Enemies.
as long as there is Eternity, God hath time enough to reckon with his Enemies.
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Justice may be as a Lion asleep, but at last this Lion will awake, and roar upon the Sinner.
justice may be as a lion asleep, but At last this lion will awake, and roar upon the Sinner.
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Doth not Nero, and Iulian, and Cain now meet with God's Justice? Object. But God's own People suffer great Afflictions, they are injured and persecuted, Psal. 73.14. All the day long have I been plagued and chastned every morning.
Does not Nero, and Iulian, and Cain now meet with God's justice? Object. But God's own People suffer great Afflictions, they Are injured and persecuted, Psalm 73.14. All the day long have I been plagued and chastened every morning.
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How doth this stand with God's Justice?
How does this stand with God's justice?
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Resp. 1. That is a true Rule of St. Austin, Iudicia Dei possunt esse occulta, non injusta ;Resp. 1. That is a true Rule of Saint Austin, Judicia Dei possunt esse Hidden, non Unjust;
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Gods ways of Judgment are sometimes secret, but never unjust. The Lord never Afflicts his People without a Cause ;
God's ways of Judgement Are sometime secret, but never unjust. The Lord never Afflicts his People without a Cause;
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so that he cannot be unjust. There is some good in the godly, therefore the wicked afflict them;
so that he cannot be unjust. There is Some good in the godly, Therefore the wicked afflict them;
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there is some evil in them, therefore God afflicts them. God's own Children have their NONLATINALPHABET, their blemishes, 2 Chron. 28.10. Are there not with you, even with you, sins against the Lord? These Spiritual Diamonds, have they no flaws? Do not we read of the Spots of God 's Children, Deut. 32.10.
there is Some evil in them, Therefore God afflicts them. God's own Children have their, their blemishes, 2 Chronicles 28.10. are there not with you, even with you, Sins against the Lord? These Spiritual Diamonds, have they no flaws? Do not we read of the Spots of God is Children, Deuteronomy 32.10.
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Are not they guilty of much Pride, Censoriousness, Passion, Worldliness? though by their Profession they seem to resemble the Birds of Paradise, to fly above,
are not they guilty of much Pride, Censoriousness, Passion, Worldliness? though by their Profession they seem to resemble the Birds of Paradise, to fly above,
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and feed upon the Dew of Heaven, yet as the Serpent, they lick the dust. And these sins of God's People do more provoke God than others, Deut. 32.19. Because of the provoking of his sons and daughters.
and feed upon the Due of Heaven, yet as the Serpent, they lick the dust. And these Sins of God's People do more provoke God than Others, Deuteronomy 32.19. Because of the provoking of his Sons and daughters.
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The sins of others pierce Christ's side, these wound his heart: therefore is not God just in all the Evils that befal them, Amos 3.2. You only have I known of all the Families of the Earth, therefore I will punish you for your Iniquities.
The Sins of Others pierce Christ's side, these wound his heart: Therefore is not God just in all the Evils that befall them, Amos 3.2. You only have I known of all the Families of the Earth, Therefore I will Punish you for your Iniquities.
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I will punish you sooner, surer, sorer then others. 2. The Trials and Sufferings of the godly are to refine and purifie them.
I will Punish you sooner, Surer, Sorer then Others. 2. The Trials and Sufferings of the godly Are to refine and purify them.
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God's Furnace is in Sion, Isa. 31.9. Is it any Injustice in God to put his Gold into the Furnace to purifie it? Is it any Injustice in God by afflicting his People, to make them partakers of his Holiness? Hebr. 12.10. What doth more proclaim God's Faithfulness, than to take such a course with them as may make them better, Psal. 119.75. In faithfulness thou hast corrected me.
God's Furnace is in Sion, Isaiah 31.9. Is it any Injustice in God to put his Gold into the Furnace to purify it? Is it any Injustice in God by afflicting his People, to make them partakers of his Holiness? Hebrew 12.10. What does more proclaim God's Faithfulness, than to take such a course with them as may make them better, Psalm 119.75. In faithfulness thou hast corrected me.
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3. What Injustice is it in God to inflict a lesser Punishment, and prevent a greater? The best of God's Children have that in them which is meritorious of Hell:
3. What Injustice is it in God to inflict a lesser Punishment, and prevent a greater? The best of God's Children have that in them which is meritorious of Hell:
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Now I pray, doth God do them any wrong, if he useth only the Rod, where they have deserved the Scorpion? Is the Father unjust if he only corrects his Child, who hath deserved to be disinherited? If God deals so favourably with his Children, he only puts Wormwood in their Cup,
Now I pray, does God do them any wrong, if he uses only the Rod, where they have deserved the Scorpion? Is the Father unjust if he only corrects his Child, who hath deserved to be disinherited? If God deals so favourably with his Children, he only puts Wormwood in their Cup,
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whereas he might put Fire and Brimstone, they are rather to admire his Mercy, than complain of his Injustice.
whereas he might put Fire and Brimstone, they Are rather to admire his Mercy, than complain of his Injustice.
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Object. How can it stand with God's Justice, that all Men, being equally guilty by Nature, God should pass by one,Object. How can it stand with God's justice, that all Men, being equally guilty by Nature, God should pass by one,
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and save another? why doth not he deal with all alike? Resp. Rom. 9.14. Is there unrighteousness with God? God forbid. Job. 8.3. Doth the Almighty pervert justice? 1. God is not bound to give an account of his Actions to his Creatures.
and save Another? why does not he deal with all alike? Resp. Rom. 9.14. Is there unrighteousness with God? God forbid. Job. 8.3. Does the Almighty pervert Justice? 1. God is not bound to give an account of his Actions to his Creatures.
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If none may say to a King, what dost thou? Eccles. 8.4. much less to God.
If none may say to a King, what dost thou? Eccles. 8.4. much less to God.
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It is sufficient, God is Lord paramount, he hath a Soveraign Power over his Creatures, therefore can do no Injustice, Rom. 9.21.
It is sufficient, God is Lord paramount, he hath a Sovereign Power over his Creatures, Therefore can do no Injustice, Rom. 9.21.
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Hath not the Potter power over the Clay, of the same Lump to make one Vessel to honour, Hath not the Potter power over the Clay, of the same Lump to make one Vessel to honour,
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and another unto dishonour? God hath a liberty •e•t in his own Breast to save one,and Another unto dishonour? God hath a liberty •e•t in his own Breast to save one,
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and not another, and his Justice is not at a•l impeach'd or blemished.
and not Another, and his justice is not At a•l impeached or blemished.
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If two Men owe you Money, you may without any Inju•tice remit the Debt to one,
If two Men owe you Money, you may without any Inju•tice remit the Debt to one,
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and exact it of the other.
and exact it of the other.
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If two Male-factors be condemned to die, the King may pardon one, and not the other.
If two Malefactors be condemned to die, the King may pardon one, and not the other.
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He is not unjust if he •ets one suffer, because he offended the Law, nor if he save the other,
He is not unjust if he •ets one suffer, Because he offended the Law, nor if he save the other,
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1989
because he will make use of his Prerogative as he is King. 2. Though some are saved,
Because he will make use of his Prerogative as he is King. 2. Though Some Are saved,
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1990
and others perish, yet there is no unrighteousness in God, because whoever peri•heth, his destruction is of himself, Hos. 13.9. O Israel, thou hast destroyed thy self.
and Others perish, yet there is no unrighteousness in God, Because whoever peri•heth, his destruction is of himself, Hos. 13.9. O Israel, thou hast destroyed thy self.
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1991
God offers Grace, the Sinner refuseth it, Is God bound to give Grace? If a Chyrurgion comes to heal a Man's wound, he will not be healed,
God offers Grace, the Sinner Refuseth it, Is God bound to give Grace? If a Chirurgeon comes to heal a Man's wound, he will not be healed,
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1992
but bolts out his Chyrurgion, is the Chyrurgion bound to heal him? Prov. 1.24. I have called, and ye refused. Psal. 81.11. Israel would none of me.
but bolts out his Chirurgeon, is the Chirurgeon bound to heal him? Curae 1.24. I have called, and you refused. Psalm 81.11. Israel would none of me.
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1993
God is not bound to force his Mercies upon Men:
God is not bound to force his mercies upon Men:
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1994
If they wilfully oppose the offer of Grace, there sin is to be taxed as the cause of their perishing, and not God's justice.
If they wilfully oppose the offer of Grace, there since is to be taxed as the cause of their perishing, and not God's Justice.
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1995
2. See the difference between God and a great part of the World, they are unjust, 1. In their Courts of Judicature; they pervert Justice: Isa. 10.1.
2. See the difference between God and a great part of the World, they Are unjust, 1. In their Courts of Judicature; they pervert justice: Isaiah 10.1.
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1996
They decree unrighteous decrees. The Hebrew word for a Judges Robe, Magnil, signifies Prevarication, Deceit, or Injustice.They Decree unrighteous decrees. The Hebrew word for a Judges Robe, Magnil, signifies Prevarication, Deceit, or Injustice.
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1997
It is often truer of the Judge then the Robe. The Judge deserves rather to have that Name than the Robe.
It is often truer of the Judge then the Robe. The Judge deserves rather to have that Name than the Robe.
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1998
What is a good Law, without a good Iudge? Injustice lies in two things, either not to punish where there is a Fault,
What is a good Law, without a good Judge? Injustice lies in two things, either not to Punish where there is a Fault,
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or to punish where there is no Fault; how frequent!
or to Punish where there is no Fault; how frequent!
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2000
Again, 2. Unjust in their Dealings. This is 1. either in using false weights, Hos. 12.7. The Balances of deceit are in his hand.
Again, 2. Unjust in their Dealings. This is 1. either in using false weights, Hos. 12.7. The Balances of deceit Are in his hand.
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'Tis sad to have the Bible in one hand, and false Weights in the other. Or 2. in adulterating Commodities; Isa. 1.22. Thy wine is mixed with water ;
It's sad to have the bible in one hand, and false Weights in the other. Or 2. in adulterating Commodities; Isaiah 1.22. Thy wine is mixed with water;
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when they mix bad grain with good, yet sell it for pure grain.
when they mix bad grain with good, yet fell it for pure grain.
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2006
Use 2. Imitate God in Justice. Let Christ's golden Maxim be observed, Matth. 7.12. What you would have men do to you, do ye even so to them. Use 2. Imitate God in justice. Let Christ's golden Maxim be observed, Matthew 7.12. What you would have men do to you, do you even so to them.
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2007
You would not have them wrong you, neither do you them; rather suffer wrong than do wrong, 1 Cor. 6.7. Why do ye not rather take wrong? O be exemplary for Justice!
You would not have them wrong you, neither do you them; rather suffer wrong than do wrong, 1 Cor. 6.7. Why do you not rather take wrong? Oh be exemplary for justice!
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2008
Let Justice be your Ornament, Iob 29.14. I put on Righteousness (viz. Justice) as a Robe and a Diadem.
Let justice be your Ornament, Job 29.14. I put on Righteousness (viz. justice) as a Robe and a Diadem.
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A Robe for its graceful Beauty;
A Robe for its graceful Beauty;
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and I put it on, & induebam justitiam. A Judge puts on his Robe, and puts it off again at Night;
and I put it on, & induebam justitiam. A Judge puts on his Robe, and puts it off again At Night;
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but Iob did so put on Justice, as he did not put it off till Death, semper vestiti. We must not lay off this Robe of Justice, till we lay down our Tabernacle.
but Job did so put on justice, as he did not put it off till Death, semper vestiti. We must not lay off this Robe of justice, till we lay down our Tabernacle.
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2012
If you have any thing of God in you, you will be like him. By every unjust Action you do deny your selves to be Christians;
If you have any thing of God in you, you will be like him. By every unjust Actium you do deny your selves to be Christians;
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you stain the glory of your Profession; Heathens will rise up in Judgment against you. The Sun might sooner alter its Course, than he could be turned from doing Justice.
you stain the glory of your Profession; heathens will rise up in Judgement against you. The Sun might sooner altar its Course, than he could be turned from doing justice.
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Use 3. If God be just, there will be a Day of Judgment. Now things are out of Course.Use 3. If God be just, there will be a Day of Judgement. Now things Are out of Course.
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Sin is rampant, Saints are wronged, they are often cast in a righteous Cause, they can meet with no Justice here, Justice is turned into Wormwood;
since is rampant, Saints Are wronged, they Are often cast in a righteous Cause, they can meet with no justice Here, justice is turned into Wormwood;
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but there is a day coming, when God will set things right; he will do every Man Justice;
but there is a day coming, when God will Set things right; he will do every Man justice;
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he will crown the righteous, and condemn the wicked; Acts 17.31. He hath appointed a day, &c. If God be a just God, he will take vengeance.
he will crown the righteous, and condemn the wicked; Acts 17.31. He hath appointed a day, etc. If God be a just God, he will take vengeance.
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God hath given Men a Law to live by, they break it, there must be a day for the Execution of Offenders:
God hath given Men a Law to live by, they break it, there must be a day for the Execution of Offenders:
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a Law not executed is but like a Wooden Dagger, for a show. At the last Day God's Sword shall be drawn out against Offenders;
a Law not executed is but like a Wooden Dagger, for a show. At the last Day God's Sword shall be drawn out against Offenders;
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then his Justice shall be reveal'd before all the World, — God will judge in righteousness, Acts 17.31. Shall not the Iudge of all the world do right? Gen. 18.25. The Wicked shall drink a Sea of Wrath, but not sip one Drop of Injustice.
then his justice shall be revealed before all the World, — God will judge in righteousness, Acts 17.31. Shall not the Judge of all the world do right? Gen. 18.25. The Wicked shall drink a Sea of Wrath, but not sip one Drop of Injustice.
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At that day shall all Mouths be stopped, and God's Justice shall be fully vindicated from all the Cavils and Clamors of unjust Men.
At that day shall all Mouths be stopped, and God's justice shall be Fully vindicated from all the Cavils and Clamours of unjust Men.
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Use 4. Comfort to the true Penitent: As God is a just God he will pardon him, Homo agnoscit, Deus ignoscit: 1 Joh. 1.9. If we confess our sins (i. e. Use 4. Comfort to the true Penitent: As God is a just God he will pardon him, Homo agnoscit, Deus ignoscit: 1 John 1.9. If we confess our Sins (i. e.
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confess and forsake) he is just to forgive us our sins.
confess and forsake) he is just to forgive us our Sins.
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Not only merciful, but just, Why just? because he hath promised to forgive such, Prov. 28.13.
Not only merciful, but just, Why just? Because he hath promised to forgive such, Curae 28.13.
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If thy heart hath been broken for and from Sin, thou maist not only plead God's Mercy, but his Iustice for the pardoning thy sin.
If thy heart hath been broken for and from since, thou Mayest not only plead God's Mercy, but his justice for the pardoning thy since.
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Shew him his Hand and Seal, he cannot deny himself.
Show him his Hand and Seal, he cannot deny himself.
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The Mercy of GOD. THE next Attribute is God's Goodness or Mercy: Mercy is the Result and Effect of God's Goodness, Psal. 33.5. Psal. 119.64.
The Mercy of GOD. THE next Attribute is God's goodness or Mercy: Mercy is the Result and Effect of God's goodness, Psalm 33.5. Psalm 119.64.
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So then this is the next Attribute, God's Goodness or Mercy. The most Learned of the Heathens thought they gave their God Iupiter two Golden Characters,
So then this is the next Attribute, God's goodness or Mercy. The most Learned of the heathens Thought they gave their God Iupiter two Golden Characters,
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when they stiled him, NONLATINALPHABET, Good and Great: both these meet in God, Greatness and Goodness, Majesty and Mercy.
when they styled him,, Good and Great: both these meet in God, Greatness and goodness, Majesty and Mercy.
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God is, 1. Essentially good in himself. And, 2. Relative good to us. They are both put together, Psal. 119.68. Thou art good, and dost good.
God is, 1. Essentially good in himself. And, 2. Relative good to us. They Are both put together, Psalm 119.68. Thou art good, and dost good.
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This Relative goodness is nothing else but his Mercy, which is an innate Propensness in God to pity and succour such as are in Misery. Concerning God's Mercy,
This Relative Goodness is nothing Else but his Mercy, which is an innate Propenseness in God to pity and succour such as Are in Misery. Concerning God's Mercy,
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1 st, I shall lay down these Twelve Positions: 1. It is the great Design of the Scripture to represent God as Merciful.
1 Saint, I shall lay down these Twelve Positions: 1. It is the great Design of the Scripture to represent God as Merciful.
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This is a Loadstone to draw Sinners to him, Exod. 34.6.
This is a Loadstone to draw Sinners to him, Exod 34.6.
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The Lord merciful, gracious, long-suffering, abundant in goodness, &c. Here are six Expressions to set forth God's Mercy,The Lord merciful, gracious, long-suffering, abundant in Goodness, etc. Here Are six Expressions to Set forth God's Mercy,
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and but one to set forth his Justice; who will by no means clear the Guilty. Psal. 57.10. God's mercy is great above the heavens. Psal. 108.4. God is represented as a King, and a Rain-bow was about his Throne, Rev. 4.2, 3. The Rain-bow was an Emblem of Mercy.
and but one to Set forth his justice; who will by no means clear the Guilty. Psalm 57.10. God's mercy is great above the heavens. Psalm 108.4. God is represented as a King, and a Rainbow was about his Throne, Rev. 4.2, 3. The Rainbow was an Emblem of Mercy.
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The Scripture doth oftner represent God in his white Robes of Mercy, then with his Garments rolled in Bloud;
The Scripture does oftener represent God in his white Robes of Mercy, then with his Garments rolled in Blood;
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oftner with his Golden Scepter then his Iron Rod. Position 2. God is more inclinable to Mercy then Wrath:
oftener with his Golden Sceptre then his Iron Rod. Position 2. God is more inclinable to Mercy then Wrath:
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Pronior est Deus ad parcendum quam ad puniendum. Mercy is his darling Attribute which he most delights in, Mic. 7.18. Mercy pleaseth him.Pronior est Deus ad parcendum quam ad puniendum. Mercy is his darling Attribute which he most delights in, Mic. 7.18. Mercy Pleases him.
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'Tis delightful to the Mother, saith Chryso'stom, to have her Breasts drawn. So it is to God to have the Breasts of his Mercy drawn. Isa. 27.4. Fury is not in me:
It's delightful to the Mother, Says Chryso'stom, to have her Breasts drawn. So it is to God to have the Breasts of his Mercy drawn. Isaiah 27.4. Fury is not in me:
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That is, I do not delight in it. Acts of Severity are rather forc'd from God, he doth not afflict willingly, Lam. 3.33. The Bee naturally gives Honey, it stings only when it is provoked.
That is, I do not delight in it. Acts of Severity Are rather forced from God, he does not afflict willingly, Lam. 3.33. The Bee naturally gives Honey, it stings only when it is provoked.
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What will tempt us to believe, if not the Mercy of God? Use 3. of Caution. Take heed of Abusing of this Mercy of God.
What will tempt us to believe, if not the Mercy of God? Use 3. of Caution. Take heed of Abusing of this Mercy of God.
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God doth not punish till he can bear no longer, Jer. 44.22. So that the Lord could bear no longer, because of the evil of your doings.
God does not Punish till he can bear no longer, Jer. 44.22. So that the Lord could bear no longer, Because of the evil of your doings.
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Mercy is God's right Hand, that he is most us'd to. Inflicting of Punishment is call'd God's strange Work, Isa. 28.21. he is not used to it.
Mercy is God's right Hand, that he is most used to. Inflicting of Punishment is called God's strange Work, Isaiah 28.21. he is not used to it.
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And when the Lord would shave off the Pride of a Nation, he is said to hire a Rasor, as if he had none of his own, Isa. 7.20. He shall shave with a rasor that is hired.
And when the Lord would shave off the Pride of a nation, he is said to hire a Razor, as if he had none of his own, Isaiah 7.20. He shall shave with a razor that is hired.
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He is slow to anger, Psal. 103.8. But ready to forgive, Psal. 86.5. Position 3. There is no Condition but we may spie Mercy in it:He is slow to anger, Psalm 103.8. But ready to forgive, Psalm 86.5. Position 3. There is no Condition but we may spy Mercy in it:
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When the Church was in Captivity, she cries out, It is of the Lord's mercies that we are not consumed, Lam. 3.22. Geographers write of Syracuse in Sicily, it is so scituated that the Sun is never out of sight.
When the Church was in Captivity, she cries out, It is of the Lord's Mercies that we Are not consumed, Lam. 3.22. Geographers write of Syracuse in Sicily, it is so situated that the Sun is never out of sighed.
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In all Afflictions we may see some Sunshine of Mercy. That outward and inward Troubles do not come together, is Mercy.
In all Afflictions we may see Some Sunshine of Mercy. That outward and inward Troubles do not come together, is Mercy.
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Position 4. Mercy sweetens all God's other Attributes: God's Holiness without Mercy, and his Justice without Mercy were Terrible.Position 4. Mercy sweetens all God's other Attributes: God's Holiness without Mercy, and his justice without Mercy were Terrible.
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When the Water was bitter, and Israel could not drink, Moses cast a Tree into the Water,
When the Water was bitter, and Israel could not drink, Moses cast a Tree into the Water,
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and then they were made sweet. How bitter and dreadful were the other Attributes of God, did not Mercy sweeten them;
and then they were made sweet. How bitter and dreadful were the other Attributes of God, did not Mercy sweeten them;
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Mercy sets God's Power on work to help us; it makes his Justice become our Friend; it shall avenge our Quarrels.
Mercy sets God's Power on work to help us; it makes his justice become our Friend; it shall avenge our Quarrels.
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Position 5. God's Mercy is one of the most Orient Pearls of his Crown; it makes his Godhead appear amiable and lovely.Position 5. God's Mercy is one of the most Orient Pearls of his Crown; it makes his Godhead appear amiable and lovely.
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When Moses said to God, I beseech thee shew me thy glory.
When Moses said to God, I beseech thee show me thy glory.
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The Lord answer'd him, I will make all my goodness pass before thee, and I will shew mercy, Exod. 33.19. God's Mercy is his Glory:
The Lord answered him, I will make all my Goodness pass before thee, and I will show mercy, Exod 33.19. God's Mercy is his Glory:
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his Holiness makes him Illustrious, his Mercy makes him Propitious.
his Holiness makes him Illustrious, his Mercy makes him Propitious.
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Position 6. Even the Worst tast of God's Mercy, such as fight against God's Mercy tast of it:Position 6. Even the Worst taste of God's Mercy, such as fight against God's Mercy taste of it:
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The Wicked have some Crumbs from Mercy's Table; The Lord is good to all, Psal. 145. •. The sweet Dew drops on the Thistle as well as the Rose.
The Wicked have Some Crumbs from Mercy's Table; The Lord is good to all, Psalm 145. •. The sweet Due drops on the Thistle as well as the Rose.
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The Diocess where Mercy visits is very large. Pharaoh 's Head was crown'd, though his Heart was hardned.
The Diocese where Mercy visits is very large. Pharaoh is Head was crowned, though his Heart was hardened.
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Position 7. Mercy coming to us in a Covenant is sweetest:Position 7. Mercy coming to us in a Covenant is Sweetest:
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It was Mercy that God would give Israel Rain, and Bread to the full, and Peace,
It was Mercy that God would give Israel Rain, and Bred to the full, and Peace,
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for sparing Mercy, much more for saving Mercy.
for sparing Mercy, much more for Saving Mercy.
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and Victory over their Enemies, Levit. 26.4, 5, 6. But it was a greater Mercy, that God would be their God, Verse 12. To have Health is a Mercy,
and Victory over their Enemies, Levit. 26.4, 5, 6. But it was a greater Mercy, that God would be their God, Verse 12. To have Health is a Mercy,
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but to have Christ and Salvation is a greater Mercy; this is like the Diamond in the Ring, it casts a more sparkling Luster.
but to have christ and Salvation is a greater Mercy; this is like the Diamond in the Ring, it Cast a more sparkling Luster.
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Position 8. One Act of Mercy engageth God to another: Men argue thus, I have shown you Kindness already, therefore trouble me no more.Position 8. One Act of Mercy engageth God to Another: Men argue thus, I have shown you Kindness already, Therefore trouble me no more.
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But because God hath shown Mercy, he is more ready still to show Mercy: his Mercy in Election makes him Justifie, Adopt, Glorifie;
But Because God hath shown Mercy, he is more ready still to show Mercy: his Mercy in Election makes him Justify, Adopt, glorify;
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one Act of Mercy engageth God to more. A Parent's love to his Child, makes him always giving.
one Act of Mercy engageth God to more. A Parent's love to his Child, makes him always giving.
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Position 9. All the Mercy in the Creature is derived from God, and is but a drop of this Ocean:Position 9. All the Mercy in the Creature is derived from God, and is but a drop of this Ocean:
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The Mercy and Pity a Mother hath to her Child, is from God; he that puts the Milk in her Breast, puts the Compassion in her Heart:
The Mercy and Pity a Mother hath to her Child, is from God; he that puts the Milk in her Breast, puts the Compassion in her Heart:
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therefore God is call'd the Father of Mercies, 2 Cor. 1.3. because he begets all the Mercies in the World.
Therefore God is called the Father of mercies, 2 Cor. 1.3. Because he begets all the mercies in the World.
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If God hath put any Kindness into the Creature, how much Kindness is in him who is the Father of Mercy.
If God hath put any Kindness into the Creature, how much Kindness is in him who is the Father of Mercy.
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Position 10. God's Mercy as it makes the Saints Happy, so it should make them Humble:Position 10. God's Mercy as it makes the Saints Happy, so it should make them Humble:
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Mercy is not the Fruit of our Goodness, but the Fruit of God's Goodness. Mercy is an Alms that God bestows;
Mercy is not the Fruit of our goodness, but the Fruit of God's goodness. Mercy is an Alms that God bestows;
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they have no cause to be Proud that live upon the Alms of God's Mercy, Job 10.15. If I be righteous yet will I not lift up my head:
they have no cause to be Proud that live upon the Alms of God's Mercy, Job 10.15. If I be righteous yet will I not lift up my head:
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All my Righteousness is the Effect of God's Mercy, therefore I will be humble, I will not lift up my Head.
All my Righteousness is the Effect of God's Mercy, Therefore I will be humble, I will not lift up my Head.
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Position 11. It is Mercy stays the speedy Execution of God's Justice: Sinners continually provoke God, and make the fury come up in his face, Ezek. 38.18.Position 11. It is Mercy stays the speedy Execution of God's justice: Sinners continually provoke God, and make the fury come up in his face, Ezekiel 38.18.
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Whence is it God doth not presently Arrest and Condemn them, it is not that God cannot do it,
Whence is it God does not presently Arrest and Condemn them, it is not that God cannot do it,
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for he is arm'd with Omnipotency, but it is from God's Mercy: Mercy gets a Reprieve for the Sinner, and stops the speedy Process of Justice.
for he is armed with Omnipotency, but it is from God's Mercy: Mercy gets a Reprieve for the Sinner, and stops the speedy Process of justice.
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God would by his Goodness lead Sinners to Repentance. Position 12. 'Tis dreadful to have Mercy witness against one:
God would by his goodness led Sinners to Repentance. Position 12. It's dreadful to have Mercy witness against one:
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How sad was it with Haman when the Queen herself accused him, Esth. 7.6. so when this Queen of Mercy shall stand up against a Person, and accuse him.
How sad was it with Haman when the Queen herself accused him, Esth. 7.6. so when this Queen of Mercy shall stand up against a Person, and accuse him.
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It is only Mercy that saves a Sinner, now how sad to have Mercy become an Enemy;
It is only Mercy that saves a Sinner, now how sad to have Mercy become an Enemy;
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If Mercy be an Accuser, who shall be our Advocate? The Sinner never scapes Hell,
If Mercy be an Accuser, who shall be our Advocate? The Sinner never escapes Hell,
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I might shew you several Species or Kinds of Mercy, Preventing Mercy, Spareing Mercy, Supplying Mercy, Guiding Mercy, Accepting Mercy, Healing Mercy, Quickning Mercy, Supporting Mercy, Forgiving Mercy, Correcting Mercy, Comforting Mercy, Delivering Mercy, Crowning Mercy;
I might show you several Species or Kinds of Mercy, Preventing Mercy, Sparing Mercy, Supplying Mercy, Guiding Mercy, Accepting Mercy, Healing Mercy, Quickening Mercy, Supporting Mercy, Forgiving Mercy, Correcting Mercy, Comforting Mercy, Delivering Mercy, Crowning Mercy;
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but I shall speak of the Qualifications or Properties of God's Mercy, 1. God's Mercy is free:
but I shall speak of the Qualifications or Properties of God's Mercy, 1. God's Mercy is free:
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To set up Merit is to destroy Mercy; nothing can deserve Mercy, because we are polluted in our Bloud, nor force it.
To Set up Merit is to destroy Mercy; nothing can deserve Mercy, Because we Are polluted in our Blood, nor force it.
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We may force God to punish us, not to love us, Hos. 14.4. I will love them freely.
We may force God to Punish us, not to love us, Hos. 14.4. I will love them freely.
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Every Link in the Chain of Salvation, is wrought and interwoven with Free-grace. Election is free, Eph. 1.4. He hath chosen us in him NONLATINALPHABET, according to the good pleasure of his will. Justification is free, Rom. 3.24. Being justified freely by his grace. Salvation is free, Tit. 3.5. According to his mercy he saved us.
Every Link in the Chain of Salvation, is wrought and interwoven with Free grace. Election is free, Ephesians 1.4. He hath chosen us in him, according to the good pleasure of his will. Justification is free, Rom. 3.24. Being justified freely by his grace. Salvation is free, Tit. 3.5. According to his mercy he saved us.
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Say not then I am Unworthy, for Mercy is free:
Say not then I am Unworthy, for Mercy is free:
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If God should shew Mercy only to such as are Worthy, he should shew Mercy to none at all.
If God should show Mercy only to such as Are Worthy, he should show Mercy to none At all.
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2. God's Mercy is an Overflowing Mercy, 'tis Infinite, Psal. 86.5. Plenteous in mercy. Eph. 2.4. Rich in mercy. Psal. 51.1. Multitude of mercies. The Viol of Wrath doth but drop, but the Fountain of Mercy runs.
2. God's Mercy is an Overflowing Mercy, it's Infinite, Psalm 86.5. Plenteous in mercy. Ephesians 2.4. Rich in mercy. Psalm 51.1. Multitude of Mercies. The Violent of Wrath does but drop, but the Fountain of Mercy runs.
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The Sun is not so full of Light, as God is of Mercy: God hath Morning-mercies, Lam. 3.23. His mercies are new every morning ; and Night-mercies, Psal. 42.8. In the night his song shall be with me.
The Sun is not so full of Light, as God is of Mercy: God hath Morning-mercies, Lam. 3.23. His Mercies Are new every morning; and night-mercies, Psalm 42.8. In the night his song shall be with me.
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God hath Mercies under Heaven, those we tast of, and in Heaven, and those we hope for.
God hath mercies under Heaven, those we taste of, and in Heaven, and those we hope for.
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3. God's Mercy is Eternal, Psal. 103.17. The mercy of the Lord is from everlasting to everlasting.
3. God's Mercy is Eternal, Psalm 103.17. The mercy of the Lord is from everlasting to everlasting.
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It is repeated six and twenty times in one Psalm, His mercy endureth for ever, Psal. 136. The Souls of the Blessed shall be ever bathing themselves in this sweet and pleasant Ocean of God's Mercy.
It is repeated six and twenty times in one Psalm, His mercy Endureth for ever, Psalm 136. The Souls of the Blessed shall be ever bathing themselves in this sweet and pleasant Ocean of God's Mercy.
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God's Anger to his Children lasts but a while, Psal. 103.9. But his mercy lasts for ever.
God's Anger to his Children lasts but a while, Psalm 103.9. But his mercy lasts for ever.
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As long as he is God, he will be shewing Mercy: As his Mercy is overflowing, so ever-flowing.
As long as he is God, he will be showing Mercy: As his Mercy is overflowing, so ever-flowing.
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Use 1. of Information, It shews us how we are to look upon God in Prayer, not in his Judge's Robes,Use 1. of Information, It shows us how we Are to look upon God in Prayer, not in his Judge's Robes,
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but cloath with a Rain-bow, full of Mercy and Clemency; add Wings to Prayer.
but cloth with a Rainbow, full of Mercy and Clemency; add Wings to Prayer.
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When Jesus Christ ascended up to Heaven, that which made him go up thither with Joy, was, I go to my Father ;
When jesus christ ascended up to Heaven, that which made him go up thither with Joy, was, I go to my Father;
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Sure that Heart is made of Marble, which the Mercy of God will not dissolve into Love.
Sure that Heart is made of Marble, which the Mercy of God will not dissolve into Love.
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so that which should make our Hearts ascend with Joy in Prayer, is, We are going to the Father of Mercy, who sits upon a Throne of Grace.
so that which should make our Hearts ascend with Joy in Prayer, is, We Are going to the Father of Mercy, who sits upon a Throne of Grace.
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Go with Confidence in this Mercy;
Go with Confidence in this Mercy;
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as when one goes to a Fire, it is not doubtingly, perhaps it will warm me, perhaps not.
as when one Goes to a Fire, it is not doubtingly, perhaps it will warm me, perhaps not.
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Use 2. Believe in this Mercy, Psal. 52.8. I trust in the mercy of God for ever. Use 2. Believe in this Mercy, Psalm 52.8. I trust in the mercy of God for ever.
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God's Mercy is a Fountain opened, let down the Bucket of Faith, and you may drink of this Fountain of Salvation, what greater Encouragement to believe then God's Mercy.
God's Mercy is a Fountain opened, let down the Bucket of Faith, and you may drink of this Fountain of Salvation, what greater Encouragement to believe then God's Mercy.
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God counts it his glory to be scattering Pardons; he is desirous that sinners should touch the golden Scepter of his Mercy, and live.
God counts it his glory to be scattering Pardons; he is desirous that Sinners should touch the golden Sceptre of his Mercy, and live.
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And this willingness to shew Mercy appears two ways: 1. By his intreating of sinners to come and lay hold on his Mercy; Rev. 22.17. Whosoever will, come and take the water of life freely.
And this willingness to show Mercy appears two ways: 1. By his entreating of Sinners to come and lay hold on his Mercy; Rev. 22.17. Whosoever will, come and take the water of life freely.
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Mercy woes sinners, it even kneels down to them. It were strange for a Prince to entreat a condemned Man to accept a Pardon.
Mercy woes Sinners, it even kneels down to them. It were strange for a Prince to entreat a condemned Man to accept a Pardon.
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God saith, poor sinner, suffer me to love thee, be willing to let me save thee.
God Says, poor sinner, suffer me to love thee, be willing to let me save thee.
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2. By his joyfulness when sinners do lay hold on his Mercy.
2. By his joyfulness when Sinners do lay hold on his Mercy.
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What is God the better, whether we receive his Mercy or no? What is the Fountain profited that others drink of it? Yet such is God's goodness, that he rejoyceth at the Salvation of sinners,
What is God the better, whither we receive his Mercy or no? What is the Fountain profited that Others drink of it? Yet such is God's Goodness, that he Rejoiceth At the Salvation of Sinners,
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and is glad when his Mercy is accepted off.
and is glad when his Mercy is accepted off.
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When the Prodigal Son came home, how glad was the Father? and he makes a Feast to express his joy.
When the Prodigal Son Come home, how glad was the Father? and he makes a Feast to express his joy.
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This was but a Type or Emblem, to shew how God rejoyceth when a poor sinner comes in,
This was but a Type or Emblem, to show how God Rejoiceth when a poor sinner comes in,
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and lays hold of his Mercy.
and lays hold of his Mercy.
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What an Encouragement is here to believe in God, he is a God of Pardons, Nehem. 9.17. Mercy pleaseth him, Micha 7.18. Nothing doth prejudice us but Unbelief. Unbelief stops the current of God's Mercy from running:
What an Encouragement is Here to believe in God, he is a God of Pardons, Nehemiah 9.17. Mercy Pleases him, Micah 7.18. Nothing does prejudice us but Unbelief. Unbelief stops the current of God's Mercy from running:
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It shuts up God's Bowels, closeth the Orifice of Christ's Wounds, that no healing Vertue will come out, Matth. 13.58. He could do no mighty works there because of their unbelief.
It shuts up God's Bowels, closeth the Orifice of Christ's Wounds, that no healing Virtue will come out, Matthew 13.58. He could do no mighty works there Because of their unbelief.
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Why dost thou not believe in God's Mercy? Is it thy sins discourage? God's Mercy can pardon great sins,
Why dost thou not believe in God's Mercy? Is it thy Sins discourage? God's Mercy can pardon great Sins,
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nay, because they are great, Psal. 25.11. The Sea covers great Rocks as well as lesser Sands;
nay, Because they Are great, Psalm 25.11. The Sea covers great Rocks as well as lesser Sands;
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some that had an hand in crucifying Christ, found Mercy.
Some that had an hand in crucifying christ, found Mercy.
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As far as the Heavens are above the Earth so far is God's Mercy above our sins, Isa. 55.9.
As Far as the Heavens Are above the Earth so Far is God's Mercy above our Sins, Isaiah 55.9.
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Suck not Poison out of the sweet Flower of God's Mercy; Do not think, that because God is merciful, you may go on in sin ;
Suck not Poison out of the sweet Flower of God's Mercy; Do not think, that Because God is merciful, you may go on in sin;
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this is to make Mercy become your Enemy. None might touch the Ark but the Priests, who by their Office were more holy.
this is to make Mercy become your Enemy. None might touch the Ark but the Priests, who by their Office were more holy.
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None may touch this Ark of God's Mercy, but such as are resolved to be holy.
None may touch this Ark of God's Mercy, but such as Are resolved to be holy.
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To sin because Mercy abounds, is the Devil's Logick.
To since Because Mercy abounds, is the Devil's Logic.
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He that sins because of Mercy, is like one that wounds his Head because he hath a Plaister:
He that Sins Because of Mercy, is like one that wounds his Head Because he hath a Plaster:
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He that sins because of God's Mercy, shall have Judgment without Mercy. Mercy abused turns to Fury. Deut. 29.19.
He that Sins Because of God's Mercy, shall have Judgement without Mercy. Mercy abused turns to Fury. Deuteronomy 29.19.
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If he bless himself, saying, I shall have peace though I walk after the imaginations of my heart, to add drunkenness to thirst, the Lord will not spare him, If he bless himself, saying, I shall have peace though I walk After the Imaginations of my heart, to add Drunkenness to thirst, the Lord will not spare him,
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but the anger of the Lord, and his jealousie shall smoak against that man. Nothing sweeter then Mercy when it is improved, nothing fiercer when it is abused.but the anger of the Lord, and his jealousy shall smoke against that man. Nothing Sweeten then Mercy when it is improved, nothing fierce when it is abused.
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Nothing colder than Lead when it is taken out of the Mine, nothing more scalding than Lead when it is heated.
Nothing colder than Led when it is taken out of the Mine, nothing more scalding than Led when it is heated.
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Nothing blunter than Iron, nothing sharper when it is whetted. Psal. 103.17. The mercy of the Lord is upon them that fear him.
Nothing blunter than Iron, nothing sharper when it is whetted. Psalm 103.17. The mercy of the Lord is upon them that Fear him.
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Mercy is not for them that sin and fear not, but for them that fear and sin not.
Mercy is not for them that sin and Fear not, but for them that Fear and sin not.
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God's Mercy is an holy Mercy, where it pardons it heals. Quest. What shall we do to be interested in God's Mercy?
God's Mercy is an holy Mercy, where it Pardons it heals. Quest. What shall we do to be interested in God's Mercy?
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Answ. 1. Be sensible of your wants. See how you stand in need of Mercy, pardoning, saving Mercy. See your selves Orphans; Hos. 14.3. In thee the fatherless findeth Mercy.Answer 1. Be sensible of your Wants. See how you stand in need of Mercy, pardoning, Saving Mercy. See your selves Orphans; Hos. 14.3. In thee the fatherless finds Mercy.
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God bestows the Alms of Mercy only on such as are indigent. Be emptied of all Opinion of Self-worthiness.
God bestows the Alms of Mercy only on such as Are indigent. Be emptied of all Opinion of Self-worthiness.
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God pours the golden Oil of Mercy into empty Vessels. 2. Go to God for Mercy, Psal. 51.1. Have Mercy upon me, O God! Put me not off with common Mercy that Reprobates may have:
God pours the golden Oil of Mercy into empty Vessels. 2. Go to God for Mercy, Psalm 51.1. Have Mercy upon me, Oh God! Put me not off with Common Mercy that Reprobates may have:
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Give me not only Acorns, but Pearls: Give me not only Mercy to feed and clothe me, but Mercy to save me;
Give me not only Acorns, but Pearls: Give me not only Mercy to feed and cloth me, but Mercy to save me;
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give me the Cream of thy Mercies; Lord! let me have Mercy and Loving kindness: Psal. 103.4. Who crowned thee with loving kindness and tender mercies.
give me the Cream of thy mercies; Lord! let me have Mercy and Loving kindness: Psalm 103.4. Who crowned thee with loving kindness and tender Mercies.
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Give me such Mercy as speaks thy electing love to my soul. O pray for Mercy! God hath Treasures of Mercy;
Give me such Mercy as speaks thy electing love to my soul. O pray for Mercy! God hath Treasures of Mercy;
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I would hate my own Soul (saith St. Austin) if I did not find it loving God. I would hate my own Soul (Says Saint Austin) if I did not find it loving God.
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This Sacred Doctrine, though it be not against Reason, yet it is above Reason.
This Sacred Doctrine, though it be not against Reason, yet it is above Reason.
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Prayer is the Key that opens these Treasures: and in Prayer be sure to carry Christ in your Arms; all Mercy comes through Christ; 1 Sam. 7.9. Samuel took a sucking Lamb. Carry the Lamb Christ in your Arms, go in his Name, present his Merits, say, Lord!
Prayer is the Key that Opens these Treasures: and in Prayer be sure to carry christ in your Arms; all Mercy comes through christ; 1 Sam. 7.9. Samuel took a sucking Lamb. Carry the Lamb christ in your Arms, go in his Name, present his Merits, say, Lord!
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here is Christ's Blood, which is the price of my pardon: Lord, shew me Mercy, because Christ hath purchased it.
Here is Christ's Blood, which is the price of my pardon: Lord, show me Mercy, Because christ hath purchased it.
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Though God may refuse us when we come for Mercy in our own Name, yet not when we come in Christ's Name:
Though God may refuse us when we come for Mercy in our own Name, yet not when we come in Christ's Name:
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Plead Christ's Satisfaction, and this is such an Argument as God cannot deny.
Plead Christ's Satisfaction, and this is such an Argument as God cannot deny.
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Use 4. It exhorts such as have found Mercy to three Things: 1. To be upon Mount Gerizim, the Mount of Blessing and Praising.Use 4. It exhorts such as have found Mercy to three Things: 1. To be upon Mount Gerizim, the Mount of Blessing and Praising.
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They have not only heard the King of Heaven is merciful, but they have found it so:
They have not only herd the King of Heaven is merciful, but they have found it so:
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the Hony-comb of God's Mercy hath drop'd upon them; when in wants, Mercy supplied them; when they were nigh unto Death, Mercy raised them from the Sick-bed;
the Honeycomb of God's Mercy hath dropped upon them; when in Wants, Mercy supplied them; when they were High unto Death, Mercy raised them from the Sickbed;
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when covered with guilt, Mercy pardoned them. Psal. 103.1. Bless the Lord, O my Soul, and all that is within me bless his holy Name.
when covered with guilt, Mercy pardoned them. Psalm 103.1. Bless the Lord, Oh my Soul, and all that is within me bless his holy Name.
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O! how should the Vessels of Mercy run over with Praise: 1 Tim. 1.13. Who was before a Persecutor, and injurious, but NONLATINALPHABET I obtained Mercy. I was bemiracled with Mercy:
OH! how should the Vessels of Mercy run over with Praise: 1 Tim. 1.13. Who was before a Persecutor, and injurious, but I obtained Mercy. I was bemiracled with Mercy:
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as the Sea overflows and breaks down the Banks, so the Mercy of God did break down the Banks of my Sin,
as the Sea overflows and breaks down the Banks, so the Mercy of God did break down the Banks of my since,
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and Mercy did sweetly flow into my Soul. You that have been Monuments of God's Mercy, should be Trumpets of Praise:
and Mercy did sweetly flow into my Soul. You that have been Monuments of God's Mercy, should be Trumpets of Praise:
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You that have tasted the Lord is gracious, tell others what Experiences you have had of God's Mercy, that you may encourage them to seek to him for Mercy; Psal. 66.16.
You that have tasted the Lord is gracious, tell Others what Experiences you have had of God's Mercy, that you may encourage them to seek to him for Mercy; Psalm 66.16.
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I will tell you what God hath done for my Soul. When I found my heart dead, God's Spirit did come upon me mightily,I will tell you what God hath done for my Soul. When I found my heart dead, God's Spirit did come upon me mightily,
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and the blowing of that wind made the withering flowers of my Grace revive.
and the blowing of that wind made the withering flowers of my Grace revive.
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O! tell others of God's goodness, that you may set others a blessing him, and that you may make God's Praises live when you are dead. 2. To love God.
OH! tell Others of God's Goodness, that you may Set Others a blessing him, and that you may make God's Praises live when you Are dead. 2. To love God.
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Mercy should be the Attractive of Love; Psal. 18.1. I will love thee, O Lord my strength.
Mercy should be the Attractive of Love; Psalm 18.1. I will love thee, Oh Lord my strength.
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The Hebrew word for Love, ercameca, signifies Love out of the inward Bowels. God's Justice may make us fear him, his Mercy may make us love him.
The Hebrew word for Love, ercameca, signifies Love out of the inward Bowels. God's justice may make us Fear him, his Mercy may make us love him.
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If Mercy will not produce Love, what will? We are to love God for giving us Food, much more for giving us Grace;
If Mercy will not produce Love, what will? We Are to love God for giving us Food, much more for giving us Grace;
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3. To imitate God in shewing Mercy. God is the Father of Mercy: shew your selves to be his Children, by being like him.
3. To imitate God in showing Mercy. God is the Father of Mercy: show your selves to be his Children, by being like him.
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St. Ambrose, The sum and definition of Religion is, Be rich in works of Mercy, be helpful to the Bodies and Souls of others. Scatter your golden Seeds;
Saint Ambrose, The sum and definition of Religion is, Be rich in works of Mercy, be helpful to the Bodies and Souls of Others. Scatter your golden Seeds;
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let the Lamp of your profession be fill'd with the Oil of Charity. Be merciful in giving and forgiving.
let the Lamp of your profession be filled with the Oil of Charity. Be merciful in giving and forgiving.
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Be ye merciful as your heavenly Father is merciful. Be you merciful as your heavenly Father is merciful.
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Of the Truth of GOD, THE next Attribute is God's Truth ; Deut. 32.4. — A God of Truth, and without Iniquity, just and right is he. Psal. 57.10. For thy Mercy is great unto the Heavens, and thy Truth unto the Clouds. A God of Truth; Psal. 86.15. — Plenteous in Truth. God is NONLATINALPHABET, the Truth.
Of the Truth of GOD, THE next Attribute is God's Truth; Deuteronomy 32.4. — A God of Truth, and without Iniquity, just and right is he. Psalm 57.10. For thy Mercy is great unto the Heavens, and thy Truth unto the Clouds. A God of Truth; Psalm 86.15. — Plenteous in Truth. God is, the Truth.
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He is true, 1. in a Physical sence; True in his Being:
He is true, 1. in a Physical sense; True in his Being:
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he hath a real Subsistance, and gives a Being to others. 2. He is true in a Moral sence;
he hath a real Subsistence, and gives a Being to Others. 2. He is true in a Moral sense;
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he is true, sine errore, without Errours, & sine fallacia, without Deceit. God is prima veritas, the Pattern and Prototype of Truth.
he is true, sine Error, without Errors, & sine Fallacy, without Deceit. God is prima veritas, the Pattern and Prototype of Truth.
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There is nothing true but what is in God, or comes from God.
There is nothing true but what is in God, or comes from God.
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I shall now speak of God's Truth as it is taken for his Veracity, in making good of his Promises: 1 Kings 8.56. There hath not failed one word of all his good promise:
I shall now speak of God's Truth as it is taken for his Veracity, in making good of his Promises: 1 Kings 8.56. There hath not failed one word of all his good promise:
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The Promise is God's Bond, God's Truth is the Seal set to his Bond. This is the thing to be explicated and discussed, God's Truth in fulfilling his Promises.
The Promise is God's Bound, God's Truth is the Seal Set to his Bond. This is the thing to be explicated and discussed, God's Truth in fulfilling his Promises.
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There are two things to be observed in the Promises of God to Comfort us: 1. The Power of God, whereby he is able to fulfil the Promise.
There Are two things to be observed in the Promises of God to Comfort us: 1. The Power of God, whereby he is able to fulfil the Promise.
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God hath promised to subdue our Corruption, Micha 7.19. He will subdue our iniquities.
God hath promised to subdue our Corruption, Micah 7.19. He will subdue our iniquities.
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O! saith a Believer, my Corruption is so strong, that sure I shall never get the mastery of it:
OH! Says a Believer, my Corruption is so strong, that sure I shall never get the mastery of it:
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but the power of God can fulfil his Promise. Thus Abraham look'd at God's Power, Rom. 4.21. Being fully perswaded that what God had promised, he was able to perform.
but the power of God can fulfil his Promise. Thus Abraham looked At God's Power, Rom. 4.21. Being Fully persuaded that what God had promised, he was able to perform.
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He believed that that God, who could make a World, could make dry Breasts give suck.
He believed that that God, who could make a World, could make dry Breasts give suck.
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This is Faith's support, there is nothing too hard for God.
This is Faith's support, there is nothing too hard for God.
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He that could bring water out of a Rock, is able to bring to pass his Promises.
He that could bring water out of a Rock, is able to bring to pass his Promises.
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2. The Truth of God in the Promises: God's Truth is the Seal set to the Promise. Titus 1.2. In hope of eternal life, which God that cannot lie hath promised.
2. The Truth of God in the Promises: God's Truth is the Seal Set to the Promise. Titus 1.2. In hope of Eternal life, which God that cannot lie hath promised.
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Eternal Life, there is the sweetness of the Promise: God which cannot lie, there is the certainty of it.
Eternal Life, there is the sweetness of the Promise: God which cannot lie, there is the certainty of it.
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Mercy makes the Promise, Truth fulfils it. God's Providences are uncertain, but his Promises are the sure Mercies of David. Acts 13.34. God is not a man that he should repent, 1 Sam. 15.29. The word of a Prince cannot always be taken, but God's Promise is inviolable.Mercy makes the Promise, Truth fulfils it. God's Providences Are uncertain, but his Promises Are the sure mercies of David. Acts 13.34. God is not a man that he should Repent, 1 Sam. 15.29. The word of a Prince cannot always be taken, but God's Promise is inviolable.
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God's Truth is one of the richest Jewels of his Crown, and he hath pawned this Jewel in a Promise; 2 Sam. 23.5.
God's Truth is one of the Richest Jewels of his Crown, and he hath pawned this Jewel in a Promise; 2 Sam. 23.5.
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Although my House be not so with God, yet he hath made with me an everlasting Covenant, ordered in all things, and sure. Although my House be not so with God, yet he hath made with me an everlasting Covenant, ordered in all things, and sure.
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Although my House be not so ] That is, though I fail much of that exact Purity the Lord requires,
Although my House be not so ] That is, though I fail much of that exact Purity the Lord requires,
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yet he hath made with me an everlasting Covenant, that he will pardon, adopt, and glorifie me;
yet he hath made with me an everlasting Covenant, that he will pardon, adopt, and Glorify me;
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and this Covenant is ordered in all things sure: The Elements shall melt with fervent heat, but this Covenant abides firm and inviolable, being sealed with the Truth of God:
and this Covenant is ordered in all things sure: The Elements shall melt with fervent heat, but this Covenant abides firm and inviolable, being sealed with the Truth of God:
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nay, God hath added to his Word, his Oath, Hebr. 6.17. wherein God pawns his Being, Life, Righteousness, to make good the Promise.
nay, God hath added to his Word, his Oath, Hebrew 6.17. wherein God pawns his Being, Life, Righteousness, to make good the Promise.
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If as oft as we break our Vows with God, he should break Promise with us, it would be very sad;
If as oft as we break our Vows with God, he should break Promise with us, it would be very sad;
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but his Truth is engaged in his Promise, therefore it is like the Law of the Medes and Persians, which cannot be altered.
but his Truth is engaged in his Promise, Therefore it is like the Law of the Medes and Persians, which cannot be altered.
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We are not (saith Chrysostom) to believe our Sences so much, as we are to believe the Promises ;We Are not (Says Chrysostom) to believe our Senses so much, as we Are to believe the Promises;
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NONLATINALPHABET, &c. Our Sences may fail us, but the Promise cannot, being built upon the Truth of God;
, etc. Our Senses may fail us, but the Promise cannot, being built upon the Truth of God;
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God will not deceive the Faith of his People, nay he cannot; God which cannot lie hath promised:
God will not deceive the Faith of his People, nay he cannot; God which cannot lie hath promised:
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He can as well part with his Deity, as his Verity. God is said to be abundant in Truth, Exod. 34.6. What is that? viz. if God hath made a Promise of Mercy to his People, he will be so far from coming short of his word, that he will be better than his word.
He can as well part with his Deity, as his Verity. God is said to be abundant in Truth, Exod 34.6. What is that? viz. if God hath made a Promise of Mercy to his People, he will be so Far from coming short of his word, that he will be better than his word.
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God often doth more then he hath said, never less. He is abundant in Truth.
God often does more then he hath said, never less. He is abundant in Truth.
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1. The Lord may sometimes delay a Promise, but he will not deny. He may delay a Promise.
1. The Lord may sometime Delay a Promise, but he will not deny. He may Delay a Promise.
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God's Promise may lye a good while, as Seed under ground, but at last it will spring up into a Crop. God promised to deliver Israel from the Iron Furnace,
God's Promise may lie a good while, as Seed under ground, but At last it will spring up into a Crop. God promised to deliver Israel from the Iron Furnace,
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but this Promise was above four hundred years in travail before it brought forth.
but this Promise was above four hundred Years in travail before it brought forth.
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Simeon had a Promise, that he should not depart hence till he had seen the Lords Christ, Luke 2.26. but it was a long time first, but a little before his Death, that he did see Christ.Simeon had a Promise, that he should not depart hence till he had seen the lords christ, Lycia 2.26. but it was a long time First, but a little before his Death, that he did see christ.
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But though God delay the Promise, he will not deny. Having given his Bond, in due time the Money will be paid in.
But though God Delay the Promise, he will not deny. Having given his Bound, in due time the Money will be paid in.
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2. God may change his Promise, but he will not break his Promise. Sometimes God doth change a Temporal Promise into a Spiritual. Psal. 85.12. The Lord shall give that which is good:
2. God may change his Promise, but he will not break his Promise. Sometime God does change a Temporal Promise into a Spiritual. Psalm 85.12. The Lord shall give that which is good:
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Perhaps this may not be fulfilled in a Temporal Sence, but a Spiritual. God may let a Christian be cut short in Temporals,
Perhaps this may not be fulfilled in a Temporal Sense, but a Spiritual. God may let a Christian be Cut short in Temporals,
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but God makes it up in Spirituals. If he doth not encrease the Basket and the Store, he gives encrease of Faith, and inward Peace;
but God makes it up in Spirituals. If he does not increase the Basket and the Store, he gives increase of Faith, and inward Peace;
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here he changeth his Promise, but he doth not break it, he gives that which is better. If a Man promiseth to pay me in Farthings,
Here he changes his Promise, but he does not break it, he gives that which is better. If a Man promises to pay me in Farthings,
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and he pays me in a better Coin, in Gold, he doth not break his Promise; Psal. 89.33. I will not suffer my faithfulness to fail:
and he pays me in a better Coin, in Gold, he does not break his Promise; Psalm 89.33. I will not suffer my faithfulness to fail:
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in the Hebrew it is ve lo ashakka, to lye.
in the Hebrew it is ve lo ashakka, to lie.
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Object. 1. But how doth this consist with the Truth of God? he saith he will have all to be saved, 1 Tim. 2.4. yet some perish.Object. 1. But how does this consist with the Truth of God? he Says he will have all to be saved, 1 Tim. 2.4. yet Some perish.
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Resp. St. Austin understands it not of every Judicial Person, but some of all sorts shall be saved:Resp. Saint Austin understands it not of every Judicial Person, but Some of all sorts shall be saved:
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As in the Ark, God saved all the living Creatures; not every Bird or Fish were saved, for many perished in the Flood;
As in the Ark, God saved all the living Creatures; not every Bird or Fish were saved, for many perished in the Flood;
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but all, that is, some of every kind were saved; so God will have all to be saved, that is, some of all Nations.
but all, that is, Some of every kind were saved; so God will have all to be saved, that is, Some of all nations.
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Object. It is said, Christ died for all; He is the Lamb of God that takes away the sins of the World, Joh. 1.29.Object. It is said, christ died for all; He is the Lamb of God that Takes away the Sins of the World, John 1.29.
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How doth this consist with God's Truth, when some are vessels of wrath? Rom. 9.22.
How does this consist with God's Truth, when Some Are vessels of wrath? Rom. 9.22.
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Answ. 1. We must distinguish of World. The World is taken either in a limited sence,Answer 1. We must distinguish of World. The World is taken either in a limited sense,
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for the World of the Elect, or in a larger sence, for both Elect and Reprobates.
for the World of the Elect, or in a larger sense, for both Elect and Reprobates.
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Christ takes away the sins of the world, that is, the world of the Elect. 2. We must distinguish of Christ's dying for the World. christ Takes away the Sins of the world, that is, the world of the Elect. 2. We must distinguish of Christ's dying for the World.
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Christ died sufficiently for all, not effectually.
christ died sufficiently for all, not effectually.
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There is the value of Christ's Blood, and the Virtue: Christ's Blood hath value enough to Redeem the whole World,
There is the valve of Christ's Blood, and the Virtue: Christ's Blood hath valve enough to redeem the Whole World,
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but the virtue of it is applied only to such as believe;
but the virtue of it is applied only to such as believe;
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Christ's Blood is meritorious for all, not efficacious. All are not saved, because some put away Salvation from them, Acts 13.46. and vilifie Christ's Blood, counting it an unholy thing, Hebr. 10.29. Use 1. Here is a great Pillar for our Faith, the Truth of God.
Christ's Blood is meritorious for all, not efficacious. All Are not saved, Because Some put away Salvation from them, Acts 13.46. and vilify Christ's Blood, counting it an unholy thing, Hebrew 10.29. Use 1. Here is a great Pillar for our Faith, the Truth of God.
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Were not he a God of Truth, how could we believe in him? our Faith were Fancy.
Were not he a God of Truth, how could we believe in him? our Faith were Fancy.
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But he is Truth it self, and not a word he hath spoken shall fall to the ground:
But he is Truth it self, and not a word he hath spoken shall fallen to the ground:
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Truth is the object of Trust. The Truth of God is an unmoveable Rock, we may venture our Salvation here. Isa. 59.15. Truth faileth ;Truth is the Object of Trust. The Truth of God is an Unmovable Rock, we may venture our Salvation Here. Isaiah 59.15. Truth Faileth;
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Truth on Earth doth, but not Truth in Heaven: God can as well cease to be God, as cease to be True. Hath God said he will be good to the Soul that seeks him, Lam. 3.25. he will give rest to the weary, Matth. 11.28.
Truth on Earth does, but not Truth in Heaven: God can as well cease to be God, as cease to be True. Hath God said he will be good to the Soul that seeks him, Lam. 3.25. he will give rest to the weary, Matthew 11.28.
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Here is a safe Anchor hold, he will not alter the thing which is gone forth of his Lips. The Publick Faith of Heaven is engaged for Believers, can we have better Security? The whole Earth hangs upon the word of God's Power,
Here is a safe Anchor hold, he will not altar the thing which is gone forth of his Lips. The Public Faith of Heaven is engaged for Believers, can we have better Security? The Whole Earth hangs upon the word of God's Power,
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and shall not our Faith hang upon the Word of God's Truth? where can we rest our Faith but upon God's faithfulness? There is nothing else we can believe in, but the Truth of God;
and shall not our Faith hang upon the Word of God's Truth? where can we rest our Faith but upon God's faithfulness? There is nothing Else we can believe in, but the Truth of God;
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we cannot trust in an Arm of Flesh, we cannot trust in our own Hearts; this is to build upon the Quicksands;
we cannot trust in an Arm of Flesh, we cannot trust in our own Hearts; this is to built upon the Quicksands;
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but the Truth of God is a golden Pillar for Faith to stay upon: God cannot deny himself; 2 Tim. 2.13. If we believe not, yet he abideth faithful; he cannot deny himself.
but the Truth of God is a golden Pillar for Faith to stay upon: God cannot deny himself; 2 Tim. 2.13. If we believe not, yet he Abideth faithful; he cannot deny himself.
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Not to believe God's Veracity, is to affront God; 1 Iohn 5.10. He that believeth not hath made God a lyar.
Not to believe God's Veracity, is to affront God; 1 John 5.10. He that Believeth not hath made God a liar.
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A Person of Honour cannot be more affronted or provoaked, then when he is not believed.
A Person of Honour cannot be more affronted or provoked, then when he is not believed.
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He that denies God's Truth, makes the Promise no better than a forged Deed ; and can there be a greater affront offered to God.
He that Denies God's Truth, makes the Promise no better than a forged Deed; and can there be a greater affront offered to God.
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Use 2. of Terrour to the Wicked. God is a God of Truth, and he is true in his Threatnings ;Use 2. of Terror to the Wicked. God is a God of Truth, and he is true in his Threatenings;
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the Threatnings are a flying Roll against sinners.
the Threatenings Are a flying Roll against Sinners.
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God hath threatned to wound the hairy scalp of every one that goes on still in his Trespasses, Psal. 68.21. He hath threatned to judge Adulterers, Hebr. 13.3. to be avenged upon the malitious ; Psal. 10.14. Thou beholdest mischief and spight, to requite it with thy own hand:
God hath threatened to wound the hairy scalp of every one that Goes on still in his Trespasses, Psalm 68.21. He hath threatened to judge Adulterers, Hebrew 13.3. to be avenged upon the malicious; Psalm 10.14. Thou Beholdest mischief and spite, to requite it with thy own hand:
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To rain fire and brimstone upon the sinner, Psal. 11.6. And God is as true in his Threatnings as his Promises ;
To rain fire and brimstone upon the sinner, Psalm 11.6. And God is as true in his Threatenings as his Promises;
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God hath oft (to shew his Truth) executed his Threatnings, and let his Thunder-bolts of Judgment fall upon Sinners in this Life:
God hath oft (to show his Truth) executed his Threatenings, and let his Thunderbolts of Judgement fallen upon Sinners in this Life:
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He struck Herod in the act of his Pride: He hath punished Blasphemers;
He struck Herod in the act of his Pride: He hath punished Blasphemers;
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Olympius, an Arrian Bishop, reproached and blasphemed the blessed Trinity, immediately Lightning fell down from Heaven upon him, and consumed him.Olympius, an Arrian Bishop, reproached and blasphemed the blessed Trinity, immediately Lightning fell down from Heaven upon him, and consumed him.
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God is as true in his Threatnings, as in his Promises. Let us fear the Threatning, that we may not feel it.
God is as true in his Threatenings, as in his Promises. Let us Fear the Threatening, that we may not feel it.
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Use 3. Is God a God of Truth, let us be like God in Truth. 1. We must be true in our Words. Pythagoras being asked what made Men like God? answered, Cum vera loquuntur, when they speak Truth.Use 3. Is God a God of Truth, let us be like God in Truth. 1. We must be true in our Words. Pythagoras being asked what made Men like God? answered, Cum vera loquuntur, when they speak Truth.
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It is the note of a Man that shall go to Heaven, Psal. 15.2. He speaketh the Truth from his heart.
It is the note of a Man that shall go to Heaven, Psalm 15.2. He speaks the Truth from his heart.
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Truth in words is opposed, 1. to Lying, Eph. 4.25. Putting away lying, speak every one truth to his neighbour.
Truth in words is opposed, 1. to Lying, Ephesians 4.25. Putting away lying, speak every one truth to his neighbour.
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Lying is when one speaks that for a truth, which he knows to be false. A Lier is most opposite to the God of Truth.
Lying is when one speaks that for a truth, which he knows to be false. A Liar is most opposite to the God of Truth.
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There is, as Austin saith, two sorts of Lies, 1. Mendacium Officiosum, an Officious Lie, when a Man tells a Lie for his Profit,
There is, as Austin Says, two sorts of Lies, 1. Mendacium Officiosum, an Officious Lie, when a Man tells a Lie for his Profit,
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as when a Trades-man saith his Commodity cost him so much, when perhaps it did not cost him half so much.
as when a Tradesman Says his Commodity cost him so much, when perhaps it did not cost him half so much.
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He that will lie in his Trade, shall lye in Hell. 2. Mendacium Iocosum, a jesting Lie, when a Man tells a Lie in sport to make others merry: he goes laughing to Hell.
He that will lie in his Trade, shall lie in Hell. 2. Mendacium Jocular, a jesting Lie, when a Man tells a Lie in sport to make Others merry: he Goes laughing to Hell.
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When you tell a Lie, you make your selves like the Devil; Iohn 8.44. The Devil is a lier, and the Father of it.
When you tell a Lie, you make your selves like the devil; John 8.44. The devil is a liar, and the Father of it.
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He deceived our first Parents by a Lie.
He deceived our First Parents by a Lie.
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Some are so wicked, that they will not only speak an Untruth, but will Swear to it;
some Are so wicked, that they will not only speak an Untruth, but will Swear to it;
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nay, they will wish a Curse upon themselves, if that Untruth be not true.
nay, they will wish a Curse upon themselves, if that Untruth be not true.
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As I have read of a Woman (one Anne Averies ) 1575. who being in a Shop, wished that she might sink if she had not paid for the Wares she took;
As I have read of a Woman (one Anne Averies) 1575. who being in a Shop, wished that she might sink if she had not paid for the Wares she took;
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she fell down speechless immeditately, and died in the place. A Lier is not fit to live in a Commonwealth.
she fell down speechless immeditately, and died in the place. A Liar is not fit to live in a Commonwealth.
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Lying takes away all Society and Converse with Men.
Lying Takes away all Society and Converse with Men.
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How can you Converse with him whom you cannot believe what he saith? Lying shuts Men out of Heaven, Rev. 22.25. Without are Dogs, and whosoever loveth and maketh a lie.
How can you Converse with him whom you cannot believe what he Says? Lying shuts Men out of Heaven, Rev. 22.25. Without Are Dogs, and whosoever loves and makes a lie.
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this is according to God's will, and it pleaseth him.
this is according to God's will, and it Pleases him.
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And as it is a great sin to tell a lie, so it is a worse sin to teach a lye, Isa. 9.15. The Prophet that teacheth lies.
And as it is a great since to tell a lie, so it is a Worse since to teach a lie, Isaiah 9.15. The Prophet that Teaches lies.
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He who broacheth Errour, teacheth Lies; he spreads the Plague;
He who broacheth Error, Teaches Lies; he spreads the Plague;
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he not only damns himself, but helps to damn others. 2. Truth in words is opposed to Dissembling. The Heart and Tongue should go together,
he not only damns himself, but helps to damn Others. 2. Truth in words is opposed to Dissembling. The Heart and Tongue should go together,
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as the Dial goes exactly with the Sun. To speak fair to ones Face, and not to mean what one speaks, is no better then a lie; Psal. 55.21. His words were smoother than oil, but war was in his heart.
as the Dial Goes exactly with the Sun. To speak fair to ones Face, and not to mean what one speaks, is no better then a lie; Psalm 55.21. His words were smoother than oil, but war was in his heart.
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Some have an Art at this, they can flatter and hate. Hierom speaking of the Arrians, saith, They pretended friendship, they kissed my hands, but plotted mischief against me. Psal. 29.5. A man that flattereth his neighbour, spreadeth a net for his feet.
some have an Art At this, they can flatter and hate. Hieronymus speaking of the Arians, Says, They pretended friendship, they kissed my hands, but plotted mischief against me. Psalm 29.5. A man that Flattereth his neighbour, spreadeth a net for his feet.
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Impia sub dulci melle venena latent — Falshood in Friendship is a lie.Impia sub Dulce melle Venena latent — Falsehood in Friendship is a lie.
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Counterfeiting of Friendship is worse then counterfeiting of Money. This is contrary to God, who is a God of Truth.
Counterfeiting of Friendship is Worse then counterfeiting of Money. This is contrary to God, who is a God of Truth.
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2. We must be true in our Profession of Religion. Let Practice go along with Profession; Eph. 4.24. Righteousness and true Holiness. Hypocrisie in Religion is a Lie.
2. We must be true in our Profession of Religion. Let Practice go along with Profession; Ephesians 4.24. Righteousness and true Holiness. Hypocrisy in Religion is a Lie.
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The Hypocrite is like a Face in a Glass, there is the show of a Face, but no true Face:
The Hypocrite is like a Face in a Glass, there is the show of a Face, but no true Face:
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So he makes a shew of Holiness, but hath no Truth of it; 'tis but the Face in the Glass.
So he makes a show of Holiness, but hath no Truth of it; it's but the Face in the Glass.
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Ephraim pretended to be that which he was not, and what saith God of him? Hos. 11.12. Ephraim compasseth me about with lies. Ephraim pretended to be that which he was not, and what Says God of him? Hos. 11.12. Ephraim Compasseth me about with lies.
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By a lie in our words we deny the Truth, by a lie in our profession we disgrace it.
By a lie in our words we deny the Truth, by a lie in our profession we disgrace it.
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Not to be what we profess to God, is telling a lie; and the Scripture makes it little better than Blasphemy, Rev. 2.9. I know the blasphemy of them that say they are Iews, and are not.
Not to be what we profess to God, is telling a lie; and the Scripture makes it little better than Blasphemy, Rev. 2.9. I know the blasphemy of them that say they Are Iews, and Are not.
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O! I beseech you labour in this to be like God, he is a God of Truth, he can as well part with his Deity as his Verity;
OH! I beseech you labour in this to be like God, he is a God of Truth, he can as well part with his Deity as his Verity;
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be (I say) like God, be true in your Words, be true in your Profession;
be (I say) like God, be true in your Words, be true in your Profession;
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God's Children are Children that will not lie, Isa. 63.9.
God's Children Are Children that will not lie, Isaiah 63.9.
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When God sees Truth in the inward parts, and lips in which is no guile, now he sees his own Image in you:
When God sees Truth in the inward parts, and lips in which is no guile, now he sees his own Image in you:
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This draws God's Heart towards you; Likeness draws Love.
This draws God's Heart towards you; Likeness draws Love.
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But One GOD. Quest. V. THE fifth Question is, Are there more Gods then one?
But One GOD. Quest. V. THE fifth Question is, are there more God's then one?
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Answ. There is but one, only the living and true God.
Answer There is but one, only the living and true God.
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That there is a God hath been proved, and those that will not believe the Verity of his Essence, shall feel the Severity of his Wrath, Deut. 6.4. Hear, O Israel, the Lord our God is One Lord.
That there is a God hath been proved, and those that will not believe the Verity of his Essence, shall feel the Severity of his Wrath, Deuteronomy 6.4. Hear, Oh Israel, the Lord our God is One Lord.
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He is the only God, Deut. 4.39.
He is the only God, Deuteronomy 4.39.
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Know therefore this day, and consider it in thy heart, that the Lord he is God in Heaven above, Know Therefore this day, and Consider it in thy heart, that the Lord he is God in Heaven above,
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and upon the Earth beneath there is none else. Isa. 45.21. A just God and a Saviour, There is none beside me. There are many titular Gods; Kings represent God;and upon the Earth beneath there is none Else. Isaiah 45.21. A just God and a Saviour, There is none beside me. There Are many titular God's; Kings represent God;
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their Regal Scepter is an Emblem of his Power and Authority. Judges are called Gods, Psal. 82.5. I have said ye are Gods, (viz.) set in God's place to do Justice;
their Regal Sceptre is an Emblem of his Power and authority. Judges Are called God's, Psalm 82.5. I have said you Are God's, (viz.) Set in God's place to do justice;
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but dying Gods, vers. 7. Ye shall dye like men, 1 Cor. 8.5, 6. There be that are called Gods, but to us there is but One God.
but dying God's, vers. 7. You shall die like men, 1 Cor. 8.5, 6. There be that Are called God's, but to us there is but One God.
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Argument 1. There is but one first Cause, that hath its Being of it self, and on which all other Beings depend.
Argument 1. There is but one First Cause, that hath its Being of it self, and on which all other Beings depend.
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As in the Heavens the primum Mobile moves all the other Orbs, so God gives Life and Motion to every thing existent.
As in the Heavens the primum Mobile moves all the other Orbs, so God gives Life and Motion to every thing existent.
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There can be but one God, because there is but one first Cause. 2. There is but one infinite Being, therefore there is but one God.
There can be but one God, Because there is but one First Cause. 2. There is but one infinite Being, Therefore there is but one God.
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There cannot be two Infinites, Ier. 23.24.
There cannot be two Infinites, Jeremiah 23.24.
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Do not I fill heaven and earth, saith the Lord? If there be one Infinite, filling all places at once,Do not I fill heaven and earth, Says the Lord? If there be one Infinite, filling all places At once,
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how can there be any room for another Infinite to subsist. 3. There is but one Omnipotent Power ;
how can there be any room for Another Infinite to subsist. 3. There is but one Omnipotent Power;
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if there be two Omnipotents, then we must always suppose a Contest between these two, that which one would do, the other Power being Equal, would oppose,
if there be two Omnipotents, then we must always suppose a Contest between these two, that which one would do, the other Power being Equal, would oppose,
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and so all things would be brought into a Confusion.
and so all things would be brought into a Confusion.
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If a Ship should have two Pilots of equal Power, one would be ever crossing the other;
If a Ship should have two Pilots of equal Power, one would be ever crossing the other;
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when one would Sail the other would cast Anchor; here were a Confusion, and the Ship must needs perish.
when one would Sail the other would cast Anchor; Here were a Confusion, and the Ship must needs perish.
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The Order and Harmony in the World, the constant and uniform Government of all things, is a clear Argument that there is but one Omnipotent, one God that rules all. Isa. 44.6. I am the first, and I am the last, and beside me there is no God.
The Order and Harmony in the World, the constant and uniform Government of all things, is a clear Argument that there is but one Omnipotent, one God that rules all. Isaiah 44.6. I am the First, and I am the last, and beside me there is no God.
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Use 1. of Information. If there be but one God, then it excludes all other Gods. Some have fained that there were two Gods, so the Valentinians ;Use 1. of Information. If there be but one God, then it excludes all other God's some have feigned that there were two God's, so the Valentinians;
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others, that there were many Gods, so the Polytheites ;
Others, that there were many God's, so the Polytheites;
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the Persians worshipped the Sun, the Egyptians the Lion and Elephant, the Grecians worshipped Iupiter; These, I may say err, not knowing the Scriptures, Matth. 22.29. Their Faith is a Fable.
the Persians worshipped the Sun, the egyptians the lion and Elephant, the Greeks worshipped Iupiter; These, I may say err, not knowing the Scriptures, Matthew 22.29. Their Faith is a Fable.
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God hath given them up to strong delusions, to believe a lie, that they may be damned, 2 Thess. 2.11. 2. If there be but one God, then there can be but One true Religion in the World, Eph. 4.5. NONLATINALPHABET, one Lord, one Faith. God hath given them up to strong delusions, to believe a lie, that they may be damned, 2 Thess 2.11. 2. If there be but one God, then there can be but One true Religion in the World, Ephesians 4.5., one Lord, one Faith.
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If there were many Gods, then there might be many Religions, every God would be worshipped in his way;
If there were many God's, then there might be many Religions, every God would be worshipped in his Way;
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but if there be but one God, there is but one Religion; one Lord, one Faith.
but if there be but one God, there is but one Religion; one Lord, one Faith.
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Some say we may be saved in any Religion;
some say we may be saved in any Religion;
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'tis absurd to imagine, that God, who is one in Essence, should appoint several Religions in which he will be worshipped.
it's absurd to imagine, that God, who is one in Essence, should appoint several Religions in which he will be worshipped.
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'Tis as dangerous to set up a false Religion, as to set up a false God.
It's as dangerous to Set up a false Religion, as to Set up a false God.
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There are many ways to Hell; Men may go thither which way their Fancy leads them;
There Are many ways to Hell; Men may go thither which Way their Fancy leads them;
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but there is but one direct Road to Heaven, viz. Faith and Holiness. There is no way to be saved in but this:
but there is but one Direct Road to Heaven, viz. Faith and Holiness. There is no Way to be saved in but this:
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as there is but one God, so there is but one True Religion.
as there is but one God, so there is but one True Religion.
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3. If there be but one God, then you have but One that you need chiefly study to please, and that is God.
3. If there be but one God, then you have but One that you need chiefly study to please, and that is God.
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If there were divers Gods, we should be hard put to it how to please them all;
If there were diverse God's, we should be hard put to it how to please them all;
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one would command one thing, another the quite contrary, and to please two contrary Masters is impossible:
one would command one thing, Another the quite contrary, and to please two contrary Masters is impossible:
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but there is but one God, therefore you have but one to please. As in a Kingdom there is but one King,
but there is but one God, Therefore you have but one to please. As in a Kingdom there is but one King,
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therefore every one seeks to ingratiate himself into his favour, Prov. 19.6. so there is but one true God;
Therefore every one seeks to ingratiate himself into his favour, Curae 19.6. so there is but one true God;
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therefore here lies our main work, to please him. Be sure to please God, whoever else you displease.
Therefore Here lies our main work, to please him. Be sure to please God, whoever Else you displease.
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This was Enoch 's Wisdom, Hebr. 11.5. he had this Testimony before he died, that he pleased God. Quest.
This was Enoch is Wisdom, Hebrew 11.5. he had this Testimony before he died, that he pleased God. Quest.
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What doth this pleasing God imply? Answ. 1. We please God when we comport with his Will.What does this pleasing God imply? Answer 1. We please God when we comport with his Will.
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'Twas Christ's meat and drink to do his Father's will, Iohn 4.34. and so he pleased him, Matth. 3 17. A voice came from heaven, saying, this is my beloved son in whom I am well pleased.
'Twas Christ's meat and drink to do his Father's will, John 4.34. and so he pleased him, Matthew 3 17. A voice Come from heaven, saying, this is my Beloved son in whom I am well pleased.
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It is the will of God that we should be holy, 1 Thess. 4. 3•. Now when we are bespangled with Holiness, our Lives are walking Bibles:
It is the will of God that we should be holy, 1 Thess 4. 3•. Now when we Are bespangled with Holiness, our Lives Are walking Bibles:
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2. We please God when we do the Work that he sets us about, Iohn 17.4. I have finished the work which thou gavest me to do, viz. my mediatory work.
2. We please God when we do the Work that he sets us about, John 17.4. I have finished the work which thou Gavest me to do, viz. my mediatory work.
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Many finish their lives, but do not finish their work. Our work God hath cut out for us, is to observe the first and second Table. In the first is set down our duty towards God;
Many finish their lives, but do not finish their work. Our work God hath Cut out for us, is to observe the First and second Table. In the First is Set down our duty towards God;
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in the second our duty towards Man. Such as make Morality the chief and sole part of Religion, set the second Table above the first;
in the second our duty towards Man. Such as make Morality the chief and sole part of Religion, Set the second Table above the First;
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nay, they take away the first Table:
nay, they take away the First Table:
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for if Prudence, Justice, Temparance, be enough to save, then what needs the first Table? and so our worship towards God shall be quite left out.
for if Prudence, justice, Temperance, be enough to save, then what needs the First Table? and so our worship towards God shall be quite left out.
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But those two Tables which God hath joyned together, let no Man put asunder.
But those two Tables which God hath joined together, let no Man put asunder.
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3. We please God when we dedicate our Heart to give him the best of every thing.
3. We please God when we dedicate our Heart to give him the best of every thing.
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Abel gave God the fat of the Offering, Gen. 4.4. Domitian would not have his Image carved in Wood or Iron, but in Gold.Abel gave God the fat of the Offering, Gen. 4.4. Domitian would not have his Image carved in Wood or Iron, but in Gold.
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Then we please God, when we serve him with love, fervency, alacrity, we give him golden Services;
Then we please God, when we serve him with love, fervency, alacrity, we give him golden Services;
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herein lies our Wisdom and Piety, to please God;
herein lies our Wisdom and Piety, to please God;
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there is but one God, therefore there is but one whom we have chiefly to please, namely God.
there is but one God, Therefore there is but one whom we have chiefly to please, namely God.
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4. If there be but one God, then we must pray to none but God. The Papists pray to Saints and Angels: 1. To Saints ;
4. If there be but one God, then we must pray to none but God. The Papists pray to Saints and Angels: 1. To Saints;
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a Popish Writer saith, When we pray to the Saints departed, they being touched with compassion, say the like to God for us,
a Popish Writer Says, When we pray to the Saints departed, they being touched with compassion, say the like to God for us,
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as the Disciples did to Christ for the Canaanitish Woman, Matth. 15.23. Send her away, for she crieth after us. as the Disciples did to christ for the Canaanitish Woman, Matthew 15.23. Send her away, for she cries After us.
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The Saints above know not our Wants, Isa. 63.16. Abraham is ignorant of us ; or if they did, we have no warrant to pray to them.
The Saints above know not our Wants, Isaiah 63.16. Abraham is ignorant of us; or if they did, we have no warrant to pray to them.
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Prayer is NONLATINALPHABET, a part of Divine Worship which must be given only to God. 2. They pray to Angels. Angel-worship is forbidden, Col. 2.18, 19. and that we may not pray to Angels, is clear from Rom. 10.14.
Prayer is, a part of Divine Worship which must be given only to God. 2. They pray to Angels. Angel-worship is forbidden, Col. 2.18, 19. and that we may not pray to Angels, is clear from Rom. 10.14.
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How shall they call upon him in whom they have not believed? We may not pray to any,How shall they call upon him in whom they have not believed? We may not pray to any,
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but whom we may believe in; but we may not believe in an Angel, ergo, we may not pray to him.
but whom we may believe in; but we may not believe in an Angel, ergo, we may not pray to him.
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There is but one God, and it is a sin to invocate any but only God.
There is but one God, and it is a since to invocate any but only God.
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There is but one God, and they that serve him should be one.
There is but one God, and they that serve him should be one.
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5. If there be but one God, who is above all, Ephes. 4.6. then he must be loved above all. 1. We must love him with a love of Appreciation ;
5. If there be but one God, who is above all, Ephesians 4.6. then he must be loved above all. 1. We must love him with a love of Appreciation;
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set the highest estimate on him who is the only Fountain of Being and Bliss. 2. We must love him with a love of Complacency. Amor est complacentia amantis in amato, Aquin. Our love to other things must be more indifferent;
Set the highest estimate on him who is the only Fountain of Being and Bliss. 2. We must love him with a love of Complacency. Amor est Complacentia Amantis in amato, Aquinas Our love to other things must be more indifferent;
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some drops of love may run beside to the Creature, but the full stream must run towards God;
Some drops of love may run beside to the Creature, but the full stream must run towards God;
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the Creature may have the Milk of our love, but we must keep the Cream of our love for God.
the Creature may have the Milk of our love, but we must keep the Cream of our love for God.
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God who is above all, must be loved above all; Psal. 73.25. There is none on earth whom I desire in comparison of thee.
God who is above all, must be loved above all; Psalm 73.25. There is none on earth whom I desire in comparison of thee.
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Use 2. of Caution. If there be but one God, then let us take heed of setting up more Gods then one. Psal. 16.4. Their sorrows shall be multiplied, that hasten after another God: Use 2. of Caution. If there be but one God, then let us take heed of setting up more God's then one. Psalm 16.4. Their sorrows shall be multiplied, that hasten After Another God:
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their Drink-offerings of Blood will I not offer, nor take up their Names into my lips. their Drink offerings of Blood will I not offer, nor take up their Names into my lips.
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God is a jealous God, and he will not endure that we should have other Gods. 'Tis easie to commit Idolatry with the Creature. 1. Some make a God of Pleasure, 2. Tim. 3.4. NONLATINALPHABET, Lovers of pleasure more then lovers of God.
God is a jealous God, and he will not endure that we should have other God's It's easy to commit Idolatry with the Creature. 1. some make a God of Pleasure, 2. Tim. 3.4., Lovers of pleasure more then lovers of God.
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Whatever we love more then God, we make a God. 2. Others make Money their God.
Whatever we love more then God, we make a God. 2. Others make Money their God.
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The Covetous Man worships the Image of Gold, therefore is called an Idolater, Eph. 5.5. that which a Man trusts to, he makes his God, but he makes the wedge of Gold his Hope.
The Covetous Man worships the Image of Gold, Therefore is called an Idolater, Ephesians 5.5. that which a Man trusts to, he makes his God, but he makes the wedge of Gold his Hope.
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He makes Money his Creator, Redeemer, Comforter. 'Tis his Creator ; if he hath Money, then he thinks he is made. It is his Redeemer ;
He makes Money his Creator, Redeemer, Comforter. It's his Creator; if he hath Money, then he thinks he is made. It is his Redeemer;
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if he be in danger, he trusts in his Money to redeem him out. It is his Comforter ;
if he be in danger, he trusts in his Money to Redeem him out. It is his Comforter;
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if at any time he be sad, the golden Harp drives away the Evil Spirit. So that Money is his God;
if At any time he be sad, the golden Harp drives away the Evil Spirit. So that Money is his God;
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God made Man of the Dust of the Earth, and Man makes a God of the Dust of the Earth. 3. Another makes a God of his Child, sets his Child in God's room,
God made Man of the Dust of the Earth, and Man makes a God of the Dust of the Earth. 3. another makes a God of his Child, sets his Child in God's room,
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and so provokes God to take it away. If you lean too hard upon a Glass, it will break;
and so provokes God to take it away. If you lean too hard upon a Glass, it will break;
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many break their Children, by leaning too hard upon them. 4. Others make a God of their Belly, Phil. 3.19. Whose God is their Belly.
many break their Children, by leaning too hard upon them. 4. Others make a God of their Belly, Philip 3.19. Whose God is their Belly.
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Clemens Alexandrinus writes of a Fish that hath its heart in its Belly; an Emblem of Epicures, their Heart is in their Belly;Clemens Alexandrian writes of a Fish that hath its heart in its Belly; an Emblem of Epicureans, their Heart is in their Belly;
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they mind nothing but indulging the Sensual Appetite; they do sacrificare lari, their Belly is their God, and to this they pour Drink-offerings:
they mind nothing but indulging the Sensual Appetite; they do sacrificare lari, their Belly is their God, and to this they pour Drink offerings:
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Thus Men make many Gods. The Apostle names the wicked Man's Trinity, 1 John 2.16. The lust of the flesh, the lust of the eye, the pride of life.
Thus Men make many God's The Apostle names the wicked Man's Trinity, 1 John 2.16. The lust of the Flesh, the lust of the eye, the pride of life.
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The lust of the flesh, Pleasure ; the lust of the eye, Money ; Pride of Life, Honour. O take heed of this!
The lust of the Flesh, Pleasure; the lust of the eye, Money; Pride of Life, Honour. Oh take heed of this!
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whatever you Deifie besides God, will prove a Bramble, and Fire will come out of this Bramble, and devour you, Iudges 9.15. Use 3. of Reproof. If the Lord Jehovah be the ••ly true God, then it reproves those who renounce the true God;
whatever you Deify beside God, will prove a Bramble, and Fire will come out of this Bramble, and devour you, Judges 9.15. Use 3. of Reproof. If the Lord Jehovah be the ••ly true God, then it reproves those who renounce the true God;
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I mean such as seek to familiar Spirits : this is too much practised among them that call themselves Christians.
I mean such as seek to familiar Spirits: this is too much practised among them that call themselves Christians.
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'Tis a sin condemned by the Law of God, Deut. 18.11. There shall not be found among you any that consults with familiar Spirits.
It's a since condemned by the Law of God, Deuteronomy 18.11. There shall not be found among you any that consults with familiar Spirits.
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How ordinary is this? If People have lost any of their Goods, they send to Wizards to know how they may come by their Goods again.
How ordinary is this? If People have lost any of their Goods, they send to Wizards to know how they may come by their Goods again.
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What is this but consulting with the Devil? and so you renounce God and your Baptism.
What is this but consulting with the devil? and so you renounce God and your Baptism.
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What? because you have lost your Goods, will you lose your Souls too? 2 Kings 1.6. Thus saith the Lord, Is it not because there is not a God in Israel that thou sendest to enquire of Baal-zebub? so is it not because you think there is not a God in Heaven, that you ask Counsel of the Devil? If any here be guilty, be deeply humbled, you have renounced the true God;
What? Because you have lost your Goods, will you loose your Souls too? 2 Kings 1.6. Thus Says the Lord, Is it not Because there is not a God in Israel that thou sendest to inquire of Baal-zebub? so is it not Because you think there is not a God in Heaven, that you ask Counsel of the devil? If any Here be guilty, be deeply humbled, you have renounced the true God;
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better be without the Goods you have lost, then have the Devil help you to them again.
better be without the Goods you have lost, then have the devil help you to them again.
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Use 4. of Exhortation. If there be but one God, as God is O••, so let them that serve him be One. This is that Christ prayed so heartily for, Iohn 17.21. That they all may be One. Use 4. of Exhortation. If there be but one God, as God is O••, so let them that serve him be One. This is that christ prayed so heartily for, John 17.21. That they all may be One.
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Christians should be One, 1. in Iudgment; the Apostle exhorts to be all of one mind, 1 Cor. 1.10.
Christians should be One, 1. in Judgement; the Apostle exhorts to be all of one mind, 1 Cor. 1.10.
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How sad is it to see Religion wearing a Coat of divers Colours, to see Christians of so many Opinions, and going so many different ways. It is Satan hath sown these Tares of Division, Matth. 13.39. he first divided Men from God, and now divides one Man from another. 2. One in Affection. They should have one Heart ; Acts 4.32. The multitude of them that believed were of one heart, and of one soul.
How sad is it to see Religion wearing a Coat of diverse Colours, to see Christians of so many Opinions, and going so many different ways. It is Satan hath sown these Tares of Division, Matthew 13.39. he First divided Men from God, and now divides one Man from Another. 2. One in Affection. They should have one Heart; Acts 4.32. The multitude of them that believed were of one heart, and of one soul.
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As in Musick, though there be several strings of a Viol, yet all make one sweet harmony,
As in Music, though there be several strings of a Violent, yet all make one sweet harmony,
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so though there are several Christians, yet there should be one sweet harmony of Affection among them.
so though there Are several Christians, yet there should be one sweet harmony of Affection among them.
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than to see the Professors of it tied together with the heart-strings of love, Psal. 133.1. Behold how good and pleasant a thing it is to see brethren live together in unity!
than to see the Professors of it tied together with the heartstrings of love, Psalm 133.1. Behold how good and pleasant a thing it is to see brothers live together in unity!
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It is as the sweet Dew on Hermon, and the fragrant Ointment poured on Aaron 's Head. If God be one, let all that profess him be One, of one mind, and one heart;
It is as the sweet Due on Hermon, and the fragrant Ointment poured on Aaron is Head. If God be one, let all that profess him be One, of one mind, and one heart;
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this fulfils Christ's Prayer, that they al• may be one.
this fulfils Christ's Prayer, that they al• may be one.
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2. If there be but one God, let us labour to clear the Title that this God is ours, Psal. 48.14. This God is our God.
2. If there be but one God, let us labour to clear the Title that this God is ours, Psalm 48.14. This God is our God.
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What Comfort can it be to hear that there is a God, and that he is the only God, unless he be our God.
What Comfort can it be to hear that there is a God, and that he is the only God, unless he be our God.
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What is Deity without Propriety? O let us labour to clear the Title; beg the Holy Spirit;
What is Deity without Propriety? Oh let us labour to clear the Title; beg the Holy Spirit;
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the Spirit works faith, by faith we are one with Christ, and through Christ we come to have God for our God,
the Spirit works faith, by faith we Are one with christ, and through christ we come to have God for our God,
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and so all his glorious fulness is made over to us by a Deed of Gift.
and so all his glorious fullness is made over to us by a Deed of Gift.
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Use 5. What Cause have we to be thankful that we have the knowledge of the only true God. How many are brought up in blindness? some worship Mahomet, divers of the Indians worship the Devil, they light a Candle to him, that he should not hurt them.Use 5. What Cause have we to be thankful that we have the knowledge of the only true God. How many Are brought up in blindness? Some worship Mahomet, diverse of the Indians worship the devil, they Light a Candle to him, that he should not hurt them.
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Such as know not the true God, must needs stumble into Hell in the dark.
Such as know not the true God, must needs Stumble into Hell in the dark.
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O be thankful that we are born in such a Climate where the Light of the Gospel hath shined!
O be thankful that we Are born in such a Climate where the Light of the Gospel hath shined!
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To have the knowledge of the true God, is more then if we had Mines of Gold, Rocks of Diamonds, Islands of Spices, especially if God hath savingly revealed himself to us,
To have the knowledge of the true God, is more then if we had Mines of Gold, Rocks of Diamonds, Islands of Spices, especially if God hath savingly revealed himself to us,
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if he hath given us eyes to see the light, if we so know God,
if he hath given us eyes to see the Light, if we so know God,
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as to be known of him, as to love him, and believe in him, Matth. 11.25.
as to be known of him, as to love him, and believe in him, Matthew 11.25.
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We can never be enough thankful to God, that he hath hid the knowledge of himself from the wise and prudent of the World,
We can never be enough thankful to God, that he hath hid the knowledge of himself from the wise and prudent of the World,
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and hath revealed it unto us.
and hath revealed it unto us.
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The TRINITY Quest. VI. HOw many Persons are there in the Godhead? Resp. Three Persons, yet but one God, 1 John 5.7.
The TRINITY Quest. VI. HOw many Persons Are there in the Godhead? Resp. Three Persons, yet but one God, 1 John 5.7.
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There are three that bear Record in Heaven, the Father, the Word, and the Holy Ghost, and these three are one. There Are three that bear Record in Heaven, the Father, the Word, and the Holy Ghost, and these three Are one.
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God is but One, yet there are three distinct Persons subsisting in one God-head. This is a sacred Mystery, which the Light within could never have discovered.
God is but One, yet there Are three distinct Persons subsisting in one Godhead. This is a sacred Mystery, which the Light within could never have discovered.
np1 vbz p-acp crd, av a-acp vbr crd j n2 vvg p-acp crd n1. d vbz dt j n1, r-crq dt n1 p-acp vmd av-x vhi vvn.
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As the two Natures in Christ, yet but one Person, is a wonder, so three Persons, yet but one God-head.
As the two Nature's in christ, yet but one Person, is a wonder, so three Persons, yet but one Godhead.
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The three Persons in the blessed Trinity are distinguished, but not divided; three Subsistances, but one Essence. This is a Divine Riddle, where one makes three, and three make but one.
The three Persons in the blessed Trinity Are distinguished, but not divided; three Subsistances, but one Essence. This is a Divine Riddle, where one makes three, and three make but one.
dt crd n2 p-acp dt j-vvn np1 vbr vvn, p-acp xx vvn; crd n2, p-acp crd n1. d vbz dt j-jn n1, c-crq pi vvz crd, cc crd vvb p-acp crd.
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Our narrow Thoughts can no more comprehend the Trinity in Unity, then a little Nutshel will hold all the Water in the Sea. Let me shadow it out by this similitude:
Our narrow Thoughts can no more comprehend the Trinity in Unity, then a little Nutshell will hold all the Water in the Sea. Let me shadow it out by this similitude:
po12 j n2 vmb av-dx av-dc vvi dt np1 p-acp n1, cs dt j n1 vmb vvi d dt n1 p-acp dt n1 vvb pno11 vvi pn31 av p-acp d n1:
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In the Body of the Sun, there is the Substance of the Sun, the Beams, and the Heat;
In the Body of the Sun, there is the Substance of the Sun, the Beams, and the Heat;
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the Beams are begotten of the Sun, the Heat proceeds both from the Sun and the Beams;
the Beams Are begotten of the Sun, the Heat proceeds both from the Sun and the Beams;
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but these three, though different, are not divided;
but these three, though different, Are not divided;
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they all three make but one Sun. So in the blessed Trinity, the Son is begotten of the Father, the Holy Ghost proceeds from both,
they all three make but one Sun. So in the blessed Trinity, the Son is begotten of the Father, the Holy Ghost proceeds from both,
pns32 d crd vvi p-acp crd n1 av p-acp dt j-vvn np1, dt n1 vbz vvn pp-f dt n1, dt j n1 vvz p-acp d,
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yet though they are three distinct Persons, yet but one God. First let me speak of the Unity in Trinity, then of the Trinity in Unity.
yet though they Are three distinct Persons, yet but one God. First let me speak of the Unity in Trinity, then of the Trinity in Unity.
av cs pns32 vbr crd j n2, av p-acp crd np1. ord vvb pno11 vvi pp-f dt n1 p-acp np1, av pp-f dt np1 p-acp n1.
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1. Of the Unity in Trinity. The Unity of the Persons in the Godhead consists in two things.
1. Of the Unity in Trinity. The Unity of the Persons in the Godhead consists in two things.
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1. The identity of Essence. In the Trinity there is an Oneness of Essence: the three Persons are of the same Divine Nature and Substance:
1. The identity of Essence. In the Trinity there is an Oneness of Essence: the three Persons Are of the same Divine Nature and Substance:
crd dt n1 pp-f n1. p-acp dt np1 pc-acp vbz dt n1 pp-f n1: dt crd n2 vbr pp-f dt d j-jn n1 cc n1:
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so that in Deo non est magis & minus, there are no degrees in the Godhead;
so that in God non est magis & minus, there Are no Degrees in the Godhead;
av cst p-acp fw-la fw-la fw-la fw-la cc fw-la, a-acp vbr dx n2 p-acp dt n1;
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one Person is not God more then another.
one Person is not God more then Another.
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2. The Unity of the Persons in the Godhead, consists in the mutual in-being of them,
2. The Unity of the Persons in the Godhead, consists in the mutual inbeing of them,
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or their being in one another.
or their being in one Another.
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The three Persons are so united, that one Person is in another, and with another, Iohn 17.21. Thou Father art in me, and I in thee.
The three Persons Are so united, that one Person is in Another, and with Another, John 17.21. Thou Father art in me, and I in thee.
dt crd n2 vbr av vvn, cst pi n1 vbz p-acp j-jn, cc p-acp j-jn, np1 crd. pns21 n1 n1 p-acp pno11, cc pns11 p-acp pno21.
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2. Let me speak of the Trinity in Unity. 1. The first Person in the Trinity is God the Father. H• is call'd the first Person in respect of Order not Dignity ;
2. Let me speak of the Trinity in Unity. 1. The First Person in the Trinity is God the Father. H• is called the First Person in respect of Order not Dignity;
crd vvb pno11 vvi pp-f dt np1 p-acp n1. crd dt ord n1 p-acp dt np1 vbz np1 dt n1. np1 vbz vvn dt ord n1 p-acp n1 pp-f n1 xx n1;
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for God the Father hath no essential Perfection which the other Persons have not. He is not more wise, more holy, more powerful then the other Persons are; a Priority, not Superiority.
for God the Father hath no essential Perfection which the other Persons have not. He is not more wise, more holy, more powerful then the other Persons Are; a Priority, not Superiority.
p-acp np1 dt n1 vhz dx j n1 r-crq dt j-jn n2 vhb xx. pns31 vbz xx av-dc j, av-dc j, av-dc j cs dt j-jn n2 vbr; dt n1, xx n1.
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2. The second Person in the Trinity is Iesus Christ, who is begotten of the Father before all Time, Prov. 8.23, 24, 25. I was set up from everlasting, from the beginning, or ever the earth was.
2. The second Person in the Trinity is Iesus christ, who is begotten of the Father before all Time, Curae 8.23, 24, 25. I was Set up from everlasting, from the beginning, or ever the earth was.
crd dt ord n1 p-acp dt np1 vbz np1 np1, r-crq vbz vvn pp-f dt n1 p-acp d n1, np1 crd, crd, crd pns11 vbds vvn a-acp p-acp j, p-acp dt n1, cc av dt n1 vbds.
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When there were no depths, I was brought fortth: when there were no fountains abounding with water.
When there were no depths, I was brought fortth: when there were no fountains abounding with water.
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Before the mountains were set led: before the hills, was I brought forth. Which Scripture declares the Eternal Generation of the the Son of God.Before the Mountains were Set led: before the hills, was I brought forth. Which Scripture declares the Eternal Generation of the the Son of God.
p-acp dt n2 vbdr vvn vvn: c-acp dt n2, vbds pns11 vvn av. r-crq n1 vvz dt j n1 pp-f dt dt n1 pp-f np1.
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As the Papists blot out the Second Commandment, so the Socinians would the Second Person in the Trinity.
As the Papists blot out the Second Commandment, so the socinians would the Second Person in the Trinity.
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This second Person in the Trinity, who is Jehovah, is become our Jesus. The Scripture calls him the Branch of David, Jer. 23.5. and I may call him the Flower of the Virgin, having assum'd our Nature.
This second Person in the Trinity, who is Jehovah, is become our jesus. The Scripture calls him the Branch of David, Jer. 23.5. and I may call him the Flower of the Virgae, having assumed our Nature.
d ord n1 p-acp dt np1, r-crq vbz np1, vbz vvn po12 np1. dt n1 vvz pno31 dt n1 pp-f np1, np1 crd. cc pns11 vmb vvi pno31 dt n1 pp-f dt n1, vhg vvn po12 n1.
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By him all that believe are justified, Acts 13.39.By him all that believe Are justified, Acts 13.39.
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3. The third Person in the Trinity is the Holy Ghost, who proceeds from the Father and the Son. His work it is to illuminate the Mind, and inkindle sacred Motions.
3. The third Person in the Trinity is the Holy Ghost, who proceeds from the Father and the Son. His work it is to illuminate the Mind, and inkindle sacred Motions.
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The Essence of the Spirit is in Heaven, and every where, but the Influence of it is in the Hearts of Believers.
The Essence of the Spirit is in Heaven, and every where, but the Influence of it is in the Hearts of Believers.
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This is that blessed Spirit who gives us the holy Unction, 1 Iohn 2.20. Though Christ merits Grace for us, it is the Holy Ghost works it in us.
This is that blessed Spirit who gives us the holy Unction, 1 John 2.20. Though christ merits Grace for us, it is the Holy Ghost works it in us.
d vbz d j-vvn n1 r-crq vvz pno12 dt j n1, crd np1 crd. cs np1 vvz n1 p-acp pno12, pn31 vbz dt j n1 vvz pn31 p-acp pno12.
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Though Christ makes the Purchase, it is the Holy Ghost makes the Assurance, and Seals us up to the Day of Redemption.
Though christ makes the Purchase, it is the Holy Ghost makes the Assurance, and Seals us up to the Day of Redemption.
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Thus I have spoken of all the three Persons. — The Trinity of Persons may be proved out of Matth. 3.16.
Thus I have spoken of all the three Persons. — The Trinity of Persons may be proved out of Matthew 3.16.
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Iesus when he was baptized went up straitway out of the water, and he saw the Spirit of God descending like a Dove, Iesus when he was baptised went up straightway out of the water, and he saw the Spirit of God descending like a Dove,
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and lighting upon him, and lo a voice from Heaven, saying, This is my beloved Son. Here are three Names given to the three Persons.and lighting upon him, and lo a voice from Heaven, saying, This is my Beloved Son. Here Are three Names given to the three Persons.
cc vvg p-acp pno31, cc uh dt n1 p-acp n1, vvg, d vbz po11 j-vvn n1 av vbr crd n2 vvn p-acp dt crd n2.
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He who spake with a Voice from Heaven was God the Father; He who was baptized in Iordan, was God the Son;
He who spoke with a Voice from Heaven was God the Father; He who was baptised in Iordan, was God the Son;
pns31 r-crq vvd p-acp dt n1 p-acp n1 vbds np1 dt n1; pns31 r-crq vbds vvn p-acp np1, vbds np1 dt n1;
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He who descended in the likeness of a Dove, was God the Holy Ghost. Thus I have shewn you the Unity of Essence, and the Trinity of Persons.
He who descended in the likeness of a Dove, was God the Holy Ghost. Thus I have shown you the Unity of Essence, and the Trinity of Persons.
pns31 r-crq vvd p-acp dt n1 pp-f dt n1, vbds np1 dt j n1. av pns11 vhb vvn pn22 dt n1 pp-f n1, cc dt np1 pp-f n2.
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Use 1. It confutes the Jews and the Turks, who believe only the first Person in the Godhead:Use 1. It confutes the jews and the Turks, who believe only the First Person in the Godhead:
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this cuts assunder the Sinews of our Comfort. Take away the distinction of the Persons in the Trinity, and you overthrow Man's Redemption:
this cuts asunder the Sinews of our Comfort. Take away the distinction of the Persons in the Trinity, and you overthrow Man's Redemption:
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for, God the Father being offended with Man for sin, how shall he be pacified without a Mediator.
for, God the Father being offended with Man for since, how shall he be pacified without a Mediator.
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This Mediator is Christ, he makes our Peace!
This Mediator is christ, he makes our Peace!
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and Christ having died, and shed his Blood, how shall this Blood be applied, but by the Holy Ghost? Therefore if there be not three Persons in the Godhead, Man's Salvation cannot be wrought out.
and christ having died, and shed his Blood, how shall this Blood be applied, but by the Holy Ghost? Therefore if there be not three Persons in the Godhead, Man's Salvation cannot be wrought out.
cc np1 vhg vvn, cc vvi po31 n1, q-crq vmb d n1 vbi vvn, cc-acp p-acp dt j n1? av cs pc-acp vbb xx crd n2 p-acp dt n1, ng1 n1 vmbx vbi vvn av.
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If there be no second Person in the Trinity, then there is no Redeemer. If no third Person, then there is no Comforter.
If there be no second Person in the Trinity, then there is no Redeemer. If no third Person, then there is no Comforter.
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And so the Plank is taken away by which we should get to Heaven.
And so the Plank is taken away by which we should get to Heaven.
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2. It confutes the execrable Opinion of the Socinians, who deny the Divinity of the Lord Jesus;
2. It confutes the execrable Opinion of the socinians, who deny the Divinity of the Lord jesus;
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they make him only to be a Creature of an higher Rank.
they make him only to be a Creature of an higher Rank.
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If to oppose Christ's Members be such a sin, what is it to oppose Christ himself? 1. Jesus Christ is coequal with God the Father, Phil. 2.6. He thought it no robbery to be equal with God.
If to oppose Christ's Members be such a since, what is it to oppose christ himself? 1. jesus christ is coequal with God the Father, Philip 2.6. He Thought it no robbery to be equal with God.
cs pc-acp vvi npg1 n2 vbb d dt n1, r-crq vbz pn31 pc-acp vvi np1 px31? crd np1 np1 vbz j p-acp np1 dt n1, np1 crd. pns31 vvd pn31 dx n1 pc-acp vbi j-jn p-acp np1.
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2. He is coeternal with God the Father, Prov. 8.23. I was from the beginning ;
2. He is coeternal with God the Father, Curae 8.23. I was from the beginning;
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for else there was a time when God was without a Son, and so he should be no Father:
for Else there was a time when God was without a Son, and so he should be no Father:
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nay, else there was a time when God was without his glory, for Christ is the brightness of his Fathers glory, Hebr. 1.3. 3. He is coessential with God the Father.
nay, Else there was a time when God was without his glory, for christ is the brightness of his Father's glory, Hebrew 1.3. 3. He is coessential with God the Father.
uh-x, av a-acp vbds dt n1 c-crq np1 vbds p-acp po31 n1, c-acp np1 vbz dt n1 pp-f po31 ng1 n1, np1 crd. crd pns31 vbz j p-acp np1 dt n1.
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The Godhead subsists in Christ, Col. 2.9. In whom dwells all the fulness of the Godhead bodily.
The Godhead subsists in christ, Col. 2.9. In whom dwells all the fullness of the Godhead bodily.
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'Tis said, not only Christ was with God before the beginning, but he was God, John 1.1. and 1 Tim. 3.16. God manifest in the flesh.
It's said, not only christ was with God before the beginning, but he was God, John 1.1. and 1 Tim. 3.16. God manifest in the Flesh.
pn31|vbz vvn, xx av-j np1 vbds p-acp np1 p-acp dt n1, cc-acp pns31 vbds np1, np1 crd. cc crd np1 crd. np1 j p-acp dt n1.
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The Title of Lord so often given to Christ in the New Testament, doth answer to the Title of Jehovah in the Old Testament, Deut. 6.5. Matth. 22.37. so that Christ hath a Coeternity and Consubstantiality with his Father, Iohn 10.30. I and my Father are One.
The Title of Lord so often given to christ in the New Testament, does answer to the Title of Jehovah in the Old Testament, Deuteronomy 6.5. Matthew 22.37. so that christ hath a Coeternity and Consubstantiality with his Father, John 10.30. I and my Father Are One.
dt n1 pp-f n1 av av vvn p-acp np1 p-acp dt j n1, vdz vvi p-acp dt n1 pp-f np1 p-acp dt j n1, np1 crd. np1 crd. av cst np1 vhz dt n1 cc n1 p-acp po31 n1, np1 crd. sy cc po11 n1 vbr pi.
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It were a Blasphemy for any Angel to speak thus!
It were a Blasphemy for any Angel to speak thus!
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Yet further to prove Christ's Godhead, consider 1. the glorious incommunicable Attributes belonging to God the Father, are ascribed to Christ. 1. Is God the Father Omnipotent, so is Jesus Christ.
Yet further to prove Christ's Godhead, Consider 1. the glorious incommunicable Attributes belonging to God the Father, Are ascribed to christ. 1. Is God the Father Omnipotent, so is jesus christ.
av jc pc-acp vvi npg1 n1, vvb crd dt j j n2 vvg p-acp np1 dt n1, vbr vvn p-acp np1. crd vbz np1 dt n1 j, av vbz np1 np1.
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He is NONLATINALPHABET, the Almighty, Rev. 1.8. he Creates, Col. 1.16. 2. Is God the Father infinitely Immense, filling all places, Ier. 23.24. so is Jesus Christ.
He is, the Almighty, Rev. 1.8. he Creates, Col. 1.16. 2. Is God the Father infinitely Immense, filling all places, Jeremiah 23.24. so is jesus christ.
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While Christ was on the Earth by his bodily presence, he was at the same time in the bosom of his Father, Iohn 3.13. in regard of his Divine presence. 2. The same Iura Regalia, or Prerogatives Royal which belong to God the Father, belong also to Christ. (1.) Doth God the Father seal Pardons, this is a Flower of Christ's Crown, Matth. 9.2. Thy sins be forgiven thee.
While christ was on the Earth by his bodily presence, he was At the same time in the bosom of his Father, John 3.13. in regard of his Divine presence. 2. The same Jerusalem Regalia, or Prerogatives Royal which belong to God the Father, belong also to christ. (1.) Does God the Father seal Pardons, this is a Flower of Christ's Crown, Matthew 9.2. Thy Sins be forgiven thee.
n1 np1 vbds p-acp dt n1 p-acp po31 j n1, pns31 vbds p-acp dt d n1 p-acp dt n1 pp-f po31 n1, np1 crd. p-acp n1 pp-f po31 j-jn n1. crd dt d np1 np1, cc n2 j r-crq vvb p-acp np1 dt n1, vvb av p-acp np1. (crd) vdz np1 dt n1 vvi n2, d vbz dt n1 pp-f npg1 n1, np1 crd. po21 n2 vbb vvn pno21.
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Nor doth Christ only remit sin organicè, as Ministers do, by virtue of a Power delegated to them from God;
Nor does christ only remit since organicè, as Ministers do, by virtue of a Power delegated to them from God;
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but Christ doth it by his own Power and Authority. (2.) Is God the Father the adequate Object of Faith, is he to be believed in,
but christ does it by his own Power and authority. (2.) Is God the Father the adequate Object of Faith, is he to be believed in,
cc-acp np1 vdz pn31 p-acp po31 d n1 cc n1. (crd) vbz np1 dt n1 dt j n1 pp-f n1, vbz pns31 pc-acp vbi vvn p-acp,
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so is the Son, Iohn 14.1. (3.) Doth Adoration belong to God the Father,
so is the Son, John 14.1. (3.) Does Adoration belong to God the Father,
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so it doth to the Son, Hebr. 1.6. Let all the Angels of God worship him.
so it does to the Son, Hebrew 1.6. Let all the Angels of God worship him.
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How Sacrilegious therefore is the Socinian, who would rob Christ of the best Flower of his Crown, his Godhead;
How Sacrilegious Therefore is the Socinian, who would rob christ of the best Flower of his Crown, his Godhead;
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they that deny Christ to be God, must greatly wrest, or else deny the Scripture to be the Word of God.
they that deny christ to be God, must greatly wrest, or Else deny the Scripture to be the Word of God.
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3. It confutes the Arrians, who deny the Holy Ghost to be God. The Eternal Godhead subsists in the Holy Ghost, Iohn 16.13. He shall guide you into all Truth.
3. It confutes the Arians, who deny the Holy Ghost to be God. The Eternal Godhead subsists in the Holy Ghost, John 16.13. He shall guide you into all Truth.
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Christ speaks not there of an Attribute, but a Person. And that the Godhead subsists in the Person of the Holy Ghost, appears thus:
christ speaks not there of an Attribute, but a Person. And that the Godhead subsists in the Person of the Holy Ghost, appears thus:
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The Spirit, who gives diversity of Gifts, is said to be the same Lord, and the same God, 1 Cor. 12.5, 6. The black and unpardonable sin is said, in a special manner, to be committed against the Godhead, subsisting in the Holy Ghost, Matth. 12.32. The mighty power of God is made manifest by the Holy Ghost.
The Spirit, who gives diversity of Gifts, is said to be the same Lord, and the same God, 1 Cor. 12.5, 6. The black and unpardonable since is said, in a special manner, to be committed against the Godhead, subsisting in the Holy Ghost, Matthew 12.32. The mighty power of God is made manifest by the Holy Ghost.
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He changeth the Hearts of Men. The Devil would have Christ prove himself to be God, by turning Stones into Bread;
He changes the Hearts of Men. The devil would have christ prove himself to be God, by turning Stones into Bred;
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but thus the Holy Ghost shews his Godhead, by turning Stones into Flesh, Ezek. 36.26. I will take away the stony heart, and give you an heart of flesh.
but thus the Holy Ghost shows his Godhead, by turning Stones into Flesh, Ezekiel 36.26. I will take away the stony heart, and give you an heart of Flesh.
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Yet further, the power and Godhead of the Holy Ghost appeared in the effecting the glorious Conception of our Lord Jesus Christ;
Yet further, the power and Godhead of the Holy Ghost appeared in the effecting the glorious Conception of our Lord jesus christ;
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the very Shadow of the Holy Ghost made a Virgin conceive, Luke 1.35. The Holy Ghost works Miracles, which transcend the sphere of Nature;
the very Shadow of the Holy Ghost made a Virgae conceive, Lycia 1.35. The Holy Ghost works Miracles, which transcend the sphere of Nature;
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as raising the Dead, Rom. 8.11. to him belongs NONLATINALPHABET, Divine Worship; our Souls and Bodies are the Temples of the Holy Ghost, 1 Cor. 6.19.
as raising the Dead, Rom. 8.11. to him belongs, Divine Worship; our Souls and Bodies Are the Temples of the Holy Ghost, 1 Cor. 6.19.
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in which Temples he is to be worshipped, vers. 20. We are baptized in the Name of the Holy Ghost,
in which Temples he is to be worshipped, vers. 20. We Are baptised in the Name of the Holy Ghost,
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therefore either we must believe his Godhead, or renounce our Baptism in his Name.
Therefore either we must believe his Godhead, or renounce our Baptism in his Name.
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Methinks it were enough for such Men, as have not so much as heard whether there be an Holy Ghost, or no, Acts 19.2. to deny his Deity;
Methinks it were enough for such Men, as have not so much as herd whither there be an Holy Ghost, or no, Acts 19.2. to deny his Deity;
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but that any who go for Christians, should deny this Article of their Creed, seems to me very strange.
but that any who go for Christians, should deny this Article of their Creed, seems to me very strange.
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They who would wittingly and willingly blot out the third Person, shall have their Names blotted out of the Book of Life.
They who would wittingly and willingly blot out the third Person, shall have their Names blotted out of the Book of Life.
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Use 2. of Exhortation. 1. Believe this Doctrine, the Trinity of Persons in the Unity of Essence.Use 2. of Exhortation. 1. Believe this Doctrine, the Trinity of Persons in the Unity of Essence.
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The Trinity is purely an Object of Faith:
The Trinity is purely an Object of Faith:
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The Plumb-line of Reason is too short to fathom this Mystery, but where Reason cannot wade, there Faith must swim.
The Plumb-line of Reason is too short to fathom this Mystery, but where Reason cannot wade, there Faith must swim.
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There are some Truths in Religion may be demonstrated by Reason, as that there is a God;
There Are Some Truths in Religion may be demonstrated by Reason, as that there is a God;
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but the Trinity of Persons in Unity of Essence is wholly Supernatural, and must be believed by Faith.
but the Trinity of Persons in Unity of Essence is wholly Supernatural, and must be believed by Faith.
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Those illuminated Philosophers that could find out the Causes of things, and discourse of the Magnitude and Influence of the Stars, the Nature of Minerals, could never by their deepest Search find out the Mystery of the Trinity.
Those illuminated Philosophers that could find out the Causes of things, and discourse of the Magnitude and Influence of the Stars, the Nature of Minerals, could never by their Deepest Search find out the Mystery of the Trinity.
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This is of Divine Revelation, and must be adored with humble believing: we can be no good Christians, without the firm belief of the Trinity.
This is of Divine Revelation, and must be adored with humble believing: we can be no good Christians, without the firm belief of the Trinity.
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How can we pray to God the Father, but in the Name of Christ, and through the help of the Spirit. Believe the glorious Trinity.
How can we pray to God the Father, but in the Name of christ, and through the help of the Spirit. Believe the glorious Trinity.
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How are the Quakers to be abhorr'd, who go under the Name of Christians, yet undervalue and renounce Jesus Christ.
How Are the Quakers to be abhorred, who go under the Name of Christians, yet undervalue and renounce jesus christ.
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I have read of some of the Quakers, who speak thus;
I have read of Some of the Quakers, who speak thus;
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We deny the Person of him whom you call Christ, and affirm, That they who expect to be saved by that Christ without, will be damned in that Faith. We deny the Person of him whom you call christ, and affirm, That they who expect to be saved by that christ without, will be damned in that Faith.
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Could the Devil himself speak worse Blasphemy? they would pull up all Religion by the Roots,
Could the devil himself speak Worse Blasphemy? they would pull up all Religion by the Roots,
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and take away that Corner-stone, on which the Hope of our Salvation is built.
and take away that Cornerstone, on which the Hope of our Salvation is built.
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2. If there be one God subsisting in three Persons, then let us give 1. Equal Reverence to all the Persons in the Trinity.
2. If there be one God subsisting in three Persons, then let us give 1. Equal reverence to all the Persons in the Trinity.
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There is not more or less in the Trinity, the Father is not more God then the Son and Holy Ghost.
There is not more or less in the Trinity, the Father is not more God then the Son and Holy Ghost.
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There is an Order in the Godhead, but no Degrees;
There is an Order in the Godhead, but no Degrees;
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one Person hath not a Majority or Supereminency above another, therefore we must give equal Worship to all the Persons, Iohn 5.23. That all Men should honour the Son as they honour the Father. Adore Unity in Trinity.
one Person hath not a Majority or Supereminency above Another, Therefore we must give equal Worship to all the Persons, John 5.23. That all Men should honour the Son as they honour the Father. Adore Unity in Trinity.
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2. Obey all the Persons in the blessed Trinity, for all of them are God. 1. Obey God the Father.
2. Obey all the Persons in the blessed Trinity, for all of them Are God. 1. Obey God the Father.
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His words, either preceptive or minatory, must be observed. Christ himself, as Man, obeyed God the Father, Iohn 4.34. much more then must we, Deut. 27.10. 2. Obey God the Son, Psalm 2.12. Kiss the Son lest he be angry.
His words, either preceptive or minatory, must be observed. christ himself, as Man, obeyed God the Father, John 4.34. much more then must we, Deuteronomy 27.10. 2. Obey God the Son, Psalm 2.12. Kiss the Son lest he be angry.
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Kiss him with a kiss of Obedience. Christ's Commands are not grievous, 1 Iohn 5.3. Nothing he commands but is for our interest and benefit: O then kiss the Son!
Kiss him with a kiss of obedience. Christ's Commands Are not grievous, 1 John 5.3. Nothing he commands but is for our Interest and benefit: Oh then kiss the Son!
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Why do the Elders throw down their Crowns at the feet of Christ, and fall down before the Lamb, Rev. 4.10, 11. but to testifie their Subjection,
Why do the Elders throw down their Crowns At the feet of christ, and fallen down before the Lamb, Rev. 4.10, 11. but to testify their Subjection,
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and to profess their Readiness to serve and obey him. 3. Obey God the Holy Ghost:
and to profess their Readiness to serve and obey him. 3. Obey God the Holy Ghost:
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our Souls are breath'd into us by the glorious Spirit, Iob 33.4. The Spirit of God hath made me.
our Souls Are breathed into us by the glorious Spirit, Job 33.4. The Spirit of God hath made me.
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if we should have always Prosperity, it would be hard to see the Actings of Mens Faith.
if we should have always Prosperity, it would be hard to see the Actings of Men's Faith.
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Our Souls are adorned by the blessed Spirit. Every Grace is a Divine Sparkle lighted in the Soul by the Holy Ghost.
Our Souls Are adorned by the blessed Spirit. Every Grace is a Divine Sparkle lighted in the Soul by the Holy Ghost.
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Nay more, the Spirit of God sanctified Christ's Humane Nature, he united it with the Divine,
Nay more, the Spirit of God sanctified Christ's Humane Nature, he united it with the Divine,
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and fitted the Man Christ to be our Mediator.
and fitted the Man christ to be our Mediator.
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Well then doth this third Person in the Trinity, the Holy Ghost, deserve to be obeyed;
Well then does this third Person in the Trinity, the Holy Ghost, deserve to be obeyed;
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he is God, and this Tribute of Homage and Obedience is to be paid him by us.
he is God, and this Tribute of Homage and obedience is to be paid him by us.
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Of the CREATION. Quest. VII. WHat are the Decrees of God?
Of the CREATION. Quest. VII. WHat Are the Decrees of God?
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The Decrees of God are his eternal purpose, according to the counsel of his own will, whereby for his own glory he hath foreordained whatsoever shall come to pass. The Decrees of God Are his Eternal purpose, according to the counsel of his own will, whereby for his own glory he hath foreordained whatsoever shall come to pass.
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I should come now to speak concerning the Decrees of God, but I have already spoken something to this under the Attribute of God's Immutability, God is unchangeable in his Essence,
I should come now to speak Concerning the Decrees of God, but I have already spoken something to this under the Attribute of God's Immutability, God is unchangeable in his Essence,
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and he is unchangeable in his Decrees, his Counsel shall stand, he hath decreed the Issue of all things,
and he is unchangeable in his Decrees, his Counsel shall stand, he hath decreed the Issue of all things,
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and carries them on to their Period by his Providence; and therefore I shall proceed to the Execution of his Decrees. Quest. VIII.
and carries them on to their Period by his Providence; and Therefore I shall proceed to the Execution of his Decrees. Quest. VIII.
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The next Question is, What is the Work of Creation?
The next Question is, What is the Work of Creation?
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Resp. It is God's making all things of nothing by the word of his power, &c. Gen. 1.1. In the beginning God created the Heaven and the Earth. Resp. It is God's making all things of nothing by the word of his power, etc. Gen. 1.1. In the beginning God created the Heaven and the Earth.
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The Creation is glorious to behold; it is a pleasant and fruitful study.
The Creation is glorious to behold; it is a pleasant and fruitful study.
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Some think that Isaac, when he went abroad into the Fields to meditate, it was in the Book of the Creatures.
some think that Isaac, when he went abroad into the Fields to meditate, it was in the Book of the Creatures.
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The Creation is the Heathen Man's Bible, the Ploughman's Primmer, the Travellers Perspective Glass, through which he receives the Species and Representation of those infinite Excellencies which are in God.
The Creation is the Heathen Man's bible, the Ploughman's Primmer, the Travellers Perspective Glass, through which he receives the Species and Representation of those infinite Excellencies which Are in God.
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The Creation is a large Volume, in which God's Works are bound up; and this Volume hath three great Leaves in it, Heaven, Earth, Sea.
The Creation is a large Volume, in which God's Works Are bound up; and this Volume hath three great Leaves in it, Heaven, Earth, Sea.
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The Author of the Creation is God, so it is in the Text, NONLATINALPHABET God created. The World was created in time, and could not be from Eternity, as Aristotle thought.
The Author of the Creation is God, so it is in the Text, God created. The World was created in time, and could not be from Eternity, as Aristotle Thought.
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The World must have a Maker, it could not make it self.
The World must have a Maker, it could not make it self.
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If one should go into a far Country, and see stately Edifices there, he would never imagine that these could build themselves,
If one should go into a Far Country, and see stately edifices there, he would never imagine that these could built themselves,
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but that there had been some Artificer there to raise such goodly Structures;
but that there had been Some Artificer there to raise such goodly Structures;
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so this great Fabrick of the World could not create it self, it must have some Builder and Maker, and that is God. In the beginning God created:
so this great Fabric of the World could not create it self, it must have Some Builder and Maker, and that is God. In the beginning God created:
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To imagine that the Work of the Creation was not framed by the Lord Jehovah, is as if we should conceive a curious Lanskip to be drawn without the Hand of a Limner, Acts 17.24. God that made the World, and all things therein.
To imagine that the Work of the Creation was not framed by the Lord Jehovah, is as if we should conceive a curious Landscape to be drawn without the Hand of a Limner, Acts 17.24. God that made the World, and all things therein.
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In the work of the Creation there are two things to be considered: The making of it The adorning of it.
In the work of the Creation there Are two things to be considered: The making of it The adorning of it.
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I. The making of the World. Here consider, 1. God made the World without any praeexistent Matter.
I. The making of the World. Here Consider, 1. God made the World without any preexistent Matter.
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This is the difference between Generation and Creation. In Generation there is materia habilis & disposita, some Matter to work upon.
This is the difference between Generation and Creation. In Generation there is materia habilis & disposita, Some Matter to work upon.
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But in Creation there is no praeexistent Matter. God brought all this glorious Fabrick of the World out of the Womb of Nothing.
But in Creation there is no preexistent Matter. God brought all this glorious Fabric of the World out of the Womb of Nothing.
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We see our Beginning, it was of Nothing. Some brag of their Birth and Ancestry, you see how little cause they have to boast, they came of Nothing.
We see our Beginning, it was of Nothing. some brag of their Birth and Ancestry, you see how little cause they have to boast, they Come of Nothing.
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2. God made the World with a Word.
2. God made the World with a Word.
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When Solomon was to build a Temple he needed many Workmen, and they all had Tools to work with,
When Solomon was to built a Temple he needed many Workmen, and they all had Tools to work with,
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but God wrought without Tools, Psal. 33.6. By the word of the Lord were the Heavens made.
but God wrought without Tools, Psalm 33.6. By the word of the Lord were the Heavens made.
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The Disciples wondered that Christ could with a word calm the Sea, Matth. 8.26, 27. But it was more with a word to make the Sea.
The Disciples wondered that christ could with a word Cam the Sea, Matthew 8.26, 27. But it was more with a word to make the Sea.
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3. God made all things at first very good, Gen. 1.31. no defect or deformity. The Creation came out of God's hands a curious Piece;
3. God made all things At First very good, Gen. 1.31. no defect or deformity. The Creation Come out of God's hands a curious Piece;
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it was a fair Copy, without any Blot, written with God's own fingers, Psal. 8.3. So perfect was God's Work.
it was a fair Copy, without any Blot, written with God's own fingers, Psalm 8.3. So perfect was God's Work.
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II. The adorning of the World. First God made this great Lump and Mass, Rudis indigestaque moles, and then beautified it,
II The adorning of the World. First God made this great Lump and Mass, Rudis indigestaque Moles, and then beautified it,
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and put it into a dress.
and put it into a dress.
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He divided the Sea and the Earth, he deck'd the Earth with Flowers, the Trees with Fruit,
He divided the Sea and the Earth, he decked the Earth with Flowers, the Trees with Fruit,
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but what is Beauty when it is mask'd over? Therefore that we might behold this glory, God made the Light. The Heavens were bespangled with Sun, Moon,
but what is Beauty when it is masked over? Therefore that we might behold this glory, God made the Light. The Heavens were bespangled with Sun, Moon,
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and Stars, that so the Worlds Beauty might be beheld and admired.
and Stars, that so the World's Beauty might be beheld and admired.
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God in the Creation began with things less noble and excellent, Vegetables and Sensitives, and then the Rational Creatures, Angels and Men.
God in the Creation began with things less noble and excellent, Vegetables and Sensitives, and then the Rational Creatures, Angels and Men.
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Man was the most exquisite Piece in the Creation: he is a Microcosme, or little World.
Man was the most exquisite Piece in the Creation: he is a Microcosm, or little World.
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Man was made with deliberation and counsel, Gen. 1.26.
Man was made with deliberation and counsel, Gen. 1.26.
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Let us make Man. It is the manner of Artificers to be more then ordinary accurate,Let us make Man. It is the manner of Artificers to be more then ordinary accurate,
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when they are about their Master-pieces.
when they Are about their Masterpieces.
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Man was to be a Master-piece of this visible World, therefore God did consult about the making of so rare a Piece.
Man was to be a Masterpiece of this visible World, Therefore God did consult about the making of so rare a Piece.
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A Solemn Councel of the Sacred Persons in the Trinity was call'd, Let us make Man ;
A Solemn Council of the Sacred Persons in the Trinity was called, Let us make Man;
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and let us make him in our own Image.
and let us make him in our own Image.
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On the King's Coin his Image or Effigies is stamp'd, so God stamp'd his Image on Man,
On the King's Coin his Image or Effigies is stamped, so God stamped his Image on Man,
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and made him partake of many Divine qualities.
and made him partake of many Divine qualities.
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I shall speak 1. of the Parts of Man's Body: 1. The Head, the most excellent Architectonical Part, 'tis the Fountain of Spirits, and the Seat of Reason.
I shall speak 1. of the Parts of Man's Body: 1. The Head, the most excellent Architectonical Part, it's the Fountain of Spirits, and the Seat of Reason.
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In Nature the Head is the best Piece, but in Grace the Heart excels. 2. The Eye. It is the Beauty of the Face;
In Nature the Head is the best Piece, but in Grace the Heart excels. 2. The Eye. It is the Beauty of the Face;
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it shines and sparkles like a lesser Sun in the Body.
it shines and sparkles like a lesser Sun in the Body.
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The Eye occasions much sin, and therefore well may it have Tears in it. 3. The Ear ;
The Eye occasions much since, and Therefore well may it have Tears in it. 3. The Ear;
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which is the Conduit-pipe through which Knowledge is conveyed. Better lose our seeing than our hearing, for faith cometh by hearing, Rom. 10.17. To have an Ear open to God, is the best Jewel on the Ear. 4. The Tongue. David calls the Tongue his glory, Psal. 16.9. because it is an Instrument to set forth the Glory of God:
which is the Conduit-pipe through which Knowledge is conveyed. Better loose our seeing than our hearing, for faith comes by hearing, Rom. 10.17. To have an Ear open to God, is the best Jewel on the Ear. 4. The Tongue. David calls the Tongue his glory, Psalm 16.9. Because it is an Instrument to Set forth the Glory of God:
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The Soul at first was a Viol in tune to praise God, and the Tongue did make the Musick.
The Soul At First was a Violent in tune to praise God, and the Tongue did make the Music.
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God hath given us two Ears, but one Tongue, to shew that we should be swift to hear, but slow to speak.
God hath given us two Ears, but one Tongue, to show that we should be swift to hear, but slow to speak.
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God hath set a double fence before the Tongue, the Teeth and the Lips, to teach us to be wary that we offend not with our Tongue. 5. The Heart. This is a noble part and Seat of Life: 2. The Soul of Man:
God hath Set a double fence before the Tongue, the Teeth and the Lips, to teach us to be wary that we offend not with our Tongue. 5. The Heart. This is a noble part and Seat of Life: 2. The Soul of Man:
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This is the Man of the Man. Man, in regard of his Soul, partakes with the Angels;
This is the Man of the Man. Man, in regard of his Soul, partakes with the Angels;
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nay, as Plato saith, the Understanding, Will, and Conscience are a Glass that resemble the Trinity.
nay, as Plato Says, the Understanding, Will, and Conscience Are a Glass that resemble the Trinity.
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The Soul is the Diamond in the Ring, NONLATINALPHABET, the Soul is a Vessel of Honour; God himself is serv'd in this Vessel.
The Soul is the Diamond in the Ring,, the Soul is a Vessel of Honour; God himself is served in this Vessel.
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It is a Sparkle of Coelestial Brightness, saith Damascene. If David did so admire the rare Contexture and Workmanship of his Body, Psal. 139.13. I am wonderfully made, I was curiously wrought in the lowest parts of the Earth.
It is a Sparkle of Celestial Brightness, Says Damascene. If David did so admire the rare Contexture and Workmanship of his Body, Psalm 139.13. I am wonderfully made, I was curiously wrought in the lowest parts of the Earth.
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If the Cabinet be so curiously wrought, what is the Jewel? How richly is the Soul embroidered!
If the Cabinet be so curiously wrought, what is the Jewel? How richly is the Soul embroidered!
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Thus you see how glorious a Work the Creation is, and Man especially, who is the Epitome of the World. Quest.
Thus you see how glorious a Work the Creation is, and Man especially, who is the Epitome of the World. Quest.
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But why did God make the World? Resp. 1. Negatively; Not for himself; he did not need it, being infinite.But why did God make the World? Resp. 1. Negatively; Not for himself; he did not need it, being infinite.
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He was happy before the World was, in reflecting upon his own sublime Excellencies and Perfections. 2. God did not make the World to be a place of Mansion for us, we are not to abide here for ever.
He was happy before the World was, in reflecting upon his own sublime Excellencies and Perfections. 2. God did not make the World to be a place of Mansion for us, we Are not to abide Here for ever.
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Heaven is the Mansion-House, Iohn 14.2. the World is only a Passage-room to Eternity; the World is to us as the Wilderness was to Israel, not to rest in,
Heaven is the Mansion-House, John 14.2. the World is only a Passage-room to Eternity; the World is to us as the Wilderness was to Israel, not to rest in,
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but to travel through to the glorious Canaan. The World is a Tyring-room to dress our Souls in, not a place where we are to stay for ever.
but to travel through to the glorious Canaan. The World is a Tiring-room to dress our Souls in, not a place where we Are to stay for ever.
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The Apostle tells us of the Worlds Funerals, 2 Pet. 3.10. The Elements shall melt with fervent heat, the Earth also and the Works that are therein shall be burnt up. 2. Positively ;
The Apostle tells us of the World's Funerals, 2 Pet. 3.10. The Elements shall melt with fervent heat, the Earth also and the Works that Are therein shall be burned up. 2. Positively;
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God made the World to demonstrate his own glory.
God made the World to demonstrate his own glory.
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The World is a Looking-glass, in which we may see the Power and Goodness of God shine forth:
The World is a Looking-glass, in which we may see the Power and goodness of God shine forth:
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The Heavens declare the glory of God, Psal. 19.1. The World is like a curious Piece of Arras or Tapestry, in which we may see the Skill and Wisdom of him that made it.The Heavens declare the glory of God, Psalm 19.1. The World is like a curious Piece of Arras or Tapestry, in which we may see the Skill and Wisdom of him that made it.
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Use 1. Did God create the World? This convinceth us of the Truth of his Godhead:Use 1. Did God create the World? This Convinces us of the Truth of his Godhead:
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to create is proper to a Deity, Acts 17.24. This convinced Plato of a Deity, when he saw all the World could not make a Fly.
to create is proper to a Deity, Acts 17.24. This convinced Plato of a Deity, when he saw all the World could not make a Fly.
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Thus God proves himself to be the true God, and distinguisheth himself from Idols, Ier. 10.11.
Thus God Proves himself to be the true God, and Distinguisheth himself from Idols, Jeremiah 10.11.
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It is written in Chalde, Thus shall ye say to them, the gods that have not made the Heavens and the Earth, even they shall perish.
It is written in Chaldea, Thus shall you say to them, the God's that have not made the Heavens and the Earth, even they shall perish.
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Who but God can create? The Creation is enough to Convince the Heathen that there is a God.
Who but God can create? The Creation is enough to Convince the Heathen that there is a God.
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There are two Books, out of which God will judge and condemn the Heathen, viz. the Book of Conscience, Rom. 2.15. Who have the Law written in their heart:
There Are two Books, out of which God will judge and condemn the Heathen, viz. the Book of Conscience, Rom. 2.15. Who have the Law written in their heart:
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and the Book of the Creation, Rom. 1.20. The invisible things of him are clearly seen by the things that are made, even his eternal Power and Godhead.
and the Book of the Creation, Rom. 1.20. The invisible things of him Are clearly seen by the things that Are made, even his Eternal Power and Godhead.
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The World is full of Emblems and Hyeroglyphicks;
The World is full of Emblems and Hyeroglyphicks;
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every Star in the Sky, every Bird that flies in the Air, is a Witness against the Heathen.
every Star in the Sky, every Bird that flies in the Air, is a Witness against the Heathen.
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A Creature could not make it self. 2. Here is a mighty support for Faith, God Creates.
A Creature could not make it self. 2. Here is a mighty support for Faith, God Creates.
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He that made all things with a word, what cannot he do? He can create strength in weakness;
He that made all things with a word, what cannot he do? He can create strength in weakness;
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As the Sun to the World, so is Holiness to the Soul. Let us go to God to repair his Image in us: Lord!
As the Sun to the World, so is Holiness to the Soul. Let us go to God to repair his Image in us: Lord!
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4. Let this be an Antidote against Immoderate Fear ;
4. Let this be an Antidote against Immoderate fear;
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he can create a supply of our wants. What a foolish question was that, Psal. 78.19. Can he prepare a table in the wilderness? Cannot he that made the World do much more? Psal. 124.8. Our help standeth in the Name of the Lord, who made Heaven and Earth.
he can create a supply of our Wants. What a foolish question was that, Psalm 78.19. Can he prepare a table in the Wilderness? Cannot he that made the World do much more? Psalm 124.8. Our help Stands in the Name of the Lord, who made Heaven and Earth.
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Rest on this God for help, who made Heaven and Earth.
Rest on this God for help, who made Heaven and Earth.
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The work of Creation, as it is a Monument of God's Power, so it is a stay to Faith.
The work of Creation, as it is a Monument of God's Power, so it is a stay to Faith.
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Is thy Heart hard, he can with a word create softness. Is it unclean, he can create purity; Psal. 51.10. Create in me a clean heart, O God.
Is thy Heart hard, he can with a word create softness. Is it unclean, he can create purity; Psalm 51.10. Create in me a clean heart, Oh God.
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Is the Church of God low, he can create Ierusalem a Praise, Isa. 65.18. No such golden Pillar for Faith to stay upon as a creating Power.
Is the Church of God low, he can create Ierusalem a Praise, Isaiah 65.18. No such golden Pillar for Faith to stay upon as a creating Power.
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3. Did God make this World full of Beauty and Glory, every thing very good,
3. Did God make this World full of Beauty and Glory, every thing very good,
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then what an evil thing is sin, that hath put out of frame the whole Creation.
then what an evil thing is since, that hath put out of frame the Whole Creation.
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Sin hath much eclipsed the beauty, sowrd the sweetness, and marred the harmony of the World.
since hath much eclipsed the beauty, sowrd the sweetness, and marred the harmony of the World.
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How bitter is that Gall, a drop whereof can imbitter a whole Sea. Sin hath brought Vanity and Vexation into the World, yea, a Curse.
How bitter is that Gall, a drop whereof can embitter a Whole Sea. since hath brought Vanity and Vexation into the World, yea, a Curse.
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God cursed the ground for Man's sake, Gen. 3. There were several Fruits of the Curse:
God cursed the ground for Man's sake, Gen. 3. There were several Fruits of the Curse:
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1. In sorrow shalt thou eat of it, vers. 17. By that word sorrow, is to be understood all the Troubles and Cares of this Life. 2. In the sweat of thy face shalt thou eat bread, vers. 19. In Innocency Adam did till the ground, (he must not live idly) but it was rather a delight then a labour; that tilling was without toiling.
1. In sorrow shalt thou eat of it, vers. 17. By that word sorrow, is to be understood all the Troubles and Cares of this Life. 2. In the sweat of thy face shalt thou eat bred, vers. 19. In Innocency Adam did till the ground, (he must not live idly) but it was rather a delight then a labour; that tilling was without toiling.
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The eating in sorrow, and the sweat of the brow, came in after sin. 3. Thorns also and Thistles shall the ground bring forth, vers. 18. Quest.
The eating in sorrow, and the sweat of the brow, Come in After since. 3. Thorns also and Thistles shall the ground bring forth, vers. 18. Quest.
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Whether in Innocency did not the Earth bear Thorns, because it is threatned as a punishment? Whither in Innocency did not the Earth bear Thorns, Because it is threatened as a punishment?
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Answ. It is likely it did bear Thorns; for when God had done creating, he made no new Species, or Kinds of things:Answer It is likely it did bear Thorns; for when God had done creating, he made no new Species, or Kinds of things:
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but the meaning is, now after Sin the Earth should bring forth more plenty of Thorns,
but the meaning is, now After since the Earth should bring forth more plenty of Thorns,
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and now those Thorns should be hurtful, and choke the Corn, which hurtful quality was not in them before.
and now those Thorns should be hurtful, and choke the Corn, which hurtful quality was not in them before.
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Ever since the Fall, all the Comforts of this Life have a Thorn and a Thistle in them. 4. The fourth fruit of the Curse was the driving Man out of Paradise, vers. 24. So he drove out the Man. God at first brought Adam into Paradise, as into an House ready furnished,
Ever since the Fallen, all the Comforts of this Life have a Thorn and a Thistle in them. 4. The fourth fruit of the Curse was the driving Man out of Paradise, vers. 24. So he drove out the Man. God At First brought Adam into Paradise, as into an House ready furnished,
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or as a King into his Throne, Gen. 1.28. have dominion over every living thing that moveth.
or as a King into his Throne, Gen. 1.28. have dominion over every living thing that moves.
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Now God's driving Adam out of Paradise, signified his dethroning and banishing him, that he might look after an heavenly and a better Paradise. 5. A fifth fruit of the Curse was Death, verse 19. To dust thou shalt return.
Now God's driving Adam out of Paradise, signified his dethroning and banishing him, that he might look After an heavenly and a better Paradise. 5. A fifth fruit of the Curse was Death, verse 19. To dust thou shalt return.
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Death was not natural to Adam, it came in after sin.
Death was not natural to Adam, it Come in After since.
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Iosephus is of opinion, Man should have died though he had continued in Innocency, only he should have had a longer term of years added to his life;Iosephus is of opinion, Man should have died though he had continued in Innocency, only he should have had a longer term of Years added to his life;
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but out of question, Death grew out of the Root of Sin: the Apostle saith, Rom. 5.12. By sin came death. See then how cursed a thing Sin is, that hath brought so many Curses upon the Creation.
but out of question, Death grew out of the Root of since: the Apostle Says, Rom. 5.12. By since Come death. See then how cursed a thing since is, that hath brought so many Curses upon the Creation.
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If we will not hate Sin for its Deformity, let us hate it for the Curse it brings.
If we will not hate since for its Deformity, let us hate it for the Curse it brings.
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4. Did God make this glorious World, did he make every thing good, was there in the Creature so much beauty and sweetness? Oh! then what sweetness is there in God? Quicquid efficit tale, illud est magis tale, the Cause is always more noble than the Effect.
4. Did God make this glorious World, did he make every thing good, was there in the Creature so much beauty and sweetness? Oh! then what sweetness is there in God? Quicquid efficit tale, illud est magis tale, the Cause is always more noble than the Effect.
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Think with your selves, is there so much excellence in House and Lands, then how much more is there in God that made these? Is there beauty in a Rose? what beauty then is there in Christ the Rose of Sharon? Doth Oil make the face shine? Psal. 104.15.
Think with your selves, is there so much excellence in House and Lands, then how much more is there in God that made these? Is there beauty in a Rose? what beauty then is there in christ the Rose of Sharon? Does Oil make the face shine? Psalm 104.15.
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How will the Light of God's Countenance make it shine? Doth Wine chear the heart? O what Virtue is in the true Vine!
How will the Light of God's Countenance make it shine? Does Wine cheer the heart? O what Virtue is in the true Vine!
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How doth the Blood of this Grape chear the Heart? Is the fruit of the Garden sweet? how delicious are the Fruits of the Spirit? Is a Gold Mine so precious? how precious is he who founded this Mine? What is Christ in whom are hid all Treasures? Coloss. 2.3. We should ascend from the Creature to the Creator.
How does the Blood of this Grape cheer the Heart? Is the fruit of the Garden sweet? how delicious Are the Fruits of the Spirit? Is a Gold Mine so precious? how precious is he who founded this Mine? What is christ in whom Are hid all Treasures? Coloss. 2.3. We should ascend from the Creature to the Creator.
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If there be any Comfort here below, how much more is there in God, who made all these things? How unreasonable is it that we should delight in the World,
If there be any Comfort Here below, how much more is there in God, who made all these things? How unreasonable is it that we should delight in the World,
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and not much more in him that made it? How should our Hearts be set on God,
and not much more in him that made it? How should our Hearts be Set on God,
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and how should we long to be with God, who hath infinitely more sweetness in him than any Creature?
and how should we long to be with God, who hath infinitely more sweetness in him than any Creature?
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Use 2. of Exhortation. 1. Did God create the World, let us wisely observe these Works of Creation? God hath given us, not only the Book of the Scriptures to read in,Use 2. of Exhortation. 1. Did God create the World, let us wisely observe these Works of Creation? God hath given us, not only the Book of the Scriptures to read in,
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but the Book of the Creation: Look up to the Heavens, they shew much of God's glory;
but the Book of the Creation: Look up to the Heavens, they show much of God's glory;
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the Sun gilds the World with its bright Beams: behold the Stars, their regular motion in their Orbs, their Magnitude, their Light, their Influence.
the Sun gilds the World with its bright Beams: behold the Stars, their regular motion in their Orbs, their Magnitude, their Light, their Influence.
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We may see God's glory blazing in the Sun, twinkling in the Stars. Look into the Sea, and see the wonders of God in the Deep, Psal. 107.24. Look into the Air, there the Birds make Melody, and sing forth the Praises of their Creator.
We may see God's glory blazing in the Sun, twinkling in the Stars. Look into the Sea, and see the wonders of God in the Deep, Psalm 107.24. Look into the Air, there the Birds make Melody, and sing forth the Praises of their Creator.
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Look into the Earth, there we may wonder at the Nature of Minerals, the Power of the Loadstone, the Virtue of Herbs.
Look into the Earth, there we may wonder At the Nature of Minerals, the Power of the Loadstone, the Virtue of Herbs.
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See the Earth deck'd as a Bride with Flowers, all these are the glorious Effects of God's Power.
See the Earth decked as a Bride with Flowers, all these Are the glorious Effects of God's Power.
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God hath wrought the Creation as with curious Needle-work, that we may observe his Wisdom and Goodness,
God hath wrought the Creation as with curious Needlework, that we may observe his Wisdom and goodness,
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and give him the Praise due to him, Psal. 104.24. O Lord, how manifold are thy works, in wisdom hast thou made them all.
and give him the Praise due to him, Psalm 104.24. Oh Lord, how manifold Are thy works, in Wisdom hast thou made them all.
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2. Did God create all things, let us obey our Maker. We are his Iure Creationis, we owe our selves to him:
2. Did God create all things, let us obey our Maker. We Are his Iure Creationis, we owe our selves to him:
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If another gives us our Maintenance, we think our selves bound to serve him, much more should we serve and obey God, who gives us our Life, Acts 17.28. In him we live and move.
If Another gives us our Maintenance, we think our selves bound to serve him, much more should we serve and obey God, who gives us our Life, Acts 17.28. In him we live and move.
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God hath made every thing for Man's Service, the Corn for nourishment, the Beasts for usefulness, the Birds for Musick, that Man should be for God's Service.
God hath made every thing for Man's Service, the Corn for nourishment, the Beasts for usefulness, the Birds for Music, that Man should be for God's Service.
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The Rivers come from the Sea, and they run into the Sea again.
The rivers come from the Sea, and they run into the Sea again.
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All we have is from God, let us honour our Creator, and live to him that made us.
All we have is from God, let us honour our Creator, and live to him that made us.
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3. Did God make our Bodies out of the Dust, and that Dust out of Nothing? let this keep down pride.
3. Did God make our Bodies out of the Dust, and that Dust out of Nothing? let this keep down pride.
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When God would humble Adam, he useth this Expression, Out of the dust was thou taken, Gen. 3.19.
When God would humble Adam, he uses this Expression, Out of the dust was thou taken, Gen. 3.19.
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Why art thou proud, O Dust and Ashes! thou art made but of course Mettal; cum sis humi limus, cur non humilimus. Bernard.
Why art thou proud, Oh Dust and Ashes! thou art made but of course Metal; cum sis humi limus, cur non humilimus. Bernard.
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David saith, I was curiously wrought, Psal. 139. Thy being curiously wrought may make thee thankful,David Says, I was curiously wrought, Psalm 139. Thy being curiously wrought may make thee thankful,
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but being made of the Dust, may keep thee humble. If thou hast Beauty, it is but well-colour'd Earth.
but being made of the Dust, may keep thee humble. If thou hast Beauty, it is but well-coloured Earth.
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Thy Body is but Air and Dust mingled together, and this Dust will drop into the Dust. When the Lord had said of the Judges they were Gods, Psal. 82.6 lest they should grow proud, he tells them, they were dying gods, vers. 7. Ye shall die like men.
Thy Body is but Air and Dust mingled together, and this Dust will drop into the Dust. When the Lord had said of the Judges they were God's, Psalm 82.6 lest they should grow proud, he tells them, they were dying God's, vers. 7. You shall die like men.
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4. Did God create our Souls after his Image, but we lost it, let us never leave till we are restored to God's Image again.
4. Did God create our Souls After his Image, but we lost it, let us never leave till we Are restored to God's Image again.
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We have now got the Devils Image in Pride, Malice, Envy; let us get God's Image restored, which consists in Knowledge and Righteousness, Col. 3.10. Grace is our best Beauty, it makes us like God and Angels:
We have now god the Devils Image in Pride, Malice, Envy; let us get God's Image restored, which consists in Knowledge and Righteousness, Col. 3.10. Grace is our best Beauty, it makes us like God and Angels:
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thou hast once made me, make me anew, Sin hath defaced thy Image in me, O draw it again by the Pencil of the Holy Ghost.
thou hast once made me, make me anew, since hath defaced thy Image in me, Oh draw it again by the Pencil of the Holy Ghost.
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The Providence of GOD.
The Providence of GOD.
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GOD's Works of Providence are his most holy, wise, and powerful Preserving and Governing all his Creatures, and all their Actions.
GOD's Works of Providence Are his most holy, wise, and powerful Preserving and Governing all his Creatures, and all their Actions.
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The Work of God's Providence, Joh. 5.17. My Father worketh hitherto, and I work.
The Work of God's Providence, John 5.17. My Father works hitherto, and I work.
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The great God hath rested from the Works of Creation, he doth not create any new Species of Things, Gen. 2.7. He rested from all his Works, and therefore the Scripture must needs be meant of God's Works of Providence, My Father worketh and I work. Psal. 103.19. His kingdom ruleth over all; i. e. his Providencial Kingdom.
The great God hath rested from the Works of Creation, he does not create any new Species of Things, Gen. 2.7. He rested from all his Works, and Therefore the Scripture must needs be meant of God's Works of Providence, My Father works and I work. Psalm 103.19. His Kingdom Ruleth over all; i. e. his Providencial Kingdom.
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Now for the clearing of this Point, I shall, 1. Show you that there is a Providence. 2. What that Providence is. 3. Lay down some Maxims or Propositions concerning the Providence of God.
Now for the clearing of this Point, I shall, 1. Show you that there is a Providence. 2. What that Providence is. 3. Lay down Some Maxims or Propositions Concerning the Providence of God.
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1. That there is a Providence:
1. That there is a Providence:
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There is no such thing as blind Fate, but there is a Providence that guides and governs in the World, Prov. 16.33. The lot is cast into the lap, but the whole dispose thereof is of the Lord.
There is no such thing as blind Fate, but there is a Providence that guides and governs in the World, Curae 16.33. The lot is cast into the lap, but the Whole dispose thereof is of the Lord.
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2. What this Providence is? I answer, Providence is God's ordering all Issues and Events of things after the Council of his Will to his own Glory, 1. I call Providence God's ordering of things, to distinguish it from his Decrees, God's Decree ordains things that shall fall out, God's Providence ordereth them.
2. What this Providence is? I answer, Providence is God's ordering all Issues and Events of things After the Council of his Will to his own Glory, 1. I call Providence God's ordering of things, to distinguish it from his Decrees, God's decree ordains things that shall fallen out, God's Providence Ordereth them.
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2. I call Providence the ordering of Things after the Council of God's Will, that I may free it from all Rashness and Precipitancy,
2. I call Providence the ordering of Things After the Council of God's Will, that I may free it from all Rashness and Precipitancy,
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and to show you that 'tis a high Act of Prudence done after the Council of his own Will.
and to show you that it's a high Act of Prudence done After the Council of his own Will.
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3. God orders all Events of things after the Council of his Will to his own Glory, the Glory of God being the Ultimate End of all God's Actings,
3. God order all Events of things After the Council of his Will to his own Glory, the Glory of God being the Ultimate End of all God's Actings,
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and the Centre where all the Lines of Providence do meet. The Providence of God is Regina Mundi, the Queen and Governess of the World;
and the Centre where all the Lines of Providence do meet. The Providence of God is Regina Mundi, the Queen and Governess of the World;
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it is the Eye that sees, and the Hand that turns all the Wheels in the Universe.
it is the Eye that sees, and the Hand that turns all the Wheels in the Universe.
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God is not like an Artificer that builds a House and then leaves it and is gone,
God is not like an Artificer that builds a House and then leaves it and is gone,
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but like a Pilot that does with a great deal of Care steer on the Ship of the whole Creation.
but like a Pilot that does with a great deal of Care steer on the Ship of the Whole Creation.
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3. I shall lay down some Positions about the Providence of God.
3. I shall lay down Some Positions about the Providence of God.
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1. God's Providence reaches to all Places, Persons and Occurrences, 1. To all Places, Jer. 23. Am I a God at hand,
1. God's Providence reaches to all Places, Persons and Occurrences, 1. To all Places, Jer. 23. Am I a God At hand,
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better is the Loss that makes them Humble, then the Success that makes them Proud.
better is the Loss that makes them Humble, then the Success that makes them Proud.
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and not a God afar off? The Diocess where Providence visits is very large, it reaches to Heaven, to Earth and Sea, Ps. 107.23, 24. They that go down to sea see the wonders of God in the deep. and not a God afar off? The Diocese where Providence visits is very large, it reaches to Heaven, to Earth and Sea, Ps. 107.23, 24. They that go down to sea see the wonders of God in the deep.
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Now that the Sea which is higher then the Earth, should not drown the Earth, is a Wonder of Providence:
Now that the Sea which is higher then the Earth, should not drown the Earth, is a Wonder of Providence:
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and the Prophet Ionah he saw the Wonders of God in the Deep, when the very Fish which did devour him and swallow him, did bring him safe to Shore. 2. God's Providence reaches to all Persons, especially the Persons of the Godly, they are in a special manner taken notice of;
and the Prophet Jonah he saw the Wonders of God in the Deep, when the very Fish which did devour him and swallow him, did bring him safe to Shore. 2. God's Providence reaches to all Persons, especially the Persons of the Godly, they Are in a special manner taken notice of;
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God takes care of every Saint in particular, as if he had none else to take care for, 1 Pet. 5.7. He careth for you, (i. e.) Elect in a special manner.
God Takes care of every Saint in particular, as if he had none Else to take care for, 1 Pet. 5.7. He Careth for you, (i. e.) Elect in a special manner.
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Psal. 33.18, 19. The eye of the Lord is over them that fear him; to preserve them from death, and to keep them alive in famine.
Psalm 33.18, 19. The eye of the Lord is over them that Fear him; to preserve them from death, and to keep them alive in famine.
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God by his Providential Care shields off Dangers from his People, he sets a Life-guard of Angels about them, Psal. 19.11. God's Providence keeps the very Bones of the Saints, Psal. 34.10. It bottles their Tears, Psal. 56.8. It strengthens the Saints in their Weaknesses, Heb. 11.34. It supplies all their Wants out of its Alms-basket, Psal. 23.5.
God by his Providential Care shields off Dangers from his People, he sets a Lifeguard of Angels about them, Psalm 19.11. God's Providence keeps the very Bones of the Saints, Psalm 34.10. It bottles their Tears, Psalm 56.8. It strengthens the Saints in their Weaknesses, Hebrew 11.34. It supplies all their Wants out of its Alms-basket, Psalm 23.5.
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Thus Providence doth wonderfully supply the Wants of the Elect. When the Protestants in Rochel were besieged by the French King, God by his Providence sent in a great number of small Fishes that fed them, such as were never seen before in that Haven.
Thus Providence does wonderfully supply the Wants of the Elect. When the Protestants in Rochel were besieged by the French King, God by his Providence sent in a great number of small Fish that fed them, such as were never seen before in that Haven.
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So the Raven, that unnatural Creature, (that will hardly feed its own Young, yet) providentially brought Sustenance to the Prophet Elijah, 1 Kings 17.6.
So the Raven, that unnatural Creature, (that will hardly feed its own Young, yet) providentially brought Sustenance to the Prophet Elijah, 1 Kings 17.6.
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The Virgin Mary, though by bearing and bringing forth the Messiah she help'd to make the World rich,
The Virgae Marry, though by bearing and bringing forth the Messiah she helped to make the World rich,
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yet she herself was very poor; and now being warned of the Angel to go into Aegypt, Matth. 2.13.
yet she herself was very poor; and now being warned of the Angel to go into Egypt, Matthew 2.13.
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the Virgin had scarce enough to bear her Charges thither, see now how God provides for her before-hand, he by his Providence sends the Wise-men from the East, and they bring costly Gifts, Gold, Myrrh,
the Virgae had scarce enough to bear her Charges thither, see now how God provides for her beforehand, he by his Providence sends the Wise men from the East, and they bring costly Gifts, Gold, Myrrh,
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and Franckincence and present there to Christ:
and Franckincence and present there to christ:
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And now the Virgin had enough to defray her Charges unto to Aegypt. God's Children sometimes scarce know how they are fed,
And now the Virgae had enough to defray her Charges unto to Egypt. God's Children sometime scarce know how they Are fed,
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and yet Providence feeds them, Psal. 37.3. Verily thou shalt be fed.
and yet Providence feeds them, Psalm 37.3. Verily thou shalt be fed.
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Again, 2. if the Godly were not sometimes afflicted, and suffer'd an Eclipse in their outward Comforts,
Again, 2. if the Godly were not sometime afflicted, and suffered an Eclipse in their outward Comforts,
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how could their Graces be seen, their Faith and Patience. If it were always Sunshine, we should see no Stars;
how could their Graces be seen, their Faith and Patience. If it were always Sunshine, we should see no Stars;
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If God will give his People a Kingdom when they dye, he will not deny them daily Bread while they live. 3. God's Providence reaches to all Affairs and Occurrences in the World, there is nothing that stirs in the World but God hath by his Providence the over-ruling of it.
If God will give his People a Kingdom when they die, he will not deny them daily Bred while they live. 3. God's Providence reaches to all Affairs and Occurrences in the World, there is nothing that stirs in the World but God hath by his Providence the overruling of it.
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The raising of a Man to Honour, whence is this? but through Divine Providence: Psal. 75.7. He puts down one, and sets up another.
The raising of a Man to Honour, whence is this? but through Divine Providence: Psalm 75.7. He puts down one, and sets up Another.
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Success and Victory in Battel is the result of Providence; Saul had the Victory, but God wrought the Salvation, 1 Sam. 11.13. That among all Virgins that were brought before the King, that Esther should find Favour in the Eyes of the King, was not without God's special Providence;
Success and Victory in Battle is the result of Providence; Saul had the Victory, but God wrought the Salvation, 1 Sam. 11.13. That among all Virgins that were brought before the King, that Esther should find Favour in the Eyes of the King, was not without God's special Providence;
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for by this means the Lord saved the Iews alive that were destinat'd to Destrustion. Providence reaches to the least of things, to the Birds and Pismire;
for by this means the Lord saved the Iews alive that were destinated to Destruction. Providence reaches to the least of things, to the Birds and Pismire;
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Providence feeds the young Raven when the Dam forsakes it, and will give it no Food, Psal. 147.9. Providence reaches to the very Hairs of our Head, Matth. 10.30. The hairs of your head are numbred ;
Providence feeds the young Raven when the Dam forsakes it, and will give it no Food, Psalm 147.9. Providence reaches to the very Hairs of our Head, Matthew 10.30. The hairs of your head Are numbered;
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and surely if Providence reaches to our Hairs, then much more to our Souls.
and surely if Providence reaches to our Hairs, then much more to our Souls.
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And thus you have seen that the Providence of God reaches to all Places, to all Persons, to all Occurrences and Affairs.
And thus you have seen that the Providence of God reaches to all Places, to all Persons, to all Occurrences and Affairs.
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Now there are two Objections against this Doctrine,
Now there Are two Objections against this Doctrine,
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Object. 1. But may some say, There are many things done in the World which are Excentrecal ▪ they are very disorderly and irregular,Object. 1. But may Some say, There Are many things done in the World which Are Excentrecal ▪ they Are very disorderly and irregular,
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and surely the Providence of God doth not •each to these things?
and surely the Providence of God does not •each to these things?
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Answ. Yes, these things that seem to us irregular, God makes use of to his own Glory. For Instance:Answer Yes, these things that seem to us irregular, God makes use of to his own Glory. For Instance:
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Suppose you were in a Smith's Shop, and there should see several sorts of Tools, some crooked, some bowed, others hook'd, would you condemn all these things for nought because they do not look handsome;
Suppose you were in a Smith's Shop, and there should see several sorts of Tools, Some crooked, Some bowed, Others hooked, would you condemn all these things for nought Because they do not look handsome;
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the Smith makes use of them all for the doing of his Work.
the Smith makes use of them all for the doing of his Work.
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Thus it is with the Providence of God, they seem to us to be very crooked and strange,
Thus it is with the Providence of God, they seem to us to be very crooked and strange,
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yet they all carry on God's Work. I shall clear this to you in two particular Cases:
yet they all carry on God's Work. I shall clear this to you in two particular Cases:
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1 st, God's People are low;
1 Saint, God's People Are low;
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why this seems to be very much out of order, that these that are best should be in the lowest Condition:
why this seems to be very much out of order, that these that Are best should be in the lowest Condition:
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but there is much Wisdom to be seen in this Providence, as appears thus: 1. Perhaps the hearts of the Godly were lifted up with Riches,
but there is much Wisdom to be seen in this Providence, as appears thus: 1. Perhaps the hearts of the Godly were lifted up with Riches,
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or with Success, now God comes with an humbling Providence to Afflict them and Fleece them;
or with Success, now God comes with an humbling Providence to Afflict them and Fleece them;
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Thus you see God's Providences are wise and regular, though to us they seem very strange and crooked.
Thus you see God's Providences Are wise and regular, though to us they seem very strange and crooked.
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2 dly, Here's another Case, the Wicked flourish; this seems to be very much out of order:
2 dly, Here's Another Case, the Wicked flourish; this seems to be very much out of order:
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ay, but God in his Providence sees good sometimes that the worst of Men should be exalted, they may do some work to God,
ay, but God in his Providence sees good sometime that the worst of Men should be exalted, they may do Some work to God,
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though against their will, Isa. 10.7. God will be in no Man's debt. God makes use of the Wicked sometimes to protect and shield his Church:
though against their will, Isaiah 10.7. God will be in no Man's debt. God makes use of the Wicked sometime to Pact and shield his Church:
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he makes use of them to refine and purifie his People, Hab. 1.12. Thou hast ordained them for correction.
he makes use of them to refine and purify his People, Hab. 1.12. Thou hast ordained them for correction.
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As if the Prophet had said.
As if the Prophet had said.
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Thou hast ordain'd the Wicked to correct thy Children. (And indeed as Austin saith well, We are beholding to wicked Men, who against their wills do do us good.
Thou hast ordained the Wicked to correct thy Children. (And indeed as Austin Says well, We Are beholding to wicked Men, who against their wills do do us good.
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) As the Corn is beholding to the Flayl to thresh off its Husks, or as the Iron is beholding to the File to brighten it;
) As the Corn is beholding to the Flail to thresh off its Husks, or as the Iron is beholding to the File to brighten it;
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so the Godly are beholding to the Wicked, tho' it be against their will, to brighten and refine their Graces.
so the Godly Are beholding to the Wicked, though it be against their will, to brighten and refine their Graces.
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Now then if the Wicked do God's own Work, though against their will, God will not let them be Loosers by it, he will raise them in the World, exalt them and wring out the Waters of a full Cup to them.
Now then if the Wicked doe God's own Work, though against their will, God will not let them be Losers' by it, he will raise them in the World, exalt them and wring out the Waters of a full Cup to them.
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Thus you see these Providences are wise and regular, which to us seem strange and crooked.
Thus you see these Providences Are wise and regular, which to us seem strange and crooked.
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Object. 2. But may some say, if God hath a hand in ordering all things that fall out,Object. 2. But may Some say, if God hath a hand in ordering all things that fallen out,
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why then he hath a hand in the Sins of Men? I answer, No, by no means, he hath no hand in any Man's sin.
why then he hath a hand in the Sins of Men? I answer, No, by no means, he hath no hand in any Man's since.
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God cannot go contrary to his own Nature, he cannot do any unholy Action, no more then the Sun can be said to be darkned.
God cannot go contrary to his own Nature, he cannot do any unholy Actium, no more then the Sun can be said to be darkened.
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Here you must take heed of two things, as you must take heed of making God ignorant of Mens sins,
Here you must take heed of two things, as you must take heed of making God ignorant of Men's Sins,
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so you must take heed of making God to have a hand in Mens sins:
so you must take heed of making God to have a hand in Men's Sins:
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Is it a thing likely that God is the Author of Sin, that is an Avenger of it? Is it a likely thing that God should make a Law against Sin,
Is it a thing likely that God is the Author of since, that is an Avenger of it? Is it a likely thing that God should make a Law against since,
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and then have a hand in breaking his own Law, is that likely? And therefore to answer the Objection, God in his Providence doth permit Mens sins, Acts 14.16. He suffered all nations to walk in their own ways.
and then have a hand in breaking his own Law, is that likely? And Therefore to answer the Objection, God in his Providence does permit Mens Sins, Acts 14.16. He suffered all Nations to walk in their own ways.
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God permitted their sin, and he would never permit their sin, if he could not bring good out of it;
God permitted their since, and he would never permit their since, if he could not bring good out of it;
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as the Apothecary can make a Treakle of Poison.
as the Apothecary can make a Treakle of Poison.
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Then we shall see how all God's Providences help'd to fulfil his Promises.
Then we shall see how all God's Providences helped to fulfil his Promises.
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Had not Sin been at all permitted, God's Justice in punishing Sin, and his Mercy in pardoning Sin had never been so well known.
Had not since been At all permitted, God's justice in punishing since, and his Mercy in pardoning since had never been so well known.
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The Lord is pleas'd to permit it, but he had no hand in it.
The Lord is pleased to permit it, but he had no hand in it.
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Object. But is it not said, that God hardned Pharoah 's Heart, here's more then God's bear permitting of Sin?Object. But is it not said, that God hardened Pharaoh is Heart, here's more then God's bear permitting of since?
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Answ. God doth not infuse Evil into Men, only he withdraws the Influence of his Graces,Answer God does not infuse Evil into Men, only he withdraws the Influence of his Graces,
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and then the Heart hardens of itself, even as Light being withdrawn, Darkness presently follows in the Air;
and then the Heart hardens of itself, even as Light being withdrawn, Darkness presently follows in the Air;
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but it were absurd to say, that therefore the Light darkens the Air:
but it were absurd to say, that Therefore the Light darkens the Air:
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and therefore you shall observe that Pharoah is said to harden his own Heart, Exod. 8.15. God is the cause of no Man's Sin;
and Therefore you shall observe that Pharaoh is said to harden his own Heart, Exod 8.15. God is the cause of no Man's since;
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'tis true God hath a hand in the Action where Sin-is, but no hand in the Sin of the Action:
it's true God hath a hand in the Actium where Sins, but no hand in the since of the Actium:
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He that plays upon a jarring Instrument, he is the cause of the sounding of the Instrument,
He that plays upon a jarring Instrument, he is the cause of the sounding of the Instrument,
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but the jarring is from itself:
but the jarring is from itself:
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so 'tis here, the Actions of Men so far as they are natural are from God,
so it's Here, the Actions of Men so Far as they Are natural Are from God,
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but so far as they are sinful, they are from Men themselves, and God has no hand at all in them.
but so Far as they Are sinful, they Are from Men themselves, and God has no hand At all in them.
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And so much for the first Position, That God's Providence reaches to all Places, to all Persons, and to all Occurrences.
And so much for the First Position, That God's Providence reaches to all Places, to all Persons, and to all Occurrences.
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2. A second Position is this: There are Providences that are casual and accidental to us, are predetermin'd by the Lord:
2. A second Position is this: There Are Providences that Are casual and accidental to us, Are predetermined by the Lord:
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the falling of a Tyle upon one's head, the breaking out of a Fire to us, is casual,
the falling of a Tile upon one's head, the breaking out of a Fire to us, is casual,
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but 'tis order'd by a Providence of God. You have a clear Instance of this, 1 Kings 22.34. A certain man drew a bow at a venture, and smote the king of Israel between the joynts of the harness.
but it's ordered by a Providence of God. You have a clear Instance of this, 1 Kings 22.34. A certain man drew a bow At a venture, and smote the King of Israel between the Joints of the harness.
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This Accident was casual as to the Man who drew the Bow, but 'twas divinely order'd by the Providence of God;
This Accident was casual as to the Man who drew the Bow, but 'twas divinely ordered by the Providence of God;
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God's Providence directed the Arrow to hit the Mark.
God's Providence directed the Arrow to hit the Mark.
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Things that seem to fall out casual and by chance, they are the Issues of God's Decrees,
Things that seem to fallen out casual and by chance, they Are the Issues of God's Decrees,
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and the Interpretation of his Will.
and the Interpretation of his Will.
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3. God's Providence is greatly to be observed, but we are not to make it the Rule of our Actions, Psal. 107.43. Whoso is wise, will observe these things.
3. God's Providence is greatly to be observed, but we Are not to make it the Rule of our Actions, Psalm 107.43. Whoso is wise, will observe these things.
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'Tis good to observe Providence, but we must not make it our Rule to walk by;
It's good to observe Providence, but we must not make it our Rule to walk by;
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Providence is a Christian's Diurnal but not his Bible.
Providence is a Christian's Diurnal but not his bible.
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Sometimes a bad Cause prevails and gets ground, it is not to be liked because it doth prevail;
Sometime a bad Cause prevails and gets ground, it is not to be liked Because it does prevail;
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we must not think the better of what is sinful because 'tis successful, here is no Rule of our Actions to be directed by.
we must not think the better of what is sinful Because it's successful, Here is no Rule of our Actions to be directed by.
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4. Divine Providence is irresistible, there is no standing in the way of God's Providence to hinder it:
4. Divine Providence is irresistible, there is no standing in the Way of God's Providence to hinder it:
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When God's time was come for Ioseph 's Release, the Prison could hold him no longer, The king sent and loosed him, Psal. 105.20.
When God's time was come for Ioseph is Release, the Prison could hold him no longer, The King sent and loosed him, Psalm 105.20.
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When God would indulge the Iews with Liberty in their Religion, Cyrus, by a Providence, puts forth a Proclamation to encourage the Iews to go and build their Temple at Ierusalem, and worship God, Ezra 1.2, 3. If God will shield and protect Ieremiah 's Person in Captivity:
When God would indulge the Iews with Liberty in their Religion, Cyrus, by a Providence, puts forth a Proclamation to encourage the Iews to go and built their Temple At Ierusalem, and worship God, Ezra 1.2, 3. If God will shield and Pact Jeremiah is Person in Captivity:
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the very King of Babylon shall nurse up the Prophet, and give charge concerning him that he want nothing, Ier. 39.11, 12. 5. God is to be trusted when his Providences seem to run contrary to his Promises.
the very King of Babylon shall nurse up the Prophet, and give charge Concerning him that he want nothing, Jeremiah 39.11, 12. 5. God is to be trusted when his Providences seem to run contrary to his Promises.
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God promised David to give him the Crown, to make him King, but Providence runs contrary to his Promise:
God promised David to give him the Crown, to make him King, but Providence runs contrary to his Promise:
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David was pursued by Saul, was in danger of his Life, but all this while it was David 's Duty to trust God.David was pursued by Saul, was in danger of his Life, but all this while it was David is Duty to trust God.
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Pray observe, the Lord doth oftentimes by cross Providences bring to pass his Promises. God promised Paul the Lives of all that were with him in the Ship;
Pray observe, the Lord does oftentimes by cross Providences bring to pass his Promises. God promised Paul the Lives of all that were with him in the Ship;
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but now the Providence of God seems to run quite contrary to his Promise, the Winds blew, the Ship splits and breaks in pieces,
but now the Providence of God seems to run quite contrary to his Promise, the Winds blew, the Ship splits and breaks in Pieces,
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and thus God fulfill'd his Promise upon the broken pieces of the Ship, they all come safe to shore.
and thus God fulfilled his Promise upon the broken Pieces of the Ship, they all come safe to shore.
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Trust God when Providences seem to run quite contrary to Promises. 6. The Providences of God are Checquer-work, they are intermingled:
Trust God when Providences seem to run quite contrary to Promises. 6. The Providences of God Are Chequer-work, they Are intermingled:
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In the Life to come there shall be no more Mixture; in Hell there is nothing but Bitter, in Heaven there is nothing but Sweet:
In the Life to come there shall be no more Mixture; in Hell there is nothing but Bitter, in Heaven there is nothing but Sweet:
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but in this Life the Providences of God are mixed, there is something of the sweet in them, and something of the bitter.
but in this Life the Providences of God Are mixed, there is something of the sweet in them, and something of the bitter.
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Providences are just like Israel 's Pillar or Cloud that conducted them in their March, it was dark on one side and light on the other,
Providences Are just like Israel is Pillar or Cloud that conducted them in their March, it was dark on one side and Light on the other,
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so the Providences of God are a dark part and a light part.
so the Providences of God Are a dark part and a Light part.
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In the Ark there was laid up the Rod and Manna, so are God's Providences to his Children, there is something of the Rod and something of the Manna:
In the Ark there was laid up the Rod and Manna, so Are God's Providences to his Children, there is something of the Rod and something of the Manna:
p-acp dt n1 a-acp vbds vvn a-acp dt n1 cc n1, av vbr npg1 n2 p-acp po31 n2, pc-acp vbz pi pp-f dt n1 cc pi pp-f dt n1:
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so that we may say with David, I will sing of mercy and judgment. Ioseph :
so that we may say with David, I will sing of mercy and judgement. Ioseph:
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was in Prison, there was the dark side of the Cloud, but God was with Ioseph, there was the light side of the Cloud.
was in Prison, there was the dark side of the Cloud, but God was with Ioseph, there was the Light side of the Cloud.
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Ashur 's Shooes were of Brass, but his Feet were dipt in Oyl, Deut. 33.24. So Affliction is the Shooe of Brass that pinches;Ashur is Shoes were of Brass, but his Feet were dipped in Oil, Deuteronomy 33.24. So Affliction is the Shoe of Brass that pinches;
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ay, but there is Mercy mingled with the Affliction, there's the Foot dipt in Oyl.
ay, but there is Mercy mingled with the Affliction, there's the Foot dipped in Oil.
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7. The very same Action as it comes from God's Providence may be good, which as it comes from Men may be evil. For Instance:
7. The very same Actium as it comes from God's Providence may be good, which as it comes from Men may be evil. For Instance:
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Ioseph being sold into Aegypt, as he was sold by his Brethren it was evil, very wicked,Ioseph being sold into Egypt, as he was sold by his Brothers it was evil, very wicked,
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for it was the Fruit of their Envy;
for it was the Fruit of their Envy;
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but as it was an Act of God's Providence, so it was good, for by this means Iacob and all his Family were preserved alive in Aegypt. Another Instance is in Shimei 's cursing David, now as Shimei cursed David, 'twas wicked and sinful,
but as it was an Act of God's Providence, so it was good, for by this means Iacob and all his Family were preserved alive in Egypt. another Instance is in Shimei is cursing David, now as Shimei cursed David, 'twas wicked and sinful,
cc-acp c-acp pn31 vbds dt n1 pp-f npg1 n1, av pn31 vbds j, c-acp p-acp d n2 np1 cc d po31 n1 vbdr vvn j p-acp np1. j-jn n1 vbz p-acp np1 vbz vvg np1, av p-acp np1 j-vvn np1, pn31|vbds j cc j,
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for 'twas the Fruit of his Malice;
for 'twas the Fruit of his Malice;
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but as his cursing was ordered by God's Providence, so 'twas an Act of God's Justice to punish David, and to Humble him for his Adultery and Murder.
but as his cursing was ordered by God's Providence, so 'twas an Act of God's justice to Punish David, and to Humble him for his Adultery and Murder.
cc-acp c-acp po31 vvg vbds vvn p-acp npg1 n1, av pn31|vbds dt n1 pp-f npg1 n1 pc-acp vvi np1, cc pc-acp vvi pno31 p-acp po31 n1 cc n1.
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The Crucifying of Christ as it came from the Iews 'tis an Act of Hatred and Malice to Christ:
The Crucifying of christ as it Come from the Iews it's an Act of Hatred and Malice to christ:
dt n-vvg pp-f np1 p-acp pn31 vvd p-acp dt np2 pn31|vbz dt n1 pp-f n1 cc n1 p-acp np1:
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So Iudas betraying him was an Act of Covetuousness; but as it was an Act of God's Providence, so there was good in it;
So Iudas betraying him was an Act of Covetousness; but as it was an Act of God's Providence, so there was good in it;
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for, see, it was an Act of God's Love in giving Christ to dye for the World.
for, see, it was an Act of God's Love in giving christ to die for the World.
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Thus I have clear'd to you the Doctrine of God's Providence, in these several Positions: let me now speak something by way of Application.
Thus I have cleared to you the Doctrine of God's Providence, in these several Positions: let me now speak something by Way of Application.
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Use 1. By way of Exhortation, in these particulars, 1st, Admire God's Providence:Use 1. By Way of Exhortation, in these particulars, 1st, Admire God's Providence:
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The Providence of God keeps the whole Creation upon the Whee•s, or else it would soon be dissolved,
The Providence of God keeps the Whole Creation upon the Whee•s, or Else it would soon be dissolved,
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and the very Axle-tree would break in pieces:
and the very Axletree would break in Pieces:
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If God's Providence should be withdrawn but for a while, Creatures would be dissolved, and run into their first Nothing.
If God's Providence should be withdrawn but for a while, Creatures would be dissolved, and run into their First Nothing.
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Without this wise Providence of God there would be an Anxiety and Confusion in the whole World;
Without this wise Providence of God there would be an Anxiety and Confusion in the Whole World;
p-acp d j n1 pp-f np1 a-acp vmd vbi dt n1 cc n1 p-acp dt j-jn n1;
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just like an Army when it is routed and scatter'd. The Providence of God infuses Comfort and Virtue into every thing we enjoy;
just like an Army when it is routed and scattered. The Providence of God infuses Comfort and Virtue into every thing we enjoy;
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our Cloaths would not warm us, our Food would not nourish us without the special Providence of God.
our Clothes would not warm us, our Food would not nourish us without the special Providence of God.
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And doth not all this deserve your Admiration of Providence? 2. Learn quietly to submit to Divine Providence;
And does not all this deserve your Admiration of Providence? 2. Learn quietly to submit to Divine Providence;
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do not murmur at things that are order'd by Divine Wisdom.
do not murmur At things that Are ordered by Divine Wisdom.
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We may no more find fault with the Works of Providence, then we may with the Works of Creation:
We may no more find fault with the Works of Providence, then we may with the Works of Creation:
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It is a Sin as well to quarrel with God's Providence, as to deny God's Providence.
It is a since as well to quarrel with God's Providence, as to deny God's Providence.
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If Men do not act as we would have them, they shall act as God would have them.
If Men do not act as we would have them, they shall act as God would have them.
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His Providence it is his Master-wheel that turns these lesser Wheels, and God will bring his Glory out of all at last: Psal. 39.9. I was dumb and opened not my mouth, because thou, Lord, didst it.
His Providence it is his Master wheel that turns these lesser Wheels, and God will bring his Glory out of all At last: Psalm 39.9. I was dumb and opened not my Mouth, Because thou, Lord, didst it.
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It may be we think sometimes we could order things better if we had the Government of the World in our hands; but, alas!
It may be we think sometime we could order things better if we had the Government of the World in our hands; but, alas!
pn31 vmb vbi pns12 vvb av pns12 vmd vvi n2 av-jc cs pns12 vhd dt n1 pp-f dt n1 p-acp po12 n2; cc-acp, uh!
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should we be left to our own Choice, we should choose those things that are hurtful for us.
should we be left to our own Choice, we should choose those things that Are hurtful for us.
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David did earnestly desire the Life of his Child which was the Fruit of his Sin;David did earnestly desire the Life of his Child which was the Fruit of his since;
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now had the Child lived it had been a perpetual Monument of his Shame. Let us be content God should Rule the World;
now had the Child lived it had been a perpetual Monument of his Shame. Let us be content God should Rule the World;
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learn to acquiesce in his Will, and submit to his Providence:
Learn to acquiesce in his Will, and submit to his Providence:
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Doth any Affliction befal you, remember God sees it is that which is fit for you, or it should not come;
Does any Affliction befall you, Remember God sees it is that which is fit for you, or it should not come;
vdz d n1 vvi pn22, vvb np1 vvz pn31 vbz d r-crq vbz j p-acp pn22, cc pn31 vmd xx vvi;
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your Cloaths cannot be so fit for you as your Crosses. God's Providence may sometimes be secret, but it is always wise:
your Clothes cannot be so fit for you as your Crosses. God's Providence may sometime be secret, but it is always wise:
po22 n2 vmbx vbi av j c-acp pn22 p-acp po22 n2. npg1 n1 vmb av vbi j-jn, cc-acp pn31 vbz av j:
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Tho' we may not be silent under God's Dishonour, yet we should learn to be silent under his Displeasure.
Though we may not be silent under God's Dishonour, yet we should Learn to be silent under his Displeasure.
cs pns12 vmb xx vbi j p-acp npg1 vvb, av pns12 vmd vvi pc-acp vbi j p-acp po31 n1.
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3. You that are Christians, believe that all God's Providences shall conspire for the good of his People,
3. You that Are Christians, believe that all God's Providences shall conspire for the good of his People,
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and shall promote their Salvation at last.
and shall promote their Salvation At last.
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The Providences of God are sometimes dark, and our eyes dim, and we can hardly tell what to make of them:
The Providences of God Are sometime dark, and our eyes dim, and we can hardly tell what to make of them:
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but when we cannot unriddle Providence, believe it shall work together for the good of the Elect, Rom. 8.28.
but when we cannot unriddle Providence, believe it shall work together for the good of the Elect, Rom. 8.28.
cc-acp c-crq pns12 vmbx vvi n1, vvb pn31 vmb vvi av p-acp dt j pp-f dt j-vvn, np1 crd.
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The Wheels in a Watch seem to move cross one to another, but they help forward the Motion of the Watch, and make the Larum strike;
The Wheels in a Watch seem to move across one to Another, but they help forward the Motion of the Watch, and make the Alarm strike;
dt n2 p-acp dt n1 vvb pc-acp vvi p-acp pi p-acp n-jn, cc-acp pns32 vvb av-j dt n1 pp-f dt n1, cc vvi dt n1 vvb;
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so the Providences of God seem to be cross Wheels, but for all that they shall carry on the Good of the Elect. The pricking of a Vein is in itse•f evil and hurtful,
so the Providences of God seem to be cross Wheels, but for all that they shall carry on the Good of the Elect. The pricking of a Vein is in itse•f evil and hurtful,
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but as it prevents a Fevor, and tends to the Health of the Patient, so it is good:
but as it prevents a Fever, and tends to the Health of the Patient, so it is good:
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So Affliction in itself is not glorious but grievous, but the Lord turns this to the good of his Saints.
So Affliction in itself is not glorious but grievous, but the Lord turns this to the good of his Saints.
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Poverty shall starve their Sins, Affliction shall prepare them for a Kingdom.
Poverty shall starve their Sins, Affliction shall prepare them for a Kingdom.
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Therefore, Christians, believe that God loves us, that he will make the most cross Providences to promote his Glory, and our Good.
Therefore, Christians, believe that God loves us, that he will make the most cross Providences to promote his Glory, and our Good.
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for nothing comes to pass but what is ordain'd by God's Decree, and ordered by his Providence.
for nothing comes to pass but what is ordained by God's decree, and ordered by his Providence.
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We sometimes fear what the Issue of things will be; Men grow high in their Actings;
We sometime Fear what the Issue of things will be; Men grow high in their Actings;
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let us not make things worse by our Fear.
let us not make things Worse by our fear.
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Men are limited in their Power, and shall not go one Hair's breadth further then God's Providence will permit:
Men Are limited in their Power, and shall not go one Hair's breadth further then God's Providence will permit:
n2 vbr vvn p-acp po32 n1, cc vmb xx vvi crd ng1 n1 av-jc cs npg1 n1 vmb vvi:
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He might let Sennacherib 's Army march towards Ierusalem, but he shall not shoot one Arrow against it, Isa. 38.36. Then the angel of the Lord went forth and smote in the camp of the Assyrians an hundred and fourscore and five thousand.
He might let Sennacherib is Army march towards Ierusalem, but he shall not shoot one Arrow against it, Isaiah 38.36. Then the angel of the Lord went forth and smote in the camp of the Assyrians an hundred and fourscore and five thousand.
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2779
When Israel was compassed in between Pharoah and the Red Sea, no question some of their hearts did begin to tremble,
When Israel was compassed in between Pharaoh and the Read Sea, no question Some of their hearts did begin to tremble,
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2780
and they look'd upon themselves as dead Men, but Providence so ordered it, that the Sea was a safe Passage to Israel, and a Sepulchre to Pharaoh and all his Host.
and they looked upon themselves as dead Men, but Providence so ordered it, that the Sea was a safe Passage to Israel, and a Sepulchre to Pharaoh and all his Host.
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2781
Use 2. Comfort in respect of the Church of God: God's Providence reacheth in a more special manner to his Church, Isa. 27.2. Sing ye unto her, A vineyard of red wine. Use 2. Comfort in respect of the Church of God: God's Providence reaches in a more special manner to his Church, Isaiah 27.2. Sing you unto her, A vineyard of read wine.
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God waters this Vineyard with his Blessings, and watcheth over it by his Providence, I the Lord keep it night and day.
God waters this Vineyard with his Blessings, and watches over it by his Providence, I the Lord keep it night and day.
np1 n2 d n1 p-acp po31 n2, cc vvz p-acp pn31 p-acp po31 n1, pns11 dt n1 vvb pn31 n1 cc n1.
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2783
Such as think totally to ruin the Church, must do it in a time when it is neither Day nor Night,
Such as think totally to ruin the Church, must do it in a time when it is neither Day nor Night,
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2784
for the Lord keeps it by his Providence Night and Day.
for the Lord keeps it by his Providence Night and Day.
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2785
What a miraculous Conduct of Providence had Israel, God led them by a Pillar of Fire, gave them Manna from Heaven, set the Rock abroach.
What a miraculous Conduct of Providence had Israel, God led them by a Pillar of Fire, gave them Manna from Heaven, Set the Rock abroach.
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2786
God by his Providence preserves his Church in the midst of Enemies ;
God by his Providence preserves his Church in the midst of Enemies;
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2787
which is as to see a Spark kept alive in the Ocean, or a Flock of Sheep among Wolves.
which is as to see a Spark kept alive in the Ocean, or a Flock of Sheep among Wolves.
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God saves his Church strangely, 1. By giving Unexpected Mercies to his Church, when she looked for nothing but Ruine, Psal. 126.1. When the Lord turned the captivity of Sion, we were like them that dream.
God saves his Church strangely, 1. By giving Unexpected mercies to his Church, when she looked for nothing but Ruin, Psalm 126.1. When the Lord turned the captivity of Sion, we were like them that dream.
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How strangely did God raise up Queen Esther to preserve alive the Iews, when Haman had got a bloudy Warrant sign'd for their Execution? 2. Strangely by saving in that very way in which we think he will destroy:
How strangely did God raise up Queen Esther to preserve alive the Iews, when Haman had god a bloody Warrant signed for their Execution? 2. Strangely by Saving in that very Way in which we think he will destroy:
c-crq av-j vdd np1 vvi a-acp n1 np1 pc-acp vvi j dt np2, c-crq np1 vhd vvn dt j vvb vvn p-acp po32 n1? crd av-j p-acp vvg p-acp d j n1 p-acp r-crq pns12 vvb pns31 vmb vvi:
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God works sometimes by Contraries. He raiseth his Church by bringing it low.
God works sometime by Contraries. He Raiseth his Church by bringing it low.
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The Bloud of the Martyrs hath watered the Church, and made it more fruitful, Exod. 1.12. The more they afflicted them, the more they multiplied:
The Blood of the Martyrs hath watered the Church, and made it more fruitful, Exod 1.12. The more they afflicted them, the more they multiplied:
dt n1 pp-f dt n2 vhz vvn dt n1, cc vvd pn31 av-dc j, np1 crd. dt av-dc pns32 vvd pno32, dt av-dc pns32 vvd:
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Never a Providence but we shall see had either a Wonder or a Mercy in it.
Never a Providence but we shall see had either a Wonder or a Mercy in it.
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The Church is like that Plant Gregory Nazianzen speaks of, NONLATINALPHABET, it lives by dying, and grows by cutting. 3. Strangely in that he makes the Enemy do his Work:
The Church is like that Plant Gregory Nazianzen speaks of,, it lives by dying, and grows by cutting. 3. Strangely in that he makes the Enemy do his Work:
dt n1 vbz j cst n1 np1 np1 vvz pp-f,, pn31 vvz p-acp vvg, cc vvz p-acp vvg. crd av-j p-acp cst pns31 vvz dt n1 vdb po31 n1:
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When the People of Amon, and Moab, and Mount Seir came against Iudah, God set the Enemy one against another, 2 Chr. 20.23. The children of Amon and Moab, stood up against them of Mount Seir, to slay them;
When the People of Amon, and Moab, and Mount Seir Come against Iudah, God Set the Enemy one against Another, 2 Christ 20.23. The children of Amon and Moab, stood up against them of Mount Seir, to slay them;
c-crq dt n1 pp-f np1, cc np1, cc vvb np1 vvd p-acp np1, np1 vvd dt n1 crd p-acp n-jn, crd np1 crd. dt n2 pp-f np1 cc np1, vvd a-acp p-acp pno32 pp-f n1 np1, pc-acp vvi pno32;
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and when they had made an end of the inhabitants of Seir, every one help'd to destroy another. and when they had made an end of the inhabitants of Seir, every one helped to destroy Another.
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In the Powder-Treason he made the Traytors to be their own Betrayers: God can do his work by the Enemies hand.
In the Powder treason he made the Traitors to be their own Betrayers: God can do his work by the Enemies hand.
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God made the Aegyptians send away the People of Israel laden with Jewels, Exod. 12.36. The Church is the Apple of God's Eye, and the Eye-lid of his Providence doth daily cover and defend it.
God made the egyptians send away the People of Israel laden with Jewels, Exod 12.36. The Church is the Apple of God's Eye, and the Eyelid of his Providence does daily cover and defend it.
np1 vvd dt njp2 vvi av dt n1 pp-f np1 vvn p-acp n2, np1 crd. dt n1 vbz dt n1 pp-f npg1 n1, cc dt n1 pp-f po31 n1 vdz av-j vvi cc vvi pn31.
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5. Let the merciful Providences of God cause Thankfulness: We are kept alive by a Wonder-working Providence.
5. Let the merciful Providences of God cause Thankfulness: We Are kept alive by a Wonder-working Providence.
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Providence makes our Cloaths warm us, our Meat nourish us. We are fed every day out of the Alms-basket of God's Providence.
Providence makes our Clothes warm us, our Meat nourish us. We Are fed every day out of the Alms-basket of God's Providence.
n1 vvz po12 n2 vvb pno12, po12 n1 vvb pno12. pns12 vbr vvn d n1 av pp-f dt n1 pp-f npg1 n1.
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That in Health, that we have an Estate, it is not our Diligence but God's Providence, Deut. 8.18. Thou shalt remember the Lord thy God, for he it is that gives thee power to get wealth.
That in Health, that we have an Estate, it is not our Diligence but God's Providence, Deuteronomy 8.18. Thou shalt Remember the Lord thy God, for he it is that gives thee power to get wealth.
cst p-acp n1, cst pns12 vhb dt n1, pn31 vbz xx po12 n1 p-acp npg1 n1, np1 crd. pns21 vm2 vvi dt n1 po21 n1, c-acp pns31 pn31 vbz cst vvz pno21 n1 pc-acp vvi n1.
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Especially if we go a st•p higher, we may see cause of Thankfulness: That we should be born and bred in a Gospel Climate;
Especially if we go a st•p higher, we may see cause of Thankfulness: That we should be born and bred in a Gospel Climate;
av-j cs pns12 vvb dt n1 av-jc, pns12 vmb vvi n1 pp-f n1: cst pns12 vmd vbi vvn cc vvn p-acp dt n1 n1;
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that we should live in such a place where the Sun of Righteousness shines; this is a signal Providence:
that we should live in such a place where the Sun of Righteousness shines; this is a signal Providence:
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Why might not we have been born in such places where Paganism prevails? That Christ should make himself known to us,
Why might not we have been born in such places where Paganism prevails? That christ should make himself known to us,
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and touch our hearts with his Spirit, when he passeth by others:
and touch our hearts with his Spirit, when he passes by Others:
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Whence is this but from the miraculous Providence of God, which is the Effect of his Free-grace?
Whence is this but from the miraculous Providence of God, which is the Effect of his Free grace?
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Use 3. See here that which may make us long for that time when the great Mystery of God's Providence shall be fully unfolded to us.Use 3. See Here that which may make us long for that time when the great Mystery of God's Providence shall be Fully unfolded to us.
vvb crd n1 av cst r-crq vmb vvi pno12 av-j p-acp d n1 c-crq dt j n1 pp-f npg1 n1 vmb vbi av-j vvn p-acp pno12.
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Now we scarce know what to make of God's Providences;
Now we scarce know what to make of God's Providences;
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therefore are ready to Censure what we do not understand, but in Heaven we shall see how all God's Providences (Sickness, Losses, Sufferings,) carried on our Salvation.
Therefore Are ready to Censure what we do not understand, but in Heaven we shall see how all God's Providences (Sickness, Losses, Sufferings,) carried on our Salvation.
av vbr j pc-acp vvi r-crq pns12 vdb xx vvi, cc-acp p-acp n1 pns12 vmb vvi c-crq av-d npg1 n2 (n1, n2, n2,) vvd p-acp po12 n1.
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Here we see but some dark pieces of God's Providence, and it is impossible to judge of God's Works by Pieces, but when we come to Heaven,
Here we see but Some dark Pieces of God's Providence, and it is impossible to judge of God's Works by Pieces, but when we come to Heaven,
av pns12 vvb p-acp d j n2 pp-f npg1 n1, cc pn31 vbz j pc-acp vvi pp-f npg1 vvz p-acp n2, p-acp c-crq pns12 vvb p-acp n1,
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and see the full Body and Pourtraicture of God's Providence drawn out in its lively Colours, it will be a glorious Sight to behold:
and see the full Body and Portraiture of God's Providence drawn out in its lively Colours, it will be a glorious Sighed to behold:
cc vvi dt j n1 cc n1 pp-f npg1 n1 vvn av p-acp po31 j n2, pn31 vmb vbi dt j n1 pc-acp vvi:
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The Covenant of Works. Quest. IX.
The Covenant of Works. Quest. IX.
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I Proceed to the next Question, What special Providence did God exercise towards Man in the Estate wherein he was created?
I Proceed to the next Question, What special Providence did God exercise towards Man in the Estate wherein he was created?
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Answ. When God created Man he entred into a Covenant of Life with him, upon Condition of perfect Obedience, forbidding him to eat of the Tree of Knowledge, upon pain of death.
Answer When God created Man he entered into a Covenant of Life with him, upon Condition of perfect obedience, forbidding him to eat of the Tree of Knowledge, upon pain of death.
np1 c-crq np1 vvd n1 pns31 vvd p-acp dt n1 pp-f n1 p-acp pno31, p-acp n1 pp-f j n1, vvg pno31 pc-acp vvi pp-f dt n1 pp-f n1, p-acp n1 pp-f n1.
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For this, consult with Gen. 2.16, 17. And the Lord commanded the man, saying, of every Tree of the Garden thou mayest freely eat,
For this, consult with Gen. 2.16, 17. And the Lord commanded the man, saying, of every Tree of the Garden thou Mayest freely eat,
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but of the Tree of the Knowledge of Good and Evil, thou shalt not eat; for in the day thou eatest of it, thou shalt surely die. but of the Tree of the Knowledge of Good and Evil, thou shalt not eat; for in the day thou Eatest of it, thou shalt surely die.
cc-acp pp-f dt n1 pp-f dt n1 pp-f j cc j-jn, pns21 vm2 xx vvi; c-acp p-acp dt n1 pns21 vv2 pp-f pn31, pns21 vm2 av-j vvi.
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The Subject then of our next Discourse is, the Covenant of Works. This Covenant was made with Adam, and all Mankind;
The Subject then of our next Discourse is, the Covenant of Works. This Covenant was made with Adam, and all Mankind;
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for Adam was a publick Person, and the Representative of the World. Quest.
for Adam was a public Person, and the Representative of the World. Quest.
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For what Reason did God make a Covenant with Adam and his Posterity in Innocency? For what Reason did God make a Covenant with Adam and his Posterity in Innocency?
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Resp. 1. To shew his Soveraignty over us, we were his Creatures;Resp. 1. To show his Sovereignty over us, we were his Creatures;
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and as God was the great Monarch of Heaven and Earth, God might impose upon us terms of a Covenant. 2. God made a Covenant with Adam to bind him fast to God;
and as God was the great Monarch of Heaven and Earth, God might impose upon us terms of a Covenant. 2. God made a Covenant with Adam to bind him fast to God;
cc c-acp np1 vbds dt j n1 pp-f n1 cc n1, np1 vmd vvi p-acp pno12 n2 pp-f dt n1. crd np1 vvd dt n1 p-acp np1 p-acp vvb pno31 av-j p-acp np1;
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as God bound himself to Adam, so Adam was bound to God by the Covenant. Quest. What was the Covenant?
as God bound himself to Adam, so Adam was bound to God by the Covenant. Quest. What was the Covenant?
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Resp. God commanded Adam not to eat of the Tree of Knowledge; God gave Adam leave to eat of all the other Trees of the Garden.Resp. God commanded Adam not to eat of the Tree of Knowledge; God gave Adam leave to eat of all the other Trees of the Garden.
np1 np1 vvd np1 xx pc-acp vvi pp-f dt n1 pp-f n1; np1 vvd np1 vvb pc-acp vvi pp-f d dt j-jn n2 pp-f dt n1.
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God did not envy him any Happiness, only, meddle not with this Tree of Knowledge,
God did not envy him any Happiness, only, meddle not with this Tree of Knowledge,
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because God would try Adam's Obedience: As King Pharaoh made Ioseph chief Ruler in his Kingdom,
Because God would try Adam's obedience: As King Pharaoh made Ioseph chief Ruler in his Kingdom,
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and gave him a Ring off his Finger, and a Chain of Gold, only he must not touch his Throne, Gen. 41.40. in like manner God dealt with Adam, he gave him a sparkling Jewel, Knowledge, and araid him with a fine Vesture, put upon him the Garment of Original Righteousness, only saith God, Touch not the Tree of Knowledge, for that is aspiring after Omnisciency.
and gave him a Ring off his Finger, and a Chain of Gold, only he must not touch his Throne, Gen. 41.40. in like manner God dealt with Adam, he gave him a sparkling Jewel, Knowledge, and arrayed him with a fine Vesture, put upon him the Garment of Original Righteousness, only Says God, Touch not the Tree of Knowledge, for that is aspiring After Omnisciency.
cc vvd pno31 dt n1 a-acp po31 n1, cc dt vvb pp-f n1, av-j pns31 vmb xx vvi po31 n1, np1 crd. p-acp j n1 np1 vvd p-acp np1, pns31 vvd pno31 dt j-vvg n1, n1, cc vvd pno31 p-acp dt j n1, vvn p-acp pno31 dt n1 pp-f j-jn n1, av-j vvz np1, vvb xx dt n1 pp-f n1, p-acp d vbz vvg p-acp n1.
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Adam had power to have kept this Law; Adam had the Copy of God's Law written in his heart.Adam had power to have kept this Law; Adam had the Copy of God's Law written in his heart.
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This Covenant of Works, had a Promise annexed to it, and a Threatning. 1. The Promise, Do this and live. In case Man had stood, it is probable he had not died,
This Covenant of Works, had a Promise annexed to it, and a Threatening. 1. The Promise, Do this and live. In case Man had stood, it is probable he had not died,
d n1 pp-f vvz, vhd dt n1 vvn p-acp pn31, cc dt vvg. crd dt n1, vdb d cc vvi. p-acp n1 n1 vhd vvn, pn31 vbz j pns31 vhd xx vvn,
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but had been translated to a better Paradise. 2. The Threatning, Thou shalt die the death ;
but had been translated to a better Paradise. 2. The Threatening, Thou shalt die the death;
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Hebr. in dying thou shalt die ;
Hebrew in dying thou shalt die;
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will God let him live with him whom he hates; God will never lay a Viper in his bosom;
will God let him live with him whom he hates; God will never lay a Viper in his bosom;
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that is, thou shalt die both a natural Death and an Eternal, unless some other Expedient be found out for thy Restoration. Quest.
that is, thou shalt die both a natural Death and an Eternal, unless Some other Expedient be found out for thy Restoration. Quest.
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But why did God give Adam this Law, seeing God did foresee that Adam would transgress? But why did God give Adam this Law, seeing God did foresee that Adam would transgress?
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Resp. 1. It was Adam 's fault he did not keep the Law;Resp. 1. It was Adam is fault he did not keep the Law;
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God gave him a stock of Grace to trade with, but he of himself broke. 2. Though God foresaw Adam would transgress,
God gave him a stock of Grace to trade with, but he of himself broke. 2. Though God foresaw Adam would transgress,
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yet that was not a sufficient reason that Adam should have no Law given him:
yet that was not a sufficient reason that Adam should have no Law given him:
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for by the same reason, God should not have given his written Word to Men, to be a Rule of Faith and Manners,
for by the same reason, God should not have given his written Word to Men, to be a Rule of Faith and Manners,
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2837
because he foresaw that some would not believe, and others would be prophane. Shall not Laws be made in the Land because some break them? 3. God,
Because he foresaw that Some would not believe, and Others would be profane. Shall not Laws be made in the Land Because Some break them? 3. God,
c-acp pns31 vvd cst d vmd xx vvi, cc n2-jn vmd vbi j. vmb xx n2 vbb vvn p-acp dt n1 c-acp d vvb pno32? crd np1,
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though he foresaw Adam would break the Law, he knew how to turn it to a greater good, in sending Christ.
though he foresaw Adam would break the Law, he knew how to turn it to a greater good, in sending christ.
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2839
The first Covenant being broken, he knew how to establish a second, and a better. Well, concerning the First Covenant, consider these four Things.
The First Covenant being broken, he knew how to establish a second, and a better. Well, Concerning the First Covenant, Consider these four Things.
dt ord n1 vbg vvn, pns31 vvd c-crq pc-acp vvi dt ord, cc dt jc. uh-av, vvg dt ord n1, vvb d crd n2.
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1. The Form of the first Covenant in Innocency, was working; Do this and live. Working was the Ground and Condition of our Justification, Gal. 3.12.
1. The From of the First Covenant in Innocency, was working; Do this and live. Working was the Ground and Condition of our Justification, Gal. 3.12.
crd dt n1 pp-f dt ord n1 p-acp n1, vbds vvg; vdb d cc vvi. vvg vbds dt n1 cc n1 pp-f po12 n1, np1 crd.
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2841
Not but that working is required in the Covenant of Grace: we are bid to work out salvation, and be rich in good works. But works in the Covenant of Grace are not required under the same Notion,
Not but that working is required in the Covenant of Grace: we Are bid to work out salvation, and be rich in good works. But works in the Covenant of Grace Are not required under the same Notion,
xx p-acp d vvg vbz vvn p-acp dt n1 pp-f n1: pns12 vbr vvn p-acp vvb av n1, cc vbb j p-acp j n2. p-acp n2 p-acp dt n1 pp-f n1 vbr xx vvn p-acp dt d n1,
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2842
as in the first Covenant with Adam. Works are not required to the Iustification of our Persons,
as in the First Covenant with Adam. Works Are not required to the Justification of our Persons,
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2843
but as a Testification of our Love to God, not as a Cause of our Salvation,
but as a Testification of our Love to God, not as a Cause of our Salvation,
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2844
but as an Evidence of our Adoption. Works are required in the Covenant of Grace, not so much in our own strength,
but as an Evidence of our Adoption. Works Are required in the Covenant of Grace, not so much in our own strength,
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2845
as in the strength of another. It is God which worketh in you, Phil. 2.13.
as in the strength of Another. It is God which works in you, Philip 2.13.
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2846
As the Scrivener guides the Child's hand, and helps him to form his Letters, so that it is not so much the Child's writing,
As the Scrivener guides the Child's hand, and helps him to from his Letters, so that it is not so much the Child's writing,
p-acp dt n1 vvz dt ng1 n1, cc vvz pno31 pc-acp vvi po31 n2, av cst pn31 vbz xx av av-d dt ng1 n1,
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2847
as the Scriveners that guides his hand; so not our working, as the Spirit's co-working.
as the Scriveners that guides his hand; so not our working, as the Spirit's Co-working.
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2. The Covenant of Works was very strict. God required of Adam, and all Mankind, 1. Perfect Obedience.
2. The Covenant of Works was very strict. God required of Adam, and all Mankind, 1. Perfect obedience.
crd dt n1 pp-f vvz vbds av j. np1 vvd pp-f np1, cc d n1, crd j n1.
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Adam must do all things written in the Book of the Law, Gal. 3.10. and not fail, either in the matter or manner.Adam must do all things written in the Book of the Law, Gal. 3.10. and not fail, either in the matter or manner.
np1 vmb vdi d n2 vvn p-acp dt n1 pp-f dt n1, np1 crd. cc xx vvi, av-d p-acp dt n1 cc n1.
(26) sermon (DIV1)
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Adam was to live up to the whole breadth of the Moral Law, and go exactly according to it,Adam was to live up to the Whole breadth of the Moral Law, and go exactly according to it,
np1 vbds pc-acp vvi a-acp p-acp dt j-jn n1 pp-f dt j n1, cc vvb av-j vvg p-acp pn31,
(26) sermon (DIV1)
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Sin is a Coal, that not only blacks but burns. Sin creates all our Troubles;
since is a Coal, that not only blacks but burns. since creates all our Troubles;
n1 vbz dt n1, cst xx av-j n2-jn p-acp vvz. n1 vvz d po12 vvz;
(27) sermon (DIV1)
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as a well made Dial goes with the Sun: a sinful thought had forfeited the Covenant. 2. Personal Obedience.
as a well made Dial Goes with the Sun: a sinful Thought had forfeited the Covenant. 2. Personal obedience.
c-acp dt av vvd n1 vvz p-acp dt n1: dt j n1 vhd vvn dt n1. crd j n1.
(26) sermon (DIV1)
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Adam must not do his work by a Proxy, or have any Surety bound for him;Adam must not do his work by a Proxy, or have any Surety bound for him;
np1 vmb xx vdi po31 n1 p-acp dt n1, cc vhb d n1 vvn p-acp pno31;
(26) sermon (DIV1)
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no, it must be done in his own Person. 3. Perpetual Obedience. He must continue in all things written in the Book of the Law, Gal. 3.10. Thus it was very strict.
no, it must be done in his own Person. 3. Perpetual obedience. He must continue in all things written in the Book of the Law, Gal. 3.10. Thus it was very strict.
uh-dx, pn31 vmb vbi vdn p-acp po31 d n1. crd j n1. pns31 vmb vvi p-acp d n2 vvn p-acp dt n1 pp-f dt n1, np1 crd. av pn31 vbds av j.
(26) sermon (DIV1)
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2854
There was no Mercy in case of failure. 3. The Covenant of Works was not built upon a very firm Basis ;
There was no Mercy in case of failure. 3. The Covenant of Works was not built upon a very firm Basis;
pc-acp vbds dx n1 p-acp n1 pp-f n1. crd dt n1 pp-f vvz vbds xx vvn p-acp dt j j n1;
(26) sermon (DIV1)
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2855
therefore it must needs leave Men full of Fears and Doubts. The Covenant of Works rested upon the strength of Man's inherent Righteousness ;
Therefore it must needs leave Men full of Fears and Doubts. The Covenant of Works rested upon the strength of Man's inherent Righteousness;
av pn31 vmb av vvi n2 j pp-f n2 cc n2. dt n1 pp-f vvz vvn p-acp dt n1 pp-f ng1 j n1;
(26) sermon (DIV1)
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which though in Innocency was perfect, yet was subject to a change. Adam was created holy, but mutable. He had a power to stand,
which though in Innocency was perfect, yet was Subject to a change. Adam was created holy, but mutable. He had a power to stand,
r-crq cs p-acp n1 vbds j, av vbds j-jn p-acp dt n1. np1 vbds vvn j, p-acp j. pns31 vhd dt n1 pc-acp vvi,
(26) sermon (DIV1)
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2857
but not a power not to fall.
but not a power not to fallen.
cc-acp xx dt n1 xx pc-acp vvi.
(26) sermon (DIV1)
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Adam had a stock of Original Righteousness to begin the World with, but he was not sure he should not break.Adam had a stock of Original Righteousness to begin the World with, but he was not sure he should not break.
np1 vhd dt n1 pp-f j-jn n1 pc-acp vvi dt n1 p-acp, cc-acp pns31 vbds xx j pns31 vmd xx vvi.
(26) sermon (DIV1)
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2859
Adam was his own Pilot, and could steer right in the time of Innocency;Adam was his own Pilot, and could steer right in the time of Innocency;
np1 vbds po31 d n1, cc vmd vvi j-jn p-acp dt n1 pp-f n1;
(26) sermon (DIV1)
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but he was not so secured, but that he might dash against the Rock of a Temptation,
but he was not so secured, but that he might dash against the Rock of a Temptation,
cc-acp pns31 vbds xx av vvn, cc-acp cst pns31 vmd vvi p-acp dt n1 pp-f dt n1,
(26) sermon (DIV1)
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2861
and he and his Posterity suffer Shipwrack.
and he and his Posterity suffer Shipwreck.
cc pns31 cc po31 n1 vvi n1.
(26) sermon (DIV1)
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2862
So that the Covenant of Works must needs leave Jealousies and Doubtings in Adam 's heart, he having no Security given him, that he should not fall from that glorious state.
So that the Covenant of Works must needs leave Jealousies and Doubtings in Adam is heart, he having no Security given him, that he should not fallen from that glorious state.
av cst dt n1 pp-f vvz vmb av vvi n2 cc n2 p-acp np1 vbz n1, pns31 vhg dx n1 vvn pno31, cst pns31 vmd xx vvi p-acp d j n1.
(26) sermon (DIV1)
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4. The Covenant of Works being broken by Sin, Man's Condition was very deplorable and desperate.
4. The Covenant of Works being broken by since, Man's Condition was very deplorable and desperate.
crd dt n1 pp-f vvz n1 vvn p-acp n1, ng1 n1 vbds av j cc j.
(26) sermon (DIV1)
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2864
He was left in himself helpless; there was no place for Repentance:
He was left in himself helpless; there was no place for Repentance:
pns31 vbds vvn p-acp px31 j; pc-acp vbds dx n1 p-acp n1:
(26) sermon (DIV1)
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the Justice of God being offended, sets all the other Attributes against Mandkind When Adam lost his Righteousness, he lost his Anchor of Hope, and his Crown:
the justice of God being offended, sets all the other Attributes against Mankind When Adam lost his Righteousness, he lost his Anchor of Hope, and his Crown:
dt n1 pp-f np1 vbg vvn, vvz d dt j-jn n2 p-acp n1 c-crq np1 vvd po31 n1, pns31 vvd po31 n1 pp-f n1, cc po31 n1:
(26) sermon (DIV1)
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there was no way for Man's relief, unless God would find out such a way that neither Man nor Angels could devise.
there was no Way for Man's relief, unless God would find out such a Way that neither Man nor Angels could devise.
pc-acp vbds dx n1 p-acp ng1 n1, cs np1 vmd vvi av d dt n1 cst dx n1 ccx n2 vmd vvi.
(26) sermon (DIV1)
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2867
Use 1. See the Condescension of God, who was pleased to stoop so low, as to make a Covenant with us.Use 1. See the Condescension of God, who was pleased to stoop so low, as to make a Covenant with us.
vvb crd n1 dt n1 pp-f np1, r-crq vbds vvn pc-acp vvi av j, c-acp pc-acp vvi dt n1 p-acp pno12.
(26) sermon (DIV1)
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2868
For the God of Glory to make a Covenant with Dust and Ashes; for God to bind himself to us, to give us Life in case of Obedience:
For the God of Glory to make a Covenant with Dust and Ashes; for God to bind himself to us, to give us Life in case of obedience:
p-acp dt n1 pp-f n1 pc-acp vvi dt n1 p-acp n1 cc n2; p-acp np1 pc-acp vvi px31 p-acp pno12, pc-acp vvi pno12 n1 p-acp n1 pp-f n1:
(26) sermon (DIV1)
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2869
Entring into Covenant was a sign of God's Friendship with us, and a Royal Act of his Favour.
Entering into Covenant was a Signen of God's Friendship with us, and a Royal Act of his Favour.
vvg p-acp n1 vbds dt n1 pp-f npg1 n1 p-acp pno12, cc dt j n1 pp-f po31 n1.
(26) sermon (DIV1)
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2870
2. See what a glorious Condition Man was in, when God entred into Covenant with him: 1. He was placed in the Garden of God, which for the pleasure of it, was called Paradise, Gen. 2.8. he had his choice of all the Trees, (one only excepted) he had all kind of precious Stones, pure Mettals, rich Cedars;
2. See what a glorious Condition Man was in, when God entered into Covenant with him: 1. He was placed in the Garden of God, which for the pleasure of it, was called Paradise, Gen. 2.8. he had his choice of all the Trees, (one only excepted) he had all kind of precious Stones, pure Metals, rich Cedars;
crd n1 q-crq dt j n1 n1 vbds p-acp, c-crq np1 vvd p-acp n1 p-acp pno31: crd pns31 vbds vvn p-acp dt n1 pp-f np1, r-crq p-acp dt n1 pp-f pn31, vbds vvn n1, np1 crd. pns31 vhd po31 n1 pp-f d dt n2, (pi av-j vvn) pns31 vhd d n1 pp-f j n2, j n2, j n2;
(26) sermon (DIV1)
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2871
he was a King upon the Throne, and all the Creation did obeysance to him, as in Ioseph 's Dream, all his Brethrens sheaves did bow to his sheaf.
he was a King upon the Throne, and all the Creation did obeisance to him, as in Ioseph is Dream, all his Brothers' sheaves did bow to his sheaf.
pns31 vbds dt n1 p-acp dt n1, cc d dt n1 vdd n1 p-acp pno31, c-acp p-acp np1 vbz n1, d po31 ng2 n2 vdd vvi p-acp po31 n1.
(26) sermon (DIV1)
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2872
Man in Innocency had all kind of Pleasure that might ravish his Sences with delight,
Man in Innocency had all kind of Pleasure that might ravish his Senses with delight,
n1 p-acp n1 vhd d n1 pp-f n1 cst vmd vvi po31 n2 p-acp n1,
(26) sermon (DIV1)
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2873
and be as Baits to allure him to serve and worship his Maker. 2. Besides, he was full of Holiness;
and be as Baits to allure him to serve and worship his Maker. 2. Beside, he was full of Holiness;
cc vbi c-acp n2 pc-acp vvi pno31 pc-acp vvi cc vvi po31 n1. crd p-acp, pns31 vbds j pp-f n1;
(26) sermon (DIV1)
466
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2874
Paradise was not more adorned with Fruit, then Adam 's Soul was with Grace. He was the Coin on which God had stamp'd his lively Image;Paradise was not more adorned with Fruit, then Adam is Soul was with Grace. He was the Coin on which God had stamped his lively Image;
n1 vbds xx av-dc vvn p-acp n1, av np1 vbz n1 vbds p-acp n1. pns31 vbds dt n1 p-acp r-crq np1 vhd vvd po31 j n1;
(26) sermon (DIV1)
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2875
Light sparkled in his Understanding, he was like an Earthly Angel, his Will and Affections were full of order, tuning harmoniously to the Will of God.
Light sparkled in his Understanding, he was like an Earthly Angel, his Will and Affections were full of order, tuning harmoniously to the Will of God.
n1 vvd p-acp po31 n1, pns31 vbds av-j dt j n1, po31 n1 cc n2 vbdr j pp-f n1, vvg av-j p-acp dt n1 pp-f np1.
(26) sermon (DIV1)
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2876
Adam was NONLATINALPHABET, a perfect Pattern of Sanctity. 3. Adam had intimacy of Communion with God, and conversed with him, as a Favourite with his Prince.Adam was, a perfect Pattern of Sanctity. 3. Adam had intimacy of Communion with God, and conversed with him, as a Favourite with his Prince.
np1 vbds, dt j n1 pp-f n1. crd np1 vhd n1 pp-f n1 p-acp np1, cc vvd p-acp pno31, c-acp dt n1 p-acp po31 n1.
(26) sermon (DIV1)
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2877
Adam knew God's Mind, and had his Heart.Adam knew God's Mind, and had his Heart.
np1 vvd npg1 n1, cc vhd po31 n1.
(26) sermon (DIV1)
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2878
He not only enjoyed the Light of the Sun in Paradise, but the Light of God's Countenance.
He not only enjoyed the Light of the Sun in Paradise, but the Light of God's Countenance.
pns31 xx av-j vvn dt n1 pp-f dt n1 p-acp n1, p-acp dt n1 pp-f npg1 n1.
(26) sermon (DIV1)
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2879
This Condition was Adam in when God entred into Covenant with him. But this did not long continue;
This Condition was Adam in when God entered into Covenant with him. But this did not long continue;
d n1 vbds np1 p-acp c-crq np1 vvd p-acp n1 p-acp pno31. p-acp d vdd xx av-j vvi;
(26) sermon (DIV1)
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2880
Man being in honour abideth not, Psal. 49. ult. lodged not for a night; his Teeth watered at the Apple, and ever since it hath made our Eyes water.
Man being in honour Abideth not, Psalm 49. ult. lodged not for a night; his Teeth watered At the Apple, and ever since it hath made our Eyes water.
n1 vbg p-acp n1 vvz xx, np1 crd n1. vvd xx p-acp dt n1; po31 n2 vvn p-acp dt n1, cc av c-acp pn31 vhz vvn po12 n2 vvi.
(26) sermon (DIV1)
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2881
3. Learn from Adam 's Fall, how unable we are to stand in our own strength.
3. Learn from Adam is Fallen, how unable we Are to stand in our own strength.
crd np1 p-acp np1 vbz n1, c-crq j pns12 vbr pc-acp vvi p-acp po12 d n1.
(26) sermon (DIV1)
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2882
If Adam in the state of Integrity did not stand, how unable are we now,
If Adam in the state of Integrity did not stand, how unable Are we now,
cs np1 p-acp dt n1 pp-f n1 vdd xx vvi, c-crq j vbr pns12 av,
(26) sermon (DIV1)
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2883
when the Lock of our original Righteousness is cut? If purified Nature did not stand,
when the Lock of our original Righteousness is Cut? If purified Nature did not stand,
c-crq dt n1 pp-f po12 j-jn n1 vbz vvn? cs vvd n1 vdd xx vvi,
(26) sermon (DIV1)
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2884
how then shall corrupt Nature? we need more strength to uphold us then our own.
how then shall corrupt Nature? we need more strength to uphold us then our own.
c-crq av vmb vvi n1? pns12 vvb dc n1 pc-acp vvi pno12 cs po12 d.
(26) sermon (DIV1)
467
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2885
4. See in what a sad Condition all Unbelievers and Impenitent Persons are:
4. See in what a sad Condition all Unbelievers and Impenitent Persons Are:
crd n1 p-acp r-crq dt j n1 d n2 cc j n2 vbr:
(26) sermon (DIV1)
468
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2886
so long as they continue in their sins, they continue under the Curse of the first Covenant.
so long as they continue in their Sins, they continue under the Curse of the First Covenant.
av av-j c-acp pns32 vvb p-acp po32 n2, pns32 vvb p-acp dt n1 pp-f dt ord n1.
(26) sermon (DIV1)
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2887
Faith intitles us to the Mercy of the second Covenant:
Faith entitles us to the Mercy of the second Covenant:
n1 vvz pno12 p-acp dt n1 pp-f dt ord n1:
(26) sermon (DIV1)
468
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2888
but while Men are under the power of their sins, they are under the Curse of the first Covenant,
but while Men Are under the power of their Sins, they Are under the Curse of the First Covenant,
cc-acp cs n2 vbr p-acp dt n1 pp-f po32 n2, pns32 vbr p-acp dt n1 pp-f dt ord n1,
(26) sermon (DIV1)
468
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2889
and if they die in this Condition, they are damned to Eternity.
and if they die in this Condition, they Are damned to Eternity.
cc cs pns32 vvb p-acp d n1, pns32 vbr vvn p-acp n1.
(26) sermon (DIV1)
468
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2890
5. See the wonderful goodness of God, who was pleased, when we had forfeited the first Covenant, to enter into a new Covenant with us.
5. See the wondered Goodness of God, who was pleased, when we had forfeited the First Covenant, to enter into a new Covenant with us.
crd n1 dt j n1 pp-f np1, r-crq vbds vvn, c-crq pns12 vhd vvn dt ord n1, pc-acp vvi p-acp dt j n1 p-acp pno12.
(26) sermon (DIV1)
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2891
Well may it be called Foedus Gratiae, a Covenant of Grace; it is bespangled with Promises, as the Heaven with Stars.
Well may it be called Foedus Gratiae, a Covenant of Grace; it is bespangled with Promises, as the Heaven with Stars.
n1 vmb pn31 vbi vvn np1 np1, dt n1 pp-f n1; pn31 vbz vvn p-acp vvz, c-acp dt n1 p-acp n2.
(26) sermon (DIV1)
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2892
When the Angels, those glorious Spirits fell, God did not enter into a new Covenant with them to be their God,
When the Angels, those glorious Spirits fell, God did not enter into a new Covenant with them to be their God,
c-crq dt n2, d j n2 vvd, np1 vdd xx vvi p-acp dt j n1 p-acp pno32 pc-acp vbi po32 n1,
(26) sermon (DIV1)
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2893
but let those golden Vessels lie broken; but hath entred into a second Covenant with us, better then the first, Hebr. 8.6. It is better, because it is surer ;
but let those golden Vessels lie broken; but hath entered into a second Covenant with us, better then the First, Hebrew 8.6. It is better, Because it is Surer;
cc-acp vvb d j n2 vvb vvn; cc-acp vhz vvn p-acp dt ord n1 p-acp pno12, jc cs dt ord, np1 crd. pn31 vbz jc, c-acp pn31 vbz jc;
(26) sermon (DIV1)
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2894
it is made in Christ, and cannot be reversed; Christ hath engaged his strength to keep every Believer.
it is made in christ, and cannot be reversed; christ hath engaged his strength to keep every Believer.
pn31 vbz vvn p-acp np1, cc vmbx vbi vvn; np1 vhz vvn po31 n1 pc-acp vvi d n1.
(26) sermon (DIV1)
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2895
In the first Covenant we had à posse stare, a power of standing:
In the First Covenant we had à posse stare, a power of standing:
p-acp dt ord n1 pns12 vhd fw-fr fw-la zz, dt n1 pp-f vvg:
(26) sermon (DIV1)
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2896
in the second we have à non posse cadere, an impossibility of Falling finally, 1 Pet. 1.5.
in the second we have à non posse Cadere, an impossibility of Falling finally, 1 Pet. 1.5.
p-acp dt ord pns12 vhb fw-fr fw-fr fw-la fw-la, dt n1 pp-f vvg av-j, crd np1 crd.
(26) sermon (DIV1)
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2897
6. Whoever they are that look for Righteousness and Salvation by the power of their Free-will,
6. Whoever they Are that look for Righteousness and Salvation by the power of their Freewill,
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(26) sermon (DIV1)
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2898
or the inherent goodness of their Nature, or by Virtue of their Merit, as the Socinians and Papists, these are all under the Covenant of Works ;
or the inherent Goodness of their Nature, or by Virtue of their Merit, as the socinians and Papists, these Are all under the Covenant of Works;
cc dt j n1 pp-f po32 n1, cc p-acp n1 pp-f po32 n1, c-acp dt njp2 cc njp2, d vbr d p-acp dt n1 pp-f vvz;
(26) sermon (DIV1)
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2899
they do not submit to the Righteousness of Faith, therefore they are bound to keep the whole Law,
they do not submit to the Righteousness of Faith, Therefore they Are bound to keep the Whole Law,
pns32 vdb xx vvi p-acp dt n1 pp-f n1, av pns32 vbr vvn pc-acp vvi dt j-jn n1,
(26) sermon (DIV1)
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2900
and in case of failure they are condemned.
and in case of failure they Are condemned.
cc p-acp n1 pp-f n1 pns32 vbr vvn.
(26) sermon (DIV1)
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2901
The Covenant of Grace is like a Court of Chancery, to relieve the Sinner, and help him who is Cast by the first Covenant.
The Covenant of Grace is like a Court of Chancery, to relieve the Sinner, and help him who is Cast by the First Covenant.
dt n1 pp-f n1 vbz av-j dt n1 pp-f n1, pc-acp vvi dt n1, cc vvb pno31 r-crq vbz vvn p-acp dt ord n1.
(26) sermon (DIV1)
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2902
It saith, Believe in the Lord Jesus, and be saved;
It Says, Believe in the Lord jesus, and be saved;
pn31 vvz, vvb p-acp dt n1 np1, cc vbi vvn;
(26) sermon (DIV1)
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2903
but such as will stand upon their own inherent Righteousness, Free-will, and Merit, they fall under the first Covenant of Works,
but such as will stand upon their own inherent Righteousness, Freewill, and Merit, they fallen under the First Covenant of Works,
cc-acp d c-acp vmb vvi p-acp po32 d j n1, j, cc n1, pns32 vvb p-acp dt ord n1 pp-f vvz,
(26) sermon (DIV1)
470
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2904
and are in a perishing Estate.
and Are in a perishing Estate.
cc vbr p-acp dt j-vvg n1.
(26) sermon (DIV1)
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2905
Use 2. Let us labour by Faith to get into the second Covenant of Grace, and then the Curse of the first Covenant is taken away by Christ.Use 2. Let us labour by Faith to get into the second Covenant of Grace, and then the Curse of the First Covenant is taken away by christ.
vvb crd vvb pno12 vvi p-acp n1 pc-acp vvi p-acp dt ord n1 pp-f n1, cc av dt vvb pp-f dt ord n1 vbz vvn av p-acp np1.
(26) sermon (DIV1)
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2906
If once we get to be Heirs of the Covenant of Grace, we are in a better state than before. Adam stood on his own Legs, therefore fell;
If once we get to be Heirs of the Covenant of Grace, we Are in a better state than before. Adam stood on his own Legs, Therefore fell;
cs a-acp pns12 vvb pc-acp vbi n2 pp-f dt n1 pp-f n1, pns12 vbr p-acp dt jc n1 cs a-acp. np1 vvd p-acp po31 d n2, av vvd;
(26) sermon (DIV1)
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2907
we stand in the strength of Christ. Under the first Covenant the Justice of God, as an Avenger of Blood, pursues you;
we stand in the strength of christ. Under the First Covenant the justice of God, as an Avenger of Blood, pursues you;
pns12 vvb p-acp dt n1 pp-f np1. p-acp dt ord n1 dt n1 pp-f np1, c-acp dt n1 pp-f n1, vvz pn22;
(26) sermon (DIV1)
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2908
but if ye get into the second Covenant, you are got into the City of Refuge you are safe,
but if you get into the second Covenant, you Are god into the city of Refuge you Are safe,
cc-acp cs pn22 vvb p-acp dt ord n1, pn22 vbr vvn p-acp dt n1 pp-f n1 pn22 vbr j,
(26) sermon (DIV1)
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2909
and the Justice of God is pacified towards you.
and the justice of God is pacified towards you.
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(26) sermon (DIV1)
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2910
Concerning SIN. Quest. X. What is Sin? Answ. Sin is any want of conformity unto, or transgression of the Law of God. 1 John 3.4. Sin is a Transgression of the Law. Of Sin in general.
Concerning SIN. Quest. X. What is since? Answer since is any want of conformity unto, or Transgression of the Law of God. 1 John 3.4. since is a Transgression of the Law. Of since in general.
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1. Sin is NONLATINALPHABET, a Violation or Transgression. The Latin word transgredior, to transgress, signifies to go beyond ones Bounds.
1. since is, a Violation or Transgression. The Latin word transgredior, to transgress, signifies to go beyond ones Bounds.
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The Moral Law is to keep us within the bounds of our Duty; Sin is a going beyond our bounds. 2. The Law of God ;
The Moral Law is to keep us within the bounds of our Duty; since is a going beyond our bounds. 2. The Law of God;
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it is not the Law of an Inferiour Prince is broken, but of Iehovah, who gives Laws as well to Angels as Men;
it is not the Law of an Inferior Prince is broken, but of Jehovah, who gives Laws as well to Angels as Men;
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it is a Law that is just, and holy, and good, Rom. 7.12. It is just, there is nothing in it unequal; holy, nothing in it impure; good, nothing in it prejudicial.
it is a Law that is just, and holy, and good, Rom. 7.12. It is just, there is nothing in it unequal; holy, nothing in it impure; good, nothing in it prejudicial.
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So that there is no reason to break this Law, no more than for a Beast that is in a fat Pasture to break over the Hedge to leap into a barren Heath or Quagmire.
So that there is no reason to break this Law, no more than for a Beast that is in a fat Pasture to break over the Hedge to leap into a barren Heath or Quagmire.
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I shall shew what an heinous and execrable thing Sin is. It is malorum colluvies, the complication of all Evil;
I shall show what an heinous and execrable thing since is. It is malorum colluvies, the complication of all Evil;
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it is the Spirits of Mischief distil'd: The Scripture calls it NONLATINALPHABET the accursed thing, Josh. 7.13. it is compared to the venome of Serpents, the stench of Sepulchres.
it is the Spirits of Mischief distilled: The Scripture calls it the accursed thing, Josh. 7.13. it is compared to the venom of Serpents, the stench of Sepulchres.
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The Apostle useth this expression of sin, out of measure sinful, Rom. 7.13. or as in the Greek, NONLATINALPHABET, hyperbolically sinful. The Devil would paint over sin with the Vermilion colour of Pleasure and Profit, that he may make it look fair.
The Apostle uses this expression of since, out of measure sinful, Rom. 7.13. or as in the Greek,, hyperbolically sinful. The devil would paint over since with the Vermilion colour of Pleasure and Profit, that he may make it look fair.
dt n1 vvz d n1 pp-f n1, av pp-f n1 j, np1 crd. cc c-acp p-acp dt jp,, av-j j. dt n1 vmd vvi p-acp n1 p-acp dt j-jn n1 pp-f n1 cc n1, cst pns31 vmb vvi pn31 vvi j.
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But I shall pull off the Paint from Sin, that you may see the ugly face of it.
But I shall pull off the Paint from since, that you may see the ugly face of it.
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We are apt to have slight thoughts of Sin, and to say of it as Lot of Zoar, Gen. 19.20. Is it not a little one? But that you may see how great an Evil Sin is, consider these four things.
We Are apt to have slight thoughts of since, and to say of it as Lot of Zoar, Gen. 19.20. Is it not a little one? But that you may see how great an Evil since is, Consider these four things.
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I. The Original of Sin, whence it comes: It fetcheth its Pedigree from Hell; Sin is of the Devil, 1 Iohn 3.8. He that committeth sin is of the Devil.
I. The Original of since, whence it comes: It Fetches its Pedigree from Hell; since is of the devil, 1 John 3.8. He that Committeth since is of the devil.
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Satan was the first Actor of sin, and the first Tempter to sin. Sin is the Devils First-born.
Satan was the First Actor of since, and the First Tempter to since. since is the Devils Firstborn.
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II. Sin is evil in the Nature of it. 1. It is a defiling thing. Sin is not only a Defection, but a Pollution.
II since is evil in the Nature of it. 1. It is a defiling thing. since is not only a Defection, but a Pollution.
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It is to the Soul as Rust is to Gold, as a Stain is to Beauty.
It is to the Soul as Rust is to Gold, as a Stain is to Beauty.
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It makes the Soul red with guilt, and black with filth. Sin in Scripture is compared to a menstruous cloath, Isa. 30.22. to a plague sore, 1 Kings 8.38. Ioshua 's filthy Garments, in which he stood before the Angel, Zach. 3.3. were nothing but a Type and Hieroglyphick of Sin. Sin hath blotted God's Image, and stained the orient brightness of the Soul. Sin makes God loath a sinner, Zach. 11.8. and when a sinner sees his sin, he loaths himself, Ezek. 20.42. Sin drops poison on our holy things, it infects our Prayers.
It makes the Soul read with guilt, and black with filth. since in Scripture is compared to a menstruous cloth, Isaiah 30.22. to a plague soar, 1 Kings 8.38. Ioshua is filthy Garments, in which he stood before the Angel, Zach 3.3. were nothing but a Type and Hieroglyphic of Sin. since hath blotted God's Image, and stained the orient brightness of the Soul. since makes God loath a sinner, Zach 11.8. and when a sinner sees his since, he Loathes himself, Ezekiel 20.42. since drops poison on our holy things, it infects our Prayers.
pn31 vvz dt n1 j-jn p-acp n1, cc j-jn p-acp n1. n1 p-acp n1 vbz vvn p-acp dt j n1, np1 crd. p-acp dt n1 av-j, crd n2 crd. np1 vbz j n2, p-acp r-crq pns31 vvd p-acp dt n1, np1 crd. vbdr pix cc-acp dt n1 cc n1 pp-f np1 n1 vhz vvn npg1 n1, cc vvd dt j-jn n1 pp-f dt n1 n1 vvz np1 j dt n1, np1 crd. cc c-crq dt n1 vvz po31 n1, pns31 vvz px31, np1 crd. n1 vvz n1 p-acp po12 j n2, pn31 vvz po12 n2.
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The High Priest was to make Atonement for sin on the Altar, Exod. 29.36. to typifie that our holiest Services need Christ to make Atonement for them.
The High Priest was to make Atonement for since on the Altar, Exod 29.36. to typify that our Holiest Services need christ to make Atonement for them.
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Duties of Religion in themselves are good, but sin corrupts them, as the purest Water is polluted, running through muddy ground.
Duties of Religion in themselves Are good, but since corrupts them, as the Purest Water is polluted, running through muddy ground.
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The Leper under the Law, if he had touched the Altar, the Altar had not cleansed him,
The Leper under the Law, if he had touched the Altar, the Altar had not cleansed him,
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but he had defiled the Altar. The Apostle calls Sin NONLATINALPHABET, filthiness of flesh and spirit, 2 Cor. 7.1. Sin stamps the Devil's Image on a Man. Malice is the Devil's Eye, Hypocrisy his Clovenfoot It turns a Man into a Devil, Iohn 6.20. Have not I chosen twelve, and one of you is a Devil.
but he had defiled the Altar. The Apostle calls since, filthiness of Flesh and Spirit, 2 Cor. 7.1. since stamps the Devil's Image on a Man. Malice is the Devil's Eye, Hypocrisy his Clovenfoot It turns a Man into a devil, John 6.20. Have not I chosen twelve, and one of you is a devil.
cc-acp pns31 vhd vvn dt n1. dt n1 vvz n1, n1 pp-f n1 cc n1, crd np1 crd. n1 vvz dt ng1 n1 p-acp dt n1 n1 vbz dt ng1 n1, n1 po31 np1 pn31 vvz dt n1 p-acp dt n1, np1 crd. vhb xx pns11 vvn crd, cc crd pp-f pn22 vbz dt n1.
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2. Sin is a grieving of God's Spirit, Eph. 4.30. Grieve not the holy Spirit of God.
2. since is a grieving of God's Spirit, Ephesians 4.30. Grieve not the holy Spirit of God.
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To grieve is more than to anger. Quest.
To grieve is more than to anger. Quest.
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How can the Spirit be said to be grieved? for seeing he is God, he cannot be subject to any passion. Resp. This is spoken Metaphorically;How can the Spirit be said to be grieved? for seeing he is God, he cannot be Subject to any passion. Resp. This is spoken Metaphorically;
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Sin is said to grieve the Spirit, because it is an injury offered to the Spirit,
since is said to grieve the Spirit, Because it is an injury offered to the Spirit,
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and he takes it unkindly, and as it were lays it to heart.
and he Takes it unkindly, and as it were lays it to heart.
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And is it not much thus to grieve the Spirit? The Holy Ghost descended in the likeness of a Dove;
And is it not much thus to grieve the Spirit? The Holy Ghost descended in the likeness of a Dove;
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Sin makes this blessed Dove mourn.
since makes this blessed Dove mourn.
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Were it only an Angel, we should not grieve him, but much less the Spirit of God.
Were it only an Angel, we should not grieve him, but much less the Spirit of God.
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Is it not sad to grieve our Comforter? 3. Sin is an act of Contumacy against God;
Is it not sad to grieve our Comforter? 3. since is an act of Contumacy against God;
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a walking Antipodes to Heaven, Lev. 26.27. If ye will walk contrary to me. A sinner tramples upon God's Law, crosseth his Will, doth all he can to affront, yea to spight God.
a walking Antipodes to Heaven, Lev. 26.27. If you will walk contrary to me. A sinner tramples upon God's Law, Crosseth his Will, does all he can to affront, yea to spite God.
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The Hebrew word for sin Pashang, signifies Rebellion; there is the heart of a Rebel in every sin; Ier. 44.16. We will do whatsoever proceedeth out of our mouth, to burn Incense to the Queen of Heaven.
The Hebrew word for since Pashang, signifies Rebellion; there is the heart of a Rebel in every since; Jeremiah 44.16. We will do whatsoever Proceedeth out of our Mouth, to burn Incense to the Queen of Heaven.
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Sin strikes at the very Deity; Peccatum est Dei-cidium, Sin would not only unthrone God, but un-God him.
since strikes At the very Deity; Peccatum est Deicidium, since would not only unthrone God, but un-God him.
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If the sinner could help it, God should no longer be God. 4. Sin is an act of disingenuity and unkindness;
If the sinner could help it, God should no longer be God. 4. since is an act of disingenuity and unkindness;
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God feeds the sinner, keeps off evils from him, be miracles him with Mercy, but the sinner not only forgets God's Mercies, but abuseth them:
God feeds the sinner, keeps off evils from him, be Miracles him with Mercy, but the sinner not only forgets God's mercies, but abuseth them:
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he is the worse for Mercy;
he is the Worse for Mercy;
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like Absolom, who as soon as David had kissed him, and took him into favour, plotted Treason against him, 2 Sam. 15.10.
like Absalom, who as soon as David had kissed him, and took him into favour, plotted Treason against him, 2 Sam. 15.10.
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Like the Mule, who kicks the Damn after she hath given it Milk. Vas pertusum, NONLATINALPHABET, 2 Sam. 16.17. is this thy kindness to thy Friend? God may upbraid the sinner:
Like the Mule, who kicks the Damn After she hath given it Milk. Vas pertusum,, 2 Sam. 16.17. is this thy kindness to thy Friend? God may upbraid the sinner:
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I have given thee (may God say) thy Health, Strength, and Estate, thou requirest me evil for good, thou woundest me with my own Mercies;
I have given thee (may God say) thy Health, Strength, and Estate, thou requirest me evil for good, thou woundest me with my own mercies;
pns11 vhb vvn pno21 (n1 np1 vvi) po21 n1, n1, cc n1, pns21 vv2 pno11 j-jn c-acp j, pns21 vv2 pno11 p-acp po11 d n2;
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Is this thy kindness to thy Friend? did I give thee life to sin? did I give thee wages to serve the Devil?
Is this thy kindness to thy Friend? did I give thee life to since? did I give thee wages to serve the devil?
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5. Sin is a Disease, Isa. 1.5. The whole head is sick. Some are sick of Pride, others of Lust, others of Envy.
5. since is a Disease, Isaiah 1.5. The Whole head is sick. some Are sick of Pride, Others of Lust, Others of Envy.
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Sin hath distempered the NONLATINALPHABET, the intellectual part, 'tis a leprosy in the Head, it hath poison'd the Vitals, Tit. 2.16. Their Conscience is defiled. 'Tis with a sinner as with a sick Patient, his Pallat is distempered, the sweetest things taste bitter to him.
since hath distempered the, the intellectual part, it's a leprosy in the Head, it hath poisoned the Vitals, Tit. 2.16. Their Conscience is defiled. It's with a sinner as with a sick Patient, his Palate is distempered, the Sweetest things taste bitter to him.
n1 vhz vvn dt, dt j n1, pn31|vbz dt n1 p-acp dt n1, pn31 vhz vvd dt n2-j, np1 crd. po32 n1 vbz vvn. pn31|vbz p-acp dt n1 c-acp p-acp dt j n1, po31 n1 vbz vvn, dt js n2 vvb j p-acp pno31.
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The Word, which is sweeter then the Honycomb, tasts bitter to him, Isa. 5.20. they put sweet for bitter.
The Word, which is Sweeten then the Honeycomb, tastes bitter to him, Isaiah 5.20. they put sweet for bitter.
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Thus, a Disease, and nothing can cure this Disease but the Blood of the Physitian. 6. Sin is an irrational thing;
Thus, a Disease, and nothing can cure this Disease but the Blood of the physician. 6. since is an irrational thing;
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it makes a Man act not only wickedly, but foolishly. It is absurd and irrational to prefer the lesser before the greater, the Pleasures of Life,
it makes a Man act not only wickedly, but foolishly. It is absurd and irrational to prefer the lesser before the greater, the Pleasures of Life,
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before the Rivers of Pleasures at God's right hand for evermore? Is it not irrational to lose Heaven for the satisfying or indulging the Lust? as Lysimachus, who for a draught of Water lost a Kingdom.
before the rivers of Pleasures At God's right hand for evermore? Is it not irrational to loose Heaven for the satisfying or indulging the Lust? as Lysimachus, who for a draught of Water lost a Kingdom.
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Is it not irrational to gratifie an Enemy? in sin we do so. When Lust, or rash Anger burn in the Soul, Satan warms himself at this fire.
Is it not irrational to gratify an Enemy? in since we do so. When Lust, or rash Anger burn in the Soul, Satan warms himself At this fire.
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Mortalium errores epulae sunt daemonum, Mens sins feast the Devil. 7. Sin is a painful thing;Mortalium Errors Epulae sunt Daemonum, Men's Sins feast the devil. 7. since is a painful thing;
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it costs Men much labour in pursuing their sins. How do Men tyre themselves in doing the Devil's drudgery, Ier. 9.5. They weary themselves to commit iniquity. Peccatum est sui ipsius poena.
it costs Men much labour in pursuing their Sins. How do Men tyre themselves in doing the Devil's drudgery, Jeremiah 9.5. They weary themselves to commit iniquity. Peccatum est sui Himself poena.
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What pains did Iudas take to bring about his Treason? He goes to the High-Priest,
What pains did Iudas take to bring about his Treason? He Goes to the High-Priest,
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and then after to the Band of Soldiers, and then back again to the Garden. St. Chrysostom saith, Vertue is easier than Vice.
and then After to the Band of Soldiers, and then back again to the Garden. Saint Chrysostom Says, Virtue is Easier than Vice.
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'Tis more pains to some to follow their sins, than to others to worship their God.
It's more pains to Some to follow their Sins, than to Others to worship their God.
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While the sinner travails with his sin, in sorrow he brings forth; it is called serving divers Lusts, Tit. 3.3. not enjoy, but serve:
While the sinner travails with his since, in sorrow he brings forth; it is called serving diverse Lustiest, Tit. 3.3. not enjoy, but serve:
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why so, because not only of the slavery in sin, but the hard labour ;
why so, Because not only of the slavery in since, but the hard labour;
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it is serving divers Lusts. Many a Man goes to Hell in the sweat of his brows.
it is serving diverse Lusts. Many a Man Goes to Hell in the sweat of his brows.
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8. Sin is the only thing God hath an antipathy against: God doth not hate a Man because he is poor, or despised in the World;
8. since is the only thing God hath an antipathy against: God does not hate a Man Because he is poor, or despised in the World;
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you do not hate your Friend because he is sick; but that which draws forth the keens of God's hatred, is sin, Ier. 44.4. O do not this abominable thing which I hate.
you do not hate your Friend Because he is sick; but that which draws forth the keens of God's hatred, is since, Jeremiah 44.4. Oh do not this abominable thing which I hate.
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And sure, if the sinner dies under God's hatred, he cannot be admitted into the Celestial Mansions;
And sure, if the sinner die under God's hatred, he cannot be admitted into the Celestial Mansions;
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the Feathers of the Eagle will not mix with the Feathers of other •owls. God will not mix and incorporate with a sinner.
the Feathers of the Eagl will not mix with the Feathers of other •owls. God will not mix and incorporate with a sinner.
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Till sin be removed, there is no coming where God is. III. See the evil of Sin in the Price paid for it;
Till since be removed, there is no coming where God is. III. See the evil of since in the Price paid for it;
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it cost the Blood of God to expiate it.
it cost the Blood of God to expiate it.
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O Man (saith St. Austin) consider the greatness of thy sin by the greatness of the price paid for sin. Oh Man (Says Saint Austin) Consider the greatness of thy since by the greatness of the price paid for since.
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All the Princes on Earth, or Angels in Heaven, could not satisfie for sin, only Christ.
All the Princes on Earth, or Angels in Heaven, could not satisfy for since, only christ.
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Nay, Christ's active Obedience was not enough to make atonement for sin, but he must suffer upon the Cross;
Nay, Christ's active obedience was not enough to make atonement for since, but he must suffer upon the Cross;
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for without blood is no remission, Hebr. 9.22. O what an accursed thing is sin, that Christ should die for it!
for without blood is no remission, Hebrew 9.22. O what an accursed thing is since, that christ should die for it!
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The evil of sin is not so much seen in that one thousand are damned for it,
The evil of since is not so much seen in that one thousand Are damned for it,
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as that Christ died for it. IV. Sin is evil in the Effects of it. 1. Sin hath degraded us of our Honour.
as that christ died for it. IV. since is evil in the Effects of it. 1. since hath degraded us of our Honour.
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Reuben by Incest lost his Dignity, and though he were the first-born, he could not excel, Gen. 49.4. God made us in his own Image, a little lower than the Angels, but sin hath debased us.Reuben by Incest lost his Dignity, and though he were the firstborn, he could not excel, Gen. 49.4. God made us in his own Image, a little lower than the Angels, but since hath debased us.
np1 p-acp n1 vvd po31 n1, cc cs pns31 vbdr dt j, pns31 vmd xx vvi, np1 crd. np1 vvd pno12 p-acp po31 d n1, dt j av-jc cs dt n2, cc-acp n1 vhz vvn pno12.
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Before Adam sinned he was like an Herauld that hath his Coat of Arms upon him, all reverence him because he carries the King's Coat of Arms;
Before Adam sinned he was like an Herald that hath his Coat of Arms upon him, all Reverence him Because he carries the King's Coat of Arms;
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but let this Coat be pull'd off, and he is despised, no Man regards him.
but let this Coat be pulled off, and he is despised, no Man regards him.
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Sin hath done this, it hath pluck'd off our Coat of Innocency, and now it hath debased us,
since hath done this, it hath plucked off our Coat of Innocency, and now it hath debased us,
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and turned our glory into shame, Dan. 11.21. And there shall stand up a vile person.
and turned our glory into shame, Dan. 11.21. And there shall stand up a vile person.
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This was spoken of Antiochus Epiphanes, who was a King, and his name signifies illustrious, yet sin had degraded him, he was a vile person.
This was spoken of Antiochus Epiphanes, who was a King, and his name signifies illustrious, yet since had degraded him, he was a vile person.
d vbds vvn pp-f np1 np1, r-crq vbds dt n1, cc po31 n1 vvz j, av n1 vhd vvn pno31, pns31 vbds dt j n1.
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2. Sin disquiets the Peace of the Soul: whatever defiles, disturbs ; as Poison tortures the Bowels, corrupts the Blood, so doth Sin the Soul. Isa. 57.21. Sin breeds a trembling at the heart;
2. since disquiets the Peace of the Soul: whatever defiles, disturbs; as Poison tortures the Bowels, corrupts the Blood, so does since the Soul. Isaiah 57.21. since breeds a trembling At the heart;
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it creates fears, and there is torment in fear, 1 Iohn 4.18. Sin makes sad Convulsions in the Conscience.
it creates fears, and there is torment in Fear, 1 John 4.18. since makes sad Convulsions in the Conscience.
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Iudas was so terrified with guilt and horrour, that he hangs himself to quiet his Conscience.Iudas was so terrified with guilt and horror, that he hangs himself to quiet his Conscience.
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And is not he like to to be well cured, that throws himself into Hell for ease?
And is not he like to to be well cured, that throws himself into Hell for ease?
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3. Sin produceth all Temporal Evil. Lam. 1.8. Ierusalem hath grievously sinned, ergo she is removed.
3. since Produceth all Temporal Evil. Lam. 1.8. Ierusalem hath grievously sinned, ergo she is removed.
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It is the Trogan Horse, it hath Sword, and Famine, and Pestilence in the Belly of it.
It is the Trogan Horse, it hath Sword, and Famine, and Pestilence in the Belly of it.
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it puts Gravel into our Bread, Wormword in our Cup. Sin rots the Name, consumes the Estate, buries Relations.
it puts Gravel into our Bred, Wormwood in our Cup. since rots the Name, consumes the Estate, buries Relations.
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Sin shoots the flying Roll of God's Curses into a Family and Kingdom, Zach. 5.4.
since shoots the flying Roll of God's Curses into a Family and Kingdom, Zach 5.4.
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It is reported of Phocas, having built a Wall of mighty strength about his City, there was a voice heard, NONLATINALPHABET,
It is reported of Phocas, having built a Wall of mighty strength about his city, there was a voice herd,,
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Sin is within the City, and that will throw down the Wall.
since is within the city, and that will throw down the Wall.
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4. Sin unrepented of brings final damnation. The canker that breeds in the Rose is the cause of its perishing;
4. since unrepented of brings final damnation. The canker that breeds in the Rose is the cause of its perishing;
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and corruptions that breed in Mens Souls, are the cause of their damning. Sin without Repentance brings the second death, Rev. 20.14. that is, mors sine morte, Bern. a death always dying.
and corruptions that breed in Men's Souls, Are the cause of their damning. since without Repentance brings the second death, Rev. 20.14. that is, mors sine morte, Bern. a death always dying.
cc n2 cst vvb p-acp ng2 n2, vbr dt n1 pp-f po32 vvg. n1 p-acp n1 vvz dt ord n1, n1 crd. cst vbz, fw-la fw-la fw-la, np1 dt n1 av j-vvg.
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Sins pleasure will turn to sorrow at last; like the Book the Prophet did eat, Ezek. 3.3. sweet in the mouth, but bitter in the belly.
Sins pleasure will turn to sorrow At last; like the Book the Prophet did eat, Ezekiel 3.3. sweet in the Mouth, but bitter in the belly.
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Sin brings the wrath of God, and what Buckets or Engines can quench that Fire? Mark 9.44. Where the worm never dies, and the fire is not quenched.
since brings the wrath of God, and what Buckets or Engines can quench that Fire? Mark 9.44. Where the worm never die, and the fire is not quenched.
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Use 1. See how deadly an evil sin is; how strange is it that any one should love it, Psal. 4.3. How long will ye love vanity? Hos. 3.1. Who look to other Gods, and love Flagons and Wine. Use 1. See how deadly an evil since is; how strange is it that any one should love it, Psalm 4.3. How long will you love vanity? Hos. 3.1. Who look to other God's, and love Flagons and Wine.
vvb crd vvb c-crq j dt j-jn n1 vbz; c-crq j vbz pn31 cst d crd vmd vvi pn31, np1 crd. c-crq av-j vmb pn22 vvi n1? np1 crd. q-crq vvb p-acp j-jn n2, cc vvi n2 cc n1.
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Sin is a Dish Men cannot forbear, though it make them sick;
since is a Dish Men cannot forbear, though it make them sick;
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who would pour Rose-water into a Kennel? what pity is it so sweet an affection as Love should be poured upon so filthy a thing as sin.
who would pour Rosewater into a Kennel? what pity is it so sweet an affection as Love should be poured upon so filthy a thing as since.
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Sin brings a sting in the Conscience, a curse in the Estate, yet Men love it.
since brings a sting in the Conscience, a curse in the Estate, yet Men love it.
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A sinner is the greatest Self-denier for his sin, he will deny himself a part in Heaven.
A sinner is the greatest Self-denier for his since, he will deny himself a part in Heaven.
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Use 2. Do any thing rather then sin. O hate sin!Use 2. Do any thing rather then since. O hate since!
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there is more evil in the least sin, then in the greatest bodily Evils that can befall us.
there is more evil in the least since, then in the greatest bodily Evils that can befall us.
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The Ermyn rather chooseth to die, then defileth her beautiful skin. There is more evil in a drop of sin, then in a Sea of Affliction:
The Ermyn rather chooses to die, then Defileth her beautiful skin. There is more evil in a drop of since, then in a Sea of Affliction:
dt vvb av-c vvz pc-acp vvi, av vvz po31 j n1. pc-acp vbz av-dc j-jn p-acp dt n1 pp-f n1, av p-acp dt n1 pp-f n1:
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Affliction is but like a rent in a Coat, Sin a prick at the Heart. In Affliction there is aliquid boni, some good.
Affliction is but like a rend in a Coat, since a prick At the Heart. In Affliction there is Aliquid boni, Some good.
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In this Lion there is some Hony to be found; Psal. 119.71. It is good for me that I was afflicted.
In this lion there is Some Honey to be found; Psalm 119.71. It is good for me that I was afflicted.
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Utile est animae si in hac area mundi flagellis trituretur corpus, Aug. Affliction is God's Flail to thrash off our Husks; not to consume, but refine.Utile est Spirits si in hac area mundi flagellis trituretur corpus, Aug. Affliction is God's Flail to thrash off our Husks; not to consume, but refine.
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There is no good in sin; it is the spirit and quintissence of Evil. Sin is worse then Hell;
There is no good in since; it is the Spirit and quintessence of Evil. since is Worse then Hell;
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for the pains of Hell only are a burden to the Creature, but sin is a burden to God, Amos 2.13. I am pressed under your iniquities, as a Cart is pressed under the sheaves.
for the pains of Hell only Are a burden to the Creature, but since is a burden to God, Amos 2.13. I am pressed under your iniquities, as a Cart is pressed under the sheaves.
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Use ult. Is Sin so great an Evil, then how thankful should you be to God,Use ult. Is since so great an Evil, then how thankful should you be to God,
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if he hath taken away your sin; Zach. 3.3. I have caused thy iniquity to pass from thee.
if he hath taken away your since; Zach 3.3. I have caused thy iniquity to pass from thee.
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If you had a Disease on your Body, Plague or Dropsie, how thankful would you be to have it taken away, much more to have sin taken away.
If you had a Disease on your Body, Plague or Dropsy, how thankful would you be to have it taken away, much more to have since taken away.
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God takes away the guilt of sin by pardoning grace, and the power of sin by mortifying grace.
God Takes away the guilt of since by pardoning grace, and the power of since by mortifying grace.
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O be thankful that this sickness is not unto death. That God hath changed your Nature,
O be thankful that this sickness is not unto death. That God hath changed your Nature,
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and by grafting you into Christ, made you partake of the sweetness of that Olive;
and by grafting you into christ, made you partake of the sweetness of that Olive;
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that sin, though it live, doth not reign, but the elder serves the younger, the elder of sin serves the younger of grace.
that since, though it live, does not Reign, but the elder serves the younger, the elder of since serves the younger of grace.
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ADAM 's SIN. Quest. XI.ADAM is SIN. Quest. XI.
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WHat was the Sin whereby our first Parents fell from the Estate wherein they were created? WHat was the since whereby our First Parents fell from the Estate wherein they were created?
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Resp. The Sin was their eating of the forbidden Fruit, Gen. 3.6. — She took of the fruit thereof and did eat, and gave also to her husband. Resp. The since was their eating of the forbidden Fruit, Gen. 3.6. — She took of the fruit thereof and did eat, and gave also to her husband.
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Here is implied, 1. That our first Parents fell from their State of Innocency. 2. The Sin by which they fell, Eating the forbidden Fruit.
Here is implied, 1. That our First Parents fell from their State of Innocency. 2. The since by which they fell, Eating the forbidden Fruit.
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1. Our first Parents fell from their glorious State of Innocency, Eccles. 7.29. God made man upright, but they have sought out many inventions.
1. Our First Parents fell from their glorious State of Innocency, Eccles. 7.29. God made man upright, but they have sought out many Inventions.
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Adam was perfectly Holy, he had Rectitude of Mind, and Liberty of Will to good,Adam was perfectly Holy, he had Rectitude of Mind, and Liberty of Will to good,
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but his head aked till he had invented his own and our Death, he sought out many Inventions, 1. Adam 's Fall was voluntary;
but his head ached till he had invented his own and our Death, he sought out many Inventions, 1. Adam is Fallen was voluntary;
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he had à Posse non Peccare, a Power not to Fall. Free-will was a sufficient Shield to repel Temptation:
he had à Posse non Peccare, a Power not to Fallen. Freewill was a sufficient Shield to repel Temptation:
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the Devil could not have forced him, unless he had given his Consent;
the devil could not have forced him, unless he had given his Consent;
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Satan was only a Suitor to woe, not a King to compel, but Adam gave away his own Power,
Satan was only a Suitor to woe, not a King to compel, but Adam gave away his own Power,
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and suffer'd himself to be decoy'd into Sin. Like a young Gallant who at one throw looseth a fair Lordship.
and suffered himself to be decoyed into Sin. Like a young Gallant who At one throw loses a fair Lordship.
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Adam had a fair Lordship, he was Lord of the World, Gen. 1.28. Have dominion over the fish of the sea, and over the fowl of the air, Adam had a fair Lordship, he was Lord of the World, Gen. 1.28. Have dominion over the Fish of the sea, and over the fowl of the air,
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and over every living thing that moveth. But he lost all at one throw. As soon as he had sinned he forfeited Paradise. 2. Adam 's Fall was sudden;and over every living thing that moves. But he lost all At one throw. As soon as he had sinned he forfeited Paradise. 2. Adam is Fallen was sudden;
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he did not long continue in his Royal Majesty. Quest. How long did Adam continue in Paradise before he fell?
he did not long continue in his Royal Majesty. Quest. How long did Adam continue in Paradise before he fell?
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Resp. Tostatus saith he fell the next day. Pererius saith he fell the eighth day after his Creation.Resp. Tostado Says he fell the next day. Pererius Says he fell the eighth day After his Creation.
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But the most probable and received Opinion is, That Adam fell the very same day in which he was created.
But the most probable and received Opinion is, That Adam fell the very same day in which he was created.
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So Irenaeus, Cyril, Epiphanius, and many others. The Reasons which incline me to believe so are,
So Irnaeus, Cyril, Epiphanius, and many Others. The Reasons which incline me to believe so Are,
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1. It is said, Satan was a murderer, ab initio, from the beginning, Joh. 8.44. Now whom did he murder? Not the blessed Angel, he could not reach them;
1. It is said, Satan was a murderer, ab initio, from the beginning, John 8.44. Now whom did he murder? Not the blessed Angel, he could not reach them;
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nor the cursed Angels, for they had before destroyed themselves.
nor the cursed Angels, for they had before destroyed themselves.
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How then was Satan a Murderer from the beginning? As soon as Satan fell, he began to tempt Mankind to Sin, this was a Murdering Temptation. By which it appears Adam did not stay long in Paradise:
How then was Satan a Murderer from the beginning? As soon as Satan fell, he began to tempt Mankind to since, this was a Murdering Temptation. By which it appears Adam did not stay long in Paradise:
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soon after his Creation the Devil set upon him, and murdered him by his Temptation. 2 Argument to prove that Adam fell the same day he was created:
soon After his Creation the devil Set upon him, and murdered him by his Temptation. 2 Argument to prove that Adam fell the same day he was created:
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Adam had not yet eaten of the Tree of Life, Ver. 22, 23. And now least he put forth his hand, Adam had not yet eaten of the Tree of Life, Ver. 22, 23. And now lest he put forth his hand,
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and take also of the tree of life, and eat; the Lord sent him forth of the garden. and take also of the tree of life, and eat; the Lord sent him forth of the garden.
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This Tree of Life being one of the choicest Fruits in the Garden, and being placed in the midst of Paradise, it is very like Adam would have eaten of this Tree of Life one of the first, had not the Serpent beguiled him with the Tree of Knowledge.
This Tree of Life being one of the Choicest Fruits in the Garden, and being placed in the midst of Paradise, it is very like Adam would have eaten of this Tree of Life one of the First, had not the Serpent beguiled him with the Tree of Knowledge.
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So that hence I conclude ▪ Adam fell the very day of his Creation, because he had not yet tasted the Tree of Life, that Tree that was most in his Eye,
So that hence I conclude ▪ Adam fell the very day of his Creation, Because he had not yet tasted the Tree of Life, that Tree that was most in his Eye,
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and had such delicious Fruit growing upon it. 3 Argument from Psal. 49.12. Man being in honour, abideth not.
and had such delicious Fruit growing upon it. 3 Argument from Psalm 49.12. Man being in honour, Abideth not.
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The Rabbins read it thus, Adam being in Honour, lodged not one night. The Hebrew word for abide, bal-jalin, signifies to stay or lodge all night.
The Rabbis read it thus, Adam being in Honour, lodged not one night. The Hebrew word for abide, bal-jalin, signifies to stay or lodge all night.
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Adam then it seems did not take up one night's lodging in Paradise.Adam then it seems did not take up one night's lodging in Paradise.
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1 Inference, From Adam 's sudden Fall, he fell the same day in which he was created, Learn, 1. The Weakness of Humane Nature;
1 Inference, From Adam is sudden Fallen, he fell the same day in which he was created, Learn, 1. The Weakness of Humane Nature;
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Adam in a State of Integrity quickly made a Defection from God, He soon lost the Robe of Innocence, and the Glory of Paradise. Adam in a State of Integrity quickly made a Defection from God, He soon lost the Robe of Innocence, and the Glory of Paradise.
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And was our Nature thus weak when it was at the best? what is it now when it is at the worst? If Adam did not stand when he was perfectly righteous,
And was our Nature thus weak when it was At the best? what is it now when it is At the worst? If Adam did not stand when he was perfectly righteous,
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how unable are we to stand when Sin hath cut the Lock of our Original Righteousness? If purified Nature did not stand,
how unable Are we to stand when since hath Cut the Lock of our Original Righteousness? If purified Nature did not stand,
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how then shall corrupt Nature? If Adam in a few hours sinn'd himself out of Paradise, O how quickly should we sin ourselves into Hell,
how then shall corrupt Nature? If Adam in a few hours sinned himself out of Paradise, Oh how quickly should we sin ourselves into Hell,
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if we were not kept by a greater Power then our own? but God puts underneath his Everlasting Arms, Deut. 32.27. 2. From Adam 's sudden Fall, he fell the same day, Learn how sad it is for a Man to be left to himself, 1. Adam being left to himself fell:
if we were not kept by a greater Power then our own? but God puts underneath his Everlasting Arms, Deuteronomy 32.27. 2. From Adam is sudden Fallen, he fell the same day, Learn how sad it is for a Man to be left to himself, 1. Adam being left to himself fell:
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O then what will become of us, how soon fall, if God leave us to ourselves? A Man left to himself will choose his own Death:
Oh then what will become of us, how soon fallen, if God leave us to ourselves? A Man left to himself will choose his own Death:
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he will be a Prey to every Temptation.
he will be a Prey to every Temptation.
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A Man without God's Grace, left to himself, is like a Ship in a Storm without Pilot or Anchor,
A Man without God's Grace, left to himself, is like a Ship in a Storm without Pilot or Anchor,
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and is ready to dash upon every Rock. Make this Prayer to God, Lord do not leave me to myself:
and is ready to dash upon every Rock. Make this Prayer to God, Lord do not leave me to myself:
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If Adam fell so soon who had strength, how soon shall I fall who have no strength? O urge God with his Hand and Seal, 2 Cor. 12.9. My strength shall be made perfect in weakness.
If Adam fell so soon who had strength, how soon shall I fallen who have no strength? O urge God with his Hand and Seal, 2 Cor. 12.9. My strength shall be made perfect in weakness.
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2. The Sin by which our first Parents fell was, Eating the forbidden Fruit ; Where consider two things: 1. The Occasion of it. 2. The Sin itself. I. The Occasion of it: The Serpent's Temptation;
2. The since by which our First Parents fell was, Eating the forbidden Fruit; Where Consider two things: 1. The Occasion of it. 2. The since itself. I. The Occasion of it: The Serpent's Temptation;
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the Devil did creep into the Serpent, and speak in the Serpent, as the Angel in Balaam 's Ass;
the devil did creep into the Serpent, and speak in the Serpent, as the Angel in balaam is Ass;
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where consider, 1. The Subtilty of Satan's Temptation; his Wiles are worse then his Darts.
where Consider, 1. The Subtlety of Satan's Temptation; his Wiles Are Worse then his Darts.
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Satan's Subtilty in Tempting, 1. He dealt all along as an Impostor, he usher'd in his Tentation by a Lye:
Satan's Subtlety in Tempting, 1. He dealt all along as an Impostor, he ushered in his Tentation by a Lie:
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He heaps up many Lyes, 1. That though our first Parents did eat of that Tree, they should not die, Gen. 3.4. Ye shall not surely die.
He heaps up many Lies, 1. That though our First Parents did eat of that Tree, they should not die, Gen. 3.4. You shall not surely die.
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2. Lye, that God did envy our first Parents their Happiness, Verse 5. God knows that in the day ye eat, your eyes shall be opened; q. d.
2. Lie, that God did envy our First Parents their Happiness, Verse 5. God knows that in the day you eat, your eyes shall be opened; q. worser.
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'Tis God's envying your Felicity that he forbids you this Tree. 3. Lye, that they should be thereby made like unto God, Verse 5. Ye shall be as gods.
It's God's envying your Felicity that he forbids you this Tree. 3. Lie, that they should be thereby made like unto God, Verse 5. You shall be as God's.
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Here was his Subtilty in Tempting; the Devil was first a Lyar then a Murderer.
Here was his Subtlety in Tempting; the devil was First a Liar then a Murderer.
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2. In that he set upon our first Parents so quickly, before they were confirmed in their Obedience.
2. In that he Set upon our First Parents so quickly, before they were confirmed in their obedience.
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The Angels in Heaven are fully confirm'd in Holiness; they are called Stars of the Morning, Iob 38.7. and they are fixed Stars.
The Angels in Heaven Are Fully confirmed in Holiness; they Are called Stars of the Morning, Job 38.7. and they Are fixed Stars.
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But our first Parents were not confirm'd in their Obedience, they were not fixed in their Orb of Holiness;
But our First Parents were not confirmed in their obedience, they were not fixed in their Orb of Holiness;
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Though they had a possibility of standing, they had not an impossibility of falling ; they were Holy but Mutable ;
Though they had a possibility of standing, they had not an impossibility of falling; they were Holy but Mutable;
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here was Satan's Subtilty in tempting our first Parents before they were confirm'd in their Obedience.
Here was Satan's Subtlety in tempting our First Parents before they were confirmed in their obedience.
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3. His Subtilty in tempting was, that he sets upon Eve first, 1. Because he thought she was less able to resist. Satan did break over the Hedge where it was weakest:
3. His Subtlety in tempting was, that he sets upon Eve First, 1. Because he Thought she was less able to resist. Satan did break over the Hedge where it was Weakest:
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he knew he could more easily insinuate and wind himself into her by a Temptation.
he knew he could more Easily insinuate and wind himself into her by a Temptation.
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An expert Soulder when he is to Storm or enter a Castle, observes warily where there is a Breach,
an expert Soulder when he is to Storm or enter a Castle, observes warily where there is a Breach,
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or how he may enter with more Facility:
or how he may enter with more Facility:
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so did Satan the weaker Vessel. 2. He tempted Eve first, because he knew if once he could prevail with her, she would easily draw her Husband. Thus the Devil handed over a Temptation to Iob by his Wife, Job 2.9. Curse God and die. Agrippina poison'd the Emperour Commodus with Wine in a perfum'd Cup;
so did Satan the Weaker Vessel. 2. He tempted Eve First, Because he knew if once he could prevail with her, she would Easily draw her Husband. Thus the devil handed over a Temptation to Job by his Wife, Job 2.9. Curse God and die. Agrippina poisoned the Emperor Commodus with Wine in a perfumed Cup;
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the Cup being perfumed and given him by his Wife, it was the less suspected.
the Cup being perfumed and given him by his Wife, it was the less suspected.
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Satan knew a Temptation coming to Adam from his Wife, would be more prevailing, and would be less suspected: O bitter! sometimes Relations prove Temptations:
Satan knew a Temptation coming to Adam from his Wife, would be more prevailing, and would be less suspected: Oh bitter! sometime Relations prove Temptations:
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A Wife may be a Snare, when she disswades her Husband from doing his Duty, or enticeth him to Evil:
A Wife may be a Snare, when she dissuades her Husband from doing his Duty, or entices him to Evil:
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Ahab sold himself to work wickedness, whom his wife Iezebel stired up, 1 Kin. 21.25. She blew the Coals and made his Sin flame out the more.Ahab sold himself to work wickedness, whom his wife Iezebel stirred up, 1 Kin. 21.25. She blew the Coals and made his since flame out the more.
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Satan's Subtilty was in tempting Adam by his Wife, he thought she would draw him to sin.
Satan's Subtlety was in tempting Adam by his Wife, he Thought she would draw him to since.
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4. Satan's Subtilty in tempting was in his assaulting Eve 's Faith;
4. Satan's Subtlety in tempting was in his assaulting Eve is Faith;
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he would perswade her that God had not spoken truth, Ye shall not surely die, Gen. 3.4.
he would persuade her that God had not spoken truth, You shall not surely die, Gen. 3.4.
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This was Satan's Master-piece, to weaken her Faith, when he had shaken that, and wrought her once to Distrust,
This was Satan's Masterpiece, to weaken her Faith, when he had shaken that, and wrought her once to Distrust,
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then victa fuit, she presently put forth her hand to Evil. 2. Satan's Cruelty in Tempting:
then Conquered fuit, she presently put forth her hand to Evil. 2. Satan's Cruelty in Tempting:
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As soon as Adam was invested in all his Glory, the Devil cruelly, as it were on the Day of Adam 's Coronation, would Dethrone him,
As soon as Adam was invested in all his Glory, the devil cruelly, as it were on the Day of Adam is Coronation, would Dethrone him,
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and bring both him and all his Posterity under a Curse: We see how little love Satan hath to Mankind;
and bring both him and all his Posterity under a Curse: We see how little love Satan hath to Mankind;
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Adam one would think had enough, he differed but little from the Angels, he had the Robe of Innocence to cloath him,Adam one would think had enough, he differed but little from the Angels, he had the Robe of Innocence to cloth him,
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he hath an implacable Antipathy against us, and Antipathies can never be reconciled. So much for the Occasion of Adam 's Sin, tempted by the Serpent.
he hath an implacable Antipathy against us, and Antipathies can never be reconciled. So much for the Occasion of Adam is since, tempted by the Serpent.
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II. The Sin itself, Eating the forbidden Fruit: This was very heinous, and that appears three ways: 1. In respect of the Person that committed it. 2. The Aggravation of the Sin. 3. The Dreadfulness of the Effect.
II The since itself, Eating the forbidden Fruit: This was very heinous, and that appears three ways: 1. In respect of the Person that committed it. 2. The Aggravation of the Sin. 3. The Dreadfulness of the Effect.
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1. Very Heinous in respect of the Person that committed it: Adam had Excellent and Noble Endowments;
1. Very Heinous in respect of the Person that committed it: Adam had Excellent and Noble Endowments;
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he was illuminated with Knowledge, embellished with Holiness, he knew his Duty, and it was as easie to him to obey God's Command as to know it;
he was illuminated with Knowledge, embellished with Holiness, he knew his Duty, and it was as easy to him to obey God's Command as to know it;
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he might have chosen whether he would sin or no, yet he wilfully did eat of the Tree which was forbidden.
he might have chosen whither he would sin or no, yet he wilfully did eat of the Tree which was forbidden.
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2. The Aggravation of Adam 's Sin. Quest. Wherein did it appear to be so great? 'Twas but raptus Pomi;
2. The Aggravation of Adam is Sin. Quest. Wherein did it appear to be so great? 'Twas but raptus Pomi;
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Was this such a great matter to pluck an Apple? Was this such a great matter to pluck an Apple?
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Resp. Besides that, 'twas against an infinite God, it was Malum complexum, a voluminous Sin, there were many Sins twisted together in it:Resp. Beside that, 'twas against an infinite God, it was Malum complexum, a voluminous since, there were many Sins twisted together in it:
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As Cicero saith of Parricide, He who is guilty of it, Plurima committit peccata in uno, he commits many Sins in one.
As Cicero Says of Parricide, He who is guilty of it, Many Committit Peccata in Uno, he commits many Sins in one.
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So there were many Sins in this one Sin of Adam. A big-bellied Sin, a Chain with many Links, ten Sins in it, 1. Incredulity;
So there were many Sins in this one since of Adam. A big-bellied since, a Chain with many Links, ten Sins in it, 1. Incredulity;
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our first Parents did not believe what God had spoken was truth. God said, They should die the death in the day they eat of that tree.
our First Parents did not believe what God had spoken was truth. God said, They should die the death in the day they eat of that tree.
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They believed not that they should die; they could no• be perswaded that such fair Fruit had Death at the Core.
They believed not that they should die; they could no• be persuaded that such fair Fruit had Death At the Core.
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Thus by Unbelief they made God a Lyer; nay, which was worse, they believed the Devil rather then God.
Thus by Unbelief they made God a Liar; nay, which was Worse, they believed the devil rather then God.
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2. Unthankfulness, which is the Epitome of all Sin. Adam 's Sin was committed in the midst of Paradise: God had enrich'd him with Variety of Mercies;
2. Unthankfulness, which is the Epitome of all Sin. Adam is since was committed in the midst of Paradise: God had enriched him with Variety of mercies;
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he had stamp'd his own Image upon him;
he had stamped his own Image upon him;
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he had made him Lord of the World, gave him of all the Trees of the Garden to eat (one only excepted) and now to take of that Tree! This was high Ingratitude;
he had made him Lord of the World, gave him of all the Trees of the Garden to eat (one only excepted) and now to take of that Tree! This was high Ingratitude;
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this was like the Dye to the Wool, which made it Crimson.
this was like the Die to the Wool, which made it Crimson.
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When Adam 's Eyes were open'd, and he saw what he had done, well might he be asham'd,
When Adam is Eyes were opened, and he saw what he had done, well might he be ashamed,
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and hide himself, to sin in the midst of Paradise: How could he look God in the Face without Blushing?
and hide himself, to sin in the midst of Paradise: How could he look God in the Face without Blushing?
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3. In Adam 's Sin was Discontent: Had not he been discontented, he would never have sought to have alter'd his Condition.
3. In Adam is since was Discontent: Had not he been discontented, he would never have sought to have altered his Condition.
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and the Glory of Paradise to crown him: yet he was not content, he would have more;
and the Glory of Paradise to crown him: yet he was not content, he would have more;
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he would be above the ordinary Rank of Creatures. How wide was Adam 's Heart, that a whole World could not fill it.
he would be above the ordinary Rank of Creatures. How wide was Adam is Heart, that a Whole World could not fill it.
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4. Pride, in that he would be like God:
4. Pride, in that he would be like God:
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This Worm that was but newly crept out of the Dust, now aspires after a Deity;
This Worm that was but newly crept out of the Dust, now aspires After a Deity;
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Ye shall be as gods, (saith Satan.) And Adam hoped to have been so indeed:You shall be as God's, (Says Satan.) And Adam hoped to have been so indeed:
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he suppos'd the Tree of Knowledge would have anointed his Eyes and made him Omniscient. But by climbing too high he got a Fall. 5. Disobedience:
he supposed the Tree of Knowledge would have anointed his Eyes and made him Omniscient. But by climbing too high he god a Fallen. 5. Disobedience:
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God said, Thou shalt not eat of the Tree ; he would eat of it tho' it cost him his Life.
God said, Thou shalt not eat of the Tree; he would eat of it though it cost him his Life.
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Disobedience is a Sin against Equity; it is equal we should serve him from whom we have our Subsistance.
Disobedience is a since against Equity; it is equal we should serve him from whom we have our Subsistence.
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God gave Adam his Allowance, therefore it was but equal he should give God his Allegiance: therefore Disobedience was against Equity.
God gave Adam his Allowance, Therefore it was but equal he should give God his Allegiance: Therefore Disobedience was against Equity.
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How could God endure to see his Laws trampled on before his Face? This made God place a flaming Sword at the end of the Garden.
How could God endure to see his Laws trampled on before his Face? This made God place a flaming Sword At the end of the Garden.
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6. Curiosity, to meddle with that which was out of his Sphere, and did not belong to him.
6. Curiosity, to meddle with that which was out of his Sphere, and did not belong to him.
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God smote the Men of Bethshemesh but for looking into the Ark, 1 Sam. 6.19. Adam would be prying into God's Secrets, and tasting what was forbidden. 7. Wantonness:
God smote the Men of Bethshemesh but for looking into the Ark, 1 Sam. 6.19. Adam would be prying into God's Secrets, and tasting what was forbidden. 7. Wantonness:
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Though Adam had choice of all the other Trees, yet his Palate grew wanton, and he must have this Tree.
Though Adam had choice of all the other Trees, yet his Palate grew wanton, and he must have this Tree.
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Like Israel, God sent them Manna, Angels Food, aye, but they had an hankering after Quails;
Like Israel, God sent them Manna, Angels Food, aye, but they had an hankering After Quails;
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it was not enough God did supply their Wants, unless he would satisfie their Lusts. Adam had not only for Necessity,
it was not enough God did supply their Wants, unless he would satisfy their Lusts. Adam had not only for Necessity,
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but for Delight, yet his wanton Palate lusted after forbidden Fruit. 8. Sacriledge:
but for Delight, yet his wanton Palate lusted After forbidden Fruit. 8. Sacrilege:
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The Tree of Knowledge was none of Adam 's, yet he took of it, and did sacrilegiously rob God of his Due.
The Tree of Knowledge was none of Adam is, yet he took of it, and did sacrilegiously rob God of his Endue.
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It was counted a great Crime in Harpalus to rob the Temple, and steal the Silver Vessels.
It was counted a great Crime in Harpalus to rob the Temple, and steal the Silver Vessels.
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So in Adam to steal Fruit from that Tree which God had peculiarly enclosed for himself. Sacriledge is double Theft.
So in Adam to steal Fruit from that Tree which God had peculiarly enclosed for himself. Sacrilege is double Theft.
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9. Murder. Adam was a publick Person, and all his Posterity were involved and wrapped up in him,
9. Murder. Adam was a public Person, and all his Posterity were involved and wrapped up in him,
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and he sinning, did at one destroy all his Posterity, if Free-grace did not interpose. If Abel 's Blood did cry so loud in God's Ears, Gen. 4.10. The voice of thy brothers blood crieth unto me from the ground ;
and he sinning, did At one destroy all his Posterity, if Free grace did not interpose. If Abel is Blood did cry so loud in God's Ears, Gen. 4.10. The voice of thy Brother's blood cries unto me from the ground;
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then how loud did the Blood of all Adam 's Posterity cry against him for Vengeance.
then how loud did the Blood of all Adam is Posterity cry against him for Vengeance.
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10. Presumption. Adam presumed of God's Mercy; he blessed himself, saying, he should have Peace; he thought though he did transgress, he should not die;
10. Presumption. Adam presumed of God's Mercy; he blessed himself, saying, he should have Peace; he Thought though he did transgress, he should not die;
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God would sooner reverse his Decree then punish him; high Presumption! What an heinous sin then was Adam 's breach of Covenant?
God would sooner reverse his decree then Punish him; high Presumption! What an heinous since then was Adam is breach of Covenant?
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Use. One sin may have many sins in it. We are apt to have slight thoughts of sin, it is but a little one;Use. One since may have many Sins in it. We Are apt to have slight thoughts of since, it is but a little one;
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How many sins were in Adam 's sin? O take heed of any sin!
How many Sins were in Adam is since? O take heed of any since!
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As in one Volume there may be many Works bound up, so there may be many sins in one sin.
As in one Volume there may be many Works bound up, so there may be many Sins in one since.
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3. The dreadfulness of the Effect. It hath corrupted Man's Nature.
3. The dreadfulness of the Effect. It hath corrupted Man's Nature.
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How rank is that Poison, a drop whereof should poison a whole Sea? And how deadly is that sin of Adam, that should poison all Mankind,
How rank is that Poison, a drop whereof should poison a Whole Sea? And how deadly is that since of Adam, that should poison all Mankind,
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and bring a Curse upon them, till it be taken away by him, who was made a Curse for us.
and bring a Curse upon them, till it be taken away by him, who was made a Curse for us.
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Original SIN. Quest. XII. DID all Mankind fall in Adam's Transgression?
Original SIN. Quest. XII. DID all Mankind fallen in Adam's Transgression?
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Answ. The Covenant being made with Adam, not only for himself, but for his Posterity, all Mankind descending from him by ordinary Generation, sinned in him,
Answer The Covenant being made with Adam, not only for himself, but for his Posterity, all Mankind descending from him by ordinary Generation, sinned in him,
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and fell within his first Transgression. Rom. 5.12. By one man sin entred into the world, and death by sin, &c. Adam being a Representative Person, he standing, we stood, and he falling, we fell: we sinn'd in Adam ;and fell within his First Transgression. Rom. 5.12. By one man since entered into the world, and death by since, etc. Adam being a Representative Person, he standing, we stood, and he falling, we fell: we sinned in Adam;
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so it is in the Text, NONLATINALPHABET, in whom all have sinned.
so it is in the Text,, in whom all have sinned.
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Adam was the Head of Mankind, and he being guilty, we are guilty, as the Children of a Traytor have their Blood stained:Adam was the Head of Mankind, and he being guilty, we Are guilty, as the Children of a Traitor have their Blood stained:
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Omnes unus ille Adam fuerunt, Aug. All of us, saith Austin, sinn'd in Adam, because we were part of Adam.Omnes Unus Isle Adam fuerunt, Aug. All of us, Says Austin, sinned in Adam, Because we were part of Adam.
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Object. If when Adam fell, all Mankind fell with him, why then when one Angel fell, did not all Fall?Object. If when Adam fell, all Mankind fell with him, why then when one Angel fell, did not all Fallen?
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Resp. The Case is not the same. The Angels had no relation to one another; they are called Morning Stars ;Resp. The Case is not the same. The Angels had no Relation to one Another; they Are called Morning Stars;
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the Stars have no dependance one upon another. But it is otherwise with us, we are in Adam's loins ;
the Stars have no dependence one upon Another. But it is otherwise with us, we Are in Adam's loins;
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as a Child is a Branch of the Parent, we were part of Adam, therefore he sinning, we sinned. Quest.
as a Child is a Branch of the Parent, we were part of Adam, Therefore he sinning, we sinned. Quest.
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How is Adam's sin made ours? How is Adam's since made ours?
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he hath a disgust of holiness, he hates to be reformed. Since we fell from God, we have no mind to return to him.
he hath a disgust of holiness, he hates to be reformed. Since we fell from God, we have no mind to return to him.
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Resp. 1. By Imputation. The Pelagians of old held that Adam 's Transgression is hurtful to Posterity by Imitation only, not by Imputation. But the Text confutes that, NONLATINALPHABET ▪ in whom all have sinned. Resp. 1. By Imputation. The Pelagians of old held that Adam is Transgression is hurtful to Posterity by Imitation only, not by Imputation. But the Text confutes that, ▪ in whom all have sinned.
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2. Adam 's sin is ours by Propagation. Not only is the guilt of Adam 's sin imputed to us,
2. Adam is since is ours by Propagation. Not only is the guilt of Adam is since imputed to us,
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but the pravity and corruption of his Nature is derived to us, as Poison is carried from the Fountain to the Cistern.
but the pravity and corruption of his Nature is derived to us, as Poison is carried from the Fountain to the Cistern.
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This is that which we call Original Sin ; Psal. 51.5. In sin did my mother conceive me.
This is that which we call Original since; Psalm 51.5. In since did my mother conceive me.
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Adam 's Leprosy cleaves to us, as Naaman 's Leprosy did cleave to Gehazi, 2 Kings 5.27. This Original Concupiscence is called,Adam is Leprosy cleaves to us, as Naaman is Leprosy did cleave to Gehazi, 2 Kings 5.27. This Original Concupiscence is called,
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1. The Old Man, Eph. 4.22.
1. The Old Man, Ephesians 4.22.
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It is said to be the Old man, not that it is weak, as Old men are,
It is said to be the Old man, not that it is weak, as Old men Are,
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but for its long standing, and because of its deformity. In old age the fair blossoms of Beuty fall;
but for its long standing, and Because of its deformity. In old age the fair blossoms of Beauty fallen;
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so Original sin is the Old man, because it hath withered our Beauty, and made us deformed in God's Eye.
so Original since is the Old man, Because it hath withered our Beauty, and made us deformed in God's Eye.
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2. Original Concupiscence is called the Law of sin, Rom. 7.25. Original sin hath vim coactivam, the power of a Law.
2. Original Concupiscence is called the Law of since, Rom. 7.25. Original since hath vim coactivam, the power of a Law.
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A Law binds the Subject to Allegiance.
A Law binds the Subject to Allegiance.
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Men must needs do what sin will have them, when they have both the love of sin to draw them,
Men must needs do what since will have them, when they have both the love of since to draw them,
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and the law of sin to force them. In Original sin there is something privative, and something positive.
and the law of since to force them. In Original since there is something privative, and something positive.
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1. Something privative. Carentia justitiae debitae, we have lost that excellent quintissential frame of Soul which once we had.
1. Something privative. Carentia justitiae debitae, we have lost that excellent quintissential frame of Soul which once we had.
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Sin hath cut the lock of original purity where our strength lay.
since hath Cut the lock of original purity where our strength lay.
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2. Something positive. Original sin hath contaminated and defiled our Virgin-nature 'Twas Death among the Romans to poison the Springs.
2. Something positive. Original since hath contaminated and defiled our Virgin-nature 'Twas Death among the Romans to poison the Springs.
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Original sin hath poisoned the Spring of our Nature; it hath turned Beauty into Leprosy; it hath turned the azure brightness of our Souls into a midnight darkness.
Original since hath poisoned the Spring of our Nature; it hath turned Beauty into Leprosy; it hath turned the azure brightness of our Souls into a midnight darkness.
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Original sin is become connatural to us. A Man by Nature cannot but sin ;
Original since is become connatural to us. A Man by Nature cannot but sin;
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though there were no Devil to tempt, no bad Examples to imitate, yet there is such an innate principle in him, that he cannot forbear sinning, 2 Pet. 2.14. A peccato cessare nesciunt, who cannot cease to sin, as an Horse that is lame cannot go without halting. — In Original sin is,
though there were no devil to tempt, no bad Examples to imitate, yet there is such an innate principle in him, that he cannot forbear sinning, 2 Pet. 2.14. A Peccato cessare nesciunt, who cannot cease to since, as an Horse that is lame cannot go without halting. — In Original since is,
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1. An aversion from Good: Man hath a desire to be happy, yet opposeth that which should promote his happiness;
1. an aversion from Good: Man hath a desire to be happy, yet Opposeth that which should promote his happiness;
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2. A propension to Evil. If as the Pelagians say, there were so much goodness in us since the Fall,
2. A propension to Evil. If as the Pelagians say, there were so much Goodness in us since the Fallen,
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then why is there not as much natural proneness to Good, as there is to Evil. Our own experience tells us, that the natural biass of the Soul hath a tendency to that which is bad.
then why is there not as much natural proneness to Good, as there is to Evil. Our own experience tells us, that the natural bias of the Soul hath a tendency to that which is bad.
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The very Heathens by the Light of Nature saw this; Heriocles the Philosopher said, NONLATINALPHABET, 'tis grafted in us by Nature to sin:
The very heathens by the Light of Nature saw this; Heriocles the Philosopher said,, it's grafted in us by Nature to since:
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Men roll sin as hony under their Tongue. — They drink iniquity as water, Job 15.16.
Men roll since as honey under their Tongue. — They drink iniquity as water, Job 15.16.
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Like an hydropical person, that thirsts for drink and is not satisfied, so they have a kind of drought on them, they thirst for sin. They sin NONLATINALPHABET, Eph. 4.19.
Like an hydropical person, that thirsts for drink and is not satisfied, so they have a kind of drought on them, they thirst for since. They sin, Ephesians 4.19.
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Though they are tired out in committing sin, yet they sin; Ier. 9.5. They weary themselves to commit iniquity ;
Though they Are tired out in committing since, yet they sin; Jeremiah 9.5. They weary themselves to commit iniquity;
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as a Man that follows his game while he is weary, yet he delights in it, and cannot leave off.
as a Man that follows his game while he is weary, yet he delights in it, and cannot leave off.
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Though God hath set so many flaming Swords in the way to stop Men in their sin,
Though God hath Set so many flaming Swords in the Way to stop Men in their since,
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yet they go on in sin, which all shews what a strong Appetite they have to the forbidden Fruit.
yet they go on in since, which all shows what a strong Appetite they have to the forbidden Fruit.
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That we may further see the Nature of Original sin, consider 1. The Universality of it;
That we may further see the Nature of Original since, Consider 1. The Universality of it;
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it hath, as a Poison, diffused it self into all the parts and powers of our Soul, Isa. 1.5. The whole Head is sick, the whole heart is faint.
it hath, as a Poison, diffused it self into all the parts and Powers of our Soul, Isaiah 1.5. The Whole Head is sick, the Whole heart is faint.
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Like a sick Patient that hath no part sound, his Liver swell'd, his Lungs perish'd, his Feet gangren'd;
Like a sick Patient that hath no part found, his Liver swelled, his Lungs perished, his Feet gangrened;
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such infected gangren'd Souls have we, till Christ (who hath made a Medicine of his Blood) do Cure us,
such infected gangrened Souls have we, till christ (who hath made a Medicine of his Blood) do Cure us,
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1. Original sin hath depraved the NONLATINALPHABET, the intellectual part ; as in the Creation Darkness was upon the face of the deep, Gen. 1.2. so the Understanding;
1. Original since hath depraved the, the intellectual part; as in the Creation Darkness was upon the face of the deep, Gen. 1.2. so the Understanding;
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darkness is upon the face of this Deep.
darkness is upon the face of this Deep.
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As there is Salt in every drop of the Sea, bitterness in every branch of Wormwood,
As there is Salt in every drop of the Sea, bitterness in every branch of Wormwood,
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so there is Sin in every Faculty; the Mind is obnubilated, we know little of God.
so there is since in every Faculty; the Mind is obnubilated, we know little of God.
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Ever since Adam did eat of the Tree of Knowledge, and his Eyes were opened, we lost our Eyesight.
Ever since Adam did eat of the Tree of Knowledge, and his Eyes were opened, we lost our Eyesight.
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Besides Ignorance in the Mind, there is Errour and Mistake, we do not judge rightly of things, we put bitter for sweet,
Beside Ignorance in the Mind, there is Error and Mistake, we do not judge rightly of things, we put bitter for sweet,
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and sweet for bitter, Isa. 5.20. Besides this, there is much pride, superciliousness, and prejudice, many fleshly reasonings against the Truth,
and sweet for bitter, Isaiah 5.20. Beside this, there is much pride, superciliousness, and prejudice, many fleshly reasonings against the Truth,
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and swarms of vain Thoughts, Ier. 4.14. How long shall vain thoughts lodge in thee.
and swarms of vain Thoughts, Jeremiah 4.14. How long shall vain thoughts lodge in thee.
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2. Original sin hath defiled the heart: the heart is mortiferum junius, deadly wicked, Ier. 17.9. It is a lesser Hell: in the heart are Legions of Lusts, obdurateness, infidelity, hypocrisy, sinful aestuations, it boils as the Sea with Passion and Revenge.
2. Original since hath defiled the heart: the heart is Deadly junius, deadly wicked, Jeremiah 17.9. It is a lesser Hell: in the heart Are Legions of Lustiest, obdurateness, infidelity, hypocrisy, sinful aestuations, it boils as the Sea with Passion and Revenge.
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Madness is in their heart while they live, Eccles. 9.3. the heart is Officina Diaboli, the Devil's Shop or Work-house, where all Mischief is framed.
Madness is in their heart while they live, Eccles. 9.3. the heart is Officina Diaboli, the Devil's Shop or Workhouse, where all Mischief is framed.
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3. The Will. Contumacy, it is the Seat of Rebellion: the sinner crosseth God's will to fulfil his own, Ier. 44.17. We will burn Incense to the Queen of Heaven.
3. The Will. Contumacy, it is the Seat of Rebellion: the sinner Crosseth God's will to fulfil his own, Jeremiah 44.17. We will burn Incense to the Queen of Heaven.
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There is a rooted enmity in the will against Holiness; it is like an Iron sinew, it refuseth to bend to God.
There is a rooted enmity in the will against Holiness; it is like an Iron sinew, it Refuseth to bend to God.
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Where is then the freedom of the will? when it is so full, not only of indisposition,
Where is then the freedom of the will? when it is so full, not only of indisposition,
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but opposition to what is Spiritual. 4. The Affections. These, as the strings of a Viol, are out of tune.
but opposition to what is Spiritual. 4. The Affections. These, as the strings of a Violent, Are out of tune.
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These are the lesser Wheels, which are strongly carried by the will, the Master-wheel. Our Affections are misplaced, set on wrong Objects:
These Are the lesser Wheels, which Are strongly carried by the will, the Master wheel. Our Affections Are misplaced, Set on wrong Objects:
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our Love is set on Sin, our Joy on the Creature.
our Love is Set on since, our Joy on the Creature.
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Our Affections are naturally as a sick man's Appetite, he desires things which are noxious and hurtful for him;
Our Affections Are naturally as a sick Man's Appetite, he Desires things which Are noxious and hurtful for him;
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he calls for Wine in a Fever; so we have impure Lustings instead of holy Longings.
he calls for Wine in a Fever; so we have impure Lustings instead of holy Longings.
pns31 vvz p-acp n1 p-acp dt n1; av pns12 vhb j n2-vvg av pp-f j n2-vvg.
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2. The adherency of Original sin. It cleaves to us as blackness to the skin of the Ethiopian, we cannot get rid of it.
2. The adherency of Original since. It cleaves to us as blackness to the skin of the Ethiopian, we cannot get rid of it.
crd dt n1 pp-f j-jn n1. pn31 vvz p-acp pno12 p-acp n1 p-acp dt n1 pp-f dt jp, pns12 vmbx vvi vvn pp-f pn31.
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Paul shook off the Viper on his hand, but we cannot shake off this inbred Corruption:Paul shook off the Viper on his hand, but we cannot shake off this inbred Corruption:
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it may be compared to a wild Fig-tree growing on a Wall, though the Roots of it are pull'd up,
it may be compared to a wild Fig tree growing on a Wall, though the Roots of it Are pulled up,
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yet there are some strings of it in the joints of the Stone-work, which will not be eradicated,
yet there Are Some strings of it in the Joints of the Stonework, which will not be eradicated,
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but will sprout forth till the Wall be pull'd in pieces.
but will sprout forth till the Wall be pulled in Pieces.
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Original Concupiscence comes not as a Lodger, for a Night, but is an in-dweller, Rom. 7.17. Sin which dwelleth in me.
Original Concupiscence comes not as a Lodger, for a Night, but is an indweller, Rom. 7.17. since which dwells in me.
j-jn n1 vvz xx p-acp dt n1, p-acp dt n1, cc-acp vbz dt n1, np1 crd. n1 r-crq vvz p-acp pno11.
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It is a malus genius, and evil spirit that haunts us wheresoever we go, Iosh. 7.12.
It is a malus genius, and evil Spirit that haunts us wheresoever we go, Joshua 7.12.
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The Canaanite would dwell in the Land. 3. Original sin retards and hinders us in the exercises of God's Worship.The Canaanite would dwell in the Land. 3. Original since retards and hinders us in the exercises of God's Worship.
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Whence is all that dulness and deadness in Religion? it is the Fruit of Original sin:
Whence is all that dullness and deadness in Religion? it is the Fruit of Original since:
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it is this rocks us asleep in Duty, Rom. 7.19. The good that I would I do not.
it is this Rocks us asleep in Duty, Rom. 7.19. The good that I would I do not.
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Sin is compared to a weight, Hebr. 12.1. A Man that hath weights tied to his Legs, cannot run so fast:
since is compared to a weight, Hebrew 12.1. A Man that hath weights tied to his Legs, cannot run so fast:
n1 vbz vvn p-acp dt n1, np1 crd. dt n1 cst vhz n2 vvn p-acp po31 n2, vmbx vvi av av-j:
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it is like that Fish Pliny speaks of, a Sea-Lamprey, that cleaves to the Keel of the Ship,
it is like that Fish pliny speaks of, a Sea-Lamprey, that cleaves to the Keel of the Ship,
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and hinders its progress when it us under Sail.
and hinders its progress when it us under Sail.
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4. Original sin, though it lies latent in the Soul, and be as a Spring which runs under ground, yet oft it breaks forth unexpectedly.
4. Original since, though it lies latent in the Soul, and be as a Spring which runs under ground, yet oft it breaks forth unexpectedly.
crd j-jn n1, cs pn31 vvz fw-la p-acp dt n1, cc vbi c-acp dt vvb r-crq vvz p-acp n1, av av pn31 vvz av av-j.
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Christian, thou canst not believe that evil which is in thy heart, and which will break forth suddenly if God leave thee;
Christian, thou Canst not believe that evil which is in thy heart, and which will break forth suddenly if God leave thee;
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2 Kings 8.13, 15. Is thy servant a dog, that he should do this great thing? Hazael could not believe he had such a root of bitterness in his heart, that he should rip up the Women with Child, Is thy servant a dog? yes,
2 Kings 8.13, 15. Is thy servant a dog, that he should do this great thing? hazael could not believe he had such a root of bitterness in his heart, that he should rip up the Women with Child, Is thy servant a dog? yes,
crd n2 crd, crd vbz po21 n1 dt n1, cst pns31 vmd vdi d j n1? np1 vmd xx vvi pns31 vhd d dt n1 pp-f n1 p-acp po31 n1, cst pns31 vmd vvi a-acp dt n2 p-acp n1, vbz po21 n1 dt n1? uh,
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and worse then a dog, when that Original Corruption within was stirred up.
and Worse then a dog, when that Original Corruption within was stirred up.
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If one had come to Peter, and said, Peter within a few hours thou wilt deny Christ;
If one had come to Peter, and said, Peter within a few hours thou wilt deny christ;
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he would have said, Is thy servant a dog? But alas Peter did not know his own heart,
he would have said, Is thy servant a dog? But alas Peter did not know his own heart,
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nor how far that Corruption within would prevail upon them.
nor how Far that Corruption within would prevail upon them.
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The Sea may be calm, and look clear, but when the Wind blows, how doth it rage and fome? so,
The Sea may be Cam, and look clear, but when the Wind blows, how does it rage and foam? so,
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though now thy heart seems good, yet when a Temptation blows, how may Original Sin discover it self, making thee fome with Lust and Passion.
though now thy heart seems good, yet when a Temptation blows, how may Original since discover it self, making thee foam with Lust and Passion.
cs av po21 n1 vvz j, av c-crq dt n1 vvz, q-crq vmb j-jn n1 vvi pn31 n1, vvg pno21 n1 p-acp n1 cc n1.
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Who would have thought to have found Adultery in David, and Drunkenness in Noah, and Cursing in Iob? If God leave a Man to himself,
Who would have Thought to have found Adultery in David, and drunkenness in Noah, and Cursing in Job? If God leave a Man to himself,
q-crq vmd vhi vvn pc-acp vhi vvn n1 p-acp np1, cc n1 p-acp np1, cc vvg p-acp np1? cs np1 vvb dt n1 p-acp px31,
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how suddenly and scandalously may Original sin break forth in the holiest Men alive. 5. Original sin doth mix and incorporate it self with our Duties and Graces.
how suddenly and scandalously may Original since break forth in the Holiest Men alive. 5. Original since does mix and incorporate it self with our Duties and Graces.
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(1.) With out Duties ;
(1.) With out Duties;
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as the hand which is paralitical or palsy, cannot move without shaking, as wanting some inward strength,
as the hand which is paralytical or palsy, cannot move without shaking, as wanting Some inward strength,
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so we cannot do any holy action without sinning, as wanting a Principle of Original Righteousness.
so we cannot do any holy actium without sinning, as wanting a Principle of Original Righteousness.
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As the Leper, whatever he touched became unclen;
As the Leper, whatever he touched became unclean;
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if he touched the Altar, the Altar did not sanctifie him, but he polluted the Altar:
if he touched the Altar, the Altar did not sanctify him, but he polluted the Altar:
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such a Leprosy is Original sin, it defiles our Prayers and Tears; we cannot write without blotting.
such a Leprosy is Original since, it defiles our Prayers and Tears; we cannot write without blotting.
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Though I do not say that the holy Duties and good Works of the Regenerate are sins, for that were to reproach the Spirit of Christ, by which they are wrought;
Though I do not say that the holy Duties and good Works of the Regenerate Are Sins, for that were to reproach the Spirit of christ, by which they Are wrought;
cs pns11 vdb xx vvi cst dt j n2 cc j vvz pp-f dt vvn vbr n2, p-acp d vbdr pc-acp vvi dt n1 pp-f np1, p-acp r-crq pns32 vbr vvn;
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yet this I say, that the best works of the godly have sin cleaving to them;
yet this I say, that the best works of the godly have since cleaving to them;
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only Christ's Blood makes atonement for our holy things.
only Christ's Blood makes atonement for our holy things.
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where we expect Honey there we tast Wormwood:
where we expect Honey there we taste Wormwood:
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(2.) With our Graces. There is some Unbelief mixed with Faith, Lukewarmness with Zeal, Pride with Humility.
(2.) With our Graces. There is Some Unbelief mixed with Faith, Lukewarmness with Zeal, Pride with Humility.
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As bad Lungs cause an Astmah, or shortness of breath, so Original Corruption having infected our heart, our Greaces breath now very faintly.
As bad Lungs cause an Astmah, or shortness of breath, so Original Corruption having infected our heart, our Greaces breath now very faintly.
p-acp j n2 vvi dt np1, cc n1 pp-f n1, av j-jn n1 vhg vvn po12 n1, po12 ng1 n1 av av av-j.
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6. Original sin is a vigorous active Principle within us; it doth not lye still, but is ever exciting and stirring us up to evil;
6. Original since is a vigorous active Principle within us; it does not lie still, but is ever exciting and stirring us up to evil;
crd j-jn n1 vbz dt j j n1 p-acp pno12; pn31 vdz xx vvi av, cc-acp vbz av j cc vvg pno12 p-acp p-acp j-jn;
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it is an Inmate, very unquiet; Rom. 7.15. What I hate, that do I.
it is an Inmate, very unquiet; Rom. 7.15. What I hate, that do I.
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How came Paul to do so? Original sin did irritate and stir him up to it.
How Come Paul to do so? Original since did irritate and stir him up to it.
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Original sin is like Quicksilver, always in motion; when we are asleep, sin is awake in the Fancy.
Original since is like Quicksilver, always in motion; when we Are asleep, since is awake in the Fancy.
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Original sin sets the Head a plotting evil, and the Hands a working it;
Original since sets the Head a plotting evil, and the Hands a working it;
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it hath in it principium motus, not quiet is, it is like the Pulse ever beating.
it hath in it principium motus, not quiet is, it is like the Pulse ever beating.
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7. Original sin is the cause of all Actual ; it is fomes peccati, it is the Womb in which all actual sins are conceived. Hence come Murders, Adulteries, Rapines;
7. Original since is the cause of all Actual; it is fomes peccati, it is the Womb in which all actual Sins Are conceived. Hence come Murders, Adulteries, Rapines;
crd j-jn n1 vbz dt n1 pp-f d j; pn31 vbz fw-la fw-la, pn31 vbz dt n1 p-acp r-crq d j n2 vbr vvn. av vvb n2, n2, n2;
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it is the Trojan Horse, out of which a whole Army of Impieties come. Though Actual sins may be more scandalous, yet Original sin is more heinous ;
it is the Trojan Horse, out of which a Whole Army of Impieties come. Though Actual Sins may be more scandalous, yet Original since is more heinous;
pn31 vbz dt jp n1, av pp-f r-crq dt j-jn n1 pp-f n2 vvb. cs j n2 vmb vbi av-dc j, av j-jn n1 vbz av-dc j;
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the Cause is more then the Effect. 8. It is not perfectly cured in this Life.
the Cause is more then the Effect. 8. It is not perfectly cured in this Life.
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Grace, though it doth subdue sin, yet not wholly remove it.
Grace, though it does subdue since, yet not wholly remove it.
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Though we are like Christ, having the first fruits of the Spirit, yet we are unlike him, having the remainders of the Flesh.
Though we Are like christ, having the First fruits of the Spirit, yet we Are unlike him, having the remainders of the Flesh.
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There are two Nations in the Womb. Original sin is like that Tree, Dan. 4.23. though the Branches of it were hewen down, and the main body of it, yet the stumps and root of the Tree were left:
There Are two nations in the Womb. Original since is like that Tree, Dan. 4.23. though the Branches of it were hewn down, and the main body of it, yet the stumps and root of the Tree were left:
pc-acp vbr crd n2 p-acp dt np1 j-jn n1 vbz av-j d n1, np1 crd. cs dt n2 pp-f pn31 vbdr vvn a-acp, cc dt j n1 pp-f pn31, av dt n2 cc n1 pp-f dt n1 vbdr vvn:
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Though the Spirit be still weakning and hewing down sin in the godly, yet the stump of Original sin is still left:
Though the Spirit be still weakening and hewing down since in the godly, yet the stump of Original since is still left:
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it is a Sea, that will not in this Life be dried up. Quest.
it is a Sea, that will not in this Life be dried up. Quest.
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But why doth God leave Original Corruption in us after Regeneration, he could quite free us from it if he pleased? But why does God leave Original Corruption in us After Regeneration, he could quite free us from it if he pleased?
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Resp. 1. He doth it to shew the power of his Grace in the weakest Believer. Grace shall prevail against a Torrent of Corruption.Resp. 1. He does it to show the power of his Grace in the Weakest Believer. Grace shall prevail against a Torrent of Corruption.
np1 crd pns31 vdz pn31 pc-acp vvi dt n1 pp-f po31 vvb p-acp dt js n1. n1 vmb vvi p-acp dt n1 pp-f n1.
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Whence is this? the Corrupion is ours, but the Grace is Gods. 2. God leaves Original Corruption to make us long after Heaven;
Whence is this? the Corruption is ours, but the Grace is God's 2. God leaves Original Corruption to make us long After Heaven;
q-crq vbz d? dt n1 vbz png12, p-acp dt n1 vbz n2 crd np1 vvz j-jn n1 pc-acp vvi pno12 av-j p-acp n1;
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when there shall be no Sin to defile, no Devil to tempt. When Elias was taken up to Heaven, his Mantle dropped off;
when there shall be no since to defile, no devil to tempt. When Elias was taken up to Heaven, his Mantle dropped off;
c-crq a-acp vmb vbi dx n1 pc-acp vvi, dx n1 pc-acp vvi. c-crq np1 vbds vvn a-acp p-acp n1, po31 n1 vvd a-acp;
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so when the Angels shall carry us up to Heaven, this Mantle of sin shall drop off:
so when the Angels shall carry us up to Heaven, this Mantle of since shall drop off:
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we shall never complain more of an aking head, or an unbelieving heart.
we shall never complain more of an aching head, or an unbelieving heart.
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Use 1. If Original sin be propagated to us, and will be inherent in us while we live here,Use 1. If Original since be propagated to us, and will be inherent in us while we live Here,
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then it Confutes the Libertines and Quakers, who say they are NONLATINALPHABET, without sin; they hold Perfection;
then it Confutes the Libertines and Quakers, who say they Are, without since; they hold Perfection;
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they shew much Pride and Ignorance, NONLATINALPHABET: but we see the Seeds of Original sin remain in the best; Eccles. 7.20. There is not a just man lives, and sins not.
they show much Pride and Ignorance,: but we see the Seeds of Original since remain in the best; Eccles. 7.20. There is not a just man lives, and Sins not.
pns32 vvb d n1 cc n1,: cc-acp pns12 vvb dt n2 pp-f j-jn n1 vvi p-acp dt js; np1 crd. pc-acp vbz xx dt j n1 vvz, cc vvz xx.
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And St. Paul complained of a body of death, Rom. 7.24. Grace though it doth purifie Nature, it doth not perfect it. Object.
And Saint Paul complained of a body of death, Rom. 7.24. Grace though it does purify Nature, it does not perfect it. Object.
cc n1 np1 vvd pp-f dt n1 pp-f n1, np1 crd. n1 cs pn31 vdz vvi n1, pn31 vdz xx vvi pn31. n1.
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But doth not the Apostle say of Believers, that their old man is crucified, Rom. 6.6. and they are dead to sin, Rom. 7.11. Resp. They are dead 1. Spiritually;
But does not the Apostle say of Believers, that their old man is Crucified, Rom. 6.6. and they Are dead to since, Rom. 7.11. Resp. They Are dead 1. Spiritually;
p-acp vdz xx dt n1 vvb pp-f n2, cst po32 j n1 vbz vvn, np1 crd. cc pns32 vbr j p-acp n1, np1 crd. np1 pns32 vbr j crd av-j;
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they are dead as to the Reatus, the guilt of it, and as to the Regnum, the power of it;
they Are dead as to the Rheatus, the guilt of it, and as to the Kingdom, the power of it;
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the love of sin is crucified. 2. They are dead to sin Legally ;
the love of since is Crucified. 2. They Are dead to sin Legally;
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as a Man that is Sentenced to Death is dead in Law, so they are legally dead to Sin;
as a Man that is Sentenced to Death is dead in Law, so they Are legally dead to since;
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there is a Sentence of Death gone out against sin, it shall die and drop into the Crave;
there is a Sentence of Death gone out against since, it shall die and drop into the Crave;
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but at the present sin hath its Life lengthened out; nothing but Death of the Body can quite free us from the Body of Death.
but At the present since hath its Life lengthened out; nothing but Death of the Body can quite free us from the Body of Death.
cc-acp p-acp dt j n1 vhz po31 n1 vvd av; pix cc-acp n1 pp-f dt n1 vmb av vvi pno12 p-acp dt n1 pp-f n1.
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Use 2. Let us lay to heart Original sin, and be deeply humbled for it;Use 2. Let us lay to heart Original since, and be deeply humbled for it;
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it cleaves to us as a Disease, it is an active Principle in us, stirring us up to Evil. Original sin is worse then all Actual sin;
it cleaves to us as a Disease, it is an active Principle in us, stirring us up to Evil. Original since is Worse then all Actual since;
pn31 vvz p-acp pno12 p-acp dt n1, pn31 vbz dt j n1 p-acp pno12, vvg pno12 p-acp p-acp np1 j-jn n1 vbz jc cs d j n1;
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the Fountain is more then the Stream. Some think as long as they are civil, they are well enough;
the Fountain is more then the Stream. some think as long as they Are civil, they Are well enough;
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I, but thy Nature is poisoned, thou hast a proud, lustful, envious Nature; a River may have fair Streams, but Vermin at bottom.
I, but thy Nature is poisoned, thou hast a proud, lustful, envious Nature; a River may have fair Streams, but Vermin At bottom.
pns11, cc-acp po21 n1 vbz vvn, pns21 vh2 dt j, j, j n1; dt n1 vmb vhi j n2, cc-acp n1 p-acp n1.
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Thou carriest an Hell about thee, thou canst do nothing, but thou defilest it; thy Heart, like muddy ground, defiles the purest Water that runs thorow it.
Thou carriest an Hell about thee, thou Canst do nothing, but thou defilest it; thy Heart, like muddy ground, defiles the Purest Water that runs thorough it.
pns21 vv2 dt n1 p-acp pno21, pns21 vm2 vdi pix, cc-acp pns21 vv2 pn31; po21 n1, av-j j n1, vvz dt js n1 cst vvz p-acp pn31.
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Nay, though thou art Regenerate, there is much of the Old Man in the New Man. O how should Original sin humble us!
Nay, though thou art Regenerate, there is much of the Old Man in the New Man. O how should Original since humble us!
uh-x, cs pns21 vb2r vvn, a-acp vbz d pp-f dt j n1 p-acp dt j n1 sy q-crq vmd j-jn n1 j pno12!
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This is one reason God hath left Original sin in us, because he would have it as a Thorn in our side to humble us;
This is one reason God hath left Original since in us, Because he would have it as a Thorn in our side to humble us;
d vbz crd n1 np1 vhz vvn j-jn n1 p-acp pno12, c-acp pns31 vmd vhi pn31 p-acp dt n1 p-acp po12 n1 pc-acp vvi pno12;
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as the Bishop of Alexandria, after the People had embraced Cristianity, destroyed all their Idols but one, that the sight of that Idol might make them loath themselves for their former Idolatry;
as the Bishop of Alexandria, After the People had embraced Christianity, destroyed all their Idols but one, that the sighed of that Idol might make them loath themselves for their former Idolatry;
c-acp dt n1 pp-f np1, p-acp dt n1 vhd vvn np1, vvd d po32 n2 p-acp pi, cst dt n1 pp-f d n1 vmd vvi pno32 vvi px32 p-acp po32 j n1;
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So God leaves Original sin to pull down the Plumes of Pride. Under our silver Wings of Grace are black feet.
So God leaves Original since to pull down the Plumes of Pride. Under our silver Wings of Grace Are black feet.
av np1 vvz j-jn n1 pc-acp vvi a-acp dt n2 pp-f n1. p-acp po12 n1 n2 pp-f n1 vbr j-jn n2.
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2. Let the sence of this make us daily look up to Heaven for help;
2. Let the sense of this make us daily look up to Heaven for help;
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beg Christ's Blood to wash away the guilt of sin, and his Spirit to mortifie the power of it; beg further degrees of Grace;
beg Christ's Blood to wash away the guilt of since, and his Spirit to mortify the power of it; beg further Degrees of Grace;
vvb npg1 n1 pc-acp vvi av dt n1 pp-f n1, cc po31 n1 pc-acp vvi dt n1 pp-f pn31; vvb jc n2 pp-f n1;
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Gratiam Christi eò obnixiùs ambiamus, though Grace cannot make sin to be, yet not to reign;Gratiam Christ eò obnixiùs ambiamus, though Grace cannot make since to be, yet not to Reign;
fw-la fw-la fw-la fw-la fw-la, c-acp n1 vmbx vvi n1 pc-acp vbi, av xx pc-acp vvi;
(29) sermon (DIV1)
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though Grace cannot expel sin, it can repel it:
though Grace cannot expel since, it can repel it:
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and for our Comfort, where Grace makes a Combat with sin, Death shall make a Conquest.
and for our Comfort, where Grace makes a Combat with since, Death shall make a Conquest.
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3. Let Original sin make us walk with continual Iealousie and Watchfulness over our Hearts.
3. Let Original since make us walk with continual Jealousy and Watchfulness over our Hearts.
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The Sin of our Nature is like a sleeping Lion, the least thing that awakens it makes it rage.
The since of our Nature is like a sleeping lion, the least thing that awakens it makes it rage.
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The Sin of our Nature, though it seem quiet, and lies as Fire hid under the Embers,
The since of our Nature, though it seem quiet, and lies as Fire hid under the Embers,
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yet if it be a little stirr'd and blown up by a Temptation, how quickly may it flame forth into scandalous Evils;
yet if it be a little stirred and blown up by a Temptation, how quickly may it flame forth into scandalous Evils;
av cs pn31 vbb dt j vvn cc vvn a-acp p-acp dt n1, c-crq av-j vmb pn31 vvi av p-acp j n2-jn;
(29) sermon (DIV1)
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therefore we had need always walk watchfully, Mark 13.37. I say to you all, watch. A wandring heart needs a watchful Eye.
Therefore we had need always walk watchfully, Mark 13.37. I say to you all, watch. A wandering heart needs a watchful Eye.
av pns12 vhd n1 av vvi av-j, vvb crd. pns11 vvb p-acp pn22 d, n1. dt j-vvg n1 vvz dt j n1.
(29) sermon (DIV1)
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MAN's Misery by the FALL. Quest. XIII. WHat is the Misery of that Estate whereinto Man fell?
Man's Misery by the FALL. Quest. XIII. WHat is the Misery of that Estate whereinto Man fell?
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(30) sermon (DIV1)
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Resp. All Mankind by their Fall lost Communion with God, are under his Wrath and Curse,Resp. All Mankind by their Fallen lost Communion with God, Are under his Wrath and Curse,
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and so made liable to all Miseries in this Life, to Death itself, and to the Pains of Hell for ever. Ephes. 2.3. And were by nature the children of wrath.
and so made liable to all Misery's in this Life, to Death itself, and to the Pains of Hell for ever. Ephesians 2.3. And were by nature the children of wrath.
cc av vvd j p-acp d ng1 p-acp d n1, p-acp n1 px31, cc p-acp dt n2 pp-f n1 c-acp av. np1 crd. cc vbdr p-acp n1 dt n2 pp-f n1.
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Adam left an unhappy Portion to his Posterity, Sin and Misery. We have already considered the first of these, Original Sin, now the Misery of that Estate;Adam left an unhappy Portion to his Posterity, since and Misery. We have already considered the First of these, Original since, now the Misery of that Estate;
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in the first we have seen Mankind Offending, in the second we shall see him Suffering.
in the First we have seen Mankind Offending, in the second we shall see him Suffering.
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The Misery ensuing Original Sin, is twofold: I. Privative: By this first Hereditary Sin we have lost Communion with God.
The Misery ensuing Original since, is twofold: I Privative: By this First Hereditary since we have lost Communion with God.
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Adam was God's Familiar, his Favourite, but Sin hath put us all out of Favour: When we lost God's Image, we lost his Acquaintance.Adam was God's Familiar, his Favourite, but since hath put us all out of Favour: When we lost God's Image, we lost his Acquaintance.
np1 vbds npg1 j-jn, po31 n1, cc-acp n1 vhz vvn pno12 d av pp-f n1: c-crq pns12 vvd npg1 n1, pns12 vvd po31 n1.
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God's banishing Adam out of Paradise, Hierogliphical, it shewed how Sin hath banish'd us out of God's Love and Favour.
God's banishing Adam out of Paradise, Hieroglyphical, it showed how since hath banished us out of God's Love and Favour.
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II. Positive: In four things, 1. Under the Power of Satan. 2. Heirs of God's Wrath. 3. Subject to all Miseries in this Life. 4. Obnoxious to Hell and Damnation.
II Positive: In four things, 1. Under the Power of Satan. 2. Heirs of God's Wrath. 3. Subject to all Misery's in this Life. 4. Obnoxious to Hell and Damnation.
crd j: p-acp crd n2, crd p-acp dt n1 pp-f np1. crd n2 pp-f npg1 np1 crd j-jn p-acp d ng1 p-acp d n1. crd j p-acp n1 cc n1.
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1. The first Misery is, By Nature we are under the Power of Satan, ] who is called, The Prince of the Power of the Air, Eph. 2.2.
1. The First Misery is, By Nature we Are under the Power of Satan, ] who is called, The Prince of the Power of the Air, Ephesians 2.2.
crd dt ord n1 vbz, p-acp n1 pns12 vbr p-acp dt n1 pp-f np1, ] r-crq vbz vvn, dt n1 pp-f dt n1 pp-f dt n1, np1 crd.
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Before the Fall Man was a free Denison, now a Slave; before a King on the Throne, now in Fetters.
Before the Fallen Man was a free Denison, now a Slave; before a King on the Throne, now in Fetters.
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And who is Man inslaved too? To one that is an Hater of him. This was an Aggravation of Israel 's Servitude, Psal. 106.41. They that hated them ruled over them.
And who is Man enslaved too? To one that is an Hater of him. This was an Aggravation of Israel is Servitude, Psalm 106.41. They that hated them ruled over them.
cc q-crq vbz n1 vvn av? p-acp pi cst vbz dt n1 pp-f pno31. d vbds dt n1 pp-f np1 vbz n1, np1 crd. pns32 d vvd pno32 vvn p-acp pno32.
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By Sin we are enslaved to Satan, who is an Hater of Mankind, and writes all his Laws in Bloud.
By since we Are enslaved to Satan, who is an Hater of Mankind, and writes all his Laws in Blood.
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Sinners before Conversion are under Satan's Command, as the Ass at the command of the Driver, he doth all the Devil's Drudgery.
Sinners before Conversion Are under Satan's Command, as the Ass At the command of the Driver, he does all the Devil's Drudgery.
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No sooner Satan tempts but he obeys;
No sooner Satan tempts but he obeys;
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as the Ship is at the command of the Pilot, he steers it which way he will;
as the Ship is At the command of the Pilot, he steers it which Way he will;
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so is the Sinner at the command of Satan, he may steer him which way he will;
so is the Sinner At the command of Satan, he may steer him which Way he will;
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and he never steers the Ship but into Hell's Mouth. The Devil rules all the Powers and Faculties of a Sinner: 1. He rules the Understanding:
and he never steers the Ship but into Hell's Mouth. The devil rules all the Powers and Faculties of a Sinner: 1. He rules the Understanding:
cc pns31 av-x vvz dt n1 cc-acp p-acp ng1 n1. dt n1 vvz d dt n2 cc n2 pp-f dt n1: crd pns31 vvz dt n1:
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He blinds Men with Ignorance, and then rules them. As the Philistines first put out Sampson 's Eyes, and then bound him.
He blinds Men with Ignorance, and then rules them. As the philistines First put out Sampson is Eyes, and then bound him.
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Satan can do what he will with an ignorant Man:
Satan can do what he will with an ignorant Man:
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he doth not see the Errour of his way, therefore the Devil can lead him into any Sin;
he does not see the Error of his Way, Therefore the devil can led him into any since;
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you may lead a blind Man any whither: Omne peccatum fundatur in ignorantia.
you may led a blind Man any whither: Omne peccatum fundatur in ignorantia.
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2. Satan rules the Will: Though he cannot force the Will, yet he can by a Tentation draw it, Joh. 8.44. The lusts of your father ye will do.
2. Satan rules the Will: Though he cannot force the Will, yet he can by a Tentation draw it, John 8.44. The Lustiest of your father you will do.
crd np1 vvz dt n1: c-acp pns31 vmbx vvi dt n1, av pns31 vmb p-acp dt n1 vvb pn31, np1 crd. dt n2 pp-f po22 n1 pn22 vmb vdi.
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He hath got your hearts, and him you will obey, Jer. 44.17. We will burn incense to the Queen of Heaven.
He hath god your hearts, and him you will obey, Jer. 44.17. We will burn incense to the Queen of Heaven.
pns31 vhz vvn po22 n2, cc pno31 pn22 vmb vvi, np1 crd. pns12 vmb vvi n1 p-acp dt n1 pp-f n1.
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When the Devil spurs a Sinner by a Tentation, he will over Hedge and Ditch, break all God's Laws that he may obey Satan:
When the devil spurs a Sinner by a Tentation, he will over Hedge and Ditch, break all God's Laws that he may obey Satan:
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Where then is Free-will? When Satan hath such power over the Will, his lusts ye will do. Where then is Freewill? When Satan hath such power over the Will, his Lustiest you will do.
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There's not any Member of the Body but is at the Devil's Service;
There's not any Member of the Body but is At the Devil's Service;
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the Head to plot Sin, the Hands to work it, the Feet to run on the Devil's Errand: Grave jugum servitutis, Cicero.
the Head to plot since, the Hands to work it, the Feet to run on the Devil's Errand: Grave jugum servitutis, Cicero.
dt n1 pc-acp vvi n1, dt n2 pc-acp vvi pn31, dt n2 pc-acp vvi p-acp dt ng1 n1: j fw-la fw-la, np1.
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Slavery is hateful to a Noble Spirit. Satan is the Worst Tyrant, the Cruelty of Cannibal or Nero is nothing to his;
Slavery is hateful to a Noble Spirit. Satan is the Worst Tyrant, the Cruelty of Cannibal or Nero is nothing to his;
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other Tyrants do but rule over the Bodies, he over the Conscience ;
other Tyrants do but Rule over the Bodies, he over the Conscience;
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other Tyrants have some Pity on their Slaves, though they work in the Gally, they give them Meat, let them have Hours for Rest:
other Tyrants have Some Pity on their Slaves, though they work in the Galley, they give them Meat, let them have Hours for Rest:
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but Satan is a Merciless Tyrant, he •ets Men have no Rest. What pains did Iudas take, the Devil would let him have no rest till he had betrayed Christ,
but Satan is a Merciless Tyrant, he •ets Men have no Rest. What pains did Iudas take, the devil would let him have no rest till he had betrayed christ,
cc-acp np1 vbz dt j n1, pns31 vvz n2 vhb dx n1 q-crq n2 vdd np1 vvb, dt n1 vmd vvi pno31 vhb dx n1 c-acp pns31 vhd vvn np1,
(30) sermon (DIV1)
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and afterwards embrued his Hands in his own Bloud. Use 1. See here our Misery by Original Sin, enslaved to Satan, Ephes. 2.2. Satan is said to work effectually in the Children of Disobedience:
and afterwards embrued his Hands in his own Blood. Use 1. See Here our Misery by Original since, enslaved to Satan, Ephesians 2.2. Satan is said to work effectually in the Children of Disobedience:
cc av vvn po31 n2 p-acp po31 d n1. vvb crd n1 av po12 n1 p-acp j-jn n1, vvn p-acp np1, np1 crd. np1 vbz vvn pc-acp vvi av-j p-acp dt n2 pp-f n1:
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What a sad Plague is this for a Sinner to be at the will of the Devil.
What a sad Plague is this for a Sinner to be At the will of the devil.
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Just like a Slave, if the Turk bids him dig in the Mine, hew in the Quarres, tug at the Oar, the Slave must do it, he dares not refuse.
Just like a Slave, if the Turk bids him dig in the Mine, hew in the Quarres, tug At the Oar, the Slave must do it, he dares not refuse.
av av-j dt n1, cs dt np1 vvz pno31 vvi p-acp dt png11, vvb p-acp dt n2, vvb p-acp dt n1, dt n1 vmb vdi pn31, pns31 vvz xx vvi.
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If the Devil bids a Man Lye or Cozen, he doth not refuse; and which is worst, Men are enslaved, and they willingly obey this Tyrant;
If the devil bids a Man Lie or Cozen, he does not refuse; and which is worst, Men Are enslaved, and they willingly obey this Tyrant;
cs dt n1 vvz dt n1 vvi cc vvi, pns31 vdz xx vvi; cc r-crq vbz js, n2 vbr vvn, cc pns32 av-j vvi d n1;
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other Slaves are forced against their will. Israel sighed by reason of their bondage, Exod. 2.23.
other Slaves Are forced against their will. Israel sighed by reason of their bondage, Exod 2.23.
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But Sinners are willing to be Slaves, they will not take their Freedom; they kiss their Fetters.
But Sinners Are willing to be Slaves, they will not take their Freedom; they kiss their Fetters.
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Use 2. Let us labour to get out of this deplorable Condition Sin hath plunged us into;Use 2. Let us labour to get out of this deplorable Condition since hath plunged us into;
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get from under the Power of Satan:
get from under the Power of Satan:
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If any of your Children were Slaves, you would give great sums of Money to purchase their Freedom;
If any of your Children were Slaves, you would give great sums of Money to purchase their Freedom;
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your Souls are enslaved, and will you not labour to be set free. Improve the Gospel;
your Souls Are enslaved, and will you not labour to be Set free. Improve the Gospel;
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the Gospel proclaims a Jubilee to Captives. Sin binds Men, the Gospel looseth them:
the Gospel proclaims a Jubilee to Captives. since binds Men, the Gospel loses them:
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Paul 's preaching was to turn Men from the Power of Satan to God, Acts 26.18.Paul is preaching was to turn Men from the Power of Satan to God, Acts 26.18.
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The Gospel-Star that leads you to Christ, and if you get Christ, then you are made free,
The Gospel-Star that leads you to christ, and if you get christ, then you Are made free,
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though not from the Being of Sin, yet from Satan's Tyranny, Joh. 8.36. If the Son make you free, ye shall be free indeed.
though not from the Being of since, yet from Satan's Tyranny, John 8.36. If the Son make you free, you shall be free indeed.
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You hope to be Kings to Reign in Heaven, and will you let Satan Reign in you now? Never think to be Kings when you die, and Slaves while you live:
You hope to be Kings to Reign in Heaven, and will you let Satan Reign in you now? Never think to be Kings when you die, and Slaves while you live:
pn22 vvb pc-acp vbi n2 pc-acp vvi p-acp n1, cc vmb pn22 vvb np1 vvi p-acp pn22 av? av-x vvb pc-acp vbi n2 c-crq pn22 vvb, cc n2 cs pn22 vvb:
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The Crown of Glory is for Conquerours, not for Captives. Oh get out of Satan's Jurisdiction;
The Crown of Glory is for Conquerors, not for Captives. O get out of Satan's Jurisdiction;
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get your Fetters of Sin filed off by Repentance. 2 Misery.
get your Fetters of since filed off by Repentance. 2 Misery.
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] We are Heirs of God's Wrath. ] In the Text, And were by nature the children of wrath.
] We Are Heirs of God's Wrath. ] In the Text, And were by nature the children of wrath.
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Tertullian 's Exposition here is wrong, Chrildren of Wrath he understands subjective, that is, subject to Wrath and Passion;Tertullian is Exposition Here is wrong, Children of Wrath he understands subjective, that is, Subject to Wrath and Passion;
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offending often in the Irascible Faculty of a wrathful Spirit.
offending often in the Irascible Faculty of a wrathful Spirit.
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But by Children of Wrath, the Apostle passively means Heirs of Wrath, expos'd to God's Displeasure.
But by Children of Wrath, the Apostle passively means Heirs of Wrath, exposed to God's Displeasure.
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God was once a Friend, but Sin broke the Knot of Friendship; now God's Smile is turned into a Frown ;
God was once a Friend, but since broke the Knot of Friendship; now God's Smile is turned into a Frown;
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we are now bound over to the Sessions, and become Children of Wrath; And who knows the power of God•s wrath? Psal. 90.11. The Wrath of a King is as the roaring of a Lyon, Prov. 19.12.
we Are now bound over to the Sessions, and become Children of Wrath; And who knows the power of God•s wrath? Psalm 90.11. The Wrath of a King is as the roaring of a lion, Curae 19.12.
pns12 vbr av vvn a-acp p-acp dt n2, cc vvi n2 pp-f n1; cc r-crq vvz dt n1 pp-f npg1 n1? np1 crd. dt n1 pp-f dt n1 vbz p-acp dt n-vvg pp-f dt n1, np1 crd.
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How did Haman 's Heart tremble when the King rose up from the Banquet in wrath, Esth. 7.7.
How did Haman is Heart tremble when the King rose up from the Banquet in wrath, Esth. 7.7.
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But God's Wrath is Infinite, all other is but as a Spark to a Flame: Wrath in God is not a Passion as in us;
But God's Wrath is Infinite, all other is but as a Spark to a Flame: Wrath in God is not a Passion as in us;
p-acp npg1 n1 vbz j, d n-jn vbz p-acp p-acp dt n1 p-acp dt n1: n1 p-acp np1 vbz xx dt n1 a-acp p-acp pno12;
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but it is an Act of God's Holy Will, whereby he abhors Sin, and decrees to punish it.
but it is an Act of God's Holy Will, whereby he abhors since, and decrees to Punish it.
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This Wrath is very dismal, 'tis this Wrath of God that imbitters Afflictions in this Life:
This Wrath is very dismal, it's this Wrath of God that imbitters Afflictions in this Life:
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When Sickness comes attended with God's Wrath, it puts Conscience into an Agony. The mingling the Fire with the Hail made it so terrible, Exod. 9.24. so mingling God's Wrath with Affliction makes it torturing.
When Sickness comes attended with God's Wrath, it puts Conscience into an Agony. The mingling the Fire with the Hail made it so terrible, Exod 9.24. so mingling God's Wrath with Affliction makes it torturing.
c-crq n1 vvz vvn p-acp npg1 n1, pn31 vvz n1 p-acp dt n1. dt vvg dt n1 p-acp dt n1 vvd pn31 av j, np1 crd. av vvg npg1 n1 p-acp n1 vvz pn31 vvg.
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It is the Nail in the Yoke ;
It is the Nail in the Yoke;
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God's Wrath when but in a Threatning, (as a Shower hanging in the Cloud) made Ely 's ears to tingle;
God's Wrath when but in a Threatening, (as a Shower hanging in the Cloud) made Ely is ears to tingle;
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What is it then when this Wrath is executed? It is terrible when the King rates and chides a Traytor,
What is it then when this Wrath is executed? It is terrible when the King rates and chides a Traitor,
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but it is more dreadful when he causeth him to be set upon the Rack, or to be broke upon the Wheel:
but it is more dreadful when he Causes him to be Set upon the Rack, or to be broke upon the Wheel:
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Who knows the power of God's wath? While we are Children of Wrath, 1. We have nothing to do with any of the Promises;Who knows the power of God's wath? While we Are Children of Wrath, 1. We have nothing to do with any of the Promises;
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they are as the Tree of Life, bearing several sorts of Fruit, but no right to pluck one Leaf, Eph. 2.3. Children of wrath. Verse 12. Strangers to the covenants of promise.
they Are as the Tree of Life, bearing several sorts of Fruit, but no right to pluck one Leaf, Ephesians 2.3. Children of wrath. Verse 12. Strangers to the Covenants of promise.
pns32 vbr p-acp dt n1 pp-f n1, vvg j n2 pp-f n1, cc-acp dx j-jn pc-acp vvi crd n1, np1 crd. n2 pp-f n1. n1 crd n2 p-acp dt n2 pp-f n1.
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The Promises are as a Fountain seal'd. While we are in the State of Nature, we see nothing but the flaming Sword;
The Promises Are as a Fountain sealed. While we Are in the State of Nature, we see nothing but the flaming Sword;
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and as the Apostle, Heb. 10.27. there remains nothing but NONLATINALPHABET, a fearful looking for of fiery Indignation ▪ 2. While Children of Wrath, we are Heirs to all God's Curses, Gal. 3.10.
and as the Apostle, Hebrew 10.27. there remains nothing but, a fearful looking for of fiery Indignation ▪ 2. While Children of Wrath, we Are Heirs to all God's Curses, Gal. 3.10.
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How can the Sinner eat and drink in that Condition? Like Damari• 's Banquet, he sat at Meat,
How can the Sinner eat and drink in that Condition? Like Damari• is Banquet, he sat At Meat,
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and there was a Sword hanging over his Head by a small Thread; one would think he should have little stomack to eat:
and there was a Sword hanging over his Head by a small Thread; one would think he should have little stomach to eat:
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So the Sword of God's Wrath and Curse hangs every moment over a Sinner's head. We read of a flying Roll written with Curses, Zach. 5.3. There's a Roll written with Curses goes out against every Person that Lives and Dies in Sin:
So the Sword of God's Wrath and Curse hangs every moment over a Sinner's head. We read of a flying Roll written with Curses, Zach 5.3. There's a Roll written with Curses Goes out against every Person that Lives and Die in since:
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God's Curse blasts where-ever it comes. God's Curse blasts wherever it comes.
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A Curse on the Sinner's Name, a Curse on his Soul, a Curse on his Estate, Posterity, a Curse on the Ordinances.
A Curse on the Sinner's Name, a Curse on his Soul, a Curse on his Estate, Posterity, a Curse on the Ordinances.
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Sad if all a Man did eat should turn to Poison: The Sinner eats and drinks his own Damnation at God's Table. Thus it is before Conversion.
Sad if all a Man did eat should turn to Poison: The Sinner eats and drinks his own Damnation At God's Table. Thus it is before Conversion.
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As the Love of God makes every bitter thing sweet, so the Curse of God makes every sweet thing bitter.
As the Love of God makes every bitter thing sweet, so the Curse of God makes every sweet thing bitter.
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Use. See our Misery by the Fall, Heirs of Wrath: And is this Estate to be rested in? If a Man be fallen under the King's Displeasure, will he not labour to Re-ingratiate himself into his Favour.Use. See our Misery by the Fallen, Heirs of Wrath: And is this Estate to be rested in? If a Man be fallen under the King's Displeasure, will he not labour to Reingratiate himself into his Favour.
n1. vvb po12 n1 p-acp dt n1, n2 pp-f n1: cc vbz d n1 pc-acp vbi vvn p-acp? cs dt n1 vbi vvn p-acp dt ng1 n1, vmb pns31 xx vvi p-acp j px31 p-acp po31 n1.
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O let us flie from the Wrath of God! And whither should we flie, but to Jesus Christ? there's none else to shield off the Wrath of God from us, 1 Thess. 1.10. Iesus hath delivered us from wrath to come.
O let us fly from the Wrath of God! And whither should we fly, but to jesus christ? there's none Else to shield off the Wrath of God from us, 1 Thess 1.10. Iesus hath Delivered us from wrath to come.
sy vvb pno12 vvi p-acp dt n1 pp-f np1 cc q-crq vmd pns12 vvi, cc-acp p-acp np1 np1? pc-acp|vbz pix av pc-acp vvi a-acp dt n1 pp-f np1 p-acp pno12, crd np1 crd. np1 vhz vvn pno12 p-acp n1 pc-acp vvi.
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3. Subject to all outward Miseries: All the Troubles incident to Man's Life are the bitter Fruits of Original Sin;
3. Subject to all outward Misery's: All the Troubles incident to Man's Life Are the bitter Fruits of Original since;
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The sin of Adam hath subjected the Creature to Vanity, Rom. 8.20. Is it not a part of the Creature's Vanity, that all the Comforts here below will not fill the Heart, no more then the Mariner's breath can fill the Sails of a Ship: Job 2•. 22. In the midst of his sufficiency he shall be in straits.
The since of Adam hath subjected the Creature to Vanity, Rom. 8.20. Is it not a part of the Creature's Vanity, that all the Comforts Here below will not fill the Heart, no more then the Mariner's breath can fill the Sails of a Ship: Job 2•. 22. In the midst of his sufficiency he shall be in straits.
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There is still something wanting, and a Man would have more: the Heart is always Hydropical, it thirsts and is not satisfied.
There is still something wanting, and a Man would have more: the Heart is always Hydropical, it thirsts and is not satisfied.
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Solomon put all the Creatures into a Lembick, and when he came to extract the Spirits and Quintissence, there was nothing but Froth, all was Vanity, Eccles. 1.2.Solomon put all the Creatures into a Limerick, and when he Come to extract the Spirits and Quintessence, there was nothing but Froth, all was Vanity, Eccles. 1.2.
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Nay, 'tis vexing Vanity, not only Emptiness but Bitterness.
Nay, it's vexing Vanity, not only Emptiness but Bitterness.
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Our Life is Labour and Sorrow, we come into the World with a Cry, go out with a Groan, Ps. 90.10.
Our Life is Labour and Sorrow, we come into the World with a Cry, go out with a Groan, Ps. 90.10.
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Some have said that they would not be to live the Life they have lived over again,
some have said that they would not be to live the Life they have lived over again,
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because their Life hath had more Water in it than Wine. More Water of Tears then Wine of Joy:
Because their Life hath had more Water in it than Wine. More Water of Tears then Wine of Joy:
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Quid est diu vivere nisi diu torqueri, Aug. Man is born to trouble, Job 5.7. Every one is not born Heir to Land, but he is born Heir to Trouble;Quid est Diu vivere nisi Diu torqueri, Aug. Man is born to trouble, Job 5.7. Every one is not born Heir to Land, but he is born Heir to Trouble;
fw-la fw-la fw-la fw-la fw-la fw-la fw-la, np1 n1 vbz vvn pc-acp vvi, np1 crd. d pi vbz xx vvn n1 p-acp n1, cc-acp pns31 vbz vvn n1 p-acp n1;
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as well separate Weight from Lead. We do not finish our Troubles in this Life, but change them.
as well separate Weight from Led. We do not finish our Troubles in this Life, but change them.
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Trouble is the Vermine bred out of the putred matter of Sin. Whence are all our Fears,
Trouble is the Vermin bred out of the putred matter of Sin. Whence Are all our Fears,
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but from Sin? 1 Ioh. 4.18. There is torment in fear. Fear is the Ague of the Soul, sets it a shaking:
but from since? 1 John 4.18. There is torment in Fear. fear is the Ague of the Soul, sets it a shaking:
cc-acp p-acp n1? crd np1 crd. pc-acp vbz n1 p-acp n1. vvb vbz dt n1 pp-f dt n1, vvz pn31 dt n-vvg:
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some fear Want, others Alarms, others fear loss of Relations: If we rejoyce 'tis with Trembling.
Some Fear Want, Others Alarms, Others Fear loss of Relations: If we rejoice it's with Trembling.
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Whence are all our Disappointment of Hopes, but from Sin? Where we look for Comfort, there a Cross:
Whence Are all our Disappointment of Hope's, but from since? Where we look for Comfort, there a Cross:
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Whence is it that the Earth is filled with Violence, that the Wicked oppresseth the Man which is more righteous then he? Hab. 1.13. Whence is it that so much Fraudulency in Dealing, so much Falseness in Friendship, such Crosses in Relations;
Whence is it that the Earth is filled with Violence, that the Wicked Oppresses the Man which is more righteous then he? Hab. 1.13. Whence is it that so much Fraudulency in Dealing, so much Falseness in Friendship, such Crosses in Relations;
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whence is it Children prove Undutiful, they that should be as the Staff of the Parents Age, are a Sword to pierce their Hearts:
whence is it Children prove Undutiful, they that should be as the Staff of the Parents Age, Are a Sword to pierce their Hearts:
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Whence is it Servants are Unfaithful to their Masters. The Apostle speaks of some who have entertain'd Angels into their Houses, Heb. 13.2.
Whence is it Servants Are Unfaithful to their Masters. The Apostle speaks of Some who have entertained Angels into their Houses, Hebrew 13.2.
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But how oft instead of entertaining Angels into their Houses, do some entertain Devils? Whence are all the Mutinees and Divisions in a Kingdom? 2 Chr. 15.5. In those days there was no peace to him that went out, nor to him that came in.
But how oft instead of entertaining Angels into their Houses, do Some entertain Devils? Whence Are all the Mutinees and Divisions in a Kingdom? 2 Christ 15.5. In those days there was no peace to him that went out, nor to him that Come in.
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All this is but the sowr Core in that Apple our first Parents eat, viz. Fruit of Original Sin. Besides, all the Deformities and Diseases of the Body, Feavers, Convulsions, Catarrhs, Macies & nova febrium terris incubu•t cohors — These are from Sin. There had never been a Stone in the Kidnies,
All this is but the sour Core in that Apple our First Parents eat, viz. Fruit of Original Sin. Beside, all the Deformities and Diseases of the Body, Fevers, Convulsions, Catarrhs, Macies & nova febrium terris incubu•t Cohors — These Are from Sin. There had never been a Stone in the Kidneys,
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if it had not been first a Stone in the Heart.
if it had not been First a Stone in the Heart.
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Yea, the death of the Body, is the Fruit and Result of Original Sin, Rom. 5.12. Sin entred into the world, and death by sin.
Yea, the death of the Body, is the Fruit and Result of Original since, Rom. 5.12. since entered into the world, and death by since.
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Adam was made Immortal, conditionally, if he had not sinned; Sin dig'd Adam 's Grave. Death is terrible to Nature:Adam was made Immortal, conditionally, if he had not sinned; since dug Adam is Grave. Death is terrible to Nature:
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Lewis King of France forbad all that came into his Court to mention the name of Death in his Ears.Lewis King of France forbade all that Come into his Court to mention the name of Death in his Ears.
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The Socinians say, That Death comes only from the Infirmness of the Constitution. But the Apostle saith, Sin usher'd Death into the World: By sin came death.
The socinians say, That Death comes only from the Infirmness of the Constitution. But the Apostle Says, since ushered Death into the World: By since Come death.
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Certainly had not Adam eat of the Tree of Knowledge, he had not died, Gen. 2.17. In the day thou eatest, thou shalt surely (die,) implying, if Adam had not eat he should not have died.
Certainly had not Adam eat of the Tree of Knowledge, he had not died, Gen. 2.17. In the day thou Eatest, thou shalt surely (die,) implying, if Adam had not eat he should not have died.
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O then see the Misery ensuing upon Original Sin! Sin dissolves the NONLATINALPHABET, the Harmony and good Temperature of the Body, it pulls this Frame in pieces.
O then see the Misery ensuing upon Original since! since dissolves the, the Harmony and good Temperature of the Body, it pulls this Frame in Pieces.
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4. Original Sin without Repentance exposeth to Hell and Damnation. This is the second Death, Rev. 20.14. Two things in it:
4. Original since without Repentance exposeth to Hell and Damnation. This is the second Death, Rev. 20.14. Two things in it:
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1. Poena Damni: Punishment of Loss;
1. Poena Damn: Punishment of Loss;
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the Soul is banished from the Beatifical Presence of God, in whose Presence is Fulness of Joy.
the Soul is banished from the Beatifical Presence of God, in whose Presence is Fullness of Joy.
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2. Poena Sensus: Punishment of Sense; the Sinner feels the scalding Viols of God's Wrath: It is penetrating, abiding, Joh. 3.36. Reserved, 2 Pet. 2.17.
2. Poena Sensus: Punishment of Sense; the Sinner feels the scalding Viols of God's Wrath: It is penetrating, abiding, John 3.36. Reserved, 2 Pet. 2.17.
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If when God's Anger be kindled but a little, and a Spark or two of it flies into a Man's Conscience here in this life, it be so terrible, what then will it be when God stirs up all his Anger? In Hell there is the Worm and the Fire, Mark 9.44. Hell is the very Accent and Emphasis of Misery:
If when God's Anger be kindled but a little, and a Spark or two of it flies into a Man's Conscience Here in this life, it be so terrible, what then will it be when God stirs up all his Anger? In Hell there is the Worm and the Fire, Mark 9.44. Hell is the very Accent and Emphasis of Misery:
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There's Iudgment without Mercy. O what Flames of Wrath, what Seas of Vengeance, what Rivers of Brimstone, are pour'd out there upon the Damn'd!There's Judgement without Mercy. Oh what Flames of Wrath, what Seas of Vengeance, what rivers of Brimstone, Are poured out there upon the Damned!
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Bellarmi•e is of Opinion, That one Glimpse of Hell-fire were enough to make the most fla•itious Sinner turn Christian;Bellarmi•e is of Opinion, That one Glimpse of Hell-fire were enough to make the most fla•itious Sinner turn Christian;
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nay, live as an Hermit, a most strict mortified Life.
nay, live as an Hermit, a most strict mortified Life.
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What is all other Fire to this, but painted Fire? Ejus adesse intolerabile, ejus abesse impossibile:
What is all other Fire to this, but painted Fire? His Adesse intolerabile, His abesse impossibile:
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To bear it will be intolerable, to avoid it will be impossible. And these Hell-torments are for ever ;
To bear it will be intolerable, to avoid it will be impossible. And these Hell torments Are for ever;
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have no Period put to them, Rev. 9.6. They shall seek death and shall not find it.
have no Period put to them, Rev. 9.6. They shall seek death and shall not find it.
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Origen fancied a Fiery Stream in which the Souls of sinful Men wer• to be purged after this Life,Origen fancied a Fiery Stream in which the Souls of sinful Men wer• to be purged After this Life,
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and then to pass into Heaven: but it is for ever. The Breath of the Lord kindles that Fire;
and then to pass into Heaven: but it is for ever. The Breath of the Lord kindles that Fire;
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and where shall we find Engines or Buckets to quench it? Rev. 14.11. And the smoke of their torment ascendeth up for ever and ever, and they have no rest night nor day. Thank Original Sin for all.
and where shall we find Engines or Buckets to quench it? Rev. 14.11. And the smoke of their torment Ascendeth up for ever and ever, and they have no rest night nor day. Thank Original since for all.
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Use. 1. What sad thoughts should we have of this Primitive Original Sin, that hath created so many Miseries.Use. 1. What sad thoughts should we have of this Primitive Original since, that hath created so many Misery's.
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What Honey can be got out of this Lyon, what Grapes can we gather off this Thorn? It sets Heaven and Earth against us:
What Honey can be god out of this lion, what Grapes can we gather off this Thorn? It sets Heaven and Earth against us:
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While we choose this Bramble to Rule, Fire comes out of the Bramble to devour us.
While we choose this Bramble to Rule, Fire comes out of the Bramble to devour us.
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2. How are all Believers bound to Jesus Christ, who hath freed them from that Misery to which Sin hath exposed them, Eph. 1.7. In whom we have Redemption through his Blood.
2. How Are all Believers bound to jesus christ, who hath freed them from that Misery to which since hath exposed them, Ephesians 1.7. In whom we have Redemption through his Blood.
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Sin hath brought Trouble and a Curse into the World.
since hath brought Trouble and a Curse into the World.
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Christ hath sanctified the Trouble, and removed the Curse. Nay, he hath not only freed Believers from Misery,
christ hath sanctified the Trouble, and removed the Curse. Nay, he hath not only freed Believers from Misery,
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but purchased for them a Crown of Glory and Immortality, 1 Pet. 5.4. When the chief Shepherd shall appear, ye shall receive a Crown of Glory that fadeth not away.
but purchased for them a Crown of Glory and Immortality, 1 Pet. 5.4. When the chief Shepherd shall appear, you shall receive a Crown of Glory that fades not away.
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Of the Covenant of Grace. Quest. XIV. DID God leave Mankind to perish in this state of Sin and Misery?
Of the Covenant of Grace. Quest. XIV. DID God leave Mankind to perish in this state of since and Misery?
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Resp. No; He entred into a Covenant of Grace to deliver the Elect out of that estate, Resp. No; He entered into a Covenant of Grace to deliver the Elect out of that estate,
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and bring them into a state of Grace by a Redeemer. Isa. 55.3. I Will make an Everlasting Covenant with you. and bring them into a state of Grace by a Redeemer. Isaiah 55.3. I Will make an Everlasting Covenant with you.
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Man being by his Fall plung'd into a Labyrinth of Misery, and having no way left to recover himself, God was pleased to enter into a New Covenant with him,
Man being by his Fallen plunged into a Labyrinth of Misery, and having no Way left to recover himself, God was pleased to enter into a New Covenant with him,
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and so restore him to Life by a Redeemer.
and so restore him to Life by a Redeemer.
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The great Proposition I shall go upon is, That there is a New Covenant ratified between God and the Elect. Quest.
The great Proposition I shall go upon is, That there is a New Covenant ratified between God and the Elect. Quest.
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What the New Covenant is? What the New Covenant is?
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Resp. It is a solemn Compact and Agreement made between God and fallen Man, wherein the Lord undertakes to be our God,Resp. It is a solemn Compact and Agreement made between God and fallen Man, wherein the Lord undertakes to be our God,
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and to make us his People. Quest. What Names are given to the Covenant? Resp. 1. It is called a Covenant of Peace, Ezek. 37.26. because it Seals up Reconciliation between God and humble Sinners.
and to make us his People. Quest. What Names Are given to the Covenant? Resp. 1. It is called a Covenant of Peace, Ezekiel 37.26. Because it Seals up Reconciliation between God and humble Sinners.
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Before this Covenant there was nothing but Enmity ;
Before this Covenant there was nothing but Enmity;
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God did not love us. A Creature that offends cannot be loved by an holy God;
God did not love us. A Creature that offends cannot be loved by an holy God;
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and we did not love him ; a God that condemns, cannot be loved by a guilty Creature:
and we did not love him; a God that condemns, cannot be loved by a guilty Creature:
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so that there was War on both sides. But God hath found out a way in the new Covenant to reconcile differing Parties,
so that there was War on both sides. But God hath found out a Way in the new Covenant to reconcile differing Parties,
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so that it is fitly called a Covenant of Peace. 2. It is called a Covenant of Grace, and well it may;
so that it is fitly called a Covenant of Peace. 2. It is called a Covenant of Grace, and well it may;
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for 1. it was with Grace, that when we had forfeited the first Covenant, God should enter into a new Covenant,
for 1. it was with Grace, that when we had forfeited the First Covenant, God should enter into a new Covenant,
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after we had cast away our selves. The Covenant of Grace is Tabula post naufragium, as a Plank after shipwrack.
After we had cast away our selves. The Covenant of Grace is Tabula post Shipwreck, as a Plank After shipwreck.
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O the Free-grace of God, that he should parly with Sinners, and set his Wisdom and Mercy awork to bring Rebels into the Bond of the Covenant.
O the Free grace of God, that he should parley with Sinners, and Set his Wisdom and Mercy awork to bring Rebels into the Bound of the Covenant.
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2. It is a Covenant of Grace, because it is a Royal Charter, all made up of Terms of Grace;
2. It is a Covenant of Grace, Because it is a Royal Charter, all made up of Terms of Grace;
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That God will cast our sins behind his back ; that he will love us freely, Hos. 14.4.
That God will cast our Sins behind his back; that he will love us freely, Hos. 14.4.
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that he will give us a will to accept of the Mercy of the Covenant, and strength to perform the Conditions of the Covenant, Ezek. 37.26. All this is pure Grace. Quest.
that he will give us a will to accept of the Mercy of the Covenant, and strength to perform the Conditions of the Covenant, Ezekiel 37.26. All this is pure Grace. Quest.
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Why would God make a Covenant with us? Resp. 1. It is out of Induldgence, Favour, and Respect to us.Why would God make a Covenant with us? Resp. 1. It is out of Induldgence, Favour, and Respect to us.
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A Tyrant will not enter into a Covenant with Slaves, he will not shew them such Respect.
A Tyrant will not enter into a Covenant with Slaves, he will not show them such Respect.
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God's entring into Covenant with us to be our God, is a Dignity he puts upon us.
God's entering into Covenant with us to be our God, is a Dignity he puts upon us.
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Answ. It never came into God's thoughts to make a New Covenant upon Terms of Worthiness.Answer It never Come into God's thoughts to make a New Covenant upon Terms of Worthiness.
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A Covenant is Insigne honoris, a Note of Distinction between God's People and Heathens, Ezek. 16.22. I will establish my Covenant with thee.
A Covenant is Insigne Honoris, a Note of Distinction between God's People and heathens, Ezekiel 16.22. I will establish my Covenant with thee.
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When the Lorld told Abraham that he would enter into Covenant with him, Abraham fell upon his face, Gen. 17.2. as being amazed that the God of Glory should bestow such a Favour upon him.
When the World told Abraham that he would enter into Covenant with him, Abraham fell upon his face, Gen. 17.2. as being amazed that the God of Glory should bestow such a Favour upon him.
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2. God makes a Covenant with us to tye us fast to him;
2. God makes a Covenant with us to tie us fast to him;
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it is called in Ezekiel the Bond of the Covenant. God knows we have slippery hearts,
it is called in Ezekielem the Bound of the Covenant. God knows we have slippery hearts,
pn31 vbz vvn p-acp np1 dt n1 pp-f dt n1. np1 vvz pns12 vhb j n2,
(31) sermon (DIV1)
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therefore he will have a Covenant to bind us. 'Tis horrid Impiety to go away from God after Covenant.
Therefore he will have a Covenant to bind us. It's horrid Impiety to go away from God After Covenant.
av pns31 vmb vhi dt n1 pc-acp vvi pno12. pn31|vbz j n1 pc-acp vvi av p-acp np1 p-acp n1.
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If one of the Vestal Nuns, who had vowed her self to Religion, was defloured, the Romans caused her to be burnt alive.
If one of the Vestal Nuns, who had vowed her self to Religion, was deflowered, the Romans caused her to be burned alive.
cs crd pp-f dt j-jn n2, r-crq vhd vvn po31 n1 p-acp n1, vbds vvn, dt np1 vvd pno31 pc-acp vbi vvn j.
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'Tis Perjury to depart from God after solemn Covenant. Quest. How doth the Covenant of Grace differ from the first Covenant made with Adam?
It's Perjury to depart from God After solemn Covenant. Quest. How does the Covenant of Grace differ from the First Covenant made with Adam?
pn31|vbz n1 pc-acp vvi p-acp np1 p-acp j n1. n1. q-crq vdz dt n1 pp-f n1 vvi p-acp dt ord n1 vvd p-acp np1?
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Resp. 1 st Difference. The Terms of the first Covenant were more strict and severe. For 1. The least failing would have made the Covenant with Adam null and void,Resp. 1 Saint Difference. The Terms of the First Covenant were more strict and severe. For 1. The least failing would have made the Covenant with Adam null and void,
np1 crd zz n1. dt n2 pp-f dt ord n1 vbdr av-dc j cc j. p-acp crd dt av-ds j-vvg vmd vhi vvn dt n1 p-acp np1 vvb cc vvi,
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but many Failings do not null the Covenant of Grace:
but many Failings do not null the Covenant of Grace:
cc-acp d n2-vvg vdb xx vvi dt n1 pp-f n1:
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I grant the least sin is a Trespass upon the Covenant, but it doth not make it null and void.
I grant the least since is a Trespass upon the Covenant, but it does not make it null and void.
pns11 vvb dt ds n1 vbz dt n1 p-acp dt n1, cc-acp pn31 vdz xx vvi pn31 vvi cc vvi.
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There may be many Failings in the Conjugal Relation, but every Failing doth not break the Marriage-Bond.
There may be many Failings in the Conjugal Relation, but every Failing does not break the Marriagebond.
pc-acp vmb vbi d n2-vvg p-acp dt j n1, cc-acp d np1 vdz xx vvi dt n1.
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It would be sad, if as oft as we break Covenant with God, he should break Covenant with us;
It would be sad, if as oft as we break Covenant with God, he should break Covenant with us;
pn31 vmd vbi j, cs c-acp av c-acp pns12 vvb n1 p-acp np1, pns31 vmd vvi n1 p-acp pno12;
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but God will not take advantage of every Failing, but in anger remember Mercy.
but God will not take advantage of every Failing, but in anger Remember Mercy.
cc-acp np1 vmb xx vvi n1 pp-f d vvg, cc-acp p-acp n1 vvb n1.
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2. The first Covenant being broken, allowed the Sinner no remedy, all Doors of Hope were shut:
2. The First Covenant being broken, allowed the Sinner no remedy, all Doors of Hope were shut:
crd dt ord n1 vbg vvn, vvn dt n1 dx n1, d n2 pp-f n1 vbdr vvn:
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but the New Covenant allows the Sinner a remedy; it leaves room for Repentance, it provides a Mediator, Hebr. 12.24. Iesus the Mediator of the New Covenant.
but the New Covenant allows the Sinner a remedy; it leaves room for Repentance, it provides a Mediator, Hebrew 12.24. Iesus the Mediator of the New Covenant.
cc-acp dt j n1 vvz dt n1 dt n1; pn31 vvz n1 p-acp n1, pn31 vvz dt n1, np1 crd. np1 dt n1 pp-f dt j n1.
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2 d Difference. The first Covenant did run all upon working, the second upon believing, Rom. 4.5. Quest.
2 worser Difference. The First Covenant did run all upon working, the second upon believing, Rom. 4.5. Quest.
crd jc n1. dt ord n1 vdd vvi d p-acp vvg, dt ord p-acp vvg, np1 crd. n1.
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But are not Works required in the Covenant of Grace? Answ. Yes; Tit. 3.8. This is a faithful saying, that they which believe in God be careful to maintain Good Works. But Are not Works required in the Covenant of Grace? Answer Yes; Tit. 3.8. This is a faithful saying, that they which believe in God be careful to maintain Good Works.
cc-acp vbr xx vvz vvn p-acp dt n1 pp-f n1? np1 uh; np1 crd. d vbz dt j n-vvg, cst pns32 r-crq vvb p-acp np1 vbb j pc-acp vvi j vvz.
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But the Covenant of Grace doth not require Works in the same manner as the Covenant of Works did.
But the Covenant of Grace does not require Works in the same manner as the Covenant of Works did.
p-acp dt n1 pp-f n1 vdz xx vvi vvz p-acp dt d n1 p-acp dt n1 pp-f vvz vdd.
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In the first Covenant, Works were required as the Condition of Life;
In the First Covenant, Works were required as the Condition of Life;
p-acp dt ord n1, vvz vbdr vvn p-acp dt n1 pp-f n1;
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in the second, they are required only as the Signs of a Man that is alive.
in the second, they Are required only as the Signs of a Man that is alive.
p-acp dt ord, pns32 vbr vvn av-j p-acp dt n2 pp-f dt n1 cst vbz j.
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If God should shew Mercy to none but such as are worthy, then he must shew Mercy to none at all.
If God should show Mercy to none but such as Are worthy, then he must show Mercy to none At all.
cs np1 vmd vvi n1 p-acp pix cc-acp d c-acp vbr j, cs pns31 vmb vvi n1 p-acp pix p-acp av-d.
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In the first Covenant, Works were required as Grounds of Salvation; in the New Covenant, they are required as Evidences of our Love to God.
In the First Covenant, Works were required as Grounds of Salvation; in the New Covenant, they Are required as Evidences of our Love to God.
p-acp dt ord n1, vvz vbdr vvn p-acp n2 pp-f n1; p-acp dt j n1, pns32 vbr vvn p-acp n2 pp-f po12 n1 p-acp np1.
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In the first they were required to the Justification of our Persons, in the New, to the Testification of our Grace. Quest.
In the First they were required to the Justification of our Persons, in the New, to the Testification of our Grace. Quest.
p-acp dt ord pns32 vbdr vvn p-acp dt n1 pp-f po12 n2, p-acp dt j, p-acp dt n1 pp-f po12 n1. n1.
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What is the Condition of the Covenant of Grace? Answ. The main Condition is Faith. Quest.What is the Condition of the Covenant of Grace? Answer The main Condition is Faith. Quest.
q-crq vbz dt n1 pp-f dt n1 pp-f n1? np1 dt j n1 vbz n1. n1.
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But why is Faith more the Condition of the New Covenant, then any other Grace? But why is Faith more the Condition of the New Covenant, then any other Grace?
cc-acp q-crq vbz n1 av-dc dt n1 pp-f dt j n1, cs d j-jn n1?
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Answ. To exclude all glorying in the Creature. Faith is an humble Grace.Answer To exclude all glorying in the Creature. Faith is an humble Grace.
np1 pc-acp vvi d vvg p-acp dt n1. n1 vbz dt j n1.
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If Repentance or Works were the Condition of the Covenant, a Man would say, It is my Righteousness hath saved me:
If Repentance or Works were the Condition of the Covenant, a Man would say, It is my Righteousness hath saved me:
cs n1 cc vvz vbr dt n1 pp-f dt n1, dt n1 vmd vvi, pn31 vbz po11 n1 vhz vvn pno11:
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But if it be of Faith, where is boasting? Faith fetcheth all from Christ, and gives all the glory to Christ; 'tis most humble Grace.
But if it be of Faith, where is boasting? Faith Fetches all from christ, and gives all the glory to christ; it's most humble Grace.
cc-acp cs pn31 vbb pp-f n1, q-crq vbz vvg? n1 vvz d p-acp np1, cc vvz d dt n1 p-acp np1; pn31|vbz av-ds j n1.
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Hence it is God hath singled out this Grace to be the Condition of the Covenant.
Hence it is God hath singled out this Grace to be the Condition of the Covenant.
av pn31 vbz np1 vhz vvn av d n1 pc-acp vbi dt n1 pp-f dt n1.
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And if Faith be the Condition of the Covenant of Grace, it excludes desperate presumptuous Sinners from the Covenant.
And if Faith be the Condition of the Covenant of Grace, it excludes desperate presumptuous Sinners from the Covenant.
cc cs n1 vbb dt n1 pp-f dt n1 pp-f n1, pn31 vvz j j n2 p-acp dt n1.
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They say there is a Covenant of Grace, and they shall be saved;
They say there is a Covenant of Grace, and they shall be saved;
pns32 vvb pc-acp vbz dt n1 pp-f n1, cc pns32 vmb vbi vvn;
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but did you ever know a Bond without a Condition? The Condition of the Covenant is Faith,
but did you ever know a Bound without a Condition? The Condition of the Covenant is Faith,
cc-acp vdd pn22 av vvb dt n1 p-acp dt n1? dt n1 pp-f dt n1 vbz n1,
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and if thou hast no Faith, thou hast no more to do with the Covenant than a Foreigner,
and if thou hast no Faith, thou hast no more to do with the Covenant than a Foreigner,
cc cs pns21 vh2 dx n1, pns21 vh2 dx av-dc pc-acp vdi p-acp dt n1 cs dt n1,
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or a Country Farmer with the City Charter.
or a Country Farmer with the city Charter.
cc dt n1 n1 p-acp dt n1 n1.
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Use 1. of Information. See the amazing Goodness of God to enter into Covenant with us.Use 1. of Information. See the amazing goodness of God to enter into Covenant with us.
vvb crd pp-f np1. vvb dt j-vvg n1 pp-f np1 pc-acp vvi p-acp n1 p-acp pno12.
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He never entred into Covenant with the Angels when they fell.
He never entered into Covenant with the Angels when they fell.
pns31 av-x vvd p-acp n1 p-acp dt n2 c-crq pns32 vvd.
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It was much Condescension in God to enter into Covenant with us in a state of Innocency,
It was much Condescension in God to enter into Covenant with us in a state of Innocency,
pn31 vbds d n1 p-acp np1 pc-acp vvi p-acp n1 p-acp pno12 p-acp dt n1 pp-f n1,
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but it was more to enter into Covenant with us in a state of Enmity.
but it was more to enter into Covenant with us in a state of Enmity.
cc-acp pn31 vbds av-dc pc-acp vvi p-acp n1 p-acp pno12 p-acp dt n1 pp-f n1.
(31) sermon (DIV1)
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In this Covenant of Grace we may see the Cream of God's Love, and the working of his Bowels to sinners.
In this Covenant of Grace we may see the Cream of God's Love, and the working of his Bowels to Sinners.
p-acp d n1 pp-f n1 pns12 vmb vvi dt n1 pp-f npg1 n1, cc dt n-vvg pp-f po31 n2 p-acp n2.
(31) sermon (DIV1)
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This is a Marriage-Covenant, Ier. 3.14. I am married to you, saith the Lord.
This is a Marriage covenant, Jeremiah 3.14. I am married to you, Says the Lord.
d vbz dt n1, np1 crd. pns11 vbm vvn p-acp pn22, vvz dt n1.
(31) sermon (DIV1)
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In the New Covenant God makes himself over to us, and what can he give more? And he makes over his Promises to us,
In the New Covenant God makes himself over to us, and what can he give more? And he makes over his Promises to us,
p-acp dt j n1 np1 vvz px31 p-acp p-acp pno12, cc q-crq vmb pns31 vvi dc? cc pns31 vvz p-acp po31 vvz p-acp pno12,
(31) sermon (DIV1)
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and what better Bond can we have? Use 2. of Trial. Whether we are in Covenant with God. There are three Characters.
and what better Bound can we have? Use 2. of Trial. Whither we Are in Covenant with God. There Are three Characters.
cc q-crq jc n1 vmb pns12 vhi? vvb crd pp-f np1 cs pns12 vbr p-acp n1 p-acp np1. pc-acp vbr crd n2.
(31) sermon (DIV1)
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1. God's Covenant People are an humble People, 1 Pet. 5.5. NONLATINALPHABET, be ye clothed with humility.
1. God's Covenant People Are an humble People, 1 Pet. 5.5., be you clothed with humility.
crd npg1 n1 n1 vbr dt j n1, crd np1 crd., vbb pn22 vvn p-acp n1.
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I, even I am he that blotteth out thy transgressions. As the Sea covers great Rocks, so God's Covenant-Mercy covers great Sins.I, even I am he that blots out thy transgressions. As the Sea covers great Rocks, so God's Covenant-mercy covers great Sins.
pns11, av pns11 vbm pns31 cst vvz av po21 n2. p-acp dt n1 vvz j n2, av npg1 n1 vvz j n2.
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God's People esteem of others better then themselves; they shrink into nothing in their own thoughts, Phil. 2.3. David cries out, I am a worm, and no man, Psal. 22.6. though a Saint, though a King, yet a Worm. When Moses 's Face shin'd, he covered it with a Vail:
God's People esteem of Others better then themselves; they shrink into nothing in their own thoughts, Philip 2.3. David cries out, I am a worm, and no man, Psalm 22.6. though a Saint, though a King, yet a Worm. When Moses is Face shined, he covered it with a vail:
npg1 n1 n1 pp-f n2-jn jc cs px32; pns32 vvb p-acp pix p-acp po32 d n2, np1 crd. np1 vvz av, pns11 vbm dt n1, cc dx n1, np1 crd. cs dt n1, cs dt n1, av dt n1. c-crq np1 vbz n1 vvn, pns31 vvd pn31 p-acp dt n1:
(31) sermon (DIV1)
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God's People, when they shine most in Grace, are covered with the Vail of Humility. Pride excludes from the Covenant.
God's People, when they shine most in Grace, Are covered with the vail of Humility. Pride excludes from the Covenant.
npg1 n1, c-crq pns32 vvb av-ds p-acp n1, vbr vvn p-acp dt n1 pp-f n1. n1 vvz p-acp dt n1.
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God resisteth the proud, 1 Pet. 5.5. and sure such are not in Covenant with God, whom he resists.God Resisteth the proud, 1 Pet. 5.5. and sure such Are not in Covenant with God, whom he resists.
np1 vvz dt j, vvn np1 crd. cc av-j d vbr xx p-acp n1 p-acp np1, ro-crq pns31 vvz.
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2. A People in Covenant with God are a willing People; though they cannot serve God perfectly, they serve him willingly.
2. A People in Covenant with God Are a willing People; though they cannot serve God perfectly, they serve him willingly.
crd dt n1 p-acp n1 p-acp np1 vbr dt j n1; cs pns32 vmbx vvi np1 av-j, pns32 vvb pno31 av-j.
(31) sermon (DIV1)
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They do not grudge God a little time spent in his Worship, they do not hesitate or murmur at Sufferings, they will go through a Sea and a Wilderness if God calls; Psal. 110.3. Thy people shall be a willing people:
They do not grudge God a little time spent in his Worship, they do not hesitate or murmur At Sufferings, they will go through a Sea and a Wilderness if God calls; Psalm 110.3. Thy people shall be a willing people:
pns32 vdb xx vvi np1 dt j n1 vvn p-acp po31 n1, pns32 vdb xx n1 cc n1 p-acp n2, pns32 vmb vvi p-acp dt n1 cc dt n1 cs np1 vvz; np1 crd. po21 n1 vmb vbi dt vvg n1:
(31) sermon (DIV1)
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Hebr. gnam nedabot, a people of willingness. This spontanity and willingness is from the attractive Power of God's Spirit:Hebrew gnam nedabot, a people of willingness. This spontanity and willingness is from the Attractive Power of God's Spirit:
np1 fw-la n1, dt n1 pp-f n1. d n1 cc n1 vbz p-acp dt j n1 pp-f npg1 n1:
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the Spirit doth not impellere, force, but trahere, sweetly draw the Will;
the Spirit does not Impellere, force, but trahere, sweetly draw the Will;
dt n1 vdz xx fw-la, n1, cc-acp av, av-j vvi dt n1;
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and this willingness in Religion makes all our Services accepted. God doth sometimes accept of willingness without the work,
and this willingness in Religion makes all our Services accepted. God does sometime accept of willingness without the work,
cc d n1 p-acp n1 vvz d po12 n2 vvn. np1 vdz av vvi pp-f n1 p-acp dt n1,
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but never the work without willingness.
but never the work without willingness.
cc-acp av-x dt n1 p-acp n1.
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3. God's Covenant People are a consecrated People, they have holiness to the Lord written upon them;
3. God's Covenant People Are a consecrated People, they have holiness to the Lord written upon them;
crd npg1 n1 n1 vbr dt j-vvn n1, pns32 vhb n1 p-acp dt n1 vvn p-acp pno32;
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Cast a placent superis — Deut. 7.6. Thou art an holy people to the Lord thy God. Cast a placent superis — Deuteronomy 7.6. Thou art an holy people to the Lord thy God.
vvb dt fw-la fw-la — np1 crd. pns21 vb2r dt j n1 p-acp dt n1 po21 n1.
(31) sermon (DIV1)
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God's Covenant People are separated from the World, and sanctified by the Spirit.
God's Covenant People Are separated from the World, and sanctified by the Spirit.
npg1 n1 n1 vbr vvn p-acp dt n1, cc vvn p-acp dt n1.
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The Priests under the Law were not only to wash in the great Laver, but were araied with glorious Apparel, Exod. 28.2. This was Typical, to shew God's People are not only washed from gross sin, but adorned with holiness of heart:
The Priests under the Law were not only to wash in the great Laver, but were arrayed with glorious Apparel, Exod 28.2. This was Typical, to show God's People Are not only washed from gross since, but adorned with holiness of heart:
dt n2 p-acp dt n1 vbdr xx av-j pc-acp vvi p-acp dt j n1, cc-acp vbdr vvn p-acp j n1, np1 crd. d vbds j, pc-acp vvi npg1 n1 vbr xx av-j vvn p-acp j n1, cc-acp vvn p-acp n1 pp-f n1:
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they bear not only God's Name, but Image.
they bear not only God's Name, but Image.
pns32 vvb xx av-j npg1 n1, cc-acp n1.
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Tamerlain refused a Pot of Gold, when he saw it had not his Fathers stamp upon it, but the Roman stamp.Tamerlane refused a Pot of Gold, when he saw it had not his Father's stamp upon it, but the Roman stamp.
n1 vvd dt n1 pp-f n1, c-crq pns31 vvd pn31 vhd xx po31 ng1 n1 p-acp pn31, cc-acp dt njp n1.
(31) sermon (DIV1)
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Holiness is God's stamp, if he doth not see this stamp upon us, he will not own us for his Covenant People.
Holiness is God's stamp, if he does not see this stamp upon us, he will not own us for his Covenant People.
n1 vbz npg1 n1, cs pns31 vdz xx vvi d n1 p-acp pno12, pns31 vmb xx vvi pno12 p-acp po31 n1 n1.
(31) sermon (DIV1)
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Use 3. of Exhort. To such as are out of Covenant, labour to get into Covenant and have God for your God.Use 3. of Exhort. To such as Are out of Covenant, labour to get into Covenant and have God for your God.
vvb crd pp-f vvb. p-acp d c-acp vbr av pp-f n1, vvb pc-acp vvi p-acp n1 cc vhb np1 p-acp po22 n1.
(31) sermon (DIV1)
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How glad would the old World have been of an Ark? How industrious should we be to get within the Arke of the Covenant.
How glad would the old World have been of an Ark? How Industria should we be to get within the Ark of the Covenant.
q-crq j vmd dt j n1 vhb vbn pp-f dt n1? q-crq j vmd pns12 vbi pc-acp vvi p-acp dt n1 pp-f dt n1.
(31) sermon (DIV1)
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Consider 1. the Misery of such as live and die out of Covenant with God. 1. Such have none to go to in an hour of distress. When Conscience accuseth,
Consider 1. the Misery of such as live and die out of Covenant with God. 1. Such have none to go to in an hour of distress. When Conscience Accuseth,
vvb crd dt n1 pp-f d c-acp vvb cc vvi av pp-f n1 p-acp np1. crd d vhb pix pc-acp vvi p-acp p-acp dt n1 pp-f n1. c-crq n1 vvz,
(31) sermon (DIV1)
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when Sickness approacheth (which is but an Harbinger to bespeak a Loding for Death) then what will you do? whither will you fly? will you look to Christ for help? He is a Mediator only for such as are in Covenant.
when Sickness Approaches (which is but an Harbinger to bespeak a Loading for Death) then what will you do? whither will you fly? will you look to christ for help? He is a Mediator only for such as Are in Covenant.
c-crq n1 vvz (r-crq vbz p-acp dt n1 pc-acp vvi dt n-vvg p-acp n1) av q-crq vmb pn22 vdi? q-crq vmb pn22 vvi? vmb pn22 vvb p-acp np1 p-acp n1? pns31 vbz dt n1 av-j p-acp d c-acp vbr p-acp n1.
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O! how will you be filled with horrour and despair, and be as Saul, 1 Sam. 15.28. The Philistines make war against me, and the Lord is departed.
OH! how will you be filled with horror and despair, and be as Saul, 1 Sam. 15.28. The philistines make war against me, and the Lord is departed.
uh q-crq vmb pn22 vbi vvn p-acp n1 cc n1, cc vbi c-acp np1, vvn np1 crd. dt njp2 vvi n1 p-acp pno11, cc dt n1 vbz vvn.
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2. Till you are in Covenant with God, there is no Mercy.
2. Till you Are in Covenant with God, there is no Mercy.
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The Mercy-Seat was placed upon the Ark, and the Mercy-Seat was no larger then the Ark;
The Mercy-Seat was placed upon the Ark, and the Mercy-Seat was no larger then the Ark;
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to shew, that the Mercy of God reacheth no further then the Covenant. 2. The Excellency of the Covenant of Grace;
to show, that the Mercy of God reaches no further then the Covenant. 2. The Excellency of the Covenant of Grace;
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it is a better Covenant then the first made with Adam. 1. Because it is more friendly and propitious. Those Services which would have been rejected in the first Covenant, are accepted in the second.
it is a better Covenant then the First made with Adam. 1. Because it is more friendly and propitious. Those Services which would have been rejected in the First Covenant, Are accepted in the second.
pn31 vbz dt jc n1 av dt ord vvd p-acp np1. crd p-acp pn31 vbz av-dc j cc j. d n2 r-crq vmd vhi vbn vvn p-acp dt ord n1, vbr vvn p-acp dt ord.
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Here God accepts of the Will for the Deed, 2 Cor. 8.10. here sincerity is crowned.
Here God accepts of the Will for the Deed, 2 Cor. 8.10. Here sincerity is crowned.
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In the Covenant of Grace, wherein we are weak, God will give strength, and wherein we come short, God will accept of a Surety. 2. It is a better Covenant,
In the Covenant of Grace, wherein we Are weak, God will give strength, and wherein we come short, God will accept of a Surety. 2. It is a better Covenant,
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because it is surer. 2 Sam. 23.5. Thou hast made with me an everlasting Covenant, ordered in all things and sure.
Because it is Surer. 2 Sam. 23.5. Thou hast made with me an everlasting Covenant, ordered in all things and sure.
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The first Covenant was not sure, it stood upon a tottering foundation, Works; Adam had no sooner a stock of Righteousness to trade with, but he broke;
The First Covenant was not sure, it stood upon a tottering Foundation, Works; Adam had no sooner a stock of Righteousness to trade with, but he broke;
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but the Covenant of Grace is sure, it is confirmed with God's Decree, and it rests upon two mighty Pillars, the Oath of God,
but the Covenant of Grace is sure, it is confirmed with God's decree, and it rests upon two mighty Pillars, the Oath of God,
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and the Blood of God. 3. It hath better Priviledges. The Covenant of Grace brings preferment. Our Nature is now more enobled, we are rais'd to higher Glory then in Innocency, we are advanced to sit upon Christ's Throne, Rev. 3.21. we are by virtue of the Covenant of Grace nearer to Christ then the Angels.
and the Blood of God. 3. It hath better Privileges. The Covenant of Grace brings preferment. Our Nature is now more ennobled, we Are raised to higher Glory then in Innocency, we Are advanced to fit upon Christ's Throne, Rev. 3.21. we Are by virtue of the Covenant of Grace nearer to christ then the Angels.
cc dt n1 pp-f np1. crd pn31 vhz j n2. dt n1 pp-f n1 vvz n1. po12 n1 vbz av av-dc vvd, pns12 vbr vvn p-acp jc n1 cs p-acp n1, pns12 vbr vvn pc-acp vvi p-acp npg1 n1, n1 crd. pns12 vbr p-acp n1 pp-f dt n1 pp-f n1 av-jc p-acp np1 cs dt n2.
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They are his Friends, we his Spouse. 3. God is willing to be in Covenant with you.
They Are his Friends, we his Spouse. 3. God is willing to be in Covenant with you.
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Why doth God woe and beseech you by his Ambassadors to be reconciled, if he were not willing to be in Covenant?
Why does God woe and beseech you by his ambassadors to be reconciled, if he were not willing to be in Covenant?
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Object. I would fain be in Covenant with God, but I have been a great sinner,Object. I would fain be in Covenant with God, but I have been a great sinner,
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and I fear God will not admit me into Covenant.
and I Fear God will not admit me into Covenant.
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Resp. If thou seest thy sins, and loathest thy self for them, yet God will take thee into Covenant, Isa. 43.24. Thou hast wearied me with thy iniquities; Resp. If thou See thy Sins, and loathest thy self for them, yet God will take thee into Covenant, Isaiah 43.24. Thou hast wearied me with thy iniquities;
np1 cs pns21 vv2 po21 n2, cc vv2 po21 n1 p-acp pno32, av np1 vmb vvi pno21 p-acp n1, np1 crd. pns21 vh2 vvn pno11 p-acp po21 n2;
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Some of the Jews that crucified Christ, yet had their sins washed away in his Blood.
some of the jews that Crucified christ, yet had their Sins washed away in his Blood.
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But, it is God's design in the New Covenant to advance the riches of Grace, to love us freely,
But, it is God's Design in the New Covenant to advance the riches of Grace, to love us freely,
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and when we have no worthiness of our own, to accept us through Christ's worthiness. Therefore let not unworthiness discourage you;
and when we have no worthiness of our own, to accept us through Christ's worthiness. Therefore let not unworthiness discourage you;
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it is not unworthiness excludes any from the Covenant, but unwillingness. Quest. What shall we do that we may be in Covenant with God?
it is not unworthiness excludes any from the Covenant, but unwillingness. Quest. What shall we do that we may be in Covenant with God?
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Answ. 1. Seek to God by Prayer. Exige à Domino misericordiam, Aug. Lord be my God in Covenant. Answer 1. Seek to God by Prayer. Exige à Domino misericordiam, Aug. Lord be my God in Covenant.
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The Lord hath made an express Promise, that upon our Prayer to him, the Covenant shall be ratified, he will be our God,
The Lord hath made an express Promise, that upon our Prayer to him, the Covenant shall be ratified, he will be our God,
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and we shall be his People; Zach. 13.9. They shall call upon my Name, and I will hear them;
and we shall be his People; Zach 13.9. They shall call upon my Name, and I will hear them;
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I will say it is my people, and they shall say, The Lord is my God. I will say it is my people, and they shall say, The Lord is my God.
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Only it must be an importunate Prayer. Come as earnest Suiters, resolve to take no denial.
Only it must be an importunate Prayer. Come as earnest Suitors, resolve to take no denial.
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2. If you would be in Covenant with God, break off the Covenant with Sin; before the Marriage-Covenant, there must be a Divorce, 1 Sam. 7.3. If ye return to the Lord with all your hearts, put away the strange gods; and they put away Ashtaroth;
2. If you would be in Covenant with God, break off the Covenant with since; before the Marriage covenant, there must be a Divorce, 1 Sam. 7.3. If you return to the Lord with all your hearts, put away the strange God's; and they put away Ashtaroth;
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viz. their Female Gods. Will any King enter into Covenant with that Man who is in League with his Enemies?viz. their Female God's Will any King enter into Covenant with that Man who is in League with his Enemies?
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3. If you would enter into the Bond of the Covenant, get Faith in the Blood of the Covenant.
3. If you would enter into the Bound of the Covenant, get Faith in the Blood of the Covenant.
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Christ's Blood is the Blood of Atonement; believe in this Blood and you are safely arked in God's Mercy; Eph. 2.13. Ye are made nigh to the blood of Christ.
Christ's Blood is the Blood of Atonement; believe in this Blood and you Are safely arked in God's Mercy; Ephesians 2.13. You Are made High to the blood of christ.
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Use 4. Of Comfort to such as can make out their Covenant Interest in God: 1. You that are in Covenant with God, all your sins are pardoned. Pardon is the crowning Mercy, Psal. 103.3. Who forgiveth thy iniquity, who crowneth thee, &c. This is a branch of the Covenant, Ier. 31.33. I will be their God, and I will forgive their iniquity. Use 4. Of Comfort to such as can make out their Covenant Interest in God: 1. You that Are in Covenant with God, all your Sins Are pardoned. Pardon is the crowning Mercy, Psalm 103.3. Who forgiveth thy iniquity, who Crowneth thee, etc. This is a branch of the Covenant, Jeremiah 31.33. I will be their God, and I will forgive their iniquity.
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Sin being pardoned, all wrath ceaseth.
since being pardoned, all wrath ceases.
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How terrible is it when but a Spark of God's Wrath flies into a Man's Conscience;
How terrible is it when but a Spark of God's Wrath flies into a Man's Conscience;
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but sin being forgiven, no more wrath.
but since being forgiven, no more wrath.
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God doth not appear now in the Fire, or Earthquake, but covered with a Rain-bow full of Mercy.
God does not appear now in the Fire, or Earthquake, but covered with a Rainbow full of Mercy.
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2. All your Temporal Mercies are Fruits of the Covenant. Wicked Men have Mercies by Providence, not by virtue of a Covenant ;
2. All your Temporal mercies Are Fruits of the Covenant. Wicked Men have mercies by Providence, not by virtue of a Covenant;
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with Gods leave, not with his Love.
with God's leave, not with his Love.
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Begin that Work of Praise here, which you hope to be always doing in Heaven.
Begin that Work of Praise Here, which you hope to be always doing in Heaven.
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As Naaman said to Gehazi, 2 Kings 5.23. Take two Talents, so saith God to such as are in Covenant, Take two Talents;
As Naaman said to Gehazi, 2 Kings 5.23. Take two Talents, so Says God to such as Are in Covenant, Take two Talents;
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take Health, and take Christ with it; take Riches, and take my Love with them; take the Venison, and take the Blessing with it: Take two Talents.
take Health, and take christ with it; take Riches, and take my Love with them; take the Venison, and take the Blessing with it: Take two Talents.
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3. You may upon all Occasions plead the Covenant. If you are haunted with Temptation, plead the Covenant;
3. You may upon all Occasions plead the Covenant. If you Are haunted with Temptation, plead the Covenant;
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Lord, thou hast promised to bruise Satan under my feet shortly; wilt thou suffer thy Child to be thus worried? take off the roaring Lion.
Lord, thou hast promised to bruise Satan under my feet shortly; wilt thou suffer thy Child to be thus worried? take off the roaring lion.
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If in want, plead the Covenant;
If in want, plead the Covenant;
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Lord, thou hast said, I shall want no good thing, wilt thou save me from Hell,
Lord, thou hast said, I shall want no good thing, wilt thou save me from Hell,
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and not from Want? wilt thou give me a Kingdom, and deny me daily Bread?
and not from Want? wilt thou give me a Kingdom, and deny me daily Bred?
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4. If in Covenant with God, all things shall co-operate for your Good: Etiam mala cedunt in bonum. Psal. 25.10. Not only golden paths, but his bloody paths.
4. If in Covenant with God, all things shall cooperate for your Good: Etiam mala cedunt in bonum. Psalm 25.10. Not only golden paths, but his bloody paths.
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Every wind of Providence shall blow them nearer Heaven. Affliction shall humble and purifie, Hebr. 12.10. Out of the bitterest Drug, God distils your Salvation.
Every wind of Providence shall blow them nearer Heaven. Affliction shall humble and purify, Hebrew 12.10. Out of the Bitterest Drug, God distils your Salvation.
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Afflictions add to the Saints Glory. The more the Diamond is cut, the more it sparkles;
Afflictions add to the Saints Glory. The more the Diamond is Cut, the more it sparkles;
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the heavier the Saints Cross, the heavier shall be their Crown. 5. If thou art in Covenant once, then for ever in Covenant.
the Heavier the Saints Cross, the Heavier shall be their Crown. 5. If thou art in Covenant once, then for ever in Covenant.
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The Text calls it Berith Gnolam, an everlasting Covenant. Such as are in Covenant are elected;
The Text calls it Berith Knowledge, an everlasting Covenant. Such as Are in Covenant Are elected;
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God's electing Love is unchangeable, Ier. 32.40.
God's electing Love is unchangeable, Jeremiah 32.40.
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I will make an everlasting Covenant with them, that I will not turn away from them, I will make an everlasting Covenant with them, that I will not turn away from them,
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but I will put my fear in ther heart, that they shall not depart from me. but I will put my Fear in their heart, that they shall not depart from me.
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God will so love the Saints, that he will not forsake them: and the Saints shall so fear God, that they shall not forsake him.
God will so love the Saints, that he will not forsake them: and the Saints shall so Fear God, that they shall not forsake him.
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'Tis Berith Gnolam, a Covenant of Eternity ; it must be so;
It's Berith Knowledge, a Covenant of Eternity; it must be so;
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for who is this Covenant made with? is it not with Believers? and have not they Coalition and Union with Christ;
for who is this Covenant made with? is it not with Believers? and have not they Coalition and union with christ;
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Christ is the Head, they are the Body, Eph. 1.23. This is a near Union, much like that Union between God the Father and Christ, Iohn 17.21. As thou Father art in me, and I in thee, that they also may be one in us.
christ is the Head, they Are the Body, Ephesians 1.23. This is a near union, much like that union between God the Father and christ, John 17.21. As thou Father art in me, and I in thee, that they also may be one in us.
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it was God who was offended, and it was God who satisfied. Thus Christ's Person in two Natures.
it was God who was offended, and it was God who satisfied. Thus Christ's Person in two Nature's.
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Now the Union between Christ and the Saints being so inseparable, it can never be dissolved, or the Covenant made void; you may die with Comfort.
Now the union between christ and the Saints being so inseparable, it can never be dissolved, or the Covenant made void; you may die with Comfort.
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6. Thou art in Covenant with God, and thou art going to thy God, behold a Death-bed Cordial;
6. Thou art in Covenant with God, and thou art going to thy God, behold a Deathbed Cordial;
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Death breaks the Union between the Body and the Soul, but perfects the Union between Christ and the Soul. This hath made the Saints desire Death,
Death breaks the union between the Body and the Soul, but perfects the union between christ and the Soul. This hath made the Saints desire Death,
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as the Bride the Wedding-day, Phil. 1.23.
as the Bride the Wedding-day, Philip 1.23.
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Cupio dissolvi, Lead me Lord to that Glory ( said one ) a glympse whereof I have seen, as in a Glass, darkly.Cupio Dissolvi, Led me Lord to that Glory (said one) a glimpse whereof I have seen, as in a Glass, darkly.
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Use 5. of Direct. To shew you how you should walk who have tasted of Covenant-Mercy, Live as a People in Covenant with God.Use 5. of Direct. To show you how you should walk who have tasted of Covenant-mercy, Live as a People in Covenant with God.
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As you differ from others in respect of Dignity, so you must in point of Carriage.
As you differ from Others in respect of Dignity, so you must in point of Carriage.
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1. You must love this God. God's Love to you calls for Love. 1. It is Amor Gratiatus, a free Love.
1. You must love this God. God's Love to you calls for Love. 1. It is Amor Gratiatus, a free Love.
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Why should God pass by others and take you into a League of Friendship with himself? In the Law God passed by the Lion and Eagle, and chose the Dove;
Why should God pass by Others and take you into a League of Friendship with himself? In the Law God passed by the lion and Eagl, and chosen the Dove;
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so he passes by the Noble and Mighty. 2. It is Amor plenns, a full Love.
so he passes by the Noble and Mighty. 2. It is Amor plenns, a full Love.
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When God takes you into Covenant, you are his Hephsibah, Isa. 62.3. his delight is in you;
When God Takes you into Covenant, you Are his Hephzibah, Isaiah 62.3. his delight is in you;
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he gives you the Key of all his Treasure, he heaps Pearls upon you, he settles Heaven and Earth upon you;
he gives you the Key of all his Treasure, he heaps Pearls upon you, he settles Heaven and Earth upon you;
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he gives you a Bunch of Grapes by the way, and saith, Son, all I have is thine.
he gives you a Bunch of Grapes by the Way, and Says, Son, all I have is thine.
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And doth not all this call for Love? Who can tread upon these hot Coals,
And does not all this call for Love? Who can tread upon these hight Coals,
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and his heart not burn in love to God?
and his heart not burn in love to God?
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2. Walk Holily. The Covenant hath made you a Royal Nation, therefore be an holy People. Shine as Lights in the World; live as Earthly Angels.
2. Walk Holily. The Covenant hath made you a Royal nation, Therefore be an holy People. Shine as Lights in the World; live as Earthly Angels.
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God hath taken you into Covenant, that you and he may have Communion together: and what is it keeps up your Communion with God, but Holiness. 3. Walk thankfully, Psal. 103.1. God is your God in Covenant;
God hath taken you into Covenant, that you and he may have Communion together: and what is it keeps up your Communion with God, but Holiness. 3. Walk thankfully, Psalm 103.1. God is your God in Covenant;
np1 vhz vvn pn22 p-acp n1, cst pn22 cc pns31 vmb vhi n1 av: cc r-crq vbz pn31 vvz a-acp po22 n1 p-acp np1, cc-acp n1. crd n1 av-j, np1 crd. np1 vbz po22 n1 p-acp n1;
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he hath done more for you, then if he had made you ride upon the high Places of the Earth,
he hath done more for you, then if he had made you ride upon the high Places of the Earth,
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and given you Crowns and Scepters. O! Take the Cup of Salvation, and bless the Lord.
and given you Crowns and Sceptres. OH! Take the Cup of Salvation, and bless the Lord.
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Eternity will be little enough to praise him. Musitians love to play on their Musick where there is the loudest sound;
Eternity will be little enough to praise him. Musicians love to play on their Music where there is the Loudest found;
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and God loves to bestow his Mercies where he may have the loudest Praises. You that have Angels Reward, do Angels Work.
and God loves to bestow his mercies where he may have the Loudest Praises. You that have Angels Reward, do Angels Work.
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CHRIST the Mediator of the Covenant. HEB. 12.24. Iesus the Mediator of the new Covenant, &c. JEsus Christ is the Sum and Quintessence of the Gospel; the Wonder of Angels;
CHRIST the Mediator of the Covenant. HEBREW. 12.24. Iesus the Mediator of the new Covenant, etc. jesus christ is the Sum and Quintessence of the Gospel; the Wonder of Angels;
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the Joy and Triumph of Saints.
the Joy and Triumph of Saints.
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The Name of Christ is sweet, it is as Musick in the Ear, Honey in the Mouth,
The Name of christ is sweet, it is as Music in the Ear, Honey in the Mouth,
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and a Cordial at the Heart. I shall wave the Context, and only speak of that which concerns our present Purpose:
and a Cordial At the Heart. I shall wave the Context, and only speak of that which concerns our present Purpose:
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Having discours'd of the Covenant of Grace, I shall speak now of the Mediator of the Covenant,
Having discoursed of the Covenant of Grace, I shall speak now of the Mediator of the Covenant,
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and the Restorer of lapsed Sinners, IESUS the Mediator of the Covenant.
and the Restorer of lapsed Sinners, IESUS the Mediator of the Covenant.
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There are several Names and Titles in Scripture given to Christ, as the Great Restorer of Mankind: 1. Sometimes he is called a Saviour, Matth. 1.21. His name shall be called Iesus.
There Are several Names and Titles in Scripture given to christ, as the Great Restorer of Mankind: 1. Sometime he is called a Saviour, Matthew 1.21. His name shall be called Iesus.
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The Hebrew word for Jesus Ioshuang, signifies a Saviour;
The Hebrew word for jesus Joshua, signifies a Saviour;
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and whom he saves from Hell he saves from Sin: where Christ is a Saviour he is a Sanctifier, Matth. 1.21. He shall save his people from their sins.
and whom he saves from Hell he saves from since: where christ is a Saviour he is a Sanctifier, Matthew 1.21. He shall save his people from their Sins.
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There is no other Saviour, Acts 4.12. NONLATINALPHABET, Neither is there salvation in any other.
There is no other Saviour, Acts 4.12., Neither is there salvation in any other.
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As there was but one Ark to save the World from drowning, so there is but one Jesus to save Sinners from damning.
As there was but one Ark to save the World from drowning, so there is but one jesus to save Sinners from damning.
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As Naomi said to her Daughters-in-law, Ruth 1.11. Are there yet any more sons in my womb? So hath God any other Sons in the Womb of his Eternal Decree, to be Saviours to us, besides Christ? Job 28.13. Where shall wisdom be found? the deep saith it is not in me, and the sea saith it is not with me.
As Naomi said to her Daughters-in-law, Ruth 1.11. are there yet any more Sons in my womb? So hath God any other Sons in the Womb of his Eternal decree, to be Saviors to us, beside christ? Job 28.13. Where shall Wisdom be found? the deep Says it is not in me, and the sea Says it is not with me.
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Let me allude, Where shall Salvation be found? The Angel saith it is not in me;
Let me allude, Where shall Salvation be found? The Angel Says it is not in me;
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Morality saith it is not in me; the Ordinance saith it is not in me: Christ alone is the Well-spring of Life, the Ordinance is the Conduit-pipe that conveys Salvation,
Morality Says it is not in me; the Ordinance Says it is not in me: christ alone is the Wellspring of Life, the Ordinance is the Conduit-pipe that conveys Salvation,
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but Christ is the Spring that feeds it, Neither is there salvation in any other. 2. Sometimes Christ is called a Redeemer, Isa. 59.20. The redeemer shall come to Sion.
but christ is the Spring that feeds it, Neither is there salvation in any other. 2. Sometime christ is called a Redeemer, Isaiah 59.20. The redeemer shall come to Sion.
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Some understand it of Cyrus, others of an Angel, but the most ancient Iewish Doctors understand it of Christ the Redeemer of the Elect: Job 19.25. My redeemer liveth. The Hebrew word for Redeemer, Goel, signifies such an one as is near a Kin, and hath Right to redeem a Mortgage.
some understand it of Cyrus, Others of an Angel, but the most ancient Jewish Doctors understand it of christ the Redeemer of the Elect: Job 19.25. My redeemer lives. The Hebrew word for Redeemer, Goel, signifies such an one as is near a Kin, and hath Right to Redeem a Mortgage.
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So Christ is near a kin to us, being our Elder Brother, therefore hath the best right to redeem us.
So christ is near a kin to us, being our Elder Brother, Therefore hath the best right to Redeem us.
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3. Christ is called a Mediator in the Text, Iesus the mediator of the new covenant.
3. christ is called a Mediator in the Text, Iesus the Mediator of the new Covenant.
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The Greek word for Mediator NONLATINALPHABET, signifies a middle Person, one that doth make up the breach between two disagreeing Parties.
The Greek word for Mediator, signifies a middle Person, one that does make up the breach between two disagreeing Parties.
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God and we were at Variance by Sin, now Christ doth Mediate and Umpire between us;
God and we were At Variance by since, now christ does Mediate and Umpire between us;
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he reconciles us to God through his Bloud, therefore is call'd the Mediator of the New Covenant.
he reconciles us to God through his Blood, Therefore is called the Mediator of the New Covenant.
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There is no way of Communion and Intercourse between God and Man, but in and through a Mediator:
There is no Way of Communion and Intercourse between God and Man, but in and through a Mediator:
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Christ takes away the Enmity in us, and the Wrath in God, and so makes Peace;
christ Takes away the Enmity in us, and the Wrath in God, and so makes Peace;
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nor is Christ only a Mediator of Reconciliation, but Intercession, Heb. 9.24. Christ is entred not into the holy place made with hands, but into heaven itself,
nor is christ only a Mediator of Reconciliation, but Intercession, Hebrew 9.24. christ is entered not into the holy place made with hands, but into heaven itself,
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now to appear in the presence of God for us. now to appear in the presence of God for us.
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The Priest when he had slain the Sacrifice was to go with the Bloud before the Altar and Mercy-seat,
The Priest when he had slave the Sacrifice was to go with the Blood before the Altar and Mercy-seat,
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and show it to the Lord. Now in Christ our Blessed Mediator consider two things, 1. His Person. 2. His Graces.
and show it to the Lord. Now in christ our Blessed Mediator Consider two things, 1. His Person. 2. His Graces.
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1. His Person: His Person is amiable, he is NONLATINALPHABET, all made up of Love and Beauty.
1. His Person: His Person is amiable, he is, all made up of Love and Beauty.
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He is the Effigies of his Father, Heb. 1.3. The express image of his person. Consider, 1. Christ's Person in two Natures. 2. His two Natures in one Person.
He is the Effigies of his Father, Hebrew 1.3. The express image of his person. Consider, 1. Christ's Person in two Nature's. 2. His two Nature's in one Person.
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1. Christ's Person in two Natures: 1. Look upon his Humane Nature as Incarnate. The Valentinians deny his Humane Nature; but Joh. 1.14. The Word was made Flesh ;
1. Christ's Person in two Nature's: 1. Look upon his Humane Nature as Incarnate. The Valentinians deny his Humane Nature; but John 1.14. The Word was made Flesh;
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NONLATINALPHABET. 'Tis spoken of Christ, the promised Messiah. Christ took our Flesh that the same Nature which sinned might suffer;
. It's spoken of christ, the promised Messiah. christ took our Flesh that the same Nature which sinned might suffer;
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and NONLATINALPHABET, The word made flesh, that through the Glass of his Humane Nature we might look upon God. Quest.
and, The word made Flesh, that through the Glass of his Humane Nature we might look upon God. Quest.
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Why is Christ called NONLATINALPHABET, the Word? Why is christ called, the Word?
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Resp. Because as a Word is the Interpreter of the Mind, and reveals what is in a Man's breast,Resp. Because as a Word is the Interpreter of the Mind, and reveals what is in a Man's breast,
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so Jesus Christ reveals his Father's Mind to us, concerning the great Matters of our Salvation, Iohn 1.18. Were it not for CHRIST's Manhood, the sight of the Godhead would be formidable to us:
so jesus christ reveals his Father's Mind to us, Concerning the great Matters of our Salvation, John 1.18. Were it not for Christ's Manhood, the sighed of the Godhead would be formidable to us:
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but through Christ's Flesh we may look upon God without Terrour. And Christ took our Flesh that he might know how to pity us;
but through Christ's Flesh we may look upon God without Terror. And christ took our Flesh that he might know how to pity us;
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he knows what it is to be faint, sorrowful, tempted, Psal. 103.14. He knows our frame. And he took our Flesh that he might (as Austin saith,) Ennoble our Humane Nature with Honour.
he knows what it is to be faint, sorrowful, tempted, Psalm 103.14. He knows our frame. And he took our Flesh that he might (as Austin Says,) Ennoble our Humane Nature with Honour.
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Christ having married our Flesh, hath exalted it above the Angelical Nature.
christ having married our Flesh, hath exalted it above the Angelical Nature.
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2. Look upon Christ's Divine Nature: Christ may fitly be compared to Iacob 's Ladder, Gen. 28.12. which reached from Earth to Heaven;
2. Look upon Christ's Divine Nature: christ may fitly be compared to Iacob is Ladder, Gen. 28.12. which reached from Earth to Heaven;
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Christ's Humane Nature was the foot of the Ladder which stood upon Earth, his Divine Nature the top of the Ladder, which reached to Heaven.
Christ's Humane Nature was the foot of the Ladder which stood upon Earth, his Divine Nature the top of the Ladder, which reached to Heaven.
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This being a grand Article of our Faith, I shall amplifie:
This being a grand Article of our Faith, I shall amplify:
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I know the Arians, Socinians, Ebionites would rob Christ of the best Jewel of his Crown, his Godhead;
I know the Arians, socinians, Ebionites would rob christ of the best Jewel of his Crown, his Godhead;
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but the Apostolical, Nicene, Athanasian Creed, affirm Christ's Deity, to this the Churches of Helvetia, Bohemia, Wittembergh, Transylvania, &c. give their full Consent;
but the Apostolical, Nicene, Athanasian Creed, affirm Christ's Deity, to this the Churches of Helvetia, Bohemia, Wittembergh, Transylvania, etc. give their full Consent;
cc-acp dt j, np1, np1 np1, vvb npg1 n1, p-acp d dt n2 pp-f np1, np1, np1, np1, av vvi po32 j vvb;
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and the Scripture is clear for it. He is call'd the Mighty God, Isa. 9.6. El Gibber; and in him dwells the fulness of the Godhead, Col. 2.9. He is not only NONLATINALPHABET, but NONLATINALPHABET, of the same Nature and Essence with the Father.
and the Scripture is clear for it. He is called the Mighty God, Isaiah 9.6. El Gibber; and in him dwells the fullness of the Godhead, Col. 2.9. He is not only, but, of the same Nature and Essence with the Father.
cc dt n1 vbz j p-acp pn31. pns31 vbz vvn dt j np1, np1 crd. fw-es vvi; cc p-acp pno31 vvz dt n1 pp-f dt n1, np1 crd. pns31 vbz xx av-j, cc-acp, pp-f dt d n1 cc n1 p-acp dt n1.
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So Athanasius, Basil, Chrysostom, 1. Is God the Father call'd Almighty, so is Christ, Rev. 1.8. NONLATINALPHABET, the Almighty. 2. Is God the Father the Heart-searcher, so is Christ, Ioh. 2.25. He knew their thoughts. 3. Is God the Father Omnipresent, so is Christ, Joh. 3.13. The Son of man which is in heaven.
So Athanasius, Basil, Chrysostom, 1. Is God the Father called Almighty, so is christ, Rev. 1.8., the Almighty. 2. Is God the Father the Heart-searcher, so is christ, John 2.25. He knew their thoughts. 3. Is God the Father Omnipresent, so is christ, John 3.13. The Son of man which is in heaven.
np1 np1, np1, np1, crd vbz np1 dt n1 vvd j-jn, av vbz np1, n1 crd., dt j-jn. crd vbz np1 dt n1 dt n1, av vbz np1, np1 crd. pns31 vvd po32 n2. crd vbz np1 dt n1 vvi, av vbz np1, np1 crd. dt n1 pp-f n1 r-crq vbz p-acp n1.
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Christ as God was then in Heaven, when as Man he was upon the Earth. Quest. Is God Eternal?
christ as God was then in Heaven, when as Man he was upon the Earth. Quest. Is God Eternal?
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Resp. Christ is the Everlasting Father, Isa. 9.6.Resp. christ is the Everlasting Father, Isaiah 9.6.
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which Scripture may be urged against the Cerinthian Hereticks who deny'd the Pre-existency of Christ's Godhead,
which Scripture may be urged against the Cerinthian Heretics who denied the Pre-existency of Christ's Godhead,
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and held that Christ had no being till he derived it from the Virgin Mary.
and held that christ had no being till he derived it from the Virgae Marry.
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4. Doth NONLATINALPHABET, Divine Worship belong to the first Person in the Trinity? so it doth to Christ, Ioh. 5.23. Heb. 1.6. Let all the angels of God worship him.
4. Does, Divine Worship belong to the First Person in the Trinity? so it does to christ, John 5.23. Hebrew 1.6. Let all the Angels of God worship him.
crd vdz, j-jn n1 vvi p-acp dt ord n1 p-acp dt np1? av pn31 vdz p-acp np1, np1 crd. np1 crd. vvb d dt n2 pp-f np1 vvb pno31.
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5. Is Creation proper to the Deity? This is a Flower of Christ's Crown, Col. 1.16. By him were all things created.
5. Is Creation proper to the Deity? This is a Flower of Christ's Crown, Col. 1.16. By him were all things created.
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6. Is Invocation proper to the Deity? This is given to Christ, Acts 7. Lord Iesus receive my spirit.
6. Is Invocation proper to the Deity? This is given to christ, Acts 7. Lord Iesus receive my Spirit.
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7. Is Recumbency and Trust peculiar to God the Father? This is given to Christ, Joh. 14.1. Ye believe in God, believe also in me.
7. Is Recumbency and Trust peculiar to God the Father? This is given to christ, John 14.1. You believe in God, believe also in me.
crd vbz n1 cc n1 j p-acp np1 dt n1? d vbz vvn p-acp np1, np1 crd. pn22 vvb p-acp np1, vvb av p-acp pno11.
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Christ must needs be God, not only that the Divine Nature might support the Humane from sinking under God's Wrath,
christ must needs be God, not only that the Divine Nature might support the Humane from sinking under God's Wrath,
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but also to give Value and Weight to his Sufferings. Christ being God, his Death and Passion is Meritorious;
but also to give Valve and Weight to his Sufferings. christ being God, his Death and Passion is Meritorious;
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Christ's Bloud is called Sanguis Dei, The Bloud of God, Acts 20.28. because the Person who was offered in Sacrifice was God as well as Man. This is an invincible Support to Believers;
Christ's Blood is called Sanguis Dei, The Blood of God, Acts 20.28. Because the Person who was offered in Sacrifice was God as well as Man. This is an invincible Support to Believers;
npg1 n1 vbz vvn fw-la fw-la, dt n1 pp-f np1, n2 crd. c-acp dt n1 r-crq vbds vvn p-acp n1 vbds np1 c-acp av c-acp n1 d vbz dt j vvb p-acp n2;
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2. Consider Christ's two Natures in one Person: NONLATINALPHABET, God-Man ; 1 Tim. 3.16. God manifest in the flesh.
2. Consider Christ's two Nature's in one Person:, God-Man; 1 Tim. 3.16. God manifest in the Flesh.
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Christ had a twofold Substance, Divine and Humane, yet not a twofold Subsistance, both Natures make but one Christ:
christ had a twofold Substance, Divine and Humane, yet not a twofold Subsistence, both Nature's make but one christ:
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A Siens may be grafted into another Tree, a Pear-tree into an Apple, which though it bear different Fruits is but one Tree:
A Siens may be grafted into Another Tree, a Pear tree into an Apple, which though it bear different Fruits is but one Tree:
dt npg1 vmb vbi vvn p-acp j-jn n1, dt n1 p-acp dt n1, r-crq cs pn31 vvb j n2 vbz p-acp crd n1:
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So Christ's Manhood is united to the Godhead in an ineffable manner; yet though here are two Natures, yet but one Person.
So Christ's Manhood is united to the Godhead in an ineffable manner; yet though Here Are two Nature's, yet but one Person.
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This Union of the two Natures in Christ was not by Transmutation, the Divine Nature chang'd into the Humane,
This union of the two Nature's in christ was not by Transmutation, the Divine Nature changed into the Humane,
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or the Humane into the Divine; nor by Mixture, the two Natures mingled together, as Wine and Water are mixed:
or the Humane into the Divine; nor by Mixture, the two Nature's mingled together, as Wine and Water Are mixed:
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Both the Natures of Christ remain distinct, yet make not two distinct Persons, but one Person, the Humane Nature not God, yet one with God.
Both the Nature's of christ remain distinct, yet make not two distinct Persons, but one Person, the Humane Nature not God, yet one with God.
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3. Consider Christ our Mediator in his Graces: These are the sweet Savour of his Oyntments that make the Virgins love him.
3. Consider christ our Mediator in his Graces: These Are the sweet Savour of his Ointments that make the Virgins love him.
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Christ our Blessed Mediator is said to be full of grace and truth, Joh. 1.14. He had the anointing of the Spirit without measure, Joh. 3.34. Grace in Christ is after a more eminent and glorious manner then it is in any of the Saints.
christ our Blessed Mediator is said to be full of grace and truth, John 1.14. He had the anointing of the Spirit without measure, John 3.34. Grace in christ is After a more eminent and glorious manner then it is in any of the Saints.
np1 po12 j-vvn n1 vbz vvn pc-acp vbi j pp-f n1 cc n1, np1 crd. pns31 vhd dt vvg pp-f dt n1 p-acp n1, np1 crd. n1 p-acp np1 vbz p-acp dt av-dc j cc j n1 cs pn31 vbz p-acp d pp-f dt n2.
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1. Jesus Christ our Mediator hath Perfection in every Grace: Col. 1.19. NONLATINALPHABET; He is a Panoply, Magazine and Store-house of all Heavenly Treasure, all Fulness:
1. jesus christ our Mediator hath Perfection in every Grace: Col. 1.19.; He is a Panoply, Magazine and Storehouse of all Heavenly Treasure, all Fullness:
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This no Saint on Earth hath, he may excel in one Grace, but not in all ;
This no Saint on Earth hath, he may excel in one Grace, but not in all;
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as Abraham was eminent for Faith; Moses for Meekness, but Christ excells in every Grace. 2. There is a never-failing Fulness of Grace in Christ:
as Abraham was eminent for Faith; Moses for Meekness, but christ excels in every Grace. 2. There is a never-failing Fullness of Grace in christ:
c-acp np1 vbds j p-acp n1; np1 p-acp n1, cc-acp np1 vvz p-acp d n1. crd pc-acp vbz dt j n1 pp-f n1 p-acp np1:
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Grace in the Saints is Ebbing and Flowing, it is not always in the same degree and proportion:
Grace in the Saints is Ebbing and Flowing, it is not always in the same degree and proportion:
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At one time David 's Faith was strong, at another time so faint and weak, that you could hardly feel any Pulse, Psal. 31.22. I said I am cut off from before thine eyes ;
At one time David is Faith was strong, At Another time so faint and weak, that you could hardly feel any Pulse, Psalm 31.22. I said I am Cut off from before thine eyes;
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but Grace in Christ is a never-failing Fulness, it did never abate in the least degree;
but Grace in christ is a never-failing Fullness, it did never abate in the least degree;
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he never lost a drop of his Holiness. What was said of Ioseph, may more truly be applied to Christ, Gen. 49.23. The archers shot at him, but his bow abode in strength.
he never lost a drop of his Holiness. What was said of Ioseph, may more truly be applied to christ, Gen. 49.23. The archers shot At him, but his bow Abided in strength.
pns31 av-x vvd dt n1 pp-f po31 n1. q-crq vbds vvn pp-f np1, vmb av-dc av-j vbi vvn p-acp np1, np1 crd. dt n2 vvn p-acp pno31, cc-acp po31 n1 n1 p-acp n1.
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Men and Devils shot at him, but his Grace remain'd in its full vigour and strength; His bow abode in strength.
Men and Devils shot At him, but his Grace remained in its full vigour and strength; His bow Abided in strength.
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3. Grace in Christ is Communicative: His Grace is for us;
3. Grace in christ is Communicative: His Grace is for us;
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the holy Oyl of the Spirit was poured on the head of this Blessed Aaron, that it might run down upon us.
the holy Oil of the Spirit was poured on the head of this Blessed Aaron, that it might run down upon us.
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As Satan entred in the Sop, so often in the C•p. But Spiritual Joy makes one better;
As Satan entered in the Sop, so often in the C•p. But Spiritual Joy makes one better;
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The Saints have not Grace to bestow on others: when the foolish Virgins would have bought Oyl of their Neighbour-Virgins, Matth. 25.9. Give us of your oyl, for our lamps are gone out.
The Saints have not Grace to bestow on Others: when the foolish Virgins would have bought Oil of their Neighbour-Virgins, Matthew 25.9. Give us of your oil, for our lamps Are gone out.
dt n2 vhb xx n1 pc-acp vvi p-acp n2-jn: c-crq dt j n2 vmd vhi vvn n1 pp-f po32 n2, np1 crd. vvb pno12 pp-f po22 n1, p-acp po12 n2 vbr vvn av.
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The wise Virgins answer'd, Not so, least there be not enough for us and you. The Saints have no Grace to spare to others;
The wise Virgins answered, Not so, lest there be not enough for us and you. The Saints have no Grace to spare to Others;
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but Christ diffuseth his Grace to others.
but christ diffuseth his Grace to Others.
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Grace in the Saints is as Water in the Vessel, Grace in Christ is as Water in the Spring, Joh. 1.16. Of his fulness have we received grace for grace.
Grace in the Saints is as Water in the Vessel, Grace in christ is as Water in the Spring, John 1.16. Of his fullness have we received grace for grace.
n1 p-acp dt n2 vbz p-acp n1 p-acp dt n1, vvb p-acp np1 vbz p-acp n1 p-acp dt n1, np1 crd. pp-f po31 n1 vhb pns12 vvn n1 p-acp n1.
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Set a Glass under a Still or Limbeck, and it receives Water from the Limbeck drop by drop:
Set a Glass under a Still or Limbeck, and it receives Water from the Limbeck drop by drop:
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So the Saints have the Drops and Influences of Christ's Grace distilling upon them.
So the Saints have the Drops and Influences of Christ's Grace distilling upon them.
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What a rich Consolation is this to those who either have no Grace, or their Stock is but low ;
What a rich Consolation is this to those who either have no Grace, or their Stock is but low;
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they may go to Christ the Mediator, as to a Treasury of Grace;
they may go to christ the Mediator, as to a Treasury of Grace;
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Lord, I am indigent, but whether should I carry my empty Vessel but to a full Fountain, Psal. 87.7. all my fresh Springs are in thee;
Lord, I am indigent, but whither should I carry my empty Vessel but to a full Fountain, Psalm 87.7. all my fresh Springs Are in thee;
n1, pns11 vbm j, cc-acp cs vmd pns11 vvi po11 j n1 cc-acp p-acp dt j n1, np1 crd. av-d po11 j n2 vbr p-acp pno21;
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I am guilty, thou hast Blood to pardon me; I am polluted, thou hast Grace to cleanse me;
I am guilty, thou hast Blood to pardon me; I am polluted, thou hast Grace to cleanse me;
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I am sick unto death, thou hast the Balm of Gilead to heal me, Gen. 41.56. Ioseph opened all the Store-houses of Corn:
I am sick unto death, thou hast the Balm of Gilead to heal me, Gen. 41.56. Ioseph opened all the Storehouses of Corn:
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Christ is our Ioseph that opens all the Treasuries and Store-houses of Grace, and communicates to us.
christ is our Ioseph that Opens all the Treasuries and Storehouses of Grace, and communicates to us.
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He is not only sweet as the Honey-comb, but drops as the Honey-comb.
He is not only sweet as the Honeycomb, but drops as the Honeycomb.
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This is a great comfort, in Christ our Mediator there is a Cornucopia, and fulness of all Grace,
This is a great Comfort, in christ our Mediator there is a Cornucopia, and fullness of all Grace,
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and Christ is desirous that we should come to him for Grace, like the full Breast that akes till it be drawn.
and christ is desirous that we should come to him for Grace, like the full Breast that akes till it be drawn.
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Use 1. Admire the Glory of this Mediator, he is God-Man, he is co-essentially glorious with the Father.Use 1. Admire the Glory of this Mediator, he is God-Man, he is coessentially glorious with the Father.
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All the Jews that saw Christ in the Flesh, did not see his God-head: all that saw the Man, did not see the Messiah.
All the jews that saw christ in the Flesh, did not see his Godhead: all that saw the Man, did not see the Messiah.
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The Temple of Solomon within was embellished with Gold:
The Temple of Solomon within was embellished with Gold:
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Travellers, as they passed along, might see the outside of the Temple, but only the Priests saw the Glory which sparkled within the Temple;
Travellers, as they passed along, might see the outside of the Temple, but only the Priests saw the Glory which sparkled within the Temple;
n2, c-acp pns32 vvd a-acp, vmd vvi dt n1-an pp-f dt n1, cc-acp av-j dt n2 vvd dt n1 r-crq vvd p-acp dt n1;
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only Believers, who are made Priests unto God, Rev. 1.6. see Christ's glorious inside, the God-head shining through the Manhood.
only Believers, who Are made Priests unto God, Rev. 1.6. see Christ's glorious inside, the Godhead shining through the Manhood.
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Use 2. If Christ be NONLATINALPHABET, God Man in one Person, then look unto Iesus Christ alone for Salvation. Use 2. If christ be, God Man in one Person, then look unto Iesus christ alone for Salvation.
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1. This Bloud comforts in case of Guilt: O saith the Soul, my sins trouble me;
1. This Blood comforts in case of Gilded: Oh Says the Soul, my Sins trouble me;
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There must be something of the Godhead to fasten our Hope upon; in Christ there's Godhead and Manhood Hypostatically united.
There must be something of the Godhead to fasten our Hope upon; in christ there's Godhead and Manhood Hypostatically united.
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If we could weep Rivers of Tears, out-fast Moses on the Mount, if we were exact Moralists, touching the Law blameless, if we could arrive at the highest degree of Sanctification in this Life, all this would not save us without looking to the Merits of him who is God:
If we could weep rivers of Tears, outfast Moses on the Mount, if we were exact Moralists, touching the Law blameless, if we could arrive At the highest degree of Sanctification in this Life, all this would not save us without looking to the Merits of him who is God:
cs pns12 vmd vvi n2 pp-f n2, j np1 p-acp dt n1, cs pns12 vbdr j n2, vvg dt n1 j, cs pns12 vmd vvi p-acp dt js n1 pp-f n1 p-acp d n1, d d vmd xx vvi pno12 p-acp vvg p-acp dt n2 pp-f pno31 r-crq vbz np1:
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our perfect Holiness in Heaven is not the cause of our Salvation, but the Righteousness of Jesus Christ.
our perfect Holiness in Heaven is not the cause of our Salvation, but the Righteousness of jesus christ.
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To this therefore did Paul fly, as to the Horns of the Altar, Phil. 3.9. That I may be found in him, not having my own righteousness.
To this Therefore did Paul fly, as to the Horns of the Altar, Philip 3.9. That I may be found in him, not having my own righteousness.
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'Tis true we may look to our Graces as Evidences of Salvation, but Christ's Bloud only as the Cause.
It's true we may look to our Graces as Evidences of Salvation, but Christ's Blood only as the Cause.
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In the time of Noah 's Flood, all that trusted to the high Hills and Trees,
In the time of Noah is Flood, all that trusted to the high Hills and Trees,
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and not to the Ark, were drowned: Heb. 12.2. Looking unto Iesus ;
and not to the Ark, were drowned: Hebrew 12.2. Looking unto Iesus;
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and so look unto him as to believe in him, that so Christ may not only be united to our Nature,
and so look unto him as to believe in him, that so christ may not only be united to our Nature,
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but to our Persons, Joh. 20.31. That believing you may have life thorow his name.
but to our Persons, John 20.31. That believing you may have life thorough his name.
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Use 3. Is Jesus Christ God and Man in one Person? This as it shews the Dignity of Believers, that they are nearly related to one of the greatest Persons that is, Col. 2.9. In him dwells the fulness of the Godhead bodily ;Use 3. Is jesus christ God and Man in one Person? This as it shows the Dignity of Believers, that they Are nearly related to one of the greatest Persons that is, Col. 2.9. In him dwells the fullness of the Godhead bodily;
vvb crd vbz np1 np1 np1 cc n1 p-acp crd n1? d c-acp pn31 vvz dt n1 pp-f n2, cst pns32 vbr av-j vvn p-acp crd pp-f dt js n2 cst vbz, np1 crd. p-acp pno31 vvz dt n1 pp-f dt n1 j;
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so it is of unspeakable Comfort, Christ's two Natures being married together, the Divine and Humane;
so it is of unspeakable Comfort, Christ's two Nature's being married together, the Divine and Humane;
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all that Christ in either of his Natures can do for Believers, he will do:
all that christ in either of his Nature's can do for Believers, he will do:
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In his Humane Nature he Prays for them, in his Divine Nature he Merits for them.
In his Humane Nature he Prays for them, in his Divine Nature he Merits for them.
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This for the Person of our Mediator. Use 4. Admire the Love of Christ our Mediator;
This for the Person of our Mediator. Use 4. Admire the Love of christ our Mediator;
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that he should humble himself, and take our Flesh, that he might redeem us. Believers should put Christ in their bosom, as the Spouse did Cant. 1.13. lye betwixt my Breasts. What was said of Ignatius, that the Name of Jesus was found written in his heart, should be verified of every Saint, he should have Jesus Christ written in his heart.
that he should humble himself, and take our Flesh, that he might Redeem us. Believers should put christ in their bosom, as the Spouse did Cant 1.13. lie betwixt my Breasts. What was said of Ignatius, that the Name of jesus was found written in his heart, should be verified of every Saint, he should have jesus christ written in his heart.
cst pns31 vmd vvi px31, cc vvb po12 n1, cst pns31 vmd vvi pno12. n2 vmd vvi np1 p-acp po32 n1, c-acp dt n1 vdd np1 crd. vvb p-acp po11 n2. q-crq vbds vvn pp-f np1, cst dt n1 pp-f np1 vbds vvn vvn p-acp po31 n1, vmd vbi vvn pp-f d n1, pns31 vmd vhi np1 np1 vvn p-acp po31 n1.
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CHRIST a Prophet. DEUT. 18.15 The Lord thy God will raise up unto thee a Prophet, &c. HAving spoken of the Person of Christ, we are next to speak of the Offices of Christ, Prophetical, Priestly, Regal.
CHRIST a Prophet. DEUTERONOMY. 18.15 The Lord thy God will raise up unto thee a Prophet, etc. HAving spoken of the Person of christ, we Are next to speak of the Offices of christ, Prophetical, Priestly, Regal.
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1. Prophetical, The Lord thy God will raise up unto thee a Prophet. Enunciatur hic locus de Christo, 'tis spoken of Christ.
1. Prophetical, The Lord thy God will raise up unto thee a Prophet. Enunciatur hic locus de Christ, it's spoken of christ.
crd j, dt n1 po21 n1 vmb vvi a-acp p-acp pno21 dt n1. fw-la fw-la fw-la fw-la fw-la, pn31|vbz vvn pp-f np1.
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why, Christ's Bloud was shed for the Remission of Sin, Mat. 26.28.
why, Christ's Blood was shed for the Remission of since, Mathew 26.28.
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There are several Names given to Christ as a Prophet: He is called the Counsellor, Isa. 6.9. In uno Christo Angelus faederis completur, Fagius.
There Are several Names given to christ as a Prophet: He is called the Counsellor, Isaiah 6.9. In Uno Christ Angelus faederis completur, Fagius.
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The Angel of the Covenant, Mal. 3.1. a Lamp, 2 Sam. 22.29. the bright Morning-star, Rev. 22.16. Jesus Christ is the great Prophet of his Church;The Angel of the Covenant, Malachi 3.1. a Lamp, 2 Sam. 22.29. the bright Morning star, Rev. 22.16. jesus christ is the great Prophet of his Church;
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the Woman of Samaria gave a shrewd guess, Iohn 4.19. He is the best Teacher; he makes all other teaching effectual, Luke 24.45. Then opened he their Understanding.
the Woman of Samaria gave a shrewd guess, John 4.19. He is the best Teacher; he makes all other teaching effectual, Lycia 24.45. Then opened he their Understanding.
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He did not only open the Scriptures, but opened their Understanding. He teacheth to profit, Isa. 48.17. I am the Lord thy God who teacheth thee to profit. Quest. How Christ teacheth?
He did not only open the Scriptures, but opened their Understanding. He Teaches to profit, Isaiah 48.17. I am the Lord thy God who Teaches thee to profit. Quest. How christ Teaches?
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Resp. 1. Externally, By his Word, Psal. 119.105. Thy Word is a Lamp unto my feet. Resp. 1. Externally, By his Word, Psalm 119.105. Thy Word is a Lamp unto my feet.
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Such as pretend to have a Light or Revelation above the Word, or contrary to it, never had their Teaching from Christ, Isa. 8.20. 2. Christ teacheth these sacred Mysteries, Inwardly, by the Spirit, John 16.13. The World knows not what it is, 1 Cor. 2.14. The natural man receives not the things of God, neither can ye know them.
Such as pretend to have a Light or Revelation above the Word, or contrary to it, never had their Teaching from christ, Isaiah 8.20. 2. christ Teaches these sacred Mysteres, Inwardly, by the Spirit, John 16.13. The World knows not what it is, 1 Cor. 2.14. The natural man receives not the things of God, neither can you know them.
d c-acp vvb pc-acp vhi dt n1 cc n1 p-acp dt n1, cc j-jn p-acp pn31, av-x vhn po32 vvg p-acp np1, np1 crd. crd np1 vvz d j n2, av-j, p-acp dt n1, np1 crd. dt n1 vvz xx r-crq pn31 vbz, crd np1 crd. dt j n1 vvz xx dt n2 pp-f np1, dx vmb pn22 vvb pno32.
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He knows not what it is to be Transformed by the renewing of the mind, Rom. 12.2. or what the inward workings of the Spirit means;
He knows not what it is to be Transformed by the renewing of the mind, Rom. 12.2. or what the inward workings of the Spirit means;
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these are Riddles and Paradoxes to him.
these Are Riddles and Paradoxes to him.
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He may have more insight into the things of the World then a Believer, but he doth not see the deep things of God. A Swine may see an Acorn under the Tree,
He may have more insight into the things of the World then a Believer, but he does not see the deep things of God. A Swine may see an Acorn under the Tree,
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but he cannot see a Star:
but he cannot see a Star:
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he who is taught of Christ sees the Arcana imperii, the Secrets of the Kingdom of Heaven. Quest.
he who is taught of christ sees the Arcana imperii, the Secrets of the Kingdom of Heaven. Quest.
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What are the Lessons Christ teacheth? What Are the Lessons christ Teaches?
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Answ. 1. He teacheth us to see into our own Hearts. Take the most Mercurial Wits, the greatest Politicians, that understand the Mysteries of State,Answer 1. He Teaches us to see into our own Hearts. Take the most Mercurial Wits, the greatest Politicians, that understand the Mysteres of State,
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yet they know not the Mysteries of their own Hearts, they cannot believe there is that Evil in them as is, 2 Kings 8.13. Is thy servant a dog? Grande profundum est homo, Aug. The Heart is a great deep which is not easily fathomed.
yet they know not the Mysteres of their own Hearts, they cannot believe there is that Evil in them as is, 2 Kings 8.13. Is thy servant a dog? Grande profundum est homo, Aug. The Heart is a great deep which is not Easily fathomed.
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But Christ, when he teacheth, removes the Vail of Ignorance, and lights a Man into his own Heart.
But christ, when he Teaches, removes the vail of Ignorance, and lights a Man into his own Heart.
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And now he sees swarms of vain Thoughts, he blusheth to see how Sin mingles with his Duties, his Stars are mixt with Clouds;
And now he sees swarms of vain Thoughts, he blusheth to see how since mingles with his Duties, his Stars Are mixed with Clouds;
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he prays, as Austin, that God would deliver him from himself.
he prays, as Austin, that God would deliver him from himself.
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nay, the darkness in which a Sinner is, while in an unregenerate state, is worse then natural darkness;
nay, the darkness in which a Sinner is, while in an unregenerate state, is Worse then natural darkness;
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2. The second Lesson Christ teacheth, is the Vanity of the Creature. A Natural Man sets up his Happiness here, worships the golden Image;
2. The second lesson christ Teaches, is the Vanity of the Creature. A Natural Man sets up his Happiness Here, worships the golden Image;
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but he that Christ hath anointed with his Eye-salve hath a Spirit of Discerning, he looks upon the Creature in its night dress, sees it to be empty and unsatisfying, not commensurate to an Heaven-born Soul. Solomon had put all the Creatures into a Limbeck,
but he that christ hath anointed with his Eyesalve hath a Spirit of Discerning, he looks upon the Creature in its night dress, sees it to be empty and unsatisfying, not commensurate to an Heavenborn Soul. Solomon had put all the Creatures into a Limbeck,
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and when he came to extract the Spirits and Quintissence, all was Vanity, Eccl. 2.11. The Apostle calls it NONLATINALPHABET, a Show or Apparition ▪ 1 Cor. 7.31. having no intrinsical Goodness.
and when he Come to extract the Spirits and Quintessence, all was Vanity, Ecclesiastes 2.11. The Apostle calls it, a Show or Apparition ▪ 1 Cor. 7.31. having no intrinsical goodness.
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3. The third Lesson is the Excellency of Things unseen. Christ gives the Soul a sight of Glory, a prospect of Eternity, 2 Cor. 4.18. We look not at things which are seen, but NONLATINALPHABET, things which are not seen.
3. The third lesson is the Excellency of Things unseen. christ gives the Soul a sighed of Glory, a prospect of Eternity, 2 Cor. 4.18. We look not At things which Are seen, but, things which Are not seen.
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Moses saw him who is invisible, Hebr. 11.27. And the Patriarks saw a better Country, viz. an heavenly, Hebr. 11.16. where Delights of Angels, Rivers of Pleasure, the Flower of Joy fully ripe and blown. Quest.Moses saw him who is invisible, Hebrew 11.27. And the Patriarchs saw a better Country, viz. an heavenly, Hebrew 11.16. where Delights of Angels, rivers of Pleasure, the Flower of Joy Fully ripe and blown. Quest.
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How doth Christ's Teaching differ from other Teaching? Resp. Several ways. 1. Christ teacheth the Heart. Others may teach the Ear, Christ the Heart, Acts 16.14. Whose heart the Lord opened. How does Christ's Teaching differ from other Teaching? Resp. Several ways. 1. christ Teaches the Heart. Others may teach the Ear, christ the Heart, Acts 16.14. Whose heart the Lord opened.
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All that the Dispensers of the Word can do, is but to work Knowledge, Christ works Grace.
All that the Dispensers of the Word can do, is but to work Knowledge, christ works Grace.
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They can but give you the light of the Truth, Christ gives you the love of the Truth.
They can but give you the Light of the Truth, christ gives you the love of the Truth.
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They can only teach you what to believe, Christ teacheth how to believe. 2 Christ gives us a Taste of the Word;
They can only teach you what to believe, christ Teaches how to believe. 2 christ gives us a Taste of the Word;
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Ministers may set the Food of the Word before you, and carve it out to you,
Ministers may Set the Food of the Word before you, and carve it out to you,
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but it is only Christ causeth you to taste it, 1 Pet. 2.3. If so be ye have tasted, the Lord is gracious. Psal. 34.8. Taste and see that the Lord is good.
but it is only christ Causes you to taste it, 1 Pet. 2.3. If so be you have tasted, the Lord is gracious. Psalm 34.8. Taste and see that the Lord is good.
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It is one thing to hear a Truth preached, another thing to taste it; one thing to read a Promise, another thing to taste it.
It is one thing to hear a Truth preached, Another thing to taste it; one thing to read a Promise, Another thing to taste it.
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David had got a taste of the Word, Psal. 119.102, 103. Thou hast taught me. How sweet are thy words unto my taste! David had god a taste of the Word, Psalm 119.102, 103. Thou hast taught me. How sweet Are thy words unto my taste!
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yea, sweeter then honey to my mouth. The Apostle calls it NONLATINALPHABET, the savour of Knowledge, 2 Cor. 2.14. The light of Knowledge is one thing, the savour another.yea, Sweeten then honey to my Mouth. The Apostle calls it, the savour of Knowledge, 2 Cor. 2.14. The Light of Knowledge is one thing, the savour Another.
uh, jc cs n1 p-acp po11 n1. dt n1 vvz pn31, dt n1 pp-f n1, crd np1 crd. dt n1 pp-f n1 vbz crd n1, dt n1 j-jn.
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Christ makes us taste a savoriness in the Word. 3. Christ when he teacheth makes us obey.
christ makes us taste a savoriness in the Word. 3. christ when he Teaches makes us obey.
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Others may instruct, but cannot command obedience. They teach to be humble, but Men remain proud.
Others may instruct, but cannot command Obedience. They teach to be humble, but Men remain proud.
ng2-jn vmb vvi, cc-acp vmbx vvi n1. pns32 vvb pc-acp vbi j, cc-acp n2 vvb j.
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Though he hath left his Passion, yet not his Compassion.
Though he hath left his Passion, yet not his Compassion.
cs pns31 vhz vvn po31 n1, av xx po31 n1.
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The Prophet had been denouncing Judgments against the People of Iudah, but they would not hear, Ier. 44.17. We will do whatsoever goeth out of our own mouth, to bake cakes to the Queen of Heaven.
The Prophet had been denouncing Judgments against the People of Iudah, but they would not hear, Jeremiah 44.17. We will do whatsoever Goes out of our own Mouth, to bake cakes to the Queen of Heaven.
dt n1 vhd vbn vvg n2 p-acp dt n1 pp-f np1, p-acp pns32 vmd xx vvi, np1 crd. pns12 vmb vdi r-crq vvz av pp-f po12 d n1, pc-acp vvi n2 p-acp dt n1 pp-f n1.
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Men come quasi armed in Coat of Male, that the Sword of the Word will not enter;
Men come quasi armed in Coat of Male, that the Sword of the Word will not enter;
n2 vvb fw-la vvn p-acp n1 pp-f n-jn, cst dt n1 pp-f dt n1 vmb xx vvi;
(33) sermon (DIV1)
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but when Christ comes to teach, he removes this obstinacy, he not only informs the Judgment, but inclines the Will.
but when christ comes to teach, he removes this obstinacy, he not only informs the Judgement, but inclines the Will.
cc-acp c-crq np1 vvz pc-acp vvi, pns31 vvz d n1, pns31 xx av-j vvz dt n1, cc-acp vvz dt n1.
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He doth not only come with the Light of his Word, but the Rod of his Strength,
He does not only come with the Light of his Word, but the Rod of his Strength,
pns31 vdz xx av-j vvn p-acp dt n1 pp-f po31 n1, cc-acp dt n1 pp-f po31 n1,
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and makes the stubborn sinner yield to him. His Grace is irresistible.
and makes the stubborn sinner yield to him. His Grace is irresistible.
cc vvz dt j n1 vvi p-acp pno31. po31 n1 vbz j.
(33) sermon (DIV1)
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4. Christ teacheth easily. Others teach with difficulty. Difficulty in finding out a Truth, and in inculcating it, Isa. 28.10. Precept must be upon precept, line upon line ;
4. christ Teaches Easily. Others teach with difficulty. Difficulty in finding out a Truth, and in inculcating it, Isaiah 28.10. Precept must be upon precept, line upon line;
crd np1 vvz av-j. ng2-jn vvb p-acp n1. n1 p-acp vvg av dt n1, cc p-acp vvg pn31, np1 crd. n1 vmb vbi p-acp n1, n1 p-acp n1;
(33) sermon (DIV1)
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some may Teach all their lives, and the Word take no impression. They complain as Isa. 49.4. I have spent my labour in vain. Plough on Rocks.
Some may Teach all their lives, and the Word take no impression. They complain as Isaiah 49.4. I have spent my labour in vain. Plough on Rocks.
d vmb vvi d po32 n2, cc dt n1 vvb dx n1. pns32 vvb p-acp np1 crd. pns11 vhb vvn po11 n1 p-acp j. vvb p-acp n2.
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But Christ the great Prophet teacheth with ease. He can with the least touch of his Spirit convert.
But christ the great Prophet Teaches with ease. He can with the least touch of his Spirit convert.
p-acp np1 dt j n1 vvz p-acp n1. pns31 vmb p-acp dt ds n1 pp-f po31 n1 vvi.
(33) sermon (DIV1)
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He can say, Let there be light ; with a word he conveys Grace. 5. Christ when he teacheth, makes Men willing to learn.
He can say, Let there be Light; with a word he conveys Grace. 5. christ when he Teaches, makes Men willing to Learn.
pns31 vmb vvi, vvb pc-acp vbi j; p-acp dt n1 pns31 vvz n1. crd np1 c-crq pns31 vvz, vvz n2 j pc-acp vvi.
(33) sermon (DIV1)
681
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Men may teach others, but they have no mind to learn, Prov. 1.7. Fools despise instruction ;
Men may teach Others, but they have no mind to Learn, Curae 1.7. Fools despise instruction;
np1 vmb vvi n2-jn, cc-acp pns32 vhb dx n1 pc-acp vvi, np1 crd. n2 vvb n1;
(33) sermon (DIV1)
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they rage at the Word, as if a Patient should rage at the Physician when he brings him a Cordial:
they rage At the Word, as if a Patient should rage At the physician when he brings him a Cordial:
pns32 vvb p-acp dt n1, c-acp cs dt n1 vmd vvi p-acp dt n1 c-crq pns31 vvz pno31 dt j:
(33) sermon (DIV1)
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thus backward are Men to their own Salvation. But Christ makes his People a willing people, Psal. 110.3. they prize Knowledge, and hang it as a Jewel upon their Ear.
thus backward Are Men to their own Salvation. But christ makes his People a willing people, Psalm 110.3. they prize Knowledge, and hang it as a Jewel upon their Ear.
av av-j vbr n2 p-acp po32 d n1. p-acp np1 vvz po31 n1 dt j n1, np1 crd. pns32 vvb n1, cc vvb pn31 p-acp dt n1 p-acp po32 n1.
(33) sermon (DIV1)
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Those that Christ teacheth, say as Isa. 2.3.
Those that christ Teaches, say as Isaiah 2.3.
d cst np1 vvz, vvb a-acp np1 crd.
(33) sermon (DIV1)
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Come let us go up to the Mountain of the Lord, and he will teach us of his ways, Come let us go up to the Mountain of the Lord, and he will teach us of his ways,
vvb vvb pno12 vvi a-acp p-acp dt n1 pp-f dt n1, cc pns31 vmb vvi pno12 pp-f po31 n2,
(33) sermon (DIV1)
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and we will walk in them: and as Acts 10.33. We are all here present before God, to hear all things commanded. and we will walk in them: and as Acts 10.33. We Are all Here present before God, to hear all things commanded.
cc pns12 vmb vvi p-acp pno32: cc p-acp n2 crd. pns12 vbr d av j p-acp np1, pc-acp vvi d n2 vvn.
(33) sermon (DIV1)
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6. Christ when he Teacheth, doth not only illuminate, but animate. He doth so teach, as he doth quicken; Iohn 8.12.
6. christ when he Teaches, does not only illuminate, but animate. He does so teach, as he does quicken; John 8.12.
crd np1 c-crq pns31 vvz, vdz xx av-j vvi, cc-acp vvi. pns31 vdz av vvi, c-acp pns31 vdz vvi; np1 crd.
(33) sermon (DIV1)
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I am the light of the world, he that follows me shall have lumen vitae, the light of life. By Nature we are dead, therefore unfit for teaching;I am the Light of the world, he that follows me shall have lumen vitae, the Light of life. By Nature we Are dead, Therefore unfit for teaching;
pns11 vbm dt n1 pp-f dt n1, pns31 cst vvz pno11 vmb vhi fw-la fw-la, dt n1 pp-f n1. p-acp n1 pns12 vbr j, av j p-acp vvg;
(33) sermon (DIV1)
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who will make an Oration to the Dead? But Christ teacheth them that are dead, he gives the light of life ;
who will make an Oration to the Dead? But christ Teaches them that Are dead, he gives the Light of life;
r-crq vmb vvi dt n1 p-acp dt j? p-acp np1 vvz pno32 cst vbr j, pns31 vvz dt n1 pp-f n1;
(33) sermon (DIV1)
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as when Lazarus was dead, Christ said, Come forth, and he made the dead to hear, Lazarus came forth.
as when Lazarus was dead, christ said, Come forth, and he made the dead to hear, Lazarus Come forth.
c-acp c-crq np1 vbds j, np1 vvd, vvb av, cc pns31 vvd dt j pc-acp vvi, np1 vvd av.
(33) sermon (DIV1)
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So when Christ saith to the dead Soul, Come forth of the Grave of Unbelief, he hears Christ's voice, and comes forth;
So when christ Says to the dead Soul, Come forth of the Grave of Unbelief, he hears Christ's voice, and comes forth;
av c-crq np1 vvz p-acp dt j n1, vvb av pp-f dt j pp-f n1, pns31 vvz npg1 n1, cc vvz av;
(33) sermon (DIV1)
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it is the Light of Life. The Philosophers saith, Calor & lux concrescunt, Light and Heat encrease together. 'Tis true here;
it is the Light of Life. The Philosophers Says, Calor & lux concrescunt, Light and Heat increase together. It's true Here;
pn31 vbz dt n1 pp-f n1. dt n2 vvz, np1 cc fw-la fw-la, n1 cc vvb vvi av. pn31|vbz j av;
(33) sermon (DIV1)
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where Christ comes with his Light, there is the heat of Spiritual Life going along with it.
where christ comes with his Light, there is the heat of Spiritual Life going along with it.
c-crq np1 vvz p-acp po31 n1, pc-acp vbz dt n1 pp-f j n1 vvg a-acp p-acp pn31.
(33) sermon (DIV1)
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Use 1. of Information. Branch 1. See here an Argument of Christ's Divinity.Use 1. of Information. Branch 1. See Here an Argument of Christ's Divinity.
vvb crd pp-f np1. n1 crd n1 av dt n1 pp-f npg1 n1.
(33) sermon (DIV1)
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Had he not been God, he could never have known the Mind of God, or revealed to us those Arcana Caeli, those deep Mysteries which no Man or Angel could find out.
Had he not been God, he could never have known the Mind of God, or revealed to us those Arcana heaven, those deep Mysteres which no Man or Angel could find out.
vhd pns31 xx vbn n1, pns31 vmd av-x vhi vvn dt n1 pp-f np1, cc vvn p-acp pno12 d fw-la np1, d j-jn n2 r-crq dx n1 cc n1 vmd vvi av.
(33) sermon (DIV1)
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Who but God can anoint the eyes of the blind? and give not only light, but sight? who but he who hath the Key of David can open the Heart? who but God can bow the iron sinew of the Will? He only who is God can enlighten the Conscience,
Who but God can anoint the eyes of the blind? and give not only Light, but sighed? who but he who hath the Key of David can open the Heart? who but God can bow the iron sinew of the Will? He only who is God can enlighten the Conscience,
r-crq p-acp np1 vmb vvi dt n2 pp-f dt j? cc vvb xx av-j vvi, p-acp n1? r-crq p-acp pns31 r-crq vhz dt n1 pp-f np1 vmb vvi dt n1? q-crq p-acp np1 vmb vvi dt n1 n1 pp-f dt n1? pns31 av-j r-crq vbz n1 vmb vvi dt n1,
(33) sermon (DIV1)
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and make the stoney Heart bleed.
and make the stoney Heart bleed.
cc vvi dt n1 n1 vvi.
(33) sermon (DIV1)
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Branch 2. See what a Cornucopia, or Plenty of Wisdom is in Christ, who is the Great Doctor of his Church,Branch 2. See what a Cornucopia, or Plenty of Wisdom is in christ, who is the Great Doctor of his Church,
n1 crd n1 q-crq dt fw-la, cc n1 pp-f n1 vbz p-acp np1, r-crq vbz dt j n1 pp-f po31 n1,
(33) sermon (DIV1)
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and gives saving knowledge to all the Elect. The Body of the Sun must needs be full of Charity and Brightness, which enlightens the whole World. Christ is the great Luminary.
and gives Saving knowledge to all the Elect. The Body of the Sun must needs be full of Charity and Brightness, which enlightens the Whole World. christ is the great Luminary.
cc vvz vvg n1 p-acp d dt np1 dt n1 pp-f dt n1 vmb av vbi j pp-f n1 cc n1, r-crq vvz dt j-jn n1. np1 vbz dt j n1.
(33) sermon (DIV1)
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In him are hid all Treasures of Knowledge, Col. 2.3. The middle Lamp of the Sanctuary gave light to all the other Lamps.
In him Are hid all Treasures of Knowledge, Col. 2.3. The middle Lamp of the Sanctuary gave Light to all the other Lamps.
p-acp pno31 vbr vvn d n2 pp-f n1, np1 crd. dt j-jn n1 pp-f dt n1 vvd n1 p-acp d dt j-jn n2.
(33) sermon (DIV1)
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Christ duffuseth his glorious Light to others. We are apt to admire the Learning of Aristotle and Plato ; alas!
christ duffuseth his glorious Light to Others. We Are apt to admire the Learning of Aristotle and Plato; alas!
np1 vvz po31 j n1 p-acp n2-jn. pns12 vbr j pc-acp vvi dt n1 pp-f np1 cc np1; uh!
(33) sermon (DIV1)
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what is this poor Spa•k of Light to that which is in Christ, from whose infinite Wisdom both Men and Angels light their Lamp.
what is this poor Spa•k of Light to that which is in christ, from whose infinite Wisdom both Men and Angels Light their Lamp.
q-crq vbz d j n1 pp-f n1 p-acp d r-crq vbz p-acp np1, p-acp rg-crq j n1 d n2 cc n2 vvb po32 n1.
(33) sermon (DIV1)
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Branch 3. See the Misery of Men in the state of Nature, before Christ came to be their Prophet, they are inveloped with Ignorance and Da•kness.Branch 3. See the Misery of Men in the state of Nature, before christ Come to be their Prophet, they Are inveloped with Ignorance and Da•kness.
n1 crd n1 dt n1 pp-f n2 p-acp dt n1 pp-f n1, c-acp np1 vvd pc-acp vbi po32 n1, pns32 vbr vvn p-acp n1 cc n1.
(33) sermon (DIV1)
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Men know nothing in a salvifical, sanctified manner; they know nothing as they ought to know ▪ 1 Cor. 8.2. This is sad: 1. Men in the dark cannot discern Colours;
Men know nothing in a salvifical, sanctified manner; they know nothing as they ought to know ▪ 1 Cor. 8.2. This is sad: 1. Men in the dark cannot discern Colours;
np1 vvb pix p-acp dt j, j-vvn n1; pns32 vvb pix p-acp pns32 vmd pc-acp vvi ▪ crd np1 crd. d vbz j: crd np1 p-acp dt j vmbx vvi n2;
(33) sermon (DIV1)
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so in the state of Nature, they cannot discern between Morality and Grace;
so in the state of Nature, they cannot discern between Morality and Grace;
av p-acp dt n1 pp-f n1, pns32 vmbx vvi p-acp n1 cc n1;
(33) sermon (DIV1)
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they take one for the other, pro dea nubem. 2. In the dark the greatest Beauty is hid.
they take one for the other, Pro dea nubem. 2. In the dark the greatest Beauty is hid.
pns32 vvb pi p-acp dt n-jn, fw-la fw-la fw-la. crd p-acp dt j dt js n1 vbz vvn.
(33) sermon (DIV1)
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Let there be rare Flowers in the Garden, and Pictures in the Room, yet in the dark their Beauty is vail'd over;
Let there be rare Flowers in the Garden, and Pictures in the Room, yet in the dark their Beauty is veiled over;
vvb pc-acp vbi j n2 p-acp dt n1, cc n2 p-acp dt n1, av p-acp dt j po32 n1 vbz vvn a-acp;
(33) sermon (DIV1)
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so, though there be such transcendent Beauty in Christ as amazeth the Angels, a Man in the state of Nature, sees none of this Beauty.
so, though there be such transcendent Beauty in christ as amazes the Angels, a Man in the state of Nature, sees none of this Beauty.
av, cs pc-acp vbb d j n1 p-acp np1 c-acp vvz dt n2, dt n1 p-acp dt n1 pp-f n1, vvz pix pp-f d n1.
(33) sermon (DIV1)
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What is Christ to him? or Heaven to him? the vail is upon his heart? 3. A Man in the dark is in danger every step he goes;
What is christ to him? or Heaven to him? the Vail is upon his heart? 3. A Man in the dark is in danger every step he Goes;
q-crq vbz np1 p-acp pno31? cc n1 p-acp pno31? dt vvb vbz p-acp po31 n1? crd dt n1 p-acp dt j vbz p-acp n1 d n1 pns31 vvz;
(33) sermon (DIV1)
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so a Man in the state of Nature is in danger every step, of falling into Hell.
so a Man in the state of Nature is in danger every step, of falling into Hell.
av dt n1 p-acp dt n1 pp-f n1 vbz p-acp n1 d n1, pp-f vvg p-acp n1.
(33) sermon (DIV1)
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Thus it is before Christ teacheth us;
Thus it is before christ Teaches us;
av pn31 vbz p-acp np1 vvz pno12;
(33) sermon (DIV1)
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for, natural darkness affrights, Gen. 15.12. An horrour of great darkness fell upon Abraham. But the Spiritual Darkness is not accompanied with horrour, Men tremble not at their condition;
for, natural darkness affrights, Gen. 15.12. an horror of great darkness fell upon Abraham. But the Spiritual Darkness is not accompanied with horror, Men tremble not At their condition;
p-acp, j n1 vvz, np1 crd. dt n1 pp-f j n1 vvd p-acp np1. p-acp dt j n1 vbz xx vvn p-acp n1, n2 vvb xx p-acp po32 n1;
(33) sermon (DIV1)
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nay, they like their condition well enough, Iohn 3.19.
nay, they like their condition well enough, John 3.19.
uh-x, pns32 vvb po32 n1 av av-d, np1 crd.
(33) sermon (DIV1)
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Men loved darkness. This is their sad condition, till Jesus Christ comes as a Prophet to teach them,Men loved darkness. This is their sad condition, till jesus christ comes as a Prophet to teach them,
n2 vvd n1. d vbz po32 j n1, c-acp np1 np1 vvz p-acp dt n1 pc-acp vvi pno32,
(33) sermon (DIV1)
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and to turn them from darkness to light, and from the power of Satan to God.
and to turn them from darkness to Light, and from the power of Satan to God.
cc pc-acp vvi pno32 p-acp n1 pc-acp vvi, cc p-acp dt n1 pp-f np1 p-acp np1.
(33) sermon (DIV1)
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Branch 4. See the happy condition of the Children of God, they have Christ to be their Prophet, Isa. 54.13. All thy children shall be taught of the Lord. 1 Cor. 1.30. He is made to us wisdom. Branch 4. See the happy condition of the Children of God, they have christ to be their Prophet, Isaiah 54.13. All thy children shall be taught of the Lord. 1 Cor. 1.30. He is made to us Wisdom.
n1 crd n1 dt j n1 pp-f dt n2 pp-f np1, pns32 vhb np1 pc-acp vbi po32 n1, np1 crd. d po21 n2 vmb vbi vvn pp-f dt n1. vvn np1 crd. pns31 vbz vvn p-acp pno12 n1.
(33) sermon (DIV1)
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One Man cannot see by anothers eye; but Believers see with Christ's eyes, in his light they see light:
One Man cannot see by another's eye; but Believers see with Christ's eyes, in his Light they see Light:
crd n1 vmbx vvi p-acp ng1-jn n1; cc-acp n2 vvb p-acp npg1 n2, p-acp po31 n1 pns32 vvb n1:
(33) sermon (DIV1)
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Christ gives them the light of Grace and light of Glory.
christ gives them the Light of Grace and Light of Glory.
np1 vvz pno32 dt n1 pp-f n1 cc n1 pp-f n1.
(33) sermon (DIV1)
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Use 2. Labour to have Christ for your Prophet, he teacheth savingly, he is an interpreter of a thousand, he can untie those Knots which puzzle the very Angels;Use 2. Labour to have christ for your Prophet, he Teaches savingly, he is an interpreter of a thousand, he can untie those Knots which puzzle the very Angels;
vvb crd n1 pc-acp vhi np1 p-acp po22 n1, pns31 vvz av-vvg, pns31 vbz dt n1 pp-f dt crd, pns31 vmb vvi d n2 r-crq n1 dt j n2;
(33) sermon (DIV1)
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till Christ teach, never learn any Lesson; till Christ is made to us wisdom, we shall never be wise to Salvation. Quest.
till christ teach, never Learn any lesson; till christ is made to us Wisdom, we shall never be wise to Salvation. Quest.
c-acp np1 vvb, av-x vvb d n1; c-acp np1 vbz vvn p-acp pno12 n1, pns12 vmb av-x vbi j p-acp n1. n1.
(33) sermon (DIV1)
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What shall we do to have Christ for our Teacher? Resp. 1. See your need of Christ's Teaching;What shall we do to have christ for our Teacher? Resp. 1. See your need of Christ's Teaching;
q-crq vmb pns12 vdi pc-acp vhi np1 p-acp po12 n1? np1 crd n1 po22 n1 pp-f npg1 vvg;
(33) sermon (DIV1)
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you cannot see your way without this Morning Star. Some speak much of the Light of Reason improved: Alas!
you cannot see your Way without this Morning Star. some speak much of the Light of Reason improved: Alas!
pn22 vmbx vvi po22 n1 p-acp d n1 n1. d vvb d pp-f dt n1 pp-f n1 vvn: uh!
(33) sermon (DIV1)
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the Plumb-line of Reason is too short to Fathom the deep things of God;
the Plumb-line of Reason is too short to Fathom the deep things of God;
dt np1 pp-f n1 vbz av j p-acp n1 dt j-jn n2 pp-f np1;
(33) sermon (DIV1)
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the Light of Reason will no more help a Man to believe, then the light of a Candle will help him to understand.
the Light of Reason will no more help a Man to believe, then the Light of a Candle will help him to understand.
dt n1 pp-f n1 vmb av-dx av-dc vvi dt n1 pc-acp vvi, cs dt n1 pp-f dt n1 vmb vvi pno31 pc-acp vvi.
(33) sermon (DIV1)
690
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A Man can no more by the power of Nature reach Christ, then an Infant can reach the top of the Pyramids,
A Man can no more by the power of Nature reach christ, then an Infant can reach the top of the Pyramids,
dt n1 vmb av-dx av-dc p-acp dt n1 pp-f n1 n1 np1, cs dt n1 vmb vvi dt n1 pp-f dt n2,
(33) sermon (DIV1)
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or the Ostridge fly up to the Stars. See your need of Christ's Anointing and Teaching, Rev. 3.18. 2. Go to Christ to teach you, Psal. 25.5. Lead me in thy truth, and teach me.
or the Ostrich fly up to the Stars. See your need of Christ's Anointing and Teaching, Rev. 3.18. 2. Go to christ to teach you, Psalm 25.5. Led me in thy truth, and teach me.
cc dt n1 vvb a-acp p-acp dt n2. n1 po22 n1 pp-f npg1 vvg cc vvg, n1 crd. crd vvb p-acp np1 pc-acp vvi pn22, np1 crd. vvb pno11 p-acp po21 n1, cc vvb pno11.
(33) sermon (DIV1)
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As one of the Disciples said, Lord teach us to pray, Luke 11.1. so, Lord teach me to profit.
As one of the Disciples said, Lord teach us to pray, Lycia 11.1. so, Lord teach me to profit.
p-acp crd pp-f dt n2 vvd, n1 vvb pno12 pc-acp vvi, av crd. av, n1 vvb pno11 pc-acp vvi.
(33) sermon (DIV1)
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Do thou light my Lamp, O thou great Prophet of thy Church, give me a Spirit of Wisdom and Revelation, that I may see things in another manner then ever I saw them before.
Do thou Light my Lamp, Oh thou great Prophet of thy Church, give me a Spirit of Wisdom and Revelation, that I may see things in Another manner then ever I saw them before.
vdb pns21 vvi po11 n1, uh pns21 j n1 pp-f po21 n1, vvb pno11 dt n1 pp-f n1 cc n1, cst pns11 vmb vvi n2 p-acp j-jn n1 av av pns11 vvd pno32 a-acp.
(33) sermon (DIV1)
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Teach me in the Word to hear thy Voice, and in the Sacrament to discern thy Body, Psal. 13.3. Lighten mine eyes, &c. Cathedram habet in coelo qui corda docet in terra, Aug. He hath his Pulpit in Heaven who converts Souls.
Teach me in the Word to hear thy Voice, and in the Sacrament to discern thy Body, Psalm 13.3. Lighten mine eyes, etc. Cathedram habet in coelo qui Corda docet in terra, Aug. He hath his Pulpit in Heaven who converts Souls.
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and by his Death confirm'd the Will, Heb. 9.17. A Testament is in force after Men are dead:
and by his Death confirmed the Will, Hebrew 9.17. A Testament is in force After Men Are dead:
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And that we may be encouraged to go to Christ our great Prophet. 1. Jesus Christ is very willing to teach us.
And that we may be encouraged to go to christ our great Prophet. 1. jesus christ is very willing to teach us.
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Why else did he enter into the Calling of the Ministry? but to teach the Mysteries of Heaven, Matth. 4.23.
Why Else did he enter into the Calling of the Ministry? but to teach the Mysteres of Heaven, Matthew 4.23.
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Iesus went about teaching and preaching the Gospel of the Kingdom, and healing all manner of sickness, Iesus went about teaching and preaching the Gospel of the Kingdom, and healing all manner of sickness,
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and all manner of diseases among the people. and all manner of diseases among the people.
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Why did he take the Office Prophetical upon him? why was Christ so angry with them that kept away the Key of Knowledge? Luke 11.52. why was Christ anointed with the Spirit without measure, but that he might anoint us with Knowledge.
Why did he take the Office Prophetical upon him? why was christ so angry with them that kept away the Key of Knowledge? Luke 11.52. why was christ anointed with the Spirit without measure, but that he might anoint us with Knowledge.
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Knowledge is in Christ, as Milk in the Breast for the Child. O then go to Christ to Teach!
Knowledge is in christ, as Milk in the Breast for the Child. O then go to christ to Teach!
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None in the Gospel came to Christ for sight, but he restored their eye-sight.
None in the Gospel Come to christ for sighed, but he restored their eyesight.
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And sure Christ is more willing to work a cure upon a blind Soul, than ever he was upon a blind Body.
And sure christ is more willing to work a cure upon a blind Soul, than ever he was upon a blind Body.
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2. There are none so dull and ignorant, but Christ can teach them. Every one is not fit to make a Philosophers Scholar of, Ex omni ligno non fit Mercurius ;
2. There Are none so dull and ignorant, but christ can teach them. Every one is not fit to make a Philosophers Scholar of, Ex omni ligno non fit Mercurius;
crd pc-acp vbr pix av j cc j, cc-acp np1 vmb vvi pno32. d pi vbz xx j pc-acp vvi dt ng1 n1 pp-f, fw-la fw-la fw-la fw-fr j np1;
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but there is none so dull but Christ can make a good Scholar of such as are ignorant, and of low parts. Christ teacheth them in such a manner, that they know more then the great Sages and Wisemen of the World.
but there is none so dull but christ can make a good Scholar of such as Are ignorant, and of low parts. christ Teaches them in such a manner, that they know more then the great Sages and Wise men of the World.
cc-acp pc-acp vbz pix av j p-acp np1 vmb vvi dt j n1 pp-f d c-acp vbr j, cc pp-f j n2. np1 vvz pno32 p-acp d dt n1, cst pns32 vvb av-dc cs dt j n2-jn cc n2 pp-f dt n1.
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Hence that saying of St. Augustine, Surgunt indocti & rapiunt coelum, the unlearned Men rise up and take Heaven;
Hence that saying of Saint Augustine, Surgunt Indocti & rapiunt coelum, the unlearned Men rise up and take Heaven;
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they know the Truths of Christ more savingly then the great admired Rabbies. The duller the Scholar, the more is his skill seen that teacheth.
they know the Truths of christ more savingly then the great admired Rabbies. The duller the Scholar, the more is his skill seen that Teaches.
pns32 vvb dt n2 pp-f np1 av-dc av-vvg av dt j j-vvn n2. dt jc dt n1, dt dc vbz po31 n1 vvn cst vvz.
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Hence it is, Christ delights in teaching the Ignorant, to get himself more Glory, Isa. 35.5. The eyes of the blind shall be opened, and the ears of the deaf shall be unstopped.
Hence it is, christ delights in teaching the Ignorant, to get himself more Glory, Isaiah 35.5. The eyes of the blind shall be opened, and the ears of the deaf shall be unstopped.
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Who would go to teach a blind, or a deaf Man? yet such dull Scholars Christ teacheth.
Who would go to teach a blind, or a deaf Man? yet such dull Scholars christ Teaches.
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Such as are blinded with Ignorance, they shall see the Mysteries of the Gospel, and the deaf Ears shall be unstopped.
Such as Are blinded with Ignorance, they shall see the Mysteres of the Gospel, and the deaf Ears shall be unstopped.
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3. Wait upon the Means of Grace which Christ hath appointed. Though Christ teacheth by his Spirit, yet he teacheth in the use of Ordinances.
3. Wait upon the Means of Grace which christ hath appointed. Though christ Teaches by his Spirit, yet he Teaches in the use of Ordinances.
crd vvb p-acp dt n2 pp-f n1 r-crq np1 vhz vvn. cs np1 vvz p-acp po31 n1, av pns31 vvz p-acp dt n1 pp-f n2.
(33) sermon (DIV1)
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Wait at the Gates of Wisdoms door; Ministers are Teachers under Christ, Eph. 4.11. Pastors and Teachers. We read of Pitchers, and Lamps within the Pitchers, Iudges 7.16. Ministers are Earthen Vessels, but these Pitchers have Lamps within them to light Souls to Heaven.
Wait At the Gates of Wisdoms door; Ministers Are Teachers under christ, Ephesians 4.11. Pastors and Teachers. We read of Pitchers, and Lamps within the Pitchers, Judges 7.16. Ministers Are Earthen Vessels, but these Pitchers have Lamps within them to Light Souls to Heaven.
vvb p-acp dt n2 pp-f n2 n1; n2 vbr n2 p-acp np1, np1 crd. ng1 cc n2. pns12 vvb pp-f n2, cc n2 p-acp dt n2, n2 crd. ng1 vbr j n2, cc-acp d n2 vhb n2 p-acp pno32 p-acp j n2 p-acp n1.
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And that Christ should dye as a Malefactor, having the weight of all Mens Sins laid upon him:
And that christ should die as a Malefactor, having the weight of all Men's Sins laid upon him:
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(34) sermon (DIV1)
722
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Christ is said to speak to us from Heaven now, Hebr. 12.25. viz. by his Ministers, as the King speaks by his Ambassador.
christ is said to speak to us from Heaven now, Hebrew 12.25. viz. by his Ministers, as the King speaks by his Ambassador.
np1 vbz vvn pc-acp vvi p-acp pno12 p-acp n1 av, np1 crd. n1 p-acp po31 n2, p-acp dt n1 vvz p-acp po31 n1.
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Such as wean themselves from the Breast of Ordinances, seldom thrive; either they grow light in their Head, or lame in their Feet.
Such as wean themselves from the Breast of Ordinances, seldom thrive; either they grow Light in their Head, or lame in their Feet.
d c-acp vvb px32 p-acp dt n1 pp-f n2, av vvb; d pns32 vvb n1 p-acp po32 n1, cc j p-acp po32 n2.
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The Word preached is Christ's Voice in the Mouth of the Minister;
The Word preached is Christ's Voice in the Mouth of the Minister;
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and they that refuse to hear Christ speaking in the Ministry, Christ will refuse to hear them speaking on their Death-bed.
and they that refuse to hear christ speaking in the Ministry, christ will refuse to hear them speaking on their Deathbed.
cc pns32 cst vvb pc-acp vvi np1 vvg p-acp dt n1, np1 vmb vvi pc-acp vvi pno32 vvg p-acp po32 n1.
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4. If you would have the Teachings of Christ, walk according to that Knowledge which you have already.
4. If you would have the Teachings of christ, walk according to that Knowledge which you have already.
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3804
Use your little knowledge well, and Christ will teach you more, Iohn 7.17.
Use your little knowledge well, and christ will teach you more, John 7.17.
n1 po22 j n1 av, cc np1 vmb vvi pn22 av-dc, np1 crd.
(33) sermon (DIV1)
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If any man will do his will, he shall know of my Doctrine, whether it be of God, If any man will do his will, he shall know of my Doctrine, whither it be of God,
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(33) sermon (DIV1)
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3806
or whether I speak of my self. or whither I speak of my self.
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A Master seeing his Servant improve a little Stock well, gives him more to trade with.
A Master seeing his Servant improve a little Stock well, gives him more to trade with.
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(33) sermon (DIV1)
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Use 3. If you have been taught by Christ savingly, be thankful: It is your Honour to have GOD for your Teacher;Use 3. If you have been taught by christ savingly, be thankful: It is your Honour to have GOD for your Teacher;
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and that he should teach you, and not others, is matter of admiration and gratulation. O how many knowing men are ignorant! They are not taught of God;
and that he should teach you, and not Others, is matter of admiration and gratulation. O how many knowing men Are ignorant! They Are not taught of God;
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they have CHRIST's Word to enlighten them, but not his Spirit to sanctifie them.
they have Christ's Word to enlighten them, but not his Spirit to sanctify them.
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But, that you should have the Inward, as well as the Outward Teaching, that Christ should anoint you with the Heavenly Unction of his Spirit, that you can say, as he Iohn 9.25. One thing I know, that whereas I was blind, I now see ;
But, that you should have the Inward, as well as the Outward Teaching, that christ should anoint you with the Heavenly Unction of his Spirit, that you can say, as he John 9.25. One thing I know, that whereas I was blind, I now see;
p-acp, cst pn22 vmd vhi dt j, c-acp av c-acp dt j vvg, cst np1 vmd vvi pn22 p-acp dt j n1 pp-f po31 n1, cst pn22 vmb vvi, c-acp pns31 np1 crd. crd n1 pns11 vvb, cst cs pns11 vbds j, pns11 av vvb;
(33) sermon (DIV1)
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O! how thankful should you be to Christ, who hath revealed his Father's Bosom Secrets unto you, Iohn 1.18. No man hath seen God at any time;
OH! how thankful should you be to christ, who hath revealed his Father's Bosom Secrets unto you, John 1.18. No man hath seen God At any time;
uh q-crq j vmd pn22 vbb p-acp np1, r-crq vhz vvn po31 ng1 n1 n2-jn p-acp pn22, np1 crd. dx n1 vhz vvn np1 p-acp d n1;
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the only begotten Son, which is in the bosom of the Father, he hath declared him. the only begotten Son, which is in the bosom of the Father, he hath declared him.
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3814
If Alexander thought himself so much obliged to Aristotle, for the Philosophical Instructions he learned from him:
If Alexander Thought himself so much obliged to Aristotle, for the Philosophical Instructions he learned from him:
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(33) sermon (DIV1)
696
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3815
O how are we bound to Jesus Christ, this great Prophet, for opening to us the Eternal Purposes of his Love,
Oh how Are we bound to jesus christ, this great Prophet, for opening to us the Eternal Purposes of his Love,
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and revealing to us the Mysteries of the Kingdom of Heaven.
and revealing to us the Mysteres of the Kingdom of Heaven.
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CHRIST's Priestly Office. Quest. XV. HOw doth Christ execute the Office of a Priest?
Christ's Priestly Office. Quest. XV. HOw does christ execute the Office of a Priest?
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(34) sermon (DIV1)
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Resp. In his once offering up of himself a Sacrifice to satisfie Divine Justice, and reconcile us to GOD,Resp. In his once offering up of himself a Sacrifice to satisfy Divine justice, and reconcile us to GOD,
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(34) sermon (DIV1)
698
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3819
and in making continual Intercession for us. Heb. 9.26. Now once in the end of the world hath he appear'd to put away sin ; by the Sacrifice of himself. Quest.
and in making continual Intercession for us. Hebrew 9.26. Now once in the end of the world hath he appeared to put away since; by the Sacrifice of himself. Quest.
cc p-acp vvg j n1 p-acp pno12. np1 crd. av a-acp p-acp dt n1 pp-f dt n1 vhz pns31 vvd pc-acp vvi av n1; p-acp dt n1 pp-f px31. n1.
(34) sermon (DIV1)
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3820
What are the parts of Christ's Priestly Office? Resp. Christ's Priestly Office hath two Parts, his Satisfaction and Intercession.What Are the parts of Christ's Priestly Office? Resp. Christ's Priestly Office hath two Parts, his Satisfaction and Intercession.
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1. His SATISFACTION, and this consists of two Branches: 1. His Active Obedience, Matth. 3.15. He fulfill•d all righteousness. Christ did every thing which the Law required;
1. His SATISFACTION, and this consists of two Branches: 1. His Active obedience, Matthew 3.15. He fulfill•d all righteousness. christ did every thing which the Law required;
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(34) sermon (DIV1)
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3822
his holy Life was a Perfect Commentary upon the Law of God; and he obeyed the Law for us.
his holy Life was a Perfect Commentary upon the Law of God; and he obeyed the Law for us.
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(34) sermon (DIV1)
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2. His Passive Obedience: Our Guilt being transferred and imputed to him, he did undergo the Penalty which was due to us:
2. His Passive obedience: Our Gilded being transferred and imputed to him, he did undergo the Penalty which was due to us:
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3824
He appeared to put away sin by the sacrifice of himself. He appeared to put away since by the sacrifice of himself.
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3825
The Paschal Lamb slain, was a Type of Christ who was offered up in Sacrifice for us.
The Paschal Lamb slave, was a Type of christ who was offered up in Sacrifice for us.
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(34) sermon (DIV1)
703
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3826
Sin could not be done away without Bloud, Heb. 9.22. Without bloud is no remission. Christ was not only a Lamb without spot, but a Lamb slain. Quest.
since could not be done away without Blood, Hebrew 9.22. Without blood is no remission. christ was not only a Lamb without spot, but a Lamb slave. Quest.
n1 vmd xx vbi vdn av p-acp n1, np1 crd. p-acp n1 vbz dx n1. np1 vbds xx av-j dt n1 p-acp n1, cc-acp dt n1 vvn. n1.
(34) sermon (DIV1)
703
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3827
Why was it require there should be a Priest? Resp. There needed a Priest to be an Umpire, to mediate between a Guilty Creature, and an Holy God. Quest.Why was it require there should be a Priest? Resp. There needed a Priest to be an Umpire, to mediate between a Guilty Creature, and an Holy God. Quest.
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(34) sermon (DIV1)
704
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3828
How could Christ suffer being God? Resp. Christ suffered only in the Humane Nature. Quest.How could christ suffer being God? Resp. christ suffered only in the Humane Nature. Quest.
q-crq vmd np1 vvi n1 np1? np1 np1 vvd av-j p-acp dt j n1. n1.
(34) sermon (DIV1)
706
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3829
But if only Christ's Humanity suffered, how could his suffering satisfie for Sin? But if only Christ's Humanity suffered, how could his suffering satisfy for since?
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(34) sermon (DIV1)
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3830
Resp. The Humane Nature being united to the Divine, the Humane Nature did suffer, the Divine did satisfie:Resp. The Humane Nature being united to the Divine, the Humane Nature did suffer, the Divine did satisfy:
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(34) sermon (DIV1)
709
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Christ's Godhead as it did support the Humane Nature that it did not faint, so it did give Vertue to his Sufferings.
Christ's Godhead as it did support the Humane Nature that it did not faint, so it did give Virtue to his Sufferings.
npg1 n1 c-acp pn31 vdd vvi dt j n1 cst pn31 vdd xx vvi, av pn31 vdd vvi n1 p-acp po31 n2.
(34) sermon (DIV1)
709
Page 100
3832
The Altar sanctifies the thing offered on it, Matth. 23.19. so the Altar of Christ's Divine Nature sanctified the Sacrifice of his Death, and made it of infinite value. Quest.
The Altar Sanctifies the thing offered on it, Matthew 23.19. so the Altar of Christ's Divine Nature sanctified the Sacrifice of his Death, and made it of infinite valve. Quest.
dt n1 vvz dt n1 vvd p-acp pn31, np1 crd. av dt n1 pp-f npg1 j-jn n1 j-vvn dt n1 pp-f po31 n1, cc vvd pn31 pp-f j n1. n1.
(34) sermon (DIV1)
709
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3833
Wherein doth the Greatness of Christ's sufferings appear? Resp. In the Sufferings of his Body, he suffered truly, not only a NONLATINALPHABET, an Appearance;Wherein does the Greatness of Christ's sufferings appear? Resp. In the Sufferings of his Body, he suffered truly, not only a, an Appearance;
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(34) sermon (DIV1)
710
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3834
the Apostle calls it Mors Crucis, The Death of the Cross, Phil. 2.8. Tully when he speaks of this kind of Death, Quid dicam in crucem toilere? though he were a great Orator, he wanted words to express it.
the Apostle calls it Mors Crucis, The Death of the Cross, Philip 2.8. Tully when he speaks of this kind of Death, Quid dicam in crucem toilere? though he were a great Orator, he wanted words to express it.
dt n1 vvz pn31 fw-la fw-la, dt n1 pp-f dt n1, np1 crd. np1 c-crq pns31 vvz pp-f d n1 pp-f n1, fw-la fw-la p-acp fw-la av? cs pns31 vbdr dt j n1, pns31 vvd n2 pc-acp vvi pn31.
(34) sermon (DIV1)
711
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3835
The thoughts of this made Christ sweat drops of Bloud in the Garden, Luke 22.44. It was an ignominious, painful, cursed Death;
The thoughts of this made christ sweat drops of Blood in the Garden, Lycia 22.44. It was an ignominious, painful, cursed Death;
dt n2 pp-f d vvd np1 vvb n2 pp-f n1 p-acp dt n1, av crd. pn31 vbds dt j, j, j-vvn n1;
(34) sermon (DIV1)
711
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3836
Christ suffered in all his Senses, 1. In his Eyes, they beheld two sad Objects, he saw his Enemies insulting,
christ suffered in all his Senses, 1. In his Eyes, they beheld two sad Objects, he saw his Enemies insulting,
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(34) sermon (DIV1)
711
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3837
and his Mother weeping. 2. In his Ears, his Ears were filled with the Revilings of the People, Matth. 27.42. He saved others, himself he cannot save.
and his Mother weeping. 2. In his Ears, his Ears were filled with the Revilings of the People, Matthew 27.42. He saved Others, himself he cannot save.
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3. In his Smell, when their Drivel fell upon his Face. 4. In his Tast, when they gave him Gall and Vinegar to drink, Bitterness and Sharpness. 5. In his Feeling, his Head suffered with Thorns, his Hands and Feet with the Nails, — Totum pro vulnere Corpus ;
3. In his Smell, when their Drivel fell upon his Face. 4. In his Taste, when they gave him Gall and Vinegar to drink, Bitterness and Sharpness. 5. In his Feeling, his Head suffered with Thorns, his Hands and Feet with the Nails, — Totum Pro vulnere Corpus;
crd p-acp po31 vvb, c-crq po32 vvb vvd p-acp po31 n1. crd p-acp po31 vvi, c-crq pns32 vvd pno31 n1 cc n1 pc-acp vvi, n1 cc n1. crd p-acp po31 vvg, po31 n1 vvd p-acp n2, po31 n2 cc n2 p-acp dt n2, — fw-la fw-la fw-la fw-la;
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Now was this white Lily dyed of a Purple colour. 2. In the Sufferings of his Soul, he was pressed in the Wine-press of his Father's Wrath. This caused that Vociferation and Outcry on the Cross, My God, my God;
Now was this white Lily died of a Purple colour. 2. In the Sufferings of his Soul, he was pressed in the Winepress of his Father's Wrath. This caused that Vociferation and Outcry on the Cross, My God, my God;
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Cur deseruisti? Christ suffered a double Eclipse upon the Cross, an Eclipse of the Sun,Cur deseruisti? christ suffered a double Eclipse upon the Cross, an Eclipse of the Sun,
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and an Eclipse of the Light of God's Countenance.
and an Eclipse of the Light of God's Countenance.
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How bitter was this Agony? The Evangelist useth three words to express it, NONLATINALPHABET, He began to be amazed, Mark 14.33. NONLATINALPHABET, He began to faint. NONLATINALPHABET, To be exceeding sorrowful, Matth. 26.37. Christ felt the Pains of Hell in his Soul, though not locally, yet equivalently. Quest. Why did Christ suffer?
How bitter was this Agony? The Evangelist uses three words to express it,, He began to be amazed, Mark 14.33., He began to faint., To be exceeding sorrowful, Matthew 26.37. christ felt the Pains of Hell in his Soul, though not locally, yet equivalently. Quest. Why did christ suffer?
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Resp. Surely not for any desert of his own, Dan. 9.26. The Messiah shall be cut off, but not for himself ;Resp. Surely not for any desert of his own, Dan. 9.26. The Messiah shall be Cut off, but not for himself;
np1 av-j xx p-acp d n1 pp-f po31 d, np1 crd. dt np1 vmb vbi vvn a-acp, cc-acp xx p-acp px31;
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it was for us, Isa. 53.6. Unus peccat alius plectitor ; He suffered that he might satisfie God's Justice for us.
it was for us, Isaiah 53.6. Unus peccat alius plectitor; He suffered that he might satisfy God's justice for us.
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We by our Sins had infinitely wronged God, and could we have shed Rivers of Tears, offered up Millions of Holocausts and Burnt-Offerings, we could never have pacified an angry Deity;
We by our Sins had infinitely wronged God, and could we have shed rivers of Tears, offered up Millions of Holocausts and Burnt offerings, we could never have pacified an angry Deity;
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therefore Christ must dye that God's Justice might be satisfied.
Therefore christ must die that God's justice might be satisfied.
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It is hotly debated among Divines, Whether God could not have forgiven Sin freely without a Sacrifice? Not to dispute what God could have done,
It is hotly debated among Divines, Whither God could not have forgiven since freely without a Sacrifice? Not to dispute what God could have done,
pn31 vbz av-j vvn p-acp n2-jn, cs np1 vmd xx vhi vvn n1 av-j p-acp dt n1? xx pc-acp vvi r-crq np1 vmd vhi vdn,
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but when we consider God was resolved to have the Law satisfied, and to have Man in a way of Justice as well as Mercy;
but when we Consider God was resolved to have the Law satisfied, and to have Man in a Way of justice as well as Mercy;
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then, I say, it was necessary that Christ should lay down his Life as a Sacrifice:
then, I say, it was necessary that christ should lay down his Life as a Sacrifice:
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1. To fulfil the Predictions of Scripture, Luke 24.46. Thus it behoved Christ to suffer. 2. To bring us into Favour with God:
1. To fulfil the Predictions of Scripture, Lycia 24.46. Thus it behooved christ to suffer. 2. To bring us into Favour with God:
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'Tis one thing for a Traytor to be pardoned, and another thing to be made a Favourite.
It's one thing for a Traitor to be pardoned, and Another thing to be made a Favourite.
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Christ's Bloud is not only called NONLATINALPHABET, a Sacrifice whereby God is appeased, but NONLATINALPHABET, a Propitiation whereby God becomes gracious and friendly to us.
Christ's Blood is not only called, a Sacrifice whereby God is appeased, but, a Propitiation whereby God becomes gracious and friendly to us.
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Christ is our Mercy-seat from which God gives Answers of Peace to us.
christ is our Mercy-seat from which God gives Answers of Peace to us.
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3. Christ dyed that he might make good his last Will and Testament with his Bloud:
3. christ died that he might make good his last Will and Testament with his Blood:
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There were many Legacies which Christ bequeathed to Believers, which had been all null and void had not he dyed,
There were many Legacies which christ bequeathed to Believers, which had been all null and void had not he died,
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The Mission of Spirit, the Promises, those Legacies, were not in force till Christ's Death; but Christ by his Bloud hath sealed them, and Believers may lay claim to them.
The Mission of Spirit, the Promises, those Legacies, were not in force till Christ's Death; but christ by his Blood hath sealed them, and Believers may lay claim to them.
dt n1 pp-f n1, dt vvz, d n2, vbdr xx p-acp n1 p-acp npg1 n1; cc-acp np1 p-acp po31 n1 vhz vvn pno32, cc n2 vmb vvi n1 p-acp pno32.
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4. He died that he might purchase for us Glorious Mansions: Therefore Heaven is called not only a promised,
4. He died that he might purchase for us Glorious Mansions: Therefore Heaven is called not only a promised,
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but a purchased Possession, Eph. 1.14. Christ dyed for our Preferment; He suffered that we might reign ;
but a purchased Possession, Ephesians 1.14. christ died for our Preferment; He suffered that we might Reign;
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he hung upon the Cross, that we might fit upon the Throne; Heaven was shut, &c. Crux Christi clavis Paradisi:
he hung upon the Cross, that we might fit upon the Throne; Heaven was shut, etc. Crux Christ clavis Paradisi:
pns31 vvd p-acp dt n1, cst pns12 vmd vvi p-acp dt n1; n1 vbds vvn, av fw-la fw-la fw-la np1:
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The Cross of Christ is the Ladder by which we ascend to Heaven. His Crucifixion is our Coronation.
The Cross of christ is the Ladder by which we ascend to Heaven. His Crucifixion is our Coronation.
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Use 1. In the Bloudy Sacrifice of Christ, see the horrid Nature of Sin: Sin (it is true) is odious as it banish'd Adam out of Paradise,Use 1. In the Bloody Sacrifice of christ, see the horrid Nature of since: since (it is true) is odious as it banished Adam out of Paradise,
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and threw the Angels into Hell, but that which doth most of all make it appear Horrid, is this, it made Christ vail his Glory and loose his Bloud.
and threw the Angels into Hell, but that which does most of all make it appear Horrid, is this, it made christ Vail his Glory and lose his Blood.
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We should look upon Sin with Indignation, and pursue it with an Holy Malice, and shed the Bloud of those Sins shed Christ's Bloud.
We should look upon since with Indignation, and pursue it with an Holy Malice, and shed the Blood of those Sins shed Christ's Blood.
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The sight of Caesar 's Bloudy Robe incensed the Romans against them that slew him: The sight of Christ's bleeding Body should incense us against Sin;
The sighed of Caesar is Bloody Robe incensed the Romans against them that slew him: The sighed of Christ's bleeding Body should incense us against since;
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let us not parly with it, let not that be our Joy which made Christ a Man of Sorrow.
let us not parley with it, let not that be our Joy which made christ a Man of Sorrow.
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Use 2. Is Christ our Priest sacrific'd, see God's Mercy and Iustice displayed: I may say as the Apostle, Rom. 11.27. Behold the goodness and severity of God: Use 2. Is christ our Priest sacrificed, see God's Mercy and justice displayed: I may say as the Apostle, Rom. 11.27. Behold the Goodness and severity of God:
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1. The Goodness of God in providing a Sacrifice.
1. The goodness of God in providing a Sacrifice.
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Had not Christ suffered on the Cross, we must have lain in Hell for ever satisfying God's Justice. 2. The Severity of God:
Had not christ suffered on the Cross, we must have lain in Hell for ever satisfying God's justice. 2. The Severity of God:
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Though it were his own Son, the Son of his Love, and our Sins were but imputed to him,
Though it were his own Son, the Son of his Love, and our Sins were but imputed to him,
cs pn31 vbdr po31 d n1, dt n1 pp-f po31 vvi, cc po12 n2 vbdr cc-acp vvn p-acp pno31,
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yet God did not spare him, Rom. 8.32. but his Wrath did flame against him.
yet God did not spare him, Rom. 8.32. but his Wrath did flame against him.
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And if God were thus severe to his own Son, how dreadful will he be one day to his Enemies? Such as dye in wilful Impenitency must feel the same Wrath as Christ did;
And if God were thus severe to his own Son, how dreadful will he be one day to his Enemies? Such as die in wilful Impenitency must feel the same Wrath as christ did;
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and because they cannot bear it at once, therefore they must be enduring it for ever.
and Because they cannot bear it At once, Therefore they must be enduring it for ever.
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Use 3. Is Christ our Priest who was sacrificed for us, then see the endeared Affection of Christ to us Sinners:Use 3. Is christ our Priest who was sacrificed for us, then see the endeared Affection of christ to us Sinners:
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The Cross (saith Austin) was a Pulpit in which Christ preached his Love to the World. The Cross (Says Austin) was a Pulpit in which christ preached his Love to the World.
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That Christ should dye was more then if all the Angels had been turned to Dust:
That christ should die was more then if all the Angels had been turned to Dust:
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That he should dye for his Enemies, Rom. 5.10. The Balm-tree weeps out its precious Balm to heal those that cut and mangle it;
That he should die for his Enemies, Rom. 5.10. The Balm-tree weeps out its precious Balm to heal those that Cut and mangle it;
cst pns31 vmd vvi p-acp po31 n2, np1 crd. dt n1 vvz av po31 j n1 pc-acp vvi d cst vvd cc vvi pn31;
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Christ shed his Bloud to heal those that crucified him. And that he should dye freely ;
christ shed his Blood to heal those that Crucified him. And that he should die freely;
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it is call'd the Offering of the Body of Jesus, Heb. 10.10.
it is called the Offering of the Body of jesus, Hebrew 10.10.
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And though his Sufferings were so great that they made him sigh, and weep, and bleed,
And though his Sufferings were so great that they made him sighs, and weep, and bleed,
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yet they could not make him Repent, Isa. 53.11. He shall see of the travel of his soul, and be satisfied.
yet they could not make him repent, Isaiah 53.11. He shall see of the travel of his soul, and be satisfied.
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Christ had hard travel upon the Cross, yet he doth not repent of it, but thinks his Sweat and Bloud well bestowed,
christ had hard travel upon the Cross, yet he does not Repent of it, but thinks his Sweat and Blood well bestowed,
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because he sees Redemption brought forth to the World. O infinite amazing Love of Christ! a Love that passeth Knowledge! Eph. 3.19. That neither Man or Angel can paralel.
Because he sees Redemption brought forth to the World. O infinite amazing Love of christ! a Love that passes Knowledge! Ephesians 3.19. That neither Man or Angel can parallel.
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How should we be affected with this Love, if Saul was so affected with David 's Kindness in sparing his Life? How should we be affected with Christ's Kindness in parting with his Life for us? At Christ's Death and Passion the very Stones did cleave asunder, Matth. 27.5. The rocks rent. Not to be affected with Christ's Love in dying, is to have Hearts harder then the Rocks.
How should we be affected with this Love, if Saul was so affected with David is Kindness in sparing his Life? How should we be affected with Christ's Kindness in parting with his Life for us? At Christ's Death and Passion the very Stones did cleave asunder, Matthew 27.5. The Rocks rend. Not to be affected with Christ's Love in dying, is to have Hearts harder then the Rocks.
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Use 4. Is Christ our Sacrifice? then see the Excellency of this Sacrifice: 1. It is perfect, Heb. 10.14. By one offering he hath perfected them that are sanctified. Use 4. Is christ our Sacrifice? then see the Excellency of this Sacrifice: 1. It is perfect, Hebrew 10.14. By one offering he hath perfected them that Are sanctified.
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Therefore how impious are the Papists in joyning their Merits, and the Prayers of Saints with Christ's Sacrifice.
Therefore how impious Are the Papists in joining their Merits, and the Prayers of Saints with Christ's Sacrifice.
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They offer him up daily in the Mass, as if Christ's Sacrifice on the Cross were imperfect;
They offer him up daily in the Mass, as if Christ's Sacrifice on the Cross were imperfect;
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this is a Blasphemy against Christ's Priestly Office.
this is a Blasphemy against Christ's Priestly Office.
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2. Christ's Sacrifice is meritorious, he not only died for our Example, but to merit Salvation:
2. Christ's Sacrifice is meritorious, he not only died for our Exampl, but to merit Salvation:
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The Person who suffered being God as well as Man, did put Vertue into his Sufferings;
The Person who suffered being God as well as Man, did put Virtue into his Sufferings;
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and now our sins are expiated, and God appeased. No sooner did the Messengers say, Uriah is dead ;
and now our Sins Are expiated, and God appeased. No sooner did the Messengers say, Uriah is dead;
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but David 's Anger was pacified, 2 Sam. 11.21. No sooner did Christ dye but God's Anger is pacified. 3. This Sacrifice is beneficial;
but David is Anger was pacified, 2 Sam. 11.21. No sooner did christ die but God's Anger is pacified. 3. This Sacrifice is beneficial;
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out of the dead Lyon Sampson had Honey;
out of the dead lion Sampson had Honey;
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it procures Justification of our Persons, Acceptance of our Services, Access to God with Boldness, Entrance into the Holy Place of Heaven, Heb. 10.19. Per latus Christi pa•escit nobis in coelum.
it procures Justification of our Persons, Acceptance of our Services, Access to God with Boldness, Entrance into the Holy Place of Heaven, Hebrew 10.19. Per latus Christ pa•escit nobis in coelum.
pn31 vvz n1 pp-f po12 n2, n1 pp-f po12 n2, n1 p-acp np1 p-acp n1, n1 p-acp dt j n1 pp-f n1, np1 crd. fw-la fw-la fw-la fw-la fw-la p-acp fw-la.
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Israel passed through the Red Sea to Canaan ; so through the Red Sea of Christ's Bloud we enter into the Heavenly Canaan. Israel passed through the Read Sea to Canaan; so through the Read Sea of Christ's Blood we enter into the Heavenly Canaan.
np1 vvn p-acp dt j-jn n1 p-acp np1; av p-acp dt j-jn n1 pp-f npg1 n1 pns12 vvb p-acp dt j np1.
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2. Use of Exhortation: Branch 1. Let us fiducially apply this Bloud of Christ: All the Vertue of a Medicine is in the applying;
2. Use of Exhortation: Branch 1. Let us fiducially apply this Blood of christ: All the Virtue of a Medicine is in the applying;
crd n1 pp-f n1: n1 crd vvb pno12 av-j vvi d n1 pp-f np1: d dt n1 pp-f dt n1 vbz p-acp dt vvg;
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though the Medicine be made of the Bloud of God, it will not heal unless by Faith applyed.
though the Medicine be made of the Blood of God, it will not heal unless by Faith applied.
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As Fire is to the Chymist, so is Faith to a Christian; the Chymist can do nothing without Fire, so there is nothing done without Faith.
As Fire is to the Chemist, so is Faith to a Christian; the Chemist can do nothing without Fire, so there is nothing done without Faith.
p-acp n1 vbz p-acp dt n1, av vbz n1 p-acp dt njp; dt n1 vmb vdi pix p-acp n1, av pc-acp vbz pix vdn p-acp n1.
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Faith makes Christ's Sacrifice ours, Phil. 3.8 Christ Iesus my Lord. It is not Gold in the Mine enricheth, but Gold in the Hand:
Faith makes Christ's Sacrifice ours, Philip 3.8 christ Iesus my Lord. It is not Gold in the Mine enricheth, but Gold in the Hand:
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Faith is the Hand receives Christ's Golden Merits.
Faith is the Hand receives Christ's Golden Merits.
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It is not a Cordial in the Glass refresheth the Spirits, but a Cordial drunk down.
It is not a Cordial in the Glass refresheth the Spirits, but a Cordial drunk down.
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Per fidem Christi sanguinem sugimus, Cypr. Faith opens the Orifice of Christ's Wound•, and drinks the precious Cordial of his Bloud.Per fidem Christ sanguinem sugimus, Cyprus Faith Opens the Orifice of Christ's Wound•, and drinks the precious Cordial of his Blood.
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Without Faith Christ himself will not avail us.
Without Faith christ himself will not avail us.
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Branch 2. Let us love a Bleeding Saviour, and let us show our Love to Christ by being ready to suffer for him:Branch 2. Let us love a Bleeding Saviour, and let us show our Love to christ by being ready to suffer for him:
n1 crd vvb pno12 vvi dt vvg n1, cc vvb pno12 vvi po12 n1 p-acp np1 p-acp vbg j pc-acp vvi p-acp pno31:
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Many rejoyce at Christ's Suffering for them, but dream not of their Suffering for him: Ioseph dreamed of his Preferment, but not of his Imprisonment.
Many rejoice At Christ's Suffering for them, but dream not of their Suffering for him: Ioseph dreamed of his Preferment, but not of his Imprisonment.
d vvb p-acp npg1 vvg p-acp pno32, cc-acp vvb xx pp-f po32 vvg p-acp pno31: np1 vvd pp-f po31 n1, cc-acp xx pp-f po31 n1.
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Was Christ a Sacrifice? Did he bear God's Wrath for us? we should bear Man's Wrath for him.
Was christ a Sacrifice? Did he bear God's Wrath for us? we should bear Man's Wrath for him.
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Christ's Death was voluntary, Psal. 40.7. Lo, I come to do thy will, O God. Luke 12.50. I have a baptism to be baptized with, and how am I straitned till it be accomplished.
Christ's Death was voluntary, Psalm 40.7. Lo, I come to do thy will, Oh God. Luke 12.50. I have a Baptism to be baptised with, and how am I straitened till it be accomplished.
npg1 n1 vbds j-jn, np1 crd. uh, pns11 vvb pc-acp vdi po21 n1, uh np1. zz crd. pns11 vhb dt n1 pc-acp vbi vvn p-acp, cc q-crq vbm pns11 vvn c-acp pn31 vbb vvn.
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Christ calls his Sufferings a Baptism: he was to be (as it were) baptized in his own Bloud;
christ calls his Sufferings a Baptism: he was to be (as it were) baptised in his own Blood;
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And how did he thirst for that time ▪ How am I straitned! Oh then let us be willing to suffer for Christ!
And how did he thirst for that time ▪ How am I straitened! O then let us be willing to suffer for christ!
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Christ hath taken away the Venom and Sting of the Saint's Sufferings: there is no Wrath in their Cup. Our Sufferings Christ can make sweet.
christ hath taken away the Venom and Sting of the Saint's Sufferings: there is no Wrath in their Cup. Our Sufferings christ can make sweet.
np1 vhz vvn av dt n1 cc n1 pp-f dt n2 n2: pc-acp vbz dx n1 p-acp po32 n1 po12 n2 np1 vmb vvi j.
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As there was Oyl mix'd in the Peace-Offering: So ▪ God can mix the Oyl of Gladness with our Sufferings.
As there was Oil mixed in the Peace-Offering: So ▪ God can mix the Oil of Gladness with our Sufferings.
p-acp a-acp vbds n1 vvn p-acp dt j: av ▪ np1 vmb vvi dt n1 pp-f n1 p-acp po12 n2.
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The ringing of my Chain is sweet Musick in my Ears, Landgrave of Hesse. Life must be parted with shortly, what is it to part with it a little sooner,The ringing of my Chain is sweet Music in my Ears, Landgrave of Hesse. Life must be parted with shortly, what is it to part with it a little sooner,
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as a Sacrifice to Christ, as a Seal of our Sincerity, and a Pledge of Thankfulness.
as a Sacrifice to christ, as a Seal of our Sincerity, and a Pledge of Thankfulness.
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3. Use of Consolation: This Sacrifice of Christ's Bloud may infinitely comfort us. This is the Bloud of Atonement ;
3. Use of Consolation: This Sacrifice of Christ's Blood may infinitely Comfort us. This is the Blood of Atonement;
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Christ's Cross is, Cardo salutis, Calv. The Hing and Foundation of our Comfort.
Christ's Cross is, Cardo Salutis, Calvin The Hing and Foundation of our Comfort.
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Let us see our sins laid on Christ, and then they are no more ours but his.
Let us see our Sins laid on christ, and then they Are no more ours but his.
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2. In case of Pollution: Christ's Bloud is an healing and cleansing Bloud: 1. It is healing, Isa. 53.5. With his stripes we are healed.
2. In case of Pollution: Christ's Blood is an healing and cleansing Blood: 1. It is healing, Isaiah 53.5. With his stripes we Are healed.
crd p-acp n1 pp-f n1: npg1 n1 vbz dt vvg cc vvg n1: crd pn31 vbz vvg, np1 crd. p-acp po31 n2 pns12 vbr vvn.
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It is the best Weapon-Salve, it heals at a distance: though Christ be in Heaven, we may feel the Vertue of his Bloud healing our bloudy Issue. 2. And it is cleansing: 'Tis therefore compar'd to Fountain-water, Zec. 13.1. The Word is a Glass to show us our Spots, and Christ's Bloud is a Fountain to wash them away;
It is the best Weapon-Salve, it heals At a distance: though christ be in Heaven, we may feel the Virtue of his Blood healing our bloody Issue. 2. And it is cleansing: It's Therefore compared to Fountain-water, Zechariah 13.1. The Word is a Glass to show us our Spots, and Christ's Blood is a Fountain to wash them away;
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it turns Leprosy into Purity: 1 Joh. 1.7. The bloud of Iesus cleanseth us from all our sin.
it turns Leprosy into Purity: 1 John 1.7. The blood of Iesus Cleanseth us from all our since.
pn31 vvz n1 p-acp n1: crd np1 crd. dt n1 pp-f np1 vvz pno12 p-acp d po12 n1.
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There is indeed one Spot so black that Christ's Bloud doth not wash away, viz. The Sin against the Holy Ghost.
There is indeed one Spot so black that Christ's Blood does not wash away, viz. The since against the Holy Ghost.
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— Not but that there is Vertue enough in Christ's Bloud to wash it away; but he who hath sinned that Sin, will not be washed, he contemns Christ's Bloud,
— Not but that there is Virtue enough in Christ's Blood to wash it away; but he who hath sinned that since, will not be washed, he contemns Christ's Blood,
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and tramples it under foot, Heb. 10.29.
and tramples it under foot, Hebrew 10.29.
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Thus we see what a strong Cordial Christ's Bloud is, it is the Anchor-hold of our Faith, the Spring of our Joy, the Crown of our Desires,
Thus we see what a strong Cordial Christ's Blood is, it is the Anchorhold of our Faith, the Spring of our Joy, the Crown of our Desires,
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and the only Support both in Life and Death.
and the only Support both in Life and Death.
cc dt j vvb d p-acp n1 cc n1.
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In all our Fears let us comfort our selves with the Propitiatory Sacrifice of Christ's Bloud:
In all our Fears let us Comfort our selves with the Propitiatory Sacrifice of Christ's Blood:
p-acp d po12 n2 vvb pno12 vvi po12 n2 p-acp dt j n1 pp-f npg1 n1:
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Christ dyed both as a Purchaser and as a Conquerour: 1. As a Purchaser in regard of God, having by his Bloud obtained our Salvation. 2. And as a Conqueror in regard of Satan, the Cross being his Triumphant Chariot, whe•ein he hath led Hell and Death captive.
christ died both as a Purchaser and as a Conqueror: 1. As a Purchaser in regard of God, having by his Blood obtained our Salvation. 2. And as a Conqueror in regard of Satan, the Cross being his Triumphant Chariot, whe•ein he hath led Hell and Death captive.
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Use ult. Bless God for this precious Sacrifice of Christ's Death, Psal. 103.1. Bless the Lord, O my soul. Use ult. Bless God for this precious Sacrifice of Christ's Death, Psalm 103.1. Bless the Lord, Oh my soul.
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And for what doth David bless him? Who redeemeth thy life from destruction. Christ gave himself a Sin-offering for us, let us give ourselves a Thank-offering to him.
And for what does David bless him? Who Redeemeth thy life from destruction. christ gave himself a Sin-offering for us, let us give ourselves a Thank-offering to him.
cc p-acp r-crq vdz np1 vvb pno31? r-crq vvz po21 n1 p-acp n1. np1 vvd px31 dt j p-acp pno12, vvb pno12 vvi px12 av j p-acp pno31.
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If a Man redeem another out of Debt, will not he be grateful? How deeply do we stand obliged to Christ, who hath redeemed us from Hell and Damnation, Rev. 5.9.
If a Man Redeem Another out of Debt, will not he be grateful? How deeply do we stand obliged to christ, who hath redeemed us from Hell and Damnation, Rev. 5.9.
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And they sung a new Song, saying, Thou art worthy to take the Book, and open the Seals, And they sung a new Song, saying, Thou art worthy to take the Book, and open the Seals,
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for thou wast slain, and hast redeemed us to God by thy Blood. for thou wast slave, and hast redeemed us to God by thy Blood.
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Let our Hearts and Tongues join in consort to bless God, and let us shew our Thankfulness to Christ by Fruitfulness;
Let our Hearts and Tongues join in consort to bless God, and let us show our Thankfulness to christ by Fruitfulness;
vvb po12 n2 cc n2 vvb p-acp n1 pc-acp vvi np1, cc vvb pno12 vvi po12 n1 p-acp np1 p-acp n1;
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An ordinary Lawyer is not affected with the Cause he pleads, nor doth he care which way it goes.
an ordinary Lawyer is not affected with the Cause he pleads, nor does he care which Way it Goes.
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let us bring forth (as Spice-Trees) the Fruits of Humility, Zeal, Good-works. This is to live unto him, who hath died for us, 2 Cor. 5.15.
let us bring forth (as Spice-Trees) the Fruits of Humility, Zeal, Good works. This is to live unto him, who hath died for us, 2 Cor. 5.15.
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The Wise-men did not only worship Christ, but presented him with Gifts, Gold, and Frankincense, and Myrrhe, Matth. 2.11. Let us present Christ with the Fruits of Righteousness, which are unto the Glory and Praise of God.
The Wise men did not only worship christ, but presented him with Gifts, Gold, and Frankincense, and Myrrh, Matthew 2.11. Let us present christ with the Fruits of Righteousness, which Are unto the Glory and Praise of God.
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CHRIST's Intercession. ROM. 8.34. Who also maketh Intercession for us. WHen Aaron entred into the Holy Place, his Bells gave a Sound;
Christ's Intercession. ROM. 8.34. Who also makes Intercession for us. WHen Aaron entered into the Holy Place, his Bells' gave a Found;
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so Christ having entred into Heaven, his Intercession makes a melodious sound in the Ears of God.
so christ having entered into Heaven, his Intercession makes a melodious found in the Ears of God.
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Christ, though he be exalted to Glory, hath not laid aside his Bowels of Compassion, but is still mindful of his Body Mystical;
christ, though he be exalted to Glory, hath not laid aside his Bowels of Compassion, but is still mindful of his Body Mystical;
np1, cs pns31 vbb vvn p-acp n1, vhz xx vvn av po31 n2 pp-f n1, cc-acp vbz av j pp-f po31 n1 j;
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as Ioseph was mindful of his Father and Brethren, when he was exalted to the Court.
as Ioseph was mindful of his Father and Brothers, when he was exalted to the Court.
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Who also maketh Intercession for us. — To Intercede is to make Request in the behalf of another.Who also makes Intercession for us. — To Intercede is to make Request in the behalf of Another.
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Christ is the great Master of Requests in Heaven; Christus est Catholicus Patris Sacerdos, Tertul. Quest.
christ is the great Master of Requests in Heaven; Christus est Catholicus Patris Sacerdos, Tertulian Quest.
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What are the Qualifications of our Intercessor? Resp. 1. He is holy, Hebr. 7.26. For such an High Priest became us, who is holy, undefiled, separate from sinners. What Are the Qualifications of our Intercessor? Resp. 1. He is holy, Hebrew 7.26. For such an High Priest became us, who is holy, undefiled, separate from Sinners.
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Christ knew no sin, 2 Cor. 5.21. he knew sin in the weight, not in the act.
christ knew no since, 2 Cor. 5.21. he knew since in the weight, not in the act.
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It was requisite that he who was to do away the sins of others, should himself be without sin.
It was requisite that he who was to do away the Sins of Others, should himself be without since.
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Holiness is one of the precious Stones which shines on the Breast-Plate of our High Priest.
Holiness is one of the precious Stones which shines on the Breast-Plate of our High Priest.
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2. He is faithful, Hebr. 2.17. It behoved him to be like unto his brethren, that he might be a faithful High Priest.
2. He is faithful, Hebrew 2.17. It behooved him to be like unto his brothers, that he might be a faithful High Priest.
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Moses was faithful as a Servant, Christ as a Son, Hebr. 3.5. he doth not forget any Cause he hath to plead, nor doth he use any deceit in pleading.Moses was faithful as a Servant, christ as a Son, Hebrew 3.5. he does not forget any Cause he hath to plead, nor does he use any deceit in pleading.
np1 vbds j c-acp dt n1, np1 p-acp dt n1, np1 crd. pns31 vdz xx vvi d n1 pns31 vhz pc-acp vvi, ccx vdz pns31 vvi d n1 p-acp vvg.
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An ordinary Attorney may either leave out some word which might make for the Client, or put in a word against him, having receiv'd a Fee on both sides;
an ordinary attorney may either leave out Some word which might make for the Client, or put in a word against him, having received a Fee on both sides;
dt j n1 vmb av-d vvi av d n1 r-crq vmd vvi p-acp dt n1, cc vvd p-acp dt n1 p-acp pno31, vhg vvn dt n1 p-acp d n2;
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but Christ is true to the Cause he pleads;
but christ is true to the Cause he pleads;
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we may leave our Matters with him, we may trust our Lives and Souls in his hand.
we may leave our Matters with him, we may trust our Lives and Souls in his hand.
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3. He never dies. The Priests under the Law, while their Office lived, they themselves died, Hebr. 7.23. They were not suffered to continue by reason of death:
3. He never die. The Priests under the Law, while their Office lived, they themselves died, Hebrew 7.23. They were not suffered to continue by reason of death:
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but Christ ever lives to make Intercession, Hebr. 7.25. He hath no Succession in his Priesthood. Quest. Who Christ intercedes for?
but christ ever lives to make Intercession, Hebrew 7.25. He hath no Succession in his Priesthood. Quest. Who christ intercedes for?
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Resp. Not for all promiscuously, Iohn 17.9. but for the Elect. The efficacy of Christ's Prayer reacheth no further then the efficacy of his Blood;Resp. Not for all promiscuously, John 17.9. but for the Elect. The efficacy of Christ's Prayer reaches no further then the efficacy of his Blood;
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but his Blood was shed only for the Elect, therefore his Prayers only reach them.
but his Blood was shed only for the Elect, Therefore his Prayers only reach them.
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The High Priest went into the Sanctuary with the Names only of the Twelve Tribes upon his Breast;
The High Priest went into the Sanctuary with the Names only of the Twelve Tribes upon his Breast;
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so Christ goes into Heaven only with the Names of the Elect upon his Breast. Christ interceeds for the weakest Believers, Iohn 17.20. and for all the sins of Believers.
so christ Goes into Heaven only with the Names of the Elect upon his Breast. christ intercedes for the Weakest Believers, John 17.20. and for all the Sins of Believers.
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In the Law there were some sins the High Priest was neither to offer Sacrifice for,
In the Law there were Some Sins the High Priest was neither to offer Sacrifice for,
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nor yet to offer Prayer, Numb. 15.30. The Soul that doth ought presumptuously shall be cut off.
nor yet to offer Prayer, Numb. 15.30. The Soul that does ought presumptuously shall be Cut off.
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The Priest might offer up Prayer for sins of Ignorance, but not of Presumption:
The Priest might offer up Prayer for Sins of Ignorance, but not of Presumption:
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but Christ's Intercession extends to all the sins of the Elect. Of what a bloody colour was David 's sin,
but Christ's Intercession extends to all the Sins of the Elect. Of what a bloody colour was David is since,
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yet it did not exclude Christ's Intercession. Quest. What doth Christ in the Work of Intercession? Resp. Three things.
yet it did not exclude Christ's Intercession. Quest. What does christ in the Work of Intercession? Resp. Three things.
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1. He presents the Merit of his Blood to his Father, and in the Virtue of that Price paid, pleads for Mercy.
1. He presents the Merit of his Blood to his Father, and in the Virtue of that Price paid, pleads for Mercy.
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The High Priest was herein a lively Type of Christ; Aaron was to do four things: 1. Kill the Beast;
The High Priest was herein a lively Type of christ; Aaron was to do four things: 1. Kill the Beast;
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2. to enter with the Blood into the Holy of Holies; 3. to sprinkle the Mercy Seat with the Blood;
2. to enter with the Blood into the Holy of Holies; 3. to sprinkle the Mercy Seat with the Blood;
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4. to kindle the Incense, and with the smoak of it cause a Cloud to arise over the Mercy Seat,
4. to kindle the Incense, and with the smoke of it cause a Cloud to arise over the Mercy Seat,
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and so the Atonement was made, Lev. 16.11, 12, 13, 14, 15, 16. Christ our High Priest did exactly answer to this Type;
and so the Atonement was made, Lev. 16.11, 12, 13, 14, 15, 16. christ our High Priest did exactly answer to this Type;
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He was offered up in Sacrifice, that Answers to the Priests killing the Bullock:
He was offered up in Sacrifice, that Answers to the Priests killing the Bullock:
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And Christ is gone up into Heaven, that Answers to to the Priests going into the Holy of Holies:
And christ is gone up into Heaven, that Answers to to the Priests going into the Holy of Holies:
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And he spreads his Blood before his Father, that Answers to the Priests sprinkling the Blood upon the Mercy Seat.
And he spreads his Blood before his Father, that Answers to the Priests sprinkling the Blood upon the Mercy Seat.
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And he prays to his Father, that for his Blood sake he would be propitious to Sinners, that Answers to the Cloud of Incense going up:
And he prays to his Father, that for his Blood sake he would be propitious to Sinners, that Answers to the Cloud of Incense going up:
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And through his Intercession God is pacified, that Answers to the Priests making Atonement.
And through his Intercession God is pacified, that Answers to the Priests making Atonement.
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2. Christ by his Intercession answers all Bills of Indictment brought in against the Elect. Believers do what they can;
2. christ by his Intercession answers all Bills of Indictment brought in against the Elect. Believers do what they can;
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It is Profit makes him plead, not Affection. But Christ interceeds feelingly;
It is Profit makes him plead, not Affection. But christ intercedes feelingly;
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the Enemies must first strike through Christ, before they can destroy his Church.
the Enemies must First strike through christ, before they can destroy his Church.
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Sin, and then Satan accuseth them to God, and Conscience accuseth them to themselves, now, Christ by his Intercession answers all these Accusations, Rom. 8.33. Who shall lay any thing to the charge of God's Elect? it is Christ who makes Intercession for us.
since, and then Satan Accuseth them to God, and Conscience Accuseth them to themselves, now, christ by his Intercession answers all these Accusations, Rom. 8.33. Who shall lay any thing to the charge of God's Elect? it is christ who makes Intercession for us.
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When Aesculus was accused for some Impiety, his Brother stood up for him, and shewed the Magistrates how he had lost his hand in the Service of the State, and so obtained his pardon.
When Aesculus was accused for Some Impiety, his Brother stood up for him, and showed the Magistrates how he had lost his hand in the Service of the State, and so obtained his pardon.
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Thus when Satan accuseth the Saints, or the Justice of God lays any thing to their charge, Christ shews his own wounds,
Thus when Satan Accuseth the Saints, or the justice of God lays any thing to their charge, christ shows his own wounds,
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and by Virtue of his bloody Sufferings, he answers all the Demands and Challenges of the Law, and counter-works Satan's Accusations.
and by Virtue of his bloody Sufferings, he answers all the Demands and Challenges of the Law, and counterworks Satan's Accusations.
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3. Christ by his Intercession calls for an Acquittance; Lord, let the sinner be absolved from guilt;
3. christ by his Intercession calls for an Acquittance; Lord, let the sinner be absolved from guilt;
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and in this sence Christ is called an Advocate, 1 Iohn 2.1. He requires that the Sinner be set free in the Court.
and in this sense christ is called an Advocate, 1 John 2.1. He requires that the Sinner be Set free in the Court.
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An Advocate differs much from an Orator; an Orator useth Rhetorick to perswade and entreat the Judge to shew Mercy to another:
an Advocate differs much from an Orator; an Orator uses Rhetoric to persuade and entreat the Judge to show Mercy to Another:
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but an Advocate tells the Judge what is Law: thus Christ appears in Heaven as an Advocate, he represents what is Law.
but an Advocate tells the Judge what is Law: thus christ appears in Heaven as an Advocate, he represents what is Law.
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When God's Justice opens the Debt-Book, Christ opens the Law-Book: Lord, saith he, thou art a just God, and will not be pacified without Blood,
When God's justice Opens the Debt-Book, christ Opens the Law-Book: Lord, Says he, thou art a just God, and will not be pacified without Blood,
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lo here, the Blood is shed, therefore in Justice give me a Discharge for these distressed Creatures.
lo Here, the Blood is shed, Therefore in justice give me a Discharge for these distressed Creatures.
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'Tis equal that the Law being satisfied, the Sinner should be acquitted. And upon Christ's Plea, God sets his hand to the Sinner's Pardon. Quest.
It's equal that the Law being satisfied, the Sinner should be acquitted. And upon Christ's Plea, God sets his hand to the Sinner's Pardon. Quest.
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In what manner Christ interceeds? Answ. 1. Freely ; he pleads our Cause in Heaven, and takes no Fee.In what manner christ intercedes? Answer 1. Freely; he pleads our Cause in Heaven, and Takes no Fee.
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An ordinary Lawyer will have his Fee, and sometimes a Bribe too; but Christ is not Mercenary:
an ordinary Lawyer will have his Fee, and sometime a Bribe too; but christ is not Mercenary:
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How many Causes doth he plead every day in Heaven, and will take nothing. As Christ laid down his Life freely, Iohn 10.15, 18. so he interceeds freely. 2. Feelingly ;
How many Causes does he plead every day in Heaven, and will take nothing. As christ laid down his Life freely, John 10.15, 18. so he intercedes freely. 2. Feelingly;
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He is sensible of our condition as his own; Hebr. 4.15. We have not an High Priest which cannot be touched with the feeling of our Infirmity.
He is sensible of our condition as his own; Hebrew 4.15. We have not an High Priest which cannot be touched with the feeling of our Infirmity.
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As a tender hearted Mother would plead with a Judge for a Child ready to be condemned;
As a tender hearted Mother would plead with a Judge for a Child ready to be condemned;
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O how would her Bowels work, how would her Tears trickle down, what weeping Rhetorick would she use to the Judge for Mercy.
Oh how would her Bowels work, how would her Tears trickle down, what weeping Rhetoric would she use to the Judge for Mercy.
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Thus the Lord Jesus is full of Sympathy and Tenderness, Hebr. 2.17. that he might be a merciful High Priest.
Thus the Lord jesus is full of sympathy and Tenderness, Hebrew 2.17. that he might be a merciful High Priest.
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and that which makes him interceed with Affection, is, it is his own Cause which he pleads.
and that which makes him intercede with Affection, is, it is his own Cause which he pleads.
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He hath shed his Blood to purchase Life and Salvation for the Elect, and if they should not be saved, he would lose his purchase.
He hath shed his Blood to purchase Life and Salvation for the Elect, and if they should not be saved, he would loose his purchase.
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3. Efficaciously. It is a prevailing Intercession. Christ never lost any Cause he pleaded, he was never Non-suited.
3. Efficaciously. It is a prevailing Intercession. christ never lost any Cause he pleaded, he was never Nonsuited.
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Christ's Intercession must needs be effectual, if you consider, (1.) The Excellency of his Person;
Christ's Intercession must needs be effectual, if you Consider, (1.) The Excellency of his Person;
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if the Prayer of a Saint be so prevalent with God: Moses 's Prayer did bind God's hands, Exod. 32.10. Let me alone: and Iacob as a Prince prevailed with God, Gen. 32.28. and Eliah did by Prayer open and shut Heaven, Iam. 5.17.
if the Prayer of a Saint be so prevalent with God: Moses is Prayer did bind God's hands, Exod 32.10. Let me alone: and Iacob as a Prince prevailed with God, Gen. 32.28. and Elijah did by Prayer open and shut Heaven, Iam. 5.17.
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Then what is Christ's Prayer? He is the Son of God, the Son in whom he is well pleased, Matth. 3.17. What will not a Father grant his Son? Iohn 11.42. I know that thou always hearest me.
Then what is Christ's Prayer? He is the Son of God, the Son in whom he is well pleased, Matthew 3.17. What will not a Father grant his Son? John 11.42. I know that thou always Hearst me.
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If God could forget, that Christ were a Priest, yet he cannot forget that he is a Son.
If God could forget, that christ were a Priest, yet he cannot forget that he is a Son.
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(2.) Christ prays for nothing but what his Father hath a mind to grant.
(2.) christ prays for nothing but what his Father hath a mind to grant.
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There is but One Will between Christ and his Father: Christ prays, Sanctifie them through thy Truth ;
There is but One Will between christ and his Father: christ prays, Sanctify them through thy Truth;
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and this is the will of God, even your sanctification, 1 Thess. 4.3.
and this is the will of God, even your sanctification, 1 Thess 4.3.
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so then, if Christ prays for nothing, but what God the Father hath a mind to grant,
so then, if christ prays for nothing, but what God the Father hath a mind to grant,
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then he is like to speed. (3.) Christ prays for nothing but what he hath power to give.
then he is like to speed. (3.) christ prays for nothing but what he hath power to give.
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What he prays for as he is Man, that he hath power to give as he is God, Iohn 17.24. Father, I will — Father, there he prays as Man;
What he prays for as he is Man, that he hath power to give as he is God, John 17.24. Father, I will — Father, there he prays as Man;
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I will, there he gives as God.I will, there he gives as God.
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This is a great comfort to a Believer, when his Prayer is weak, and he can hardly pray for himself, Christs Prayer in Heaven is mighty and powerful ▪ Though God may refuse Prayer as it comes from us,
This is a great Comfort to a Believer, when his Prayer is weak, and he can hardly pray for himself, Christ Prayer in Heaven is mighty and powerful ▪ Though God may refuse Prayer as it comes from us,
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yet not as it comes from Christ. 4. Christ's Intercession is always ready at hand. The People of God have sins of daily incursion;
yet not as it comes from christ. 4. Christ's Intercession is always ready At hand. The People of God have Sins of daily incursion;
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and besides these, sometimes they lapse into great sins, and God is provoked, and his Justice is ready to break forth upon them;
and beside these, sometime they lapse into great Sins, and God is provoked, and his justice is ready to break forth upon them;
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but Christ's Intercession is ready at hand, he daily makes up the Breaches between God and them;
but Christ's Intercession is ready At hand, he daily makes up the Breaches between God and them;
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he presents the Merit of his Blood to his Father to pacifie him.
he presents the Merit of his Blood to his Father to pacify him.
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When the Wrath of God began to break out upon Israel, Aaron presently step'd in with his Censer,
When the Wrath of God began to break out upon Israel, Aaron presently stepped in with his Censer,
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and offered Incense, and so the Plague was staid, Numb. 16.47. so no sooner doth a Child of God offend, and God begins to be angry,
and offered Incense, and so the Plague was stayed, Numb. 16.47. so no sooner does a Child of God offend, and God begins to be angry,
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but immediately Christ steps in and intercedes;
but immediately christ steps in and intercedes;
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Father, it is my Child hath offended, though he hath forgotten his Duty, thou hast not lost thy Bowels:
Father, it is my Child hath offended, though he hath forgotten his Duty, thou hast not lost thy Bowels:
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O pity him, and let thy Anger be turned away from him.
Oh pity him, and let thy Anger be turned away from him.
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Christ's Intercession is ready at hand, and upon the least failings of the Godly, he stands up and makes Request for them in Heaven. Quest.
Christ's Intercession is ready At hand, and upon the least failings of the Godly, he Stands up and makes Request for them in Heaven. Quest.
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What are the Fruits of Christ's Intercession? Resp. 1. Iustification. In Justification there is two things;What Are the Fruits of Christ's Intercession? Resp. 1. Justification. In Justification there is two things;
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1. Guilt is remitted, 2. Righteousness is imputed, Ier. 23.6. The Lord our Righteousness. We are reputed not only Righteous, as the Angels, but as Christ, having his Robes put upon us, 2 Cor. 5.21.
1. Gilded is remitted, 2. Righteousness is imputed, Jeremiah 23.6. The Lord our Righteousness. We Are reputed not only Righteous, as the Angels, but as christ, having his Robes put upon us, 2 Cor. 5.21.
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But whence is it that we are justified? 'Tis from Christ's Intercession, Rom. 8.33, 34. Lord, saith Christ, these are the Persons I have died for, look upon them as if they had not sinned, and repute them Righteous.
But whence is it that we Are justified? It's from Christ's Intercession, Rom. 8.33, 34. Lord, Says christ, these Are the Persons I have died for, look upon them as if they had not sinned, and repute them Righteous.
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2 d Fruit. The Unction of the Spirit, 1 Iohn 2.20. Ye have an Unction from the holy one.
2 d Fruit. The Unction of the Spirit, 1 John 2.20. You have an Unction from the holy one.
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This Unction or Anointing is nothing else but the Work of Sanctification in the heart, whereby the Spirit makes us partake of the Divine Nature, 2 Pet. 1.4. Such as speak of the Philosophers Stone, suppose it to have such a Property that when it toucheth the Mettal, it turns it into Gold;
This Unction or Anointing is nothing Else but the Work of Sanctification in the heart, whereby the Spirit makes us partake of the Divine Nature, 2 Pet. 1.4. Such as speak of the Philosophers Stone, suppose it to have such a Property that when it touches the Metal, it turns it into Gold;
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such a Property hath the Spirit of God upon the Soul, when it toucheth the Soul, it puts into it a Divine Nature, it makes it to be holy, and to resemble God.
such a Property hath the Spirit of God upon the Soul, when it touches the Soul, it puts into it a Divine Nature, it makes it to be holy, and to resemble God.
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This sanctifying work of the Spirit, is the fruit of Christ's Intercession, Iohn 7.39. The Holy Ghost was not yet given, because Iesus was not yet glorified.
This sanctifying work of the Spirit, is the fruit of Christ's Intercession, John 7.39. The Holy Ghost was not yet given, Because Iesus was not yet glorified.
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Christ being glorified and in Heaven, now ▪ he prays the Father ▪ and the Father sends the Spirit, who pours out the holy Anointing upon the Elect.
christ being glorified and in Heaven, now ▪ he prays the Father ▪ and the Father sends the Spirit, who pours out the holy Anointing upon the Elect.
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3 d Fruit. The Purification of our holy Things. It is Christ's work in Heaven, not only to present his own Prayers to his Father,
3 d Fruit. The Purification of our holy Things. It is Christ's work in Heaven, not only to present his own Prayers to his Father,
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but he prays over our Prayers again, Rev. 8.3. Another Angel came, having a golden Censer, and there was given to him much Incense, that he should offer it with the Prayers of all Saints upon the golden Altar. This Angel was Christ;
but he prays over our Prayers again, Rev. 8.3. another Angel Come, having a golden Censer, and there was given to him much Incense, that he should offer it with the Prayers of all Saints upon the golden Altar. This Angel was christ;
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he takes the golden Censer of his Merits, and puts our Prayers into this Censer,
he Takes the golden Censer of his Merits, and puts our Prayers into this Censer,
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therefore Christ is said to be made of a woman, Gal. 4.4.
Therefore christ is said to be made of a woman, Gal. 4.4.
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and with the Incense of his Intercession makes our Prayers go up as a sweet perfume in Heaven. It is observable, Lev. 16.16. Aaron shall make Atonement for the holy Place:
and with the Incense of his Intercession makes our Prayers go up as a sweet perfume in Heaven. It is observable, Lev. 16.16. Aaron shall make Atonement for the holy Place:
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this was Typical, to shew that our holy Duties need to have Atonement made for them.
this was Typical, to show that our holy Duties need to have Atonement made for them.
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Our best Services, as they come from us, are mixed with Corruption, as Wine that tasts of the Cask, Isa. 64.6.
Our best Services, as they come from us, Are mixed with Corruption, as Wine that tastes of the Cask, Isaiah 64.6.
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they are filthy rags: But Christ purifies and sweetens these Services, mixing the sweet odours of his Intercession with them,they Are filthy rags: But christ Purifies and sweetens these Services, mixing the sweet odours of his Intercession with them,
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and now God accepts and Crowns them.
and now God accepts and Crowns them.
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What would become of our Duties without an High Priest? Christ's Intercession doth, to our Prayers,
What would become of our Duties without an High Priest? Christ's Intercession does, to our Prayers,
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as the Fan to the Chaff, it winnows it from the Corn; so Christ winnows out the Chaff which intermixeth with our Prayers.
as the Fan to the Chaff, it winnows it from the Corn; so christ winnows out the Chaff which intermixeth with our Prayers.
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4 th Fruit. Access with boldness unto the Throne of Grace, Hebr. 4.16. We have a great High Priest that is passed into the Heavens, let us go.
4 that Fruit. Access with boldness unto the Throne of Grace, Hebrew 4.16. We have a great High Priest that is passed into the Heavens, let us go.
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Come boldly to the Throne of Grace, we have a Friend at Court that speaks a good word for us,
Come boldly to the Throne of Grace, we have a Friend At Court that speaks a good word for us,
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and is following our Cause in Heaven, therefore let this animate and encourage us in Prayer.
and is following our Cause in Heaven, Therefore let this animate and encourage us in Prayer.
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We think it too much boldness; what? such Sinners as we to come for pardon, we shall be denied: this is a sinful modesty.
We think it too much boldness; what? such Sinners as we to come for pardon, we shall be denied: this is a sinful modesty.
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Did we indeed come in our own Name in Prayer, it were presumption, but Christ intercedes for us in the forc• and efficacy of his Blood, now, to be afraid to come to God in Prayer, is a dishonour to Christ's Intercession.
Did we indeed come in our own Name in Prayer, it were presumption, but christ intercedes for us in the forc• and efficacy of his Blood, now, to be afraid to come to God in Prayer, is a dishonour to Christ's Intercession.
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5 th Fruit. The sending the Comforter, Iohn 14.16. I will pray the Father, and •e will give you another Comforter.
5 that Fruit. The sending the Comforter, John 14.16. I will pray the Father, and •e will give you Another Comforter.
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The Comfort of the Spirit is distinct from the Anointing; this Comfort is very sweet, sweeter than the Honey drops from the Comb;
The Comfort of the Spirit is distinct from the Anointing; this Comfort is very sweet, Sweeten than the Honey drops from the Comb;
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it is the Manna in the Golden Pot, it is Vinum in pectore ; a drop of this heavenly Comfort, is enough to sweeten a Sea of worldly Sorrow.
it is the Manna in the Golden Pot, it is Vinum in pectore; a drop of this heavenly Comfort, is enough to sweeten a Sea of worldly Sorrow.
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It is called arrhabo ▪ the earnest of the Spirit, 2 Cor. 1.22. an Earnest assures one of the whole Sum. The Spirit gives an Earnest of Heaven in our Hand, whence is this comforting work of the Spirit? Thank Christ's Intercession for it.
It is called arrhabo ▪ the earnest of the Spirit, 2 Cor. 1.22. an Earnest assures one of the Whole Sum. The Spirit gives an Earnest of Heaven in our Hand, whence is this comforting work of the Spirit? Thank Christ's Intercession for it.
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I will pray the Father, and he shall send the Comforter. 6 th Fruit. Perseverance in Grace, Iohn 17.11. Keep through thy own Name those which thou hast given me. I will pray the Father, and he shall send the Comforter. 6 that Fruit. Perseverance in Grace, John 17.11. Keep through thy own Name those which thou hast given me.
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Verse 2. And he is our propitiation. The Angels cannot be our Propitiation, ergo, not our Advocates.
Verse 2. And he is our propitiation. The Angels cannot be our Propitiation, ergo, not our Advocates.
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It is not our prayer, or watchfulness, or grace that keeps us, but it is God's care and manu-tenancy, he holds us that we do not fall away;
It is not our prayer, or watchfulness, or grace that keeps us, but it is God's care and manu-tenancy, he holds us that we do not fallen away;
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and, whence is it God preserves us? it is from Christ's Intercession, Father, keep them. That Prayer of Christ for Peter, is the Copy of his Prayer now in Heaven, Luke 22.32. I have prayed for thee, that thy faith fail not.
and, whence is it God preserves us? it is from Christ's Intercession, Father, keep them. That Prayer of christ for Peter, is the Copy of his Prayer now in Heaven, Lycia 22.32. I have prayed for thee, that thy faith fail not.
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Peter 's Faith did fail in some degree, when he denied Christ, but Christ prayed that it might not totally fail.Peter is Faith did fail in Some degree, when he denied christ, but christ prayed that it might not totally fail.
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The Saints persevere in believing, because Christ perseveres in praying. 7 th Fruit. Absolution at the Day of Judgment.
The Saints persevere in believing, Because christ perseveres in praying. 7 that Fruit. Absolution At the Day of Judgement.
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Christ shall judge the World, Iohn 5.22. God hath committed all Iudgment to the Son. Now sure, those that Christ hath so prayed for, he will Absolve when he sits upon the Bench of Judicature.
christ shall judge the World, John 5.22. God hath committed all Judgement to the Son. Now sure, those that christ hath so prayed for, he will Absolve when he sits upon the Bench of Judicature.
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Will Christ condemn those he prays for? Believers are his Spouse, will he condemn his Spouse?
Will christ condemn those he prays for? Believers Are his Spouse, will he condemn his Spouse?
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Use 1. Branch 1. See here the Constancy of Christ's Love to the Elect. He did not only die for them,Use 1. Branch 1. See Here the Constancy of Christ's Love to the Elect. He did not only die for them,
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but intercedes for them in Heaven: when Christ hath done dying, he hath not done loving ;
but intercedes for them in Heaven: when christ hath done dying, he hath not done loving;
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he is now at work in Heaven for the Saints;
he is now At work in Heaven for the Saints;
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he carries their names on his breast, and will never leave praying till that Prayer be granted, Iohn 17.24. Father, I will that those whom thou hast given me, be with me where I am.
he carries their names on his breast, and will never leave praying till that Prayer be granted, John 17.24. Father, I will that those whom thou hast given me, be with me where I am.
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Branch 2. See whence it is that the Prayers of the Saints are so powerful with God.Branch 2. See whence it is that the Prayers of the Saints Are so powerful with God.
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Iacob, as an Angel, prevailed with God; Moses 's Prayer tied God's hands; Precibus suis tanquam vinculis ligatum tenuit Deum; Let me alone, Exod. 32.10. Whence is this? It is Christ's Prayer in Heaven makes the Saints Prayers so available.Iacob, as an Angel, prevailed with God; Moses is Prayer tied God's hands; Precibus suis tanquam vinculis ligatum tenuit God; Let me alone, Exod 32.10. Whence is this? It is Christ's Prayer in Heaven makes the Saints Prayers so available.
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Christ's Divine Nature is the Altar on which he offers up our Prayers, and so they prevail.
Christ's Divine Nature is the Altar on which he offers up our Prayers, and so they prevail.
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Prayer, as it comes from the Saints, is but weak and languid;
Prayer, as it comes from the Saints, is but weak and languid;
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but when the Arrow of a Saint's Prayer is put into the Bow of Christ's Intercession,
but when the Arrow of a Saint's Prayer is put into the Bow of Christ's Intercession,
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now it pierceth the Throne of Grace.
now it pierces the Throne of Grace.
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Branch 3. It shows where a Christian must chiefly fix his Eye when he comes to prayer, viz. on Christ's Intercession. We are to look up to the Mercy-seat,Branch 3. It shows where a Christian must chiefly fix his Eye when he comes to prayer, viz. on Christ's Intercession. We Are to look up to the Mercy-seat,
n1 crd pn31 vvz c-crq dt njp vmb av-jn vvi po31 n1 c-crq pns31 vvz p-acp n1, n1 p-acp npg1 n1. pns12 vbr pc-acp vvi a-acp p-acp dt n1,
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2. Use of Tryal: How shall we know that Christ intercedes for us? They have little ground to think Christ prays for them, who never pray for themselves.
2. Use of Trial: How shall we know that christ intercedes for us? They have little ground to think christ prays for them, who never pray for themselves.
crd n1 pp-f n1: q-crq vmb pns12 vvi d np1 vvz p-acp pno12? pns32 vhb j n1 pc-acp vvi np1 vvz p-acp pno32, r-crq av-x vvb p-acp px32.
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Well, but how shall we know?
Well, but how shall we know?
uh-av, cc-acp q-crq vmb pns12 vvi?
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but to hope for Mercy through Christ's Intercession. We read Levit. 6. That Aaron made the Atonement as well by the Incense as the Bloud. We must look to the Cloud of Incense, viz. the Intercession of Christ. Christian, Look up to thy Advocate, one that God can deny nothing to:
but to hope for Mercy through Christ's Intercession. We read Levit. 6. That Aaron made the Atonement as well by the Incense as the Blood. We must look to the Cloud of Incense, viz. the Intercession of christ. Christian, Look up to thy Advocate, one that God can deny nothing to:
cc-acp pc-acp vvi p-acp n1 p-acp npg1 n1. pns12 vvb np1 crd cst np1 vvd dt n1 c-acp av p-acp dt vvb p-acp dt n1. pns12 vmb vvi p-acp dt n1 pp-f n1, n1 dt n1 pp-f np1. njp, vvb a-acp p-acp po21 n1, pi cst np1 vmb vvi pix p-acp:
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A word from Christ's Mouth is more then if all the Angels in Heaven were interceding for thee.
A word from Christ's Mouth is more then if all the Angels in Heaven were interceding for thee.
dt n1 p-acp npg1 n1 vbz av-dc cs cs d dt n2 p-acp n1 vbdr vvg p-acp pno21.
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If a Man had a Suit depending in the Court of Chancery, and had a skilful Lawyer to plead, this would much encourage him.
If a Man had a Suit depending in the Court of Chancery, and had a skilful Lawyer to plead, this would much encourage him.
cs dt n1 vhd dt n1 vvg p-acp dt n1 pp-f n1, cc vhd dt j n1 pc-acp vvi, d vmd d vvi pno31.
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Christ is now at the Court appearing for us, Heb. 9.24. and he hath great Potency in Heaven; christ is now At the Court appearing for us, Hebrew 9.24. and he hath great Potency in Heaven;
np1 vbz av p-acp dt n1 vvg p-acp pno12, np1 crd. cc pns31 vhz j n1 p-acp n1;
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this should much encourage us to look up to him, and hope for Audience in Prayer.
this should much encourage us to look up to him, and hope for Audience in Prayer.
d vmd d vvi pno12 pc-acp vvi a-acp p-acp pno31, cc vvb p-acp n1 p-acp n1.
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We might indeed be afraid to present our Petitions, if we had not Christ to deliver them.
We might indeed be afraid to present our Petitions, if we had not christ to deliver them.
pns12 vmd av vbi j p-acp j po12 n2, cs pns12 vhd xx np1 p-acp vvb pno32.
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Branch 4. The sad Condition of an Unbeliever, he hath none in Heaven to speak a word for him, Joh. 17.9. I pray not for the world. Branch 4. The sad Condition of an Unbeliever, he hath none in Heaven to speak a word for him, John 17.9. I pray not for the world.
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As good be shut out of Heaven, as be shut out of Christ's Prayer.
As good be shut out of Heaven, as be shut out of Christ's Prayer.
p-acp j vbi vvn av pp-f n1, c-acp vbi vvn av pp-f npg1 n1.
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Christ pleads for the Saints, as Queen Esther did for the Iews, when they should have been destroyed, Let my people be given me at my request, Esth. 7.3. christ pleads for the Saints, as Queen Esther did for the Iews, when they should have been destroyed, Let my people be given me At my request, Esth. 7.3.
np1 vvz p-acp dt n2, c-acp n1 np1 vdd p-acp dt np2, c-crq pns32 vmd vhi vbn vvn, vvb po11 n1 vbi vvn pno11 p-acp po11 n1, np1 crd.
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When the Devil shows the Blackness of their Sins, Christ shows the Redness of his Wounds.
When the devil shows the Blackness of their Sins, christ shows the Redness of his Wounds.
c-crq dt n1 vvz dt n1 pp-f po32 n2, np1 vvz dt n1 pp-f po31 n2.
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But how sad is the Condition of that Man Christ will not pray for? Nay, that he will pray against? As Queen Esther petitioned against Haman, and then his Face was covered, Esth. 7.6. and he was led away to Execution.
But how sad is the Condition of that Man christ will not pray for? Nay, that he will pray against? As Queen Esther petitioned against Haman, and then his Face was covered, Esth. 7.6. and he was led away to Execution.
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'Tis sad when the Law shall be against the Sinner, and Conscience, and Judge, and no Friend to speak a word for him:
It's sad when the Law shall be against the Sinner, and Conscience, and Judge, and no Friend to speak a word for him:
pn31|vbz j c-crq dt n1 vmb vbi p-acp dt n1, cc n1, cc n1, cc dx n1 pc-acp vvi dt n1 p-acp pno31:
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There's no way then but Jaylor take the Prisoner. Branch 5. If Christ makes Intercession, then we have nothing to do with other Intercessors.
There's no Way then but Jailor take the Prisoner. Branch 5. If christ makes Intercession, then we have nothing to do with other Intercessors.
pc-acp|vbz dx n1 av p-acp n1 vvb dt n1. n1 crd cs np1 vvz n1, cs pns12 vhb pix pc-acp vdi p-acp j-jn n2.
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The Church of Rome distinguisheth between Mediators of Redemption and Intercession, and say, The Angels do not redeem us,
The Church of Room Distinguisheth between Mediators of Redemption and Intercession, and say, The Angels do not Redeem us,
dt n1 pp-f vvb vvz p-acp n2 pp-f n1 cc n1, cc vvi, dt n2 vdb xx vvi pno12,
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but intercede for us, and pray to them.
but intercede for us, and pray to them.
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But Christ only can intercede for us Ex Officio. God hath consecrated him an High-Priest, Heb. 5.6. Thou art a priest for ever.
But christ only can intercede for us Ex Officio. God hath consecrated him an High-Priest, Hebrew 5.6. Thou art a priest for ever.
p-acp np1 av-j vmb vvi p-acp pno12 fw-la np1. np1 vhz vvn pno31 dt n1, np1 crd. pns21 vb2r dt n1 c-acp av.
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Christ intercedes Vi pretii, in the Vertue of his Bloud, he pleads his Merits to his Father; christ intercedes Vi pretii, in the Virtue of his Blood, he pleads his Merits to his Father;
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the Angels have no Merits to bring to God, therefore can be no Intercessors for us:
the Angels have no Merits to bring to God, Therefore can be no Intercessors for us:
dt n2 vhb dx n2 pc-acp vvi p-acp np1, av vmb vbi dx n2 p-acp pno12:
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Whoever is our Advocate, must be our Propitiation to pacifie God, 1 Joh. 2.1. We have an advocate with the Father.
Whoever is our Advocate, must be our Propitiation to pacify God, 1 John 2.1. We have an advocate with the Father.
r-crq vbz po12 n1, vmb vbi po12 n1 pc-acp vvi np1, crd np1 crd. pns12 vhb dt n1 p-acp dt n1.
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Resp. 1. If Christ be praying for us, then his Spirit is praying in us, Gal. 4.6. He hath sent forth his spirit into your heart, crying, Abba Father. And, Rom. 8.26. the Spirit helps us with Sighs and Groans;Resp. 1. If christ be praying for us, then his Spirit is praying in us, Gal. 4.6. He hath sent forth his Spirit into your heart, crying, Abba Father. And, Rom. 8.26. the Spirit helps us with Sighs and Groans;
np1 crd cs np1 vbi vvg p-acp pno12, cs po31 n1 vbz vvg p-acp pno12, np1 crd. pns31 vhz vvn av po31 n1 p-acp po22 n1, vvg, np1 n1. cc, np1 crd. dt n1 vvz pno12 p-acp n2 cc n2;
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not only with Gifts but Groans.
not only with Gifts but Groans.
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We need not climb up into the Firmament to see if the Sun be there, we may see the Beauty of it upon the Earth:
We need not climb up into the Firmament to see if the Sun be there, we may see the Beauty of it upon the Earth:
pns12 vvb xx vvi a-acp p-acp dt n1 pc-acp vvi cs dt n1 vbb a-acp, pns12 vmb vvi dt n1 pp-f pn31 p-acp dt n1:
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so we need not go up into Heaven to see if Christ be there interceding for us;
so we need not go up into Heaven to see if christ be there interceding for us;
av pns12 vvb xx vvi a-acp p-acp n1 pc-acp vvi cs np1 vbb a-acp vvg p-acp pno12;
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let us look into our Hearts, if they are quickned and inflamed in Prayer, and we can cry, Abba Father, by this interceding of the Spirit within us, we may know Christ is interceding above for us.
let us look into our Hearts, if they Are quickened and inflamed in Prayer, and we can cry, Abba Father, by this interceding of the Spirit within us, we may know christ is interceding above for us.
vvb pno12 vvi p-acp po12 n2, cs pns32 vbr vvn cc vvn p-acp n1, cc pns12 vmb vvi, np1 n1, p-acp d vvg pp-f dt n1 p-acp pno12, pns12 vmb vvi np1 vbz vvg a-acp p-acp pno12.
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Resp. 2. If we are given to Christ, then he intercedes for us, Joh. 17.9. I pray for them whom thou hast given me. Resp. 2. If we Are given to christ, then he intercedes for us, John 17.9. I pray for them whom thou hast given me.
np1 crd cs pns12 vbr vvn p-acp np1, cs pns31 vvz p-acp pno12, np1 crd. pns11 vvb p-acp pno32 r-crq pns21 vh2 vvn pno11.
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'Tis one thing for Christ to be given to us, another for us to be given to Christ. Quest. How know you that?
It's one thing for christ to be given to us, Another for us to be given to christ. Quest. How know you that?
pn31|vbz crd n1 p-acp np1 pc-acp vbi vvn p-acp pno12, j-jn p-acp pno12 pc-acp vbi vvn p-acp np1. n1. q-crq vvb pn22 d?
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Resp. 3. If thou art a Believer, then thou art one given to Christ, and he prays for thee.Resp. 3. If thou art a Believer, then thou art one given to christ, and he prays for thee.
np1 crd cs pns21 vb2r dt n1, cs pns21 vb2r crd vvn p-acp np1, cc pns31 vvz p-acp pno21.
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Faith is an Act of Recumbency, we do NONLATINALPHABET, rest on Christ, as the Stones in the Building rest upon the Corner-stone.
Faith is an Act of Recumbency, we do, rest on christ, as the Stones in the Building rest upon the Cornerstone.
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Faith throws itself into Christ's Arms;
Faith throws itself into Christ's Arms;
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it saith, Christ is my Priest, his Bloud is my Sacrifice, his Divine Nature is my Altar, and here I rest.
it Says, christ is my Priest, his Blood is my Sacrifice, his Divine Nature is my Altar, and Here I rest.
pn31 vvz, np1 vbz po11 n1, po31 n1 vbz po11 n1, po31 j-jn n1 vbz po11 n1, cc av pns11 vvb.
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This Faith is seen by the Effects of it, a refining Work and a resigning Work;
This Faith is seen by the Effects of it, a refining Work and a resigning Work;
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it purifies the Heart, there is the refining Work;
it Purifies the Heart, there is the refining Work;
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it makes a Deed of Gift to Christ, it gives up its Use, its Love to him, 1 Cor. 6.19. There is the resigning Work of Faith.
it makes a Deed of Gift to christ, it gives up its Use, its Love to him, 1 Cor. 6.19. There is the resigning Work of Faith.
pn31 vvz dt n1 pp-f n1 p-acp np1, pn31 vvz a-acp po31 n1, po31 n1 p-acp pno31, crd np1 crd. pc-acp vbz dt vvg n1 pp-f n1.
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These that believe are given to Christ, and have a part in his Prayer, Joh. 17.20. Nor do I pray for these alone, but for all them that shall believe on me.
These that believe Are given to christ, and have a part in his Prayer, John 17.20. Nor do I pray for these alone, but for all them that shall believe on me.
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3. Use of Exhortation. Branch 1. It stirs us up to several Duties, 1. If Christ appears for us in Heaven,
3. Use of Exhortation. Branch 1. It stirs us up to several Duties, 1. If christ appears for us in Heaven,
crd n1 pp-f n1. n1 crd pn31 vvz pno12 a-acp p-acp j n2, crd cs np1 vvz p-acp pno12 p-acp n1,
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then we must appear for him upon Earth:
then we must appear for him upon Earth:
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Christ is not ashamed to carry our Names on his Breast, and shall we be ashamed of his Truth? Doth he plead our Cause, christ is not ashamed to carry our Names on his Breast, and shall we be ashamed of his Truth? Does he plead our Cause,
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and shall not we stand up in his Cause? What a mighty Argument is this to stand up for the Honour of Christ in Times of Apostacy; Christ is interceding for us.
and shall not we stand up in his Cause? What a mighty Argument is this to stand up for the Honour of christ in Times of Apostasy; christ is interceding for us.
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Doth he present our Names in Heaven, and shall not we profess his Name on Earth?
Does he present our Names in Heaven, and shall not we profess his Name on Earth?
vdz pns31 j po12 n2 p-acp n1, cc vmb xx pns12 vvb po31 n1 p-acp n1?
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Branch 2. If Christ lays out all his Interest for us at the Throne of Grace, we must lay out all our Interest for him: Phil. 1.20. That Christ may be magnified. Branch 2. If christ lays out all his Interest for us At the Throne of Grace, we must lay out all our Interest for him: Philip 1.20. That christ may be magnified.
n1 crd cs np1 vvz av d po31 n1 p-acp pno12 p-acp dt n1 pp-f n1, pns12 vmb vvi av d po12 n1 p-acp pno31: np1 crd. cst np1 vmb vbi vvn.
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Trade your Talents for Christ's Glory, there's no Man but hath some Talent to trade, one parts another Estate; Oh trade for Christ's Glory!
Trade your Talents for Christ's Glory, there's no Man but hath Some Talon to trade, one parts Another Estate; O trade for Christ's Glory!
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spend and be spent for him.
spend and be spent for him.
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Let your Head study for Christ, your Hands work for Christ, your Tongue speak for him:
Let your Head study for christ, your Hands work for christ, your Tongue speak for him:
vvb po22 n1 vvi p-acp np1, po22 n2 vvb p-acp np1, po22 n1 vvi p-acp pno31:
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If Christ be an Advocate for us in Heaven, we must be Factors for him on Earth;
If christ be an Advocate for us in Heaven, we must be Factors for him on Earth;
cs np1 vbi dt n1 p-acp pno12 p-acp n1, pns12 vmb vbi n2 p-acp pno31 p-acp n1;
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every one in his Sphere must act vigorously for Christ. Branch 3. Believe in this glorious Intercession of Christ! that he now intercedes for us,
every one in his Sphere must act vigorously for christ. Branch 3. Believe in this glorious Intercession of christ! that he now intercedes for us,
d pi p-acp po31 n1 vmb vvi av-j p-acp np1. n1 crd vvb p-acp d j n1 pp-f np1! cst pns31 av vvz p-acp pno12,
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and that for his sake God will accept us. In the Text, Who maketh Intercession for us.
and that for his sake God will accept us. In the Text, Who makes Intercession for us.
cc cst p-acp po31 n1 np1 vmb vvi pno12. p-acp dt n1, r-crq vv2 n1 p-acp pno12.
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If we believe not, we dishonour Christ's Intercession. If a poor Sinner may not go to Christ as his High-Priest, believing in his Intercession,
If we believe not, we dishonour Christ's Intercession. If a poor Sinner may not go to christ as his High-Priest, believing in his Intercession,
cs pns12 vvb xx, pns12 vvb npg1 n1. cs dt j n1 vmb xx vvi p-acp np1 p-acp po31 n1, vvg p-acp po31 n1,
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then are we Christians in a worse Condition under the Gospel, then the Iews were under the Law:
then Are we Christians in a Worse Condition under the Gospel, then the Iews were under the Law:
av vbr pns12 np1 p-acp dt jc n1 p-acp dt n1, cs dt np2 vbdr p-acp dt n1:
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they when they had sinn'd had their High-Priest to make Atonement, and shall not we have our High-Priest? Is not Christ our Aaron, who presents his Bloud and Incense before the Mercy-seat? O look up by Faith to Christ's Intercession! Christ did not only pray for his Disciples and Apostles, but for the weakest Believer.
they when they had sinned had their High-Priest to make Atonement, and shall not we have our High-Priest? Is not christ our Aaron, who presents his Blood and Incense before the Mercy-seat? O look up by Faith to Christ's Intercession! christ did not only pray for his Disciples and Apostles, but for the Weakest Believer.
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Branch 4. Love your Intercessor, 1 Cor. 16.22. If any man love not the Lord Iesus Christ, let him be Anathama. Kindness invites Love;Branch 4. Love your Intercessor, 1 Cor. 16.22. If any man love not the Lord Iesus christ, let him be Anathema. Kindness invites Love;
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had you a Friend at Court, who when you were questioned for Delinquency or Debt, should plead with the Judge for you,
had you a Friend At Court, who when you were questioned for Delinquency or Debt, should plead with the Judge for you,
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and bring you off your Troubles, would not you love that Friend? So it is here;
and bring you off your Troubles, would not you love that Friend? So it is Here;
cc vvb pn22 p-acp po22 vvz, vmd xx pn22 vvi d n1? av pn31 vbz av;
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how oft doth Satan put in his Bills against us in the Court, now Christ is at the Judge's hand, he sits at his Father's right hand ever to plead for us,
how oft does Satan put in his Bills against us in the Court, now christ is At the Judge's hand, he sits At his Father's right hand ever to plead for us,
q-crq av vdz np1 vvi p-acp po31 n2 p-acp pno12 p-acp dt n1, av np1 vbz p-acp dt ng1 n1, pns31 vvz p-acp po31 ng1 j-jn n1 av pc-acp vvi p-acp pno12,
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and to make our Peace with God:
and to make our Peace with God:
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O how should our Hearts be fired with Love to Christ! Love him with a sincere and superlative Love, above Estate, Relations; Bern. Plusquam tua, tuos ;
Oh how should our Hearts be fired with Love to christ! Love him with a sincere and superlative Love, above Estate, Relations; Bern. Plusquam tua, tuos;
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and our Fire of Love should be as the Fire on the Altar, never to go out, Lev. 6.13. 4. Use of Comfort to Believers:
and our Fire of Love should be as the Fire on the Altar, never to go out, Lev. 6.13. 4. Use of Comfort to Believers:
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Christ is at work for you in Heaven, he makes Intercession for you. Oh but I am afraid Christ doth not intercede for me? Quest.
christ is At work for you in Heaven, he makes Intercession for you. O but I am afraid christ does not intercede for me? Quest.
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I am a Sinner; who doth Christ intercede for? Resp. Isa. 53.12. He made intercession for the transgressors. I am a Sinner; who does christ intercede for? Resp. Isaiah 53.12. He made Intercession for the transgressors.
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Did Christ open his sides for thee, and will he not open his mouth to plead for thee? Quest.
Did christ open his sides for thee, and will he not open his Mouth to plead for thee? Quest.
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But I have offended my High-Priest by distrusting his Bloud, abusing his Love, grieving his Spirit, But I have offended my High-Priest by distrusting his Blood, abusing his Love, grieving his Spirit,
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and will he ever pray for me? and will he ever pray for me?
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Resp. Which of us may not say so? But, Christian, dost thou mourn for Unbelief? be not discouraged, thou maist have a part in Christ's Prayer:Resp. Which of us may not say so? But, Christian, dost thou mourn for Unbelief? be not discouraged, thou Mayest have a part in Christ's Prayer:
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Numb. 16. The congregation murmured against Aaron ;
Numb. 16. The congregation murmured against Aaron;
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yet though they had sinn'd against their High-Priest, Verse 46. Aaron run in with his censer,
yet though they had sinned against their High-Priest, Verse 46. Aaron run in with his censer,
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and stood between the dead and the living. and stood between the dead and the living.
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If so much Bowels in Aaron who was but a Type of Christ, how much more Bowels is in Christ, who will pray for them who have sinn'd against their High-Priest? Did not he pray for them that crucified him, Father forgive them? Quest.
If so much Bowels in Aaron who was but a Type of christ, how much more Bowels is in christ, who will pray for them who have sinned against their High-Priest? Did not he pray for them that Crucified him, Father forgive them? Quest.
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But I am unworthy, what am I that Christ should intercede for me? Resp. The Work of Christ's Intercession is a Work of Free-grace;But I am unworthy, what am I that christ should intercede for me? Resp. The Work of Christ's Intercession is a Work of Free grace;
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Christ's praying for us is from his pitying of us. Christ looks not at our Worthiness, but our Wants. Quest.Christ's praying for us is from his pitying of us. christ looks not At our Worthiness, but our Wants. Quest.
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But I am followed with sad Temptations? Resp. But though Satan tempts, Christ prays, and Satan shall be vanquished:But I am followed with sad Temptations? Resp. But though Satan tempts, christ prays, and Satan shall be vanquished:
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tho' thou maist loose a single Battel, yet not the Victory. Christ prays that thy Faith fail not ;
though thou Mayest lose a single Battle, yet not the Victory. christ prays that thy Faith fail not;
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therefore Christian say, Why art thou cast down, O my Soul? Christ intercedes, 'tis Man that sins, 'tis God that prays:
Therefore Christian say, Why art thou cast down, Oh my Soul? christ intercedes, it's Man that Sins, it's God that prays:
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The Greek word for Advocate, NONLATINALPHABET, Comforter. This is a Soveraign Comfort, Christ makes Intercession.
The Greek word for Advocate,, Comforter. This is a Sovereign Comfort, christ makes Intercession.
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CHRIST's Kingly Office. Quest. XVI. HOw doth Christ execute the Office of a King? Resp. In subduing us to himself, and in restraining and conquering his and our Enemies.
Christ's Kingly Office. Quest. XVI. HOw does christ execute the Office of a King? Resp. In subduing us to himself, and in restraining and conquering his and our Enemies.
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Now of CHRIST's Regal Office, Revel. 19.16.
Now of Christ's Regal Office, Revel. 19.16.
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And he hath on his vesture, and on his thigh a name written, King of kings, and Lord of lords. And he hath on his vesture, and on his thigh a name written, King of Kings, and Lord of Lords.
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Jesus Christ is of mighty Renown, he is a King;
jesus christ is of mighty Renown, he is a King;
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he subdues Mens Lusts, Mic. 7.19. He will subdue our iniquities. Quest. What doth Christ rule by?
he subdues Men's Lustiest, Mic. 7.19. He will subdue our iniquities. Quest. What does christ Rule by?
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Resp. By Law, and by Love: 1. He rules by Law. 'Tis one of the Iura Regalia, the Flowers of the Crown, to Enact Laws, Christ as King makes Laws,Resp. By Law, and by Love: 1. He rules by Law. It's one of the Jerusalem Regalia, the Flowers of the Crown, to Enact Laws, christ as King makes Laws,
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he hath a Kingly Title, High and mighty, Isa. 57.15. 2. He hath his Insignia Regalia, his Ensigns of Royalty, Corona est insigne Regiae potestatis ; His Crown, Rev. 6.2. His Sword, Psal. 45.3. Gird thy sword upon thy thigh. His Scepter, Heb. 1.8. A scepter of righteousness is the scepter of thy kingdom.
he hath a Kingly Title, High and mighty, Isaiah 57.15. 2. He hath his Insignia Regalia, his Ensigns of Royalty, Corona est insigne Regiae potestatis; His Crown, Rev. 6.2. His Sword, Psalm 45.3. Gird thy sword upon thy thigh. His Sceptre, Hebrew 1.8. A sceptre of righteousness is the sceptre of thy Kingdom.
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3. His Escotcheon, or Coat-Armour, he gives the Lyon in his Arms, Rev. 5.5. The lion of the tribe of Iudah.
3. His Escutcheon, or Coat-Armour, he gives the lion in his Arms, Rev. 5.5. The Lion of the tribe of Iudah.
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And he is, the Text saith, NONLATINALPHABET, King of Kings. He hath a Preheminence of all other Kings, he is call'd the Prince of the Kings of the Earth, Rev. 1.5. NONLATINALPHABET — He must needs be so, for by him Kings reign, Prov. 8.15. They hold their Crowns by immediate Tenure from this Great King.
And he is, the Text Says,, King of Kings. He hath a Pre-eminence of all other Kings, he is called the Prince of the Kings of the Earth, Rev. 1.5. — He must needs be so, for by him Kings Reign, Curae 8.15. They hold their Crowns by immediate Tenure from this Great King.
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Christ infinitely out-vyes all others Princes, he hath the highest Throne, the largest Dominions, and the longest Possession, Heb. 1.8. Thy throne, O God, is for ever and ever. christ infinitely out-vyes all Others Princes, he hath the highest Throne, the Largest Dominions, and the longest Possession, Hebrew 1.8. Thy throne, Oh God, is for ever and ever.
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Christ hath many Heirs, but no Successors. Well may he be called King of Kings, for he hath an Unlimited Power ; christ hath many Heirs, but no Successors. Well may he be called King of Kings, for he hath an Unlimited Power;
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other Kings their Power is limited, but Christ's Power is unlimited, Psal. 135.6. Whatsoever he pleased, that did he in heaven and earth, and in the seas.
other Kings their Power is limited, but Christ's Power is unlimited, Psalm 135.6. Whatsoever he pleased, that did he in heaven and earth, and in the Seas.
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Christ's Power is as large as his Will. The Angels take the Oath of Allegiance to him, Heb. 1.6. Let all the angels of God worship him. Quest.Christ's Power is as large as his Will. The Angels take the Oath of Allegiance to him, Hebrew 1.6. Let all the Angels of God worship him. Quest.
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How Christ comes to be King? Resp. Not by Usurpation, but Legally: Christ holds his Crown by immediate Tenure from Heaven.How christ comes to be King? Resp. Not by Usurpation, but Legally: christ holds his Crown by immediate Tenure from Heaven.
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God the Father hath decreed him to be King, Psal. 2.5, 6. I have set my king upon my holy hill; I will declare the decree.
God the Father hath decreed him to be King, Psalm 2.5, 6. I have Set my King upon my holy hill; I will declare the Decree.
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God hath anointed and sealed him to his Regal Office, Joh. 6.27. Him hath God the Father sealed.
God hath anointed and sealed him to his Regal Office, John 6.27. Him hath God the Father sealed.
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God hath set the Crown upon his Head. Quest. In what sence is Christ King?
God hath Set the Crown upon his Head. Quest. In what sense is christ King?
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Resp. Two ways, 1. In reference to his People. And, 2. In reference to his Enemies.Resp. Two ways, 1. In Referente to his People. And, 2. In Referente to his Enemies.
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1. In reference to his People: 1. To govern them, it was prophesied of Christ before he was born, Matth. 2.6. And thou Bethlehem art not the least among the princes of Iudah, for out of thee shall come a governour that shall rule my people Israel.
1. In Referente to his People: 1. To govern them, it was prophesied of christ before he was born, Matthew 2.6. And thou Bethlehem art not the least among the Princes of Iudah, for out of thee shall come a governor that shall Rule my people Israel.
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'Tis a vain thing for a King to have a Crown on his Head, unless he have a Scepter in his Hand to rule. Quest. Where doth Christ Rule?
It's a vain thing for a King to have a Crown on his Head, unless he have a Sceptre in his Hand to Rule. Quest. Where does christ Rule?
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Resp. His Kingdom is Spiritual: he rules in the Hearts of Men.Resp. His Kingdom is Spiritual: he rules in the Hearts of Men.
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He sets up his Throne where no other King doth, he rules the Will and Affections, His Power binds the Conscience:
He sets up his Throne where no other King does, he rules the Will and Affections, His Power binds the Conscience:
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and by his Laws he Rules: The Law of Faith, Believe in the Lord Iesus ; the Law of Sanctity, 1 Pet. 1.15. Be ye holy in all manner of conversation.
and by his Laws he Rules: The Law of Faith, Believe in the Lord Iesus; the Law of Sanctity, 1 Pet. 1.15. Be you holy in all manner of Conversation.
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Many would admit Christ to be their Advocate to plead for them, but not their King to rule them.
Many would admit christ to be their Advocate to plead for them, but not their King to Rule them.
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2. He rules by Love: He is a King full of Mercy and Clemency;
2. He rules by Love: He is a King full of Mercy and Clemency;
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as he hath a Scepter in his Hand, so an Olive-branch of Peace in his Mouth.
as he hath a Sceptre in his Hand, so an Olive-branch of Peace in his Mouth.
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Though he be the Lyon of the Tribe of Iudah for Majesty, yet the Lamb of God for Meekness.
Though he be the lion of the Tribe of Iudah for Majesty, yet the Lamb of God for Meekness.
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His Regal Rod hath Honey at the end of it. He sheds abroad his Love into the Hearts of his Subjects;
His Regal Rod hath Honey At the end of it. He sheds abroad his Love into the Hearts of his Subject's;
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he rules them with Promises as well as Precepts. This makes all his Subjects become Volunteers;
he rules them with Promises as well as Precepts. This makes all his Subject's become Volunteers;
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they are willing to pay their Allegiance to him, Psal. 110.3. Thy people shall be a willing people; Plur. Gnam nedabot.
they Are willing to pay their Allegiance to him, Psalm 110.3. Thy people shall be a willing people; Plur Gnam nedabot.
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2. Christ is a King to defend his People, as Christ hath a Scepter to rule them,
2. christ is a King to defend his People, as christ hath a Sceptre to Rule them,
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so a Shield to defend them, Psal. 3.3. Thou O Lord art a shield for me.
so a Shield to defend them, Psalm 3.3. Thou Oh Lord art a shield for me.
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When Antiochus did rage furiously against the Iews, he took away the Vessels of the Lord's House, set up an Idol in the Temple;
When Antiochus did rage furiously against the Iews, he took away the Vessels of the Lord's House, Set up an Idol in the Temple;
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then this Great King, call'd Michael, did stand up for them to defend them, Dan. 12.1. Christ preserves his Church as a Spark in the Ocean, as a Flock of Sheep among Wolves.
then this Great King, called Michael, did stand up for them to defend them, Dan. 12.1. christ preserves his Church as a Spark in the Ocean, as a Flock of Sheep among Wolves.
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That the Sea should be higher then the Earth, and yet not drown it, is a Wonder:
That the Sea should be higher then the Earth, and yet not drown it, is a Wonder:
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so that the Wicked should be so much higher than the Church in Power, and not devour it, is because Christ hath this Inscription on his Vesture and his Thigh, King of Kings: Ps. 124.2. If it had not been the Lord who was on our side; they had swallowed us up.
so that the Wicked should be so much higher than the Church in Power, and not devour it, is Because christ hath this Inscription on his Vesture and his Thigh, King of Kings: Ps. 124.2. If it had not been the Lord who was on our side; they had swallowed us up.
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They say Lions are Insomnes, they have little or no sleep; 'tis true of the Lyon of the Tribe of Iudah, he never slumbers nor sleeps,
They say Lions Are Insomnes, they have little or no sleep; it's true of the lion of the Tribe of Iudah, he never slumbers nor sleeps,
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but watcheth over his Church to defend it: Isa. 27.2, 3. Sing ye unto her a vineyard of red wine;
but watches over his Church to defend it: Isaiah 27.2, 3. Sing you unto her a vineyard of read wine;
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I the Lord do keep it least any hurt it, I will keep it night and day. I the Lord do keep it lest any hurt it, I will keep it night and day.
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If the Enemies destroy the Church, it must be at a time when it is neither Night nor Day,
If the Enemies destroy the Church, it must be At a time when it is neither Night nor Day,
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for Christ keeps it Day and Night.
for christ keeps it Day and Night.
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Christ is said to carry his Church as the Eagle her young Ones upon her Wings, Exod. 19.4. The Arrow must first hit the Eagle before it can hurt the young Ones, and shoot through her Wings: christ is said to carry his Church as the Eagl her young Ones upon her Wings, Exod 19.4. The Arrow must First hit the Eagl before it can hurt the young Ones, and shoot through her Wings:
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Let the Wind and Storms be up, and the Church almost covered with Waves, yet Christ, is in the Ship of the Church,
Let the Wind and Storms be up, and the Church almost covered with Waves, yet christ, is in the Ship of the Church,
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and so long there's no danger of Shipwrack.
and so long there's no danger of Shipwreck.
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Nor will Christ only defend his Church as he is King, but deliver it, 2 Tim. 4.17. He delivered me out of the mouth of the lion ; viz. Nero. 2. Chr. 11.14. The Lord saved them by a great deliverance.
Nor will christ only defend his Church as he is King, but deliver it, 2 Tim. 4.17. He Delivered me out of the Mouth of the Lion; viz. Nero. 2. Christ 11.14. The Lord saved them by a great deliverance.
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Sometimes Christ is said to command Deliverance, Psal. 44.4. Sometimes to create Deliverance, Isa. 65.18. Christ as a King commands Deliverance, and as a God creates it.
Sometime christ is said to command Deliverance, Psalm 44.4. Sometime to create Deliverance, Isaiah 65.18. christ as a King commands Deliverance, and as a God creates it.
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And deliverance shall come in his time: Isa. 60.22. I the LORD will hasten it in his time. Quest.And deliverance shall come in his time: Isaiah 60.22. I the LORD will hasten it in his time. Quest.
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When is the time that this King will deliver his People? When is the time that this King will deliver his People?
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Resp. When the Hearts of his People are humblest, when their Prayers are ferventest, when their Faith is strongest,Resp. When the Hearts of his People Are Humblest, when their Prayers Are ferventest, when their Faith is Strongest,
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when their Forces are weakest, when their Enemies are highest;
when their Forces Are Weakest, when their Enemies Are highest;
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now is the usual time that Christ puts forth his Kingly Power in their Deliverance, Isa. 33.2, 8, 9. 3. Christ is a King to Reward his People, there's nothing lost by serving this King, 1. He Rewards his Subjects in this Life: 1. He gives them Inward Peace and Joy;
now is the usual time that christ puts forth his Kingly Power in their Deliverance, Isaiah 33.2, 8, 9. 3. christ is a King to Reward his People, there's nothing lost by serving this King, 1. He Rewards his Subject's in this Life: 1. He gives them Inward Peace and Joy;
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a Bunch of Grapes by the way; and oftentimes Riches and Honour. Godliness hath the promise of this life, 1 Tim. 4.8. These are as it were the Saints Vails;
a Bunch of Grapes by the Way; and oftentimes Riches and Honour. Godliness hath the promise of this life, 1 Tim. 4.8. These Are as it were the Saints Vails;
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but besides, the great Reward is to come, An eternal weight of Glory, 2 Cor. 4.17. Christ makes all his Subjects Kings, Rev. 2.10. I'll give thee a crown of life.
but beside, the great Reward is to come, an Eternal weight of Glory, 2 Cor. 4.17. christ makes all his Subject's Kings, Rev. 2.10. I'll give thee a crown of life.
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This Crown will be full of Jewels, and it will never fade, 1 Pet. 5.5. 2. Christ is a King in reference to his Enemies, in subduing and conquering them:
This Crown will be full of Jewels, and it will never fade, 1 Pet. 5.5. 2. christ is a King in Referente to his Enemies, in subduing and conquering them:
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He pulls down their Pride, befools their Policy, restrains their Malice. That Stone cut out of the Mountains without Hands, which smote the Image, Dan. 2.34. was was an Emblem, saith Austin, of Christ's Monarchical Power, conquering and triumphing over his Enemies.
He pulls down their Pride, befools their Policy, restrains their Malice. That Stone Cut out of the Mountains without Hands, which smote the Image, Dan. 2.34. was was an Emblem, Says Austin, of Christ's Monarchical Power, conquering and triumphing over his Enemies.
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Christ will make his Enemies his Footstool, Psal. 110.1 He can destroy them with ease, 2 Chron. 14.11. It is nothing for thee Lord to help.
christ will make his Enemies his Footstool, Psalm 110.1 He can destroy them with ease, 2 Chronicles 14.11. It is nothing for thee Lord to help.
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He can do it with weak means, without means. He can make the Enemies destroy themselves;
He can do it with weak means, without means. He can make the Enemies destroy themselves;
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he set the Persians against the Grecians: and 2 Chron. 20.23. the Children of Ammon helped to destroy one another.
he Set the Persians against the Greeks: and 2 Chronicles 20.23. the Children of Ammon helped to destroy one Another.
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Thus Christ is King in vanquishing the Enemies of his Church.
Thus christ is King in vanquishing the Enemies of his Church.
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This is a great ground of Comfort to the Church of God in the midst of all the Combinations of the Enemy, Christ is King, and he can not only bound the Enemies power, but break it.
This is a great ground of Comfort to the Church of God in the midst of all the Combinations of the Enemy, christ is King, and he can not only bound the Enemies power, but break it.
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The Church hath more with her then against her, she hath Emanuel on her side, even that Great King to whom all Knees must bend.
The Church hath more with her then against her, she hath Emmanuel on her side, even that Great King to whom all Knees must bend.
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Christ is called a Man of War, Exod. 15.3. he understands all the Policies of Chivalry;
christ is called a Man of War, Exod 15.3. he understands all the Policies of Chivalry;
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he is described with seven Eyes, and seven Horns, Rev. 5.6. The seven Eyes are to discern the Conspiracies of his Enemies, and the seven Horns are to push and vex his Enemies.
he is described with seven Eyes, and seven Horns, Rev. 5.6. The seven Eyes Are to discern the Conspiracies of his Enemies, and the seven Horns Are to push and vex his Enemies.
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Christ is described with a Crown and a Bow, Rev. 6.2.
christ is described with a Crown and a Bow, Rev. 6.2.
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He that sat on the white Horse had a Bow, and a Crown was given unto him, He that sat on the white Horse had a Bow, and a Crown was given unto him,
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and he went forth conquering and to conquer. and he went forth conquering and to conquer.
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A Crown is an Ensign of his Kingly Office, and the Bow is to shoot his Enemies to Death.
A Crown is an Ensign of his Kingly Office, and the Bow is to shoot his Enemies to Death.
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Christ is describ'd with a Vesture dip'd in Blood, Rev. 19.13. He hath a golden Scepter to Rule his People, but an Iron Rod to break his Enemies.
christ is described with a Vesture dipped in Blood, Rev. 19.13. He hath a golden Sceptre to Rule his People, but an Iron Rod to break his Enemies.
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Rev. 17.12, 14. The ten Horns thou sawest are ten Kings, these shall make War with the Lamb, Rev. 17.12, 14. The ten Horns thou Sawest Are ten Kings, these shall make War with the Lamb,
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but the Lamb shall overcome them; for he is King of Kings. but the Lamb shall overcome them; for he is King of Kings.
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The Enemies may set up their Standard, but Christ will set up his Trophies at last.
The Enemies may Set up their Standard, but christ will Set up his Trophies At last.
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Rev. 14.18, 19. And the Angel gathered the Vine of the Earth, and cast it into the great Wine-press of the Wrath of God, Rev. 14.18, 19. And the Angel gathered the Vine of the Earth, and cast it into the great Winepress of the Wrath of God,
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and the Wine-press was trodden, and blood came out of the Wine-press. and the Winepress was trodden, and blood Come out of the Winepress.
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The Enemies of Christ shall be but as so many Clusters of ripe Grapes to be cast into the great Wine-Press of the Wrath of God,
The Enemies of christ shall be but as so many Clusters of ripe Grapes to be cast into the great Winepress of the Wrath of God,
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and to be trodden by Christ till their Bloud comes out.
and to be trodden by christ till their Blood comes out.
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Christ will at last come off Victor, and all his Enemies shall be put under his Feet:
christ will At last come off Victor, and all his Enemies shall be put under his Feet:
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Gaudeo quod Christus dominus est, alioqui desperassem, said Miconius in an Epistle to Calvin. I am glad Christ Reigns, else I should have despaired. —Gaudeo quod Christus dominus est, Otherwise desperassem, said Miconius in an Epistle to calvin. I am glad christ Reigns, Else I should have despaired. —
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Use 1. Branch 1. See hence it is no Disparagement to serve Christ, he is a King,Use 1. Branch 1. See hence it is no Disparagement to serve christ, he is a King,
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and its no Dishonour to be employed in a King's Service.
and its no Dishonour to be employed in a King's Service.
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Some are apt to reproach the Saints for their Piety, they serve the Lord Christ, he who hath this Inscription upon his Vesture, KING of KINGS. Theodosius thought it a greater Honour to be a Servant of CHRIST,
some Are apt to reproach the Saints for their Piety, they serve the Lord christ, he who hath this Inscription upon his Vesture, KING of KINGS. Theodosius Thought it a greater Honour to be a Servant of CHRIST,
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then the Head of an Empire. Servire est Regnare — Christ's Servants are call'd Vessels of Honour, 2 Tim. 2.21.
then the Head of an Empire. Serve est Reign — Christ's Servants Are called Vessels of Honour, 2 Tim. 2.21.
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And a Royal Nation, 1 Pet. 2.9. Serving of Christ Ennobles us with Dignity: 'Tis a greater Honour to serve Christ, then to have Kings serve us.
And a Royal nation, 1 Pet. 2.9. Serving of christ Ennobles us with Dignity: It's a greater Honour to serve christ, then to have Kings serve us.
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Branch 2. If Christ be King, it informs us, that all Matters of Fact must one day be brought before him.Branch 2. If christ be King, it informs us, that all Matters of Fact must one day be brought before him.
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Christ hath Ius vitae & necis, the Power of Life and Death in his hand, Joh. 5.22. The Father hath committed all judgment to the Son. He who once hung upon the Cross, shall sit upon the Bench of Judicature:
christ hath Just vitae & necis, the Power of Life and Death in his hand, John 5.22. The Father hath committed all judgement to the Son. He who once hung upon the Cross, shall fit upon the Bench of Judicature:
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Kings must come before him to be judged;
Kings must come before him to be judged;
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they who once sat upon the Throne, must appear at the Bar. God hath committed all Judgment to the Son,
they who once sat upon the Throne, must appear At the Bar. God hath committed all Judgement to the Son,
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and Christ's is the highest Court of Judicature: if this King once condemns Men, there is no Appeal to any other Court.
and Christ's is the highest Court of Judicature: if this King once condemns Men, there is no Appeal to any other Court.
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Branch 3. See whither we are to go when we are foiled by Corruption, go to Christ, he is King, desire him by his Kingly Power, to subdue thy Corruptions, to bind these Kings with Chains, Psal. 149.8. We are apt to say of our Sins, These sons of Zerviah will be too strong for us ;Branch 3. See whither we Are to go when we Are foiled by Corruption, go to christ, he is King, desire him by his Kingly Power, to subdue thy Corruptions, to bind these Kings with Chains, Psalm 149.8. We Are apt to say of our Sins, These Sons of Zeruiah will be too strong for us;
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we shall never overcome this Pride and Infidelity:
we shall never overcome this Pride and Infidelity:
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Aye, but go to Christ, he is King, though our Lusts are too strong for us,
Aye, but go to christ, he is King, though our Lustiest Are too strong for us,
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yet not for Christ to conquer:
yet not for christ to conquer:
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he can by his Spirit break the Power of Sin. Ioshua when he had conquered five Kings, caus'd his Servants to set their Feet on the Necks of those Kings;
he can by his Spirit break the Power of Sin. Ioshua when he had conquered five Kings, caused his Servants to Set their Feet on the Necks of those Kings;
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so Christ can and will set his Feet on the Necks of our Lusts.
so christ can and will Set his Feet on the Necks of our Lusts.
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2. Use of Caution: Is Christ King of Kings? Let all Great Ones take heed how they imploy their Power against Christ:
2. Use of Caution: Is christ King of Kings? Let all Great Ones take heed how they employ their Power against christ:
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Christ gives them their Power, and if this Power shall be made use of for the suppressing of his Kingdom and Ordinances, their account will be heavy.
christ gives them their Power, and if this Power shall be made use of for the suppressing of his Kingdom and Ordinances, their account will be heavy.
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God hath laid the Key of Government upon Christ's shoulders, Isa. 9.7.
God hath laid the Key of Government upon Christ's shoulders, Isaiah 9.7.
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and to go to oppose Christ in his Kingly Office, it is as if the Thorns should set themselves in Battalia against the Fire,
and to go to oppose christ in his Kingly Office, it is as if the Thorns should Set themselves in Battalions against the Fire,
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or a Child fight with an Archangel. Christ's Sword on his Thigh is able to avenge all his Quarrels:
or a Child fight with an Archangel. Christ's Sword on his Thigh is able to avenge all his Quarrels:
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It is not good to stir a Lion;
It is not good to stir a lion;
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Let not Men provoke the Lion of the Tribe of Judah, whose Eyes are as a Lamp of fire,
Let not Men provoke the lion of the Tribe of Judah, whose Eyes Are as a Lamp of fire,
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As the Bread is made of the Wheat, and the Wine is made of the Grape;
As the Bred is made of the Wheat, and the Wine is made of the Grape;
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and the Rocks are thrown down by him, Nahum 1.6. He shall cut off the spirit of Princes, Psal. 76.12.and the Rocks Are thrown down by him, Nahum 1.6. He shall Cut off the Spirit of Princes, Psalm 76.12.
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Use 3. If Christ be a great King, submit to him. Say not as those Iews, We have no King but Caesar, no King but our Lusts. This is to choose the Bramble to rule over you,Use 3. If christ be a great King, submit to him. Say not as those Iews, We have no King but Caesar, no King but our Lusts. This is to choose the Bramble to Rule over you,
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and out of the Bramble will come forth a fire, Iudg. 9. Submit to Christ willingly ;
and out of the Bramble will come forth a fire, Judges 9. Submit to christ willingly;
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all the Devils in Hell submit to Christ, but 'tis against their will, they are his Slaves, Not his Subjects.
all the Devils in Hell submit to christ, but it's against their will, they Are his Slaves, Not his Subject's.
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Submit cheerfully to Christ's Person and his Laws. Many would have Christ their Saviour, but not their Prince ;
Submit cheerfully to Christ's Person and his Laws. Many would have christ their Saviour, but not their Prince;
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such as will not have Christ to be their King to rule them, shall never have his Blood to save them. Obey all Christ's Princely Commands ;
such as will not have christ to be their King to Rule them, shall never have his Blood to save them. Obey all Christ's Princely Commands;
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if he commands Love, Humility, Good Works, be as the Needle which points which way soever the Load-stone draws.
if he commands Love, Humility, Good Works, be as the Needle which points which Way soever the Loadstone draws.
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Branch 2. Let such admire God's Free-grace, who were once under the Power and Tyranny of Satan,Branch 2. Let such admire God's Free grace, who were once under the Power and Tyranny of Satan,
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and now Christ hath made them of Slaves, to become the Subjects of his Kingdom. Christ did not need Subjects, he hath Legions of Angels ministring to him;
and now christ hath made them of Slaves, to become the Subject's of his Kingdom. christ did not need Subject's, he hath Legions of Angels ministering to him;
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but in his Love, he hath honoured you, to make you his Subjects.
but in his Love, he hath honoured you, to make you his Subject's.
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O! how long was it e're Christ could prevail with you to come under his Banner? How much opposition did he meet with, e're you would wear this Prince's Colours? but at last Omnipotent Grace overcame you.
OH! how long was it ever christ could prevail with you to come under his Banner? How much opposition did he meet with, ever you would wear this Prince's Colours? but At last Omnipotent Grace overcame you.
uh c-crq av-j vbds pn31 av np1 vmd vvi p-acp pn22 pc-acp vvi p-acp po31 n1? c-crq d n1 vdd pns31 vvi p-acp, av pn22 vmd vvi d ng1 n2? cc-acp p-acp ord j n1 vvd pn22.
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When Peter was sleeping between two Souldiers, an Angel came and beat off his Chains, Acts 12.7.
When Peter was sleeping between two Soldiers, an Angel Come and beatrice off his Chains, Acts 12.7.
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So when thou wert sleeping in the Devil's Arms, that Christ should by his Spirit smite thy heart,
So when thou Wertenberg sleeping in the Devil's Arms, that christ should by his Spirit smite thy heart,
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and cause the Chains of Sin to fall off, and make thee a Subject of his Kingdom: O admire Free-grace!
and cause the Chains of since to fallen off, and make thee a Subject of his Kingdom: Oh admire Free grace!
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Thou who art a Subject of Christ, art sure to Reign with Christ for ever.
Thou who art a Subject of christ, art sure to Reign with christ for ever.
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Christ's Humiliation in his Incarnation. 1 TIM. 3.16. Great is the Mystery of Godliness, God manifest in the flesh. Quest. XVII.
Christ's Humiliation in his Incarnation. 1 TIM. 3.16. Great is the Mystery of Godliness, God manifest in the Flesh. Quest. XVII.
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WHerein did Christ's Humiliation consist? WHerein did Christ's Humiliation consist?
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Resp. In his being born, and that in a low condition, undergoing the Miseries of this Life, the Wrath of God,
Resp. In his being born, and that in a low condition, undergoing the Misery's of this Life, the Wrath of God,
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and the cursed Death of the Cross. Christ's Humiliation consisted in his Incarnation, his taking Flesh and being Born.and the cursed Death of the Cross. Christ's Humiliation consisted in his Incarnation, his taking Flesh and being Born.
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It was real Flesh Christ took.
It was real Flesh christ took.
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Not the Image of a Body, (as the Manichees erroniously held) but a true Body;
Not the Image of a Body, (as the manichees erroneously held) but a true Body;
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so Christ was made of a Woman; his Body was part of the Flesh and Substance of the Virgin.
so christ was made of a Woman; his Body was part of the Flesh and Substance of the Virgae.
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This is a glorious Mystery, God manifest in the flesh. In the Creation Man was made in God's Image;
This is a glorious Mystery, God manifest in the Flesh. In the Creation Man was made in God's Image;
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in the Incarnation God was made in Man's Image. Quest. How it came about that Christ was made flesh?
in the Incarnation God was made in Man's Image. Quest. How it Come about that christ was made Flesh?
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Resp. It was by his Fathers special designation, Gal. 4.4. God sent forth his Son made of a Woman. Resp. It was by his Father's special designation, Gal. 4.4. God sent forth his Son made of a Woman.
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God the Father did in a special manner appoint Christ to be Incarnate; which shews us how needful a Call is to any business of weight and importance:
God the Father did in a special manner appoint christ to be Incarnate; which shows us how needful a Call is to any business of weight and importance:
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to act without a Call, is to act without a Blessing. Christ himself would not be Incarnate, and take upon him the work of a Mediator, till he had a Call.
to act without a Call, is to act without a Blessing. christ himself would not be Incarnate, and take upon him the work of a Mediator, till he had a Call.
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God sent forth his Son made of a Woman. Quest.
God sent forth his Son made of a Woman. Quest.
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But was there no other way for the restoring of fallen Man but this, that God should take flesh? But was there no other Way for the restoring of fallen Man but this, that God should take Flesh?
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Answ. We must not ask a Reason of God's Will, it is dangerous to pry into God's Ark;Answer We must not ask a Reason of God's Will, it is dangerous to pry into God's Ark;
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we are not to dispute, but adore. The wise God saw this the best way for our Redemption, that Christ should be Incarnate ;
we Are not to dispute, but adore. The wise God saw this the best Way for our Redemption, that christ should be Incarnate;
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it was not fit for any to satisfie God's Justice, but Man, none could do it but God;
it was not fit for any to satisfy God's justice, but Man, none could do it but God;
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therefore Christ being both God and Man, he is the fittest to undertake this Work of Redemption. Quest.
Therefore christ being both God and Man, he is the Fittest to undertake this Work of Redemption. Quest.
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Why Christ was born of a Woman? Resp. 1. That God might fulfil that promise, Gen. 3.15. The Seed of the Woman shall break the Serpents head. Why christ was born of a Woman? Resp. 1. That God might fulfil that promise, Gen. 3.15. The Seed of the Woman shall break the Serpents head.
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2. Christ was born of a Woman, that he might roll away that reproach from the Woman which she had contracted, by being seduced by the Serpent.
2. christ was born of a Woman, that he might roll away that reproach from the Woman which she had contracted, by being seduced by the Serpent.
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Christ in taking his flesh from the Woman, hath honoured her Sex, that as at the first the Woman had made Man a Sinner,
christ in taking his Flesh from the Woman, hath honoured her Sex, that as At the First the Woman had made Man a Sinner,
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so now to make him amends, she should bring him a Saviour. Quest. Why Christ was born of a Virgin?
so now to make him amends, she should bring him a Saviour. Quest. Why christ was born of a Virgae?
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Resp. 1. For Decency. It became not God to have any Mother but a Maid, and it became not a Maid to have any Son but a God.Resp. 1. For Decency. It became not God to have any Mother but a Maid, and it became not a Maid to have any Son but a God.
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2. For Necessity. Christ was to be an High Priest, most pure and holy.
2. For Necessity. christ was to be an High Priest, most pure and holy.
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Had he been born after the ordinary course of Nature, he had been defiled; (all that spring out of Adam 's Loins have a tincture of sin) but that Christ's Substance might remain pure and immaculate, he was born of a Virgin. 3. To answer the Type.
Had he been born After the ordinary course of Nature, he had been defiled; (all that spring out of Adam is Loins have a tincture of since) but that Christ's Substance might remain pure and immaculate, he was born of a Virgae. 3. To answer the Type.
vhd pns31 vbn vvn p-acp dt j n1 pp-f n1, pns31 vhd vbn vvn; (d cst vvb av pp-f np1 vbz n2 vhb dt n1 pp-f n1) cc-acp cst npg1 n1 vmd vvi j cc j, pns31 vbds vvn pp-f dt n1. crd p-acp n1 dt n1.
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Melchisedeck was a Type of Christ, he is said to be without Father, and without Mother. Melchisedeck was a Type of christ, he is said to be without Father, and without Mother.
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Christ being born of a Virgin, answered the Type, he was without Father, and without Mother:
christ being born of a Virgae, answered the Type, he was without Father, and without Mother:
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without Mother as he was God, without Father as he was Man. Quest.
without Mother as he was God, without Father as he was Man. Quest.
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How could Christ be made of the flesh and blood of a Virgin, yet without sin? The purest Virgin that is, her Soul is stained with Original sin? How could christ be made of the Flesh and blood of a Virgae, yet without since? The Purest Virgae that is, her Soul is stained with Original since?
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Answ. This Knot the Scripture unties. Luke 1.35. The Holy Ghost shall come upon thee, and overshadow thee, therefore that holy Thing which shall be born of thee shall be caled the Son of God. Answer This Knot the Scripture unties. Lycia 1.35. The Holy Ghost shall come upon thee, and overshadow thee, Therefore that holy Thing which shall be born of thee shall be called the Son of God.
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The Holy Ghost shall come upon thee, that is, the Holy Ghost did consecrate and purifie that part of the Virgins flesh whereof Christ was made.The Holy Ghost shall come upon thee, that is, the Holy Ghost did consecrate and purify that part of the Virgins Flesh whereof christ was made.
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As the Alchymist extracts and draws away the dross from the Gold, so the Holy Ghost did refine and claritie that part of the Virgins flesh, separating it from sin. Though the Virgin Mary her self had sin,
As the Alchemist extracts and draws away the dross from the Gold, so the Holy Ghost did refine and clarity that part of the Virgins Flesh, separating it from since. Though the Virgae Marry her self had since,
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yet that part of the flesh whereof Christ was made, was without sin; otherwise it must have been an impure Conception. Quest.
yet that part of the Flesh whereof christ was made, was without since; otherwise it must have been an impure Conception. Quest.
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What is meant by the power of the Holy Ghost overshadowing the Virgin? What is meant by the power of the Holy Ghost overshadowing the Virgae?
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Answ. St. Basil saith, It was the Holy Ghost's blessing the flesh of that Virgin whereof Christ was formed. Answer Saint Basil Says, It was the Holy Ghost's blessing the Flesh of that Virgae whereof christ was formed.
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But there is a further Mystery in it, the Holy Ghost having framed Christ in the Virgins Womb, did in a wonderful manner unite Christ's Humane Nature to his Divine, and so of both made one person. This is a Mystery which the Angels pry into with Adoration. Quest. When was Christ incarnate?
But there is a further Mystery in it, the Holy Ghost having framed christ in the Virgins Womb, did in a wondered manner unite Christ's Humane Nature to his Divine, and so of both made one person. This is a Mystery which the Angels pry into with Adoration. Quest. When was christ incarnate?
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Answ. In the fulness of time. Gal. 4.4. When the fulness of time was come, God sent forth his Son made of a Woman. Answer In the fullness of time. Gal. 4.4. When the fullness of time was come, God sent forth his Son made of a Woman.
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By the fulness of time we must understand Tempus à Patre praefinitum, so Ambrose, Luther, Corn•à Lap. the determinate Time that God had set.
By the fullness of time we must understand Tempus à Patre praefinitum, so Ambrose, Luther, Corn•à Lap. the determinate Time that God had Set.
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More particularly, this fulness of time was, when all the Prophesies of the coming of the Messiah were accomplished;
More particularly, this fullness of time was, when all the prophecies of the coming of the Messiah were accomplished;
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and all Legal Shadows and Figures, whereby he was tipified, were abrogated, in the fulness of time God sent his Son. And by the way observe, this may comfort us in regard of the Church of God,
and all Legal Shadows and Figures, whereby he was tipified, were abrogated, in the fullness of time God sent his Son. And by the Way observe, this may Comfort us in regard of the Church of God,
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though at present we do not see that Peace and Purity in the Church as we could desire,
though At present we do not see that Peace and Purity in the Church as we could desire,
cs p-acp n1 pns12 vdb xx vvi d n1 cc n1 p-acp dt n1 c-acp pns12 vmd vvi,
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yet in the fulness of time, when God's time is come, and Mercy is ripe, then shall Deliverance spring up, and God will come riding upon the Chariots of Salvation:
yet in the fullness of time, when God's time is come, and Mercy is ripe, then shall Deliverance spring up, and God will come riding upon the Chariots of Salvation:
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When the fulness of time was come, then God sent forth his Son made of a Woman. Quest.When the fullness of time was come, then God sent forth his Son made of a Woman. Quest.
c-crq dt n1 pp-f n1 vbds vvn, cs np1 vvd av po31 n1 vvd pp-f dt n1. n1.
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Why was Iesus Christ made flesh? Why was Iesus christ made Flesh?
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Resp. 1. The Causa prime and impulsive Cause, was Free-grace; Causa NONLATINALPHABET, it was Love in God the Father to send Christ,Resp. 1. The Causa prime and impulsive Cause, was Free grace; Causa, it was Love in God the Father to send christ,
np1 crd dt fw-la n-jn cc j n1, vbds n1; np1, pn31 vbds n1 p-acp np1 dt n1 pc-acp vvi np1,
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and Love in Christ that he came to be Incarnate. Love was the intrinsical Motive.
and Love in christ that he Come to be Incarnate. Love was the intrinsical Motive.
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Christ is NONLATINALPHABET, because he is NONLATINALPHABET, God-man, because he is a lover of Man. Christ came out of Pity and Indulgence to us:
christ is, Because he is, God-man, Because he is a lover of Man. christ Come out of Pity and Indulgence to us:
np1 vbz, c-acp pns31 vbz, n1, c-acp pns31 vbz dt n1 pp-f n1 np1 vvd av pp-f n1 cc n1 p-acp pno12:
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Non merita nostra, sed miseria nostra, Aug. not our Deserts, but our Misery made Christ take flesh.Non Merita nostra, sed Miseria nostra, Aug. not our Deserts, but our Misery made christ take Flesh.
fw-fr fw-la fw-la, fw-la fw-la fw-la, np1 xx po12 n2, cc-acp po12 n1 vvn np1 vvi n1.
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Christ's taking flesh was a Plot of Free-grace, a pure Design of Love. God himself, though Almighty, was overcome with Love.
Christ's taking Flesh was a Plot of Free grace, a pure Design of Love. God himself, though Almighty, was overcome with Love.
npg1 vvg n1 vbds dt n1 pp-f n1, dt j n1 pp-f n1. np1 px31, cs j-jn, vbds vvn p-acp n1.
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Christ Incarnate, is nothing but Love covered with Flesh.
christ Incarnate, is nothing but Love covered with Flesh.
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Christ's assuming our Humane Nature, as it was a Master-piece of Wisdom, so a Monument of Free-grace.
Christ's assuming our Humane Nature, as it was a Masterpiece of Wisdom, so a Monument of Free grace.
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2. Christ took our flesh upon him, that he might take our sins upon him.
2. christ took our Flesh upon him, that he might take our Sins upon him.
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He was, saith Luther, maximus peccator, the greatest Sinner, having the weight of the sins of the whole World lying upon him.
He was, Says Luther, Maximus peccator, the greatest Sinner, having the weight of the Sins of the Whole World lying upon him.
pns31 vbds, vvz np1, fw-la fw-la, dt js n1, vhg dt n1 pp-f dt n2 pp-f dt j-jn n1 vvg p-acp pno31.
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He took our flesh, that he might take our sins, and so appease God's wrath.
He took our Flesh, that he might take our Sins, and so appease God's wrath.
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3. Christ took our flesh, that he might make the Humane Nature appear lovely to God,
3. christ took our Flesh, that he might make the Humane Nature appear lovely to God,
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and the Divine Nature appear lovely to Man. (1.) That he might make the Humane Nature lovely to God.
and the Divine Nature appear lovely to Man. (1.) That he might make the Humane Nature lovely to God.
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Upon our Fall from God, our Nature became odious to him; no Vermin is so odious to us, as the Humane Nature was to God.
Upon our Fallen from God, our Nature became odious to him; no Vermin is so odious to us, as the Humane Nature was to God.
p-acp po12 n1 p-acp np1, po12 n1 vvd j p-acp pno31; dx n1 vbz av j p-acp pno12, c-acp dt j n1 vbds p-acp np1.
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When once our Virgin-Nature was become sinful, it was like flesh imposthumated, or running into Sores loathsom to behold.
When once our Virgin-Nature was become sinful, it was like Flesh impostumated, or running into Sores loathsome to behold.
c-crq a-acp po12 n1 vbds vvn j, pn31 vbds av-j n1 vvn, cc vvg p-acp n2 j pc-acp vvi.
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Such was our Nature when corrupt, odious to God, he could not endure to look upon us.
Such was our Nature when corrupt, odious to God, he could not endure to look upon us.
d vbds po12 n1 c-crq j, j p-acp np1, pns31 vmd xx vvi pc-acp vvi p-acp pno12.
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Now, Christ taking our flesh, makes the Humane Nature appear lovely to God.
Now, christ taking our Flesh, makes the Humane Nature appear lovely to God.
av, np1 vvg po12 n1, vvz dt j n1 vvi j p-acp np1.
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As when the Sun shines on the Glass, it casts a bright lustre, so Christ being clad with our flesh, makes the Humane Nature shine,
As when the Sun shines on the Glass, it Cast a bright lustre, so christ being clad with our Flesh, makes the Humane Nature shine,
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and appear amiable in God's Eyes.
and appear amiable in God's Eyes.
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(2.) As Christ being cloath'd with ou• flesh makes the Humane Nature appear lovely to God, so he makes the Divine Nature appear lovely to Man. The pure God-head is terrible to behold, we could not see it and live.
(2.) As christ being clothed with ou• Flesh makes the Humane Nature appear lovely to God, so he makes the Divine Nature appear lovely to Man. The pure Godhead is terrible to behold, we could not see it and live.
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But Christ's cloathing himself with our flesh, makes the Divine Nature more amiable and delightful to us.
But Christ's clothing himself with our Flesh, makes the Divine Nature more amiable and delightful to us.
p-acp npg1 n1 px31 p-acp po12 n1, vvz dt j-jn n1 av-dc j cc j p-acp pno12.
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Now we need not be afraid to look upon God, seeing him through Christ's Humane Nature.
Now we need not be afraid to look upon God, seeing him through Christ's Humane Nature.
av pns12 vvb xx vbi j pc-acp vvi p-acp np1, vvg pno31 p-acp npg1 j n1.
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It was a custom of old among the Shepherds, they were wont to clothe themselves with Sheep-skins, to be more pleasing to the Sheep;
It was a custom of old among the Shepherd's, they were wont to cloth themselves with Sheepskins, to be more pleasing to the Sheep;
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so Christ cloathed himself with our flesh, that the Divine Nature may be more pleasing to us.
so christ clothed himself with our Flesh, that the Divine Nature may be more pleasing to us.
av np1 vvd px31 p-acp po12 n1, cst dt j-jn n1 vmb vbi av-dc j-vvg p-acp pno12.
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The Humane Nature is a Glass, through which we may see the Love, and Wisdom, and Glory of God clearly represented to us.
The Humane Nature is a Glass, through which we may see the Love, and Wisdom, and Glory of God clearly represented to us.
dt j n1 vbz dt n1, p-acp r-crq pns12 vmb vvi dt n1, cc n1, cc n1 pp-f np1 av-j vvn p-acp pno12.
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Through the Lanthorn of Christ's Humanity, we may behold the Light of the Deity shining.
Through the Lantern of Christ's Humanity, we may behold the Light of the Deity shining.
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Christ being Incarnate, he makes the sight of the Deity not formidable, but delightful to us.
christ being Incarnate, he makes the sighed of the Deity not formidable, but delightful to us.
np1 vbg j, pns31 vvz dt n1 pp-f dt n1 xx j, cc-acp j p-acp pno12.
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4. Jesus Christ united himself to Man, that Man might be drawn nearer to God.
4. jesus christ united himself to Man, that Man might be drawn nearer to God.
crd np1 np1 vvn px31 p-acp n1, cst n1 vmd vbi vvn av-jc p-acp np1.
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God was before an Enemy to us by reason of sin, but Christ taking our flesh, doth mediate for us,
God was before an Enemy to us by reason of since, but christ taking our Flesh, does mediate for us,
np1 vbds p-acp dt n1 p-acp pno12 p-acp n1 pp-f n1, cc-acp np1 vvg po12 n1, vdz vvi p-acp pno12,
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and bring us into Favour with God.
and bring us into Favour with God.
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As when a King is angry with a Subject, the King's Son marries the Daughter of this Subject,
As when a King is angry with a Subject, the King's Son Marries the Daughter of this Subject,
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and so mediates for this Subject, and brings him into favour with the King again; so when God the Father was angry with us, Christ marries himself to our Nature,
and so mediates for this Subject, and brings him into favour with the King again; so when God the Father was angry with us, christ Marries himself to our Nature,
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and now mediates for us with his Father, and brings us to be Friends again, and now God looks upon us with a favourable aspect.
and now mediates for us with his Father, and brings us to be Friends again, and now God looks upon us with a favourable aspect.
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As Ioab pleaded for Absalom, and brought him to King David, and David kissed him, so doth Jesus Christ ingratiate us into the favour and love of God.
As Ioab pleaded for Absalom, and brought him to King David, and David kissed him, so does jesus christ ingratiate us into the favour and love of God.
p-acp np1 vvn p-acp np1, cc vvd pno31 p-acp n1 np1, cc np1 vvd pno31, av vdz np1 np1 vvi pno12 p-acp dt n1 cc n1 pp-f np1.
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Therefore he may well be called a Peace-maker, having taken our flesh upon him, and so made Peace between us and his angry Father.
Therefore he may well be called a Peacemaker, having taken our Flesh upon him, and so made Peace between us and his angry Father.
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Use 1. Branch 1. See here, as in a Glass, the infinite love of God the Father, that when we had lost our selves by sin,Use 1. Branch 1. See Here, as in a Glass, the infinite love of God the Father, that when we had lost our selves by since,
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then God in the riches of his Grace did send forth his Son made of a Woman to redeem us.
then God in the riches of his Grace did send forth his Son made of a Woman to Redeem us.
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And behold the infinite love of Christ, that he was willing thus to condescend to take our flesh.
And behold the infinite love of christ, that he was willing thus to condescend to take our Flesh.
cc vvb dt j n1 pp-f np1, cst pns31 vbds vvg av pc-acp vvi pc-acp vvi po12 n1.
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Surely, the Angels would have disdained to have taken our flesh, it would have been a disparagement to them.
Surely, the Angels would have disdained to have taken our Flesh, it would have been a disparagement to them.
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What King would be willing to wear Sackcloth over his Cloath of Gold? but Christ did not disdain to take our flesh. O the love of Christ!
What King would be willing to wear sackcloth over his Cloth of Gold? but christ did not disdain to take our Flesh. O the love of christ!
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Had not Christ been made flesh, we had been made a Curse ;
Had not christ been made Flesh, we had been made a Curse;
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had not he been incarnate, we had been incarcerate, and had been for ever in Prison.
had not he been incarnate, we had been incarcerate, and had been for ever in Prison.
vhd xx pns31 vbn j, pns12 vhd vbn j, cc vhd vbn p-acp av p-acp n1.
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Well might an Angel be the Herauld to proclaim this joyful News of Christ's Incarnation, Luke 2.10. Behold, I bring you good tidings of great joy, for unto you is born this day a Saviour, which is Christ the Lord.
Well might an Angel be the Herald to proclaim this joyful News of Christ's Incarnation, Lycia 2.10. Behold, I bring you good tidings of great joy, for unto you is born this day a Saviour, which is christ the Lord.
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The Love of Christ in being Incarnate, will the more appear, if we consider,
The Love of christ in being Incarnate, will the more appear, if we Consider,
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1. Whence Christ came. He came from Heaven, and from the richest place in Heaven, his Father's Bosom, that Hive of Sweetness.
1. Whence christ Come. He Come from Heaven, and from the Richest place in Heaven, his Father's Bosom, that Hive of Sweetness.
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2. To whom Christ came. Was it to his Friends? no; he came to sinful Man. Man that had defaced his Image, abused his Love; Man, who was turned Rebel.
2. To whom christ Come. Was it to his Friends? no; he Come to sinful Man. Man that had defaced his Image, abused his Love; Man, who was turned Rebel.
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Yet he came to Man, resolving to conquer Obstinacy with Kindness.
Yet he Come to Man, resolving to conquer Obstinacy with Kindness.
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If he would come to any, why not to the Angels that fell? Hebr. 2.16. He in no wise took upon him the Nature of Angels.
If he would come to any, why not to the Angels that fell? Hebrew 2.16. He in no wise took upon him the Nature of Angels.
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The Angels are of a more noble Extract, more intelligible Creatures, more able for Service;
The Angels Are of a more noble Extract, more intelligible Creatures, more able for Service;
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I, but behold the Love of Christ, he came not to the fallen Angels, but to Mankind.
I, but behold the Love of christ, he Come not to the fallen Angels, but to Mankind.
pns11, cc-acp vvb dt n1 pp-f np1, pns31 vvd xx p-acp dt vvn n2, cc-acp p-acp n1.
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Among the several Wonders of the Loadstone, this is not the least, That it will not draw Gold or Pearl,
Among the several Wonders of the Loadstone, this is not the least, That it will not draw Gold or Pearl,
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but despising these, it draws the Iron to it, one of the most inferiour Mettals.
but despising these, it draws the Iron to it, one of the most inferior Metals.
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Thus Christ leaves the Angels, those Noble Spirits, the Gold and the Pearl, and he comes to poor sinful Man,
Thus christ leaves the Angels, those Noble Spirits, the Gold and the Pearl, and he comes to poor sinful Man,
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and draws him into his Embraces. 3. In what manner he came.
and draws him into his Embraces. 3. In what manner he Come.
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He came not in the Majesty of a King, attended with his Lifeguard ▪ but he came poor. Not like the Heir of Heaven,
He Come not in the Majesty of a King, attended with his Lifeguard ▪ but he Come poor. Not like the Heir of Heaven,
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but like one of an inferiour Descent.
but like one of an inferior Descent.
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The Place he was born in was poor, not the Royal City Ierusalem, but Bethlehem, a poor obscure place.
The Place he was born in was poor, not the Royal city Ierusalem, but Bethlehem, a poor Obscure place.
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He was born in an Inn, and a Manger was his Cradle, the Cobwebs his Curtains, the Beasts his Companions;
He was born in an Inn, and a Manger was his Cradle, the Cobwebs his Curtains, the Beasts his Sodales;
pns31 vbds vvn p-acp dt n1, cc dt n1 vbds po31 n1, dt n2 po31 n2, dt n2 po31 n2;
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he descended of poor Parents. One would have thought, if Christ would have come into the World, he would have made choice of some Queen or Personage of Honour to have descended from;
he descended of poor Parents. One would have Thought, if christ would have come into the World, he would have made choice of Some Queen or Personage of Honour to have descended from;
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but he comes of mean obscure Parents. That they were poor appears, by their Offering, Luke 2.24. A pair of Turtle Doves, which was the usual Offering of the Poor, Lev. 12.8. Christ was so poor, that when he wanted Money, he was fain to work a Miracle for it, Matth. 17.27. He when he died, made no Will.
but he comes of mean Obscure Parents. That they were poor appears, by their Offering, Lycia 2.24. A pair of Turtle Dove, which was the usual Offering of the Poor, Lev. 12.8. christ was so poor, that when he wanted Money, he was fain to work a Miracle for it, Matthew 17.27. He when he died, made no Will.
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He came into the World poor. 4. Why he came? That he might take our flesh, and redeem us ;
He Come into the World poor. 4. Why he Come? That he might take our Flesh, and Redeem us;
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that he might instate us into a Kingdom. He was poor, that he might make us rich. 2 Cor. 8.9. He was born of a Virgin, that he might be born of God;
that he might instate us into a Kingdom. He was poor, that he might make us rich. 2 Cor. 8.9. He was born of a Virgae, that he might be born of God;
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he took our Flesh, that he might give us his Spirit. He lay in the Manger, that we might lye in Paradise.
he took our Flesh, that he might give us his Spirit. He lay in the Manger, that we might lie in Paradise.
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He came down from Heaven, that he might bring us to Heaven.
He Come down from Heaven, that he might bring us to Heaven.
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And what was all this but Love? If our Hearts be not Rocks, this Love of Christ should affect us.
And what was all this but Love? If our Hearts be not Rocks, this Love of christ should affect us.
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Behold Love that passeth Knowledge, Eph. 3.19. Branch 2. See here the wonderful Humility of Christ:
Behold Love that passes Knowledge, Ephesians 3.19. Branch 2. See Here the wondered Humility of christ:
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Christ was made flesh. O Sancta Humilitas, Tu filium Dei descendere fecisti in uterum Mariae Virginis, A•st. christ was made Flesh. Oh Sancta Humilitas, Tu Son Dei descendere fecisti in uterum Mary Virginis, A•st.
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That Christ should clothe himself with our flesh, a piece of that Earth which we tread upon, O infinite Humility!
That christ should cloth himself with our Flesh, a piece of that Earth which we tread upon, Oh infinite Humility!
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Christ's taking our flesh was one of the lowest Steps of his Humiliation.
Christ's taking our Flesh was one of the lowest Steps of his Humiliation.
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Christ did humble himself more in lying in the Virgins Womb, then in hanging upon the Cross.
christ did humble himself more in lying in the Virgins Womb, then in hanging upon the Cross.
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It was not so much for Man to die, but for God to become Man, that was the wonder of Humility, Phil. 2.7. He was made in the likeness of Men.
It was not so much for Man to die, but for God to become Man, that was the wonder of Humility, Philip 2.7. He was made in the likeness of Men.
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For Christ to be made flesh, was more Humility, then for the Angels to be made Worms.
For christ to be made Flesh, was more Humility, then for the Angels to be made Worms.
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Christ's flesh is called a Vail, Hebr. 10.20. Through the Vail that is his Flesh. Christ's wearing our Flesh, vail'd his Glory.
Christ's Flesh is called a vail, Hebrew 10.20. Through the vail that is his Flesh. Christ's wearing our Flesh, veiled his Glory.
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For him to be made flesh, who was equal with God, O Humility! Phil. 2.6. Who being in the form of God, thought it no robbery to be equal with God.
For him to be made Flesh, who was equal with God, Oh Humility! Philip 2.6. Who being in the from of God, Thought it no robbery to be equal with God.
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He stood upon even Ground with God, he was NONLATINALPHABET, Patri co-essential and con-substantial with his Father,
He stood upon even Ground with God, he was, Patri coessential and consubstantial with his Father,
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as Austin and Cyril, and the Councel of Nice expresses it; yet for all this he takes flesh.
as Austin and Cyril, and the Council of Nicaenae Expresses it; yet for all this he Takes Flesh.
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Christ strip'd himself of the Robes of his Glory, and covered himself with the Rags of our Humanity.
christ striped himself of the Robes of his Glory, and covered himself with the Rags of our Humanity.
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If Solomon did so wonder that God should dwell in the Temple, which was enrich'd and hung with Gold,
If Solomon did so wonder that God should dwell in the Temple, which was enriched and hung with Gold,
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how may we wonder that God should dwell in Man's weak and frail Nature.
how may we wonder that God should dwell in Man's weak and frail Nature.
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Nay, which is yet more Humility, Christ not only took our flesh, but took it when it was at the worst, under Disgrace ;
Nay, which is yet more Humility, christ not only took our Flesh, but took it when it was At the worst, under Disgrace;
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as if a Servant should wear a Noble-man's Livery, when he is impeached of High Treason.
as if a Servant should wear a Nobleman's Livery, when he is impeached of High Treason.
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Nay, besides, Christ took all the Infirmities of our flesh. There are two sorts of Infirmities:
Nay, beside, christ took all the Infirmities of our Flesh. There Are two sorts of Infirmities:
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The first of these Infirmities Christ did not take upon him, sinful Infirmities, to be covetous or ambitious, Christ never took these upon him:
The First of these Infirmities christ did not take upon him, sinful Infirmities, to be covetous or ambitious, christ never took these upon him:
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but Christ took upon him painful Infirmities ; as, 1. Hunger, Matth. 21.18. He came to the Fig-tree, and would have eaten. 2. Weariness :
but christ took upon him painful Infirmities; as, 1. Hunger, Matthew 21.18. He Come to the Fig tree, and would have eaten. 2. Weariness:
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as when he sate on Iacob 's Well to rest him, Iohn 4.6. 3. Sorrow; Matth. 26.38. NONLATINALPHABET, My soul is sorrowful, even unto death.
as when he sat on Iacob is Well to rest him, John 4.6. 3. Sorrow; Matthew 26.38., My soul is sorrowful, even unto death.
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It was a Sorrow guided with Reason, not disturb'd with Passion. 4. Fear; Hebr. 5.7. He was heard in that he feared.
It was a Sorrow guided with Reason, not disturbed with Passion. 4. fear; Hebrew 5.7. He was herd in that he feared.
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Nay, yet a further Degree of Christ's Humility, he not only was made flesh, but in the likeness of sinful flesh. He knew no sin,
Nay, yet a further Degree of Christ's Humility, he not only was made Flesh, but in the likeness of sinful Flesh. He knew no since,
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yet he was made sin, 2 Cor. 5.21. He was like a sinner, he had all sin laid upon him, but no sin lived in him. Isa. 53.12. He was numbred among Transgressors. yet he was made since, 2 Cor. 5.21. He was like a sinner, he had all since laid upon him, but no since lived in him. Isaiah 53.12. He was numbered among Transgressors.
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He who was numbred among the Persons of the Trinity, he is said to bear the sins of many, Hebr. 9.28.
He who was numbered among the Persons of the Trinity, he is said to bear the Sins of many, Hebrew 9.28.
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Now, this was the lowest degree of Christ's Humiliation: For Christ to be reputed as a sinner, never such a Pattern of Humility.
Now, this was the lowest degree of Christ's Humiliation: For christ to be reputed as a sinner, never such a Pattern of Humility.
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That Christ, who would not endure sin in the Angels, should himself indure to have sin imputed to him, it is the most amazing Humility that ever was.
That christ, who would not endure since in the Angels, should himself endure to have since imputed to him, it is the most amazing Humility that ever was.
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From all this learn to be humble. From all this Learn to be humble.
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Dost thou see Christ humbling himself, and art thou proud? 'Tis the humble Saint is Christ's Picture.
Dost thou see christ humbling himself, and art thou proud? It's the humble Saint is Christ's Picture.
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Christian, be not proud of your fine Feathers: 1. Hast thou an Estate, be not proud, the Earth thou treadest on is richer then thou;
Christian, be not proud of your fine Feathers: 1. Hast thou an Estate, be not proud, the Earth thou treadest on is Richer then thou;
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it hath Mines of Gold and Silver in the Bowels of it. 2. Hast thou Beauty, be not proud, it is but Air and Dust mingled. 3. Hast thou Skill and Parts, be humble, Lucifer hath more knowledge than thou. 4. Hast thou Grace, be humble;
it hath Mines of Gold and Silver in the Bowels of it. 2. Hast thou Beauty, be not proud, it is but Air and Dust mingled. 3. Hast thou Skill and Parts, be humble, Lucifer hath more knowledge than thou. 4. Hast thou Grace, be humble;
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thou hast it not of thy own growth, it is borrowed.
thou hast it not of thy own growth, it is borrowed.
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Were it not a folly to be proud of a Ring that is lent. 1 Cor. 4.7. Thou hast more Sin then Grace, Spots, then Beauty.
Were it not a folly to be proud of a Ring that is lent. 1 Cor. 4.7. Thou hast more since then Grace, Spots, then Beauty.
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O look on Christ, this rare Pattern, and be humble! It is an unseemly sight to see God humbling himself, and Man exalting himself;
O look on christ, this rare Pattern, and be humble! It is an unseemly sighed to see God humbling himself, and Man exalting himself;
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to see an humble Saviour, and a proud Sinner. God hates the very resemblance of Pride, Lev. 2.11. He would have no Honey in the Sacrifice.
to see an humble Saviour, and a proud Sinner. God hates the very resemblance of Pride, Lev. 2.11. He would have no Honey in the Sacrifice.
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Indeed Leaven is sowr, but why no Honey? because when Honey is mingled with Meal,
Indeed Leaven is sour, but why no Honey? Because when Honey is mingled with Meal,
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or Flour, it makes the Meal to rise and swell, ergo, no Honey. God hates the resemblance of the Sin of Pride:
or Flour, it makes the Meal to rise and swell, ergo, no Honey. God hates the resemblance of the since of Pride:
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better want Parts, Comforts of Spirit, then Humility. Si Deus superbientibus Angelis non pepercit:
better want Parts, Comforts of Spirit, then Humility. Si Deus superbientibus Angels non pepercit:
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If God, saith Austin, spared not the Angels, when they grew proud, will he spare thee, who art but Dust and Rottenness?
If God, Says Austin, spared not the Angels, when they grew proud, will he spare thee, who art but Dust and Rottenness?
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Branch 3. Behold here a Sacred Riddle or Paradox; God manifest in the flesh. Branch 3. Behold Here a Sacred Riddle or Paradox; God manifest in the Flesh.
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The Text calls it a Mystery. That Man should be made in God's Image, was a wonder;
The Text calls it a Mystery. That Man should be made in God's Image, was a wonder;
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but that God should be made in Man's Image, is a greater wonder.
but that God should be made in Man's Image, is a greater wonder.
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That the Ancient of Days should be born, that he who Thunders in the Heaven should cry in the Cradle:
That the Ancient of Days should be born, that he who Thunders in the Heaven should cry in the Cradle:
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Qui tonitruat in Coelis, clamat in cunabulis; qui regit sidera sugit ubera ; that he who rules the Stars should suck the Breasts; that a Virgin should conceive;Qui tonitruat in Coelis, Proclaim in cunabulis; qui regit sidera sugit ubera; that he who rules the Stars should suck the Breasts; that a Virgae should conceive;
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that Christ should be made of a Woman, and of that Woman which himself made; that the Branch should bear the Vine;
that christ should be made of a Woman, and of that Woman which himself made; that the Branch should bear the Vine;
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that the Mother should be younger than the Child she bare, and the Child in the Womb bigger than the Mother;
that the Mother should be younger than the Child she bore, and the Child in the Womb bigger than the Mother;
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that the Humane Nature should not be God, yet one with God.
that the Humane Nature should not be God, yet one with God.
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This was not only mirum, but miraculum: Christ taking flesh is a Mystery we shall never fully understand till we come to Heaven,
This was not only Mirum, but miraculum: christ taking Flesh is a Mystery we shall never Fully understand till we come to Heaven,
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when our Light shall be clear, as well as our Love perfect.
when our Light shall be clear, as well as our Love perfect.
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Branch 4. From hence, God manifest in the flesh, Christ born of a Virgin, a thing not only strange in nature,Branch 4. From hence, God manifest in the Flesh, christ born of a Virgae, a thing not only strange in nature,
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but impossible, learn, That there are no impossibilities with God: God can bring about Things which are not within the sphere of Nature to produce:
but impossible, Learn, That there Are no impossibilities with God: God can bring about Things which Are not within the sphere of Nature to produce:
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That Iron should swim, that the Rock should gush out with water, that the Fire should lick up the water in the Trenches, 1 Kings 18.38. 'Tis natural for the water to quench the fire, but for the fire to consume the water, this is impossible in the course of Nature:
That Iron should swim, that the Rock should gush out with water, that the Fire should lick up the water in the Trenches, 1 Kings 18.38. It's natural for the water to quench the fire, but for the fire to consume the water, this is impossible in the course of Nature:
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But God can bring about all this, Ier. 32.27. There is nothing too hard for thee. Zach. 8.6.
But God can bring about all this, Jeremiah 32.27. There is nothing too hard for thee. Zach 8.6.
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If it be marvellous in your Eyes, should it be marvellous in my eyes, saith the Lord? How should God be united to our flesh? It is impossible to us, but not with God.If it be marvellous in your Eyes, should it be marvellous in my eyes, Says the Lord? How should God be united to our Flesh? It is impossible to us, but not with God.
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He can do that which transcends Reason, and exceeds Faith.
He can do that which transcends Reason, and exceeds Faith.
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so before Christ be born in the Heart, there are Spiritual Pangs. Some Pangs of Conscience, Deep convictions, Acts 2.37. NONLATINALPHABET, they were pricked at their heart.
so before christ be born in the Heart, there Are Spiritual Pangs. some Pangs of Conscience, Deep convictions, Acts 2.37., they were pricked At their heart.
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He should not be God, if he could not do more than we can think, Eph. 3.20. He can reconcile Contraries. How apt are we to be discouraged with seeming impossibilities: how do our hearts die within us when things go cross to our Sense and Reason.
He should not be God, if he could not do more than we can think, Ephesians 3.20. He can reconcile Contraries. How apt Are we to be discouraged with seeming impossibilities: how do our hearts die within us when things go cross to our Sense and Reason.
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We are apt to say as that Prince, 2 Kings 7.1, 2. If the Lord would make windows in Heaven, might this thing be? It was a time of Famine,
We Are apt to say as that Prince, 2 Kings 7.1, 2. If the Lord would make windows in Heaven, might this thing be? It was a time of Famine,
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and now that a measure of Wheat, which was a good part of a Bushel, should be sold for a Shekel, viz. half an Ounce of Silver;
and now that a measure of Wheat, which was a good part of a Bushel, should be sold for a Shekel, viz. half an Ounce of Silver;
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how can this be? So when things are cross, or strange, God's own People are apt to question,
how can this be? So when things Are cross, or strange, God's own People Are apt to question,
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how they should be brought about with success.
how they should be brought about with success.
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Moses, who was a Man of God, and one of the brightest Stars that ever shined in the firmament of God's Church,Moses, who was a Man of God, and one of the Brightest Stars that ever shined in the firmament of God's Church,
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yet he was apt to be discouraged with seeming Impossibilities, Numb. 11.21. And Moses said, the People among whom I am are six hundred thousand footmen;
yet he was apt to be discouraged with seeming Impossibilities, Numb. 11.21. And Moses said, the People among whom I am Are six hundred thousand footmen;
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and thou hast said I will give them flesh, that they may eat for a whole month, shall the flocks and herds be slain for them to suffice them? or shall all the fish of the Sea be gathered for them to suffice them? As if he had said in plain English, he did not see how the People of Israel, being so numerous, could be fed for a month.and thou hast said I will give them Flesh, that they may eat for a Whole Monn, shall the flocks and herds be slave for them to suffice them? or shall all the Fish of the Sea be gathered for them to suffice them? As if he had said in plain English, he did not see how the People of Israel, being so numerous, could be fed for a Monn.
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Vers. 23. And the Lord said, is the Lord's hand waxed short? Surely that God who brought Isaac out of a dead Womb,Vers. 23. And the Lord said, is the Lord's hand waxed short? Surely that God who brought Isaac out of a dead Womb,
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and the Messiah out of a Virgins Womb, what cannot he do? O let us rest upon the Arm of God's Power,
and the Messiah out of a Virgins Womb, what cannot he do? O let us rest upon the Arm of God's Power,
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and believe in him in the midst of seeming Impossibilities. Remember, there are no impossibilities with God.
and believe in him in the midst of seeming Impossibilities. remember, there Are no impossibilities with God.
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He can subdue a proud heart, he can raise a dying Church.
He can subdue a proud heart, he can raise a dying Church.
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Christ born of a Virgin, that wonder-working God that wrought this, can bring to pass the greatest seeming Impossibilities.
christ born of a Virgae, that wonder-working God that wrought this, can bring to pass the greatest seeming Impossibilities.
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Use 2. of Exhortation. Branch 1. Seeing Christ took our Flesh, and was born of a Virgin, let us labour that he may be spiritually born in our hearts. What will it profit us, that Christ was born into the World,Use 2. of Exhortation. Branch 1. Seeing christ took our Flesh, and was born of a Virgae, let us labour that he may be spiritually born in our hearts. What will it profit us, that christ was born into the World,
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unless he be born in our hearts? that he was united to our Nature,
unless he be born in our hearts? that he was united to our Nature,
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unless he be united to our Persons? Marvel not that I say unto you, Christ must be born again, viz. in our hearts, Gal. 4.19. till Christ be formed in you.
unless he be united to our Persons? Marvel not that I say unto you, christ must be born again, viz. in our hearts, Gal. 4.19. till christ be formed in you.
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Now then try if Christ be born in your hearts. Quest. How shall we know that?
Now then try if christ be born in your hearts. Quest. How shall we know that?
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I grant, the New-birth doth Recipere magis & minus — all have not the same Pangs of Sorrow and Humiliation, yet all have Pangs.
I grant, the New birth does Recipere magis & minus — all have not the same Pangs of Sorrow and Humiliation, yet all have Pangs.
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If Christ be born in thy heart, thou hast been deeply afflicted for sin.
If christ be born in thy heart, thou hast been deeply afflicted for since.
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Christ is never born in the heart without Pangs — Many thank God they never had any Trouble of Spirit, they were always quiet;
christ is never born in the heart without Pangs — Many thank God they never had any Trouble of Spirit, they were always quiet;
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a sign Christ is not yet formed in them.
a Signen christ is not yet formed in them.
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2. As when Christ was born into the World he was made flesh, so if he be born into thy heart, he makes thy heart an heart of flesh, Ezek. 36.26.
2. As when christ was born into the World he was made Flesh, so if he be born into thy heart, he makes thy heart an heart of Flesh, Ezekiel 36.26.
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Is thy heart Incarnate? Before it was a rocky heart, and would not yield to God,
Is thy heart Incarnate? Before it was a rocky heart, and would not yield to God,
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or take the Impressions of the Word;
or take the Impressions of the Word;
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Durum est quod non cedit tactui, now it is fle•hy and tender, like melting Wax, to take any stamp of the Spirit.Durum est quod non cedit tactui, now it is fle•hy and tender, like melting Wax, to take any stamp of the Spirit.
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This is a sign Christ is born in our hearts, when they are hearts of flesh, they melt in Tears and in Love.
This is a Signen christ is born in our hearts, when they Are hearts of Flesh, they melt in Tears and in Love.
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What is it the better Christ was made flesh, unless he hath given thee an heart of flesh.
What is it the better christ was made Flesh, unless he hath given thee an heart of Flesh.
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3. Christ was conceived in the Womb of a Virgin, so if he be born in thee, thy heart is a Virgin-heart, in respect of Sincerity and Sanctity. Art thou purified from the love of sin? If Christ be born in the heart, it is a Sanctum Sanctorum, an Holy of Holies.
3. christ was conceived in the Womb of a Virgae, so if he be born in thee, thy heart is a Virgin heart, in respect of Sincerity and Sanctity. Art thou purified from the love of since? If christ be born in the heart, it is a Sanctum Sanctorum, an Holy of Holies.
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If thy heart be polluted with the predominant love of sin, never think Christ is born there Christ will never lye any more in a Stable.
If thy heart be polluted with the predominant love of since, never think christ is born there christ will never lie any more in a Stable.
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If he be born in thy heart, it is consecrated by the Holy Ghost.
If he be born in thy heart, it is consecrated by the Holy Ghost.
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4. If Christ be born in thy heart, then it is with thee as in a birth. 1. There is Life. Faith is principium vivens, it is the vital Artery of the Soul, Gal. 2.20. The life that I live in the flesh, is by the faith of the Son of God.
4. If christ be born in thy heart, then it is with thee as in a birth. 1. There is Life. Faith is principium Living, it is the vital Artery of the Soul, Gal. 2.20. The life that I live in the Flesh, is by the faith of the Son of God.
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2. There is Appetite, 1 Pet. 2.7. As new born babes, desire NONLATINALPHABET, the sincere milk of the word.
2. There is Appetite, 1 Pet. 2.7. As new born babes, desire, the sincere milk of the word.
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The Word is like Breast-milk, pure, sweet, nourishing; the Soul in which Christ is formed, desires this Breast-milk.
The Word is like Breastmilk, pure, sweet, nourishing; the Soul in which christ is formed, Desires this Breastmilk.
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St. Bernard, in one of his Soliquies, comforts himself with this, That sure he had the New-birth in him,
Saint Bernard, in one of his Soliquies, comforts himself with this, That sure he had the New birth in him,
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because he found in his heart such strong Anhelations and Thirstings after God. 3. Motion. After Christ is born in the heart, there is a violent Motion;
Because he found in his heart such strong Anhelations and Thirstings After God. 3. Motion. After christ is born in the heart, there is a violent Motion;
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there is striving to enter in at the strait gate, and offering violence to the Kingdom of Heaven, Matth. 12.11. By this we may know Christ is formed in us.
there is striving to enter in At the strait gate, and offering violence to the Kingdom of Heaven, Matthew 12.11. By this we may know christ is formed in us.
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This is the only comfort, that as Christ was born into the World, so he is born in our hearts;
This is the only Comfort, that as christ was born into the World, so he is born in our hearts;
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as he was united to our flesh, so he is united to our Persons.
as he was united to our Flesh, so he is united to our Persons.
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Branch 2. As Christ was made in our Image, let us labour to be made in his Image. Branch 2. As christ was made in our Image, let us labour to be made in his Image.
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Christ being Incarnate was made like us, let us labour to •e made like him. There are three things in which we should labour to be like Christ.
christ being Incarnate was made like us, let us labour to •e made like him. There Are three things in which we should labour to be like christ.
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1. In Disposition. He was of a most sweet Disposition, Delitiae humani generis Tit. Vespasian. he invites sinners to come to him.
1. In Disposition. He was of a most sweet Disposition, Delitiae Humani Generis Tit. Vespasian. he invites Sinners to come to him.
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He hath Bowels to pity us, Breasts to feed us, Wings to cover us. He would not break our hearts, but with Mercy.
He hath Bowels to pity us, Breasts to feed us, Wings to cover us. He would not break our hearts, but with Mercy.
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Was Christ made in our Likeness, let us labour to be made in his Likeness.
Was christ made in our Likeness, let us labour to be made in his Likeness.
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Let us be like him in this, sweetness of Disposition. Be not of a morose Spirit.
Let us be like him in this, sweetness of Disposition. Be not of a morose Spirit.
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It was said of Nabal, 1 Sam. 25.18. He is such a son of Belial, that a man cannot speak to him.
It was said of Nabal, 1 Sam. 25.18. He is such a son of Belial, that a man cannot speak to him.
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Some are so barbarous, as if they were a kin to the Ostrich, they are fired with Rage,
some Are so barbarous, as if they were a kin to the Ostrich, they Are fired with Rage,
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and breathe forth nothing but Revenge, like those two Men in the Gospel possessed with Devils, coming out of the Tombs, exceeding fierce, Matth. 8.28. Let us be like Christ in mildness and sweetness.
and breathe forth nothing but Revenge, like those two Men in the Gospel possessed with Devils, coming out of the Tombs, exceeding fierce, Matthew 8.28. Let us be like christ in mildness and sweetness.
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Let us pray for our Enemies, and conquer them by love. David 's kindness melted Saul 's heart, 1 Sam. 24.16. A frozen heart will be thawed with the fire of Love.
Let us pray for our Enemies, and conquer them by love. David is kindness melted Saul is heart, 1 Sam. 24.16. A frozen heart will be thawed with the fire of Love.
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2. Be like Christ in Grace. He was like us in having our Flesh, let us be like him in having his Grace.
2. Be like christ in Grace. He was like us in having our Flesh, let us be like him in having his Grace.
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In three Graces we should labour to be like Christ. 1. In Humility. Phil. 2.8. NONLATINALPHABET, he humbled himself ;
In three Graces we should labour to be like christ. 1. In Humility. Philip 2.8., he humbled himself;
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he left the bright Robes of his Glory to be clothed with the Rags of our Humanity. A wonder of Humility!
he left the bright Robes of his Glory to be clothed with the Rags of our Humanity. A wonder of Humility!
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Let us be like Christ in this Grace.
Let us be like christ in this Grace.
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Humility, saith St. Bernard, is contemptus propriae excellentiae, a contempt of Self-excellency, a kind of Self-annihilation.
Humility, Says Saint Bernard, is Contemptus propriae excellentiae, a contempt of Self-excellency, a kind of Self-annihilation.
n1, vvz n1 np1, vbz fw-la fw-la fw-la, dt n1 pp-f n1, dt n1 pp-f j.
(37) sermon (DIV1)
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This is the glory of a Christian.
This is the glory of a Christian.
d vbz dt n1 pp-f dt njp.
(37) sermon (DIV1)
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We are never so comely in God's Eyes, as when we are black in our own.
We Are never so comely in God's Eyes, as when we Are black in our own.
pns12 vbr av-x av j p-acp npg1 n2, c-acp c-crq pns12 vbr j-jn p-acp po12 d.
(37) sermon (DIV1)
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In this let us be like Christ. True Religion is NONLATINALPHABET, Greg. to imitate Christ.
In this let us be like christ. True Religion is, Greg. to imitate christ.
p-acp d vvb pno12 vbi j np1. j n1 vbz, np1 pc-acp vvi np1.
(37) sermon (DIV1)
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4480
And indeed, what cause have we to be humble, if we look within us, about us, below us, above us.
And indeed, what cause have we to be humble, if we look within us, about us, below us, above us.
cc av, q-crq n1 vhb pns12 pc-acp vbi j, cs pns12 vvb p-acp pno12, p-acp pno12, a-acp pno12, p-acp pno12.
(37) sermon (DIV1)
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(1.) If we look intra nos, within us:
(1.) If we look intra nos, within us:
(crd) cs pns12 vvb fw-la fw-la, a-acp pno12:
(37) sermon (DIV1)
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4482
Here we see our sins represented to us in the Glass of Conscience, Lust, Envy, Passion.
Here we see our Sins represented to us in the Glass of Conscience, Lust, Envy, Passion.
av pns12 vvb po12 n2 vvn p-acp pno12 p-acp dt n1 pp-f n1, n1, n1, n1.
(37) sermon (DIV1)
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4483
Our sins are like Vermin crawling in our Souls, Iob 13.23.
Our Sins Are like Vermin crawling in our Souls, Job 13.23.
po12 n2 vbr av-j n1 vvg p-acp po12 n2, np1 crd.
(37) sermon (DIV1)
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How many are my iniquities? Our sins are as the Sands of the Sea for number,How many Are my iniquities? Our Sins Are as the Sands of the Sea for number,
q-crq d vbr po11 n2? po12 n2 vbr p-acp dt n2 pp-f dt n1 p-acp n1,
(37) sermon (DIV1)
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as the Rocks of the Sea for weight.
as the Rocks of the Sea for weight.
c-acp dt n2 pp-f dt n1 p-acp n1.
(37) sermon (DIV1)
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Austin crys out, Vae mihi, faecibus peccatorum polluitur Templum Domini — my Heart, which is God's Temple, is polluted with sin.Austin cries out, Vae mihi, faecibus peccatorum polluitur Templum Domini — my Heart, which is God's Temple, is polluted with since.
np1 vvz av, fw-la fw-la, fw-la fw-la fw-la np1 fw-la — po11 n1, r-crq vbz npg1 n1, vbz vvn p-acp n1.
(37) sermon (DIV1)
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2. If we look juxta nos, about us; here's that may humble us.
2. If we look juxta nos, about us; here's that may humble us.
crd cs pns12 vvb fw-la fw-la, a-acp pno12; av|vbz cst vmb vvi pno12.
(37) sermon (DIV1)
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We may see other Christians out-shining us in Gifts and Grace, as the Sun out-shines the lesser Planets.
We may see other Christians Outshining us in Gifts and Grace, as the Sun outshines the lesser Planets.
pns12 vmb vvi j-jn np1 vvg pno12 p-acp n2 cc n1, c-acp dt n1 vvz dt jc n2.
(37) sermon (DIV1)
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Others are laden with Fruit, perhaps we have but here and there an Olive-berry growing, to shew that we are of the right kind, Isa. 17.6. 3. If we look infra nos, below us, here is that may humble us.
Others Are laden with Fruit, perhaps we have but Here and there an Olive-berry growing, to show that we Are of the right kind, Isaiah 17.6. 3. If we look infra nos, below us, Here is that may humble us.
ng2-jn vbr vvn p-acp n1, av pns12 vhb p-acp av cc a-acp dt n1 vvg, pc-acp vvi cst pns12 vbr pp-f dt j-jn n1, np1 crd. crd cs pns12 vvb fw-la fw-la, a-acp pno12, av vbz cst vmb vvi pno12.
(37) sermon (DIV1)
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We see the Mother Earth, out of which we came. The Earth is the most ignoble Element, Iob 30.8. Thou art viler than the Earth.
We see the Mother Earth, out of which we Come. The Earth is the most ignoble Element, Job 30.8. Thou art Viler than the Earth.
pns12 vvb dt n1 n1, av pp-f r-crq pns12 vvd. dt n1 vbz dt av-ds j n1, np1 crd. pns21 vb2r jc cs dt n1.
(37) sermon (DIV1)
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Thou that dost set up thy Scutcheon and Blaze thy Coat of Arms, behold thy Pedigree, thou art but pulvis animatus, walking Ashes,
Thou that dost Set up thy Scutcheon and Blaze thy Coat of Arms, behold thy Pedigree, thou art but Pulvis animatus, walking Ashes,
pns21 cst vd2 vvi a-acp po21 n1 cc n1 po21 n1 pp-f n2, vvb po21 n1, pns21 vb2r p-acp fw-la fw-la, vvg n2,
(37) sermon (DIV1)
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4492
and wilt thou be proud? What is Adam? He is the Son of Dust;
and wilt thou be proud? What is Adam? He is the Son of Dust;
cc vm2 pns21 vbi j? q-crq vbz np1? pns31 vbz dt n1 pp-f n1;
(37) sermon (DIV1)
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and what is Dust? The Son of Nothing. 4. If we look supra nos, above us, here is that may humble.
and what is Dust? The Son of Nothing. 4. If we look supra nos, above us, Here is that may humble.
cc q-crq vbz n1? dt n1 pp-f pix. crd cs pns12 vvb fw-la fw-la, a-acp pno12, av vbz cst vmb vvi.
(37) sermon (DIV1)
860
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4494
If we look up to Heaven, there we see God resisting the proud. Superbos sequitur ultor à Tergo Deus — The proud Man is the Mark which God shoots at,
If we look up to Heaven, there we see God resisting the proud. Superbos sequitur ultor à Tergo Deus — The proud Man is the Mark which God shoots At,
cs pns12 vvb a-acp p-acp n1, a-acp pns12 vvb np1 vvg dt j. np1 fw-la fw-la fw-fr fw-la fw-la — dt j n1 vbz dt n1 r-crq np1 vvz p-acp,
(37) sermon (DIV1)
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and he never misseth the Mark. He threw proud Lucifer out of Heaven; he thrust proud Nebuchadnezzar out of his Throne, and turned him to Grass, Dan. 4.29. O then be like Christ in Humility.
and he never misses the Mark. He threw proud Lucifer out of Heaven; he thrust proud Nebuchadnezzar out of his Throne, and turned him to Grass, Dan. 4.29. O then be like christ in Humility.
cc pns31 av-x vvz dt n1. pns31 vvd j np1 av pp-f n1; pns31 vvd j np1 av pp-f po31 n1, cc vvd pno31 p-acp n1, np1 crd. sy av vbi j np1 p-acp n1.
(37) sermon (DIV1)
861
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2. Did Christ take our flesh, was he made like to us, let us be made like to him in Zeal, Iohn 2.16. The Zeal of thy House hath eaten me up.
2. Did christ take our Flesh, was he made like to us, let us be made like to him in Zeal, John 2.16. The Zeal of thy House hath eaten me up.
crd vdd np1 vvi po12 n1, vbds pns31 vvn av-j p-acp pno12, vvb pno12 vbi vvn av-j p-acp pno31 p-acp n1, np1 crd. dt n1 pp-f po21 n1 vhz vvn pno11 a-acp.
(37) sermon (DIV1)
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He was zealous when his Father was dishonoured.
He was zealous when his Father was dishonoured.
pns31 vbds j c-crq po31 n1 vbds vvn.
(37) sermon (DIV1)
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4498
In this let us be like Christ, zealous for God's Truth and Glory, which are the two Orient Pearls of the Crown of Heaven.
In this let us be like christ, zealous for God's Truth and Glory, which Are the two Orient Pearls of the Crown of Heaven.
p-acp d vvb pno12 vbi j np1, j c-acp npg1 n1 cc n1, r-crq vbr dt crd j-jn n2 pp-f dt n1 pp-f n1.
(37) sermon (DIV1)
862
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4499
Zeal is as needful for a Christian, as Salt for the Sacrifice, or Fire on the Altar.
Zeal is as needful for a Christian, as Salt for the Sacrifice, or Fire on the Altar.
n1 vbz a-acp j c-acp dt njp, c-acp n1 p-acp dt n1, cc n1 p-acp dt n1.
(37) sermon (DIV1)
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Zeal without Prudence, is Rashness, Prudence without Zeal, is Cowardliness. Without Zeal our Duties are not acceptable to God.
Zeal without Prudence, is Rashness, Prudence without Zeal, is Cowardliness. Without Zeal our Duties Are not acceptable to God.
n1 p-acp n1, vbz n1, n1 p-acp n1, vbz n1. p-acp n1 po12 n2 vbr xx j p-acp np1.
(37) sermon (DIV1)
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4501
Zeal is like Rosin to the Bow-strings, without which the Lute makes no Musick. 3. Be like Christ in the Contempt of the World.
Zeal is like Rosin to the Bowstrings, without which the Lute makes no Music. 3. Be like christ in the Contempt of the World.
n1 vbz j n1 p-acp dt n2, p-acp r-crq dt n1 vvz dx n1. crd vbb j np1 p-acp dt n1 pp-f dt n1.
(37) sermon (DIV1)
862
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O how is the Scene alter'd!
Oh how is the Scene altered!
uh q-crq vbz dt n1 vvn!
(38) sermon (DIV1)
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When Christ took our flesh, he came not in the pride of flesh ; he did not descend immediately from Kings and Nobles, but was of mean Parentage.
When christ took our Flesh, he Come not in the pride of Flesh; he did not descend immediately from Kings and Nobles, but was of mean Parentage.
c-crq np1 vvd po12 n1, pns31 vvd xx p-acp dt n1 pp-f n1; pns31 vdd xx vvi av-j p-acp n2 cc n2-j, cc-acp vbds pp-f j n1.
(37) sermon (DIV1)
863
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4503
Christ was not ambitious of Titles of Honour. Christ did as much decline the worldly Dignity and Greatness, as others seek it.
christ was not ambitious of Titles of Honour. christ did as much decline the worldly Dignity and Greatness, as Others seek it.
np1 vbds xx j pp-f n2 pp-f n1. np1 vdd c-acp av-d vvi dt j n1 cc n1, c-acp n2-jn vvb pn31.
(37) sermon (DIV1)
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When they would have made him King, he refused it;
When they would have made him King, he refused it;
c-crq pns32 vmd vhi vvn pno31 n1, pns31 vvd pn31;
(37) sermon (DIV1)
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he chose rather to ride upon the Fole of an Ass, then to be drawn in a Chariot;
he chosen rather to ride upon the Sole of an Ass, then to be drawn in a Chariot;
pns31 vvd av-c pc-acp vvi p-acp dt n1 pp-f dt n1, cs pc-acp vbi vvn p-acp dt n1;
(37) sermon (DIV1)
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and to hang upon a wodden Cross, then to wear a golden Crown. Christ scorn'd the Pomp and Glory of the World:
and to hang upon a wooden Cross, then to wear a golden Crown. christ scorned the Pomp and Glory of the World:
cc pc-acp vvi p-acp dt j n1, cs pc-acp vvi dt j n1. np1 vvd dt n1 cc n1 pp-f dt n1:
(37) sermon (DIV1)
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he waved Secular Affairs, Luke 12.13. Who made me a Iudge? His Work was not to arbitrate Matters of Law;
he waved Secular Affairs, Lycia 12.13. Who made me a Judge? His Work was not to arbitrate Matters of Law;
pns31 vvd j n2, av crd. r-crq vvd pno11 dt n1? po31 n1 vbds xx pc-acp vvi n2 pp-f n1;
(37) sermon (DIV1)
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he came not into the World to be a Magistrate, but a Redeemer. Christ was like a Star in an higher Orb, he minded nothing but Heaven.
he Come not into the World to be a Magistrate, but a Redeemer. christ was like a Star in an higher Orb, he minded nothing but Heaven.
pns31 vvd xx p-acp dt n1 pc-acp vbi dt n1, p-acp dt n1. np1 vbds av-j dt n1 p-acp dt jc n1, pns31 vvd pix cc-acp n1.
(37) sermon (DIV1)
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4509
Was Christ made like us, let us be made like him, in heavenliness and contempt of the World.
Was christ made like us, let us be made like him, in heavenliness and contempt of the World.
vbds np1 vvd av-j pno12, vvb pno12 vbi vvn av-j pno31, p-acp n1 cc n1 pp-f dt n1.
(37) sermon (DIV1)
863
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4510
Let not us be ambitious of the Honours and Preferments of the World; let us not purchase the World with the loss of a good Conscience.
Let not us be ambitious of the Honours and Preferments of the World; let us not purchase the World with the loss of a good Conscience.
vvb xx pno12 vbi j pp-f dt ng1 cc n2 pp-f dt n1; vvb pno12 xx vvi dt n1 p-acp dt n1 pp-f dt j n1.
(37) sermon (DIV1)
863
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What wise Man would damn himself to grow Rich? or pull down his Soul to build up an Estate? Be like Christ in an holy contempt of the World.
What wise Man would damn himself to grow Rich? or pull down his Soul to built up an Estate? Be like christ in an holy contempt of the World.
q-crq j n1 vmd vvi px31 pc-acp vvi j? cc vvb a-acp po31 n1 pc-acp vvi a-acp dt n1? vbb j np1 p-acp dt j n1 pp-f dt n1.
(37) sermon (DIV1)
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3. Be like Christ in Conversation. Was Christ Incarnate, was he made like us, let us be made like him in Holiness of Life.
3. Be like christ in Conversation. Was christ Incarnate, was he made like us, let us be made like him in Holiness of Life.
crd vbb j np1 p-acp n1. vbds np1 j, vbds pns31 vvn av-j pno12, vvb pno12 vbi vvn av-j pno31 p-acp n1 pp-f n1.
(37) sermon (DIV1)
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No Temptation could fasten upon Christ, Iohn 14.30. The Prince of this World cometh, and hath nothing in me.
No Temptation could fasten upon christ, John 14.30. The Prince of this World comes, and hath nothing in me.
dx n1 vmd vvi p-acp np1, np1 crd. dt n1 pp-f d n1 vvz, cc vhz pix p-acp pno11.
(37) sermon (DIV1)
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Temptation to Christ was like a Spark of Fire upon a Marble Pillar, which glides off.
Temptation to christ was like a Spark of Fire upon a Marble Pillar, which glides off.
n1 p-acp np1 vbds av-j dt n1 pp-f n1 p-acp dt n1 n1, r-crq vvz a-acp.
(37) sermon (DIV1)
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Christ's Life, saith Chrysostom, was brighter than the Sun-beams. Let us be like him in this, 1 Pet. 1.16. Be ye holy in all manner of conversation.
Christ's Life, Says Chrysostom, was Brighter than the Sunbeams. Let us be like him in this, 1 Pet. 1.16. Be you holy in all manner of Conversation.
npg1 n1, vvz np1, vbds jc cs dt n2. vvb pno12 vbi j pno31 p-acp d, crd np1 crd. vbb pn22 j p-acp d n1 pp-f n1.
(37) sermon (DIV1)
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We are not, saith Austin, to be like Christ in working Miracles, but in an holy Life.
We Are not, Says Austin, to be like christ in working Miracles, but in an holy Life.
pns12 vbr xx, vvz np1, pc-acp vbi j np1 p-acp vvg n2, cc-acp p-acp dt j n1.
(37) sermon (DIV1)
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4517
A Christian should be both a Loadstone and a Diamond: a Loadstone in drawing others to Christ;
A Christian should be both a Loadstone and a Diamond: a Loadstone in drawing Others to christ;
dt njp vmd vbi d dt n1 cc dt n1: dt n1 p-acp vvg n2-jn p-acp np1;
(37) sermon (DIV1)
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a Diamond, casting a sparkling lustre of Holiness in his Life.
a Diamond, casting a sparkling lustre of Holiness in his Life.
dt n1, vvg dt j-vvg n1 pp-f n1 p-acp po31 n1.
(37) sermon (DIV1)
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4519
O let us be so just in our Dealings, so true in our Promises, so devout in our Worship,
O let us be so just in our Dealings, so true in our Promises, so devout in our Worship,
sy vvb pno12 vbi av j p-acp po12 n2-vvg, av j p-acp po12 vvz, av j p-acp po12 n1,
(37) sermon (DIV1)
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so unblamable in our Lives, that we may be the walking Pictures of Christ.
so Unblamable in our Lives, that we may be the walking Pictures of christ.
av j p-acp po12 n2, cst pns12 vmb vbi dt j-vvg n2 pp-f np1.
(37) sermon (DIV1)
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Thus as Christ was made in our likeness, let us labour to be made in his likeness.
Thus as christ was made in our likeness, let us labour to be made in his likeness.
av c-acp np1 vbds vvn p-acp po12 n1, vvb pno12 vvi pc-acp vbi vvn p-acp po31 n1.
(37) sermon (DIV1)
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Branch 3. If Jesus Christ was so abased for us, he took our flesh, which was a disparagement to him, 'twas mingling Dust with Gold;Branch 3. If jesus christ was so abased for us, he took our Flesh, which was a disparagement to him, 'twas mingling Dust with Gold;
n1 crd cs np1 np1 vbds av vvd p-acp pno12, pns31 vvd po12 n1, r-crq vbds dt n1 p-acp pno31, pn31|vbds vvg n1 p-acp n1;
(37) sermon (DIV1)
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if he, I say, abased himself so for us, let us be willing to be abased for him.
if he, I say, abased himself so for us, let us be willing to be abased for him.
cs pns31, pns11 vvb, vvd px31 av p-acp pno12, vvb pno12 vbi j pc-acp vbi vvd p-acp pno31.
(37) sermon (DIV1)
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4524
If the World reproach us for Christ's sake, and cast Dust on our Name, let us bear it with patience. The Apostles, Acts 5.41. departed from the Council, rejoycing that they were counted worthy to endure shame for Christ's Name:
If the World reproach us for Christ's sake, and cast Dust on our Name, let us bear it with patience. The Apostles, Acts 5.41. departed from the Council, rejoicing that they were counted worthy to endure shame for Christ's Name:
cs dt n1 vvb pno12 p-acp npg1 n1, cc vvd n1 p-acp po12 n1, vvb pno12 vvi pn31 p-acp n1. dt n2, n2 crd. vvn p-acp dt n1, vvg cst pns32 vbdr vvn j pc-acp vvi n1 p-acp npg1 n1:
(37) sermon (DIV1)
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4525
Gr. NONLATINALPHABET, that they were graced to be disgraced for Christ.
Great, that they were graced to be disgraced for christ.
np1, cst pns32 vbdr vvn pc-acp vbi vvn p-acp np1.
(37) sermon (DIV1)
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4526
That is a good saying of St. Austin, Quid suis detrahit famae meae addet mercedi meae ;
That is a good saying of Saint Austin, Quid suis detrahit Famae meae addet Mercedi meae;
cst vbz dt j n-vvg pp-f n1 np1, fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la;
(37) sermon (DIV1)
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4527
they who take away from a Saints Name, shall add to his Reward, and while they make his Credit weigh lighter, they make his Crown weigh heavier.
they who take away from a Saints Name, shall add to his Reward, and while they make his Credit weigh lighter, they make his Crown weigh Heavier.
pns32 r-crq vvb av p-acp dt ng1 n1, vmb vvi p-acp po31 n1, cc cs pns32 vvb po31 n1 vvi jc, pns32 vvb po31 n1 vvi jc.
(37) sermon (DIV1)
865
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4528
O! was Christ content to be humbled and abased for us, to take our flesh,
OH! was christ content to be humbled and abased for us, to take our Flesh,
uh vbds np1 j pc-acp vbi vvn cc vvd p-acp pno12, pc-acp vvi po12 n1,
(37) sermon (DIV1)
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4529
and to take it when it was in disgrace, let us not think much to be abased for Christ.
and to take it when it was in disgrace, let us not think much to be abased for christ.
cc pc-acp vvi pn31 c-crq pn31 vbds p-acp n1, vvb pno12 xx vvi av-d pc-acp vbi vvd p-acp np1.
(37) sermon (DIV1)
865
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4530
Say as David, 2 Sam. 6.22. If this be to be vile, I will yet be more vile.
Say as David, 2 Sam. 6.22. If this be to be vile, I will yet be more vile.
np1 p-acp np1, crd np1 crd. cs d vbb pc-acp vbi j, pns11 vmb av vbi av-dc j.
(37) sermon (DIV1)
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4531
If to serve my Lord Christ, if to keep my Conscience pure, if this be to be vile, I will yet be more vile.
If to serve my Lord christ, if to keep my Conscience pure, if this be to be vile, I will yet be more vile.
cs pc-acp vvi po11 n1 np1, cs pc-acp vvi po11 n1 j, cs d vbb pc-acp vbi j, pns11 vmb av vbi av-dc j.
(37) sermon (DIV1)
865
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4532
Use 3. of Comfort. Jesus Christ having taken our flesh, hath enobled our Nature;Use 3. of Comfort. jesus christ having taken our Flesh, hath ennobled our Nature;
vvb crd pp-f n1. np1 np1 vhg vvn po12 n1, vhz vvd po12 n1;
(37) sermon (DIV1)
866
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4533
Naturam nostram nobilitavit, our Nature now is invested with greater Royalties and Priviledges then in time of Innocency.Naturam nostram nobilitavit, our Nature now is invested with greater Royalties and Privileges then in time of Innocency.
fw-la fw-la fw-la, po12 n1 av vbz vvn p-acp jc n2 cc n2 av p-acp n1 pp-f n1.
(37) sermon (DIV1)
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4534
Before, in Innocency, we were made in the Image of God, but now Christ having assumed our Nature, we are made one with God;
Before, in Innocency, we were made in the Image of God, but now christ having assumed our Nature, we Are made one with God;
p-acp, p-acp n1, pns12 vbdr vvn p-acp dt n1 pp-f np1, cc-acp av np1 vhg vvn po12 n1, pns12 vbr vvn pi p-acp np1;
(37) sermon (DIV1)
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4535
our Nature is enobled above the Angelical Nature. Christ taking our flesh, hath made us nearer to himself than the Angels.
our Nature is ennobled above the Angelical Nature. christ taking our Flesh, hath made us nearer to himself than the Angels.
po12 n1 vbz j-vvn p-acp dt j n1. np1 vvg po12 n1, vhz vvn pno12 av-jc p-acp px31 cs dt n2.
(37) sermon (DIV1)
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4536
The Angels are his Friends, Believers are flesh of his flesh; his Members, Eph. 5.30. and cap. 1.23.
The Angels Are his Friends, Believers Are Flesh of his Flesh; his Members, Ephesians 5.30. and cap. 1.23.
dt n2 vbr po31 n2, n2 vbr n1 pp-f po31 n1; po31 n2, np1 crd. cc n1. crd.
(37) sermon (DIV1)
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4537
And the same Glory which is put upon Christ's Humane Nature, shall be put upon Believers.
And the same Glory which is put upon Christ's Humane Nature, shall be put upon Believers.
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CHRIST's EXALTATION. Phil. 2.9.
Christ's EXALTATION. Philip 2.9.
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Wherefore GOD also hath highly exalted him, and given him a Name above every name, &c.
Wherefore GOD also hath highly exalted him, and given him a Name above every name, etc.
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BEfore we have spoken of Christ's Humiliation, now of his Exaltation: Before you saw the Sun of Righteousness in the Eclipse,
BEfore we have spoken of Christ's Humiliation, now of his Exaltation: Before you saw the Sun of Righteousness in the Eclipse,
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now you shall see it coming out of the Eclipse, and shining in its full Splendour and Glory;
now you shall see it coming out of the Eclipse, and shining in its full Splendour and Glory;
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Wherefore God hath highly exalted him; NONLATINALPHABET, Super-exaltavit, Ambr. Above all Exaltation. Quest. XVIII. Wherein consists Christ's Exaltation? Wherefore God hath highly exalted him;, Super-exalted, Ambrose Above all Exaltation. Quest. XVIII. Wherein consists Christ's Exaltation?
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Resp. In his rising from the Dead, his ascending into Heaven, and sitting at the right Hand of God the Father, &c. Quest.Resp. In his rising from the Dead, his ascending into Heaven, and sitting At the right Hand of God the Father, etc. Quest.
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In what sence God hath exalted Christ? In what sense God hath exalted christ?
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Resp. Not in respect of Christ's Godhead, for that cannot be exalted higher then it is;Resp. Not in respect of Christ's Godhead, for that cannot be exalted higher then it is;
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as in Christ's Humiliation, the Godhead was not lower, so in his Exaltation the Godhead is not higher:
as in Christ's Humiliation, the Godhead was not lower, so in his Exaltation the Godhead is not higher:
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But Christ is exalted as a Mediator, his Humane Nature is exalted. Quest. How many ways is Christ exalted? Resp. Five ways:
But christ is exalted as a Mediator, his Humane Nature is exalted. Quest. How many ways is christ exalted? Resp. Five ways:
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God hath exalted Christ, 1. In his Titles. 2. In his Office. 3. In his Ascension. 4. In his Session at God's right Hand. 5. In constituting him Judge of the World.
God hath exalted christ, 1. In his Titles. 2. In his Office. 3. In his Ascension. 4. In his Session At God's right Hand. 5. In constituting him Judge of the World.
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First Title, 1. God hath exalted Christ in his Titles: 1. He is exalted to be a Lord, Act. 19.17. The name of the Lord Iesus was magnified. First Title, 1. God hath exalted christ in his Titles: 1. He is exalted to be a Lord, Act. 19.17. The name of the Lord Iesus was magnified.
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He is a Lord in respect of his Soveraignty ; he is Lord over Angels and Men, Matth. 28.18. All power is given to him.
He is a Lord in respect of his Sovereignty; he is Lord over Angels and Men, Matthew 28.18. All power is given to him.
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Christ hath three Keys in his Hand, the Key of the Grave, to open the Graves of Men at the Resurrection; christ hath three Keys in his Hand, the Key of the Grave, to open the Graves of Men At the Resurrection;
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the Key of Heaven, to open the Kingdom of Heaven to whom he will; the Key of Hell, Rev. 1.18. to lock up the Damned in that fiery Prison.
the Key of Heaven, to open the Kingdom of Heaven to whom he will; the Key of Hell, Rev. 1.18. to lock up the Damned in that fiery Prison.
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To this LORD all Knees must bow, Phil. 2.10. That at the name of Iesus every knee should bow.
To this LORD all Knees must bow, Philip 2.10. That At the name of Iesus every knee should bow.
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Name is put here for Person ;Name is put Here for Person;
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To that holy thing JESUS, to the Scepter of that Divine Person every knee shall bow. Bowing is put for Subjection ;
To that holy thing JESUS, to the Sceptre of that Divine Person every knee shall bow. Bowing is put for Subjection;
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all must be subdued to him as Sons or Captives, submit to him as to their Lord or Judge: Kiss the Son, Psal. 2.12. With a Kiss of Love and Loyalty.
all must be subdued to him as Sons or Captives, submit to him as to their Lord or Judge: Kiss the Son, Psalm 2.12. With a Kiss of Love and Loyalty.
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We must not only cast ourselves into Christ's Arms to be saved by him, but we must cast ourselves at his Feet to serve him.
We must not only cast ourselves into Christ's Arms to be saved by him, but we must cast ourselves At his Feet to serve him.
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Second Title, Christ is exalted to be a Prince, Dan. 12.1. There shall stand up Michael the great prince. Second Title, christ is exalted to be a Prince, Dan. 12.1. There shall stand up Michael the great Prince.
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Some think it was a created Angel, but it was Angelus Foederis, Christ the Angel of the Covenant. He is a great Prince, Rev. 1.5. The prince of the kings of the earth.
some think it was a created Angel, but it was Angelus Fœderis, christ the Angel of the Covenant. He is a great Prince, Rev. 1.5. The Prince of the Kings of the earth.
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They hold their Crowns by immediate Tenure from him. His Throne is above the Stars; he hath Angels and Archangels for his Attendance.
They hold their Crowns by immediate Tenure from him. His Throne is above the Stars; he hath Angels and Archangels for his Attendance.
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Thus he is exalted in his Titles of Honour. 2. God hath exalted Christ in his Office:
Thus he is exalted in his Titles of Honour. 2. God hath exalted christ in his Office:
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He hath honoured him to be Salvator Mundi, The Saviour of the World, Act. 5.31. Him hath God exalted with his right hand to be a prince and a saviour.
He hath honoured him to be Salvator Mundi, The Saviour of the World, Act. 5.31. Him hath God exalted with his right hand to be a Prince and a Saviour.
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It was a great Honour to Moses to be a Temporal Saviour;
It was a great Honour to Moses to be a Temporal Saviour;
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but what is it to be the Saviour of Souls? Christ is call'd the Horn of Salvation, Luke 1.69. He saves from sin, Matth. 1.21. From Wrath, 1 Thess. 1.10. To save is a Flower belongs only to his Crown, Acts 4.12. NONLATINALPHABET, Neither is there salvation in any other.
but what is it to be the Saviour of Souls? christ is called the Horn of Salvation, Lycia 1.69. He saves from since, Matthew 1.21. From Wrath, 1 Thess 1.10. To save is a Flower belongs only to his Crown, Acts 4.12., Neither is there salvation in any other.
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What an Honour is this to Christ! How doth this make Heaven ring of the Saints Praises? they sing Halelujahs to Christ their Saviour, Rev. 5.9. They sung a new song, saying, Thou art worthy to take the book, and to open the seals;
What an Honour is this to christ! How does this make Heaven ring of the Saints Praises? they sing Hallelujahs to christ their Saviour, Rev. 5.9. They sung a new song, saying, Thou art worthy to take the book, and to open the Seals;
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for thou wast slain, and hast redeemed us to God by thy bloud. 3. God hath exalted Christ in his Ascention:for thou wast slave, and hast redeemed us to God by thy blood. 3. God hath exalted christ in his Ascension:
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If he be ascended, then he is exalted.
If he be ascended, then he is exalted.
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Austin saith, Some were of Opinion, that Christ's Body ascended into the Orb and Circle of the Sun. So the Hermians. But the Scripture is plain he ascended into Heaven, Luke 24.51. And Eph. 4.10. Far above all heavens: Ergo, above the Firmament.Austin Says, some were of Opinion, that Christ's Body ascended into the Orb and Circle of the Sun. So the Hermians. But the Scripture is plain he ascended into Heaven, Lycia 24.51. And Ephesians 4.10. far above all heavens: Ergo, above the Firmament.
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He is ascended into the highest part of the Empyraean Heaven, which Paul calls the third Heaven. Concerning Christ's Ascension, two things,
He is ascended into the highest part of the Empyrean Heaven, which Paul calls the third Heaven. Concerning Christ's Ascension, two things,
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1. The manner of Christ's Ascension: 1. Christ being to ascend blessed his Disciples, Luke 24.50. He lift up his hands and blessed them;
1. The manner of Christ's Ascension: 1. christ being to ascend blessed his Disciples, Lycia 24.50. He lift up his hands and blessed them;
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and while he blessed them, he was parted from them, and carried up into heaven. Christ did not leave his Disciples Houses and Lands, but he left them his Blessing.and while he blessed them, he was parted from them, and carried up into heaven. christ did not leave his Disciples Houses and Lands, but he left them his Blessing.
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2. Christ ascended as a Conqueror, in a way of Triumph, Psal. 68.18. Thou hast led captivity captive, &c. He triumph'd over Sin, Hell, and Death;
2. christ ascended as a Conqueror, in a Way of Triumph, Psalm 68.18. Thou hast led captivity captive, etc. He triumphed over since, Hell, and Death;
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and Christ's Triumph is a Believer's Triumph: Christ hath conquered Sin and Hell for every Believer.
and Christ's Triumph is a Believer's Triumph: christ hath conquered since and Hell for every Believer.
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3. The Fruit of Christ's Ascension :
3. The Fruit of Christ's Ascension:
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Christ's Ascension to Heaven causeth the Descention of the Holy Spirit into our Hearts, Eph. 4.8. When he ascended up on high he gave gifts to men.
Christ's Ascension to Heaven Causes the Descension of the Holy Spirit into our Hearts, Ephesians 4.8. When he ascended up on high he gave Gifts to men.
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Christ having ascended up in the Clouds as his Triumphant Chariot, gives the Gift of his Spirit to us:
christ having ascended up in the Clouds as his Triumphant Chariot, gives the Gift of his Spirit to us:
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As a King at his Coronation bestows Gifts liberally to his Favourites. 4. God hath exalted Christ in his Session at God's right hand, Mark 16.19. After the Lord had spoken to them, he was received up into heaven, and sat on the right hand of God. Eph. 1.20.
As a King At his Coronation bestows Gifts liberally to his Favourites. 4. God hath exalted christ in his Session At God's right hand, Mark 16.19. After the Lord had spoken to them, he was received up into heaven, and sat on the right hand of God. Ephesians 1.20.
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He raised him from the dead, and set him at his own right hand, far above all principality, He raised him from the dead, and Set him At his own right hand, Far above all principality,
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and power, and every name that is named. Quest. What is meant by Christ's sitting at God's right hand? and power, and every name that is nam. Quest. What is meant by Christ's sitting At God's right hand?
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Resp. To speak properly, God hath no right Hand or left, for being a Spirit, he is void of all bodily parts;Resp. To speak properly, God hath no right Hand or left, for being a Spirit, he is void of all bodily parts;
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but it is a borrowed Speech, a Metaphor taken from the manner of Kings, who were wont to advance their Favourites next to their own Persons,
but it is a borrowed Speech, a Metaphor taken from the manner of Kings, who were wont to advance their Favourites next to their own Persons,
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and set them at their right Hand:
and Set them At their right Hand:
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Solomon caused a Seat to be set for the Queen his Mother, and placed her at his right hand, 2 Kin. 2.19.Solomon caused a Seat to be Set for the Queen his Mother, and placed her At his right hand, 2 Kin. 2.19.
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So for Christ to sit at the right Hand of God, is to be in the next place to God the Father in Dignity and Honour.
So for christ to fit At the right Hand of God, is to be in the next place to God the Father in Dignity and Honour.
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The Humane Nature of Christ being personally united to the Divine, is now set down in a Royal Throne in Heaven, and adored even of Angels.
The Humane Nature of christ being personally united to the Divine, is now Set down in a Royal Throne in Heaven, and adored even of Angels.
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By Vertue of the Personal Union of Christ's Humane Nature with the Divine, there is a Communication of all that Glory from the Deity to Christ as his Humane Nature is capable of.
By Virtue of the Personal union of Christ's Humane Nature with the Divine, there is a Communication of all that Glory from the Deity to christ as his Humane Nature is capable of.
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Not that the Manhood of Christ is advanced to an Equality with the Godhead, but the Divine Nature being joyned with the Humane, the Humane Nature is wonderfully Glorified, though not Deified.
Not that the Manhood of christ is advanced to an Equality with the Godhead, but the Divine Nature being joined with the Humane, the Humane Nature is wonderfully Glorified, though not Deified.
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Christ as Mediator is filled with all Majesty and Honour, beyond the Comprehension of the highest Order of Angels:
christ as Mediator is filled with all Majesty and Honour, beyond the Comprehension of the highest Order of Angels:
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Descendit Christus quo inferius non decuit, ideo ascendit quo altius non potuit ; Christ in his Humiliation descended so low, that it was not fit to go lower,Descendit Christus quo Inferior non decuit, ideo ascendit quo Highly non Potuit; christ in his Humiliation descended so low, that it was not fit to go lower,
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and in his Exaltation he ascended so high, that it is not possible to go higher.
and in his Exaltation he ascended so high, that it is not possible to go higher.
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In his Resurrection he was exalted above the Grave, in his Ascension he was exalted above the Aery and Starry Heaven, in his sitting at God's right Hand:
In his Resurrection he was exalted above the Grave, in his Ascension he was exalted above the Aery and Starry Heaven, in his sitting At God's right Hand:
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he is exalted above the highest Heavens far, Eph. 4.10. Far above all heavens. 5. God hath exalted Christ in constituting him Judge of the whole World, Ioh. 5.22. The Father hath committed all judgment to the Son. At that day of Judgment shall Christ be exalted super-eminently, He shall come in the glory of his Father, Mark 8.38. He shall wear the same embroydered Robes of Majesty, as the Father;
he is exalted above the highest Heavens Far, Ephesians 4.10. far above all heavens. 5. God hath exalted christ in constituting him Judge of the Whole World, John 5.22. The Father hath committed all judgement to the Son. At that day of Judgement shall christ be exalted supereminently, He shall come in the glory of his Father, Mark 8.38. He shall wear the same embroidered Robes of Majesty, as the Father;
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And he shall come with all his holy Angels, Matth. 25.31. He who was led to the Bar with a Band of Souldiers, shall be attended to the Bench with a Guard of Angels:
And he shall come with all his holy Angels, Matthew 25.31. He who was led to the Bar with a Band of Soldiers, shall be attended to the Bench with a Guard of Angels:
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Christ shall judge his Judges, he shall judge Pilate that condemned him:
christ shall judge his Judges, he shall judge Pilate that condemned him:
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Kings must leave their Throne and come to his Bar. And this is the highest Court of Judicature, from whence is no Appeal.
Kings must leave their Throne and come to his Bar. And this is the highest Court of Judicature, from whence is no Appeal.
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1. Use of Information. Branch 1. See Christ's different State on Earth, and now in Heaven;
1. Use of Information. Branch 1. See Christ's different State on Earth, and now in Heaven;
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then his Name was reproached, now God hath given him a Name above every name, Phil. 2.9.
then his Name was reproached, now God hath given him a Name above every name, Philip 2.9.
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Then he came in the Form of a Servant, and as a Servant stood with his Bason and Towel,
Then he Come in the From of a Servant, and as a Servant stood with his Basin and Towel,
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and washed his Disciples Feet, Ioh. 13.4, 5. now he is clad in his Prince's Robes,
and washed his Disciples Feet, John 13.4, 5. now he is clad in his Prince's Robes,
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and the Kings of the Earth cast their Crowns before him;
and the Kings of the Earth cast their Crowns before him;
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on Earth he was a Man of Sorrow, now he is anointed with the Oyl of Gladness;
on Earth he was a Man of Sorrow, now he is anointed with the Oil of Gladness;
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on Earth was his Crucifixion, now his Coronation;
on Earth was his Crucifixion, now his Coronation;
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then his Father frowned upon him in Desertion, now he hath set him at his right Hand;
then his Father frowned upon him in Desertion, now he hath Set him At his right Hand;
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before he seemed to have no Form or Beauty in him, Isa. 53.2. now he is the Brightness of his Father's Glory, Heb. 1.3. O what a change is here, Him hath GOD highly exalted!
before he seemed to have no From or Beauty in him, Isaiah 53.2. now he is the Brightness of his Father's Glory, Hebrew 1.3. O what a change is Here, Him hath GOD highly exalted!
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Branch 2. Was Christ first Humble and then Exalted, hence learn the way to true Honour is Humility, Luke 14.11. He that humbleth himself shall be exalted. Branch 2. Was christ First Humble and then Exalted, hence Learn the Way to true Honour is Humility, Lycia 14.11. He that Humbleth himself shall be exalted.
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The World looks upon Humility as that which will make one contemptible, but it is the ready way to Honour:
The World looks upon Humility as that which will make one contemptible, but it is the ready Way to Honour:
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The way to rise is to fall, the way to ascend is to descend.
The Way to rise is to fallen, the Way to ascend is to descend.
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Humility exalts us in the Esteem of Men, and it exalts us to an higher Throne in Heaven, Matth. 18.4. Whosoever shall humble himself as this little child, the same is greatest in the kingdom of heaven.
Humility exalts us in the Esteem of Men, and it exalts us to an higher Throne in Heaven, Matthew 18.4. Whosoever shall humble himself as this little child, the same is greatest in the Kingdom of heaven.
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Viz. He shall have a greater degree of Glory in Heaven. Branch 3. Christ first suffered and then was exalted:Viz. He shall have a greater degree of Glory in Heaven. Branch 3. christ First suffered and then was exalted:
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see hence that Sufferings must go before Glory.
see hence that Sufferings must go before Glory.
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Many desire to be glorified with Christ, but they are not content to suffer for Christ, 2 Tim. 2.12. If we suffer with him, we shall reign with him.
Many desire to be glorified with christ, but they Are not content to suffer for christ, 2 Tim. 2.12. If we suffer with him, we shall Reign with him.
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The Wicked first reign and then suffer, the Godly first suffer and then reign.
The Wicked First Reign and then suffer, the Godly First suffer and then Reign.
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There's no way to Constantinople but through the Straits, no way to Heaven but through Sufferings:
There's no Way to Constantinople but through the Straits, no Way to Heaven but through Sufferings:
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No way to the Crown but by the way of the Cross.
No Way to the Crown but by the Way of the Cross.
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Hierusalem above is a pleasant City, Streets of Gold, Gates of Pearl, but we must travel through a dirty Road to this City, through many Reproaches and Sufferings, Acts 14.22. We must enter into Glory as Christ did;Jerusalem above is a pleasant city, Streets of Gold, Gates of Pearl, but we must travel through a dirty Road to this city, through many Reproaches and Sufferings, Acts 14.22. We must enter into Glory as christ did;
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first he suffered Shame and Death, and now is exalted to sit at God's right Hand.
First he suffered Shame and Death, and now is exalted to fit At God's right Hand.
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2. Use of Comfort: Branch 1. Christ being so highly exalted, hath Ennobled our Nature, he hath crowned it with Glory,
2. Use of Comfort: Branch 1. christ being so highly exalted, hath Ennobled our Nature, he hath crowned it with Glory,
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Though Christ as he was Man, was made a little lower than the Angels, Heb. 2.9.
Though christ as he was Man, was made a little lower than the Angels, Hebrew 2.9.
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yet as the Humane Nature is united to the Divine, and is at God's right Hand,
yet as the Humane Nature is united to the Divine, and is At God's right Hand,
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so the Humane Nature is above the Angels. And if God hath so Dignified our Humane Nature, what a shame is it that we should debase it.
so the Humane Nature is above the Angels. And if God hath so Dignified our Humane Nature, what a shame is it that we should debase it.
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God hath exalted the Humane Nature above the Angels, and the Drunkard abaseth the Humane Nature below the Beasts.
God hath exalted the Humane Nature above the Angels, and the Drunkard abaseth the Humane Nature below the Beasts.
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Branch 2. Christ being exalted at God's right hand, the Key of Government is laid upon his shoulders;Branch 2. christ being exalted At God's right hand, the Key of Government is laid upon his shoulders;
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he governs all the Affairs of the World for his own Glory.
he governs all the Affairs of the World for his own Glory.
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Do you think when Christ is so highly advanced, and hath all Power in Heaven and Earth in his hand, he will not take care of his Elect? and turn the most astonishing Providences to the good of his Church? In a Clock the Wheels move cross one to another,
Do you think when christ is so highly advanced, and hath all Power in Heaven and Earth in his hand, he will not take care of his Elect? and turn the most astonishing Providences to the good of his Church? In a Clock the Wheels move cross one to Another,
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but all make the Clock strike:
but all make the Clock strike:
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so Christ being at his Father's right hand, he will make the most cross Providences tend to the Salvation of his Church.
so christ being At his Father's right hand, he will make the most cross Providences tend to the Salvation of his Church.
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Branch 3. Christ being at God's right hand, we may be assured he hath now finished the Work of Man's Redemption, Heb. 10.12. This man after he had offered one sacrifice for sins for ever, sate down on the right hand of God. Branch 3. christ being At God's right hand, we may be assured he hath now finished the Work of Man's Redemption, Hebrew 10.12. This man After he had offered one sacrifice for Sins for ever, sat down on the right hand of God.
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If Christ had not fully expiated Sin, and satisfied God's Law, he had not sate down at God's right hand,
If christ had not Fully expiated since, and satisfied God's Law, he had not sat down At God's right hand,
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but had still lain in the Grave; but now he is exalted to Glory.
but had still lain in the Grave; but now he is exalted to Glory.
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This is an evident Token he hath done and suffered all that was required of him for the working out our Redemption.
This is an evident Token he hath done and suffered all that was required of him for the working out our Redemption.
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Branch 4. Though Jesus Christ is so highly exalted in Glory, yet he is not forgetful of us on Earth:Branch 4. Though jesus christ is so highly exalted in Glory, yet he is not forgetful of us on Earth:
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some when they are raised to Places of Honour, forget their Friends;
Some when they Are raised to Places of Honour, forget their Friends;
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when the Chief Butler was restored to his Place at Court, then he forgot poor Ioseph in Prison:
when the Chief Butler was restored to his Place At Court, then he forgotten poor Ioseph in Prison:
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But it is not so with Christ;
But it is not so with christ;
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though he be exalted to such Glory in Heaven, yet he is not unmindful of his Saints on Earth.
though he be exalted to such Glory in Heaven, yet he is not unmindful of his Saints on Earth.
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Our High-Priest hath all the Names and Wants of his People written upon his Breast-plate:
Our High-Priest hath all the Names and Wants of his People written upon his Breastplate:
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Art thou tempted? though Christ be in Glory he knows how to pity and succour thee, Heb. 4.15. We have not a high-priest that cannot be touched with the feeling of our infirmity.
Art thou tempted? though christ be in Glory he knows how to pity and succour thee, Hebrew 4.15. We have not a High Priest that cannot be touched with the feeling of our infirmity.
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Dost thou mourn for sin? Christ though in a glorified State, he hears thy Sighs, bottles thy Tears.
Dost thou mourn for since? christ though in a glorified State, he hears thy Sighs, bottles thy Tears.
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Branch 5. Christ being exalted at God's right hand, this is for the Comfort of Believers, that they shall one day be exalted to that Place of Glory where he is: Christ's Exaltation is our Exaltation. Branch 5. christ being exalted At God's right hand, this is for the Comfort of Believers, that they shall one day be exalted to that Place of Glory where he is: Christ's Exaltation is our Exaltation.
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Christ hath prayed for this, Joh. 17.24. Father, I will that all those whom thou hast given me, be with me where I am.
christ hath prayed for this, John 17.24. Father, I will that all those whom thou hast given me, be with me where I am.
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And he is said to go before to prepare a place for Believers, Ioh. 14.2. Christ is called the Head, and the Church is called his Body, Eph. 1.22, 23. The Head being exalted to Honor, the Body Mystical shall be exalted too;
And he is said to go before to prepare a place for Believers, John 14.2. christ is called the Head, and the Church is called his Body, Ephesians 1.22, 23. The Head being exalted to Honour, the Body Mystical shall be exalted too;
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as sure as Christ is exalted far above all Heavens, so sure will he instate Believers in all that Glory which his Humane Nature is adorn'd with, Ioh. 17.22.
as sure as christ is exalted Far above all Heavens, so sure will he instate Believers in all that Glory which his Humane Nature is adorned with, John 17.22.
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As here he puts his Grace upon the Saints, so shortly he will put his Glory upon them.
As Here he puts his Grace upon the Saints, so shortly he will put his Glory upon them.
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This is Comfort to the poorest Christian, perhaps thou hast scarce an House to put thy head in,
This is Comfort to the Poorest Christian, perhaps thou hast scarce an House to put thy head in,
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yet thou maist look up to Heaven and say, There is my House, there is my Country;
yet thou Mayest look up to Heaven and say, There is my House, there is my Country;
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and I have already taken Possession of Heaven in my Head Christ;
and I have already taken Possession of Heaven in my Head christ;
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he sits there, and it will not be long before I shall sit there with him;
he sits there, and it will not be long before I shall fit there with him;
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he is upon the Throne of Glory, and I have his word for it, I shall sit upon the Throne with him, Rev. 3.21. 3. Use of Exhortation: Hath God highly exalted Christ, let us labour to exalt him.
he is upon the Throne of Glory, and I have his word for it, I shall fit upon the Throne with him, Rev. 3.21. 3. Use of Exhortation: Hath God highly exalted christ, let us labour to exalt him.
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Let us exalt, 1. His Person. 2. His Truths. 1. Let us exalt Christ in our Hearts;
Let us exalt, 1. His Person. 2. His Truths. 1. Let us exalt christ in our Hearts;
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Believe, O Adore and Love him.
Believe, Oh Adore and Love him.
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We cannot lift Christ up higher in Heaven, but we may in our Hearts. 2. Let us exalt him in our Lips: Let us praise him;
We cannot lift christ up higher in Heaven, but we may in our Hearts. 2. Let us exalt him in our Lips: Let us praise him;
pns12 vmbx vvi np1 p-acp jc p-acp n1, cc-acp pns12 vmb p-acp po12 n2. crd vvb pno12 vvi pno31 p-acp po12 n2: vvb pno12 vvi pno31;
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our Bodies are the Temples of the Holy Ghost, our Tongues must be the Organs in these Temples;
our Bodies Are the Temples of the Holy Ghost, our Tongues must be the Organs in these Temples;
po12 n2 vbr dt n2 pp-f dt j n1, po12 n2 vmb vbi dt n2 p-acp d n2;
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by praising and commending Christ, we exalt him in the Esteem of others. 3. Let us exalt him in our Lives:
by praising and commending christ, we exalt him in the Esteem of Others. 3. Let us exalt him in our Lives:
p-acp vvg cc vvg np1, pns12 vvb pno31 p-acp dt n1 pp-f n2-jn. crd vvb pno12 vvi pno31 p-acp po12 n2:
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By living holy Lives, Vera religio haec, sine macula vivere lactant.
By living holy Lives, Vera Religio haec, sine macula vivere lactant.
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It is not all the Doxologies and Prayers in the World, do so exalt Christ as an holy Life:
It is not all the doxologies and Prayers in the World, do so exalt christ as an holy Life:
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this makes Christ renowned, and lifts him up indeed when his Followers walk worthy of Christ.
this makes christ renowned, and lifts him up indeed when his Followers walk worthy of christ.
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2. Let us exalt Christ's Truths:
2. Let us exalt Christ's Truths:
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Thus Christ being near a-kin to us, Flesh of our flesh, is the fittest to redeem us. Quest.
Thus christ being near akin to us, Flesh of our Flesh, is the Fittest to Redeem us. Quest.
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For the Holiness and Undefiledness of it, it is compar'd to pure Gold, and to the Saphir,
For the Holiness and Undefiledness of it, it is compared to pure Gold, and to the Saphir,
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Bucholcerus in his Chronology, reports of the Nobles of Polonia, That ever when the Gospel is read they lay their Hands upon their Swords, by that intimating they are ready to maintain the Gospel with the hazard of their Lives. Let us exalt Christ's Truths;Bucholcerus in his Chronology, reports of the Nobles of Polonia, That ever when the Gospel is read they lay their Hands upon their Swords, by that intimating they Are ready to maintain the Gospel with the hazard of their Lives. Let us exalt Christ's Truths;
np1 p-acp po31 np1, n2 pp-f dt n2-j pp-f np1, cst av c-crq dt n1 vbz vvn pns32 vvd po32 n2 p-acp po32 n2, p-acp d vvg pns32 vbr j pc-acp vvi dt n1 p-acp dt n1 pp-f po32 n2. vvb pno12 vvi npg1 n2;
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maintain the Truths of Christ against Errour; maintain the Doctrine of Free-grace against Merit; the Deity of Christ against Socinianism.
maintain the Truths of christ against Error; maintain the Doctrine of Free grace against Merit; the Deity of christ against Socinianism.
vvb dt n2 pp-f np1 p-acp n1; vvb dt n1 pp-f n1 p-acp n1; dt n1 pp-f np1 p-acp np1.
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Truth is the most Orient Pearl of CHRIST's Crown, Contend for the truth, as one would for a Sum of Money, that it should not be wrested out of his hand:
Truth is the most Orient Pearl of Christ's Crown, Contend for the truth, as one would for a Sum of Money, that it should not be wrested out of his hand:
n1 vbz dt av-ds j-jn n1 pp-f npg1 n1, vvb p-acp dt n1, c-acp pi vmd p-acp dt n1 pp-f n1, cst pn31 vmd xx vbi vvn av pp-f po31 n1:
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This Christ takes to be an Exalting of him, when we exalt his Truths, wherein his Glory is so much concerned.
This christ Takes to be an Exalting of him, when we exalt his Truths, wherein his Glory is so much concerned.
d np1 vvz pc-acp vbi dt n-vvg pp-f pno31, c-crq pns12 vvi po31 n2, c-crq po31 n1 vbz av av-d vvn.
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CHRIST the Redeemer. Quest. XIX. HOw doth the Spirit apply to us the Redemption purchased by Christ?
CHRIST the Redeemer. Quest. XIX. HOw does the Spirit apply to us the Redemption purchased by christ?
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Resp. The Spirit applys to us the Redemption purchased by Christ, by working Faith in us,Resp. The Spirit Applies to us the Redemption purchased by christ, by working Faith in us,
np1 dt n1 vvz p-acp pno12 dt n1 vvd p-acp np1, p-acp vvg n1 p-acp pno12,
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and uniting us thereby to Christ in our effectual Calling. Here are in this Answer two things,
and uniting us thereby to christ in our effectual Calling. Here Are in this Answer two things,
cc n-vvg pno12 av p-acp np1 p-acp po12 j vvg. av vbr p-acp d n1 crd n2,
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1. Something implyed, viz. That Christ is the Glorious Purchaser of our Redemption, in these words, The Redemption purchased by Christ.
1. Something employed, viz. That christ is the Glorious Purchaser of our Redemption, in these words, The Redemption purchased by christ.
crd np1 vvd, n1 cst np1 vbz dt j n1 pp-f po12 n1, p-acp d n2, dt n1 vvd p-acp np1.
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2. Something expressed, viz. That the Spirit applys to us this Redemption purchased, By working Faith in us, &c. 1. The thing here implyed, That Jesus Christ is the Glorious Purchaser of our Redemption:
2. Something expressed, viz. That the Spirit Applies to us this Redemption purchased, By working Faith in us, etc. 1. The thing Here employed, That jesus christ is the Glorious Purchaser of our Redemption:
crd np1 vvn, n1 cst dt n1 vvz p-acp pno12 d n1 vvd, p-acp vvg n1 p-acp pno12, av crd dt n1 av vvn, cst np1 np1 vbz dt j n1 pp-f po12 n1:
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The Doctrine of Redemption by Jesus Christ is a glorious Doctrine; 'tis the Marrow and Quintessence of the Gospel.
The Doctrine of Redemption by jesus christ is a glorious Doctrine; it's the Marrow and Quintessence of the Gospel.
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In this all a Christian's Comfort lies.
In this all a Christian's Comfort lies.
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Great was the Work of Creation, but greater the Work of Redemption: it cost more to redeem us than to make us;
Great was the Work of Creation, but greater the Work of Redemption: it cost more to Redeem us than to make us;
j vbds dt n1 pp-f n1, p-acp jc dt n1 pp-f n1: pn31 n1 av-dc pc-acp vvi pno12 av pc-acp vvi pno12;
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in the one there was but the speaking a Word, in the other shedding of Bloud, Luke 1.51. The Creation was but the Work of God's Fingers, Psal. 8.3. Redemption the Work of his Arm: Heb. 9.12. Having obtained eternal redemption for us.
in the one there was but the speaking a Word, in the other shedding of Blood, Lycia 1.51. The Creation was but the Work of God's Fingers, Psalm 8.3. Redemption the Work of his Arm: Hebrew 9.12. Having obtained Eternal redemption for us.
p-acp dt crd pc-acp vbds p-acp dt vvg dt n1, p-acp dt j-jn n-vvg pp-f n1, av crd. dt n1 vbds p-acp dt n1 pp-f npg1 n2, np1 crd. n1 dt n1 pp-f po31 n1: np1 crd. vhg vvn j n1 p-acp pno12.
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Christ's purchasing Redemption for us, implies that our sins did Mortgage and Sell us: had there not been some kind of Mortgaging, there had been no need of Redemption:
Christ's purchasing Redemption for us, Implies that our Sins did Mortgage and Fell us: had there not been Some kind of Mortgaging, there had been no need of Redemption:
npg1 vvg n1 p-acp pno12, vvz d po12 n2 vdd vvi cc vvi pno12: vhn a-acp xx vbn d n1 pp-f vvg, a-acp vhd vbn dx n1 pp-f n1:
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Redimere, q. rursus emere, Hierom. Now Christ when we were thus mortgaged and sold by Sin, did purchase our Redemption:Redimere, q. Rursus Emere, Hieronymus Now christ when we were thus mortgaged and sold by since, did purchase our Redemption:
np1, vvd. fw-la fw-la, np1 av np1 c-crq pns12 vbdr av vvn cc vvn p-acp n1, vdd vvi po12 n1:
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Christ hath the best right to redeem us, for he is our Kinsman: the Hebrew word for Redeemer, Goel, signifies a Kinsman, one that is near in Bloud:
christ hath the best right to Redeem us, for he is our Kinsman: the Hebrew word for Redeemer, Goel, signifies a Kinsman, one that is near in Blood:
np1 vhz dt av-js vvi pc-acp vvi pno12, c-acp pns31 vbz po12 n1: dt njp n1 p-acp n1, np1, vvz dt n1, pi cst vbz av-j p-acp n1:
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in the Old Law the nearest Kinsman was to reedem his Brother's Land, Ruth 4.4.
in the Old Law the nearest Kinsman was to reedem his Brother's Land, Ruth 4.4.
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How doth Christ redeem us? Resp. By his own precious Bloud, Ephes. 1.7. In whom we have redemption through his bloud. How does christ Redeem us? Resp. By his own precious Blood, Ephesians 1.7. In whom we have redemption through his blood.
q-crq vdz np1 vvi pno12? np1 p-acp po31 d j n1, np1 crd. p-acp ro-crq pns12 vhb n1 p-acp po31 n1.
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Among the Romans he was said to redeem another, that laid down a Price equivalent for the Ransom of the Prisoner.
Among the Romans he was said to Redeem Another, that laid down a Price equivalent for the Ransom of the Prisoner.
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In this sence Christ is a Redeemer, NONLATINALPHABET, he hath paid a Price. Never such a Price paid to ransom Prisoners, 1 Cor. 6.20. Ye are, Pretio Empti, bought with a price ;
In this sense christ is a Redeemer,, he hath paid a Price. Never such a Price paid to ransom Prisoners, 1 Cor. 6.20. You Are, Precio Empti, bought with a price;
p-acp d n1 np1 vbz dt n1,, pns31 vhz vvn dt n1. av-x d dt n1 vvn pc-acp vvi n2, crd np1 crd. pn22 vbr, np1 np1, vvn p-acp dt n1;
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and this Price was his own Bloud. So in the Text, By his own bloud he entred in once into the holy place, having obtained eternal redemption for us.
and this Price was his own Blood. So in the Text, By his own blood he entered in once into the holy place, having obtained Eternal redemption for us.
cc d n1 vbds po31 d n1. av p-acp dt n1, p-acp po31 d n1 pns31 vvd p-acp a-acp p-acp dt j n1, vhg vvn j n1 p-acp pno12.
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This Bloud being the Bloud of that Person who was God as well as Man, is a Price sufficient for the Ransom of Millions. Quest.
This Blood being the Blood of that Person who was God as well as Man, is a Price sufficient for the Ransom of Millions. Quest.
d n1 vbg dt n1 pp-f d n1 r-crq vbds np1 c-acp av c-acp n1, vbz dt n1 j p-acp dt n1 pp-f crd. n1.
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From what doth Christ redeem us? From what does christ Redeem us?
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Resp. From Sin. To be redeemed from Turkish Slavery is a great Mercy, but it is infinitely more to be redeemed from Sin. There is nothing can hurt the Soul but Sin ;Resp. From Sin. To be redeemed from Turkish Slavery is a great Mercy, but it is infinitely more to be redeemed from Sin. There is nothing can hurt the Soul but since;
np1 p-acp np1 pc-acp vbi vvn p-acp jp n1 vbz dt j n1, cc-acp pn31 vbz av-j dc pc-acp vbi vvn p-acp np1 pc-acp vbz pix vmb vvi dt n1 p-acp n1;
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it is not Affliction hurts it, it often makes it better, as the Furnace makes Gold the purer;
it is not Affliction hurts it, it often makes it better, as the Furnace makes Gold the Purer;
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but it is Sin that doth damnify. Now Christ redeems us from Sin, Heb. 9.26. Now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. Quest.
but it is since that does damnify. Now christ redeems us from since, Hebrew 9.26. Now once in the end of the world hath he appeared to put away since by the sacrifice of himself. Quest.
cc-acp pn31 vbz n1 cst vdz vvi. av np1 vvz pno12 p-acp n1, np1 crd. av a-acp p-acp dt n1 pp-f dt n1 vhz pns31 vvd pc-acp vvi av n1 p-acp dt n1 pp-f px31. n1.
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But how are we redeemed from Sin? Do we not see Corruption stirring in the Regenerate? Much Pride and Unmortified Passion? But how Are we redeemed from since? Do we not see Corruption stirring in the Regenerate? Much Pride and Unmortified Passion?
cc-acp q-crq vbr pns12 vvn p-acp n1? vdb pns12 xx vvi n1 vvg p-acp dt vvn? av-d n1 cc vvn n1?
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Resp. We must distinguish of Redemption: Redemption is either Inchoata or Plena ;Resp. We must distinguish of Redemption: Redemption is either Inchoatam or Plena;
np1 pns12 vmb vvi pp-f n1: n1 vbz d j cc fw-la;
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a Redemption but begun and perfect: Sin cannot stand with a Perfect Redemption, but here it is but Begun ;
a Redemption but begun and perfect: since cannot stand with a Perfect Redemption, but Here it is but Begun;
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Sin may stand with an Imperfect Redemption. There may be some Darkness in the Air at the Sun's first rising,
since may stand with an Imperfect Redemption. There may be Some Darkness in the Air At the Sun's First rising,
n1 vmb vvi p-acp dt j n1. a-acp vmb vbi d n1 p-acp dt n1 p-acp dt ng1 ord n-vvg,
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but not when the Sun is at the full Meridian: While our Redemption is but begun, there may be Sin;
but not when the Sun is At the full Meridian: While our Redemption is but begun, there may be since;
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but not when it is perfected in Glory. Quest. But in what sence hath Christ redeemed justified Persons from Sin?
but not when it is perfected in Glory. Quest. But in what sense hath christ redeemed justified Persons from since?
cc-acp xx c-crq pn31 vbz vvn p-acp n1. n1. cc-acp p-acp q-crq n1 vhz np1 vvn vvn n2 p-acp n1?
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Resp. A Reatu, from the Guilt of Sin, though not the Stain: Guilt is the binding a Person over to Punishment. Resp. A Reatu, from the Gilded of since, though not the Stain: Gilded is the binding a Person over to Punishment.
np1 dt fw-la, p-acp dt j-vvn pp-f n1, cs xx dt n1: j-vvn vbz dt vvg dt n1 a-acp p-acp n1.
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Now, Christ hath redeemed a justified Person from the Guilt of Sin; he hath discharged his Debts.
Now, christ hath redeemed a justified Person from the Gilded of since; he hath discharged his Debts.
av, np1 vhz vvn dt vvn n1 p-acp dt j-vvn pp-f n1; pns31 vhz vvn po31 n2.
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Christ saith to God's Justice, as Paul to Philemon, If he hath wronged thee any thing,
christ Says to God's justice, as Paul to Philemon, If he hath wronged thee any thing,
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or owes thee ought, put that on my account, Verse 18.or owes thee ought, put that on my account, Verse 18.
cc vvz pno21 pi, vvd cst p-acp po11 n1, vvb crd
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Such a Place is Heaven, undefiled, nothing can stain it; there's no Sin there to Eclipse its Purity.
Such a Place is Heaven, undefiled, nothing can stain it; there's no since there to Eclipse its Purity.
d dt n1 vbz n1, j, pix vmb vvi pn31; pc-acp|vbz dx n1 a-acp pc-acp vvi po31 n1.
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2. A justified Person is redeemed à Dominio, from the Power and Regency of Sin, though not the presence. Sin may furere, but not regnare, it may rage in a Child of God, but not reign:
2. A justified Person is redeemed à Dominion, from the Power and Regency of since, though not the presence. since may furere, but not Reign, it may rage in a Child of God, but not Reign:
crd dt vvn n1 vbz vvn fw-fr np1, p-acp dt n1 cc n1 pp-f n1, c-acp xx dt n1. n1 vmb vvi, p-acp xx vvi, pn31 vmb vvi p-acp dt n1 pp-f np1, cc-acp xx vvi:
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Lust did rage in David, Fear in Peter, but it did not reign; they recovered themselves by Repentance, Rom. 6.14. Sin shall not have dominion over you.
Lust did rage in David, fear in Peter, but it did not Reign; they recovered themselves by Repentance, Rom. 6.14. since shall not have dominion over you.
n1 vdd vvi p-acp np1, vvb p-acp np1, p-acp pn31 vdd xx vvi; pns32 vvd px32 p-acp n1, np1 crd. n1 vmb xx vhi n1 p-acp pn22.
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Sin lives in a Child of God, but it is deposed from the Throne, it lives not as a King but a Captive.
since lives in a Child of God, but it is deposed from the Throne, it lives not as a King but a Captive.
n1 vvz p-acp dt n1 pp-f np1, cc-acp pn31 vbz vvn p-acp dt n1, pn31 vvz xx p-acp dt n1 p-acp dt n-jn.
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3. A Believer is redeemed à Maledictione, from the Curse due to Sin, Gal. 3.13. Christ hath redeemed us from the curse of the law, being made a curse for us.
3. A Believer is redeemed à Malediction, from the Curse due to since, Gal. 3.13. christ hath redeemed us from the curse of the law, being made a curse for us.
crd dt n1 vbz vvn fw-fr n1, p-acp dt vvb j-jn p-acp n1, np1 crd. np1 vhz vvn pno12 p-acp dt n1 pp-f dt n1, vbg vvn dt n1 p-acp pno12.
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Christ said to his Father, as Rebecca to Iacob, Upon me, upon me, be the curse, let the blessing be upon them,
christ said to his Father, as Rebecca to Iacob, Upon me, upon me, be the curse, let the blessing be upon them,
np1 vvd p-acp po31 n1, c-acp np1 p-acp np1, p-acp pno11, p-acp pno11, vbb dt n1, vvb dt n1 vbb p-acp pno32,
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but upon me be the curse. And now there's no Condemnation to Believers, Rom. 8.1. An Unbeliever hath a double Condemnation;but upon me be the curse. And now there's no Condemnation to Believers, Rom. 8.1. an Unbeliever hath a double Condemnation;
cc-acp p-acp pno11 vbi dt n1. cc av pc-acp|vbz dx n1 p-acp n2, np1 crd. dt n1 vhz dt j-jn n1;
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one from the Law which he hath transgressed, the other from the Gospel, which he hath despised.
one from the Law which he hath transgressed, the other from the Gospel, which he hath despised.
pi p-acp dt n1 r-crq pns31 vhz vvn, dt j-jn p-acp dt n1, r-crq pns31 vhz vvn.
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But Christ hath redeemed a Believer from this Malediction, he hath set him out of the Power of Hell and Damnation. Quest.
But christ hath redeemed a Believer from this Malediction, he hath Set him out of the Power of Hell and Damnation. Quest.
p-acp np1 vhz vvn dt n1 p-acp d n1, pns31 vhz vvn pno31 av pp-f dt n1 pp-f n1 cc n1. n1.
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To what hath Christ redeemed us? Resp. He hath redeemed us to a glorious Inheritance, 1 Pet. 1.4. To an inheritance incorruptible and undefiled, and that fadeth not away, reserved in heaven for you. To what hath christ redeemed us? Resp. He hath redeemed us to a glorious Inheritance, 1 Pet. 1.4. To an inheritance incorruptible and undefiled, and that fades not away, reserved in heaven for you.
p-acp r-crq vhz np1 vvn pno12? np1 pns31 vhz vvn pno12 p-acp dt j n1, crd np1 crd. p-acp dt n1 j cc j, cc d vvz xx av, vvn p-acp n1 p-acp pn22.
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1. To an Inheritance. ] Christ hath not only redeemed us out of Prison, but he hath redeemed us to a State of Happiness, to an Inheritance:
1. To an Inheritance. ] christ hath not only redeemed us out of Prison, but he hath redeemed us to a State of Happiness, to an Inheritance:
crd p-acp dt n1. ] np1 vhz xx av-j vvn pno12 av pp-f n1, cc-acp pns31 vhz vvn pno12 p-acp dt n1 pp-f n1, p-acp dt n1:
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Heaven is not a Lease which soon expires, but an Inheritance; and a glorious Inheritance, Col. 1.12. An Inheritance, NONLATINALPHABET, in Light.
Heaven is not a Lease which soon expires, but an Inheritance; and a glorious Inheritance, Col. 1.12. an Inheritance,, in Light.
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Lumen actuat colores: Light adorns and gilds the World:Lumen actuat colores: Light adorns and gilds the World:
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What were the World without Light, but a Prison? The Heavenly Inheritance is irradiated with Light:
What were the World without Light, but a Prison? The Heavenly Inheritance is irradiated with Light:
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Christ as a continual Sun enlightens it with his Beams, Rev. 21.23. 2. To an Inheritance incorruptible: It doth not moulder away, or suffer Dissolution.
christ as a continual Sun enlightens it with his Beams, Rev. 21.23. 2. To an Inheritance incorruptible: It does not moulder away, or suffer Dissolution.
np1 p-acp dt j n1 vvz pn31 p-acp po31 n2, n1 crd. crd p-acp dt n1 j: pn31 vdz xx vvi av, cc vvi n1.
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Earthly Comforts are shadowed out by the Tabernacle, which was transient, but Heaven is set out by the Temple, which was fixed and permanent, built with Stone, overlaid with Gold.
Earthly Comforts Are shadowed out by the Tabernacle, which was Transient, but Heaven is Set out by the Temple, which was fixed and permanent, built with Stone, overlaid with Gold.
j n2 vbr vvn av p-acp dt n1, r-crq vbds j, cc-acp n1 vbz vvn av p-acp dt n1, r-crq vbds vvn cc j, vvn p-acp n1, vvn p-acp n1.
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This is the Glory of the Coelestial Inheritance; it is incorruptible, NONLATINALPHABET, &c. Chrysost. Eternity is written upon the Frontis-piece of it.
This is the Glory of the Celestial Inheritance; it is incorruptible,, etc. Chrysostom Eternity is written upon the Frontispiece of it.
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3. Undefiled: The Greek word NONLATINALPHABET, for Undefiled, alludes to a precious Stone called Amiantus, which cannot be blemished:
3. Undefiled: The Greek word, for Undefiled, alludes to a precious Stone called Amiantus, which cannot be blemished:
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and Emerald, Rev. 21. The Saphir hath a Vertue, saith Pliny, to preserve Chastness; the Emerald to expel Poyson.
and Emerald, Rev. 21. The Saphir hath a Virtue, Says pliny, to preserve Chasteness; the Emerald to expel Poison.
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These are the lively Emblems of Heaven, to show the Sanctity of it;
These Are the lively Emblems of Heaven, to show the Sanctity of it;
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no Feaver of Lust, no Venom of Malice, there are none but pure Virgin spirits inhabit.
no Fever of Lust, no Venom of Malice, there Are none but pure Virgae spirits inhabit.
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4. It fadeth not away: The Greek word NONLATINALPHABET, is the name of a Flower Amarantus, which keeps a long time fresh and green, as Clem. Alexandrinus writes.
4. It fades not away: The Greek word, is the name of a Flower Amarantus, which keeps a long time fresh and green, as Clem. Alexandrian writes.
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Such is the Heavenly Inheritance, it doth not lose its Orient Colour, but keeps its Freshness and Greenness to Eternity;
Such is the Heavenly Inheritance, it does not loose its Orient Colour, but keeps its Freshness and Greenness to Eternity;
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the Beauty of it fadeth not away. To this glorious Inherit•nce hath Christ redeemed the Saints:
the Beauty of it fades not away. To this glorious Inherit•nce hath christ redeemed the Saints:
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an Inheritance which cannot be fully described, or set forth by all the Lights of Heaven,
an Inheritance which cannot be Fully described, or Set forth by all the Lights of Heaven,
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though every Star were a Sun:
though every Star were a Sun:
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and that which is the Diamond in the Ring, the Glory of this Inheritance, is, the Eternal Sight and Fruition of the blessed God:
and that which is the Diamond in the Ring, the Glory of this Inheritance, is, the Eternal Sighed and Fruition of the blessed God:
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the sight of God will be most alluring, heart-ravishing Object: Kings Presence makes the Court, Ioh. 3.2. We shall see him as he is.
the sighed of God will be most alluring, heart-ravishing Object: Kings Presence makes the Court, John 3.2. We shall see him as he is.
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It is comfortable to see God showing himself through the Lettuce of an Ordinance, to see him in the Word and Sacrament:
It is comfortable to see God showing himself through the Lettuce of an Ordinance, to see him in the Word and Sacrament:
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The Martyrs thought it comfortable to see him in a Prison:
The Martyrs Thought it comfortable to see him in a Prison:
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O then, what will it be to see him in Glory, shining ten thousand times brighter then the Sun!
Oh then, what will it be to see him in Glory, shining ten thousand times Brighter then the Sun!
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and not only see him, but enjoy him for ever:
and not only see him, but enjoy him for ever:
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Proemium quod fide non attingitur, Aug. Faith itself is not able fully to comprehend this Reward.Proem quod fide non attingitur, Aug. Faith itself is not able Fully to comprehend this Reward.
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And all this Blessedness hath Christ purchased through the Redemption of his Bloud.
And all this Blessedness hath christ purchased through the Redemption of his Blood.
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Use 1. Branch 1. See into what a wretched deplorable Condition we had brought ourselves by sin;Use 1. Branch 1. See into what a wretched deplorable Condition we had brought ourselves by since;
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we had sinned ourselves into Slavery; Slavery, so that we needed Christ to purchase our Redemption: Nihil durius servitute, Cicero. Slavery is the worst Condition.
we had sinned ourselves into Slavery; Slavery, so that we needed christ to purchase our Redemption: Nihil durius servitute, Cicero. Slavery is the worst Condition.
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Such as are now Prisoners in Algiers think so.
Such as Are now Prisoners in Algiers think so.
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But by Sin we were in a worse Slavery, Slaves to Satan, a Merciless Tyrant, who sports in the Damnation of Souls.
But by since we were in a Worse Slavery, Slaves to Satan, a Merciless Tyrant, who sports in the Damnation of Souls.
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In this Condition were we when Christ came to redeem us.
In this Condition were we when christ Come to Redeem us.
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Branch 2. See in this as in a transparent Glass, the Love of Christ to the Elect, he came to redeem them: these he dyed Intentionally for.Branch 2. See in this as in a transparent Glass, the Love of christ to the Elect, he Come to Redeem them: these he died Intentionally for.
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Were it not great Love for a King's Son to pay a great Sum of Money to redeem a Captive,
Were it not great Love for a King's Son to pay a great Sum of Money to Redeem a Captive,
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but that he should be content to be a Prisoner in his stead, and dye for his Ransom; this were Matter of Wonder.
but that he should be content to be a Prisoner in his stead, and die for his Ransom; this were Matter of Wonder.
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Jesus Christ hath done all this, he hath written his Love in Characters of Bloud:
jesus christ hath done all this, he hath written his Love in Characters of Blood:
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— It had been much for Christ to speak a good word to his Father for us,
— It had been much for christ to speak a good word to his Father for us,
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but he knew that was not enough to redeem us:
but he knew that was not enough to Redeem us:
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Though a Word speaking made a World, yet it would not redeem a Sinner, Heb. 9.22. Without shedding of bloud is no remission.
Though a Word speaking made a World, yet it would not Redeem a Sinner, Hebrew 9.22. Without shedding of blood is no remission.
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2. Use of Tryal: If Christ came to purchase our Redemption, then let us try whether we are the Persons whom Christ hath redeemed from the Guilt and Curse due to Sin. This is a needful Tryal, for, let me tell you, there is but a certain Number whom Christ hath redeemed.
2. Use of Trial: If christ Come to purchase our Redemption, then let us try whither we Are the Persons whom christ hath redeemed from the Gilded and Curse due to Sin. This is a needful Trial, for, let me tell you, there is but a certain Number whom christ hath redeemed.
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O say, Sinners, Christ is a Redeemer, and we shall be saved by him! Beloved, Christ came not to redeem all;
O say, Sinners, christ is a Redeemer, and we shall be saved by him! beloved, christ Come not to Redeem all;
sy vvb, n2, np1 vbz dt n1, cc pns12 vmb vbi vvn p-acp pno31! j-vvn, np1 vvd xx pc-acp vvi d;
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then we overthrow the Decrees of God. Redemption is not as large as Creation. I grant, there is a Sufficiency of Merit in Christ's Bloud to save all;
then we overthrow the Decrees of God. Redemption is not as large as Creation. I grant, there is a Sufficiency of Merit in Christ's Blood to save all;
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but, there's difference between Sufficiency and Efficiency. Christ's Bloud is a sufficient Price for all, but it is effectual only to them that believe:but, there's difference between Sufficiency and Efficiency. Christ's Blood is a sufficient Price for all, but it is effectual only to them that believe:
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A Plaister may have a soveraign Vertue in it to heal any Wound, but it doth not heal unless applyed to the Wound.
A Plaster may have a sovereign Virtue in it to heal any Wound, but it does not heal unless applied to the Wound.
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And if it be so that all have not the Benefit of Christ's Redemption, only some,
And if it be so that all have not the Benefit of Christ's Redemption, only Some,
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then it is a necessary Question to ask our Souls, Whether we are in the Number of them that are redeemed by Christ, or no? Quest.
then it is a necessary Question to ask our Souls, Whither we Are in the Number of them that Are redeemed by christ, or no? Quest.
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How shall we know that? Resp. Such as are redeemed are reconciled to God;How shall we know that? Resp. Such as Are redeemed Are reconciled to God;
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the Enmity is taken away ▪ their Judgments approve, their Wills incline ad bonum, Col. 1.21.
the Enmity is taken away ▪ their Judgments approve, their Wills incline ad bonum, Col. 1.21.
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Are they redeemed that are unreconciled to God? who hate God and his People, (as the Vine and Laurel) have an Antipathy, who do all they can to disparage Holiness, are these redeemed who are unreconciled? Christ hath purchased a Reprieval for these,
are they redeemed that Are unreconciled to God? who hate God and his People, (as the Vine and Laurel) have an Antipathy, who do all they can to disparage Holiness, Are these redeemed who Are unreconciled? christ hath purchased a Reprieval for these,
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but a Sinner may have a Reprieve and yet go to Hell, Ioh. 5.6. 2. Such as are redeemed by Christ, are redeemed from the World, Gal. 1.4. Who gave himself for our sins, that he might deliver (or redeem) us from this present evil world.
but a Sinner may have a Reprieve and yet go to Hell, John 5.6. 2. Such as Are redeemed by christ, Are redeemed from the World, Gal. 1.4. Who gave himself for our Sins, that he might deliver (or Redeem) us from this present evil world.
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Such as are redeemed by Christ, are risen with Christ, Col. 3.1. As the Birds though they light upon the Ground to pick up a little Seed,
Such as Are redeemed by christ, Are risen with christ, Col. 3.1. As the Birds though they Light upon the Ground to pick up a little Seed,
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yet immediately they take their Wings and flye up to Heaven again:
yet immediately they take their Wings and fly up to Heaven again:
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so the Redeemed of the Lord, though they use the World, and take the lawful Comforts of it,
so the Redeemed of the Lord, though they use the World, and take the lawful Comforts of it,
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yet their Hearts are presently off these things, and they ascend to Heaven; live here, trade above.
yet their Hearts Are presently off these things, and they ascend to Heaven; live Here, trade above.
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Such as Christ hath dyed for, are dead to the World, Gal. 6.14. I am crucified to the world ;
Such as christ hath died for, Are dead to the World, Gal. 6.14. I am Crucified to the world;
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to the Honours, Profits, and Preferments of it. What shall we think of them who say they are the Redeemed of the Lord,
to the Honours, Profits, and Preferments of it. What shall we think of them who say they Are the Redeemed of the Lord,
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yet are Lovers of the World? like the Tribes who desired to have their Portion on this side Canaan: Phil. 3.19. Who mind earthly things. They pull down their Souls to build up an Estate:
yet Are Lovers of the World? like the Tribes who desired to have their Portion on this side Canaan: Philip 3.19. Who mind earthly things. They pull down their Souls to built up an Estate:
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they are not redeemed by Christ, who not from the World. 3. Use of Comfort, to such as are redeemed:
they Are not redeemed by christ, who not from the World. 3. Use of Comfort, to such as Are redeemed:
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You are happy, the lot of free grace is fallen upon you; you who were once in the Devil's Prison, you have broke this Prison;
You Are happy, the lot of free grace is fallen upon you; you who were once in the Devil's Prison, you have broke this Prison;
pn22 vbr j, dt n1 pp-f j n1 vbz vvn p-acp pn22; pn22 r-crq vbdr a-acp p-acp dt ng1 n1, pn22 vhb vvn d n1;
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you that were once bound in the Chains of Sin, God hath begun to beat off your Chains,
you that were once bound in the Chains of since, God hath begun to beatrice off your Chains,
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and hath freed you from the Power of Sin, and Curse due to it.
and hath freed you from the Power of since, and Curse due to it.
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What a Comfort is this? And is there any Consolation in Christ, it is thine;
What a Comfort is this? And is there any Consolation in christ, it is thine;
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is there any sweet Fruit growing upon the Promise, thou maist gather it; are there any glorious Priviledges in the Gospel, they are thy Joynture, Justification, Adoption, Coronation;
is there any sweet Fruit growing upon the Promise, thou Mayest gather it; Are there any glorious Privileges in the Gospel, they Are thy Jointure, Justification, Adoption, Coronation;
vbz pc-acp d j n1 vvg p-acp dt n1, pns21 vm2 vvi pn31; vbr pc-acp d j n2 p-acp dt n1, pns32 vbr po21 n1, n1, n1, n1;
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is there any Glory in Heaven, thou shalt shortly drink of that River of Pleasure; hast thou any Temporal Comforts, these are but a Pledge and Earnest of more:
is there any Glory in Heaven, thou shalt shortly drink of that River of Pleasure; hast thou any Temporal Comforts, these Are but a Pledge and Earnest of more:
vbz pc-acp d n1 p-acp n1, pns21 vm2 av-j vvi pp-f d n1 pp-f n1; vh2 pns21 d j n2, d vbr p-acp dt n1 cc n1 pp-f av-dc:
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Thy Meal in thy Barrel is but a Bait by the way, and an Earnest of that Angels Food which God hath prepared for thee.
Thy Meal in thy Barrel is but a Bait by the Way, and an Earnest of that Angels Food which God hath prepared for thee.
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How maist thou be comforted in all Worldly Afflictions, though the Fig-tree flourish not? nay, in case of Death, Death hath lost its Sting:
How Mayest thou be comforted in all Worldly Afflictions, though the Fig tree flourish not? nay, in case of Death, Death hath lost its Sting:
q-crq vm2 pns21 vbi vvn p-acp d j n2, cs dt n1 vvb xx? uh-x, p-acp n1 pp-f n1, n1 vhz vvn po31 n1:
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Mors obiit morte Christi. Death shall carry thee to thy Redeemer: fear not dying, not happy but by dying. Use ult. of Exhortation: Mors Obiit morte Christ. Death shall carry thee to thy Redeemer: Fear not dying, not happy but by dying. Use ult. of Exhortation:
fw-la fw-la fw-la fw-la. n1 vmb vvi pno21 p-acp po21 n1: vvb xx vvg, xx j cc-acp p-acp vvg. vvb n1. pp-f n1:
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Long for the time when you shall have a full and perfect Redemption in Heaven, an eternal Jubilee;
Long for the time when you shall have a full and perfect Redemption in Heaven, an Eternal Jubilee;
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when you shall be freed not only from the Power but from the Presence of Sin. Here a Believer is as a Prisoner that hath broke Prison, but walks with a Fetter on his Leg. When the Banner of Glory shall be displayed over you, you shall be as the Angels of God;
when you shall be freed not only from the Power but from the Presence of Sin. Here a Believer is as a Prisoner that hath broke Prison, but walks with a Fetter on his Leg. When the Banner of Glory shall be displayed over you, you shall be as the Angels of God;
c-crq pn22 vmb vbi vvn xx av-j p-acp dt n1 cc-acp p-acp dt n1 pp-f np1 av dt n1 vbz p-acp dt n1 cst vhz vvn n1, p-acp n2 p-acp dt vvb p-acp po31 n1 c-crq dt n1 pp-f n1 vmb vbi vvn p-acp pn22, pn22 vmb vbi p-acp dt n2 pp-f np1;
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you shall never have a sinful Thought more.
you shall never have a sinful Thought more.
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When no Pain or Grief, no aking Head or unbelieving Heart, you shall see Christ's Face,
When no Pain or Grief, no aching Head or unbelieving Heart, you shall see Christ's Face,
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and lye for ever in his Arms. You shall be as Ioseph, Gen. 41.14. They brought him hastily out of the dungeon;
and lie for ever in his Arms. You shall be as Ioseph, Gen. 41.14. They brought him hastily out of the dungeon;
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and he shaved himself, and changed his raiment, and came in unto Pharaoh. Long for that time when you shall put off your Prison-Garments, and change your Raiment,and he shaved himself, and changed his raiment, and Come in unto Pharaoh. Long for that time when you shall put off your Prison-garments, and change your Raiment,
cc pns31 vvd px31, cc vvd po31 n1, cc vvd p-acp p-acp np1. av-j p-acp d n1 c-crq pn22 vmb vvi a-acp po22 n2, cc vvb po22 n1,
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and put on the Embroidered Garment of Glory.
and put on the Embroidered Garment of Glory.
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O long, yet be content to wait for this full and glorious Redemption, when you shall be more Happy than you can desire,
O long, yet be content to wait for this full and glorious Redemption, when you shall be more Happy than you can desire,
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when you shall have that which eye hath not seen, nor ear heard, nor can it enter into man's heart to conceive.
when you shall have that which eye hath not seen, nor ear herd, nor can it enter into Man's heart to conceive.
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Of FAITH. Gal. 2.20. The life which I now live in the flesh, I live by the faith of the Son of GOD.
Of FAITH. Gal. 2.20. The life which I now live in the Flesh, I live by the faith of the Son of GOD.
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THE Spirit applys to us the Redemption purchased by Christ, by working Faith in us. Christ is the Glory, and Faith in Christ the Comfort of the Gospel. Quest.
THE Spirit Applies to us the Redemption purchased by christ, by working Faith in us. christ is the Glory, and Faith in christ the Comfort of the Gospel. Quest.
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What are the kinds of Faith? What Are the Kinds of Faith?
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Resp. Fourfold, 1. An Historical or Dogmatical Faith, which is the believing the Truths revealed in the Word, because of Divine Authority.Resp. Fourfold, 1. an Historical or Dogmatical Faith, which is the believing the Truths revealed in the Word, Because of Divine authority.
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2. There is a Temporal Faith, which lasteth but for a time, and vanisheth, Matth. 13.21. Yet hath he not root in himself, but dureth for a while.
2. There is a Temporal Faith, which lasteth but for a time, and Vanishes, Matthew 13.21. Yet hath he not root in himself, but dureth for a while.
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A Temporary Faith is like Ionah 's Gourd, which came up in a night and withered, Cap. 4.10. 3. A Miraculous Faith, which was granted to the Apostles, to work Miracles for the Confirmation of the Gospel:
A Temporary Faith is like Jonah is Gourd, which Come up in a night and withered, Cap. 4.10. 3. A Miraculous Faith, which was granted to the Apostles, to work Miracles for the Confirmation of the Gospel:
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This Iudas had, he cast out Devils, yet was cast out to the Devil.
This Iudas had, he cast out Devils, yet was cast out to the devil.
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4. A true justifying Faith, which is called, A faith of the operation of God, Col. 2.12.
4. A true justifying Faith, which is called, A faith of the operation of God, Col. 2.12.
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And is a Jewel hung only upon the Elect. Quest. What is justifying Faith? Resp. I shall show, 1. What it is not;
And is a Jewel hung only upon the Elect. Quest. What is justifying Faith? Resp. I shall show, 1. What it is not;
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It is not a bear Acknowledgment that Christ is a Saviour; indeed there must be an Acknowledgment, but that is not sufficient to justifie.
It is not a bear Acknowledgment that christ is a Saviour; indeed there must be an Acknowledgment, but that is not sufficient to justify.
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The Devils acknowledged Christ's Godhead, Matth. 8.29. Iesus thou Son of God.
The Devils acknowledged Christ's Godhead, Matthew 8.29. Iesus thou Son of God.
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There may be an Assent to Divine Truths, yet no Work of Grace on the Heart:
There may be an Assent to Divine Truths, yet no Work of Grace on the Heart:
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many assent in their Judgments, that Sin is an evil thing, but they go on in Sin, their Corruptions are stronger than their Convictions;
many assent in their Judgments, that since is an evil thing, but they go on in since, their Corruptions Are Stronger than their Convictions;
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and that Christ is excellent, cheapen the Pearl, but do not buy. 2. What justifying Faith is? I answer, True justifying Faith consists in three things,
and that christ is excellent, cheapen the Pearl, but do not buy. 2. What justifying Faith is? I answer, True justifying Faith consists in three things,
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1. Self-renunciation: Faith is a going out of one's self, a Man is taken off from his own bottom, he sees he hath no Righteousness of his own to save him, Phil. 3.9. Not having my own righteousness.
1. Self-renunciation: Faith is a going out of one's self, a Man is taken off from his own bottom, he sees he hath no Righteousness of his own to save him, Philip 3.9. Not having my own righteousness.
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Self-righteousness is a broken Reed, the Soul dares not lean on. Repentance and Faith are both Humbling Graces ;
Self-righteousness is a broken Reed, the Soul dares not lean on. Repentance and Faith Are both Humbling Graces;
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by Repentance a Man abhors himself; by Faith he goes out of himself.
by Repentance a Man abhors himself; by Faith he Goes out of himself.
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Is is with a Sinner in the first Act of Believing, as with Israel in their Wilderness-march, behind them they saw Pharaoh and his Chariots pursuing them,
Is is with a Sinner in the First Act of Believing, as with Israel in their Wilderness-march, behind them they saw Pharaoh and his Chariots pursuing them,
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before them the Red Sea ready to devour them:
before them the Read Sea ready to devour them:
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so the Soul behind sees God's Justice pursuing him for Sin, before Hell ready to devour him;
so the Soul behind sees God's justice pursuing him for since, before Hell ready to devour him;
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and in this forlorn Condition, he sees nothing in himself to help him, but he must perish unless he can find help in another.
and in this forlorn Condition, he sees nothing in himself to help him, but he must perish unless he can find help in Another.
cc p-acp d j-vvn n1, pns31 vvz pix p-acp px31 pc-acp vvi pno31, cc-acp pns31 vmb vvi cs pns31 vmb vvi n1 p-acp j-jn.
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2. Recumbency: The Soul casts itself upon Jesus Christ: NONLATINALPHABET; Faith rests on Christ's Person.
2. Recumbency: The Soul Cast itself upon jesus christ:; Faith rests on Christ's Person.
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Faith believes the Promise, but that which Faith rests upon in the Promise, is the Person of Christ:
Faith believes the Promise, but that which Faith rests upon in the Promise, is the Person of christ:
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Therefore the Spouse is said to lean upon her Beloved, Cant. 8.5.
Therefore the Spouse is said to lean upon her beloved, Cant 8.5.
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And Faith is described to be a believing on the Name of the Son of God, Ioh. 3.23. viz. On his Person, the Promise is but the Cabinet, Christ is the Jewel in it. Faith embraceth;
And Faith is described to be a believing on the Name of the Son of God, John 3.23. viz. On his Person, the Promise is but the Cabinet, christ is the Jewel in it. Faith Embraceth;
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the Promise is but the Dish, Christ is the Food in it which Faith feeds on.
the Promise is but the Dish, christ is the Food in it which Faith feeds on.
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And as Faith rests on Christ's Person, so on his Person under this Notion, as he was crucified.
And as Faith rests on Christ's Person, so on his Person under this Notion, as he was Crucified.
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Faith glories in the Cross of Christ, Gal. 6.14. To consider Christ as he is crown'd with all manner of Excellencies, doth rather stir up Admiration and Wonder;
Faith Glories in the Cross of christ, Gal. 6.14. To Consider christ as he is crowned with all manner of Excellencies, does rather stir up Admiration and Wonder;
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but Christ looked upon as Bleeding and Dying is the proper Object of our Faith: therefore it is call'd Faith in his blood, Rom. 3.25. 3. Appropriation, or the applying Christ to ourselves:
but christ looked upon as Bleeding and Dying is the proper Object of our Faith: Therefore it is called Faith in his blood, Rom. 3.25. 3. Appropriation, or the applying christ to ourselves:
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A Medicine though it be never so soveraign, yet if it be not applyed to the Wound, will do no good;
A Medicine though it be never so sovereign, yet if it be not applied to the Wound, will do no good;
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tho' the Plaister be made of Christ's own Bloud, yet it will not heal unless it be applyed by Faith:
though the Plaster be made of Christ's own Blood, yet it will not heal unless it be applied by Faith:
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the Bloud of God without Faith in God will not save; this applying of Christ is called a receiving of him, Joh. 1.12. The hand receiving of Gold enricheth, so the hand of Faith receiving Christ's Golden Merits with Salvation, enricheth us. Quest. How is Faith wrought?
the Blood of God without Faith in God will not save; this applying of christ is called a receiving of him, John 1.12. The hand receiving of Gold enricheth, so the hand of Faith receiving Christ's Golden Merits with Salvation, enricheth us. Quest. How is Faith wrought?
dt n1 pp-f np1 p-acp n1 p-acp np1 vmb xx vvi; d vvg pp-f np1 vbz vvn dt vvg pp-f pno31, np1 crd. dt n1 vvg pp-f n1 vvz, av dt n1 pp-f n1 vvg npg1 j n2 p-acp n1, vvz pno12. n1. q-crq vbz n1 vvn?
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so that God should call to thee, a flagitious sinner, and pass by others of higher birth,
so that God should call to thee, a flagitious sinner, and pass by Others of higher birth,
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Resp. By the Blessed Spirit it is called the Spirit of Grace, Zec. 12.10. because it is the Spring and Efficient of all Grace.Resp. By the Blessed Spirit it is called the Spirit of Grace, Zechariah 12.10. Because it is the Spring and Efficient of all Grace.
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Faith is the chief Work which the Spirit of God works in a Man's heart.
Faith is the chief Work which the Spirit of God works in a Man's heart.
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In making the World God did but speak a Word, but in working Faith he puts forth his Arm, Luke 1.51. The Spirits working Faith is called, The exceeding Greatness of God's Power.
In making the World God did but speak a Word, but in working Faith he puts forth his Arm, Lycia 1.51. The Spirits working Faith is called, The exceeding Greatness of God's Power.
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What a Power was put forth in raising Christ from the Grave, when such a Tombstone lay upon him, the Sins of all the World ;
What a Power was put forth in raising christ from the Grave, when such a Tombstone lay upon him, the Sins of all the World;
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yet he was raised up by the Spirit: The same Power the Spirit of God puts forth in working Faith;
yet he was raised up by the Spirit: The same Power the Spirit of God puts forth in working Faith;
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the Spirit irradiates the Mind, subdues the Will; the Will naturally is like a Garrison, which holds out against God;
the Spirit irradiates the Mind, subdues the Will; the Will naturally is like a Garrison, which holds out against God;
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the Spirit with a sweet Violence conquers, or rather changeth the Will, making the Sinner willing to have Christ upon any Terms, to be ruled by him as well as saved by him. Quest.
the Spirit with a sweet Violence conquers, or rather changes the Will, making the Sinner willing to have christ upon any Terms, to be ruled by him as well as saved by him. Quest.
dt n1 p-acp dt j n1 vvz, cc av-c vvz dt n1, vvg dt n1 j pc-acp vhi np1 p-acp d n2, pc-acp vbi vvn p-acp pno31 c-acp av c-acp vvn p-acp pno31. n1.
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Wherein lyes the Preciousness of Faith? Resp. As Faith is the chief Gospel-grace ; the Head of the Graces, as Gold among Mettals, so is Faith among the Graces.Wherein lies the Preciousness of Faith? Resp. As Faith is the chief Gospel-grace; the Head of the Graces, as Gold among Metals, so is Faith among the Graces.
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Clem. Alexandrinus calls the other Graces the Daughters of Faith.Clem. Alexandrian calls the other Graces the Daughters of Faith.
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Indeed in Heaven Love will be the chief Grace, but while we are here Militant Love must give place to Faith;
Indeed in Heaven Love will be the chief Grace, but while we Are Here Militant Love must give place to Faith;
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Love takes Possession of Glory, but Faith gives a Title to it;
Love Takes Possession of Glory, but Faith gives a Title to it;
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Love is the Crowning Grace in Heaven, but Faith is the Conquering Grace upon Earth, 1 Joh. 5.4. This is the victory that overcometh the world, even our faith.
Love is the Crowning Grace in Heaven, but Faith is the Conquering Grace upon Earth, 1 John 5.4. This is the victory that Overcometh the world, even our faith.
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2. As Faith hath influence upon all the Graces, and sets them awork, not a Grace stirs till Faith set it awork.
2. As Faith hath influence upon all the Graces, and sets them awork, not a Grace stirs till Faith Set it awork.
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As the Clothier sets the Poor awork, he sets their Wheel a going; Faith sets Hope awork.
As the Clothier sets the Poor awork, he sets their Wheel a going; Faith sets Hope awork.
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The Heir must believe his Title to an Estate in Reversion, before he can hope for it:
The Heir must believe his Title to an Estate in Reversion, before he can hope for it:
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Faith believes its Title to Glory, and then Hope waits for it. Did not Faith feed the Lamp of Hope with Oyl, it would soon dye.
Faith believes its Title to Glory, and then Hope waits for it. Did not Faith feed the Lamp of Hope with Oil, it would soon die.
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Faith sets Love awork, Gal. 5.6. Faith which worketh by love ; believing the Mercy and Merit of Christ causeth a flame of Love to ascend.
Faith sets Love awork, Gal. 5.6. Faith which works by love; believing the Mercy and Merit of christ Causes a flame of Love to ascend.
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Faith sets Patience a work, Heb. 6.12. Be followers of them who through faith and patience inherit the promises.
Faith sets Patience a work, Hebrew 6.12. Be followers of them who through faith and patience inherit the promises.
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Faith believes the glorious Rewards given to Suffering; this makes the Soul patient in suffering. Thus Faith is the Master-wheel, it sets all the other Graces a running.
Faith believes the glorious Rewards given to Suffering; this makes the Soul patient in suffering. Thus Faith is the Master wheel, it sets all the other Graces a running.
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3. As Faith is the Grace which God honours to Iustifie and Save: thus, indeed, it is precious Faith, as the Apostle calls it, 2 Pet. 1.1. The other Graces help to sanctify, but it is Faith that justifies, Rom. 5.1. Being justified, NONLATINALPHABET, by faith.
3. As Faith is the Grace which God honours to Justify and Save: thus, indeed, it is precious Faith, as the Apostle calls it, 2 Pet. 1.1. The other Graces help to sanctify, but it is Faith that Justifies, Rom. 5.1. Being justified,, by faith.
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Repentance or Love do not justifie, but Faith. Quest. How doth Faith justifie?
Repentance or Love do not justify, but Faith. Quest. How does Faith justify?
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Resp. Faith doth not justify, 1. As it is a Work that were to make a Christ of our Faith,Resp. Faith does not justify, 1. As it is a Work that were to make a christ of our Faith,
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but Faith justifies as it lays hold of the Object, viz. Christ's Merits. If a Man had a precious Stone in a Ring that could heal, we say the Ring heals,
but Faith Justifies as it lays hold of the Object, viz. Christ's Merits. If a Man had a precious Stone in a Ring that could heal, we say the Ring heals,
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but properly it is not the Ring, but the precious Stone in the Ring heals.
but properly it is not the Ring, but the precious Stone in the Ring heals.
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Thus Faith saves and justifies, but it is not any inherent Vertue in Faith, but as it lays hold on Christ, so it justifies.
Thus Faith saves and Justifies, but it is not any inherent Virtue in Faith, but as it lays hold on christ, so it Justifies.
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2. Faith doth not justify as it exerciseth Grace:
2. Faith does not justify as it Exerciseth Grace:
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It cannot be denied, Faith doth Invigorate all the Graces, it puts strength and liveliness into them,
It cannot be denied, Faith does Invigorate all the Graces, it puts strength and liveliness into them,
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but it doth not justifie under this Notion.
but it does not justify under this Notion.
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Faith works by Love, but it doth not justifie as it works by Love, but as it applys Christ's Merits. Quest.Faith works by Love, but it does not justify as it works by Love, but as it Applies Christ's Merits. Quest.
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Why should Faith save and justifie more then any other Grace? Resp. 1. Because of God's Sanction:Why should Faith save and justify more then any other Grace? Resp. 1. Because of God's Sanction:
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He hath appointed this Grace to be justifying, and he doth it because Faith is a Grace that takes a Man off himself,
He hath appointed this Grace to be justifying, and he does it Because Faith is a Grace that Takes a Man off himself,
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and gives all the Honour to Christ and Free-grace, Rom. 4.20. Strong in faith giving glory to God.
and gives all the Honour to christ and Free grace, Rom. 4.20. Strong in faith giving glory to God.
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Therefore God hath put this Honour on Faith, to make it saving and justifying. The King's Stamp makes the Coyn pass for Currant;
Therefore God hath put this Honour on Faith, to make it Saving and justifying. The King's Stamp makes the Coin pass for Currant;
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if he would put his Stamp upon Leather, as well as Silver, it would make it Currant.
if he would put his Stamp upon Leather, as well as Silver, it would make it Currant.
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So God having put his Sanction, the Stamp of his Authority and Institution upon Faith, this makes it to be justifying and saving.
So God having put his Sanction, the Stamp of his authority and Institution upon Faith, this makes it to be justifying and Saving.
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2. Because Faith makes us one with Christ, Eph. 3.17. It is the espousing incorporating Grace, it gives us Coalition and Union with Christ's Person;
2. Because Faith makes us one with christ, Ephesians 3.17. It is the espousing incorporating Grace, it gives us Coalition and union with Christ's Person;
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other Graces make us like Christ, Faith makes us Members of Christ. 1. Use of Exhortation: Let us above all things labour for Faith:
other Graces make us like christ, Faith makes us Members of christ. 1. Use of Exhortation: Let us above all things labour for Faith:
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Fides est sanctissimum humani pectoris bonum. Ephes. 6.16. Above all taking the shield of faith. Faith will be of more use to us then any Grace:Fides est sanctissimum Humani Heart bonum. Ephesians 6.16. Above all taking the shield of faith. Faith will be of more use to us then any Grace:
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2. From Danger. As the Angel called Lot out of Sodom, when it was ready to rain fire;
2. From Danger. As the Angel called Lot out of Sodom, when it was ready to rain fire;
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as an Eye though dim, was of more use to an Isra•lite then all the other Members of his Body, not a strong Arm or a nimble Foot, it was his Eye looking on the Brazen Serpent that cured him.
as an Eye though dim, was of more use to an Isra•lite then all the other Members of his Body, not a strong Arm or a nimble Foot, it was his Eye looking on the Brazen Serpent that cured him.
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It is not Knowledge though Angelical, not Repentance though we could shed Rivers of Tears could justifie us, only Faith whereby we look on Christ.
It is not Knowledge though Angelical, not Repentance though we could shed rivers of Tears could justify us, only Faith whereby we look on christ.
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Without Faith it is impossible to please God, Heb. 11.6. and if we do not please him by believing, he will not please us in saving of us.
Without Faith it is impossible to please God, Hebrew 11.6. and if we do not please him by believing, he will not please us in Saving of us.
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Faith is the Condition of the Covenant of Grace, without Faith without Covenant, and without Covenant without Hope, Eph. 2.12. 2. Use of Tryal: Let us try whether we have Faith:
Faith is the Condition of the Covenant of Grace, without Faith without Covenant, and without Covenant without Hope, Ephesians 2.12. 2. Use of Trial: Let us try whither we have Faith:
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There is something looks like Faith, and is not; a Bristol - stone looks like Diamond.
There is something looks like Faith, and is not; a Bristol - stone looks like Diamond.
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Some Plants have the same Leaf with others, but the Herbalist can distinguish them by the Root and Tast. Something may look like true Faith,
some Plants have the same Leaf with Others, but the Herbalist can distinguish them by the Root and Taste Something may look like true Faith,
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but it may be distinguished by the Fruits. Let us be serious in the Tryal of our Faith;
but it may be distinguished by the Fruits. Let us be serious in the Trial of our Faith;
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there is much depends upon our Faith: If our Faith be not good, there is nothing good comes from us;
there is much depends upon our Faith: If our Faith be not good, there is nothing good comes from us;
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our Duties and Graces are adulterate. Quest. Well then, how shall we know it is a true Faith?
our Duties and Graces Are adulterate. Quest. Well then, how shall we know it is a true Faith?
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Resp. By the Noble Effects: 1. Faith is a Christ-prizing Grace, it puts an high Valuation upon Christ, 1 Pet. 2.7. To you that believe he is precious. Resp. By the Noble Effects: 1. Faith is a Christ-prizing Grace, it puts an high Valuation upon christ, 1 Pet. 2.7. To you that believe he is precious.
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St. Paul did best know Christ, 1 Cor. 9.1. Have I not seen Iesus Christ our Lord? Paul saw Christ with his bodily Eyes in a Vision when he was wrapped up into the third Heaven;
Saint Paul did best know christ, 1 Cor. 9.1. Have I not seen Iesus christ our Lord? Paul saw christ with his bodily Eyes in a Vision when he was wrapped up into the third Heaven;
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and he saw him with the Eye of his Faith in the Holy Supper, ergo, he best knew Christ.
and he saw him with the Eye of his Faith in the Holy Supper, ergo, he best knew christ.
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And see how he stiles all things in comparison of him, Phil. 3.8. I count all things but NONLATINALPHABET, dung, that I may win Christ.
And see how he stile all things in comparison of him, Philip 3.8. I count all things but, dung, that I may win christ.
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Do we set an high Estimate on Christ? could we be willing to part with our Wedg of Gold,
Do we Set an high Estimate on christ? could we be willing to part with our Wedge of Gold,
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for the Pearl of Price? Greg. Nazianzen blessed God he had any thing to lose for Christ's sake.
for the Pearl of Price? Greg. Nazianzen blessed God he had any thing to loose for Christ's sake.
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2. Faith is a refining Grace, 1 Tim. 3.9. Mystery of faith in a pure conscience.
2. Faith is a refining Grace, 1 Tim. 3.9. Mystery of faith in a pure conscience.
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Faith is in the Soul as Fire among Metals, it refines and purifies: Morality may wash the outside, Faith washeth the inside, Acts 15.9. Having purified their hearts by faith.
Faith is in the Soul as Fire among Metals, it refines and Purifies: Morality may wash the outside, Faith washes the inside, Acts 15.9. Having purified their hearts by faith.
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Faith makes the Heart a Sacrary, or Holy of Holies. Faith is a Virgin-Grace:
Faith makes the Heart a Sacrary, or Holy of Holies. Faith is a Virgin-Grace:
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and better morals, here is that calls aloud for Praise.
and better morals, Here is that calls aloud for Praise.
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tho' it doth not take away the Life of Sin, yet love of Sin. Examine, if your Heart be an Unclean Fountain sending out Mud and Dirt, Pride, Envy;
though it does not take away the Life of since, yet love of Sin. Examine, if your Heart be an Unclean Fountain sending out Mud and Dirt, Pride, Envy;
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if there be Legions of Lusts in thy Soul, there is no Faith. Faith is an Heavenly Plant which will not grow in an impure Soil.
if there be Legions of Lustiest in thy Soul, there is no Faith. Faith is an Heavenly Plant which will not grow in an impure Soil.
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3. Faith is an Obediential Grace, Rom. 16.26. The obedience of faith. Faith melts our Will into Gods:
3. Faith is an Obediential Grace, Rom. 16.26. The Obedience of faith. Faith melts our Will into God's:
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Faith runs at God's Call, if God commands Duty (though cross to Flesh and Bloud) Faith obeys, Heb. 11.8. By faith Abraham obeyed. Faith is not an Idle Grace;
Faith runs At God's Call, if God commands Duty (though cross to Flesh and Blood) Faith obeys, Hebrew 11.8. By faith Abraham obeyed. Faith is not an Idle Grace;
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as it hath an Eye to see Christ, so it hath an Hand to work for him.
as it hath an Eye to see christ, so it hath an Hand to work for him.
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Faith doth not only believe God's Promise, but obey his Command. It is not your having Knowledge will evidence you to be Believers;
Faith does not only believe God's Promise, but obey his Command. It is not your having Knowledge will evidence you to be Believers;
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the Devil hath Knowledge, but wants Obedience, and that makes him a Devil. And the true Obedience of Faith is a chearful Obedience;
the devil hath Knowledge, but Wants obedience, and that makes him a devil. And the true obedience of Faith is a cheerful obedience;
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God's Commands do not seem grievous.
God's Commands do not seem grievous.
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Have you the Obedience, and obey chearfully? What say you to this? do you look on God's Command as your Burden or Priviledge,
Have you the obedience, and obey cheerfully? What say you to this? do you look on God's Command as your Burden or Privilege,
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as an Iron Fetter about your Leg, or a gold Chain about your Neck. 4. Faith is an assimulating Grace;
as an Iron Fetter about your Leg, or a gold Chain about your Neck. 4. Faith is an assimulating Grace;
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it changeth the Soul into the Image of the Object, it makes it like Christ.
it changes the Soul into the Image of the Object, it makes it like christ.
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Never did any look on Christ with a believing Eye, but he was made like Christ.
Never did any look on christ with a believing Eye, but he was made like christ.
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A deformed Person may look on a beautiful Object, but not be made beautiful; but Faith looking on Christ, transforms a Man, and turns him into his Similitude.
A deformed Person may look on a beautiful Object, but not be made beautiful; but Faith looking on christ, transforms a Man, and turns him into his Similitude.
dt j-vvn n1 vmb vvi p-acp dt j n1, cc-acp xx vbi vvn j; cc-acp n1 vvg p-acp np1, vvz dt n1, cc vvz pno31 p-acp po31 n1.
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Faith looking on a bleeding Christ, causeth a soft bleeding heart. Looking on an holy Christ, causeth sanctity of Heart;
Faith looking on a bleeding christ, Causes a soft bleeding heart. Looking on an holy christ, Causes sanctity of Heart;
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looking on an humble Christ, makes the Soul humble.
looking on an humble christ, makes the Soul humble.
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As the Camelion is changed into the Colour of that which it looks upon, so Faith looking on Christ, changeth a Christian into the similitude of Christ.
As the Chameleon is changed into the Colour of that which it looks upon, so Faith looking on christ, changes a Christian into the similitude of christ.
p-acp dt n1 vbz vvn p-acp dt n1 pp-f d r-crq pn31 vvz p-acp, av n1 vvg p-acp np1, vvz dt njp p-acp dt n1 pp-f np1.
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2. By the growth of it; if it be a true Faith, it grows: living things grow. Rom. 1.17. From faith to faith ; NONLATINALPHABET. Quest.
2. By the growth of it; if it be a true Faith, it grows: living things grow. Rom. 1.17. From faith to faith;. Quest.
crd p-acp dt n1 pp-f pn31; cs pn31 vbb dt j n1, pn31 vvz: vvg n2 vvb. np1 crd. p-acp n1 p-acp n1;. n1.
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How may we judge of the growth of Faith? How may we judge of the growth of Faith?
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Answ. Growth of Faith is judged, 1. By strength. We can do that now which we could not do before.Answer Growth of Faith is judged, 1. By strength. We can do that now which we could not do before.
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When one is Man-grown, he can do that he could not do when he was a Child;
When one is Man-grown, he can do that he could not do when he was a Child;
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he can carry a heavier burden: so thou canst bear crosses with more patience.
he can carry a Heavier burden: so thou Canst bear Crosses with more patience.
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and that the Lot of Free-grace should fall on you, O astonishing Love of God.
and that the Lot of Free grace should fallen on you, Oh astonishing Love of God.
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2. Growth of Faith is seen by doing Duties in a more spiritual manner, viz. with fervency, we put coals to the Incence, from a principle of love to God.
2. Growth of Faith is seen by doing Duties in a more spiritual manner, viz. with fervency, we put coals to the Incense, from a principle of love to God.
crd n1 pp-f n1 vbz vvn p-acp vdg n2 p-acp dt av-dc j n1, n1 p-acp n1, pns12 vvd n2 p-acp dt n1, p-acp dt n1 pp-f vvb p-acp np1.
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When an Apple hath done growing in bigness, it grows in sweetness:
When an Apple hath done growing in bigness, it grows in sweetness:
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thou dost Duties in love, and now are sweeter, and come off with a better relish. Object.
thou dost Duties in love, and now Are Sweeten, and come off with a better relish. Object.
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But I fear I have no Faith. Resp. We must distinguish between weakness of Faith and nullity; a weak Faith is true.But I Fear I have no Faith. Resp. We must distinguish between weakness of Faith and nullity; a weak Faith is true.
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The bruised Reed is but weak, yet it is such as Christ will not bruise Though thy Faith be but weak, yet be not discouraged:
The Bruised Reed is but weak, yet it is such as christ will not bruise Though thy Faith be but weak, yet be not discouraged:
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1. A weak Faith may receive a strong Christ. A weak hand can tye the Knot in Marriage, as well as a strong;
1. A weak Faith may receive a strong christ. A weak hand can tie the Knot in Marriage, as well as a strong;
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a weak Eye might have seen the brasen Serpent. The Woman in the Gospel, that but touched Christ, received Vertue from him. The Touch of Faith.
a weak Eye might have seen the brazen Serpent. The Woman in the Gospel, that but touched christ, received Virtue from him. The Touch of Faith.
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2. The Promise is not made to strong Faith, but to true.
2. The Promise is not made to strong Faith, but to true.
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The Promise doth not say, Whosoever hath a Giant-faith, that can remove Mountains, that can stop the mouth of Lions, shall be saved;
The Promise does not say, Whosoever hath a Giant-faith, that can remove Mountains, that can stop the Mouth of Lions, shall be saved;
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but whosoever believes, be his Faith never so small.
but whosoever believes, be his Faith never so small.
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Though Christ sometimes chides a weak Faith, yet that it may not be discouraged, he makes a Promise to it, Matth. 5.3. Beati qui esuriunt.
Though christ sometime chides a weak Faith, yet that it may not be discouraged, he makes a Promise to it, Matthew 5.3. Beati qui esuriunt.
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3. A weak Faith may be fruitful. Weakest things multiply most: the Vine is a weak Plant, but it is fruitful.
3. A weak Faith may be fruitful. Weakest things multiply most: the Vine is a weak Plant, but it is fruitful.
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Weak Christians may have strong Affections. How strong is the first love which is after the first planting of Faith.
Weak Christians may have strong Affections. How strong is the First love which is After the First planting of Faith.
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4. Weak Faith may be growing. The Seed springs up by degrees; first the Blade, then the Ear, then the full Corn in the Ear. Therefore be not discouraged;
4. Weak Faith may be growing. The Seed springs up by Degrees; First the Blade, then the Ear, then the full Corn in the Ear. Therefore be not discouraged;
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God, who would have us receive them that are weak in Faith, Rom. 14.1. will not himself refuse them.
God, who would have us receive them that Are weak in Faith, Rom. 14.1. will not himself refuse them.
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A weak Believer is a Member of Christ, and though Christ will cut off rotten Members from his Body, yet not weak Members.
A weak Believer is a Member of christ, and though christ will Cut off rotten Members from his Body, yet not weak Members.
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Effectual Calling. ROM. 8.30. Them he also called. Quest. XX. WHat is effectual Calling?
Effectual Calling. ROM. 8.30. Them he also called. Quest. XX. WHat is effectual Calling?
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Answ. It is a gracious work of the Spirit, whereby he causeth us to embrace Christ freely offered to us in the Gospel.
Answer It is a gracious work of the Spirit, whereby he Causes us to embrace christ freely offered to us in the Gospel.
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In this Verse is a golden Chain of Salvation, made up of four Links; this is one Vocation, Them he also called.
In this Verse is a golden Chain of Salvation, made up of four Links; this is one Vocation, Them he also called.
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Calling is nova Creatio, a new Creation, the first Resurrection. — There is a twofold Call: 1. An extrinsick or outward Call;
Calling is nova Creation, a new Creation, the First Resurrection. — There is a twofold Call: 1. an extrinsic or outward Call;
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2. An intrinsick or inward effectual Call.
2. an intrinsic or inward effectual Call.
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1. An extrinsick or outward Call, which is God's offer of Grace to sinners, inviting them to come in and accept of Christ and Salvation, Matth. 20.16. Many are called, but few chosen.
1. an extrinsic or outward Call, which is God's offer of Grace to Sinners, inviting them to come in and accept of christ and Salvation, Matthew 20.16. Many Are called, but few chosen.
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This outward Call shews Men what they ought to do in order to Salvation, and renders them inexcusable in case of Disobedience.
This outward Call shows Men what they ought to do in order to Salvation, and renders them inexcusable in case of Disobedience.
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2. There is an intrinsick or effectual Call, when God with the offer of Grace works Grace;
2. There is an intrinsic or effectual Call, when God with the offer of Grace works Grace;
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by this Call the Heart is renewed, and the Will effectually drawn to embrace Christ.
by this Call the Heart is renewed, and the Will effectually drawn to embrace christ.
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The outward Call brings Men to a profession of Christ, the inward to a possession of Christ. Quest.
The outward Call brings Men to a profession of christ, the inward to a possession of christ. Quest.
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What is the means of this effectual Call? Resp. Every Creature hath a Voice to call to us.What is the means of this effectual Call? Resp. Every Creature hath a Voice to call to us.
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The Heavens call to us to behold God's glory, Psal. 19.1. Conscience calls to us, God's Judgments call to us Repent, Mic. 6.9. Hear ye the Rod. But every Voice doth not convert.
The Heavens call to us to behold God's glory, Psalm 19.1. Conscience calls to us, God's Judgments call to us repent, Mic. 6.9. Hear you the Rod. But every Voice does not convert.
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There are two means of our effectual Call:
There Are two means of our effectual Call:
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1. The preaching of the Word, which is the sounding God's silver Trumpet in Mens Fears;
1. The preaching of the Word, which is the sounding God's silver Trumpet in Men's Fears;
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God doth not speak by an Oracle, he calls by his Ministers. Samuel thought it had been only the Voice of Eli, that called to him,
God does not speak by an Oracle, he calls by his Ministers. Samuel Thought it had been only the Voice of Eli, that called to him,
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but it was God's voice, 1 Sam. 3.6. So perhaps you think it is only the Minister speaks to you in the Word,
but it was God's voice, 1 Sam. 3.6. So perhaps you think it is only the Minister speaks to you in the Word,
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but it is God himself speaks. Therefore Christ is said, ( Now ) to speak to us from Heaven, Hebr. 12.25.
but it is God himself speaks. Therefore christ is said, (Now) to speak to us from Heaven, Hebrew 12.25.
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How doth he speak but by his Ministers? as a King speaks by his Ambassadors.
How does he speak but by his Ministers? as a King speaks by his ambassadors.
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Know, that in every Sermon preached, God calls to you, and to refuse the Message we bring, is to refuse God himself.Know, that in every Sermon preached, God calls to you, and to refuse the Message we bring, is to refuse God himself.
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2. The other means of our effectual Call, is the Holy Spirit. The Ministry of the Word is the Pipe or Organ, the Spirit of God blowing in it, doth effectually change Men's hearts, Acts 10.44. While Peter spake, the Holy Ghost fell on all them that heard the Word of God.
2. The other means of our effectual Call, is the Holy Spirit. The Ministry of the Word is the Pipe or Organ, the Spirit of God blowing in it, does effectually change Men's hearts, Acts 10.44. While Peter spoke, the Holy Ghost fell on all them that herd the Word of God.
crd dt j-jn n2 pp-f po12 j n1, vbz dt j n1. dt n1 pp-f dt n1 vbz dt n1 cc n1, dt n1 pp-f np1 vvg p-acp pn31, vdz av-j vvi ng2 n2, n2 crd. cs np1 vvd, dt j n1 vvd p-acp d pno32 cst vvd dt n1 pp-f np1.
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Ministers knock at the door of Men's hearts, the Spirit comes with a Key and opens the door, Acts 16.14. A certain woman named Lydia, whose heart the Lord opened. Quest.
Ministers knock At the door of Men's hearts, the Spirit comes with a Key and Opens the door, Acts 16.14. A certain woman nam Lydia, whose heart the Lord opened. Quest.
n2 vvb p-acp dt n1 pp-f ng2 n2, dt n1 vvz p-acp dt n1 cc vvz dt n1, n2 crd. dt j n1 vvn np1, rg-crq n1 dt n1 vvd. n1.
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From what doth God call Men? Resp. 1. From sin ; He calls them from their Ignorance and Unbelief, 1 Pet. 1.14. By Nature the Understanding is inveloped with Darkness, God calls Men from darkness to light, Eph. 5.8.From what does God call Men? Resp. 1. From sin; He calls them from their Ignorance and Unbelief, 1 Pet. 1.14. By Nature the Understanding is inveloped with Darkness, God calls Men from darkness to Light, Ephesians 5.8.
p-acp r-crq vdz np1 vvi n2? np1 crd p-acp vvb; pns31 vvz pno32 p-acp po32 n1 cc n1, vvn np1 crd. p-acp n1 dt n1 vbz vvn p-acp n1, np1 vvz n2 p-acp n1 pc-acp vvi, np1 crd.
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as if one should be called out of a Dungeon to behold the Light of the Sun.
as if one should be called out of a Dungeon to behold the Light of the Sun.
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so God calls his People from the Fire and Brimstone of Hell, and from all those Curses they were exposed to.
so God calls his People from the Fire and Brimstone of Hell, and from all those Curses they were exposed to.
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3. He calls them out of the World, as Christ called Matthew from the Receipt of Custom, Iohn 17.16. Ye are not of the world.
3. He calls them out of the World, as christ called Matthew from the Receipt of Custom, John 17.16. You Are not of the world.
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Such as are Divinely called, are not Natives here, but Pilgrims, they do not conform to the world, or follow its sinful fashions.
Such as Are Divinely called, Are not Natives hear, but Pilgrim's, they do not conform to the world, or follow its sinful fashions.
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They are not of the world, though they live here, yet, they trade in the heavenly Country.
They Are not of the world, though they live Here, yet, they trade in the heavenly Country.
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The World is a place where Satan's Throne is, Rev. 2.13. a Stage on which sin every day acts its part;
The World is a place where Satan's Throne is, Rev. 2.13. a Stage on which since every day acts its part;
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now such as are called are in, but not of the World. Quest. To what God calls Men?
now such as Are called Are in, but not of the World. Quest. To what God calls Men?
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Resp. 1. He calls them to Holiness, 1 Thess. 4.7. God hath not called us unto uncleanness, but unto holiness. Resp. 1. He calls them to Holiness, 1 Thess 4.7. God hath not called us unto uncleanness, but unto holiness.
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Holiness is the livery, or silver star the Godly wear, Isa. 63.18. Knam kodsheca, The people of thy holiness. Holiness is the livery, or silver star the Godly wear, Isaiah 63.18. Knam kodsheca, The people of thy holiness.
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The called of God are anointed with the consecrating Oil of the Spirit, 1 Iohn 2.20. Ye have an Unction from the holy One.
The called of God Are anointed with the consecrating Oil of the Spirit, 1 John 2.20. You have an Unction from the holy One.
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2. God calls them to Glory, as if a Man were called out of a Prison to sit upon a Throne, 1 Thess. 2.12. Who hath called you to his Kingdom and Glory.
2. God calls them to Glory, as if a Man were called out of a Prison to fit upon a Throne, 1 Thess 2.12. Who hath called you to his Kingdom and Glory.
crd np1 vvz pno32 p-acp n1, c-acp cs dt n1 vbdr vvn av pp-f dt n1 pc-acp vvi p-acp dt n1, crd np1 crd. r-crq vhz vvn pn22 p-acp po31 n1 cc n1.
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Whom God calls, he crowns. It is a weight of Glory, 2 Cor. 4.17. The Hebrew word for Glory ( Kauod ) signifies pondus, a weight:
Whom God calls, he crowns. It is a weight of Glory, 2 Cor. 4.17. The Hebrew word for Glory (Kavod) signifies pondus, a weight:
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The weight of Glory adds to the worth. The weightier Gold is, the more it is worth.
The weight of Glory adds to the worth. The Weightier Gold is, the more it is worth.
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And this Glory is not transient, but permanent, an eternal weight: 'tis better felt then expressed. Quest.
And this Glory is not Transient, but permanent, an Eternal weight: it's better felt then expressed. Quest.
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What is the cause of the effectual Call? Resp. God's electing Love; Rom. 8.30. Whom he predestinated, them he also called. What is the cause of the effectual Call? Resp. God's electing Love; Rom. 8.30. Whom he predestinated, them he also called.
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Election is the Fountain-cause of our Vocation.
Election is the Fountain-cause of our Vocation.
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It is not because some are more worthy to partake of the heavenly Calling then others, (as the Arminians ) we were all in our blood, Ezek. 16.6. and what worthiness in us? What worthiness was there in Mary Magdalen, out of whom seven Devils were cast? What worthiness in the Corinthians, when God began to call them by his Gospel? they were Fornicators, Effeminate, Idolaters, 1 Cor. 6.11. Such were some of you, but ye are washed, &c. Before effectual Calling, we are not only without strength, Rom. 5.6. but Enemies, Col. 1.21.
It is not Because Some Are more worthy to partake of the heavenly Calling then Others, (as the Arminians) we were all in our blood, Ezekiel 16.6. and what worthiness in us? What worthiness was there in Marry Magdalen, out of whom seven Devils were cast? What worthiness in the Corinthians, when God began to call them by his Gospel? they were Fornicators, Effeminate, Idolaters, 1 Cor. 6.11. Such were Some of you, but you Are washed, etc. Before effectual Calling, we Are not only without strength, Rom. 5.6. but Enemies, Col. 1.21.
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So that the Foundation of Vocation is Election. Quest. What are the Epithites or Qualifications of this Call?
So that the Foundation of Vocation is Election. Quest. What Are the Epithets or Qualifications of this Call?
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Resp. 1. It is a powerful Call. Verba Dei sunt opera, Luther: God puts forth infinite power in calling home a sinner to himself:Resp. 1. It is a powerful Call. Verba Dei sunt opera, Luther: God puts forth infinite power in calling home a sinner to himself:
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He doth not only put forth his Voice, but his Arm. The Apostle speaks of the NONLATINALPHABET, the exceeding greatness of his power he exerciseth towards them that believe, Ephes. 1.19.
He does not only put forth his Voice, but his Arm. The Apostle speaks of the, the exceeding greatness of his power he Exerciseth towards them that believe, Ephesians 1.19.
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God rides forth conquering in the Chariot of his Gospel, he conquers the Pride of the Heart,
God rides forth conquering in the Chariot of his Gospel, he conquers the Pride of the Heart,
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and makes the Wiil, which stood out as a Fort-Royal, to yield and stoop to his Grace;
and makes the Wiil, which stood out as a Fort-Royal, to yield and stoop to his Grace;
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he makes the stony heart bleed: It is a mighty powerful Call.
he makes the stony heart bleed: It is a mighty powerful Call.
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Why then do the Arminians seem to talk of a Moral Perswasion? That God in the Conversion of a Sinner, doth only morally perswade, and no more.
Why then do the Arminians seem to talk of a Moral Persuasion? That God in the Conversion of a Sinner, does only morally persuade, and no more.
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He sets his Promises before them, to allure them to Good, and his Threatnings to deter them from Evil;
He sets his Promises before them, to allure them to Good, and his Threatenings to deter them from Evil;
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and here is all he doth. But sure Moral Perswasions alone are insufficient to the effectual Call.
and Here is all he does. But sure Moral Persuasions alone Are insufficient to the effectual Call.
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How can the bare Proposal of Promises and Threatnings convert a Soul? This amounts not to a new Creation? or that Power which raised Christ from the dead. God doth not only perswade, but inable, Ezek. 36.27.
How can the bore Proposal of Promises and Threatenings convert a Soul? This amounts not to a new Creation? or that Power which raised christ from the dead. God does not only persuade, but inable, Ezekiel 36.27.
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If God in Conversion should only morally perswade, that is, set Good and Evil before Men,
If God in Conversion should only morally persuade, that is, Set Good and Evil before Men,
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then God doth not put forth so much power in saving Men, as the Devil doth in destroying them.
then God does not put forth so much power in Saving Men, as the devil does in destroying them.
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Satan doth not only propound tempting Objects to Men, but doth concur with his Temptations, therefore he is said to work in the children of disobedience, Ephes. 2.2. The Greek word NONLATINALPHABET, to work, signifies imperii vim, Cameron, the power Satan hath in carrying Men to sin.Satan does not only propound tempting Objects to Men, but does concur with his Temptations, Therefore he is said to work in the children of disobedience, Ephesians 2.2. The Greek word, to work, signifies imperii vim, Cameron, the power Satan hath in carrying Men to since.
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And shall not God's Power in converting be greater then Satan's Power in seducing? The effectual Call is mighty and powerful;
And shall not God's Power in converting be greater then Satan's Power in seducing? The effectual Call is mighty and powerful;
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God puts forth a Divine Energy, nay, a kind of Omnipotency. It is such a powerful Call, that the will of Man hath no power to resist.
God puts forth a Divine Energy, nay, a kind of Omnipotency. It is such a powerful Call, that the will of Man hath no power to resist.
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2. It is an high Calling. Phil. 3.14. I press toward the mark for the price of the high calling of God.
2. It is an high Calling. Philip 3.14. I press towards the mark for the price of the high calling of God.
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It is an high Calling, 1. Because we are called to high Exercises of Religion. To be crucified to the World, to live by Faith, to do Angels Work, to love God, to be living Organs of his Praise, to hold communion with the Father and the Son, 1 Iohn 1.3. 2. It is an high Calling, because we are called to high Priviledges ;
It is an high Calling, 1. Because we Are called to high Exercises of Religion. To be Crucified to the World, to live by Faith, to do Angels Work, to love God, to be living Organs of his Praise, to hold communion with the Father and the Son, 1 John 1.3. 2. It is an high Calling, Because we Are called to high Privileges;
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It was a great favour of God to Samuel, that God call'd to him, and revealed his Mind to him,
It was a great favour of God to Samuel, that God called to him, and revealed his Mind to him,
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to Justification and Adoption, to be Kings and Priests unto God; We are called to the fellowship of Angels, to be co-heirs with Christ, Rom. 8.17. They who are effectually called, are Candidates of Heaven, they are Princes in all Lands, Psal. 45.16. though Princes in disguise.
to Justification and Adoption, to be Kings and Priests unto God; We Are called to the fellowship of Angels, to be coheirs with christ, Rom. 8.17. They who Are effectually called, Are Candidates of Heaven, they Are Princes in all Lands, Psalm 45.16. though Princes in disguise.
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3. It is an immutable Call, Rom. 11.9. The gifts and calling of God are without repentance ;
3. It is an immutable Call, Rom. 11.9. The Gifts and calling of God Are without Repentance;
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that is, those gifts which flow from Election, (as Vocation and Justification) these are without Repentance.
that is, those Gifts which flow from Election, (as Vocation and Justification) these Are without Repentance.
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God repented he called Saul to be King; but he never repents that he calls a Sinner to be a Saint.
God repented he called Saul to be King; but he never repents that he calls a Sinner to be a Saint.
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Use 1. See the necessity of the effectual Call, a Man cannot go to Heaven without it.Use 1. See the necessity of the effectual Call, a Man cannot go to Heaven without it.
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First we must be called before glorified, Rom. 8.30. A Man uncalled can lay claim to nothing in the Bible but Threatnings;
First we must be called before glorified, Rom. 8.30. A Man uncalled can lay claim to nothing in the bible but Threatenings;
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a Man in the state of Nature is not fit for Heaven, no more then a Man in his filth and rags is fit to come into a Kings presence:
a Man in the state of Nature is not fit for Heaven, no more then a Man in his filth and rags is fit to come into a Kings presence:
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a Man in his pure Naturals, is NONLATINALPHABET, a God-hater, Rom. 1.30.
a Man in his pure Naturals, is, a God-hater, Rom. 1.30.
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and is he fit for Heaven? will God lay his Enemy in his bosom?
and is he fit for Heaven? will God lay his Enemy in his bosom?
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Use 2. of Trial. Whether we are effectually called? We may know it by the Antecedent, and Consequent of it.Use 2. of Trial. Whither we Are effectually called? We may know it by the Antecedent, and Consequent of it.
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1. By the Antecedent. Before this effectual Call, an humbling work passeth upon the Soul. A Man is convinced of sin, he sees he is a sinner, and nothing but a sinner;
1. By the Antecedent. Before this effectual Call, an humbling work passes upon the Soul. A Man is convinced of since, he sees he is a sinner, and nothing but a sinner;
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the fallow-ground of his heart is broken up, Ier. 4.3. As the Husband-man breaks the Clods, then casts in the Seed;
the Fallow-ground of his heart is broken up, Jeremiah 4.3. As the Husbandman breaks the Clods, then Cast in the Seed;
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so God by the convincing work of the Law breaks a sinners heart, and makes it fit to receive the Seeds of Grace.
so God by the convincing work of the Law breaks a Sinners heart, and makes it fit to receive the Seeds of Grace.
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Such as were never convinced, were never called, Iohn 16.8. He shall convince the world of sin.
Such as were never convinced, were never called, John 16.8. He shall convince the world of since.
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Conviction is the first step to Conversion.
Conviction is the First step to Conversion.
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2. By the Consequents: Two. 1. He who is savingly called, Answers to God's Call. When God called Samuel, he answered, Speak Lord, thy servent heareth, 1 Sam. 3.10.
2. By the Consequents: Two. 1. He who is savingly called, Answers to God's Call. When God called Samuel, he answered, Speak Lord, thy servient hears, 1 Sam. 3.10.
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When God calls thee to any Act of Religion, thou dost run at God's Call, Acts 26.19. I was not disobedient to the heavenly vision.
When God calls thee to any Act of Religion, thou dost run At God's Call, Acts 26.19. I was not disobedient to the heavenly vision.
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If God calls to Duties contrary to flesh and blood, we obey his voice in every thing.
If God calls to Duties contrary to Flesh and blood, we obey his voice in every thing.
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True Obedience is like the Needle which points that way which the Loadstone draws.
True obedience is like the Needle which points that Way which the Loadstone draws.
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and passed by Eli, though a Priest and a Judge in Israel, 1 Sam. 3.9.
and passed by Eli, though a Priest and a Judge in Israel, 1 Sam. 3.9.
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Such as are deaf to God's Call, a sign they are not called by Grace. 2. He who is effectually called doth stop his Ear to all other Calls, which would call him off from God:
Such as Are deaf to God's Call, a Signen they Are not called by Grace. 2. He who is effectually called does stop his Ear to all other Calls, which would call him off from God:
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as God hath his Call, so there are other contrary Calls; Satan calls by a Temptation, Lust calls, evil company calls:
as God hath his Call, so there Are other contrary Calls; Satan calls by a Temptation, Lust calls, evil company calls:
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But as the Adder stops its Ear against the Voice of the Charmer;
But as the Adder stops its Ear against the Voice of the Charmer;
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so he who is effectually called stops his Ear against all the Charms of Flesh and Devil
so he who is effectually called stops his Ear against all the Charms of Flesh and devil
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Use 3. Of Comfort to them who are the called of God; This Call evidenceth Election, Rom. 8.30. Whom he predestinated, them he also called. Use 3. Of Comfort to them who Are the called of God; This Call Evidenceth Election, Rom. 8.30. Whom he predestinated, them he also called.
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Election is the cause of our Vocation, and Vocation is the sign of our Election. Election is the first Link of the golden Chain of Salvation, Vocation is the second;
Election is the cause of our Vocation, and Vocation is the Signen of our Election. Election is the First Link of the golden Chain of Salvation, Vocation is the second;
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he who hath the second Link of the Chain, is sure of the first Link.
he who hath the second Link of the Chain, is sure of the First Link.
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As by the Stream we are led to the Fountain, so by Vocation we ascend to Election;
As by the Stream we Are led to the Fountain, so by Vocation we ascend to Election;
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Calling is an earnest and pledge of Glory. 2 Thess. 2.13. God hath chosen you to salvation through sanctification.
Calling is an earnest and pledge of Glory. 2 Thess 2.13. God hath chosen you to salvation through sanctification.
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We may read God's predestinating love in the work of Grace in our heart.
We may read God's predestinating love in the work of Grace in our heart.
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Branch 2. To such as are called, to be thankful to God for this unspeakable Blessing;Branch 2. To such as Are called, to be thankful to God for this unspeakable Blessing;
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be thankful to all the Persons in the Trinity, to the Father's Mercy, to the Son's Merit, to the Spirit's Efficacy. To make you thankful, consider,
be thankful to all the Persons in the Trinity, to the Father's Mercy, to the Son's Merit, to the Spirit's Efficacy. To make you thankful, Consider,
vbb j p-acp d dt n2 p-acp dt np1, p-acp dt ng1 n1, p-acp dt ng1 vvi, p-acp dt n1|vbz n1. pc-acp vvi pn22 j, vvb,
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when you had offended God that he should call you, that when God needed you not, he had Millions of glorified Saints and Angels to praise him, yet he called you.
when you had offended God that he should call you, that when God needed you not, he had Millions of glorified Saints and Angels to praise him, yet he called you.
c-crq pn22 vhd vvn np1 cst pns31 vmd vvi pn22, cst c-crq np1 vvd pn22 xx, pns31 vhd crd pp-f vvn n2 cc n2 pc-acp vvi pno31, av pns31 vvd pn22.
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Again, consider what you were before God called you, you were in your sins ; when God called Paul, he found him persecuting;
Again, Consider what you were before God called you, you were in your Sins; when God called Paul, he found him persecuting;
av, vvb r-crq pn22 vbdr p-acp np1 vvd pn22, pn22 vbdr p-acp po22 n2; c-crq np1 vvd np1, pns31 vvd pno31 vvg;
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when he called Matthew, he found him at the Receipt of Custom; when he called Zacheus, he found him using Extorsion.
when he called Matthew, he found him At the Receipt of Custom; when he called Zacchaeus, he found him using Extortion.
c-crq pns31 vvd np1, pns31 vvd pno31 p-acp dt n1 pp-f n1; c-crq pns31 vvd np1, pns31 vvd pno31 vvg n1.
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When God calls a Man by his Grace, he finds him seeking after his Lusts, as when Saul was called to the Kingdom, he was seeking the Asses.
When God calls a Man by his Grace, he finds him seeking After his Lustiest, as when Saul was called to the Kingdom, he was seeking the Asses.
c-crq np1 vvz dt n1 p-acp po31 n1, pns31 vvz pno31 vvg p-acp po31 n2, c-acp c-crq np1 vbds vvn p-acp dt n1, pns31 vbds vvg dt n2.
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That God should call thee when thou wert in the hot pursuit of sin, admire God's Love, exalt his Praise.
That God should call thee when thou Wertenberg in the hight pursuit of since, admire God's Love, exalt his Praise.
cst np1 vmd vvi pno21 c-crq pns21 vbd2r p-acp dt j n1 pp-f n1, vvb npg1 n1, vvb po31 n1.
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Again, that God should call you, and pass by others, what Mercy is this? Matth. 11.26. Even so Father for so it seemed good in thy sight.
Again, that God should call you, and pass by Others, what Mercy is this? Matthew 11.26. Even so Father for so it seemed good in thy sighed.
av, cst np1 vmd vvi pn22, cc vvb p-acp n2-jn, r-crq n1 vbz d? np1 crd. av av n1 p-acp av pn31 vvd j p-acp po21 n1.
(41) sermon (DIV1)
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That God should pass by the wise and noble Persons of sweeter disposition, acuter parts, guilty of less Vice,
That God should pass by the wise and noble Persons of Sweeten disposition, acuter parts, guilty of less Vice,
cst np1 vmd vvi p-acp dt j cc j n2 pp-f jc n1, n1 n2, j pp-f dc n1,
(41) sermon (DIV1)
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As God so governs the Clouds, that he makes them rain upon one place, and not upon another,
As God so governs the Clouds, that he makes them rain upon one place, and not upon Another,
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so doth he dispence his Grace, it shall drop its sweet dew upon one, and not another. Two at a Sermon, one his heart the Lord opens, the other is no more affected with it,
so does he dispense his Grace, it shall drop its sweet due upon one, and not Another. Two At a Sermon, one his heart the Lord Opens, the other is no more affected with it,
av vdz pns31 vvi po31 n1, pn31 vmb vvi po31 j n1 p-acp crd, cc xx j-jn. crd p-acp dt n1, pi po31 n1 dt n1 vvz, dt n-jn vbz av-dx av-dc vvn p-acp pn31,
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than a deaf Man with the sound of Musick.
than a deaf Man with the found of Music.
cs dt j n1 p-acp dt n1 pp-f n1.
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Here is the Banner of Free-grace display'd, and here should be the Trophies of Praise erected.
Here is the Banner of Free grace displayed, and Here should be the Trophies of Praise erected.
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Eliah and Elisha were walking together, on a sudden there came a Chariot of Fire, and carried Eliah up to Heaven, but left Elisha behind;Elijah and Elisha were walking together, on a sudden there Come a Chariot of Fire, and carried Elijah up to Heaven, but left Elisha behind;
np1 cc np1 vbdr vvg av, p-acp dt j pc-acp vvd dt n1 pp-f n1, cc vvd np1 a-acp p-acp n1, cc-acp vvd np1 a-acp;
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so when two are walking together, Husband and Wife, Father and Child, that God should call one by his Grace,
so when two Are walking together, Husband and Wife, Father and Child, that God should call one by his Grace,
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but leave the other, carry one up in a triumphant Chariot to Heaven, but let the other perish eternally: O infinite rich Grace!
but leave the other, carry one up in a triumphant Chariot to Heaven, but let the other perish eternally: Oh infinite rich Grace!
cc-acp vvb dt n-jn, vvb pi a-acp p-acp dt j n1 p-acp n1, cc-acp vvb dt n-jn vvb av-j: uh j j n1!
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how should they that are call'd be affected with God's discriminating Love; how should the Vessels of Mercy run over with Thankfulness;
how should they that Are called be affected with God's discriminating Love; how should the Vessels of Mercy run over with Thankfulness;
q-crq vmd pns32 d vbr vvn vbb vvn p-acp npg1 vvg n1; q-crq vmd dt n2 pp-f n1 vvn a-acp p-acp n1;
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how should they stand upon Mount Gerizim, blessing and praising God: O begin the work of Heaven here!
how should they stand upon Mount Gerizim, blessing and praising God: Oh begin the work of Heaven Here!
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Such as are Patterns of Mercy, should be Trumpets of Praise:
Such as Are Patterns of Mercy, should be Trumpets of Praise:
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Thus S. Paul being call'd of God, and seeing what a Debtor he was to Free-grace, breaks forth into Admiration and Gratulation, 1 Tim. 1.13. Use 4. To the Called, walk worthy of your high Calling, Eph. 4.1. I beseech you that you walk worthy of the vocation wherewith ye are called ; in two things:
Thus S. Paul being called of God, and seeing what a Debtor he was to Free grace, breaks forth into Admiration and Gratulation, 1 Tim. 1.13. Use 4. To the Called, walk worthy of your high Calling, Ephesians 4.1. I beseech you that you walk worthy of the vocation wherewith you Are called; in two things:
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(41) sermon (DIV1)
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1. Walk compassionately, pity such as are yet uncalled:
1. Walk compassionately, pity such as Are yet uncalled:
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Hast thou a Child that God hath not yet called, a Wife, a Servant? Weep over their dying Souls.
Hast thou a Child that God hath not yet called, a Wife, a Servant? Weep over their dying Souls.
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They are in their Bloud, under the Power of Satan; O pity them! Let their sins more trouble you then your own Sufferings:
They Are in their Blood, under the Power of Satan; Oh pity them! Let their Sins more trouble you then your own Sufferings:
pns32 vbr p-acp po32 n1, p-acp dt n1 pp-f np1; uh vvb pno32! vvb po32 n2 av-dc vvi pn22 av po22 d n2:
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If you pity an Ox or Ass going astray, will you not pity a Soul going astray.
If you pity an Ox or Ass going astray, will you not pity a Soul going astray.
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Show your Piety by your Pity. 2. Walk holily ; yours is an holy Calling, 2 Tim. 1.9. You are called to be Saints, Rom. 1.7. Show your Vocation by a Bible-conversation. Shall not Flowers smell sweeter than Weeds? Shall not they who are ennobled with Grace, have more Fragrancy in their Lives than Sinners? 1 Pet. 1.15. As he who hath called you is holy, so be ye holy in all manner of conversation.
Show your Piety by your Pity. 2. Walk holily; yours is an holy Calling, 2 Tim. 1.9. You Are called to be Saints, Rom. 1.7. Show your Vocation by a Bible-conversation. Shall not Flowers smell Sweeten than Weeds? Shall not they who Are ennobled with Grace, have more Fragrancy in their Lives than Sinners? 1 Pet. 1.15. As he who hath called you is holy, so be you holy in all manner of Conversation.
vvb po22 n1 p-acp po22 vvb. crd n1 av-j; png22 vbz dt j vvg, crd np1 crd. pn22 vbr vvn pc-acp vbi n2, np1 crd. vvb po22 n1 p-acp dt n1. vmb xx n2 vvi jc cs n2? vmb xx pns32 r-crq vbr vvn p-acp n1, vhb dc n1 p-acp po32 n2 cs n2? crd np1 crd. c-acp pns31 r-crq vhz vvn pn22 vbz j, av vbb pn22 j p-acp d n1 pp-f n1.
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O dishonour not your high Calling by any sordid Carriage.
Oh dishonour not your high Calling by any sordid Carriage.
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When Antigonus going to defile himself with Women, one told him, He was a King's Son:
When Antigonus going to defile himself with Women, one told him, He was a King's Son:
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O remember your Dignity, Called of God! of the Bloud-Royal of Heaven ; do nothing unworthy of your Honourable Calling.
Oh Remember your Dignity, Called of God! of the Blood royal of Heaven; do nothing unworthy of your Honourable Calling.
uh vvb po22 n1, vvn pp-f np1 pp-f dt j pp-f n1; vdb pix j-u pp-f po22 j vvg.
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Scipio refused the Embraces of an Harlot, because he was General of an Army. Abhor all Motions to sin, because of your high Calling.Scipio refused the Embraces of an Harlot, Because he was General of an Army. Abhor all Motions to since, Because of your high Calling.
np1 vvd dt n2 pp-f dt n1, c-acp pns31 vbds j pp-f dt n1. vvb d n2 p-acp n1, c-acp pp-f po22 j vvg.
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'Tis not fit for them who are the Called of God, to do as others:
It's not fit for them who Are the Called of God, to do as Others:
pn31|vbz xx j p-acp pno32 r-crq vbr dt vvd pp-f np1, pc-acp vdi p-acp n2-jn:
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tho' others of the Iews did drink Wine, it was not fit for the Nazarite, because he had a Vow of Separation upon him, and had promised Abstinence.
though Others of the Iews did drink Wine, it was not fit for the Nazarite, Because he had a Voelli of Separation upon him, and had promised Abstinence.
cs n2-jn pp-f dt np2 vdd vvi n1, pn31 vbds xx j p-acp dt np1, c-acp pns31 vhd dt vvb pp-f n1 p-acp pno31, cc vhd vvn n1.
(41) sermon (DIV1)
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Though Pagans and loose Christians take liberty to sin, yet it is not fit for them who are called out of the World,
Though Pagans and lose Christians take liberty to since, yet it is not fit for them who Are called out of the World,
cs n2-jn cc j np1 vvi n1 p-acp n1, av pn31 vbz xx j p-acp pno32 r-crq vbr vvn av pp-f dt n1,
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and have the Mark of Election upon them, to do so:
and have the Mark of Election upon them, to do so:
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You are consecrated Persons, your Bodies are the Temples of the Holy Ghost, and your Souls must be a Sacrary, or Holy of Holies.
You Are consecrated Persons, your Bodies Are the Temples of the Holy Ghost, and your Souls must be a Sacrary, or Holy of Holies.
pn22 vbr vvn n2, po22 n2 vbr dt n2 pp-f dt j n1, cc po22 n2 vmb vbi dt np1, cc j pp-f n2-jn.
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OF IVSTIFICATION. Rom. 3.24. Being justified freely by his grace. Quest. XXI. WHat is Iustification?
OF JUSTIFICATION. Rom. 3.24. Being justified freely by his grace. Quest. XXI. WHat is Justification?
pp-f n1. np1 crd. vbg vvn av-j p-acp po31 n1. n1. np1. q-crq vbz n1?
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Resp. It is an Act of God's Free-grace, whereby he pardoneth all our sins, and accepts us as righteous in his sight, only for the Righteousness of CHRIST imputed to us, and received by Faith.Resp. It is an Act of God's Free grace, whereby he Pardoneth all our Sins, and accepts us as righteous in his sighed, only for the Righteousness of CHRIST imputed to us, and received by Faith.
np1 pn31 vbz dt n1 pp-f npg1 n1, c-crq pns31 vvz d po12 n2, cc vvz pno12 p-acp j p-acp po31 n1, av-j p-acp dt n1 pp-f np1 vvd p-acp pno12, cc vvd p-acp n1.
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Iustification is the very Hinge and Pillar of CHRISTIANITY;Justification is the very Hinge and Pillar of CHRISTIANITY;
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and an Errour about Iustification is dangerous, like a Crack in the Foundation, or an Errour in the first Concoction.
and an Error about Justification is dangerous, like a Crac in the Foundation, or an Error in the First Concoction.
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Iustification by Christ is a Spring of the Water of Life, and to have the Poison of corrupt Doctrine cast into this Spring, is damnable.Justification by christ is a Spring of the Water of Life, and to have the Poison of corrupt Doctrine cast into this Spring, is damnable.
n1 p-acp np1 vbz dt n1 pp-f dt n1 pp-f n1, cc pc-acp vhi dt n1 pp-f j n1 vvn p-acp d n1, vbz j.
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It was a Saying of Luther, That after his Death the Doctrine of Iustification would be corrupted.
It was a Saying of Luther, That After his Death the Doctrine of Justification would be corrupted.
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(42) sermon (DIV1)
1008
Page 131
5039
As it hath been in these latter Times, the Arminians and Socinians have cast a dead Fly into this Box of precious Oyntment.
As it hath been in these latter Times, the Arminians and socinians have cast a dead Fly into this Box of precious Ointment.
p-acp pn31 vhz vbn p-acp d d n2, dt njp2 cc njp2 vhb vvn dt j n1 p-acp d n1 pp-f j n1.
(42) sermon (DIV1)
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I shall endeavour to follow the Star of Scripture to light me through this Mysterious Point. Quest.
I shall endeavour to follow the Star of Scripture to Light me through this Mysterious Point. Quest.
pns11 vmb vvi pc-acp vvi dt n1 pp-f n1 pc-acp vvi pno11 p-acp d j n1. n1.
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What is meant by Iustification? What is meant by Justification?
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Resp. It is verbum forense, a word borrowed from Law-courts, wherein a Person arraigned is pronounced Righteous,Resp. It is verbum forense, a word borrowed from Law-courts, wherein a Person arraigned is pronounced Righteous,
np1 pn31 vbz fw-la n1, dt n1 vvd p-acp n2, c-crq dt n1 vvn vbz vvn j,
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and is openly absolved in the Court.
and is openly absolved in the Court.
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Thus God in justifying a Person, pronounceth him to be Righteous, and looks upon him as if he had not sinned. Quest.
Thus God in justifying a Person, pronounceth him to be Righteous, and looks upon him as if he had not sinned. Quest.
av np1 p-acp vvg dt n1, vvz pno31 pc-acp vbi j, cc vvz p-acp pno31 c-acp cs pns31 vhd xx vvn. n1.
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What is the Ground of Iustification? What is the Ground of Justification?
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Resp. The Causa, NONLATINALPHABET, the inward impellent Motive or Ground of Iustification is the Free-grace of God.Resp. The Causa,, the inward impellent Motive or Ground of Justification is the Free grace of God.
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God the Holy Ghost is said to justifie, 1 Cor. 6.11. But ye are justified by the spirit of our God.
God the Holy Ghost is said to justify, 1 Cor. 6.11. But you Are justified by the Spirit of our God.
np1 dt j n1 vbz vvn pc-acp vvi, crd np1 crd. p-acp pn22 vbr vvn p-acp dt n1 pp-f po12 n1.
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So in the Text, Iustified freely by his grace. Which Ambrose expounds, Not of the Grace wrought within us, but the Free-grace of God.
So in the Text, Justified freely by his grace. Which Ambrose expounds, Not of the Grace wrought within us, but the Free grace of God.
av p-acp dt n1, vvn av-j p-acp po31 n1. r-crq np1 vvz, xx pp-f dt n1 vvn p-acp pno12, cc-acp dt n1 pp-f np1.
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The first Wheel that sets all the rest a running, is the Love and Favour of God. Being justified by his Grace ;
The First Wheel that sets all the rest a running, is the Love and Favour of God. Being justified by his Grace;
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(42) sermon (DIV1)
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as a King freely Pardons a Delinquent. Iustification is a Mercy spun out of the Bowels of Free-grace.
as a King freely Pardons a Delinquent. Justification is a Mercy spun out of the Bowels of Free grace.
c-acp dt n1 av-j n2 pp-f n-jn. n1 vbz dt n1 vvn av pp-f dt n2 pp-f n1.
(42) sermon (DIV1)
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God doth not justifie us because we are worthy, but by justifying us makes us worthy. Quest.
God does not justify us Because we Are worthy, but by justifying us makes us worthy. Quest.
np1 vdz xx vvi pno12 c-acp pns12 vbr j, cc-acp p-acp vvg pno12 vvz pno12 j. n1.
(42) sermon (DIV1)
1013
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What is the material Cause, or that by which a Sinner is justified? What is the material Cause, or that by which a Sinner is justified?
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Resp. The Matter of our Iustification is Christ's Satisfaction made to his Father. If it be asked,Resp. The Matter of our Justification is Christ's Satisfaction made to his Father. If it be asked,
np1 dt n1 pp-f po12 n1 vbz npg1 n1 vvn p-acp po31 n1. cs pn31 vbb vvn,
(42) sermon (DIV1)
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How can it stand with God's Iustice and Holiness to pronounce us Innocent, when we are Guilty? This answers it, Christ having made Satisfaction for our Fault,
How can it stand with God's justice and Holiness to pronounce us Innocent, when we Are Guilty? This answers it, christ having made Satisfaction for our Fault,
q-crq vmb pn31 vvi p-acp npg1 n1 cc n1 pc-acp vvi pno12 j-jn, c-crq pns12 vbr j? np1 vvz pn31, np1 vhg vvn n1 p-acp po12 n1,
(42) sermon (DIV1)
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now God may in Equity and Justice pronounce us Righteous. It is a just thing for a Creditor to discharge a Debtor of the Debt,
now God may in Equity and justice pronounce us Righteous. It is a just thing for a Creditor to discharge a Debtor of the Debt,
av np1 vmb p-acp n1 cc n1 vvb pno12 j. pn31 vbz dt j n1 p-acp dt n1 pc-acp vvi dt n1 pp-f dt n1,
(42) sermon (DIV1)
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when a Satisfaction is made by the Surety. Quest. But how was Christ's Satisfaction meritorious, and so sufficient to Iustifie?
when a Satisfaction is made by the Surety. Quest. But how was Christ's Satisfaction meritorious, and so sufficient to Justify?
c-crq dt n1 vbz vvn p-acp dt n1. n1. cc-acp q-crq vbds npg1 n1 j, cc av j pc-acp vvi?
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Resp. In respect of the Divine Nature: As he was Man he suffered, as God he satisfied;Resp. In respect of the Divine Nature: As he was Man he suffered, as God he satisfied;
np1 p-acp n1 pp-f dt j-jn n1: c-acp pns31 vbds n1 pns31 vvd, c-acp np1 pns31 vvd;
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by Christ's Death and Merits God's Justice is more abundantly satisfied then if we had suffered the Pains of Hell for ever. Quest.
by Christ's Death and Merits God's justice is more abundantly satisfied then if we had suffered the Pains of Hell for ever. Quest.
p-acp npg1 n1 cc vvz npg1 n1 vbz av-dc av-j vvn av cs pns12 vhd vvn dt n2 pp-f n1 c-acp av. n1.
(42) sermon (DIV1)
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Wherein lies the Formality or Essence of our Iustification? Resp. In the Imputation of Christ's Righteousness to us, Jer. 23.6. This is the name whereby ye shall be called, Iehovah Tzidkennu, THE LORD OUR RIGHTEOUSNESS. 1 Cor. 1.30. He is made to us righteousness. Wherein lies the Formality or Essence of our Justification? Resp. In the Imputation of Christ's Righteousness to us, Jer. 23.6. This is the name whereby you shall be called, Jehovah Tzidkennu, THE LORD OUR RIGHTEOUSNESS. 1 Cor. 1.30. He is made to us righteousness.
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This Righteousness of Christ which doth justifie us, is a better Righteousness then the Angels, theirs is the Righteousness of Creatures, this of God. Quest.
This Righteousness of christ which does justify us, is a better Righteousness then the Angels, theirs is the Righteousness of Creatures, this of God. Quest.
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What is the Means or Instrument of our Iustification? Resp. Faith, Rom. 5.1. Being justified by faith. The Dignity is not in Faith as a Grace, but relatively,What is the Means or Instrument of our Justification? Resp. Faith, Rom. 5.1. Being justified by faith. The Dignity is not in Faith as a Grace, but relatively,
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as it lays hold on Christ's Merits. Quest. What is the Efficient Cause of our Iustification?
as it lays hold on Christ's Merits. Quest. What is the Efficient Cause of our Justification?
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Resp. The whole Trinity, all the Persons in the Blessed Trinity have an Hand in the Iustification of a Sinner:Resp. The Whole Trinity, all the Persons in the Blessed Trinity have an Hand in the Justification of a Sinner:
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Opera Trinitatis ad extra sunt indivisa. God the Father is said to justifie, Rom. 8.33. It is God that justifieth. Opera Trinitatis ad extra sunt Indivisa. God the Father is said to justify, Rom. 8.33. It is God that Justifieth.
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God the Son is said to justify, Acts 13.39. By him all that believe are justified.
God the Son is said to justify, Acts 13.39. By him all that believe Are justified.
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God the Father justifies as he pronounceth us Righteous; God the Son justifies as he imputes his Righteousness to us;
God the Father Justifies as he pronounceth us Righteous; God the Son Justifies as he imputes his Righteousness to us;
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and God the Holy Ghost justifies as he clears up our Iustification, and seals us up to the Day of Redemption. Quest.
and God the Holy Ghost Justifies as he clears up our Justification, and Seals us up to the Day of Redemption. Quest.
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What is the End of our Iustification? Resp. The End is, 1. That God may inherit Praise, Eph. 1.6. To the praise of the glory of his grace. What is the End of our Justification? Resp. The End is, 1. That God may inherit Praise, Ephesians 1.6. To the praise of the glory of his grace.
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Hereby God raiseth the everlasting Trophies of his own Honour:
Hereby God Raiseth the everlasting Trophies of his own Honour:
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How will the justified Sinner proclaim the Love of God, and make Heaven ring of his Praises.
How will the justified Sinner proclaim the Love of God, and make Heaven ring of his Praises.
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2. That the justified Person may inherit Glory, Rom. 8.30. Whom he justified them he also glorified.
2. That the justified Person may inherit Glory, Rom. 8.30. Whom he justified them he also glorified.
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God in justifying doth not only absolve a Soul from Guilt, but advance him to Dignity: as Ioseph was not only loosed from Prison,
God in justifying does not only absolve a Soul from Gilded, but advance him to Dignity: as Ioseph was not only loosed from Prison,
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but made Lord of the Kingdom. Iustification is crowned with Glorification. Quest. Whether are we justified from Eternity? Resp. No;
but made Lord of the Kingdom. Justification is crowned with Glorification. Quest. Whither Are we justified from Eternity? Resp. No;
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for first, by Nature we are under a Sentence of Condemnation, Joh. 3.18. But we could not be at all condemned, if we were justified from Eternity.
for First, by Nature we Are under a Sentence of Condemnation, John 3.18. But we could not be At all condemned, if we were justified from Eternity.
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2. The Scripture confines Iustification to those who believe and repent, Acts 3.19. Repent, that your sins may be blotted out.
2. The Scripture confines Justification to those who believe and Repent, Acts 3.19. repent, that your Sins may be blotted out.
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Therefore their sins were uncanciled and their Persons unjustified, till they did repent: though God doth not justifie us for our Repentance, yet not without it.
Therefore their Sins were uncanciled and their Persons unjustified, till they did Repent: though God does not justify us for our Repentance, yet not without it.
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The Antinomians erroniously hold, That we are justified from Eternity. This Doctrine is a Key which opens the Door to all Licentiousness;
The Antinomians erroneously hold, That we Are justified from Eternity. This Doctrine is a Key which Opens the Door to all Licentiousness;
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what sins do they care they commit, so long as they hold they are ab Aeterno, justified whether they repent or no.
what Sins do they care they commit, so long as they hold they Are ab Aeterno, justified whither they Repent or no.
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Before I come to the Uses, I shall lay down four Maxims or Positions about Iustification:
Before I come to the Uses, I shall lay down four Maxims or Positions about Justification:
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Position 1. That Iustification confers a real benefit upon the Person justified.Position 1. That Justification confers a real benefit upon the Person justified.
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The acquitting and discharging the Debtor by Vertue of the Satisfaction made by the Surety, is a real Benefit to the Debtor:
The acquitting and discharging the Debtor by Virtue of the Satisfaction made by the Surety, is a real Benefit to the Debtor:
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A Robe of Righteousness, and a Crown of Righteousness are real Benefits. Position 2. All Believers are alike justified: Iustificatio non recipit magis & minus:
A Robe of Righteousness, and a Crown of Righteousness Are real Benefits. Position 2. All Believers Are alike justified: Justification non recipit magis & minus:
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Though there are Degrees in Grace, yet not in Iustification ; one is not justified more than another.
Though there Are Degrees in Grace, yet not in Justification; one is not justified more than Another.
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The weakest Believer is as perfectly justified, as the strongest:
The Weakest Believer is as perfectly justified, as the Strongest:
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if this were Sanctification, and were all that were required of them that should be saved,
if this were Sanctification, and were all that were required of them that should be saved,
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Mary Magdalen is as much justified as the Virgin Mary. This may be Cordial-water to a weak Believer.Marry Magdalen is as much justified as the Virgae Marry. This may be Cordial-water to a weak Believer.
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Though thou hast but a Dram of Faith, thou art as truly justified as he who is of the highest stature in Christ.
Though thou hast but a Dram of Faith, thou art as truly justified as he who is of the highest stature in christ.
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Position 3. Whomsoever God justifies he sanctifies: 1 Cor. 6.11. But ye are sanctified, but ye are justified. Position 3. Whomsoever God Justifies he Sanctifies: 1 Cor. 6.11. But you Are sanctified, but you Are justified.
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The Papists calumniate the Protestants, they report we hold that Men continuing in sin are justified ;
The Papists calumniate the Protestants, they report we hold that Men Continuing in since Are justified;
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whereas all our Protestant Writers affirm, That Righteousness imputed, viz. Iustification, and Righteousness inherent, viz. Sanctification must be inseparably united.
whereas all our Protestant Writers affirm, That Righteousness imputed, viz. Justification, and Righteousness inherent, viz. Sanctification must be inseparably united.
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Holiness indeed is not the cause of our Iustification, but it is the concomitant:
Holiness indeed is not the cause of our Justification, but it is the concomitant:
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the Heat in the Sun is not the cause of its Light, but it is the concomitant.
the Heat in the Sun is not the cause of its Light, but it is the concomitant.
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It is absurd to imagine that God should justifie a People, and they go on Sin. If God should justifie a People and not sanctifie them, he should justifie a People whom he could not glorifie.
It is absurd to imagine that God should justify a People, and they go on Sin. If God should justify a People and not sanctify them, he should justify a People whom he could not Glorify.
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God as he is an Holy God, cannot lay a Sinner in his Bosom. The Metal is first refined before the King's Stamp is put upon it:
God as he is an Holy God, cannot lay a Sinner in his Bosom. The Metal is First refined before the King's Stamp is put upon it:
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First the Soul is refined with Holiness before God puts the Royal Stamp of Justification upon it.
First the Soul is refined with Holiness before God puts the Royal Stamp of Justification upon it.
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Position 4. Iustification is inamissibilis, it is a fixed permanent Thing, it can never be lost.Position 4. Justification is inamissibilis, it is a fixed permanent Thing, it can never be lost.
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The Arminians hold an Apostasie from Iustification: To day justified, to morrow unjustified; to day a Peter, to morrow a Iudas ;
The Arminians hold an Apostasy from Justification: To day justified, to morrow unjustified; to day a Peter, to morrow a Iudas;
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to day a Member of Christ, to morrow a Limb of Satan; a most uncomfortable Doctrine.
to day a Member of christ, to morrow a Limb of Satan; a most uncomfortable Doctrine.
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Indeed justified Persons may fall from degrees of Grace, they may leave their first Love, they may lose God's Favour for a time,
Indeed justified Persons may fallen from Degrees of Grace, they may leave their First Love, they may loose God's Favour for a time,
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but not lose their Iustification. If they are justified then they are elected;
but not loose their Justification. If they Are justified then they Are elected;
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they can no more fall from their Iustification, then from their Election. If they are justified then they have Union with Christ,
they can no more fallen from their Justification, then from their Election. If they Are justified then they have union with christ,
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and can a Member of Christ be broken off? If one justified Person may fall away from Christ,
and can a Member of christ be broken off? If one justified Person may fallen away from christ,
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then all may, and so Christ should be an Head without a Body.
then all may, and so christ should be an Head without a Body.
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Use 1. See from hence, that there is nothing within us could justifie us, but something without us, not any Righteousness inherent but imputed: We may as well look for a Star in the Earth,Use 1. See from hence, that there is nothing within us could justify us, but something without us, not any Righteousness inherent but imputed: We may as well look for a Star in the Earth,
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as for Iustification in our own Righteousness.
as for Justification in our own Righteousness.
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The Papists say we are justified by Works. But the Apostle confutes it, Not of works least any man should boast, Eph. 2.9.
The Papists say we Are justified by Works. But the Apostle confutes it, Not of works lest any man should boast, Ephesians 2.9.
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But the Papists say, The Works done by an unregenerate Man indeed cannot justify him, but works done by a regenerate Man may justify.
But the Papists say, The Works done by an unregenerate Man indeed cannot justify him, but works done by a regenerate Man may justify.
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This is most false, as may be proved both by Example and Reason:
This is most false, as may be proved both by Exampl and Reason:
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1. By Example Abraham was a regenerate Man, but Abraham was not justified by Works but by Faith, Rom. 4.3. Abraham believed God, and it was counted to him for righteousness. 2. By Reason:
1. By Exampl Abraham was a regenerate Man, but Abraham was not justified by Works but by Faith, Rom. 4.3. Abraham believed God, and it was counted to him for righteousness. 2. By Reason:
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How can those Works justify us which defiles us? Isa. 64.6. Our righteousnesses are as filthy rags.
How can those Works justify us which defiles us? Isaiah 64.6. Our Righteousness Are as filthy rags.
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Bona opera non praecedunt justificationem, sed sequuntur justificatum: Bona opera non praecedunt justificationem, sed sequuntur justificatum:
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Good Works are not an Usher to go before Iustification, but an Handmaid to follow it.
Good Works Are not an Usher to go before Justification, but an Handmaid to follow it.
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Object. But doth not the Apostle Iames say, Abraham was justified by works? Object. But does not the Apostle James say, Abraham was justified by works?
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Resp. The answer is easie, Works declare us to be righteous before Men, but they do not make us righteous before God.Resp. The answer is easy, Works declare us to be righteous before Men, but they do not make us righteous before God.
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Works are Evidences of our Iustification, not Causes.
Works Are Evidences of our Justification, not Causes.
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This Name only must be graven upon the Golden Plate of our High Priest Christ, The LORD our righteousness.
This Name only must be graved upon the Golden Plate of our High Priest christ, The LORD our righteousness.
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2. Use of Exhortation. Branch 1. Adore the infinite Wisdom and Goodness of God to find out such a way to justify us, by rich Grace and precious Bloud. We were all involved in Guilt, none of us could plead, Not Guilty ;
2. Use of Exhortation. Branch 1. Adore the infinite Wisdom and goodness of God to find out such a Way to justify us, by rich Grace and precious Blood. We were all involved in Gilded, none of us could plead, Not Guilty;
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and being Guilty we lay under a Sentence of Death;
and being Guilty we lay under a Sentence of Death;
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now that the Judge himself should find out a way to justify us, and the Creditor himself contrive a way to have the Debt paid, and not distress the Debtor;
now that the Judge himself should find out a Way to justify us, and the Creditor himself contrive a Way to have the Debt paid, and not distress the Debtor;
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this may fill us with Wonder and Love.
this may fill us with Wonder and Love.
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The Angels admire the Mystery of Free-grace in this new way of Justifying and Saving lost Man, 1 Pet. 1.12.
The Angels admire the Mystery of Free grace in this new Way of Justifying and Saving lost Man, 1 Pet. 1.12.
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and should not we who are nearly concerned in it, and on whom the Benefit is devolved, cry out with the Apostle, NONLATINALPHABET, O the depth of the riches both of the Wisdom and Knowledge of God! &c. Branch 2. Labour for this high Priviledge of Justification:
and should not we who Are nearly concerned in it, and on whom the Benefit is devolved, cry out with the Apostle,, Oh the depth of the riches both of the Wisdom and Knowledge of God! etc. Branch 2. Labour for this high Privilege of Justification:
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There is Balm in Gilead, Christ hath laid down the Price of our Justification, viz. His Bloud, and he offers himself and all his Merits to us, to justifie;
There is Balm in Gilead, christ hath laid down the Price of our Justification, viz. His Blood, and he offers himself and all his Merits to us, to justify;
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he invites us to come to him, he hath promised to give his Spirit, to inable us to do what is required.
he invites us to come to him, he hath promised to give his Spirit, to inable us to do what is required.
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Why then Sinners will ye not look after this great Priviledge of Iustification? Do not starve in the midst of Plenty;
Why then Sinners will you not look After this great Privilege of Justification? Do not starve in the midst of Plenty;
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do not perish when there is a Remedy to save you.
do not perish when there is a Remedy to save you.
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Would not he be thought to be distracted, if having a Pardon offered him only upon the Acknowledgment of his Fault,
Would not he be Thought to be distracted, if having a Pardon offered him only upon the Acknowledgment of his Fault,
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and promising Amendment, he should bid the Prince keep his Pardon to himself, for his part he was in love with his Chains and Fetters,
and promising Amendment, he should bid the Prince keep his Pardon to himself, for his part he was in love with his Chains and Fetters,
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and would dye? Thou who neglectest Iustification offered thee freely by Christ in the Gospel, art this distracted Person.
and would die? Thou who neglectest Justification offered thee freely by christ in the Gospel, art this distracted Person.
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Is the Love of Christ to be slighted? Is thy Soul and Heaven worth nothing? O then look after Iustification through Christ's Bloud!
Is the Love of christ to be slighted? Is thy Soul and Heaven worth nothing? O then look After Justification through Christ's Blood!
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Consider, 1. The necessity of being justified: If we are not justified, we cannot be glorified, Rom. 8.30. Whom he justified them he also glorified.
Consider, 1. The necessity of being justified: If we Are not justified, we cannot be glorified, Rom. 8.30. Whom he justified them he also glorified.
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He who is Outlawed, and all his Goods confiscated, must be brought into Favour with his Prince,
He who is Outlawed, and all his Goods confiscated, must be brought into Favour with his Prince,
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before he can be restored to his former Rights and Liberties.
before he can be restored to his former Rights and Liberties.
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So we must first have our Sins forgiven, and be brought into God's Favour by Iustification, before we can be restored to the Liberty of the Sons of God,
So we must First have our Sins forgiven, and be brought into God's Favour by Justification, before we can be restored to the Liberty of the Sons of God,
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and have Right to that Happiness we forfeited in Adam.
and have Right to that Happiness we forfeited in Adam.
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2. The Utility and Benefit: By Iustification we enjoy Peace in our Conscience, a richer Jewel then any Prince wears in his Crown, Rom. 5.1. Being justified by faith, we have peace with God.
2. The Utility and Benefit: By Justification we enjoy Peace in our Conscience, a Richer Jewel then any Prince wears in his Crown, Rom. 5.1. Being justified by faith, we have peace with God.
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Peace can sweeten all Afflictions, it turns our Water into Wine: How happy is a justified Person, who hath the Power of God to guard him,
Peace can sweeten all Afflictions, it turns our Water into Wine: How happy is a justified Person, who hath the Power of God to guard him,
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and the Peace of God to comfort him.
and the Peace of God to Comfort him.
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Peace flowing from Iustification, is an Antidote against the Fear of Death and Hell, Rom. 8.34. It is God that justifies, who is he that condemneth? Therefore labour for this Iustification by Christ;
Peace flowing from Justification, is an Antidote against the fear of Death and Hell, Rom. 8.34. It is God that Justifies, who is he that Condemneth? Therefore labour for this Justification by christ;
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this Priviledge is obtain'd by believing in Christ, Acts 13.39. By him all that believe are justified. And, Rom. 3.25. Whom God hath set forth to be a propitiation through faith in his bloud.
this Privilege is obtained by believing in christ, Acts 13.39. By him all that believe Are justified. And, Rom. 3.25. Whom God hath Set forth to be a propitiation through faith in his blood.
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Faith unites us to Christ, and having Union with his Person, we partake of his Merits,
Faith unites us to christ, and having union with his Person, we partake of his Merits,
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and the glorious Salvation which comes by him. Use 3. Comfort to the Justified, 1. It is Comfort in case of Failings:
and the glorious Salvation which comes by him. Use 3. Comfort to the Justified, 1. It is Comfort in case of Failings:
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Alas, how defective are the Godly, they come short in every Duty!
Alas, how defective Are the Godly, they come short in every Duty!
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The Vulter hates sweet smells, so do they the Perfume of Holiness. 2. Deride it;
The Vulture hates sweet smells, so do they the Perfume of Holiness. 2. Deride it;
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But though Believers should be humbled under their Defects, yet not despond, they are not to be justifi'd by their Duties or Graces, but the Righteousness of Christ.
But though Believers should be humbled under their Defects, yet not despond, they Are not to be justified by their Duties or Graces, but the Righteousness of christ.
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Their Duties are mixed with Sin, but that Righteousness which justifies them, is a perfect Righteousness.
Their Duties Are mixed with since, but that Righteousness which Justifies them, is a perfect Righteousness.
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2. Comfort in case of hard Censures:
2. Comfort in case of hard Censures:
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The World censures the People of God for Proud and Hypocritical, and the Troublers of Israel, but though Men censure and condemn the Godly, yet God hath justified them:
The World censures the People of God for Proud and Hypocritical, and the Troublers of Israel, but though Men censure and condemn the Godly, yet God hath justified them:
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And as he hath now, justified them, so at the Day of Judgment he will openly justifie them,
And as he hath now, justified them, so At the Day of Judgement he will openly justify them,
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and pronounce them Righteous before Men and Angels.
and pronounce them Righteous before Men and Angels.
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And God is so just and holy a Judge, that having once justified his People, he will never condemn them.
And God is so just and holy a Judge, that having once justified his People, he will never condemn them.
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Pilate justified Christ, I find no fault in him ; yet after this he condemned him. But God having publickly justified his Saints, he will never condemn them:Pilate justified christ, I find no fault in him; yet After this he condemned him. But God having publicly justified his Saints, he will never condemn them:
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Whom he justified, them he also glorified. Whom he justified, them he also glorified.
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Of ADOPTION. Joh. 1.12. To them he gave power to become the sons of GOD. HAving spoken of the great Points of Faith and Justification, the next is Adoption:
Of ADOPTION. John 1.12. To them he gave power to become the Sons of GOD. HAving spoken of the great Points of Faith and Justification, the next is Adoption:
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1. The Qualification of the Persons: As many as received him.
1. The Qualification of the Persons: As many as received him.
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Receiving is put for Believing, as is clear by the last words, To them that believe in his name. Receiving is put for Believing, as is clear by the last words, To them that believe in his name.
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2. The Specification of the Priviledge: To them he gave power to become the sons of God.
2. The Specification of the Privilege: To them he gave power to become the Sons of God.
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The Greek word for Power, NONLATINALPHABET, signifies Dignity and Prerogative; he dignified them to become the Sons of God.
The Greek word for Power,, signifies Dignity and Prerogative; he dignified them to become the Sons of God.
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Our Sonship differs from Christ's Sonship: Christ was the Son of God by Eternal Generation, a Son before time;
Our Sonship differs from Christ's Sonship: christ was the Son of God by Eternal Generation, a Son before time;
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but our Sonship is, 1. By Creation, Acts 17.28.
but our Sonship is, 1. By Creation, Acts 17.28.
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NONLATINALPHABET, we are his Off-spring. This is no Priviledge, Men may have God for their Father by Creation,
, we Are his Offspring. This is no Privilege, Men may have God for their Father by Creation,
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yet have the Devil for their Father.
yet have the devil for their Father.
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2. Our Sonship is by Adoption: So in the Text, He gave them power to become the sons of God. Adoption is twofold,
2. Our Sonship is by Adoption: So in the Text, He gave them power to become the Sons of God. Adoption is twofold,
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1. External and Federal: So those who live in a visible Church, and make a Profession of God, are Sons, Matth. 8.12. The children of the kingdom shall be cast out.
1. External and Federal: So those who live in a visible Church, and make a Profession of God, Are Sons, Matthew 8.12. The children of the Kingdom shall be cast out.
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2. Real and Gracious: So they are Sons who are GOD's Favourites, and are Heirs of Glory.
2. Real and Gracious: So they Are Sons who Are GOD's Favourites, and Are Heirs of Glory.
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Before I proceed to the Questions, I shall lay down three Positions:
Before I proceed to the Questions, I shall lay down three Positions:
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1. Adoption takes in all Nations: At first Adoption was confined to the People of the Iews, they only were grafted in to the true Olive,
1. Adoption Takes in all nations: At First Adoption was confined to the People of the Iews, they only were grafted in to the true Olive,
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and were dignified with glorious Priviledges, Rom. 9.4.
and were dignified with glorious Privileges, Rom. 9.4.
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Who are Israelites; to whom pertaineth the adoption, and the glory? But now in the time of Gospel, the Chartar is enlarged,Who Are Israelites; to whom pertaineth the adoption, and the glory? But now in the time of Gospel, the Charter is enlarged,
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and the believing Gentiles are within the Line of Communication, and have a Right to the Priviledge of Adoption as well as the Iews, Acts 10.35. In every nation he that feareth God, and worketh righteousness, is accepted with him.
and the believing Gentiles Are within the Line of Communication, and have a Right to the Privilege of Adoption as well as the Iews, Acts 10.35. In every Nation he that fears God, and works righteousness, is accepted with him.
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Position 2. Adoption takes in both Sexes, Females as well as Males: 2 Cor. 6.18. I will be a Father unto you, and ye shall be my sons and daughters. Position 2. Adoption Takes in both Sexes, Females as well as Males: 2 Cor. 6.18. I will be a Father unto you, and you shall be my Sons and daughters.
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I have read in some Countries, Females are excluded from the Supream Dignity; as by the Salique Law in France, no Woman can inherit a Crown:
I have read in Some Countries, Females Are excluded from the Supreme Dignity; as by the Salic Law in France, no Woman can inherit a Crown:
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But if we speak of Spiritual Priviledges, Females are as capable as Males.
But if we speak of Spiritual Privileges, Females Are as capable as Males.
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Every gracious Soul (of whatever Sex) lays claim to Adoption, and hath an Interest in God as a Father:
Every gracious Soul (of whatever Sex) lays claim to Adoption, and hath an Interest in God as a Father:
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Ye shall be my sons and daughters, saith the Lord Almighty. Position 3. Adoption is an Act of pure Grace, Eph. 1.5. Having predestinated us to the adoption of children, according to the good pleasure of his will. You shall be my Sons and daughters, Says the Lord Almighty. Position 3. Adoption is an Act of pure Grace, Ephesians 1.5. Having predestinated us to the adoption of children, according to the good pleasure of his will.
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Adoption is a Mercy spun out of the Bowels of Free-grace:
Adoption is a Mercy spun out of the Bowels of Free grace:
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all by Nature are Strangers, therefore have no Right to Sonship, only God is pleased to adopt one and not another, to make one a Vessel of Glory, another a Vessel of Wrath. The adopted Heir may cry out, Lord, how is it thou wilt show thyself to me,
all by Nature Are Strangers, Therefore have no Right to Sonship, only God is pleased to adopt one and not Another, to make one a Vessel of Glory, Another a Vessel of Wrath. The adopted Heir may cry out, Lord, how is it thou wilt show thyself to me,
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and not unto the World? Quest. What this NONLATINALPHABET, this Filiation or Adoption is? Resp. Adoption is the taking a Stranger into the Relation of a Son and Heir: and not unto the World? Quest. What this, this Filiation or Adoption is? Resp. Adoption is the taking a Stranger into the Relation of a Son and Heir:
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So Moses was the adopted Son of King Pharoah 's Daughter, Exod. 2.10. And Esther was the adopted Child of her Cousin Mordecai, Esth. 2.7.
So Moses was the adopted Son of King Pharaoh is Daughter, Exod 2.10. And Esther was the adopted Child of her cousin Mordecai, Esth. 2.7.
av np1 vbds dt j-vvn n1 pp-f n1 np1 vbz n1, np1 crd. np1 np1 vbds dt j-vvn n1 pp-f po31 n1 np1, np1 crd.
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Thus God adopts us into the Family of Heaven; and God in adopting us doth two things:
Thus God adopts us into the Family of Heaven; and God in adopting us does two things:
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1. He Ennobles us with his Name, he who is adopted bears his Name who adopts him, Rev. 3.12. I will write on him the name of my God.
1. He Ennobles us with his Name, he who is adopted bears his Name who adopts him, Rev. 3.12. I will write on him the name of my God.
crd pns31 vvz pno12 p-acp po31 vvb, pns31 r-crq vbz vvn vvz po31 n1 r-crq vvz pno31, n1 crd. pns11 vmb vvi p-acp pno31 dt n1 pp-f po11 n1.
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2. God consecrates us with his Spirit: Whom he Adopts he Anoints ; whom he makes Sons, he makes Saints:
2. God consecrates us with his Spirit: Whom he Adopts he Anoints; whom he makes Sons, he makes Saints:
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When a Man adopts another for his Son and Heir, he may put his Name upon him,
When a Man adopts Another for his Son and Heir, he may put his Name upon him,
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The Lord hath two Heavens he dwells in, and the holy Heart is one of them.
The Lord hath two Heavens he dwells in, and the holy Heart is one of them.
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but he cannot put his Disposition into him; if he be of a morose rugged Nature, he cannot alter it.
but he cannot put his Disposition into him; if he be of a morose rugged Nature, he cannot altar it.
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But whom God adopts he sanctifies:
But whom God adopts he Sanctifies:
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He doth not only give them a new Name, but a new Nature, 2 Pet. 1.4. God turns the Wolf into a Lamb;
He does not only give them a new Name, but a new Nature, 2 Pet. 1.4. God turns the Wolf into a Lamb;
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he makes the Heart humble and gracious, he works such a Change as if another Soul did dwell in the same Body. Quest.
he makes the Heart humble and gracious, he works such a Change as if Another Soul did dwell in the same Body. Quest.
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From what State doth God take us when he adopts us? Resp. From a State of Sin and Misery.From what State does God take us when he adopts us? Resp. From a State of since and Misery.
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King Pharoah 's Daughter took Moses out of the Ark of Bulrushes in the Water, and adopted him for her Son. God did not take us out of the Water,
King Pharaoh is Daughter took Moses out of the Ark of Bulrushes in the Water, and adopted him for her Son. God did not take us out of the Water,
n1 np1 vbz n1 vvd np1 av pp-f dt n1 pp-f n2 p-acp dt n1, cc vvn pno31 p-acp po31 n1 np1 vdd xx vvi pno12 av pp-f dt n1,
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but out of our Bloud, and adopted us, Ezek. 16. God adopted us from Slavery: It is a Mercy to redeem a Slave, but it is more to adopt him. Quest.
but out of our Blood, and adopted us, Ezekiel 16. God adopted us from Slavery: It is a Mercy to Redeem a Slave, but it is more to adopt him. Quest.
cc-acp av pp-f po12 n1, cc vvn pno12, np1 crd np1 vvn pno12 p-acp n1: pn31 vbz dt n1 pc-acp vvi dt n1, cc-acp pn31 vbz av-dc pc-acp vvi pno31. n1.
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To what God adopts us? Resp. He adopts us to a State of Excellency;To what God adopts us? Resp. He adopts us to a State of Excellency;
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it were much for God to take a Clod of Dust and make it a Star:
it were much for God to take a Clod of Dust and make it a Star:
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it is more for God to take a Piece of Clay and Sin and adopt it for his Heir:
it is more for God to take a Piece of Clay and since and adopt it for his Heir:
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1. God adopts us to a State of Liberty, Adoption is a State of Freedom. A Slave being adopted is made a free Man, Gal. 4.7. Thou art no more a servant, but a son. Quest.
1. God adopts us to a State of Liberty, Adoption is a State of Freedom. A Slave being adopted is made a free Man, Gal. 4.7. Thou art no more a servant, but a son. Quest.
crd np1 vvz pno12 p-acp dt n1 pp-f n1, n1 vbz dt n1 pp-f n1. dt n1 vbg vvn vbz vvn dt j n1, np1 crd. pns21 vb2r dx av-dc dt n1, cc-acp dt n1. n1.
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How is an adopted Son free? Resp. 1. Not to do what he list:How is an adopted Son free? Resp. 1. Not to do what he list:
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he is freed from the Dominion of Sin, the Tyranny of Satan, the Curse of the Law.
he is freed from the Dominion of since, the Tyranny of Satan, the Curse of the Law.
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2. He is free in the manner of Worship;
2. He is free in the manner of Worship;
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he hath God's free Spirit which makes him free and chearful in his Service of God;
he hath God's free Spirit which makes him free and cheerful in his Service of God;
pns31 vhz npg1 j n1 r-crq vvz pno31 j cc j p-acp po31 n1 pp-f np1;
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he is joyful in the house of prayer, Isa. 56.7. 2. God adopts us to a State of Dignity:
he is joyful in the house of prayer, Isaiah 56.7. 2. God adopts us to a State of Dignity:
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God makes us Heirs of Promise; God Instals us into Honour, Isa. 43.4. Since thou wast precious in my sight, thou hast been honourable.
God makes us Heirs of Promise; God Instals us into Honour, Isaiah 43.4. Since thou wast precious in my sighed, thou hast been honourable.
np1 vvz pno12 n2 pp-f n1; np1 vvz pno12 p-acp n1, np1 crd. c-acp pns21 vbd2s j p-acp po11 n1, pns21 vh2 vbn j.
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The Adopted are God's Treasure, Exod. 19.5. His Jewels, Mal. 3.17. His first Born, Heb. 12.23. They have Angels for their Life-guard, Heb. 1.14. They are of the Bloud-Royal of Heaven, 1 Iob. 3.9. The Scripture hath set forth their Spiritual Heraldry ;
The Adopted Are God's Treasure, Exod 19.5. His Jewels, Malachi 3.17. His First Born, Hebrew 12.23. They have Angels for their Lifeguard, Hebrew 1.14. They Are of the Blood royal of Heaven, 1 Job 3.9. The Scripture hath Set forth their Spiritual Heraldry;
dt j-vvn vbr npg1 n1, np1 crd. po31 n2, np1 crd. po31 ord vvn, np1 crd. pns32 vhb n2 p-acp po32 n1, np1 crd. pns32 vbr pp-f dt j pp-f n1, crd zz crd. dt n1 vhz vvn av po32 j n1;
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they have their Escutcheon or Coat-armour: Sometimes they give the Lyon for their Courage, Prov. 28.1. Sometimes the Dove for their Meekness, Cant. 2.14. Sometimes the Eagle for their Sublimeness, Isa. 40.31.
they have their Escutcheon or Coat-armour: Sometime they give the lion for their Courage, Curae 28.1. Sometime the Dove for their Meekness, Cant 2.14. Sometime the Eagl for their Sublimeness, Isaiah 40.31.
pns32 vhb po32 n1 cc n1: av pns32 vvb dt n1 p-acp po32 n1, np1 crd. av dt n1 p-acp po32 n1, np1 crd. av dt n1 p-acp po32 n1, np1 crd.
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Thus you see their Coat of Arms display'd;
Thus you see their Coat of Arms displayed;
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it is like a Will without Seal and Witnesses, which is null and void in Law;
it is like a Will without Seal and Witnesses, which is null and void in Law;
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but what is Honour without Inheritance? God adopts all his Sons to an Inheritance, Luke 12.32. It is your Father's good pleasure to give you a kingdom.
but what is Honour without Inheritance? God adopts all his Sons to an Inheritance, Lycia 12.32. It is your Father's good pleasure to give you a Kingdom.
cc-acp q-crq vbz n1 p-acp n1? np1 vvz d po31 n2 p-acp dt n1, av crd. pn31 vbz po22 ng1 j n1 pc-acp vvi pn22 dt n1.
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'Tis no Disparagment to be the Sons of God.
It's no Disparagement to be the Sons of God.
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To reproach the Saints, is as if Shimei had reproached David when he was going to be made King; Adoption ends in Coronation.
To reproach the Saints, is as if Shimei had reproached David when he was going to be made King; Adoption ends in Coronation.
p-acp n1 dt n2, vbz c-acp cs np1 vhd vvn np1 c-crq pns31 vbds vvg pc-acp vbi vvn n1; n1 vvz p-acp n1.
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The Kingdom God gives his adopted Sons and Heirs excels all Earthly Monarchies: 1. In Riches, Rev. 21.21. the Gates of Pearl, and the Streets of pure Gold, and as it were transparent Glass. 2. In Tranquility;
The Kingdom God gives his adopted Sons and Heirs excels all Earthly Monarchies: 1. In Riches, Rev. 21.21. the Gates of Pearl, and the Streets of pure Gold, and as it were transparent Glass. 2. In Tranquillity;
dt n1 np1 vvz po31 j-vvn n2 cc n2 vvz d j n2: crd p-acp n2, n1 crd. dt n2 pp-f n1, cc dt n2 pp-f j n1, cc c-acp pn31 vbdr j n1. crd p-acp n1;
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it is peaceable, the white Lily of Peace is the best Flower of a Prince's Crown:
it is peaceable, the white Lily of Peace is the best Flower of a Prince's Crown:
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Pax una triumphis innumeris melior — No Divisions at Home, or Invasions Abroad;Pax una triumphis innumeris melior — No Divisions At Home, or Invasions Abroad;
fw-la fw-la fw-la fw-la fw-la — uh-dx n2 p-acp n1-an, cc n2 av;
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no more the Noise of the Drum or Canon, but the Voice of Harpers harping the Hieroglyphick of Peace, Rev. 14.2. 3. In Stability;
no more the Noise of the Drum or Canon, but the Voice of Harpers harping the Hieroglyphic of Peace, Rev. 14.2. 3. In Stability;
av-dx av-dc dt n1 pp-f dt n1 cc n1, cc-acp dt n1 pp-f np1 vvg dt n1 pp-f n1, n1 crd. crd p-acp n1;
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other Kingdoms are corruptible, though they have Heads of Gold, yet Feet of Clay: but this Kingdom into which the Saints are adopted runs parallel with Eternity;
other Kingdoms Are corruptible, though they have Heads of Gold, yet Feet of Clay: but this Kingdom into which the Saints Are adopted runs parallel with Eternity;
j-jn n2 vbr j, cs pns32 vhb n2 pp-f n1, av n2 pp-f n1: cc-acp d n1 p-acp r-crq dt n2 vbr vvn vvz n1 p-acp n1;
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'tis a Kingdom that cannot be shaken, Heb. 12.28. The Heirs of Heaven reign for ever and ever, Rev. 22.5. Quest.
it's a Kingdom that cannot be shaken, Hebrew 12.28. The Heirs of Heaven Reign for ever and ever, Rev. 22.5. Quest.
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What is the Organical or Instrumental Cause of Adoption? Resp. Faith interests us in the Priviledge of Adoption, Gal. 3.26. Ye are all the children of God by faith in Christ Iesus. What is the Organical or Instrumental Cause of Adoption? Resp. Faith interests us in the Privilege of Adoption, Gal. 3.26. You Are all the children of God by faith in christ Iesus.
q-crq vbz dt j cc j n1 pp-f n1? np1 n1 n2 pno12 p-acp dt n1 pp-f n1, np1 crd. pn22 vbr d dt n2 pp-f np1 p-acp n1 p-acp np1 np1.
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Before Faith be wrought we are Spiritually Illegitimate, we have no relation to God as a Father:
Before Faith be wrought we Are Spiritually Illegitimate, we have no Relation to God as a Father:
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an Unbeliever may call God Iudge but not Father ;
an Unbeliever may call God Judge but not Father;
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Faith is the filiating Grace, it confers upon us the Title of Sonship, and gives us right to inherit. Quest.
Faith is the filiating Grace, it confers upon us the Title of Sonship, and gives us right to inherit. Quest.
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Why Faith is the Instrument of Adoption, more then any other Grace? Why Faith is the Instrument of Adoption, more then any other Grace?
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Resp. 1. Faith is a quickning Grace, it is the Vital Artery of the Soul, Hab. 2.4. The just shall live by faith. Resp. 1. Faith is a quickening Grace, it is the Vital Artery of the Soul, Hab. 2.4. The just shall live by faith.
np1 crd n1 vbz dt j-vvg n1, pn31 vbz dt j n1 pp-f dt n1, np1 crd. dt j vmb vvi p-acp n1.
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Life makes us capable of Adoption, dead Children are never adopted. 2. Faith makes us CHRIST's Brethren, and so GOD comes to be our Father.
Life makes us capable of Adoption, dead Children Are never adopted. 2. Faith makes us Christ's Brothers, and so GOD comes to be our Father.
n1 vvz pno12 j pp-f n1, j n2 vbr av-x vvn. crd n1 vvz pno12 npg1 n2, cc av np1 vvz pc-acp vbi po12 n1.
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Use 1. Branch 1. See the amazing Love of God in making us his Sons.Use 1. Branch 1. See the amazing Love of God in making us his Sons.
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Plato gave God Thanks, that he had made him a Man, and not only a Man, but a Philosopher:Plato gave God Thanks, that he had made him a Man, and not only a Man, but a Philosopher:
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but it is infinitely more, that he should invest us with the Prerogative of Sons.
but it is infinitely more, that he should invest us with the Prerogative of Sons.
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It is Love in God to feed us, but more to adopt us, 1 Joh. 3.1.
It is Love in God to feed us, but more to adopt us, 1 John 3.1.
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Effect 5. Assurance would make us contented, though we have but a little in the World:Effect 5. Assurance would make us contented, though we have but a little in the World:
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Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God! It is an Ecce Admirantis, a Behold of Wonder. Behold, what manner of love the Father hath bestowed upon us, that we should be called the Sons of God! It is an Ecce Admirantis, a Behold of Wonder.
vvb, q-crq n1 pp-f n1 dt n1 vhz vvn p-acp pno12, cst pns12 vmd vbi vvn dt n2 pp-f np1 pn31 vbz dt fw-la fw-la, dt vvb pp-f n1.
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The Wonder of God's Love in adopting us, will appear the more, if we consider these six things,
The Wonder of God's Love in adopting us, will appear the more, if we Consider these six things,
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1. That God should adopt us when he had a Son of his own. Men adopt because they want Children,
1. That God should adopt us when he had a Son of his own. Men adopt Because they want Children,
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and desire to have some to bear their Name;
and desire to have Some to bear their Name;
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but that God should adopt us when he had a Son of his own, the Lord Iesus, here is the Wonder of Love.
but that God should adopt us when he had a Son of his own, the Lord Iesus, Here is the Wonder of Love.
cc-acp cst np1 vmd vvi pno12 c-crq pns31 vhd dt n1 pp-f po31 d, dt n1 np1, av vbz dt n1 pp-f n1.
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Christ is call'd God's dear Son, Col. 1.13. A Son more worthy then the angels. Heb. 1.4. Being made so much better then the angels.
christ is called God's dear Son, Col. 1.13. A Son more worthy then the Angels. Hebrew 1.4. Being made so much better then the Angels.
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Now when God had a Son of his own, such a Son, here is the Wonder of God's Love in adopting us.
Now when God had a Son of his own, such a Son, Here is the Wonder of God's Love in adopting us.
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We needed a Father, but he did not need Sons. 2. Consider what we were before God did adopt us: We were very deformed;
We needed a Father, but he did not need Sons. 2. Consider what we were before God did adopt us: We were very deformed;
pns12 vvd dt n1, p-acp pns31 vdd xx vvi n2. crd np1 r-crq pns12 vbdr p-acp np1 vdd vvi pno12: pns12 vbdr av vvn;
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a Man will scarce adopt him for his Heir that is crooked and ill-favoured, but that hath some Beauty.
a Man will scarce adopt him for his Heir that is crooked and ill-favoured, but that hath Some Beauty.
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Mordecai adopted Esther because she was fair. But we were in our Bloud, and then God adopted us: Ezek. 16.6. When I saw thee polluted in thy bloud, it was the time of love. Mordecai adopted Esther Because she was fair. But we were in our Blood, and then God adopted us: Ezekiel 16.6. When I saw thee polluted in thy blood, it was the time of love.
np1 vvn np1 c-acp pns31 vbds j. cc-acp pns12 vbdr p-acp po12 n1, cc av np1 vvn pno12: np1 crd. c-crq pns11 vvd pno21 vvn p-acp po21 n1, pn31 vbds dt n1 pp-f n1.
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God did not adopt us when we were bespangled with the Jewels of Holiness, and had the Angels Glory upon us,
God did not adopt us when we were bespangled with the Jewels of Holiness, and had the Angels Glory upon us,
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but when we were black as Aethiopians, diseased as Leapers, then it was the time of Love.
but when we were black as Ethiopians, diseased as Leapers, then it was the time of Love.
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3. That God should be at so great Expence in adopting us: When Men adopt they have only some Deed seal'd, and the thing is effected;
3. That God should be At so great Expense in adopting us: When Men adopt they have only Some Deed sealed, and the thing is effected;
crd cst np1 vmd vbi p-acp av j n1 p-acp vvg pno12: c-crq n2 vvb pns32 vhb av-j d n1 vvd, cc dt n1 vbz vvn;
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but when God adopts, it puts him to a far greater Expence, it se•s his Wisdom a work to find out a way to adopt us:
but when God adopts, it puts him to a Far greater Expense, it se•s his Wisdom a work to find out a Way to adopt us:
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It was no easie thing to make the Heirs of Wrath, Heirs of the Promise. And when God had found out a way to adopt, it was no easie way;
It was no easy thing to make the Heirs of Wrath, Heirs of the Promise. And when God had found out a Way to adopt, it was no easy Way;
pn31 vbds dx j n1 pc-acp vvi dt n2 pp-f n1, n2 pp-f dt n1. cc c-crq np1 vhd vvn av dt n1 pc-acp vvi, pn31 vbds dx j n1;
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our Adoption is purchased at a dear Rate:
our Adoption is purchased At a dear Rate:
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When God was about to make us Sons and Heirs, he could not Seal the Deed but by the Bloud of his own Son. Here is the Wonder of God's Love in adopting us, that he should be at all this Expence to bring this work about.
When God was about to make us Sons and Heirs, he could not Seal the Deed but by the Blood of his own Son. Here is the Wonder of God's Love in adopting us, that he should be At all this Expense to bring this work about.
c-crq np1 vbds a-acp pc-acp vvi pno12 n2 cc n2, pns31 vmd xx vvi dt n1 cc-acp p-acp dt n1 pp-f po31 d n1 av vbz dt n1 pp-f npg1 n1 p-acp vvg pno12, cst pns31 vmd vbi p-acp d d n1 pc-acp vvi d n1 a-acp.
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4. That God should adopt his Enemies: If a Man adopts another for his Heir, he will not adopt his mortal Enemy;
4. That God should adopt his Enemies: If a Man adopts Another for his Heir, he will not adopt his Mortal Enemy;
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but that God should adopt us when we were not only Strangers but Enemies. Here is the Wonder of Love,
but that God should adopt us when we were not only Strangers but Enemies. Here is the Wonder of Love,
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for God to have pardoned his Enemies had been much, but to adopt them for his Heirs, this sets the Angels in Heaven a wondring.
for God to have pardoned his Enemies had been much, but to adopt them for his Heirs, this sets the Angels in Heaven a wondering.
c-acp np1 pc-acp vhi vvn po31 n2 vhd vbn av-d, cc-acp p-acp vvb pno32 p-acp po31 n2, d vvz dt n2 p-acp n1 dt vvg.
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5. That God should take great Numbers out of the Devil's Family and adopt them into the Family of Heaven.
5. That God should take great Numbers out of the Devil's Family and adopt them into the Family of Heaven.
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Christ is said to bring many sons to glory, Heb. 2.10. Men adopt usually but one Heir, but God is resolved to encrease his Family, he brings many Sons to Glory.
christ is said to bring many Sons to glory, Hebrew 2.10. Men adopt usually but one Heir, but God is resolved to increase his Family, he brings many Sons to Glory.
np1 vbz vvn pc-acp vvi d n2 p-acp n1, np1 crd. np1 vvb av-j p-acp crd n1, p-acp np1 vbz vvn pc-acp vvi po31 n1, pns31 vvz d n2 p-acp n1.
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God's adopting Millions, is the Wonder of Love.
God's adopting Millions, is the Wonder of Love.
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Had but one been adopted, all of us might have despair'd, but he brings many Sons to Glory;
Had but one been adopted, all of us might have despaired, but he brings many Sons to Glory;
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this opens a Door of Hope to us. 6. That God should confer so great Honour upon us in adopting us:
this Opens a Door of Hope to us. 6. That God should confer so great Honour upon us in adopting us:
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David thought it no small Honour, that he should be a King's Son-in-law, 1 Sam. 18.18.David Thought it no small Honour, that he should be a King's Son-in-law, 1 Sam. 18.18.
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But what Honour to be the Sons of the High God? And the more Honour God hath put upon us in adopting us the more he hath magnified his Love towards us.
But what Honour to be the Sons of the High God? And the more Honour God hath put upon us in adopting us the more he hath magnified his Love towards us.
p-acp r-crq n1 pc-acp vbi dt n2 pp-f dt j np1? cc dt av-dc n1 np1 vhz vvn p-acp pno12 p-acp vvg pno12 dt av-dc pns31 vhz vvn po31 vvb p-acp pno12.
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What Honour that God hath made us so near in Alliance to him, Sons of God the Father, Members of God the Son, Temples of God the Holy Ghost, that he hath made us NONLATINALPHABET, as the Angels, Matth. 22.30.
What Honour that God hath made us so near in Alliance to him, Sons of God the Father, Members of God the Son, Temples of God the Holy Ghost, that he hath made us, as the Angels, Matthew 22.30.
q-crq n1 cst np1 vhz vvn pno12 av av-j p-acp n1 p-acp pno31, n2 pp-f np1 dt n1, n2 pp-f np1 dt n1, n2 pp-f np1 dt j n1, cst pns31 vhz vvn pno12, p-acp dt n2, np1 crd.
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Nay, in some sence superiour to the Angels, all proclaims the Wonder of God's Love in adopting us.
Nay, in Some sense superior to the Angels, all proclaims the Wonder of God's Love in adopting us.
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Branch 2. See the sad Condition of such as live and dye in Unbelief, they are not the Sons of God:Branch 2. See the sad Condition of such as live and die in Unbelief, they Are not the Sons of God:
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To as many as received him, he gave power to become the sons of God, even to them that believe in his name. No Faith, no Sonship ;To as many as received him, he gave power to become the Sons of God, even to them that believe in his name. No Faith, no Sonship;
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Unbelievers have no Sign on Sonship, they know not God; all God's Children know their Father, but the Wicked do not know him, Jer. 9.3. They proceed from evil to evil, and know not me, saith the Lord.
Unbelievers have no Signen on Sonship, they know not God; all God's Children know their Father, but the Wicked do not know him, Jer. 9.3. They proceed from evil to evil, and know not me, Says the Lord.
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Unbelievers are dead in Trespasses, Eph. 2.1. God hath no dead Children; and not being Children, they have no Right to inherit.
Unbelievers Are dead in Trespasses, Ephesians 2.1. God hath no dead Children; and not being Children, they have no Right to inherit.
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2. Use of Tryal: Try whether we are adopted, all the World is divided into these two Ranks, either the Sons of God,
2. Use of Trial: Try whither we Are adopted, all the World is divided into these two Ranks, either the Sons of God,
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or the Heirs of Hell, Joh. 1.12. To them he gave power to become the sons of God.
or the Heirs of Hell, John 1.12. To them he gave power to become the Sons of God.
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Let us put ourselves on a Tryal; it is no sign we are adopted Sons, because we are Sons of Godly Parents:
Let us put ourselves on a Trial; it is no Signen we Are adopted Sons, Because we Are Sons of Godly Parents:
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The Iews boasted that they were Abraham 's Seed, Ioh. 8.33. they thought they must needs be good, because they came of such an Holy Line.
The Iews boasted that they were Abraham is Seed, John 8.33. they Thought they must needs be good, Because they Come of such an Holy Line.
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But Adoption doth not come by Bloud: we see many godly Parents have wicked Sons:
But Adoption does not come by Blood: we see many godly Parents have wicked Sons:
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Abraham had an Ishmael; Isaac an Esau. The Corn that is sown pure yet brings forth Grain with an Husk.Abraham had an Ishmael; Isaac an Esau The Corn that is sown pure yet brings forth Grain with an Husk.
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He who himself is Holy, yet the Child that springs from his Loins is Unholy. So that as Hierom, Non nascimur filii ;
He who himself is Holy, yet the Child that springs from his Loins is Unholy. So that as Hieronymus, Non nascimur Sons;
pns31 r-crq n1 vbz j, av dt n1 cst vvz p-acp po31 n2 vbz j. av cst p-acp np1, fw-fr fw-la fw-la;
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We are not God's Sons as we are born of godly Parents, but by Adoption and Grace.
We Are not God's Sons as we Are born of godly Parents, but by Adoption and Grace.
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Well then, let us try if we are the adopted Sons and Daughters of God. First Sign of Adoption, Obedience;
Well then, let us try if we Are the adopted Sons and Daughters of God. First Signen of Adoption, obedience;
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a Son obeys his Father, Jer. 35.5. I set before the sons of the house of the Rechabites pots full of wine,
a Son obeys his Father, Jer. 35.5. I Set before the Sons of the house of the Rechabites pots full of wine,
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and cups, and said unto them, Drink ye Wine. But they said, We will drink no wine:
and cups, and said unto them, Drink you Wine. But they said, We will drink no wine:
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for Ionadab the son of Rechab our father commanded us, saying, Ye shall drink no wine. for Ionadab the son of Rechab our father commanded us, saying, You shall drink no wine.
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So when God saith, Drink not in Sin's enchanted Cup, an adopted Child saith, My Heavenly Father hath commanded me, I dare not Drink.
So when God Says, Drink not in Since enchanted Cup, an adopted Child Says, My Heavenly Father hath commanded me, I Dare not Drink.
av c-crq np1 vvz, vvb xx p-acp c-acp j-vvn n1, dt j-vvn n1 vvz, po11 j n1 vhz vvn pno11, pns11 vvb xx vvi.
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A gracious Soul doth not only believe God's Promise, but obey his Command. And true Child-like Obedience must be Regular, which implies three things:
A gracious Soul does not only believe God's Promise, but obey his Command. And true Childlike obedience must be Regular, which Implies three things:
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1. It must be done by a right Rule: Obedience must have the Word for its Rule; Lydius Lapis: Isa. 8.20. To the law, to the testimony.
1. It must be done by a right Rule: obedience must have the Word for its Rule; Lydius Lapis: Isaiah 8.20. To the law, to the testimony.
crd pn31 vmb vbi vdn p-acp dt j-jn n1: n1 vmb vhi dt n1 p-acp po31 n1; np1 fw-la: np1 crd. p-acp dt n1, p-acp dt n1.
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If our Obedience be not according to the Word, it is offering up strange Fire; it is NONLATINALPHABET, Will-worship;
If our obedience be not according to the Word, it is offering up strange Fire; it is, Will-worship;
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and God will say, Who hath required this at your hand? The Apostle condemns worshipping of Angels, which had a show of Humility, Col. 2.18.
and God will say, Who hath required this At your hand? The Apostle condemns worshipping of Angels, which had a show of Humility, Col. 2.18.
cc np1 vmb vvi, r-crq vhz vvn d p-acp po22 n1? dt n1 vvz vvg pp-f n2, r-crq vhd dt n1 pp-f n1, np1 crd.
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The Iews might say, they were loath to be so bold as to go to God in their own Persons, they would be more humble,
The Iews might say, they were loath to be so bold as to go to God in their own Persons, they would be more humble,
dt np2 vmd vvi, pns32 vbdr j pc-acp vbi av j c-acp pc-acp vvi p-acp np1 p-acp po32 d n2, pns32 vmd vbi av-dc j,
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and prostrate themselves before the Angels, desiring them to be their Mediators to God.
and prostrate themselves before the Angels, desiring them to be their Mediators to God.
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Here was a show of Humility in their Angel-worship, but it was abominable, because they had no Word of God to warrant it:
Here was a show of Humility in their Angel-worship, but it was abominable, Because they had no Word of God to warrant it:
av vbds dt n1 pp-f n1 p-acp po32 n1, cc-acp pn31 vbds j, c-acp pns32 vhd dx n1 pp-f np1 pc-acp vvi pn31:
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It was not Obedience but Idolatry. Child-like Obedience is that which is consonant to our Father's revealed Will.
It was not obedience but Idolatry. Childlike obedience is that which is consonant to our Father's revealed Will.
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2. It must be done from a right Principle; i. e. The noble Principle of Faith, Rom. 16.26.
2. It must be done from a right Principle; i. e. The noble Principle of Faith, Rom. 16.26.
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The obedience of faith. — Quicquid decorum est ex fide proficiscitur, Aug. A Crab-tree may bear Fruit fair to the Eye,The Obedience of faith. — Quicquid decorum est ex fide proficiscitur, Aug. A Crab tree may bear Fruit fair to the Eye,
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but it is sowr because it doth not come from a good Root.
but it is sour Because it does not come from a good Root.
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A Moral Person may give God outward Obedience, and to the Eyes of others it seems glorious,
A Moral Person may give God outward obedience, and to the Eyes of Others it seems glorious,
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but his Obedience is sowr because it comes not from that sweet and pleasant Root of Faith.
but his obedience is sour Because it comes not from that sweet and pleasant Root of Faith.
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A Child of God gives him the Obedience of Faith, and that meliorates and sweetens his Services,
A Child of God gives him the obedience of Faith, and that meliorates and sweetens his Services,
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and makes them come off with a better relish, Heb. 11.4. By faith Abel offered to God a better sacrifice then Cain.
and makes them come off with a better relish, Hebrew 11.4. By faith Abel offered to God a better sacrifice then Cain.
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3. It must be done to a right End: Finis specificat actionem ; The end of Obedience is glorifying God.
3. It must be done to a right End: Finis specificat actionem; The end of obedience is glorifying God.
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That which hath spoil'd many glorious Services, is when the end hath been wrong: Matth. 6.2. When thou dost thine alms do not sound a trumpet as the hypocrites do, that they may have glory of men.
That which hath spoiled many glorious Services, is when the end hath been wrong: Matthew 6.2. When thou dost thine alms do not found a trumpet as the Hypocrites do, that they may have glory of men.
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Good Works should shine, but not blaze.
Good Works should shine, but not blaze.
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If I give my body to be burned, and have not charity, it profits me nothing, 1 Cor. 13.3. The same I may say of a sincere aim ;If I give my body to be burned, and have not charity, it profits me nothing, 1 Cor. 13.3. The same I may say of a sincere aim;
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if I obey never so much, and have not a sincere Aim, it profits me nothing.
if I obey never so much, and have not a sincere Aim, it profits me nothing.
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True Obedience looks at God in all, Phil. 1.20. That Christ may be magnified. Though a Child of God shoots short, yet he takes a right Aim.
True obedience looks At God in all, Philip 1.20. That christ may be magnified. Though a Child of God shoots short, yet he Takes a right Aim.
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2. True Child-like Obedience is Uniform: A Child of God makes Conscience of one Command as well as another:
2. True Childlike obedience is Uniform: A Child of God makes Conscience of one Command as well as Another:
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Quicquid propter Deum fit aequaliter fit. — All God's Commands have the same Stamp of Divine Authority upon them;Quicquid propter God fit aequaliter fit. — All God's Commands have the same Stamp of Divine authority upon them;
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and if I obey one Precept because my Heavenly Father commands me, then by the same Rule I must obey all:
and if I obey one Precept Because my Heavenly Father commands me, then by the same Rule I must obey all:
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As the Bloud runs through all the Veins of the Body; and the Sun in the Firmament runs through all the Signs of the Zodiack ;
As the Blood runs through all the veins of the Body; and the Sun in the Firmament runs through all the Signs of the Zodiac;
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so true Child-like Obedience runs through the First and Second Table, Psal. 119.6. When I have respect to all thy commandments.
so true Childlike obedience runs through the First and Second Table, Psalm 119.6. When I have respect to all thy Commandments.
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To obey God in some things of Religion, and not in others, shows an unsound Heart:
To obey God in Some things of Religion, and not in Others, shows an unsound Heart:
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Like Esau who obeyed his Father in bringing him Venison, but not in a greater matter, viz. the Choice of his Wife.
Like Esau who obeyed his Father in bringing him Venison, but not in a greater matter, viz. the Choice of his Wife.
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Child-like Obedience moves towards every Command of God; as the Needle points that way which the Load-stone draws.
Childlike obedience moves towards every Command of God; as the Needle points that Way which the Loadstone draws.
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If God call to Duties which are cross to Flesh and Bloud, if we are Children we obey our Father. Quest.
If God call to Duties which Are cross to Flesh and Blood, if we Are Children we obey our Father. Quest.
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But who can obey God in all things? But who can obey God in all things?
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Ans. An adopted Heir of Heaven, though he cannot obey every Precept perfectly, yet he doth evangelically: 1. He approves of every Command, Rom. 7.16. I consent to the law that it 〈 ◊ 〉 good. Ans. an adopted Heir of Heaven, though he cannot obey every Precept perfectly, yet he does evangelically: 1. He approves of every Command, Rom. 7.16. I consent to the law that it 〈 ◊ 〉 good.
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2. A Child of God delights in every Command, Psal. 119.97. O how I love thy precepts.
2. A Child of God delights in every Command, Psalm 119.97. Oh how I love thy Precepts.
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3. His desire is to obey every Command, Psal. 119.5. O that my ways were directed to keep thy statutes.
3. His desire is to obey every Command, Psalm 119.5. Oh that my ways were directed to keep thy statutes.
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4. Wherein he comes short, he looks up to Christ's Bloud to make supply for his Defects.
4. Wherein he comes short, he looks up to Christ's Blood to make supply for his Defects.
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This is Evangelical Obedience, which though it be not to Satisfaction, it is to Acceptation. 3. True Child-like Obedience is constant, Psal. 106.3. Blessed is he that doth righteousness at all times.
This is Evangelical obedience, which though it be not to Satisfaction, it is to Acceptation. 3. True Childlike obedience is constant, Psalm 106.3. Blessed is he that does righteousness At all times.
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Child-like Obedience is not like an high Cholor in a Fit, which is soon over, but like a right Sanguine Complexion it abides;
Childlike obedience is not like an high Cholor in a Fit, which is soon over, but like a right Sanguine Complexion it abides;
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it is like the Fire on the Altar, which was kept always burning, Lev. 6.13. Second Sign of Adoption, To love to be in our Father's Presence;
it is like the Fire on the Altar, which was kept always burning, Lev. 6.13. Second Signen of Adoption, To love to be in our Father's Presence;
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the Child who loves his Father, is never so well as when he is near his Father.
the Child who loves his Father, is never so well as when he is near his Father.
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Are we Children, we love the Presence of God in his Ordinances? In Prayer we speak to God, in the preaching of his Word he speaks to us:
are we Children, we love the Presence of God in his Ordinances? In Prayer we speak to God, in the preaching of his Word he speaks to us:
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And how doth every Child of God delight to hear his Father's Voice? Psal. 63.1, 2. My soul thirsteth for thee, to see thy glory so as I have seen thee in the sanctuary.
And how does every Child of God delight to hear his Father's Voice? Psalm 63.1, 2. My soul Thirsteth for thee, to see thy glory so as I have seen thee in the sanctuary.
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Such as disregard Ordinances are not God's Children, because they care not to be in God's Presence: Gen. 4.17. Cain went out from the presence of the Lord.
Such as disregard Ordinances Are not God's Children, Because they care not to be in God's Presence: Gen. 4.17. Cain went out from the presence of the Lord.
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Not that he could go out of God's Sight, but the me•ning is, Cain went from the Church and People of God, where the Lord gave vissible Tokens of his Presence.
Not that he could go out of God's Sighed, but the me•ning is, Cain went from the Church and People of God, where the Lord gave visible Tokens of his Presence.
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Third Sign of Adoption, To have the Conduct of God's Spirit, Rom. 8. •4. As many as are led by the spirit of God, are the sons of God.
Third Signen of Adoption, To have the Conduct of God's Spirit, Rom. 8. •4. As many as Are led by the Spirit of God, Are the Sons of God.
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It is not enough that the Child have Life, but it must be led every step by the Nurse:
It is not enough that the Child have Life, but it must be led every step by the Nurse:
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so the adopted Child must not only be born of God, but have the Manuduction of the Spirit to lead him in a Course of Holiness: Hos. 11.3. I taught Ephraim also to go, taking them by their arms.
so the adopted Child must not only be born of God, but have the Manuduction of the Spirit to led him in a Course of Holiness: Hos. 11.3. I taught Ephraim also to go, taking them by their arms.
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As Israel were led by the Pillar of Fire, so God's Children are led by the Conduct of his Spirit:
As Israel were led by the Pillar of Fire, so God's Children Are led by the Conduct of his Spirit:
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the adopted Ones need God's Spirit to lead them, they are apt to go wrong. The fleshy Part inclines to sin, the Understanding and Conscience are to guide the Will,
the adopted Ones need God's Spirit to led them, they Are apt to go wrong. The fleshy Part inclines to since, the Understanding and Conscience Are to guide the Will,
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but the Will is imperious and rebels, therefore God's Children need the Spirit to check Corruption,
but the Will is imperious and rebels, Therefore God's Children need the Spirit to check Corruption,
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and lead them in the right way; as the wicked Men are led by the Evil Spirit:
and led them in the right Way; as the wicked Men Are led by the Evil Spirit:
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Second Benefit, If we are adopted, then we have an Interest in all the Promises: The Promises are Childrens Bread:
Second Benefit, If we Are adopted, then we have an Interest in all the Promises: The Promises Are Children's Bred:
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The Spirit of Satan led Herod to Incest, Ahab to Murder, Iudas to Treason; so the good Spirit leads God's Children into Vertuous Actions.
The Spirit of Satan led Herod to Incest, Ahab to Murder, Iudas to Treason; so the good Spirit leads God's Children into Virtuous Actions.
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Object. But Enthusiasts pretend to be led by the Spirit, when it is an Ignis Fatuus, a Delusion?Object. But Enthusiasts pretend to be led by the Spirit, when it is an Ignis Fatuus, a Delusion?
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Ans. The Spirit's Conduct is agreeable to the Word: Enthusiasts leave the Word, The word is truth, Joh. 17.17. And the spirit guides in all truth, Joh. 16.13. The Word's Teaching, and the Spirit's Leading agree together.Ans. The Spirit's Conduct is agreeable to the Word: Enthusiasts leave the Word, The word is truth, John 17.17. And the Spirit guides in all truth, John 16.13. The Word's Teaching, and the Spirit's Leading agree together.
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Fourth Sign, If we are adopted we have an intire love to all God's Children, 1 Pet. 2.17. Love the brother-hood. We bear Affection to God's Children, though they have some Infirmities:
Fourth Signen, If we Are adopted we have an entire love to all God's Children, 1 Pet. 2.17. Love the brotherhood. We bear Affection to God's Children, though they have Some Infirmities:
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There are the spots of God's Children, Deut. 32.5.
There Are the spots of God's Children, Deuteronomy 32.5.
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But we must love the beautiful Face of Holiness, though it hath a Scar in it.
But we must love the beautiful Face of Holiness, though it hath a Scar in it.
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If we are adopted we love the Good we see in God's Children, we admire their Graces, we pass by their Imprudencies:
If we Are adopted we love the Good we see in God's Children, we admire their Graces, we pass by their Imprudencies:
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if we cannot love them because they have some Failings, how do we think God can love us? can we plead Exemption? By these Signs we may know our Adoption. Quest.
if we cannot love them Because they have Some Failings, how do we think God can love us? can we plead Exemption? By these Signs we may know our Adoption. Quest.
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What are the benefits which accrue to God's Children? Ans. They have great Immunities: King's Children have great Priviledges and Freedoms;What Are the benefits which accrue to God's Children? Ans. They have great Immunities: King's Children have great Privileges and Freedoms;
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they do not pay Custom, Mat. 17.6. God's Children are priviledged Persons; they are priviledged from the hurt of every thing, Luke 10.19. Nothing shall by any means hurt you.
they do not pay Custom, Mathew 17.6. God's Children Are privileged Persons; they Are privileged from the hurt of every thing, Lycia 10.19. Nothing shall by any means hurt you.
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Hit you it may, not hurt you: Psal. 91.10. There shall no evil befal thee. God saith not, no Affliction shall befal his Children, but no Evil;
Hit you it may, not hurt you: Psalm 91.10. There shall no evil befall thee. God Says not, no Affliction shall befall his Children, but no Evil;
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the Hurt and Poison of it is taken away. Affliction to a wicked Man hath Evil in it, it makes him worse;
the Hurt and Poison of it is taken away. Affliction to a wicked Man hath Evil in it, it makes him Worse;
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it makes him curse and blaspheme, Rev. 16.9. Men were scorched with great heat, and blasphemed the name of God.
it makes him curse and Blaspheme, Rev. 16.9. Men were scorched with great heat, and blasphemed the name of God.
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But no Evil befals a Child of God, he is better'd by Affliction, Heb. 12.10. The Furnace makes Gold purer.
But no Evil befalls a Child of God, he is bettered by Affliction, Hebrew 12.10. The Furnace makes Gold Purer.
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Again, no Evil befals the Adopted, because no Condemnation, Rom. 8.33.
Again, no Evil befalls the Adopted, Because no Condemnation, Rom. 8.33.
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It is God that justifieth, who is he that condemneth? What a blessed Priviledge is this, to be freed from the Sting of Affliction,It is God that Justifieth, who is he that Condemneth? What a blessed Privilege is this, to be freed from the Sting of Affliction,
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and the Curse of the Law; to be in such a Condition that nothing can hurt one.
and the Curse of the Law; to be in such a Condition that nothing can hurt one.
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When the Dragon hath poison'd the Water, the Unicorn with his Horn doth extract and draw out the Poison;
When the Dragon hath poisoned the Water, the Unicorn with his Horn does extract and draw out the Poison;
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so Jesus Christ hath drawn out the Poison of every Affliction, that it cannot prejudice the Saints.
so jesus christ hath drawn out the Poison of every Affliction, that it cannot prejudice the Saints.
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God's Truth which is the brightest Pearl in his Crown is laid to pawn in a Promise. The Promises are suitable;
God's Truth which is the Brightest Pearl in his Crown is laid to pawn in a Promise. The Promises Are suitable;
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like a P••sick-garden, there is no Disease but there is some Herb in the Physick-garden to cure it.
like a P••sick-garden, there is no Disease but there is Some Herb in the Physic-garden to cure it.
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In the Dark of Desertion God hath promised to be a Sun; in Temptation to tread down Satan, Rom. 16.20. Doth Sin prevail? he hath promised to take away its Kingly Power, Rom. 6.14. O the Heavenly Comforts which are distilled from the Limbeck of the Promises;
In the Dark of Desertion God hath promised to be a Sun; in Temptation to tread down Satan, Rom. 16.20. Does since prevail? he hath promised to take away its Kingly Power, Rom. 6.14. O the Heavenly Comforts which Are distilled from the Limbeck of the Promises;
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But who hath a Right to these? Believers only are Heirs of the Promise.
But who hath a Right to these? Believers only Are Heirs of the Promise.
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There is never a Promise in the Bible, but a Believer may say, This is mine.
There is never a Promise in the bible, but a Believer may say, This is mine.
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Use ult. Extol and magnifie God's Mercy who hath adopted you into his Family, who of Slaves hath made you Sons, of Heirs of Hell, Heirs of the Promise.Use ult. Extol and magnify God's Mercy who hath adopted you into his Family, who of Slaves hath made you Sons, of Heirs of Hell, Heirs of the Promise.
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Adoption is a free Gift, He gave them power, or dignity, to become the sons of God.
Adoption is a free Gift, He gave them power, or dignity, to become the Sons of God.
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As a Thread of Silver runs through the whole Piece of Work, so Free-grace runs through this whole priviledge of Adoption:
As a Thread of Silver runs through the Whole Piece of Work, so Free grace runs through this Whole privilege of Adoption:
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Adoption is a greater Mercy then Adam had in Paradise;
Adoption is a greater Mercy then Adam had in Paradise;
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he was a Son by Creation, but here is a further Sonship by Adoption, to make us thankful.
he was a Son by Creation, but Here is a further Sonship by Adoption, to make us thankful.
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Consider, in Civil Adoption there is some worth or excellency in the Person to be adopted,
Consider, in Civil Adoption there is Some worth or excellency in the Person to be adopted,
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but there was no worth in us, neither Beauty, nor Parentage, nor Vertue, nothing in us to move God to bestow the Prerogative of Sonship upon us.
but there was no worth in us, neither Beauty, nor Parentage, nor Virtue, nothing in us to move God to bestow the Prerogative of Sonship upon us.
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We have enough in us to move God to correct us, but nothing to move him to adopt us;
We have enough in us to move God to correct us, but nothing to move him to adopt us;
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therefore exalt Free-grace, begin the work of Angels here:
Therefore exalt Free grace, begin the work of Angels Here:
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Bless him with your Praises, who hath blessed you in making you his Sons and Daughters.
Bless him with your Praises, who hath blessed you in making you his Sons and Daughters.
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SANTIFICATION. 1 THESS. 4.3. For this is the Will of God, even your Sanctification.
SANTIFICATION. 1 THESS. 4.3. For this is the Will of God, even your Sanctification.
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THe Notion of the word Sanctification, signifies to consecrate and set apart to an holy use.
THe Notion of the word Sanctification, signifies to consecrate and Set apart to an holy use.
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Thus they are sanctified Persons who are separate from the World, and set apart for God's Service.
Thus they Are sanctified Persons who Are separate from the World, and Set apart for God's Service.
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Sanctification hath a privative and positive part. 1. A privative part, Mortification, which lies in the purging out of sin.
Sanctification hath a privative and positive part. 1. A privative part, Mortification, which lies in the purging out of since.
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Sin is compared to Leven, which sowrs, and to Leprosy, which defiles: Sanctification doth purge out the old leven, 1 Cor. 5.7.
since is compared to Leven, which sowrs, and to Leprosy, which defiles: Sanctification does purge out the old leven, 1 Cor. 5.7.
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Though it takes not away the life, yet the love of sin.
Though it Takes not away the life, yet the love of since.
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He is not a consecrated Person who is good only in some part, but who is all over sanctified.
He is not a consecrated Person who is good only in Some part, but who is all over sanctified.
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2. A positive part, Vivification, which is the spiritual refining of the Soul, which in Scripture is called a renewing of our mind, Rom. 12.2. and a partaking of the Divine Nature, 2 Pet. 1.4. The Priests in the Law not only were washed in the great Lavor, but adorned with glorious Apparel, Exod. 28.2. so in Sanctification, not only washed from sin, but adorned with purity. Quest. What is Sanctification?
2. A positive part, Vivification, which is the spiritual refining of the Soul, which in Scripture is called a renewing of our mind, Rom. 12.2. and a partaking of the Divine Nature, 2 Pet. 1.4. The Priests in the Law not only were washed in the great Labor, but adorned with glorious Apparel, Exod 28.2. so in Sanctification, not only washed from since, but adorned with purity. Quest. What is Sanctification?
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Answ. It is a Principle of Grace savingly wrought, whereby the Heart becomes holy, and is made after God's own heart.Answer It is a Principle of Grace savingly wrought, whereby the Heart becomes holy, and is made After God's own heart.
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A sanctified Person bears not only God's Name, but Image. For the opening the nature of Sanctification, I shall lay down these Seven Positions.
A sanctified Person bears not only God's Name, but Image. For the opening the nature of Sanctification, I shall lay down these Seven Positions.
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1. Sanctification is a supernatural thing; 'tis divinely infused; we are naturally polluted, and to cleanse God takes to be his Prerogative, Lev. 21.8. I am the Lord that sanctifieth you.
1. Sanctification is a supernatural thing; it's divinely infused; we Are naturally polluted, and to cleanse God Takes to be his Prerogative, Lev. 21.8. I am the Lord that Sanctifieth you.
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Weeds grow of themselves, Flowers are planted.
Weeds grow of themselves, Flowers Are planted.
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Sanctification is a Flower of the Spirit's planting, therefore it is called, The Sanctification of the Spirit, 1 Pet. 1.2. 2. Sanctification is an intrinsical thing;
Sanctification is a Flower of the Spirit's planting, Therefore it is called, The Sanctification of the Spirit, 1 Pet. 1.2. 2. Sanctification is an intrinsical thing;
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it lies chiefly in the heart. It is called the adorning the hidden man of the heart, 1 Pet. 3.4. The Dew wets the Leaf, the Sap is hid in the Root;
it lies chiefly in the heart. It is called the adorning the hidden man of the heart, 1 Pet. 3.4. The Due wets the Leaf, the Sap is hid in the Root;
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the Religion of some consists only in externals, but Sanctification is deeply rooted in the Soul, Psal. 51.6. In the hidden part thou shalt make me to know wisdom.
the Religion of Some consists only in externals, but Sanctification is deeply rooted in the Soul, Psalm 51.6. In the hidden part thou shalt make me to know Wisdom.
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3. Sanctification is an extensive thing; it spreads into the whole Man: 1 Thess. 5.23. The God of peace sanctifie you wholly.
3. Sanctification is an extensive thing; it spreads into the Whole Man: 1 Thess 5.23. The God of peace sanctify you wholly.
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As Original Corruption hath depraved all the Faculties, the whole head is sick, the whole heart faint, no Part sound,
As Original Corruption hath depraved all the Faculties, the Whole head is sick, the Whole heart faint, no Part found,
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as if the whole mass of blood were corrupted;
as if the Whole mass of blood were corrupted;
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so Sanctification goes over the whole Soul. After the Fall there was Ignorance in the Mind, now in Sanctification we are light in the Lord, Eph. 5.8.
so Sanctification Goes over the Whole Soul. After the Fallen there was Ignorance in the Mind, now in Sanctification we Are Light in the Lord, Ephesians 5.8.
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After the Fall the Will was depraved, there was not only impotency to Good, but obstinacy; now in Sanctification there is a blessed pliableness in the Will, it doth symbolize and comport with the Will of God.
After the Fallen the Will was depraved, there was not only impotency to Good, but obstinacy; now in Sanctification there is a blessed pliableness in the Will, it does symbolise and comport with the Will of God.
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After the Fall the Affections were misplaced on wrong Objects, in Sanctification they are tun'd into a sweet order and harmony, the Grief placed on Sin, the Love on God, the Joy on Heaven.
After the Fallen the Affections were misplaced on wrong Objects, in Sanctification they Are tuned into a sweet order and harmony, the Grief placed on since, the Love on God, the Joy on Heaven.
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Thus Sanctification spreads it self as far as Original Corruption. It goes over the whole Soul:
Thus Sanctification spreads it self as Far as Original Corruption. It Goes over the Whole Soul:
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The God of peace sanctifie you wholly. The God of peace sanctify you wholly.
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Therefore in Scripture Grace is called a New Man, Col. 3.10. not a new Eye, or a new Tongue, but a new Man. A good Christian,
Therefore in Scripture Grace is called a New Man, Col. 3.10. not a new Eye, or a new Tongue, but a new Man. A good Christian,
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though he be sanctified but in part, yet in every part. 4. Sanctification is an intense ardent thing.
though he be sanctified but in part, yet in every part. 4. Sanctification is an intense Ardent thing.
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Qualitates sunt in subjecto intensivè, Rom. 12.11. NONLATINALPHABET, fervent in spirit. Sanctification is not a dead Form, but is inflamed into Zeal.Qualities sunt in Subject intensivè, Rom. 12.11., fervent in Spirit. Sanctification is not a dead From, but is inflamed into Zeal.
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We call Water hot, when it is so in the third or fourth degree. He is holy whose Religion is heated to some degree, and his heart boils over in love to God.
We call Water hight, when it is so in the third or fourth degree. He is holy whose Religion is heated to Some degree, and his heart boils over in love to God.
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5. Sanctification is a beautiful thing, it makes God and Angels fall in love with us, Psal. 110.3. The beauties of holiness. As the Sun is to the World, so is Sanctification to the Soul, beautifying and bespangling it in God's Eyes.
5. Sanctification is a beautiful thing, it makes God and Angels fallen in love with us, Psalm 110.3. The beauty's of holiness. As the Sun is to the World, so is Sanctification to the Soul, beautifying and bespangling it in God's Eyes.
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NONLATINALPHABET, Chrysost. That which makes God glorious, must needs make us so. Holiness is the most sparkling Jewel in the God-head; Exod. 15.11. Glorious in holiness. Sanctification is the First fruit of the Spirit;
, Chrysostom That which makes God glorious, must needs make us so. Holiness is the most sparkling Jewel in the Godhead; Exod 15.11. Glorious in holiness. Sanctification is the First fruit of the Spirit;
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it is Heaven begun in the Soul. Sanctification and Glory differ only in degree ;
it is Heaven begun in the Soul. Sanctification and Glory differ only in degree;
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Sanctification is Glory in the Seed, and Glory is Sanctification in the Flower. Happiness is the quintissence of Holiness.
Sanctification is Glory in the Seed, and Glory is Sanctification in the Flower. Happiness is the quintessence of Holiness.
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6. Sanctification is an abiding thing. 1 Iohn 3.9. His seed remaineth in him.
6. Sanctification is an abiding thing. 1 John 3.9. His seed remains in him.
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He who is truly sanctified, cannot fall from that state. Indeed seeming Holiness may be lost, Colours may wash off, Sanctification may suffer an Eclipse, Rev. 2.4. Thou hast left thy first love ;
He who is truly sanctified, cannot fallen from that state. Indeed seeming Holiness may be lost, Colours may wash off, Sanctification may suffer an Eclipse, Rev. 2.4. Thou hast left thy First love;
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but true Sanctification is a blossom of Eternity, 1 John 2.27. The anointing which ye have received abideth in you.
but true Sanctification is a blossom of Eternity, 1 John 2.27. The anointing which you have received Abideth in you.
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He who is truly sanctified, can no more fail away then the Angels which are fixed in their heavenly Orb.
He who is truly sanctified, can no more fail away then the Angels which Are fixed in their heavenly Orb.
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7. Sanctification is a progressive thing, 'tis growing; it is compared to Seed which grows. First the Bladesprings up, then the Ear, then the ripe Corn in the Ear.
7. Sanctification is a progressive thing, it's growing; it is compared to Seed which grows. First the Bladesprings up, then the Ear, then the ripe Corn in the Ear.
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Such as are already sanctified may be more sanctified, 2 Cor. 7.1.
Such as Are already sanctified may be more sanctified, 2 Cor. 7.1.
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Justification doth not admit of degrees, a Believer cannot be more elected or justified then he is,
Justification does not admit of Degrees, a Believer cannot be more elected or justified then he is,
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but he may be more sanctified than he is. Sanctification is still encreasing, like the Morning Sun which grows brighter to the full Meridian.
but he may be more sanctified than he is. Sanctification is still increasing, like the Morning Sun which grows Brighter to the full Meridian.
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Knowledge is said to encrease, Col. 1.10. and Faith to encrease, 2 Cor. 10.15. a Christian is continually adding a Cubit to his spiritual Stature.Knowledge is said to increase, Col. 1.10. and Faith to increase, 2 Cor. 10.15. a Christian is continually adding a Cubit to his spiritual Stature.
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It is not with us as it was with Christ, who received the Spirit without measure. Christ would not be more holy then he was.
It is not with us as it was with christ, who received the Spirit without measure. christ would not be more holy then he was.
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But we have the Spirit only in measure, and may be still augmenting our Grace;
But we have the Spirit only in measure, and may be still augmenting our Grace;
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as Appelles, when he had drawn a Picture, he would be still mending it with his Pencil.
as Appelles, when he had drawn a Picture, he would be still mending it with his Pencil.
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The Image of God is drawn but imperfectly in us, therefore we must be still mending it,
The Image of God is drawn but imperfectly in us, Therefore we must be still mending it,
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and drawing it in more lively Colours: Sanctification is progressive; if it doth not grow, it is because it doth not live.
and drawing it in more lively Colours: Sanctification is progressive; if it does not grow, it is Because it does not live.
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Thus you see the Nature of Sanctification. Quest. What are the Counterfeits of Sanctification? Resp. There is something looks like Sanctification, which is not.
Thus you see the Nature of Sanctification. Quest. What Are the Counterfeits of Sanctification? Resp. There is something looks like Sanctification, which is not.
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1. The first Counterfeit of Sanctification is Moral Vertue. To be just, temperate, to be of a fair deportment, not having ones Scocheon blotted with ignominious scandal, this is good, but not enough: this is not Sanctification.
1. The First Counterfeit of Sanctification is Moral Virtue. To be just, temperate, to be of a fair deportment, not having ones Scutcheon blotted with ignominious scandal, this is good, but not enough: this is not Sanctification.
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A field flower differs from a garden flower. 1. Heathens have attain'd to Morality; Cato, Socrates, Aristides: Civility is but Nature refined; there's nothing of Christ there:
A field flower differs from a garden flower. 1. heathens have attained to Morality; Cato, Socrates, Aristides: Civility is but Nature refined; there's nothing of christ there:
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the heart may be foul and impure, under these fair Leaves of Civility, the worm of Unbelief may be hid. 2. A Moral Person hath a secret antipathy against Grace:
the heart may be foul and impure, under these fair Leaves of Civility, the worm of Unbelief may be hid. 2. A Moral Person hath a secret antipathy against Grace:
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he hates Vice, and he hates Grace as much as Vice.
he hates Vice, and he hates Grace as much as Vice.
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The Snake hath a fine colour, but a sting. A Person adorned and cultivated with Moral Vertue, hath a secret spleen against Sanctity:
The Snake hath a fine colour, but a sting. A Person adorned and cultivated with Moral Virtue, hath a secret spleen against Sanctity:
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Those Stoicks which were the chief of the moralized Heathens, were the bitterest Enemies St. Paul had, Acts 17.18. 2. The second Counterfeit of Sanctification is superstitious Devotion ; this abounds in Popery:
Those Stoics which were the chief of the moralized heathens, were the Bitterest Enemies Saint Paul had, Acts 17.18. 2. The second Counterfeit of Sanctification is superstitious Devotion; this abounds in Popery:
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Adorations, Images, Altars, Vestments, Holy Water, which I look upon as a religious frenzy:
Adorations, Images, Altars, Vestments, Holy Water, which I look upon as a religious frenzy:
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This is far from Sanctification. 1. It doth not put any intrinsical goodness into a Man, it doth not make a Man better.
This is Far from Sanctification. 1. It does not put any intrinsical Goodness into a Man, it does not make a Man better.
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If the legal Purifications and Washings, which were of God's own appointing, did not make them that used them more holy;
If the Legal Purifications and Washings, which were of God's own appointing, did not make them that used them more holy;
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the Priests, who wore holy Garments, and had holy Oil poured on them, were never the more holy without the anointing of the Spirit? then surely those superstitious Innovations in Religion which God never appointed, cannot contribute any holiness to Men. 2. A superstitious Holiness costs no great labour ;
the Priests, who wore holy Garments, and had holy Oil poured on them, were never the more holy without the anointing of the Spirit? then surely those superstitious Innovations in Religion which God never appointed, cannot contribute any holiness to Men. 2. A superstitious Holiness costs no great labour;
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there is nothing of the Heart in it:
there is nothing of the Heart in it:
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If to tell over a few Beads, or bow to an Image, to sprinkle themselves with Holy-water,
If to tell over a few Beads, or bow to an Image, to sprinkle themselves with Holy water,
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then Hell would be empty, none would come there. 3. The third Counterfeit of Sanctification is Hypocrisie ;
then Hell would be empty, none would come there. 3. The third Counterfeit of Sanctification is Hypocrisy;
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when men make a pretence of that Holiness which they have not. A Cemet may shine like a Star;
when men make a pretence of that Holiness which they have not. A Cemet may shine like a Star;
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such a Lustre shines from their Profession as dazleth the eyes of the beholders, 2 Tim. 3.5. Having a form of godliness, but denying the power.
such a Lustre shines from their Profession as dazzleth the eyes of the beholders, 2 Tim. 3.5. Having a from of godliness, but denying the power.
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These are Lamps without Oil, whited Sepulchres, like the Egyptian Temples, which had fair Out-sides, but within Spiders and Apes.
These Are Lamps without Oil, whited Sepulchres, like the Egyptian Temples, which had fair Outsides, but within Spiders and Apes.
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The Apostle speaks of true holiness, Eph. 4.24. implying, there is an Holiness which is spurious and feigned, Rev. 3.1. Thou hast a name to live, but art dead ;
The Apostle speaks of true holiness, Ephesians 4.24. implying, there is an Holiness which is spurious and feigned, Rev. 3.1. Thou hast a name to live, but art dead;
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like Pictures and Statutes which are destitute of a vital principle, Iude 12. Clouds without water. They pretend to be full of the Spirit, but empty Clouds.
like Pictures and Statutes which Are destitute of a vital principle, Iude 12. Clouds without water. They pretend to be full of the Spirit, but empty Clouds.
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This shew of Sanctification (when it is nothing else) is Self-delusion. He who takes Copper instead of Gold wrongs himself most;
This show of Sanctification (when it is nothing Else) is Self-delusion. He who Takes Copper instead of Gold wrongs himself most;
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the Counterfeit Saint deceives others while he lives, but deceives himself when he dies.
the Counterfeit Saint deceives Others while he lives, but deceives himself when he die.
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To pretend Holiness when there is none, is a vain thing. What were the foolish Virgins better for their blazing Lamps,
To pretend Holiness when there is none, is a vain thing. What were the foolish Virgins better for their blazing Lamps,
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when they wanted Oil? What is the Lamp of Profession without the Oil of Saving Grace? what Comfort will a shew of Holiness yield at last? will painted Gold enrich? painted Wine refresh him that is thirsty? will painted Holiness be a Cordial at the hour of Death? A pretence of Sanctification is not to be rested in.
when they wanted Oil? What is the Lamp of Profession without the Oil of Saving Grace? what Comfort will a show of Holiness yield At last? will painted Gold enrich? painted Wine refresh him that is thirsty? will painted Holiness be a Cordial At the hour of Death? A pretence of Sanctification is not to be rested in.
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Many Ships that have had the name of the Hope, the Safe-guard, the Triumph, yet have been cast away upon the Rocks;
Many Ships that have had the name of the Hope, the Safeguard, the Triumph, yet have been cast away upon the Rocks;
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so many who have had the name of Saintship, have been cast into Hell.
so many who have had the name of Saintship, have been cast into Hell.
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4. The fourth Counterfeit of Sanctification is restraining Grace. When Men forbear Vice, though they do not hate it:
4. The fourth Counterfeit of Sanctification is restraining Grace. When Men forbear Vice, though they do not hate it:
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This may be the sinners Motto, Fain I would, but I dare not. The Dog hath a mind to the Bone, but is afraid of the Cudgel.
This may be the Sinners Motto, Fain I would, but I Dare not. The Dog hath a mind to the Bone, but is afraid of the Cudgel.
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Men have a mind to Lust, but Conscience stands as the Angel with a flaming Sword and affrights.
Men have a mind to Lust, but Conscience Stands as the Angel with a flaming Sword and affrights.
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They have a mind to Revenge, but the fear of Hell is a Curb-bit to check them.
They have a mind to Revenge, but the Fear of Hell is a Curb-bit to check them.
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Here is no change of heart; sin is curbed, but not cured ; a Lion may be in Chains, but is a Lion still.
Here is no change of heart; since is curbed, but not cured; a lion may be in Chains, but is a lion still.
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5. The fifth Counterfeit of Sanctification is common Grace, which is a slight transient work of the Spirit,
5. The fifth Counterfeit of Sanctification is Common Grace, which is a slight Transient work of the Spirit,
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but doth not amount to Conversion. There is some light in the Judgment, but it is not humbling;
but does not amount to Conversion. There is Some Light in the Judgement, but it is not humbling;
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some Checks in the Conscience, but they are not awakening. This looks like Sanctification, but is not.
Some Checks in the Conscience, but they Are not awakening. This looks like Sanctification, but is not.
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Men have Convictions wrought in them, but they break loose from them again, like the Deer which being shot, shakes out the Arrow:
Men have Convictions wrought in them, but they break lose from them again, like the Deer which being shot, shakes out the Arrow:
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After Conviction Men go into the House of Mirth, take the Harp to drive away the Spirit of Sadness,
After Conviction Men go into the House of Mirth, take the Harp to drive away the Spirit of Sadness,
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and so all dies and comes to nothing. Quest. Wherein appears the necessity of Sanctification?
and so all die and comes to nothing. Quest. Wherein appears the necessity of Sanctification?
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Resp. In six things. 1. God hath called us to it; 2 Pet. 1.4. Who hath called us to glory and vertue ;Resp. In six things. 1. God hath called us to it; 2 Pet. 1.4. Who hath called us to glory and virtue;
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to Vertue as well as Glory. God hath not called us unto uncleanness, but unto holiness, 1 Thess. 4.7. We have no call to sin;
to Virtue as well as Glory. God hath not called us unto uncleanness, but unto holiness, 1 Thess 4.7. We have no call to sin;
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we may have a temptation, but no call ; no call to be proud, or unclean, but we have a call to be holy.
we may have a temptation, but no call; no call to be proud, or unclean, but we have a call to be holy.
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2. The necessity appears in this, without Sanctification there is no evidencing our Justification; Justification and Sanctification go together, 1 Cor. 6.11. But ye are sanctified, but ye are justified. Mic. 7.18. Pardoning iniquity, there is Justification;
2. The necessity appears in this, without Sanctification there is no evidencing our Justification; Justification and Sanctification go together, 1 Cor. 6.11. But you Are sanctified, but you Are justified. Mic. 7.18. Pardoning iniquity, there is Justification;
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ver. 19. He will subdue our iniquities, there is Sanctification. Out of Christs sides came water and blood, 1 Joh. 5.6. Blood, viz. Justification, Water, viz. Sanctification.for. 19. He will subdue our iniquities, there is Sanctification. Out of Christ sides Come water and blood, 1 John 5.6. Blood, viz. Justification, Water, viz. Sanctification.
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Such as have not the Water out of Christ's sides to cleanse them, shall never have the Blood out of his sides to save them.
Such as have not the Water out of Christ's sides to cleanse them, shall never have the Blood out of his sides to save them.
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3. Without Sanctification we have no title to the New Covenant. The Covenant of Grace is our Charter for Heaven.
3. Without Sanctification we have no title to the New Covenant. The Covenant of Grace is our Charter for Heaven.
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The Tenure of the Covenant is, that God will be our God, (the crowning Blessing) But who are interessed in the Covenant,
The Tenure of the Covenant is, that God will be our God, (the crowning Blessing) But who Are interested in the Covenant,
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and may plead the benefit of it, only sanctified Persons; Ezek. 36.26. A new heart will I give you, and I will put my spirit within you,
and may plead the benefit of it, only sanctified Persons; Ezekiel 36.26. A new heart will I give you, and I will put my Spirit within you,
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and I will be your God. and I will be your God.
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If a Man make a Will, and settles his Estate upon such Persons as he names in the Will, none else but they can lay claim to the Will;
If a Man make a Will, and settles his Estate upon such Persons as he names in the Will, none Else but they can lay claim to the Will;
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so God makes a Will and Testament, but it is restrained and limited to such as are sanctified,
so God makes a Will and Testament, but it is restrained and limited to such as Are sanctified,
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and it is high presumption for any else to lay claim to the Will. 4. There is no going to Heaven without Sanctification; Hebr. 12.14. Without holiness no man shall see the Lord.
and it is high presumption for any Else to lay claim to the Will. 4. There is no going to Heaven without Sanctification; Hebrew 12.14. Without holiness no man shall see the Lord.
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God is an holy God, and he will suffer no unholy Creature to come near him.
God is an holy God, and he will suffer no unholy Creature to come near him.
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'tis bad to want it, it is worse to hate it; they embrace the Form of Religion, but hate the Power.
it's bad to want it, it is Worse to hate it; they embrace the From of Religion, but hate the Power.
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A King will not suffer a Man with Plague-sores to approach into his Presence. Heaven is not like Noah 's Ark, where the clean Beasts and the unclean entred:
A King will not suffer a Man with Plague-sores to approach into his Presence. Heaven is not like Noah is Ark, where the clean Beasts and the unclean entered:
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no unclean Beast comes into the Heavenly Ark. Though God suffer the Wicked to live a while on the Earth, he will never suffer Heaven to be pestered with such Vermin.
no unclean Beast comes into the Heavenly Ark Though God suffer the Wicked to live a while on the Earth, he will never suffer Heaven to be pestered with such Vermin.
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Are they fit to see God who wallow in wickedness? will God ever lay such Vipers in his bosom? Without holiness no man shall see the Lord.
are they fit to see God who wallow in wickedness? will God ever lay such Vipers in his bosom? Without holiness no man shall see the Lord.
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It must be a clear Eye that sees a bright Object; only an holy Heart can see God in his Glory.
It must be a clear Eye that sees a bright Object; only an holy Heart can see God in his Glory.
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Sinners may see God as an Enemy, not as a Friend; may have an affrighting Vision of God, but not a beatifical Vision.
Sinners may see God as an Enemy, not as a Friend; may have an affrighting Vision of God, but not a beatifical Vision.
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They may see the flameing Sword, but not the Mercy Seat. O then what need is there of Sanctification.
They may see the flaming Sword, but not the Mercy Seat. O then what need is there of Sanctification.
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5. Without Sanctification all our holy things are defiled, 1 Tit. 1.15. Unto them that are defiled is nothing pure.
5. Without Sanctification all our holy things Are defiled, 1 Tit. 1.15. Unto them that Are defiled is nothing pure.
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Under the Law, if a Man who was Unclean by a dead Body, had carried a piece of holy Flesh in his Skirt, the holy Flesh had not cleansed him,
Under the Law, if a Man who was Unclean by a dead Body, had carried a piece of holy Flesh in his Skirt, the holy Flesh had not cleansed him,
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but he had polluted that, Hag. 1.12, 13. An Emblem of a Sinners polluting his holy Offering.
but he had polluted that, Hag. 1.12, 13. an Emblem of a Sinners polluting his holy Offering.
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A foul Stomack turns the best Food into ill Humours: An unsanctified Heart pollutes Prayers, Alms, Sacraments;
A foul Stomach turns the best Food into ill Humours: an unsanctified Heart pollutes Prayers, Alms, Sacraments;
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this evinceth the necessity of Sanctification. Sanctification makes our holy things accepted; an holy Heart is the Altar which sanctifies the Offering;
this evinceth the necessity of Sanctification. Sanctification makes our holy things accepted; an holy Heart is the Altar which Sanctifies the Offering;
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his Duties tho' they are not to Satisfaction, yet to Acceptation. 6. Without Sanctification we can show no sign of our Election, 2 Thes. 2.13. Election is the cause of our Salvation, Sanctification is our Evidence;
his Duties though they Are not to Satisfaction, yet to Acceptation. 6. Without Sanctification we can show no Signen of our Election, 2 Thebes 2.13. Election is the cause of our Salvation, Sanctification is our Evidence;
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Sanctification is the Ear-mark of Christ's Elect Sheep. Quest. What are the Signs of Sanctification?
Sanctification is the Earmark of Christ's Elect Sheep. Quest. What Are the Signs of Sanctification?
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Resp. 1. Such as are sanctified can remember a time when they were unsanctified, Tit. 3.3. We were in our Bloud, and then God wash'd us with Water, and anointed us with Oyl, Ezek. 16.9. Those Trees of Righteousness that blossom and bear Almonds, can remember when they were like Aaron 's dry Rod, not one Blossom of Holiness growing:Resp. 1. Such as Are sanctified can Remember a time when they were unsanctified, Tit. 3.3. We were in our Blood, and then God washed us with Water, and anointed us with Oil, Ezekiel 16.9. Those Trees of Righteousness that blossom and bear Almonds, can Remember when they were like Aaron is dry Rod, not one Blossom of Holiness growing:
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A sanctified Soul can remember when he was estranged from God thro' Ignorance and Vanity, and then Free-grace planted this Flower of Holiness in him.
A sanctified Soul can Remember when he was estranged from God through Ignorance and Vanity, and then Free grace planted this Flower of Holiness in him.
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Second Sign of Sanctification, is the in-dwelling of the Spirit, 2 Tim. 1.14. The Holy Ghost which dwelleth in us.
Second Signen of Sanctification, is the indwelling of the Spirit, 2 Tim. 1.14. The Holy Ghost which dwells in us.
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Nay, which is worse, some are boy'd up to such an height of Wickedness, that they hate and deride Sanctification: 1. They hate it;
Nay, which is Worse, Some Are boyed up to such an height of Wickedness, that they hate and deride Sanctification: 1. They hate it;
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As the Unclean Spirit dwells in the Wicked, and carries them to Pride, Lust, Revenge; the Devil hath entred into these Swine, Acts 5.3.
As the Unclean Spirit dwells in the Wicked, and carries them to Pride, Lust, Revenge; the devil hath entered into these Swine, Acts 5.3.
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So the Spirit of God dwells in the Elect as their Guide and Comforter. The Spirit possesseth the Saints;
So the Spirit of God dwells in the Elect as their Guide and Comforter. The Spirit Possesses the Saints;
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God's Spirit sanctifies the Fancy, causing it to mint holy Thoughts;
God's Spirit Sanctifies the Fancy, causing it to mint holy Thoughts;
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it sanctifies the Will, putting a new Byass upon it, whereby it is inclin'd to Good.
it Sanctifies the Will, putting a new Bias upon it, whereby it is inclined to Good.
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He who is sanctified, hath the Influence of the Spirit, tho' not the Essence. Third Sign of Sanctification is, an Antipathy against Sin, Ps. 119.104. An Hypocrite may leave Sin, yet love it;
He who is sanctified, hath the Influence of the Spirit, though not the Essence. Third Signen of Sanctification is, an Antipathy against since, Ps. 119.104. an Hypocrite may leave since, yet love it;
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as a Serpent casts its Coat but keeps its Sting: but a sanctified Person can say, he not only leaves Sin, but loaths it.
as a Serpent Cast its Coat but keeps its Sting: but a sanctified Person can say, he not only leaves since, but Loathes it.
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As there are Antipathies in Nature, between the Vine and Laurel, so in a sanctified Soul there is an holy Antipathy against Sin;
As there Are Antipathies in Nature, between the Vine and Laurel, so in a sanctified Soul there is an holy Antipathy against since;
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and Antipathies can never be reconciled.
and Antipathies can never be reconciled.
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Because he hath an Antipathy against Sin, he cannot but oppose it, and seek the Destruction of it.
Because he hath an Antipathy against since, he cannot but oppose it, and seek the Destruction of it.
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Fourth Sign of Sanctification is, the Spiritual Performance of Duties, viz. with the Heart, and from a Principle of Love. The sanctified Soul prays out of love to Prayer, he calls the Sabbath a Delight, Isa. 58.13.
Fourth Signen of Sanctification is, the Spiritual Performance of Duties, viz. with the Heart, and from a Principle of Love. The sanctified Soul prays out of love to Prayer, he calls the Sabbath a Delight, Isaiah 58.13.
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A Man may have Gifts to Admiration, he may speak as an Angel drop'd out of Heaven,
A Man may have Gifts to Admiration, he may speak as an Angel dropped out of Heaven,
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yet may be carnal in spiritual things, his Services do not come from a renewed Principle, nor is he carried upon the Wings of Delight in Duty.
yet may be carnal in spiritual things, his Services do not come from a renewed Principle, nor is he carried upon the Wings of Delight in Duty.
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A sanctified Soul worships God in the Spirit, 1 Pet. 2.5. God doth not judge of our Duties by the length, but by the love.
A sanctified Soul worships God in the Spirit, 1 Pet. 2.5. God does not judge of our Duties by the length, but by the love.
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Fifth Sign, A well-order'd Life, 1 Pet. 1.15. Be ye holy in all manner of conversation.
Fifth Signen, A well-ordered Life, 1 Pet. 1.15. Be you holy in all manner of Conversation.
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Where the Heart is sanctified, the Life will be so too:
Where the Heart is sanctified, the Life will be so too:
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the Temple had Gold without as well as within. As in a Piece of Coyn, there's not only the King's Image within the Ring,
the Temple had Gold without as well as within. As in a Piece of Coin, there's not only the King's Image within the Ring,
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but his Superscription too without. So where there is Sanctification there is not only God's Image in the Heart,
but his Superscription too without. So where there is Sanctification there is not only God's Image in the Heart,
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but a Superscription of Holiness written in the Life. Some say they have good Hearts, but their Lives are Vitious, Prov. 30.12. There is a generation that are pure in their own eyes, yet is not washed from their filthiness.
but a Superscription of Holiness written in the Life. some say they have good Hearts, but their Lives Are Vicious, Curae 30.12. There is a generation that Are pure in their own eyes, yet is not washed from their filthiness.
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If the Water be foul in the Bucket, it cannot be clean in the Well: Psal. 45.13: The king's daughter is all glorious within.
If the Water be foul in the Bucket, it cannot be clean in the Well: Psalm 45.13: The king's daughter is all glorious within.
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There is Holiness of Heart, her Garments are wrought of wrought Gold, Holiness of Life. Grace is most beautiful when its Light doth so shine that others may see it;
There is Holiness of Heart, her Garments Are wrought of wrought Gold, Holiness of Life. Grace is most beautiful when its Light does so shine that Others may see it;
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this adorns Religion, and makes Proselites to the Faith. Sixth Sign, Stedfast Resolution ; he is resolved never to part with his Holines:
this adorns Religion, and makes Proselytes to the Faith. Sixth Signen, Steadfast Resolution; he is resolved never to part with his Holiness:
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let others reproach it, he loves it the more; let Water be sprinkled on the Fire, it burns the more.
let Others reproach it, he loves it the more; let Water be sprinkled on the Fire, it burns the more.
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He saith as David when Micol reproach'd him for Dancing before the Ark, 2 Sam. 6.22. If this be to be vile, I will yet be more vile.
He Says as David when Micol reproached him for Dancing before the Ark, 2 Sam. 6.22. If this be to be vile, I will yet be more vile.
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Let others persecute him for his Holiness, he saith as Paul, Acts 20.24. None of these things move me.
Let Others persecute him for his Holiness, he Says as Paul, Acts 20.24. None of these things move me.
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He prefers Sanctity before Safety, and had rather keep his Conscience pure than his Skin whole.
He prefers Sanctity before Safety, and had rather keep his Conscience pure than his Skin Whole.
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He saith as Iob, My integrity I will hold fast, and not let it go, Cap. 27.6. He will rather part with his Life then his Conscience.
He Says as Job, My integrity I will hold fast, and not let it go, Cap. 27.6. He will rather part with his Life then his Conscience.
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Use 1. See what is the main thing a Christian should look after, (viz.) Sanctification;Use 1. See what is the main thing a Christian should look After, (viz.) Sanctification;
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this is the Unum necessarium. Sanctification is our purest Complexion, it makes us as the Heaven bespangled with Stars:
this is the Unum Necessary. Sanctification is our Purest Complexion, it makes us as the Heaven bespangled with Stars:
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it is our Nobility, by it we are born of God, and partake of the Divine Nature;
it is our Nobilt, by it we Are born of God, and partake of the Divine Nature;
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it is our Riches, therefore compar'd to rows of Jewels, and Chains of Gold, Cant. 1.10. It is our best Certificate for Heaven;
it is our Riches, Therefore compared to rows of Jewels, and Chains of Gold, Cant 1.10. It is our best Certificate for Heaven;
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what Evidence have we else to show? have we Knowledge, so hath the Devil? Do we profess Religion? Satan oft appears in Samuel 's Mantle, and transforms himself into an Angel of Light:
what Evidence have we Else to show? have we Knowledge, so hath the devil? Do we profess Religion? Satan oft appears in Samuel is Mantle, and transforms himself into an Angel of Light:
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But here is our Certificat to show for Heaven, Sanctification. Sanctification is the first Fruits of the Spirit;
But Here is our Certificate to show for Heaven, Sanctification. Sanctification is the First Fruits of the Spirit;
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the only Coyn will pass currant in the other World. Sanctification is the Evidence of God's Love;
the only Coin will pass currant in the other World. Sanctification is the Evidence of God's Love;
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we cannot guess at God's Love by giving us Health, Riches, Success, but by drawing his Image of Sanctification on us by the Pensil of the Holy Ghost.
we cannot guess At God's Love by giving us Health, Riches, Success, but by drawing his Image of Sanctification on us by the Pensil of the Holy Ghost.
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Branch 2. It shows the Misery of such as are destitute of a Principle of Sanctification;Branch 2. It shows the Misery of such as Are destitute of a Principle of Sanctification;
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they are spiritually dead, Eph. 2.1. Though they breathe yet they do not live. The greatest part of the World remain Unsanctified, 1. Ioh. 5.19. The World lies in Wickedness, that is, the major Part of the World.
they Are spiritually dead, Ephesians 2.1. Though they breathe yet they do not live. The greatest part of the World remain Unsanctified, 1. John 5.19. The World lies in Wickedness, that is, the Major Part of the World.
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Many call themselves Christians, yet blot out the word Saints;
Many call themselves Christians, yet blot out the word Saints;
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you may as well call him a Man, who wants Reason, as him a Christian who wants Grace:
you may as well call him a Man, who Wants Reason, as him a Christian who Wants Grace:
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these are your Holy Ones. To deride Sanctification argues an high Degree of Atheism, and is a black Brand of Reprobation:
these Are your Holy Ones. To deride Sanctification argues an high Degree of Atheism, and is a black Brand of Reprobation:
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Scoffing Ishmael was cast out of Abraham 's Family, Gen. 21.9. Such as scoff at Holiness shall be cast out of Heaven.
Scoffing Ishmael was cast out of Abraham is Family, Gen. 21.9. Such as scoff At Holiness shall be cast out of Heaven.
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2. Use of Exhortation: Above all things pursue after Sanctification; seek Grace more then Gold, Prov. 4.13. Keep her, for she is thy life. Quest.
2. Use of Exhortation: Above all things pursue After Sanctification; seek Grace more then Gold, Curae 4.13. Keep her, for she is thy life. Quest.
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What are the chief Inducements to Sanctification? Resp. First, it is the Will of God that we should be Holy:What Are the chief Inducements to Sanctification? Resp. First, it is the Will of God that we should be Holy:
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In the Text, This is the will of God, your sanctification. As God's Word must be the Rule, so his Will the Reason of our Actions;
In the Text, This is the will of God, your sanctification. As God's Word must be the Rule, so his Will the Reason of our Actions;
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This is the Will of God, our Sanctification.
This is the Will of God, our Sanctification.
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Perhaps it is not the Will of God we should be rich, but it is his Will that we should be holy. God's Will is our Warrant.
Perhaps it is not the Will of God we should be rich, but it is his Will that we should be holy. God's Will is our Warrant.
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2. Jesus Christ hath died for our Sanctification. Christ shed his blood to wash off our impurity.
2. jesus christ hath died for our Sanctification. christ shed his blood to wash off our impurity.
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The Cross was both an Altar and a Lavor. Tit. 2.14. Who gave himself for us, to redeem us from all iniquity.
The Cross was both an Altar and a Labor. Tit. 2.14. Who gave himself for us, to Redeem us from all iniquity.
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If we could be saved without holiness, Christ needed not have died. Christ died not only to save us from wrath, but from sin.
If we could be saved without holiness, christ needed not have died. christ died not only to save us from wrath, but from since.
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3. Sanctification makes us resemble God.
3. Sanctification makes us resemble God.
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It was Adam 's sin that he aspired to be like God in Omnisciency, but we must endeavour to be like him in Sanctity.
It was Adam is since that he aspired to be like God in Omnisciency, but we must endeavour to be like him in Sanctity.
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It is only a clear Glass in which you can see a face; it is only an holy Heart in which something of God can be seen;
It is only a clear Glass in which you can see a face; it is only an holy Heart in which something of God can be seen;
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there is nothing of God to be seen in an unsanctified Man, you may see Satan's Picture in him, Envy is the Devil's Eye, , Hypocrisie his cloven Foot, but nothing of God's Image can be seen in him.
there is nothing of God to be seen in an unsanctified Man, you may see Satan's Picture in him, Envy is the Devil's Eye,, Hypocrisy his cloven Foot, but nothing of God's Image can be seen in him.
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You can see no more of God in him, then you can see a Man's face in a Glass that is dusty and foul.
You can see no more of God in him, then you can see a Man's face in a Glass that is dusty and foul.
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4. Sanctification is that God bears a great love to.
4. Sanctification is that God bears a great love to.
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Not any outward Ornaments, high blood, or worldly grandure, draws God's love, but an heart embellished with holiness.
Not any outward Ornament, high blood, or worldly Grandeur, draws God's love, but an heart embellished with holiness.
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Christ never admired any thing, but the beauty of holiness ;
christ never admired any thing, but the beauty of holiness;
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he slighted the glorious buildings of the Temple, but admired the Womans Faith, O woman, great is thy faith! Amor fundatur similitudine.
he slighted the glorious buildings of the Temple, but admired the Woman's Faith, Oh woman, great is thy faith! Amor fundatur Similitude.
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A King delights to see his Image upon a piece of Coin: where God sees his likeness, there he gives his love.
A King delights to see his Image upon a piece of Coin: where God sees his likeness, there he gives his love.
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5. Sanctification is the only thing doth difference us from the wicked; God's People have his Seal upon them, 2 Tim. 2.19. The foundation of God standeth sure, having this Seal, the Lord knoweth them that are his;
5. Sanctification is the only thing does difference us from the wicked; God's People have his Seal upon them, 2 Tim. 2.19. The Foundation of God Stands sure, having this Seal, the Lord Knoweth them that Are his;
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and let every one that nameth the name of Christ depart from iniquity. The Godly are sealed with a double Seal;and let every one that names the name of christ depart from iniquity. The Godly Are sealed with a double Seal;
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1. a Seal of Election, The Lord knoweth who are his ;
1. a Seal of Election, The Lord Knoweth who Are his;
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2. a Seal of Sanctification, Let every one that nameth the name of Christ depart from iniquity.
2. a Seal of Sanctification, Let every one that names the name of christ depart from iniquity.
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This is the name by which God's People are known, Isa. 63.18. Gnam Kodsheca, the people of thy holiness.
This is the name by which God's People Are known, Isaiah 63.18. Gnam Kodsheca, the people of thy holiness.
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As Chastity distinguisheth a vertuous Woman from an Harlot, so Sanctification distinguisheth God's People from others; 1 Ioh. 2.27. Ye have received an unction from the holy one.
As Chastity Distinguisheth a virtuous Woman from an Harlot, so Sanctification Distinguisheth God's People from Others; 1 John 2.27. You have received an unction from the holy one.
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6. It is a shame to have the Name of a Christian, yet want Sanctity, as to have the Name of a Steward, yet want Fidelity;
6. It is a shame to have the Name of a Christian, yet want Sanctity, as to have the Name of a Steward, yet want Fidis;
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the Name of a Virgin, yet want Chastity. It exposeth Religion to reproach to be baptized into the Name of Christ, yet unholy;
the Name of a Virgae, yet want Chastity. It exposeth Religion to reproach to be baptised into the Name of christ, yet unholy;
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to have Eyes full of Tears on a Sabbath, and on a Week-day Eyes full of Adultery, 2 Pet. 2.14.
to have Eyes full of Tears on a Sabbath, and on a Weekday Eyes full of Adultery, 2 Pet. 2.14.
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To be so devout at the Lord's Table, as if Men were stepping into Heaven, and so prophane the Week after, as if they came out of Hell.
To be so devout At the Lord's Table, as if Men were stepping into Heaven, and so profane the Week After, as if they Come out of Hell.
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To have the Name of Christians, yet unholy, is a Scandal to Religion, and make the ways of God evil spoken of.
To have the Name of Christians, yet unholy, is a Scandal to Religion, and make the ways of God evil spoken of.
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7. Sanctification fits for Heaven. 2 Pet. 1.3. Who hath called us to glory and vertue, Glory is the Throne, and Sanctification is the Step by which we ascend to it.
7. Sanctification fits for Heaven. 2 Pet. 1.3. Who hath called us to glory and virtue, Glory is the Throne, and Sanctification is the Step by which we ascend to it.
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First you cleanse the Vessel, and then you pour in the Wine. First God cleanseth us by Sanctification, and then pours in the Wine of Glory.
First you cleanse the Vessel, and then you pour in the Wine. First God Cleanseth us by Sanctification, and then pours in the Wine of Glory.
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Solomon was first anointed with Oil, and then he was King, 1 Kings 1.39.Solomon was First anointed with Oil, and then he was King, 1 Kings 1.39.
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First God anoints us with the holy Oil of his Spirit, and then he sets the Crown of Happiness upon our Head;
First God anoints us with the holy Oil of his Spirit, and then he sets the Crown of Happiness upon our Head;
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Pureness of Heart, and seeing God are link'd together, Matth. 5.8. Quest. How may Sanctification be attained to?
Pureness of Heart, and seeing God Are linked together, Matthew 5.8. Quest. How may Sanctification be attained to?
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Resp. 1. Be conversant in the Word of God. Iohn 17.17. Sanctifie them through thy truth. Resp. 1. Be conversant in the Word of God. John 17.17. Sanctify them through thy truth.
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The Word is both a Glass to shew us the Spots of our Soul, and a Lavor to wash them away;
The Word is both a Glass to show us the Spots of our Soul, and a Labor to wash them away;
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the Word hath a transforming vertue in it, it irradiates the mind, and consecrates the heart.
the Word hath a transforming virtue in it, it irradiates the mind, and consecrates the heart.
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2. Get Faith in Christ's Blood, Acts 15.9. Having purified their hearts by faith. She in the Gospel that touched the hem of Christ's Garment, was healed; a touch of Faith purifies;
2. Get Faith in Christ's Blood, Acts 15.9. Having purified their hearts by faith. She in the Gospel that touched the hem of Christ's Garment, was healed; a touch of Faith Purifies;
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nothing can have a greater force upon the heart to sanctifie it then Faith.
nothing can have a greater force upon the heart to sanctify it then Faith.
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If I believe Christ and his Merits are mine, how can I sin against him? Justifying Faith doth that in a Spiritual sense which miraculous Faith doth, it removes Mountains, the Mountain of Pride, Lust, Envy.
If I believe christ and his Merits Are mine, how can I sin against him? Justifying Faith does that in a Spiritual sense which miraculous Faith does, it removes Mountains, the Mountain of Pride, Lust, Envy.
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Faith and the love of sin are inconsistent. 3. Breathe after the Spirit; it is called the sanctification of the Spirit, 2 Thess. 2.13. The Spirit sanctifies the Heart, as Lightning purifies the Air, as Fire refines Metals. Omne agens generat sibi simile:
Faith and the love of since Are inconsistent. 3. Breathe After the Spirit; it is called the sanctification of the Spirit, 2 Thess 2.13. The Spirit Sanctifies the Heart, as Lightning Purifies the Air, as Fire refines Metals. Omne agens generate sibi simile:
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The Spirit stamps the impress of its own Sanctity upon the Heart, as the Seal prints its Effigies and Likeness upon the Wax.
The Spirit stamps the Impress of its own Sanctity upon the Heart, as the Seal prints its Effigies and Likeness upon the Wax.
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The Spirit of God in a Man perfumes him with Holiness, and makes his Heart a Map of Heaven. 4. Associate with sanctified Persons.
The Spirit of God in a Man perfumes him with Holiness, and makes his Heart a Map of Heaven. 4. Associate with sanctified Persons.
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They may by their Counsel, Prayers, holy Example, be a means to make you holy:
They may by their Counsel, Prayers, holy Exampl, be a means to make you holy:
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As the communion of Saints is in our Creed, so it should be in our Company, Prov. 13.20. He that walketh with the wise shall be wise. Association begets Assimilation. 5. Pray for Sanctification.
As the communion of Saints is in our Creed, so it should be in our Company, Curae 13.20. He that walks with the wise shall be wise. Association begets Assimilation. 5. prey for Sanctification.
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Iob propounds a Question, Who can bring a clean thing out of an unclean? Job 15.14. God can do it.Job propounds a Question, Who can bring a clean thing out of an unclean? Job 15.14. God can do it.
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Out of an unholy Heart he can produce Grace. O! make David 's Prayer, Psal. 51.10. Create in me a clean heart, O God.
Out of an unholy Heart he can produce Grace. OH! make David is Prayer, Psalm 51.10. Create in me a clean heart, Oh God.
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Lay thy Heart before the Lord, and say, Lord, my unsanctified Heart pollutes all it toucheth.
Lay thy Heart before the Lord, and say, Lord, my unsanctified Heart pollutes all it touches.
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I am not fit to live with such an Heart, for I cannot honour thee; nor to die with such an Heart, for I cannot see thee.
I am not fit to live with such an Heart, for I cannot honour thee; nor to die with such an Heart, for I cannot see thee.
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O create in me a clean heart;
O create in me a clean heart;
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Lord consecrate my heart, and make it thy Temple, and thy Praises shall be sung there for ever.
Lord consecrate my heart, and make it thy Temple, and thy Praises shall be sung there for ever.
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Use 3. of Thankfulness. Hath God brought a clean thing out of an unclean? hath he sanctified you? wear this Jewel of Sanctification with thankfulness, Col. 1.12.Use 3. of Thankfulness. Hath God brought a clean thing out of an unclean? hath he sanctified you? wear this Jewel of Sanctification with thankfulness, Col. 1.12.
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Giving thanks to the Father, NONLATINALPHABET, who hath made us meet for the Inheritance, &c. Christian, Thou could'st defile thy self, but not sanctifie thy self. But God hath done it;Giving thanks to the Father,, who hath made us meet for the Inheritance, etc. Christian, Thou Couldst defile thy self, but not sanctify thy self. But God hath done it;
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he hath not only chain'd up sin, but chang'd thy Nature, and made thee as a King's Daughter, all glorious within.
he hath not only chained up since, but changed thy Nature, and made thee as a King's Daughter, all glorious within.
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He who hath Enough is Content: He who hath Sun-light is Content, though he wants Torch-light.
He who hath Enough is Content: He who hath Sunlight is Content, though he Wants Torchlight.
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He hath put upon thee the Breast-place of Holiness, which though it may be shot at, can never be shot thorow.
He hath put upon thee the Breast-place of Holiness, which though it may be shot At, can never be shot thorough.
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Are there any here that are sanctified? God hath done more for you then millions. They may be illuminated, but not sanctified.
are there any Here that Are sanctified? God hath done more for you then millions. They may be illuminated, but not sanctified.
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He hath done more for you, then if he had made you the Sons of Princes,
He hath done more for you, then if he had made you the Sons of Princes,
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and caused you to ride upon the high places of the Earth. Are you sanctified? Heaven is begun in you;
and caused you to ride upon the high places of the Earth. are you sanctified? Heaven is begun in you;
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Happiness is nothing but the quintissence of Holiness.
Happiness is nothing but the quintessence of Holiness.
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O how thankful should you be to God? Do as that blind Man in the Gospel,
O how thankful should you be to God? Do as that blind Man in the Gospel,
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after he had received his sight, He followed Christ glorifying God, Luke 18.43. Make Heaven ring of God's Praises.
After he had received his sighed, He followed christ glorifying God, Lycia 18.43. Make Heaven ring of God's Praises.
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Of ASSVRANCE. Quest. WHat are the Benefits flow from Sanctification?
Of ASSURANCE. Quest. WHat Are the Benefits flow from Sanctification?
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Resp. Assurance of God's Love, Peace of Conscience, Ioy in the Holy Ghost, Encrease of Grace,
Resp. Assurance of God's Love, Peace of Conscience, Joy in the Holy Ghost, Increase of Grace,
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and Perseverance therein to the end. 1. Benefit flowing from Sanctification is assurance of God's Love. 2 Pet. 1.10. Give Diligence to make your Calling and Election sure. and Perseverance therein to the end. 1. Benefit flowing from Sanctification is assurance of God's Love. 2 Pet. 1.10. Give Diligence to make your Calling and Election sure.
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Sanctification is the Seed, Assurance is the Flower which grows out of it: Assurance is a consequent of Sanctification, the Saints of old had it, 1 Iohn 2.3. We know that we know him. 2 Tim. 1.12. I know whom I have believed ;
Sanctification is the Seed, Assurance is the Flower which grows out of it: Assurance is a consequent of Sanctification, the Saints of old had it, 1 John 2.3. We know that we know him. 2 Tim. 1.12. I know whom I have believed;
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here was Sensus Fidei, the reflex act of Faith; and Gal. 2.20. Christ hath loved me. Here was Faith flourishing into Assurance.
Here was Sensus Fidei, the reflex act of Faith; and Gal. 2.20. christ hath loved me. Here was Faith flourishing into Assurance.
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Aecolampadias when he was Sick, pointed to his Heart, Hic sat Lucis, Here I have Light enough, meaning Comfort and Assurance.Aecolampadias when he was Sick, pointed to his Heart, Hic sat Lucis, Here I have Light enough, meaning Comfort and Assurance.
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Quest. 1. Have all Sanctified Persons Assurance?
Quest. 1. Have all Sanctified Persons Assurance?
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Resp. They have a right to it, and I do incline to believe that all have it in some degree before their last expiring;Resp. They have a right to it, and I do incline to believe that all have it in Some degree before their last expiring;
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though their Comfort may be so strong, and their Vital Spirits so weak, that they cannot express what they feel.
though their Comfort may be so strong, and their Vital Spirits so weak, that they cannot express what they feel.
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But I dare not positively affirm that all have Assurance in the first moment of their Sanctification:
But I Dare not positively affirm that all have Assurance in the First moment of their Sanctification:
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A Letter may be written when it is not Sealed;
A letter may be written when it is not Sealed;
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so Grace may be written in the heart, yet the Spirit may not set the Seal of Assurance to it.
so Grace may be written in the heart, yet the Spirit may not Set the Seal of Assurance to it.
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God is a free Agent, and may give or suspend Assurance pro libito as he please.
God is a free Agent, and may give or suspend Assurance Pro libito as he please.
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Where there is the Sanctifying work of the Spirit, he may withhold the Sealing work, partly to keep the Soul Humble;
Where there is the Sanctifying work of the Spirit, he may withhold the Sealing work, partly to keep the Soul Humble;
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partly to punish our careless walking: We neglect our Spiritual watch, grow remiss in duty, and then walk under a Cloud:
partly to Punish our careless walking: We neglect our Spiritual watch, grow remiss in duty, and then walk under a Cloud:
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We quench the Graces of the Spirit, and God withholds the Comforts, and partly to put a difference between Earth and Heaven.
We quench the Graces of the Spirit, and God withholds the Comforts, and partly to put a difference between Earth and Heaven.
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This I the rather speak, to bear up the Hearts of Gods People, who are dejected because they have not Assurance:
This I the rather speak, to bear up the Hearts of God's People, who Are dejected Because they have not Assurance:
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You may have the Water of the Spirit poured on you in Sanctification, though not the Oyl of Gladness in Assurance;
You may have the Water of the Spirit poured on you in Sanctification, though not the Oil of Gladness in Assurance;
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there may be Faith of Adherence and not of Evidence;
there may be Faith of Adherence and not of Evidence;
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there may be Life in the Root, when there is no Fruit in the Branches to be seen;
there may be Life in the Root, when there is no Fruit in the Branches to be seen;
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so Faith in the Heart, when no Fruit of Assurance. Quest 2. What is Assurance?
so Faith in the Heart, when no Fruit of Assurance. Quest 2. What is Assurance?
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Resp. It is not Vocal, any audible Voice, or brought to us by the help of an Angel, or Revelation;Resp. It is not Vocal, any audible Voice, or brought to us by the help of an Angel, or Revelation;
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Assurance consists of a Practical Sylogism, where the Word of God makes the major, Conscience the minor, the Spirit of God the Conclusion.
Assurance consists of a Practical Syllogism, where the Word of God makes the Major, Conscience the minor, the Spirit of God the Conclusion.
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The Word saith, He that fears and loves God, is loved of God ; there is the major Proposition; then Conscience makes the minor ;
The Word Says, He that fears and loves God, is loved of God; there is the Major Proposition; then Conscience makes the minor;
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but I fear and love God; then the Spirit makes the Conclusion, therefore thou art loved of God:
but I Fear and love God; then the Spirit makes the Conclusion, Therefore thou art loved of God:
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And this is that which the Apostle calls, The Witnessing of the Spirit with our Spirits, that we are his Children, Rom. 8.16.
And this is that which the Apostle calls, The Witnessing of the Spirit with our Spirits, that we Are his Children, Rom. 8.16.
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Quest. 3. Whether hath a Sanctified Soul such an Assurance as excludes all doubting? Resp. He hath that which bears up his Heart from sinking;
Quest. 3. Whither hath a Sanctified Soul such an Assurance as excludes all doubting? Resp. He hath that which bears up his Heart from sinking;
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he hath such an Earnest of the Spirit that he would not part with for the Richest Prize;
he hath such an Earnest of the Spirit that he would not part with for the Richest Prize;
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but his Assurance though it be infallible, it is not perfect. There will be sometimes a Trepidation or Trembling;
but his Assurance though it be infallible, it is not perfect. There will be sometime a Trepidation or Trembling;
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he is safe, yet not without fears and doubts, as a Ship lies safe at Anchor,
he is safe, yet not without fears and doubts, as a Ship lies safe At Anchor,
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yet may be a little shaken by the Wind. If a Christian had no Doubtings, there should be no unbelief in him;
yet may be a little shaken by the Wind. If a Christian had no Doubtings, there should be no unbelief in him;
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had he no Doubtings, there would be no difference between Grace Militant and Triumphant.
had he no Doubtings, there would be no difference between Grace Militant and Triumphant.
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Had not David his Ebbings sometimes as well as his Flowings, like the Mariner, who sometimes cries out Stellam Video, I see a Star, sometimes the Star is out of Sight.
Had not David his Ebbings sometime as well as his Flowings, like the Mariner, who sometime cries out Stellam Video, I see a Star, sometime the Star is out of Sighed.
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Presumption wants both the Witness of the Word, and the Seal of the Spirit. 4. Assurance flowing from Sanctification always keeps the Heart in a lowly posture:
Presumption Wants both the Witness of the Word, and the Seal of the Spirit. 4. Assurance flowing from Sanctification always keeps the Heart in a lowly posture:
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A Man that hath Assurance hath enough: In uno salvatore omnes florent gemmae ad salutem.
A Man that hath Assurance hath enough: In Uno Savior omnes florent gemmae ad salutem.
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Sometimes we hear David say, Thy Loving Kindness is before mine Eyes, Psal. 26.3. But at another time he was at a loss, Psal. 89.49. Lord where are thy former Loving Kindnesses ? And there may fall out an Eclipse in a Christians Assurance, to put him upon longing after Heaven:
Sometime we hear David say, Thy Loving Kindness is before mine Eyes, Psalm 26.3. But At Another time he was At a loss, Psalm 89.49. Lord where Are thy former Loving Kindnesses? And there may fallen out an Eclipse in a Christians Assurance, to put him upon longing After Heaven:
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Then there shall not be the least doubting; then the Banner of Gods Love shall be always display'd upon the Soul;
Then there shall not be the least doubting; then the Banner of God's Love shall be always displayed upon the Soul;
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then the light of God's Face shall be without Clouds, and have no Sun-setting; then the Saints shall have an uninterrupted Assurance, and be ever with the Lord.
then the Light of God's Face shall be without Clouds, and have no Sunsetting; then the Saints shall have an uninterrupted Assurance, and be ever with the Lord.
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Quest. 4. What are the differences between true Assurance and Presumption? Resp. 1. They differ in the method or manner of working:
Quest. 4. What Are the differences between true Assurance and Presumption? Resp. 1. They differ in the method or manner of working:
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Divine Assurance flows from Humiliation for Sin; (I speak not of the measure of Humiliation,
Divine Assurance flows from Humiliation for since; (I speak not of the measure of Humiliation,
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but the Truth.) There are in Palermo Reeds growing in which there is a Sugred Juice:
but the Truth.) There Are in Palermo Reeds growing in which there is a Sugared Juice:
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A Soul humbled for Sin is the Bruised Reed in which grows this sweet Assurance. God's Spirit is a Spirit of Bondage, before it be a Spirit of Adoption;
A Soul humbled for since is the bruised Reed in which grows this sweet Assurance. God's Spirit is a Spirit of Bondage, before it be a Spirit of Adoption;
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but Presumption ariseth without any humbling work of the Spirit.
but Presumption arises without any humbling work of the Spirit.
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How camest thou by thy Venison so soon? The Plow goes before the Seed be sown;How camest thou by thy Venison so soon? The Blow Goes before the Seed be sown;
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the Heart must be plowed up by Humiliation and Repentance, before God sows the Seed of Assurance.
the Heart must be plowed up by Humiliation and Repentance, before God Sovus the Seed of Assurance.
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2. He who hath a real Assurance, will take heed of that which will weaken and darken his Assurance;
2. He who hath a real Assurance, will take heed of that which will weaken and darken his Assurance;
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he is fearful of the Forbidden Fruit ;
he is fearful of the Forbidden Fruit;
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he knows though he cannot sin away his Soul, yet he may sin away his Assurance:
he knows though he cannot sin away his Soul, yet he may sin away his Assurance:
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But he who hath the Ignis Fatuus of Presumption, doth not fear defiling his Garments ;
But he who hath the Ignis Fatuus of Presumption, does not Fear defiling his Garments;
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he is bold in sin, Ier. 3.4, 5. Wilt thou not cry unto me my Father,
he is bold in since, Jeremiah 3.4, 5. Wilt thou not cry unto me my Father,
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behold thou hast done evil things as thou couldest. Balaam said, My God, yet a Sorcerer.behold thou hast done evil things as thou Couldst. balaam said, My God, yet a Sorcerer.
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A Sign he hath no Mony about him, who fears not to Travel all Hours in the Night;
A Signen he hath no Money about him, who fears not to Travel all Hours in the Night;
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a sign he hath not the Jewel of Assurance, who fears not the works of Darkness.
a Signen he hath not the Jewel of Assurance, who fears not the works of Darkness.
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3. True Assurance is built upon a Scripture-basis;
3. True Assurance is built upon a Scripture-basis;
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the Word saith, The effect of Righteousness shall be Quietness and Assurance for ever, Isa. 32.17. A Christians Assurance is built upon this Scripture;
the Word Says, The Effect of Righteousness shall be Quietness and Assurance for ever, Isaiah 32.17. A Christians Assurance is built upon this Scripture;
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God hath sown the Seed of Righteousness in his Soul, and this Seed hath brought forth the Harvest of Assurance ▪ But Presumption is a spurious thing, it hath no Scripture to shew for its Warrant;
God hath sown the Seed of Righteousness in his Soul, and this Seed hath brought forth the Harvest of Assurance ▪ But Presumption is a spurious thing, it hath no Scripture to show for its Warrant;
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Lord, saith the Soul, what am I, that passing by so many, the Golden Beams of thy Love should shine upon me? St. Paul had Assurance;
Lord, Says the Soul, what am I, that passing by so many, the Golden Beams of thy Love should shine upon me? Saint Paul had Assurance;
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is he proud of this Jewel? No. Ephes. 3.8. To me who am less than the least of all Saints.
is he proud of this Jewel? No. Ephesians 3.8. To me who am less than the least of all Saints.
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The more love a Christian receives from God, the more he sees himself a Debtor to free Grace,
The more love a Christian receives from God, the more he sees himself a Debtor to free Grace,
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and the sense of his Debt, keeps his Heart Humble, but Presumption is bred of Pride. He who Presumes, Disdains;
and the sense of his Debt, keeps his Heart Humble, but Presumption is bred of Pride. He who Presumest, Disdains;
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he think himself better than others, Luke 18.11. God I thank thee, I am not as other Men are, nor as this Publican.
he think himself better than Others, Lycia 18.11. God I thank thee, I am not as other Men Are, nor as this Publican.
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Feathers fly up, but Gold descends; he who hath this Golden Assurance, his Heart descends in Humility.
Feathers fly up, but Gold descends; he who hath this Golden Assurance, his Heart descends in Humility.
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Quest. 5. What is it may excite us to look after Assurance? Resp. To consider how sweet it is, and the noble and excellent effects it produceth.
Quest. 5. What is it may excite us to look After Assurance? Resp. To Consider how sweet it is, and the noble and excellent effects it Produceth.
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Effect 1. How sweet it is. This is the Manna in the Golden Pot; the white Stone;Effect 1. How sweet it is. This is the Manna in the Golden Pot; the white Stone;
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the Wine of Paradise which chears the Heart. How comfortable is God's Smile!
the Wine of Paradise which cheers the Heart. How comfortable is God's Smile!
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The Sun is more refreshing when it shineth out, that when it is hid in a Cloud;
The Sun is more refreshing when it shines out, that when it is hid in a Cloud;
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it is a praelibation and fore-tast of Glory, it puts a Man in Heaven before his time;
it is a prelibation and foretaste of Glory, it puts a Man in Heaven before his time;
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none can know how delicious and ravishing it is, but such as have felt it, as none can know how sweet Hony is but they who have tasted it.
none can know how delicious and ravishing it is, but such as have felt it, as none can know how sweet Honey is but they who have tasted it.
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2. The noble and excellent Effects it produceth. 1. Assurance will make us love God and Praise him. (1.) Love him:
2. The noble and excellent Effects it Produceth. 1. Assurance will make us love God and Praise him. (1.) Love him:
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Love is the Soul of Religion, the Fat of the Sacrifice;Love is the Soul of Religion, the Fat of the Sacrifice;
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and who can love God so as he who hath Assurance? The Sun reflecting its Beams on a burning Glass, makes the Glass burn that that is near to it.
and who can love God so as he who hath Assurance? The Sun reflecting its Beams on a burning Glass, makes the Glass burn that that is near to it.
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So Assurance (which is the reflection of Gods love upon the Soul) makes it burn in love to God.
So Assurance (which is the reflection of God's love upon the Soul) makes it burn in love to God.
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St. Paul was assured of Christ's love to him, Gal. 2.20. who hath loved me ;
Saint Paul was assured of Christ's love to him, Gal. 2.20. who hath loved me;
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and how was his Heart fired with love? he valued and admired nothing but Christ, Phil. 3.8. as Christ was fastned to the Cross, so he was fastned to Paul 's Heart. (2.) Praise him.
and how was his Heart fired with love? he valued and admired nothing but christ, Philip 3.8. as christ was fastened to the Cross, so he was fastened to Paul is Heart. (2.) Praise him.
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Praise is the Quit-rent we pay to the Crown of Heaven;
Praise is the Quitrent we pay to the Crown of Heaven;
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and dost thou tell me God doth not love me? Now I know thou art an Impostor, who goest about to disprove what I sensibly feel.
and dost thou tell me God does not love me? Now I know thou art an Impostor, who goest about to disprove what I sensibly feel.
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If Faith resists the Devil, Assurance would put him to flight.
If Faith resists the devil, Assurance would put him to flight.
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who but he who hath Assurance of his Justification Man in a Swoon or Apoplexy Praise God that he is alive? Can a Christian staggering with Fears about his Spiritual Condition, praise God that he is elected and justified? No, The living, the living, he shall praise thee, Isa. 38.19. Such as are enliven'd with Assurance, they are the fittest Persons to sound forth Gods Praise.
who but he who hath Assurance of his Justification Man in a Swoon or Apoplexy Praise God that he is alive? Can a Christian staggering with Fears about his Spiritual Condition, praise God that he is elected and justified? No, The living, the living, he shall praise thee, Isaiah 38.19. Such as Are enlivened with Assurance, they Are the Fittest Persons to found forth God's Praise.
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Effect 2. Assurance would drop Sweetness into all our Creature-Enjoyments; it would be as Sugar to Wine, an earnest of more;Effect 2. Assurance would drop Sweetness into all our Creature enjoyments; it would be as Sugar to Wine, an earnest of more;
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it gives a Blessing with the Venison; As Guilt imbitters our Comforts, it is like drinking out of a Wormwood Cup;
it gives a Blessing with the Venison; As Gilded imbitters our Comforts, it is like drinking out of a Wormwood Cup;
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So Assurance would indulcorate and sweeten all.
So Assurance would indulcorate and sweeten all.
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Health, and the Assurance of Gods Love are sweet Riches, with the Assurance of a Kingdom are delectable:
Health, and the Assurance of God's Love Are sweet Riches, with the Assurance of a Kingdom Are delectable:
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Nay, a Dinner of Green Herbs, with the Assurance of Gods Love, is Princely Fare. Effect 3. Assurance would make us Active and Lively in Gods Service;
Nay, a Dinner of Green Herbs, with the Assurance of God's Love, is Princely Fare. Effect 3. Assurance would make us Active and Lively in God's Service;
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it would excite Prayer, quicken Obedience; as Diligence begets Assurance, so Assurance begets Diligence.
it would excite Prayer, quicken obedience; as Diligence begets Assurance, so Assurance begets Diligence.
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Assurance will not (as the Papists say) breed Security in the Soul, but Industry. Doubting does discourage us in Gods Service,
Assurance will not (as the Papists say) breed Security in the Soul, but Industry. Doubting does discourage us in God's Service,
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but the Assurance of his Favour breeds Joy, And the Ioy of the Lord is our strength, Nehem. 8.10. Assurance makes us mount up to Heaven as Eagles in Holy Duties;
but the Assurance of his Favour breeds Joy, And the Joy of the Lord is our strength, Nehemiah 8.10. Assurance makes us mount up to Heaven as Eagles in Holy Duties;
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it is like the Spirit in Ezekiel 's Wheels, that moved them and lifted them up.
it is like the Spirit in Ezekielem is Wheels, that moved them and lifted them up.
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Faith would make us Walk, but Assurance would make us Run : We should never think we could do enough for God.
Faith would make us Walk, but Assurance would make us Run: We should never think we could do enough for God.
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Assurance would be as Wings to the Bird, as Weights to the Clock, to set all the Wheels of Obedience a running.
Assurance would be as Wings to the Bird, as Weights to the Clock, to Set all the Wheels of obedience a running.
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Effect 4. Assurance would be a Golden Shield to beat back Temptation: Assurance Triumphs over Temptation:Effect 4. Assurance would be a Golden Shield to beatrice back Temptation: Assurance Triumphos over Temptation:
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There are two sorts of Temptation Satan useth. 1. He tempts to draw us to Sin :
There Are two sorts of Temptation Satan uses. 1. He tempts to draw us to since:
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Now the being assured of our Justification would make this Temptation vanish.
Now the being assured of our Justification would make this Temptation vanish.
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What Satan, shall I Sin against him who hath loved me, and washed me in his Blood? Shall I return to Folly after God hath spoken Peace? Shall I weaken my Assurance, wound my Conscience, grieve my Comforter? Avoid Satan, Tempt no more. 2. Satan would make us question our Interest in God, he tells us we are Hypocrites,
What Satan, shall I since against him who hath loved me, and washed me in his Blood? Shall I return to Folly After God hath spoken Peace? Shall I weaken my Assurance, wound my Conscience, grieve my Comforter? Avoid Satan, Tempt no more. 2. Satan would make us question our Interest in God, he tells us we Are Hypocrites,
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and God doth not love us. Now there is no such Shield against this Temptation as Assurance.
and God does not love us. Now there is no such Shield against this Temptation as Assurance.
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What Satan, have I a real Work of Grace in my Heart, and the Seal of the Spirit to witness it,
What Satan, have I a real Work of Grace in my Heart, and the Seal of the Spirit to witness it,
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He hath the Riches of Christs Merit, of his Love, an Earnest of his Glory, he is fill'd with the Fulness of God, here is enough, and having enough he is Content, Psal. 16.5. The Lord is the portion of my Inheritance:
He hath the Riches of Christ Merit, of his Love, an Earnest of his Glory, he is filled with the Fullness of God, Here is enough, and having enough he is Content, Psalm 16.5. The Lord is the portion of my Inheritance:
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The Lanes are fallen unto me in a pleasant place, and I have a goodly Heritage. The Lanes Are fallen unto me in a pleasant place, and I have a goodly Heritage.
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Assurance will rock the Heart quiet;
Assurance will rock the Heart quiet;
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the reason of Discontent, is either because Men have no Interest in God, or do not know their Interest:
the reason of Discontent, is either Because Men have no Interest in God, or do not know their Interest:
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St. Paul, I know whom I have believed, 2 Tim. 1.12. There was the Assurance of his Interest; and 2 Cor. 6.10. As sorrowful, yet always rejoycing, &c. There was his Contentment :
Saint Paul, I know whom I have believed, 2 Tim. 1.12. There was the Assurance of his Interest; and 2 Cor. 6.10. As sorrowful, yet always rejoicing, etc. There was his Contentment:
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Get but Assurance, and you will be out of the weekly Bill of Murmurers, you will be discontented no more.
Get but Assurance, and you will be out of the weekly Bill of Murmurers, you will be discontented no more.
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What can come amiss to him that hath Assurance God is his; Hath he lost a Friend? His Father lives;
What can come amiss to him that hath Assurance God is his; Hath he lost a Friend? His Father lives;
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Hath he lost his only Child? God hath given him his only Son:
Hath he lost his only Child? God hath given him his only Son:
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Hath he Scarcity of Bread? God hath given him the finest of the Wheat, the Bread of Life.
Hath he Scarcity of Bred? God hath given him the Finest of the Wheat, the Bred of Life.
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Are his Comforts gone? He hath the Comforter. Doth he meet with Storms on the Sea? He knows where to put in for Harbour.
are his Comforts gone? He hath the Comforter. Does he meet with Storms on the Sea? He knows where to put in for Harbour.
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God is his Portion, and Heaven is his Haven. Thus Assurance gives sweet Contentment in every Condition.
God is his Portion, and Heaven is his Haven. Thus Assurance gives sweet Contentment in every Condition.
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Effect 6. Assurance would bear up the Heart in Sufferings, it would make a Christian endure Troubles with Patience and Chearfulness (with Patience) Heb. 10.36.Effect 6. Assurance would bear up the Heart in Sufferings, it would make a Christian endure Troubles with Patience and Cheerfulness (with Patience) Hebrew 10.36.
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Ye have need of Patience. There are some Meats (we say) are hard of Digestion,
the have need of Patience. There Are Some Meats (we say) Are hard of Digestion,
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and only a good Stomach will concoct them:
and only a good Stomach will concoct them:
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Affliction is a Meat hard of Digestion, but Patience (like a good Stomach) will be able to digest it;
Affliction is a Meat hard of Digestion, but Patience (like a good Stomach) will be able to digest it;
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and whence comes Patience but from Assurance? Rom. 5.5. Tribulation worketh Patience, because the Love of God is shed abroad in our Hearts, with chearfulness.
and whence comes Patience but from Assurance? Rom. 5.5. Tribulation works Patience, Because the Love of God is shed abroad in our Hearts, with cheerfulness.
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Assurance is like the Mariners Lanthorn on the Deck, which gives light in a dark night.
Assurance is like the Mariners Lantern on the Deck, which gives Light in a dark night.
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Assurance gives the light of Comfort in Affliction, Heb. 10.34. ye took joyfully the spoiling of your Goods, knowing in your selves, &c. there was Assurance.
Assurance gives the Light of Comfort in Affliction, Hebrew 10.34. you took joyfully the spoiling of your Goods, knowing in your selves, etc. there was Assurance.
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He that hath Assurance can rejoyce in Tribulation, he can gather Grapes of Thorns, and Hony out of the Lyons Carcass.
He that hath Assurance can rejoice in Tribulation, he can gather Grapes of Thorns, and Honey out of the Lyons Carcase.
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Latimer, When I sit alone, and can have a setled Assurance of the State of my Soul, and know that God is mine, I can Laugh at all Troubles, and nothing can daunt me.
Latimer, When I fit alone, and can have a settled Assurance of the State of my Soul, and know that God is mine, I can Laugh At all Troubles, and nothing can daunt me.
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He who hath a disturbed vexatious Conscience, carries an Hell about him, Eheu quis intus Scorpio !
He who hath a disturbed vexatious Conscience, carries an Hell about him, Eheu quis intus Scorpio!
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but Assurance cures the Agony, and allays the Fury of Conscience:
but Assurance cures the Agony, and allays the Fury of Conscience:
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Conscience that before was turned into a Serpent, now is like a Bee that hath Hony in its Mouth, it speaks Peace;
Conscience that before was turned into a Serpent, now is like a Bee that hath Honey in its Mouth, it speaks Peace;
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Tranquillus Deus tranquillat omnia, Tertull. When God is pacified towards us, then Conscience is pacified.Tranquillus Deus tranquillat omnia, Tertul When God is pacified towards us, then Conscience is pacified.
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If the Heavens are quiet, and there are no Winds stirring thence, the Sea is quiet and calm.
If the Heavens Are quiet, and there Are no Winds stirring thence, the Sea is quiet and Cam.
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So if there be no Anger in Gods Heart, if the Tempest of his Wrath doth not blow, Conscience is quiet and serene.
So if there be no Anger in God's Heart, if the Tempest of his Wrath does not blow, Conscience is quiet and serene.
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Effect. 8. Assurance would strengthen us against the Fear of Death;Effect. 8. Assurance would strengthen us against the fear of Death;
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such as want it, cannot dye with Comfort, they are in aequilibrio, they hang in a doubtful Suspence, what shall become of them after Death:
such as want it, cannot die with Comfort, they Are in Equilibrium, they hang in a doubtful Suspense, what shall become of them After Death:
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But he who hath Assurance, hath an NONLATINALPHABET, an happy and joyful Passage out of the World;
But he who hath Assurance, hath an, an happy and joyful Passage out of the World;
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he knows he is passed from Death to Life; he is carried full sail to Heaven;
he knows he is passed from Death to Life; he is carried full sail to Heaven;
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though he cannot resist Death, yet 〈 ◊ 〉 overcomes it. Quest. 6. What shall they do that want Assurance?
though he cannot resist Death, yet 〈 ◊ 〉 overcomes it. Quest. 6. What shall they do that want Assurance?
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Resp. 1. Such as want Assurance, let them labour to find Grace; when the Sun denies light to the Earth, it may give forth its Influence:Resp. 1. Such as want Assurance, let them labour to find Grace; when the Sun Denies Light to the Earth, it may give forth its Influence:
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When God denies the light of his Countenance, he may give the Influence of his Grace. Quest.
When God Denies the Light of his Countenance, he may give the Influence of his Grace. Quest.
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How shall we know we have a real Work of Grace, and so have a right to Assurance? How shall we know we have a real Work of Grace, and so have a right to Assurance?
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Resp. If we can resolve two Queries: 1. Have we high Appretiations of Jesus Christ? 1 Pet. 2.7. To you that believe he is precious, Christ is NONLATINALPHABET, all made up of Beauties and Delights;Resp. If we can resolve two Queries: 1. Have we high Appretiations of jesus christ? 1 Pet. 2.7. To you that believe he is precious, christ is, all made up of Beauty's and Delights;
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our Praises fall short of his Worth, and is like spreading Canvass upon Cloth of Gold.
our Praises fallen short of his Worth, and is like spreading Canvas upon Cloth of Gold.
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How precious is his Blood and Incense? The one pacifies our Conscience, the other Perfumes our Prayers:
How precious is his Blood and Incense? The one pacifies our Conscience, the other Perfumes our Prayers:
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Can we say we have endearing Thoughts of Christ? Do we esteem him our Pearl of Price? Our bright Morning Star? Do we count all earthly Enjoyments but as (NONLATINALPHABET) Dung in comparison of Christ? Phil. 3.8. do we prefer the worst things of Christ, before the best things of the World;
Can we say we have endearing Thoughts of christ? Do we esteem him our Pearl of Price? Our bright Morning Star? Do we count all earthly Enjoyments but as () Dung in comparison of christ? Philip 3.8. do we prefer the worst things of christ, before the best things of the World;
vmb pns12 vvi pns12 vhb vvg n2 pp-f np1? vdb pns12 vvb pno31 po12 n1 pp-f n1? po12 j n1 n1? vdb pns12 vvb d j n2 p-acp a-acp () n1 p-acp n1 pp-f np1? np1 crd. vdb pns12 vvi dt js n2 pp-f np1, p-acp dt js n2 pp-f dt n1;
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the Reproaches of Christ, before the Worlds Embraces, Heb. 11.26. Quer. 2. Have we the indwelling of the Spirit? 2 Tim. 1.14. The Holy Ghost, which dwelleth in us. Quest.
the Reproaches of christ, before the World's Embraces, Hebrew 11.26. Quer. 2. Have we the indwelling of the Spirit? 2 Tim. 1.14. The Holy Ghost, which dwells in us. Quest.
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Resp. 1. If you have Assurance of your Justification, do not abuse Assurance. 1. 'Tis an abusing of Assurance,Resp. 1. If you have Assurance of your Justification, do not abuse Assurance. 1. It's an abusing of Assurance,
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How may we know we have the indwelling presence of the Spirit? Resp. Not by having sometimes good Motions stir'd up in us by the Spirit;How may we know we have the indwelling presence of the Spirit? Resp. Not by having sometime good Motions stirred up in us by the Spirit;
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it may work in us, yet not dwell;
it may work in us, yet not dwell;
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but by the Sanctifying Power of the Spirit on our Heart, the Spirit infuseth Divinam Indolem, a Divine Nature ;
but by the Sanctifying Power of the Spirit on our Heart, the Spirit infuseth Divinam Indolem, a Divine Nature;
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it stamps its own impress and Effigies on the Soul, making the Complexion of it Holy.
it stamps its own Impress and Effigies on the Soul, making the Complexion of it Holy.
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The Spirit ennobles and raiseth the Heart above the World;
The Spirit ennobles and Raiseth the Heart above the World;
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when Nebuchadnezzar had his Understanding given him, he grazed no longer amongst the Beasts, but returned to his Throne,
when Nebuchadnezzar had his Understanding given him, he grazed no longer among the Beasts, but returned to his Throne,
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and minded the Affairs of his Kingdom;
and minded the Affairs of his Kingdom;
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when the Spirit of God dwells in a Man, it carries his Heart above the visible Orbs;
when the Spirit of God dwells in a Man, it carries his Heart above the visible Orbs;
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it makes him Superna anhelare, thirst after Christ and Glory;
it makes him Superna anhelare, thirst After christ and Glory;
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if we can find this, then we have Grace, and so have a right to Assurance.
if we can find this, then we have Grace, and so have a right to Assurance.
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2. If you want Assurance wait for it ;
2. If you want Assurance wait for it;
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if the Figures are graven on the Dial, it is but waiting a while and the Sun shines:
if the Figures Are graved on the Dial, it is but waiting a while and the Sun shines:
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When Grace is engraven in the Heart, it is but waiting a while and we shall have the Sun-shine of Assurance.
When Grace is engraven in the Heart, it is but waiting a while and we shall have the Sunshine of Assurance.
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He that believes makes not haste, Isa. 28.16. He will stay Gods leisure;He that believes makes not haste, Isaiah 28.16. He will stay God's leisure;
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say not God hath forsaken you, he will never lift up the light of his Countenance,
say not God hath forsaken you, he will never lift up the Light of his Countenance,
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but rather say as the Church, Isa. 8.17.
but rather say as the Church, Isaiah 8.17.
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I will wait upon the Lord which hideth his face from the House of Jacob. 1. Hath God waited for your Conversion,I will wait upon the Lord which Hideth his face from the House of Jacob. 1. Hath God waited for your Conversion,
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and will not you wait for his Consolation? How 〈 ◊ 〉 did he come a woing to you by his Spirit? He waited till his Head was fill'd with Dew: He cry'd as Ier. 13.27. Wilt thou not be made clean, when shall it once be? O Christian!
and will not you wait for his Consolation? How 〈 ◊ 〉 did he come a wooing to you by his Spirit? He waited till his Head was filled with Due: He cried as Jeremiah 13.27. Wilt thou not be made clean, when shall it once be? Oh Christian!
cc vmb xx pn22 vvi p-acp po31 n1? uh-crq 〈 sy 〉 vdd pns31 vvi dt vvg p-acp pn22 p-acp po31 n1? pns31 vvd p-acp po31 n1 vbds vvn p-acp n1: pns31 vvd p-acp np1 crd. vm2 pns21 xx vbi vvn j, c-crq vmb pn31 a-acp vbb? uh np1!
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did God wait for thy Love, and canst not thou wait for his? 2. Assurance is so sweet and precious, that it is worth waiting for, the price of it is above Rubies, it cannot be valued with th• Gold of Ophir.
did God wait for thy Love, and Canst not thou wait for his? 2. Assurance is so sweet and precious, that it is worth waiting for, the price of it is above Rubies, it cannot be valued with th• Gold of Ophir.
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Assurance of Gods Love is a Pledge of Election, 'tis the Angels Banquet; what other Joy have they? As Micah said, Iudges 18.24. What have I more? So when God assures the Soul of his eternal purposes of Love, what hath he more to give? Whom God kisseth he Crowns.
Assurance of God's Love is a Pledge of Election, it's the Angels Banquet; what other Joy have they? As micah said, Judges 18.24. What have I more? So when God assures the Soul of his Eternal Purposes of Love, what hath he more to give? Whom God Kisses he Crowns.
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Quer. But this Promise was made to the Jews, and doth not belong to us. Yes, Verse 17. This is the Heritage of the Servants of the Lord. Quer. But this Promise was made to the jews, and does not belong to us. Yes, Verse 17. This is the Heritage of the Servants of the Lord.
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Assurance is NONLATINALPHABET, The first Fruits of Paradise, one Smile of Gods Face, one Glance of his Eye, one Crumb of the hidden Manna, is so sweet a Delicious, that it deserves our waiting. 3. God hath given a Promise, that we shall not wait in vain, Isa. 49.23. They shall not be ashamed that wait for me.
Assurance is, The First Fruits of Paradise, one Smile of God's Face, one Glance of his Eye, one Crumb of the hidden Manna, is so sweet a Delicious, that it deserves our waiting. 3. God hath given a Promise, that we shall not wait in vain, Isaiah 49.23. They shall not be ashamed that wait for me.
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Perhaps God reserves this Cordial of Assurance for a fainting time; He keeps sometimes his best Wine till last.
Perhaps God reserves this Cordial of Assurance for a fainting time; He keeps sometime his best Wine till last.
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Assurance shall be reserved as an Ingredient to sweeten the bitter Cup of Death.
Assurance shall be reserved as an Ingredient to sweeten the bitter Cup of Death.
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Quest. 7. How may deserted Souls be comforted, who are cast down for want of Assurance? They have the Day-star of Grace risen in their Souls;
Quest. 7. How may deserted Souls be comforted, who Are cast down for want of Assurance? They have the Daystar of Grace risen in their Souls;
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but as Job complains, I went Mourning without the Sun, Iob 30.28. They go mourning for want of the Sun-light of Gods Face:
but as Job complains, I went Mourning without the Sun, Job 30.28. They go mourning for want of the Sunlight of God's Face:
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Their Ioy is eclipsed, They walk in darkness and see no light, Isa. 50.10.Their Joy is eclipsed, They walk in darkness and see no Light, Isaiah 50.10.
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How shall we comfort such as lye Bleeding in Desertion, and are cast down for want of Assurance? How shall we Comfort such as lie Bleeding in Desertion, and Are cast down for want of Assurance?
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Resp. 1. Want of Assurance shall not hinder the Success of the Saints Prayers. Sin lived in, doth ponere obicem, put a Bar to our Prayer;Resp. 1. Want of Assurance shall not hinder the Success of the Saints Prayers. since lived in, does ponere obicem, put a Bar to our Prayer;
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but want of Assurance doth not hinder Prayer; we may go to God still in an humble fiducial manner:
but want of Assurance does not hinder Prayer; we may go to God still in an humble fiducial manner:
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A Christian perhaps may think, because he doth not see Gods smiling Face, therefore God will not hear him.
A Christian perhaps may think, Because he does not see God's smiling Face, Therefore God will not hear him.
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This is a mistake, Psal. 31.22. I said in my hast, I am cut off from before thine eyes, nevertheless thou heardest the voice of my Supplication ▪ If we pour out Sighs to Heaven, God hears every Groan;
This is a mistake, Psalm 31.22. I said in my haste, I am Cut off from before thine eyes, nevertheless thou heardest the voice of my Supplication ▪ If we pour out Sighs to Heaven, God hears every Groan;
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though he doth not shew us his Face, he may lend us his Ear. 2. Faith may be strongest when Assurance is weakest;
though he does not show us his Face, he may lend us his Ear. 2. Faith may be Strongest when Assurance is Weakest;
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the Woman of Canaan had no Assurance, but a Glorious Faith, O Woman, Great is thy Faith, Mat. 15.28. Rachel was more Fair, but Leah was more Fruitful.
the Woman of Canaan had no Assurance, but a Glorious Faith, Oh Woman, Great is thy Faith, Mathew 15.28. Rachel was more Fair, but Leah was more Fruitful.
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Assurance is more fair and lovely to look upon, but a fruitful Faith God sees is better for us, Iohn 20.28. Blessed are they that Believe and feel not.
Assurance is more fair and lovely to look upon, but a fruitful Faith God sees is better for us, John 20.28. Blessed Are they that Believe and feel not.
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3. When God is out of sight, yet he is not out of Covenant, Psalm 89.28. My Covenant shall stand fast.
3. When God is out of sighed, yet he is not out of Covenant, Psalm 89.28. My Covenant shall stand fast.
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Though a Wife doth not see her Husbands Face in many Years, yet the Marriage Relation holds,
Though a Wife does not see her Husbands Face in many years, yet the Marriage Relation holds,
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and he will come again to her after a long Voyage.
and he will come again to her After a long Voyage.
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God may be gone from the Soul in Desertion, but the Covenant stands fast, Isa. 54.10. The Covenant of my Peace shall not be removed.
God may be gone from the Soul in Desertion, but the Covenant Stands fast, Isaiah 54.10. The Covenant of my Peace shall not be removed.
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This is made to all the Servants of God, them that are now living, as well as those who lived in the time of the Jews.
This is made to all the Servants of God, them that Are now living, as well as those who lived in the time of the jews.
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Quest. 8. What should we do to get Assurance? Resp. 1. Keep a pure Conscience, let no Guilt lie upon the Conscience unrepented of;
Quest. 8. What should we do to get Assurance? Resp. 1. Keep a pure Conscience, let no Gilded lie upon the Conscience unrepented of;
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God Seals no Pardons before Repentance; God will not pour in the Wine of Assurance into a foul Vessel, Heb. 10.22. Let us draw near in full Assurance of Faith, having our Hearts sprinkled from an evil Conscience.
God Seals no Pardons before Repentance; God will not pour in the Wine of Assurance into a foul Vessel, Hebrew 10.22. Let us draw near in full Assurance of Faith, having our Hearts sprinkled from an evil Conscience.
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Guilt clips the Wings of Comfort;
Gilded clips the Wings of Comfort;
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he who is conscious to himself of Secret Sins, cannot draw near to God in full Assurance;
he who is conscious to himself of Secret Sins, cannot draw near to God in full Assurance;
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he cannot call God Father but Judge; keep Conscience as clear as your Eye, that no dust of sin fall into it.
he cannot call God Father but Judge; keep Conscience as clear as your Eye, that no dust of since fallen into it.
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2. If you would have Assurance, be much in the Actings of Grace, 1 Tim. 4.7. Exercise thy self unto Godliness. Men grow rich by Trading;
2. If you would have Assurance, be much in the Actings of Grace, 1 Tim. 4.7. Exercise thy self unto Godliness. Men grow rich by Trading;
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by Trading in Grace we grow rich in Assurance, 2 Pet. 1.10. Make your Election sure. How? Add to your Faith Vertue, and to Vertue Knowledge. Keep Grace upon the Wing, it is the lively Faith flourisheth into Assurance;
by Trading in Grace we grow rich in Assurance, 2 Pet. 1.10. Make your Election sure. How? Add to your Faith Virtue, and to Virtue Knowledge. Keep Grace upon the Wing, it is the lively Faith flourishes into Assurance;
p-acp n-vvg p-acp n1 pns12 vvb j p-acp n1, crd np1 crd. vvb po22 n1 j. q-crq? vvb p-acp po22 n1 n1, cc p-acp n1 n1. vvb n1 p-acp dt n1, pn31 vbz dt j n1 vvz p-acp n1;
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no Man will set up a great Sail in a small Boat, but in a large Vessel:
no Man will Set up a great Sail in a small Boat, but in a large Vessel:
dx n1 vmb vvi a-acp dt j n1 p-acp dt j n1, cc-acp p-acp dt j n1:
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God sets up the Sail of Assurance in an Heart enlarged in Grace. 3. If you would have Assurance, cherish the Holy Spirit of God.
God sets up the Sail of Assurance in an Heart enlarged in Grace. 3. If you would have Assurance, cherish the Holy Spirit of God.
np1 vvz a-acp dt n1 pp-f n1 p-acp dt n1 vvn p-acp n1. crd cs pn22 vmd vhi n1, vvb dt j n1 pp-f np1.
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5758
When David would have Assurance, he Prays, Take not away thy Spirit from me, Psal. 51.11. He knew it was the Spirit only that could make him hear the Voice of Joy:
When David would have Assurance, he Prays, Take not away thy Spirit from me, Psalm 51.11. He knew it was the Spirit only that could make him hear the Voice of Joy:
c-crq np1 vmd vhi n1, pns31 vvz, vvb xx av po21 n1 p-acp pno11, np1 crd. pns31 vvd pn31 vbds dt n1 av-j cst vmd vvi pno31 vvi dt n1 pp-f n1:
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5759
The Spirit is NONLATINALPHABET, the Comforter, he seals up Assurance, 2 Cor. 1.22. therefore make much of the Spirit, do not grieve it:
The Spirit is, the Comforter, he Seals up Assurance, 2 Cor. 1.22. Therefore make much of the Spirit, do not grieve it:
dt n1 vbz, dt n1, pns31 vvz a-acp n1, crd np1 crd. av vvb d pp-f dt n1, vdb xx vvi pn31:
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As Noah opened the Ark to receive the Dove, so should we open our Hearts to receive the Spirit.
As Noah opened the Ark to receive the Dove, so should we open our Hearts to receive the Spirit.
c-acp np1 vvd dt n1 pc-acp vvi dt n1, av vmd pns12 vvi po12 n2 pc-acp vvi dt n1.
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5761
This is the Blessed Dove which brings an Olive branch of Assurance in its Mouth.
This is the Blessed Dove which brings an Olive branch of Assurance in its Mouth.
d vbz dt j-vvn n1 r-crq vvz dt n1 n1 pp-f n1 p-acp po31 n1.
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4. Let us lye at the Pool of the Ordinances, frequent the Word and Sacrament, Cant. 2. He brought me to the Banqueting House,
4. Let us lie At the Pool of the Ordinances, frequent the Word and Sacrament, Cant 2. He brought me to the Banqueting House,
crd vvb pno12 vvi p-acp dt n1 pp-f dt n2, vvi dt n1 cc n1, np1 crd pns31 vvd pno11 p-acp dt vvg n1,
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and his Banner over me was Love. The blessed Ordinances are the Banqueting House, where God displays the Banner of Assurance.
and his Banner over me was Love. The blessed Ordinances Are the Banqueting House, where God displays the Banner of Assurance.
cc po31 n1 p-acp pno11 vbds n1. dt j-vvn n2 vbr dt n-vvg n1, c-crq np1 vvz dt n1 pp-f n1.
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5764
The Sacrament is a Sealing Ordinance, Christ made himself known to his Disciples in the breaking of Bread:
The Sacrament is a Sealing Ordinance, christ made himself known to his Disciples in the breaking of Bred:
dt n1 vbz dt vvg n1, np1 vvd px31 vvn p-acp po31 n2 p-acp dt n-vvg pp-f n1:
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So in the Holy Supper in the breaking of Bread, God makes himself known to us to be our God and Portion.
So in the Holy Supper in the breaking of Bred, God makes himself known to us to be our God and Portion.
av p-acp dt j n1 p-acp dt n-vvg pp-f n1, np1 vvz px31 vvn p-acp pno12 pc-acp vbi po12 n1 cc n1.
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Quest. 9. How should they carry themselves who have Assurance?
Quest. 9. How should they carry themselves who have Assurance?
n1. crd q-crq vmd pns32 vvi px32 r-crq vhb n1?
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when we grow more remiss in Duty; as the Musician having Mony thrown him, leaves off playing.
when we grow more remiss in Duty; as the Musician having Money thrown him, leaves off playing.
c-crq pns12 vvb av-dc j p-acp n1; c-acp dt n1 vhg n1 vvn pno31, vvz a-acp vvg.
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By Remisness or intermitting the Exercises of Religion, we grieve the Spirit, and that is the way to have an Imbargo laid upon our Spiritual Comforts. 2. We abuse Assurance when we grow Presumptuous and less fearful of sin.
By Remissness or intermitting the Exercises of Religion, we grieve the Spirit, and that is the Way to have an Imbargo laid upon our Spiritual Comforts. 2. We abuse Assurance when we grow Presumptuous and less fearful of since.
p-acp n1 cc j-vvg dt n2 pp-f n1, pns12 vvb dt n1, cc d vbz dt n1 pc-acp vhi dt n1 vvn p-acp po12 j n2. crd pns12 vvb n1 c-crq pns12 vvb j cc av-dc j pp-f n1.
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What? because a Father gives his Son an Assurance of his Love, and tells him he will entail his Land upon him, shall the Son therefore be Wanton and Dissolute? This were the way to lose his Fathers Affection,
What? Because a Father gives his Son an Assurance of his Love, and tells him he will entail his Land upon him, shall the Son Therefore be Wanton and Dissolute? This were the Way to loose his Father's Affection,
q-crq? c-acp dt n1 vvz po31 n1 dt n1 pp-f po31 n1, cc vvz pno31 pns31 vmb vvi po31 n1 p-acp pno31, vmb dt n1 av vbi j-jn cc j? d vbdr dt n1 pc-acp vvi po31 ng1 n1,
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5771
and make him cut off the Entail;
and make him Cut off the Entail;
cc vvi pno31 vvi a-acp dt n1;
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it was an Aggravation of Solomon 's Sin, His Heart was turned away from the Lord,
it was an Aggravation of Solomon is since, His Heart was turned away from the Lord,
pn31 vbds dt n1 pp-f np1 vbz n1, po31 n1 vbds vvn av p-acp dt n1,
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after he had appeared to him twice, 1 Kings 11.9. 'Tis bad to sin when one wants Assurance, but it is worse to sin when one hath it.After he had appeared to him twice, 1 Kings 11.9. It's bad to sin when one Wants Assurance, but it is Worse to sin when one hath it.
c-acp pns31 vhd vvn p-acp pno31 av, crd n2 crd. pn31|vbz j pc-acp vvi c-crq pi vvz n1, cc-acp pn31 vbz jc pc-acp vvi c-crq pi vhz pn31.
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5774
Hath the Lord seal'd his Love with a Kiss? Hath he left a Pawn of Heaven in your Hands,
Hath the Lord sealed his Love with a Kiss? Hath he left a Pawn of Heaven in your Hands,
vhz dt n1 vvd po31 n1 p-acp dt n1? vhz pns31 vvn dt vvb pp-f n1 p-acp po22 n2,
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5775
and do you thus requite the Lord? Will you sin with Manna in your Mouth? Doth God give you the sweet Clusters of Assurance to feed on,
and do you thus requite the Lord? Will you sin with Manna in your Mouth? Does God give you the sweet Clusters of Assurance to feed on,
cc vdb pn22 av vvi dt n1? n1 pn22 vvi p-acp n1 p-acp po22 n1? vdz np1 vvi pn22 dt j n2 pp-f n1 pc-acp vvi a-acp,
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5776
and will you return him wild Grapes? It much pleaseth Satan, either to see us want Assurance, or abuse it.
and will you return him wild Grapes? It much Pleases Satan, either to see us want Assurance, or abuse it.
cc vmb pn22 vvi pno31 j n2? pn31 av-d vvz np1, av-d pc-acp vvi pno12 vvi n1, cc vvi pn31.
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This is to abuse Assurance, when the Pulse of our Soul beats faster in Sin and slower in Duty.
This is to abuse Assurance, when the Pulse of our Soul beats faster in since and slower in Duty.
d vbz pc-acp vvi n1, c-crq dt n1 pp-f po12 n1 vvz av-jc p-acp n1 cc jc p-acp n1.
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2. If you have Assurance, admire this stupendious Mercy.
2. If you have Assurance, admire this stupendious Mercy.
crd cs pn22 vhb n1, vvb d j n1.
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You deserv'd that God should give you Gaul and Vinegar to drink, and hath he made the Hony-Comb of his Love to drop upon you? O fall down and adore his Goodness, say, Lord, How is it that thou shouldest manifest thy self to me, and not to other Believers!
You deserved that God should give you Gaul and Vinegar to drink, and hath he made the Hony-Comb of his Love to drop upon you? O fallen down and adore his goodness, say, Lord, How is it that thou Shouldst manifest thy self to me, and not to other Believers!
pn22 vvd cst np1 vmd vvi pn22 np1 cc n1 pc-acp vvi, cc vhz pns31 vvn dt n1 pp-f po31 n1 pc-acp vvi p-acp pn22? sy vvb a-acp cc vvi po31 n1, vvb, n1, q-crq vbz pn31 cst pns21 vmd2 vvi po21 n1 p-acp pno11, cc xx p-acp j-jn n2!
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5780
Those whom thou lovest as the Apple of thine Eye, yet thou holdest them in Suspence,
Those whom thou Lovest as the Apple of thine Eye, yet thou holdest them in Suspense,
d r-crq pns21 vv2 p-acp dt n1 pp-f po21 n1, av pns21 vv2 pno32 p-acp n1,
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5781
and givest them no Assurance of thy Love; though thou hast given them the new Name, yet not the White stone;
and givest them no Assurance of thy Love; though thou hast given them the new Name, yet not the White stone;
cc vv2 pno32 dx n1 pp-f po21 n1; cs pns21 vh2 vvn pno32 dt j n1, av xx dt j-jn n1;
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though they have the Seed of ▪ Grace, yet not the Oyl of Gladness ;
though they have the Seed of ▪ Grace, yet not the Oil of Gladness;
cs pns32 vhb dt n1 pp-f ▪ n1, av xx dt n1 pp-f n1;
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though they have the Holy Ghost the Sanctifier, yet not the Holy Ghost the Comforter. Lord, whence is it that thou shouldest manifest thy self to me,
though they have the Holy Ghost the Sanctifier, yet not the Holy Ghost the Comforter. Lord, whence is it that thou Shouldst manifest thy self to me,
cs pns32 vhb dt j n1 dt n1, av xx dt j n1 dt n1. n1, q-crq vbz pn31 cst pns21 vmd2 vvi po21 n1 p-acp pno11,
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and make thy Golden Beams of Assurance shine upon my Soul? O admire God! this will be the Work of Heaven.
and make thy Golden Beams of Assurance shine upon my Soul? O admire God! this will be the Work of Heaven.
cc vvb po21 j n2 pp-f n1 vvi p-acp po11 n1? sy vvb np1 d vmb vbi dt n1 pp-f n1.
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5785
3. Let your Hearts be endeared in Love to God;
3. Let your Hearts be endeared in Love to God;
crd vvb po22 n2 vbb vvn p-acp n1 p-acp np1;
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5786
If God gives his People Correction, they must love him, much more when he gives them Assurance. Psal. 31.23. O love the Lord ye his Saints.
If God gives his People Correction, they must love him, much more when he gives them Assurance. Psalm 31.23. Oh love the Lord you his Saints.
cs np1 vvz po31 n1 n1, pns32 vmb vvi pno31, av-d av-dc c-crq pns31 vvz pno32 n1. np1 crd. uh vvb dt n1 pn22 po31 n2.
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5787
Hath God brought you to the Borders of Canaan, given you a Bunch of Grapes, crown'd you with loving Kindness, confirm'd your Pardon under the Broad Seal of Heaven? How can you be frozen at such a Fire? How can you choose but be turn'd into Seraphins Burning in Divine Love:
Hath God brought you to the Borders of Canaan, given you a Bunch of Grapes, crowned you with loving Kindness, confirmed your Pardon under the Broad Seal of Heaven? How can you be frozen At such a Fire? How can you choose but be turned into Seraphim Burning in Divine Love:
vhz np1 vvn pn22 p-acp dt n2 pp-f np1, vvn pn22 dt n1 pp-f n2, vvn pn22 p-acp vvg n1, vvn po22 n1 p-acp dt j n1 pp-f n1? q-crq vmb pn22 vbi vvn p-acp d dt n1? q-crq vmb pn22 vvi p-acp vbi vvn p-acp n2 vvg p-acp j-jn n1:
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5788
Say as St. Austin, Animam meam odio Haberem, I would hate my own Soul, if I did not find it loving God.
Say as Saint Austin, Animam meam odio Haberem, I would hate my own Soul, if I did not find it loving God.
vvb p-acp n1 np1, fw-la fw-la fw-la np1, pns11 vmd vvi po11 d n1, cs pns11 vdd xx vvi pn31 vvg n1.
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5789
Give God the Cream and Quintessence of your Love, and shew your Love, by being willing to lose all for his Sake.
Give God the Cream and Quintessence of your Love, and show your Love, by being willing to loose all for his Sake.
np1 np1 dt n1 cc n1 pp-f po22 n1, cc vvb po22 n1, p-acp vbg j pc-acp vvi d p-acp po31 n1.
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4. If you have Assurance, improve it for Gods Glory, several ways; 1. By encouraging such as are yet unconverted;
4. If you have Assurance, improve it for God's Glory, several ways; 1. By encouraging such as Are yet unconverted;
crd cs pn22 vhb n1, vvb pn31 p-acp npg1 n1, j n2; crd p-acp vvg d c-acp vbr av vvn;
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5791
Tell them how sweet this hidden Manna is; Tell them what a good Master you serve, what Vails you have had;
Tell them how sweet this hidden Manna is; Tell them what a good Master you serve, what Vails you have had;
vvb pno32 c-crq j d j-vvn n1 vbz; vvb pno32 r-crq dt j n1 pn22 vvb, r-crq n2 pn22 vhb vhn;
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5792
Tell them God hath carried you to the Hill of Myrrhe, to the Mountains of Spices;
Tell them God hath carried you to the Hill of Myrrh, to the Mountains of Spices;
vvb pno32 np1 vhz vvn pn22 p-acp dt n1 pp-f n1, p-acp dt n2 pp-f n2;
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5793
He hath given you not only a Prospect of Heaven but an Earnest:
He hath given you not only a Prospect of Heaven but an Earnest:
pns31 vhz vvn pn22 xx av-j dt n1 pp-f n1 p-acp dt n1:
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5794
O perswade Sinners, by all the Love and Mercy of God, that they would enroll their Names in his Family,
Oh persuade Sinners, by all the Love and Mercy of God, that they would enrol their Names in his Family,
uh vvb n2, p-acp d dt n1 cc n1 pp-f np1, cst pns32 vmd vvi po32 n2 p-acp po31 n1,
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5795
and cast themselves upon him for Salvation.
and cast themselves upon him for Salvation.
cc vvd px32 p-acp pno31 p-acp n1.
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5796
Tell them God hath met with you, and unlock'd the Secrets of Free Grace, and assured you of a Land flowing with those infinite Delights which Eye hath not seen.
Tell them God hath met with you, and unlocked the Secrets of Free Grace, and assured you of a Land flowing with those infinite Delights which Eye hath not seen.
vvi pno32 np1 vhz vvn p-acp pn22, cc vvd dt n2-jn pp-f j n1, cc vvd pn22 pp-f dt n1 vvg p-acp d j n2 r-crq n1 vhz xx vvn.
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5797
Thus by telling others what God hath done for your Soul, you may make them in love with the ways of God,
Thus by telling Others what God hath done for your Soul, you may make them in love with the ways of God,
av p-acp vvg n2-jn r-crq np1 vhz vdn p-acp po22 n1, pn22 vmb vvi pno32 p-acp n1 p-acp dt n2 pp-f np1,
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5798
and cause them to turn Proselytes to Religion. 2. Improve Assurance by comforting such as want it;
and cause them to turn Proselytes to Religion. 2. Improve Assurance by comforting such as want it;
cc vvi pno32 pc-acp vvi n2 p-acp n1. crd vvb n1 p-acp vvg d c-acp vvb pn31;
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5799
Be as the good Samaritan, pour Wine and Oyl into their Wounds.
Be as the good Samaritan, pour Wine and Oil into their Wounds.
vbb p-acp dt j np1, vvb n1 cc n1 p-acp po32 n2.
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5800
You •ho have Assurance, are gotten as it were to the Haven, you are sure of your Happiness;
You •ho have Assurance, Are got as it were to the Haven, you Are sure of your Happiness;
pn22 av vhb n1, vbr vvn c-acp pn31 vbdr p-acp dt n1, pn22 vbr j pp-f po22 n1;
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5801
but do you not see others who are struggling with the Waves of Temptation and Desertion,
but do you not see Others who Are struggling with the Waves of Temptation and Desertion,
cc-acp vdb pn22 xx vvi n2-jn r-crq vbr vvg p-acp dt n2 pp-f n1 cc n1,
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5802
and are ready to sink? O now Sympathize with them, and do what you can to comfort them when they are in this deep Ocean, 2 Cor. 1.6. Whether we be comforted it is for your Consolation.
and Are ready to sink? O now Sympathise with them, and do what you can to Comfort them when they Are in this deep Ocean, 2 Cor. 1.6. Whither we be comforted it is for your Consolation.
cc vbr j pc-acp vvi? sy av vvb p-acp pno32, cc vdb r-crq pn22 vmb p-acp vvi pno32 c-crq pns32 vbr p-acp d j-jn n1, crd np1 crd. cs pns12 vbb vvn pn31 vbz p-acp po22 n1.
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5803
The comfortable experience of one Christian being communicated to another, doth much revive and bear up his fainting Heart;
The comfortable experience of one Christian being communicated to Another, does much revive and bear up his fainting Heart;
dt j n1 pp-f crd np1 vbg vvn p-acp j-jn, vdz d vvi cc vvi a-acp po31 j-vvg n1;
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5804
Our Comfort, saith the Apostle, is for your Consolation. 3. Improve Assurance by walking more Heavenly;Our Comfort, Says the Apostle, is for your Consolation. 3. Improve Assurance by walking more Heavenly;
po12 n1, vvz dt n1, vbz p-acp po22 n1. crd vvb n1 p-acp vvg av-dc j;
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5805
you should Scorn these things below; you who have an Earnest of Heaven, should not be too Earnest for the Earth:
you should Scorn these things below; you who have an Earnest of Heaven, should not be too Earnest for the Earth:
pn22 vmd n1 d n2 a-acp; pn22 r-crq vhb dt n1 pp-f n1, vmd xx vbi av j c-acp dt n1:
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5806
You have Angels Food, and it becomes not you, with the Serpent, to lick the Dust. The Wicked are all for Corn, Wine and Oyl,
You have Angels Food, and it becomes not you, with the Serpent, to lick the Dust. The Wicked Are all for Corn, Wine and Oil,
pn22 vhb n2 n1, cc pn31 vvz xx pn22, p-acp dt n1, pc-acp vvi dt n1 dt j vbr d p-acp n1, n1 cc n1,
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5807
but you have that which is better; God hath lifted up the Light of his Countenance:
but you have that which is better; God hath lifted up the Light of his Countenance:
cc-acp pn22 vhb d r-crq vbz jc; np1 vhz vvn a-acp dt n1 pp-f po31 n1:
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5808
Will you hanker after the World, when you have been feeding upon the Grapes and Pomegranates of the Holy Land? Do you now Lust after the Garlick and Onions of Egypt, when you are Cloathed with the Sun, will you set the Moon and Stars above you? O let them scramble for the World, who have nothing else but Husks to feed on.
Will you hanker After the World, when you have been feeding upon the Grapes and Pomegranates of the Holy Land? Do you now Lust After the Garlic and Onions of Egypt, when you Are Clothed with the Sun, will you Set the Moon and Stars above you? O let them scramble for the World, who have nothing Else but Husks to feed on.
vmb pn22 vvi p-acp dt n1, c-crq pn22 vhb vbn vvg p-acp dt n2 cc n2 pp-f dt j n1? vdb pn22 av n1 p-acp dt n1 cc n2 pp-f np1, c-crq pn22 vbr vvn p-acp dt n1, vmb pn22 vvi dt n1 cc n2 p-acp pn22? sy vvb pno32 vvi p-acp dt n1, r-crq vhb pix av cc-acp n2 pc-acp vvi a-acp.
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5809
Have you assurance of Heaven, and is not that enough? Will not a Kingdom satisfie you? Such as are high in Assurance, should be in the Altitudes, live above the World. 4. Improve Assurance by a Chearful Walking:
Have you assurance of Heaven, and is not that enough? Will not a Kingdom satisfy you? Such as Are high in Assurance, should be in the Altitudes, live above the World. 4. Improve Assurance by a Cheerful Walking:
vhb pn22 n1 pp-f n1, cc vbz xx d d? n1 xx dt n1 vvi pn22? d c-acp vbr j p-acp n1, vmd vbi p-acp dt n2, vvb p-acp dt n1. crd vvb n1 p-acp dt j vvg:
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5810
It is for Condemn'd Persons to go hanging down their Head;
It is for Condemned Persons to go hanging down their Head;
pn31 vbz p-acp j-vvn n2 pc-acp vvi vvg a-acp po32 n1;
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5811
but hast thou thy Absolution? Doth thy God smile on thee? Chear up, 2 Sam. 13.4.
but hast thou thy Absolution? Does thy God smile on thee? Cheer up, 2 Sam. 13.4.
cc-acp vvb pns21 po21 n1? vdz po21 n1 vvi p-acp pno21? vvb a-acp, crd np1 crd.
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5812
Why art thou, being the King's Son, Lean? Art thou the King's Son? hath God assured thee of thy Adoption,Why art thou, being the King's Son, Lean? Art thou the King's Son? hath God assured thee of thy Adoption,
q-crq vb2r pns21, vbg dt ng1 n1, j? vb2r pns21 dt ng1 n1? vhz np1 vvn pno21 pp-f po21 n1,
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5813
and art thou •ad? Assurance should be an Antidote against all Trouble:
and art thou •ad? Assurance should be an Antidote against all Trouble:
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What though the World hate thee, yet thou art assur'd that thou art one of Gods Favourites.
What though the World hate thee, yet thou art assured that thou art one of God's Favourites.
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What though there is but little Oyl in the Cruse, and thou art low in the World,
What though there is but little Oil in the Cruse, and thou art low in the World,
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yet thou art high in Assurance; O then rejoyce. How Musical is the Bird!
yet thou art high in Assurance; Oh then rejoice. How Musical is the Bird!
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How doth it chirp and sing, that knows not where to pick up the next Crumb!
How does it chirp and sing, that knows not where to pick up the next Crumb!
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And shall they be sad and discontented, who have God's Bond to assure them of their daily Bread,
And shall they be sad and discontented, who have God's Bound to assure them of their daily Bred,
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and his Love to assure them of Heaven? But certainly, those who have Assurance cannot but be of a Sanguine Complexion.
and his Love to assure them of Heaven? But Certainly, those who have Assurance cannot but be of a Sanguine Complexion.
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5. If you have an Assurance of Salvation, let this make you long after a Glorified State:
5. If you have an Assurance of Salvation, let this make you long After a Glorified State:
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He who hath an Earnest in his Hand, desires the whole Sum to be paid:
He who hath an Earnest in his Hand, Desires the Whole Sum to be paid:
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That Soul who hath tasted how sweet the Lord is, should long for a fuller enjoyment of him in Heaven.
That Soul who hath tasted how sweet the Lord is, should long for a fuller enjoyment of him in Heaven.
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Hath Christ put this Ring of Assurance on thy Hand, and so espoused thee to himself,
Hath christ put this Ring of Assurance on thy Hand, and so espoused thee to himself,
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how shouldst thou long for the Marriage Supper of the Lamb, Rev. 19.9. O Christian, think with thy self, if a glimpse of Heaven, a smile of God's Face be so sweet, what will it be to be ever sunning thy self in the Light of God's Countenance!
how Shouldst thou long for the Marriage Supper of the Lamb, Rev. 19.9. O Christian, think with thy self, if a glimpse of Heaven, a smile of God's Face be so sweet, what will it be to be ever sunning thy self in the Light of God's Countenance!
q-crq vmd2 pns21 av-j p-acp dt n1 n1 pp-f dt n1, n1 crd. sy np1, vvb p-acp po21 n1, cs dt n1 pp-f n1, dt n1 pp-f npg1 n1 vbb av j, q-crq vmb pn31 vbi pc-acp vbi av vvg po21 n1 p-acp dt n1 pp-f npg1 n1!
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Certainly, you who have an Assurance of your Title to Heaven, cannot but desire Possession. Be content to Live, but willing to Dye.
Certainly, you who have an Assurance of your Title to Heaven, cannot but desire Possession. Be content to Live, but willing to Die.
av-j, pn22 r-crq vhb dt n1 pp-f po22 n1 p-acp n1, vmbx p-acp vvi n1. vbb j pc-acp vvi, cc-acp j pc-acp vvi.
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God pours the Golden Oyl of Peace into Broken Hearts. Quest. 6. Whether have all Sanctified Persons this Peace?
God pours the Golden Oil of Peace into Broken Hearts. Quest. 6. Whither have all Sanctified Persons this Peace?
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6. If you have Assurance, be careful you do no not lose it; keep it, for it is your Life, viz. the comfort of your Life.
6. If you have Assurance, be careful you do not not loose it; keep it, for it is your Life, viz. the Comfort of your Life.
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Keep Assurance 1 st by Prayer, Psal. 36.10. O continue thy Loving Kindness ; Lord continue Assurance;
Keep Assurance 1 Saint by Prayer, Psalm 36.10. Oh continue thy Loving Kindness; Lord continue Assurance;
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do not take away this Privy Seal from me. 2 dly, Keep Assurance by Humility: Pride estrangeth God from the Soul;
do not take away this Privy Seal from me. 2 dly, Keep Assurance by Humility: Pride estrangeth God from the Soul;
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when you are high in Assurance, be low in Humility.
when you Are high in Assurance, be low in Humility.
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St. Paul had Assurance, and he Baptizeth himself with this Name, Chief of Sinners, 1 Tim. 1.15. The Jewel of Assurance is best kept in the Cabinet of an Humble Heart.
Saint Paul had Assurance, and he Baptizeth himself with this Name, Chief of Sinners, 1 Tim. 1.15. The Jewel of Assurance is best kept in the Cabinet of an Humble Heart.
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Of PEACE. 1 Pet. 1.2. Grace unto you, and Peace be multiplied.
Of PEACE. 1 Pet. 1.2. Grace unto you, and Peace be multiplied.
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HAving spoken of the first Fruit of Sanctification, Assurance, I proceed to the Second, viz. Peace, Peace be Multiplied. Quest.
HAving spoken of the First Fruit of Sanctification, Assurance, I proceed to the Second, viz. Peace, Peace be Multiplied. Quest.
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What are the several species or kinds of Peace? Resp. Peace in Scripture is compar'd to a River, Isa. 66.12. this River parts it self into Two Silver Streams.What Are the several species or Kinds of Peace? Resp. Peace in Scripture is compared to a River, Isaiah 66.12. this River parts it self into Two Silver Streams.
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1. There is an External Peace, and that is either 1. Aeconomical, Peace in a Family. 2. Political, Peace in the State.
1. There is an External Peace, and that is either 1. Aeconomical, Peace in a Family. 2. Political, Peace in the State.
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Peace is the Nurse of Plenty, Psal. 147.14. He maketh Peace in thy Borders, and filleth thee with the finest of the Wheat.
Peace is the Nurse of Plenty, Psalm 147.14. He makes Peace in thy Borders, and fills thee with the Finest of the Wheat.
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How pleasant is it when the Waters of Blood begin to asswage, and we can see the Windows of our Ark open,
How pleasant is it when the Waters of Blood begin to assuage, and we can see the Windows of our Ark open,
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and the Dove returning with an Olive-branch of Peace? 3. Ecclesiastical Peace, Peace in the Church.
and the Dove returning with an Olive-branch of Peace? 3. Ecclesiastical Peace, Peace in the Church.
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Its Unity in Trinity is the greatest Mystery in Heaven, and Unity in Verity the greatest Mercy on Earth.
Its Unity in Trinity is the greatest Mystery in Heaven, and Unity in Verity the greatest Mercy on Earth.
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Peace Ecclesiastical stands in opposition to Schism and Persecution. 2. A Spiritual Peace, which is Two-fold, Peace above us, or Peace with God;
Peace Ecclesiastical Stands in opposition to Schism and Persecution. 2. A Spiritual Peace, which is Twofold, Peace above us, or Peace with God;
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and Peace within us, or Peace with Conscience: This is Superlative; other Peace may be lasting, this is everlasting.
and Peace within us, or Peace with Conscience: This is Superlative; other Peace may be lasting, this is everlasting.
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Quest. 2. Whence comes this Peace?
Quest. 2. Whence comes this Peace?
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Resp. This Peace hath the whole Trinity for its Author. 1. God the Father is the God of Peace, 1 Thes. 5.23. 2. God the Son is the Prince of Peace, Isa. 9.6. 3. Peace is said to be the fruit of the Spirit, Gal. 5.22. 1. God the Father is the God of Peace. As he is the God of Order, 1 Cor. 14.33. so the God of Peace, Phil. 4.9. This was the form of the Priests blessing the People, Numb. 6.26. The Lord give thee Peace. Resp. This Peace hath the Whole Trinity for its Author. 1. God the Father is the God of Peace, 1 Thebes 5.23. 2. God the Son is the Prince of Peace, Isaiah 9.6. 3. Peace is said to be the fruit of the Spirit, Gal. 5.22. 1. God the Father is the God of Peace. As he is the God of Order, 1 Cor. 14.33. so the God of Peace, Philip 4.9. This was the from of the Priests blessing the People, Numb. 6.26. The Lord give thee Peace.
np1 d n1 vhz dt j-jn np1 p-acp po31 n1. crd np1 dt n1 vbz dt n1 pp-f n1, vvn np1 crd. crd np1 dt n1 vbz dt n1 pp-f n1, np1 crd. crd n1 vbz vvn pc-acp vbi dt n1 pp-f dt n1, np1 crd. crd np1 dt n1 vbz dt np1 pp-f n1. c-acp pns31 vbz dt n1 pp-f n1, crd np1 crd. av dt n1 pp-f n1, np1 crd. d vbds dt n1 pp-f dt n2 vvg dt n1, j. crd. dt n1 vvb pno21 n1.
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2. God the Son is the Purchaser of Peace. He hath made Peace by his Blood, Col. 1.20. Having made Peace by the Blood of his Cross.
2. God the Son is the Purchaser of Peace. He hath made Peace by his Blood, Col. 1.20. Having made Peace by the Blood of his Cross.
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The Attonement Aaron made for the People when he entred into the Holy of Holies with Blood, was a Type of Christ our High Priest, who hath by his Sacrifice pacified his angry Father, and made Attonement for us.
The Atonement Aaron made for the People when he entered into the Holy of Holies with Blood, was a Type of christ our High Priest, who hath by his Sacrifice pacified his angry Father, and made Atonement for us.
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Christ purchased our Peace upon hard terms, his Soul was in an Agony, while he was travailing to bring forth Peace to the World.
christ purchased our Peace upon hard terms, his Soul was in an Agony, while he was travailing to bring forth Peace to the World.
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3. Peace is a fruit of the Spirit. He seals up Peace to the Conscience ; the Spirit clears up the work of Grace in the Heart, from whence ariseth Peace.
3. Peace is a fruit of the Spirit. He Seals up Peace to the Conscience; the Spirit clears up the work of Grace in the Heart, from whence arises Peace.
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There was a Well of Water near Hagar, but she did not see it, therefore wept.
There was a Well of Water near Hagar, but she did not see it, Therefore wept.
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A Christian hath Grace, but doth not see it, therefore Weeps.
A Christian hath Grace, but does not see it, Therefore Weeps.
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Now the Spirit discovers this Well of Water, it enables Conscience to witness to a Man that he hath the real work of Grace,
Now the Spirit discovers this Well of Water, it enables Conscience to witness to a Man that he hath the real work of Grace,
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and so Peace flows into the Soul. Thus you see whence this Peace comes; the Father decrees it, the Son purchaseth it, the Holy Ghost applies it.
and so Peace flows into the Soul. Thus you see whence this Peace comes; the Father decrees it, the Son purchases it, the Holy Ghost Applies it.
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Quest. 3. Whether such as are destitute of Grace, may have Peace?
Quest. 3. Whither such as Are destitute of Grace, may have Peace?
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Resp. No. Peace flows from Sanctification, but they being unregenerate, have nothing to do with Peace, Isa. 57.21. There is no Peace (saith my God) to the Wicked: Resp. No. Peace flows from Sanctification, but they being unregenerate, have nothing to do with Peace, Isaiah 57.21. There is no Peace (Says my God) to the Wicked:
np1 uh-dx n1 vvz p-acp n1, p-acp pns32 vbg j, vhb pix pc-acp vdi p-acp n1, np1 crd. pc-acp vbz dx n1 (vvz po11 np1) p-acp dt j:
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They may have a Truce, but no Peace. God may forbear the Wicked a while, and stop the Roaring of his Cannon;
They may have a Truce, but no Peace. God may forbear the Wicked a while, and stop the Roaring of his Cannon;
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but though there be a Truce, yet no Peace. The Wicked may have something which looks like Peace, but is not.
but though there be a Truce, yet no Peace. The Wicked may have something which looks like Peace, but is not.
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They may be fearless and stupid;
They may be fearless and stupid;
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but there is a great difference between a stupified Conscience, and a pacified Conscience, Luke 11.21. When a strong Man keeps his Palace, his Goods are in Peace. This is the Devils Peace;
but there is a great difference between a Stupified Conscience, and a pacified Conscience, Lycia 11.21. When a strong Man keeps his Palace, his Goods Are in Peace. This is the Devils Peace;
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he rocks Men in the Cradle of Security, he cries Peace, Peace, when Men are upon the Precipice of Hell.
he Rocks Men in the Cradle of Security, he cries Peace, Peace, when Men Are upon the Precipice of Hell.
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The seeming Peace a Sinner hath, is not from the knowledg of his Happiness, but the ignorance of his Danger.
The seeming Peace a Sinner hath, is not from the knowledge of his Happiness, but the ignorance of his Danger.
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Quest. 4. What are the Signs of a false Peace? Resp. 1. A false Peace hath much Confidence in it, but this Confidence is Conceit.
Quest. 4. What Are the Signs of a false Peace? Resp. 1. A false Peace hath much Confidence in it, but this Confidence is Conceit.
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The Sinner doth not doubt of Gods Mercy, from which presumptuous Confidence ariseth som• kind of quiet in the Mind.
The Sinner does not doubt of God's Mercy, from which presumptuous Confidence arises som• kind of quiet in the Mind.
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The same Word in the Hebrew, Gasal, signifies both Confidence and Folly. Indeed a Sinners Confidence is Folly.
The same Word in the Hebrew, Gasal, signifies both Confidence and Folly. Indeed a Sinners Confidence is Folly.
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How confident were the Foolish Virgins? 2. False Peace separates those things which God hath joyned together:
How confident were the Foolish Virgins? 2. False Peace separates those things which God hath joined together:
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Resp. They have a Title to it; they have the Ground of it;Resp. They have a Title to it; they have the Ground of it;
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God joyns Holiness and Peace, but he who hath a false Peace separates these Two. He lays claim to Peace, but banisheth Holiness, Deut. 29.19. I shall have Peace, though I walk in the imagination of my Heart, to add Drunkenness to Thirst.
God joins Holiness and Peace, but he who hath a false Peace separates these Two. He lays claim to Peace, but banisheth Holiness, Deuteronomy 29.19. I shall have Peace, though I walk in the imagination of my Heart, to add drunkenness to Thirst.
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The Wicked are loose and vain, and yet thank God they have Peace: A Delusion. You may as well suck Health out of Poison, as Peace out of Sin.
The Wicked Are lose and vain, and yet thank God they have Peace: A Delusion. You may as well suck Health out of Poison, as Peace out of Sin.
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3. False Peace is not willing to be Tried; a sign they are bad Wares, which will not endure the Light;
3. False Peace is not willing to be Tried; a Signen they Are bad Wares, which will not endure the Light;
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a sign a Man hath stolen Goods when he will not have his House Searched. A false Peace cannot endure to be tryed by the Word:
a Signen a Man hath stolen Goods when he will not have his House Searched. A false Peace cannot endure to be tried by the Word:
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The Word speaks of an humbling and refining work upon the Soul before Peace; false Peace cannot endure to hear of this:
The Word speaks of an humbling and refining work upon the Soul before Peace; false Peace cannot endure to hear of this:
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The least trouble will shake this Peace, it will end in despair.
The least trouble will shake this Peace, it will end in despair.
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In a false Peace, Conscience is asleep, but when this Lion of Conscience shall be awaken'd at Death,
In a false Peace, Conscience is asleep, but when this lion of Conscience shall be awakened At Death,
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then it will roar upon a Man, he will be a Terror to himself, and be ready to lay violent Hands upon himself.
then it will roar upon a Man, he will be a Terror to himself, and be ready to lay violent Hands upon himself.
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Quest. 5. How shall we know that ours is a true Peace? Resp. 1. True Peace flows from Union with Christ;
Quest. 5. How shall we know that ours is a true Peace? Resp. 1. True Peace flows from union with christ;
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Communio •undatur in unione. The Graft or Cien must first be inoculated into the Tree, before it can receive Sap and Nourishment from it:Communion •undatur in Union. The Grafted or Cien must First be inoculated into the Tree, before it can receive Sap and Nourishment from it:
fw-la fw-la p-acp n1. dt n1 cc np1 vmb ord vbi vvn p-acp dt n1, c-acp pn31 vmb vvi n1 cc n1 p-acp pn31:
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So we must first be ingrafted into Christ, before we can receive Peace from him. Have we Faith? By Holiness we are made like Christ;
So we must First be ingrafted into christ, before we can receive Peace from him. Have we Faith? By Holiness we Are made like christ;
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by believing we are made one with Christ, and being in Christ, we have Peace, Iohn 16.33. 2. True Peace flows from Subjection to Christ;
by believing we Are made one with christ, and being in christ, we have Peace, John 16.33. 2. True Peace flows from Subjection to christ;
p-acp vvg pns12 vbr vvn pi p-acp np1, cc vbg p-acp np1, pns12 vhb n1, np1 crd. crd j n1 vvz p-acp n1 p-acp np1;
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where Christ gives Peace, there he sets up his Government in the Heart, Isa. 9.7. Of his Government and Peace there shall be no end.
where christ gives Peace, there he sets up his Government in the Heart, Isaiah 9.7. Of his Government and Peace there shall be no end.
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Christ is called a Priest upon his Throne, Zach. 6.13. Christ as a Priest makes Peace, but he will be a Priest upon his Throne;
christ is called a Priest upon his Throne, Zach 6.13. christ as a Priest makes Peace, but he will be a Priest upon his Throne;
np1 vbz vvn dt n1 p-acp po31 n1, np1 crd. np1 p-acp dt n1 vvz n1, cc-acp pns31 vmb vbi dt n1 p-acp po31 n1;
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he brings the Heart in subjection to him. If Christ be our Peace, he is our Prince, Isa. 9.6. Whenever Christ pacifies the Conscience, he subdues the Lust.
he brings the Heart in subjection to him. If christ be our Peace, he is our Prince, Isaiah 9.6. Whenever christ pacifies the Conscience, he subdues the Lust.
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3. True Peace is after Trouble. First, God lets loose a Spirit of Bondage, he convinceth and humbleth the Soul; then he speaks Peace. Many say they have Peace;
3. True Peace is After Trouble. First, God lets lose a Spirit of Bondage, he Convinces and Humbleth the Soul; then he speaks Peace. Many say they have Peace;
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but is this Peace before a Storm or after it? True Peace is after Trouble.
but is this Peace before a Storm or After it? True Peace is After Trouble.
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First there was the Earthquake, and then the Fire, and then the still small Voice, 1 Kings 19.11. Thou who never hadst any legal Bruisings, mayest suspect thy Peace;
First there was the Earthquake, and then the Fire, and then the still small Voice, 1 Kings 19.11. Thou who never Hadst any Legal Bruisings, Mayest suspect thy Peace;
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Grace is the Seed of Peace, and it will in time turn to Peace, as the Blossoms of a Tree to Fruit, Milk to Cream.
Grace is the Seed of Peace, and it will in time turn to Peace, as the Blossoms of a Tree to Fruit, Milk to Cream.
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They have a Promise of it, Psal. 29.11. The Lord will bless his People with Peace :
They have a Promise of it, Psalm 29.11. The Lord will bless his People with Peace:
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They may have Peace with God, though not Peace in their own Conscience; they have the initials and beginnings of Peace.
They may have Peace with God, though not Peace in their own Conscience; they have the initials and beginnings of Peace.
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There is a secret Peace the Heart hath in serving God, such Meltings and Enlargements in Duty,
There is a secret Peace the Heart hath in serving God, such Meltings and Enlargements in Duty,
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as do revive the Soul, and bear it up from sinking.
as do revive the Soul, and bear it up from sinking.
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Quest. 7. But why have not all Believers the full enjoyment and possession of Peace? Why is not this Flower of Peace fully ripe and blown?
Quest. 7. But why have not all Believers the full enjoyment and possession of Peace? Why is not this Flower of Peace Fully ripe and blown?
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Resp. Some of the Godly may not have so full a degree of Peace. 1. Through the fury of Temptation;Resp. some of the Godly may not have so full a degree of Peace. 1. Through the fury of Temptation;
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the Devil if he cannot destroy us, he will disturb us: Satan disputes against our Adoption;
the devil if he cannot destroy us, he will disturb us: Satan disputes against our Adoption;
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he would make us question the work of Grace in our Hearts, and so troubles the Waters of our Peace:
he would make us question the work of Grace in our Hearts, and so Troubles the Waters of our Peace:
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Satan is like a subtil Cheater, who if he cannot make a Mans Title to his Land void,
Satan is like a subtle Cheater, who if he cannot make a men Title to his Land void,
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yet he will put him to many troublesom Suits in Law. If Satan cannot make us Ungodly, he will make us unquiet:
yet he will put him to many troublesome Suits in Law. If Satan cannot make us Ungodly, he will make us unquiet:
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Violent Winds make the Sea rough and stormy;
Violent Winds make the Sea rough and stormy;
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the Winds of Temptation blowing, disturb Peace of Spirit, and put the Soul into a Commotion. 2. The Godly may not enjoy Peace, through mistake and misapprehension about Sin. They find so much Corruption, that sure if there were Grace, there would not be such strong Workings of Corruption:
the Winds of Temptation blowing, disturb Peace of Spirit, and put the Soul into a Commotion. 2. The Godly may not enjoy Peace, through mistake and misapprehension about Sin. They find so much Corruption, that sure if there were Grace, there would not be such strong Workings of Corruption:
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Whereas this should be so far from discouraging Christians, and hindering their Peace, that it is an Argument for them.
Whereas this should be so Far from discouraging Christians, and hindering their Peace, that it is an Argument for them.
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Let me ask, whence is it that you feel Sin? no Man can feel Sin but by Grace. A wicked Man is insensible;
Let me ask, whence is it that you feel since? no Man can feel since but by Grace. A wicked Man is insensible;
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lay an 100 weight upon a Dead Man, he doth not complain, but the being sensible of Corruption, argues a Gracious Principle, Rom. 7.21. Again, whence is it that there is a Combat with Sin, but from the Life of Grace? Gal. 5.17. Dead things cannot Combat.
lay an 100 weight upon a Dead Man, he does not complain, but the being sensible of Corruption, argues a Gracious Principle, Rom. 7.21. Again, whence is it that there is a Combat with since, but from the Life of Grace? Gal. 5.17. Dead things cannot Combat.
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Whence is it that the Saints weep for Sin? what are these Tears, but Seeds of Faith? The not understanding of this, hinders a Christians Peace. 3. The Godly may not injoy Peace through remisness in Duty; they leave their first Love.
Whence is it that the Saints weep for since? what Are these Tears, but Seeds of Faith? The not understanding of this, hinders a Christians Peace. 3. The Godly may not enjoy Peace through remissness in Duty; they leave their First Love.
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When Christians abate their fervency, God abates their Peace; if you slacken the Strings of a Viol, the Musick is spoil'd;
When Christians abate their fervency, God abates their Peace; if you slacken the Strings of a Violent, the Music is spoiled;
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if Christians slacken in Duty, they spoil the sweet Musick of Peace in their Souls. As the Fire decays, so the Cold increaseth;
if Christians slacken in Duty, they spoil the sweet Music of Peace in their Souls. As the Fire decays, so the Cold increases;
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as Fervency in Duty abates, so our Peace cools. Use. Labour for this blessed Peace, Peace with God and Conscience;
as Fervency in Duty abates, so our Peace cools. Use. Labour for this blessed Peace, Peace with God and Conscience;
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Peace with Neighbour Nations is sweet, Pax una Triumphis innumeris melior, the Hebrew Word NONLATINALPHABET Peace comprehends all Blessings, it is the Glory of a Kingdom;
Peace with Neighbour nations is sweet, Pax una Triumphis innumeris melior, the Hebrew Word Peace comprehends all Blessings, it is the Glory of a Kingdom;
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a Princes Crown is more Beautiful when it is hung with the white Lilly of Peace,
a Princes Crown is more Beautiful when it is hung with the white Lily of Peace,
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than when it is set with the Red Roses of a Bloody War: O then how sweet is Peace of Conscience!
than when it is Set with the Read Roses of a Bloody War: Oh then how sweet is Peace of Conscience!
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it is a Bulwark against the Enemy, Phil. 4.7. NONLATINALPHABET it shall keep you as in a Garrison;
it is a Bulwark against the Enemy, Philip 4.7. it shall keep you as in a Garrison;
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you may throw out the Gantlet, and bid defiance to Enemies: It is the Golden Pot and the Manna, it is the first Fruits of Paradise. It is still Musick ;
you may throw out the Gauntlet, and bid defiance to Enemies: It is the Golden Pot and the Manna, it is the First Fruits of Paradise. It is still Music;
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for want of this a Christian is in continual fear; he doth not take that comfort in Ordinances.
for want of this a Christian is in continual Fear; he does not take that Comfort in Ordinances.
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Hannah went up to the Feast at Ierusalem, but she wept and did not eat, 1 Sam. 1.7.Hannah went up to the Feast At Ierusalem, but she wept and did not eat, 1 Sam. 1.7.
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So a poor dejected Soul goes to an Ordinance, but doth not eat of the Feast;
So a poor dejected Soul Goes to an Ordinance, but does not eat of the Feast;
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he weeps and doth not eat. He cannot take that comfort in Worldly Blessings, Health, Estate, Relations;
he weeps and does not eat. He cannot take that Comfort in Worldly Blessings, Health, Estate, Relations;
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he wants that inward Peace which should be as Sawce to sweeten his Comforts. O therefore labour for this blessed Peace, consider the noble and excellent effects of it.
he Wants that inward Peace which should be as Sauce to sweeten his Comforts. O Therefore labour for this blessed Peace, Consider the noble and excellent effects of it.
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First, It gives boldness at the Throne of Grace;
First, It gives boldness At the Throne of Grace;
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Guilt of Conscience clips the Wings of Prayer, it makes the Face Blush, and the Heart:
Gilded of Conscience clips the Wings of Prayer, it makes the Face Blush, and the Heart:
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But when a Christian hath some lively apprehensions of God's Love, and the Spirit whispering Peace,
But when a Christian hath Some lively apprehensions of God's Love, and the Spirit whispering Peace,
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then he goes to God with boldness, as a Child to his Father, Psal. 25.1. Unto thee O Lord I lift up my Soul. Time was when David 's Soul was bowed down, Psal. 38.6. I am bowed down greatly.
then he Goes to God with boldness, as a Child to his Father, Psalm 25.1. Unto thee Oh Lord I lift up my Soul. Time was when David is Soul was bowed down, Psalm 38.6. I am bowed down greatly.
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But now the case is alter'd, he will lift up his Soul to God in a way of Triumph;
But now the case is altered, he will lift up his Soul to God in a Way of Triumph;
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whence was this? God had spoken Peace to his Soul, Psal. 26.3. Thy loving Kindness is before mine Eyes.
whence was this? God had spoken Peace to his Soul, Psalm 26.3. Thy loving Kindness is before mine Eyes.
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2. This Divine Peace fires the Heart with Love to Christ; Peace is the result of Pardon;
2. This Divine Peace fires the Heart with Love to christ; Peace is the result of Pardon;
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he who hath a Pardon seal'd, cannot choose but love his Prince. How endeared is Christ to the Soul! now Christ is precious indeed.
he who hath a Pardon sealed, cannot choose but love his Prince. How endeared is christ to the Soul! now christ is precious indeed.
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O saith the Soul, how sweet is this Rose of Sharon!
O Says the Soul, how sweet is this Rose of Sharon!
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Hath Christ waded through a Sea of Blood and Wrath to purchase my Peace, hath he not only made Peace, but spoke Peace to me;
Hath christ waded through a Sea of Blood and Wrath to purchase my Peace, hath he not only made Peace, but spoke Peace to me;
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how should my Heart ascend in a fiery Chariot of Love, how willing should I be to do and suffer for Christ!
how should my Heart ascend in a fiery Chariot of Love, how willing should I be to do and suffer for christ!
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3. This Peace quiets the heart in Trouble, Mic. 5.5. This Man shall be the Peace when the Assyrian shall come into our Land, and tread in our Palaces.
3. This Peace quiets the heart in Trouble, Mic. 5.5. This Man shall be the Peace when the assyrian shall come into our Land, and tread in our Palaces.
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The Enemy may invade our Palaces, but not our Peace; this Man Christ shall be the Peace.
The Enemy may invade our Palaces, but not our Peace; this Man christ shall be the Peace.
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When the Head akes, the Heart may be well;
When the Head akes, the Heart may be well;
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when Worldly troubles assault a Christian, his Mind may be in Peace and Quiet, Psal. 4.8. I will lay me down in Peace, and Sleep.
when Worldly Troubles assault a Christian, his Mind may be in Peace and Quiet, Psalm 4.8. I will lay me down in Peace, and Sleep.
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'Twas now a sad time with David, he was flying for his Life from Absalom ;
'Twas now a sad time with David, he was flying for his Life from Absalom;
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it was no small Afflicton to think that his own Son should seek to take away his Fathers Life and Crown:
it was no small Affliction to think that his own Son should seek to take away his Father's Life and Crown:
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David wept and covered his Face, 2 Sam. 15.30. Yet at this time saith he, I will lay me down in Peace and Sleep. David wept and covered his Face, 2 Sam. 15.30. Yet At this time Says he, I will lay me down in Peace and Sleep.
np1 vvd cc vvd po31 n1, crd np1 crd. av p-acp d n1 vvz pns31, pns11 vmb vvi pno11 a-acp p-acp n1 cc n1.
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He had trouble from his Son, but Peace from his Conscience: David could sleep upon the soft Pillow of a good Conscience:
He had trouble from his Son, but Peace from his Conscience: David could sleep upon the soft Pillow of a good Conscience:
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This is a Peace worth getting. Quest. 8. What shall we do to attain this blessed Peace?
This is a Peace worth getting. Quest. 8. What shall we do to attain this blessed Peace?
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Resp. 1. Let us ask it of God;Resp. 1. Let us ask it of God;
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he is the God of Peace, he beats back the roaring Lion, he stills the raging of Conscience:
he is the God of Peace, he beats back the roaring lion, he stills the raging of Conscience:
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If we could call all the Angels out of Heaven, they could not speak Peace without God.
If we could call all the Angels out of Heaven, they could not speak Peace without God.
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The Stars cannot make Day without the Sun; none can make day in a dark Deserted Soul, but the Sun of Righteousness;
The Stars cannot make Day without the Sun; none can make day in a dark Deserted Soul, but the Sun of Righteousness;
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as the Wilderness cannot water it self, but remains dry and parched, till the Clouds drop their Moisture,
as the Wilderness cannot water it self, but remains dry and parched, till the Clouds drop their Moisture,
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so our Hearts cannot have Peace till he infuse and drop it upon us by his Spirit.
so our Hearts cannot have Peace till he infuse and drop it upon us by his Spirit.
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Therefore pray, Lord, thou who art the God of Peace, create Peace, thou who art the Prince of Peace, command it.
Therefore pray, Lord, thou who art the God of Peace, create Peace, thou who art the Prince of Peace, command it.
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Give me that Peace which may sweeten trouble, yea, the bitter Cup of Death.
Give me that Peace which may sweeten trouble, yea, the bitter Cup of Death.
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2. If you would have Peace, make War with Sin. Sin is the Achan that troubles us;
2. If you would have Peace, make War with Sin. since is the achan that Troubles us;
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the Trojan Horse. 2 Kings 9.22.
the Trojan Horse. 2 Kings 9.22.
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When Joram saw Jehu, he said, is it Peace Jehu? And he answered what Peace, When Jhoram saw Jehu, he said, is it Peace Jehu? And he answered what Peace,
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so long as the Whoredoms of thy Mother Jezabel and her Witchcrafts are so many? What Peace,so long as the Whoredoms of thy Mother Jezebel and her Witchcrafts Are so many? What Peace,
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as long as Sin remains unmortified? If you would have Peace with God, break the League with Sin. Give battel to Sin, it is a most just War, God hath proclaimed it.
as long as since remains unmortified? If you would have Peace with God, break the League with Sin. Give battle to since, it is a most just War, God hath proclaimed it.
c-acp av-j c-acp n1 vvz vvn? cs pn22 vmd vhi n1 p-acp np1, vvb dt n1 p-acp np1 np1 n1 p-acp n1, pn31 vbz dt av-ds j n1, np1 vhz vvn pn31.
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Nay, he hath promised us Victory, Sin shall not have Dominion, Rom. 6. No way to Peace but by maintaining a War with Sin, Pax nostra Bellum contra Daemonem, Tert. When Sampson had slain the Lion, there came Hony out of the Lion:
Nay, he hath promised us Victory, since shall not have Dominion, Rom. 6. No Way to Peace but by maintaining a War with since, Pax nostra Bellum contra Daemonem, Tert When Sampson had slave the lion, there Come Honey out of the lion:
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By Slaying Sin, we get this Hony of Peace. 3. Go to Christs Blood for Peace.
By Slaying since, we get this Honey of Peace. 3. Go to Christ Blood for Peace.
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Some go to fetch their Peace from their own Righteousness, not Christs; they go for Peace to their Holy Life, not Christ's Death.
some go to fetch their Peace from their own Righteousness, not Christ; they go for Peace to their Holy Life, not Christ's Death.
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If Conscience be troubled, they strive to quiet it with their Duties; this is not the right way to Peace:
If Conscience be troubled, they strive to quiet it with their Duties; this is not the right Way to Peace:
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Duties must not be neglected, nor yet idolized. Look up to the Blood of Sprinkling, Heb. 12.24. That Blood of Christ which pacified God, must pacifie Conscience;
Duties must not be neglected, nor yet idolized. Look up to the Blood of Sprinkling, Hebrew 12.24. That Blood of christ which pacified God, must pacify Conscience;
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Christ's blood being suck'd in by Faith gives Peace, Rom. 5.1. Being justified by Faith, we have Peace with God.
Christ's blood being sucked in by Faith gives Peace, Rom. 5.1. Being justified by Faith, we have Peace with God.
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No Balm to cure a Wounded Conscience, but the Blood of Christ. 4. Walk closely with God.
No Balm to cure a Wounded Conscience, but the Blood of christ. 4. Walk closely with God.
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Peace flows from Purity, Gal. 6.16. As many as walk according to this Rule, Peace be on them :
Peace flows from Purity, Gal. 6.16. As many as walk according to this Rule, Peace be on them:
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In the Text, Grace and Peace are put together. Grace is the Root and Peace is the Flower.
In the Text, Grace and Peace Are put together. Grace is the Root and Peace is the Flower.
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As Balm-Water drops from the Limbeck, so Divine Peace comes out of the Limbeck of a Gracious Heart. Walk very Holily;
As Balm-Water drops from the Limbeck, so Divine Peace comes out of the Limbeck of a Gracious Heart. Walk very Holily;
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God's Spirit is first a Refiner before a Comforter. Bran. 2. You who have this Peace, Peace above, Peace within, labour to keep it;
God's Spirit is First a Refiner before a Comforter. Bran. 2. You who have this Peace, Peace above, Peace within, labour to keep it;
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it is a precious Jewel, do not lose it.
it is a precious Jewel, do not loose it.
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'Tis sad to have the League of National Peace broken, but it is worse to have the Peace of Conscience broken: Oh preserve this Peace. First, Take heed of Relapses;
It's sad to have the League of National Peace broken, but it is Worse to have the Peace of Conscience broken: O preserve this Peace. First, Take heed of Relapses;
pn31|vbz j pc-acp vhi dt n1 pp-f j n1 vvn, cc-acp pn31 vbz jc pc-acp vhi dt n1 pp-f n1 vvn: uh vvb d n1. ord, vvb n1 pp-f n2;
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hath God spoken Peace, do not turn again to Folly, Psal. 85.8. Besides the Ingratitude, there's folly in Relapses;
hath God spoken Peace, do not turn again to Folly, Psalm 85.8. Beside the Ingratitude, there's folly in Relapses;
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it was long ere God was reconciled, and the Breach made up, and will you again Eclipse and Forfeit your Peace? Hath God heal'd the wound of Conscience,
it was long ere God was reconciled, and the Breach made up, and will you again Eclipse and Forfeit your Peace? Hath God healed the wound of Conscience,
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and will you tear it open again? Will you break another Vein, will you cut a new Artery? This is returning indeed to folly.
and will you tear it open again? Will you break Another Vein, will you Cut a new Artery? This is returning indeed to folly.
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What Madness is it to meddle again with that Sin, which will breed the Worm of Conscience!
What Madness is it to meddle again with that since, which will breed the Worm of Conscience!
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Secondly, Make up your Spiritual Accounts daily: See how Matters stand between God and your Souls, Psal. 77.6. I commune with my own Heart:
Secondly, Make up your Spiritual Accounts daily: See how Matters stand between God and your Souls, Psalm 77.6. I commune with my own Heart:
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Often Reckonings keep God and Conscience Friends;
Often Reckonings keep God and Conscience Friends;
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do with your Hearts as you do with your Watches, wind them up every Morning by Prayer,
do with your Hearts as you do with your Watches, wind them up every Morning by Prayer,
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and at Night examine whether your Hearts have gone true all the day, whether the Wheels of your Affections have moved swiftly towards Heaven:
and At Night examine whither your Hearts have gone true all the day, whither the Wheels of your Affections have moved swiftly towards Heaven:
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Oh call your selves often to account; keep your Reckonings even, and that is the way to keep your Peace.
O call your selves often to account; keep your Reckonings even, and that is the Way to keep your Peace.
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Of IOY. Gal. 5.22. The Fruit of the Spirit is Ioy.
Of JOY. Gal. 5.22. The Fruit of the Spirit is Joy
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THE third Fruit of Justification, Adoption and Sanctification, is, Joy in the Holy Ghost. Joy is the setting the Soul upon the Top of a Pinacle, 'tis the Cream of the sincere Milk of the Word.
THE third Fruit of Justification, Adoption and Sanctification, is, Joy in the Holy Ghost. Joy is the setting the Soul upon the Top of a Pinnacle, it's the Cream of the sincere Milk of the Word.
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Quest. 1. What is this Ioy?
Quest. 1. What is this Joy?
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Resp. Spiritual Joy is a sweet and delightful Passion, arising from the Apprehension and Feeling of some Good, whereby the Soul is supported under present Troubles, and fenced against future Fear.Resp. Spiritual Joy is a sweet and delightful Passion, arising from the Apprehension and Feeling of Some Good, whereby the Soul is supported under present Troubles, and fenced against future fear.
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1. It is a Delightful Passion.
1. It is a Delightful Passion.
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] So it is contrary to Sorrow, which is a Perturbation of Mind, whereby the Heart is perplexed and cast down.
] So it is contrary to Sorrow, which is a Perturbation of Mind, whereby the Heart is perplexed and cast down.
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Joy is a sweet and pleasant Affection, which easeth the Mind, Exhilarates and Comforts the Spirits.
Joy is a sweet and pleasant Affection, which eases the Mind, Exhilarates and Comforts the Spirits.
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2. It ariseth from the Feeling of some Good.
2. It arises from the Feeling of Some Good.
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] Joy is not a Fancy, or bred of Conceit, but is Rational, and ariseth from the feeling of some Good ( viz. ) The Sense of Gods Love and Favour.
] Joy is not a Fancy, or bred of Conceit, but is Rational, and arises from the feeling of Some Good (viz.) The Sense of God's Love and Favour.
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Joy is so Real a thing, that it makes a sudden Change in a Person; it turns Mourning into Melody:
Joy is so Real a thing, that it makes a sudden Change in a Person; it turns Mourning into Melody:
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As in Spring time, when the Sun comes to our Horizon, it makes a sudden Alteration in the Face of the Universe;
As in Spring time, when the Sun comes to our Horizon, it makes a sudden Alteration in the Face of the Universe;
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the Birds sing, the Flowers appear, the Fig-tree puts forth forth her green Figs;
the Birds sing, the Flowers appear, the Fig tree puts forth forth her green Figs;
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every thing seems to rejoyce and put off its Mourning, as being revived with the sweet Influence of the Sun:
every thing seems to rejoice and put off its Mourning, as being revived with the sweet Influence of the Sun:
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so when the Sun of Righteousness ariseth on the Soul, it makes a sudden Alteration, and the Soul is infinitely rejoyced with the Golden Beams of Gods Love.
so when the Sun of Righteousness arises on the Soul, it makes a sudden Alteration, and the Soul is infinitely rejoiced with the Golden Beams of God's Love.
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3. By it the Soul is supported under present Troubles. ] Joy stupifies and swallows up Troubles;
3. By it the Soul is supported under present Troubles. ] Joy stupifies and Swallows up Troubles;
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it carries the Heart above them, as the Oyl swims above the Water. 4. The Heart is fenced against future Fear.
it carries the Heart above them, as the Oil swims above the Water. 4. The Heart is fenced against future fear.
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] Joy is both a Cordial and an Antidote; it is a Cordial which gives present Relief to the Spirits when they are Sad;
] Joy is both a Cordial and an Antidote; it is a Cordial which gives present Relief to the Spirits when they Are Sad;
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and an Antidote, it fenceth off Fear of approaching Danger, Psal. 23.4. I will fear no Evil, for thou art with me, thy Rod and thy Staff comfort me.
and an Antidote, it fenceth off fear of approaching Danger, Psalm 23.4. I will Fear no Evil, for thou art with me, thy Rod and thy Staff Comfort me.
cc dt n1, pn31 vvz a-acp n1 pp-f j-vvg n1, np1 crd. pns11 vmb vvi dx j-jn, c-acp pns21 vb2r p-acp pno11, po21 n1 cc po21 n1 vvb pno11.
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Quest. 2. How is this Ioy wrought? Resp. 1. It ariseth partly from the Promise:
Quest. 2. How is this Joy wrought? Resp. 1. It arises partly from the Promise:
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As the Bee lyes at the Breast of the Flower, and sucks out the Sweetness of it,
As the Bee lies At the Breast of the Flower, and sucks out the Sweetness of it,
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so Faith lyes at the Breast of a Promise and sucks out the Quintessence of Joy, Psal. 94.19. Thy Comforts delight my Soul ;
so Faith lies At the Breast of a Promise and sucks out the Quintessence of Joy, Psalm 94.19. Thy Comforts delight my Soul;
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that is, the Comforts which distill from the Limbeck of the Promises.
that is, the Comforts which distil from the Limbeck of the Promises.
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2. The Spirit of God (who is called NONLATINALPHABET, the Comforter, John 14.26.) doth sometimes drop in this Golden Oyl of Joy into the Soul;
2. The Spirit of God (who is called, the Comforter, John 14.26.) does sometime drop in this Golden Oil of Joy into the Soul;
crd dt n1 pp-f np1 (r-crq vbz vvn, dt n1, np1 crd.) vdz av vvi p-acp d j n1 pp-f n1 p-acp dt n1;
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the Spirit whispers to a Believer the Remission of his Sin, and sheds Gods Love abroad into the Heart, Rom. 5.5. whence flows infinite Joy and Delight.
the Spirit whispers to a Believer the Remission of his since, and sheds God's Love abroad into the Heart, Rom. 5.5. whence flows infinite Joy and Delight.
dt n1 vvz p-acp dt n1 dt n1 pp-f po31 n1, cc vvz npg1 n1 av p-acp dt n1, np1 crd. q-crq vvz j n1 cc n1.
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Quest. 3. What are the Seasons when God doth usually give his People these Divine Ioys?
Quest. 3. What Are the Seasons when God does usually give his People these Divine Joys?
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Resp. Five Seasons: 1. Sometimes at the Blessed Supper ;Resp. Five Seasons: 1. Sometime At the Blessed Supper;
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the Soul oft comes Weeping after Christ in the Sacrament, and God sends it away Weeping for Joy.
the Soul oft comes Weeping After christ in the Sacrament, and God sends it away Weeping for Joy.
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The Iews had a Custom at their Feasts, they pour'd Oyntment on their Guests and kissed them.
The Iews had a Custom At their Feasts, they poured Ointment on their Guests and kissed them.
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In the Eucharist God often pours the Oyl of Gladness on the Saints, and Kisseth them with the Kisses of his Lips. There are two grand Ends of the Sacrament, the strengthening of Faith, and the flourishing of Joy:
In the Eucharist God often pours the Oil of Gladness on the Saints, and Kisses them with the Kisses of his Lips. There Are two grand Ends of the Sacrament, the strengthening of Faith, and the flourishing of Joy:
p-acp dt n1 np1 av vvz dt n1 pp-f n1 p-acp dt n2, cc vvz pno32 p-acp dt vvz pp-f po31 n2 pc-acp vbr crd j n2 pp-f dt n1, dt vvg pp-f n1, cc dt j-vvg pp-f n1:
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Here in this Ordinance God displays the Banner of his Love: Here Believers taste not only Sacramental Bread, but hidden Manna.
Here in this Ordinance God displays the Banner of his Love: Here Believers taste not only Sacramental Bred, but hidden Manna.
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[ Caution, Not that God always meets the Soul with Joy. ] He may give Increase of Grace, when not Increase of Joy;
[ Caution, Not that God always meets the Soul with Joy. ] He may give Increase of Grace, when not Increase of Joy;
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but oftentimes he pours in the Oyl of Gladness, and gives the Soul a Privy Seal of his Love;
but oftentimes he pours in the Oil of Gladness, and gives the Soul a Privy Seal of his Love;
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as Christ made himself known in the breaking of Bread. 2 Season. Before God calls his People to Suffering, Acts 23.11. Be of good Cheer, Paul.
as christ made himself known in the breaking of Bred. 2 Season. Before God calls his People to Suffering, Acts 23.11. Be of good Cheer, Paul.
c-acp np1 vvd px31 vvn p-acp dt n-vvg pp-f n1. crd n1. p-acp np1 vvz po31 n1 p-acp vvg, n2 crd. vbb pp-f j vvb, np1.
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When God was about to give Paul a Cup of Blood to drink, he spiced it with Joy, 2 Cor. 1.5. As the Sufferings of Christ abound in us, so our Consolation also aboundeth.
When God was about to give Paul a Cup of Blood to drink, he spiced it with Joy, 2 Cor. 1.5. As the Sufferings of christ abound in us, so our Consolation also Aboundeth.
c-crq np1 vbds a-acp pc-acp vvi np1 dt n1 pp-f n1 pc-acp vvi, pns31 j-vvn pn31 p-acp n1, crd np1 crd. p-acp dt n2 pp-f np1 vvi p-acp pno12, av po12 n1 av vvz.
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This made the Martyrs Flames, Beds of Roses;
This made the Martyrs Flames, Beds of Roses;
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when Stephen was Stoning, he saw Heaven open, and the Sun of Righteousness shined in his Face:
when Stephen was Stoning, he saw Heaven open, and the Sun of Righteousness shined in his Face:
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God Candies our Wormwood with Sugar.
God Candies our Wormwood with Sugar.
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3 Season. After sore Conflicts with Satan Satan is the Red Dragon who troubleth the Waters;
3 Season. After soar Conflicts with Satan Satan is the Read Dragon who Troubles the Waters;
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he puts the Soul into Frights, makes it believe that it hath no Grace, and that God doth not love it:
he puts the Soul into Frights, makes it believe that it hath no Grace, and that God does not love it:
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Though Satan cannot blot out a Christians Evidence, yet he may cast such a Mist before his Eyes that he cannot read it.
Though Satan cannot blot out a Christians Evidence, yet he may cast such a Missed before his Eyes that he cannot read it.
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Now when the Soul hath been bruised with Temptation, God will Comfort this bruised Reed. He now gives Joy Ad corroborandum Titulum, to confirm a Christians Title to Heaven.
Now when the Soul hath been Bruised with Temptation, God will Comfort this Bruised Reed. He now gives Joy Ad corroborandum Titulum, to confirm a Christians Title to Heaven.
av c-crq dt n1 vhz vbn vvn p-acp n1, np1 vmb vvi d j-vvn n1. pns31 av vvz n1 fw-la n1 np1, pc-acp vvi dt njpg2 n1 p-acp n1.
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After Satans Fiery Darts, comes the White Stone; no better Balm to heal a Tempted Soul than the Oyl of Gladness:
After Satan Fiery Darts, comes the White Stone; no better Balm to heal a Tempted Soul than the Oil of Gladness:
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As after Christ was Tempted, then came an Angel to Comfort him. 4 Season. After Desertion:
As After christ was Tempted, then Come an Angel to Comfort him. 4 Season. After Desertion:
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Desertion is a poysoned Arrow shoots to the Heart, Iob 6.4. God is call'd a Fire and a Light, the deserted Soul feels the Fire, but doth not see the Light;
Desertion is a poisoned Arrow shoots to the Heart, Job 6.4. God is called a Fire and a Light, the deserted Soul feels the Fire, but does not see the Light;
n1 vbz dt j-vvn n1 vvz p-acp dt n1, np1 crd. np1 vbz vvn dt n1 cc dt n1, dt vvn n1 vvz dt n1, cc-acp vdz xx vvi dt n1;
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it cries out as Asaph, Psal. 77.8.
it cries out as Asaph, Psalm 77.8.
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Is his Mercy clean gone? Now when the Soul is in this case, and ready to faint away in Despair, God shines upon the Soul,Is his Mercy clean gone? Now when the Soul is in this case, and ready to faint away in Despair, God shines upon the Soul,
vbz po31 n1 av-j vvn? av c-crq dt n1 vbz p-acp d n1, cc j pc-acp vvi av p-acp n1, np1 vvz p-acp dt n1,
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and gives it some Apprehension of his Favour, and turns the shadow of Death into the light of the Morning.
and gives it Some Apprehension of his Favour, and turns the shadow of Death into the Light of the Morning.
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God keeps his Cordials for a time of Fainting. Joy after Desertion is like a Resurrection from the Dead.
God keeps his Cordials for a time of Fainting. Joy After Desertion is like a Resurrection from the Dead.
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5 Season. At the hour of Death, such as have had no Joy in their Life-time, God puts in this Sugar in the bottom of the Cup, to make their Death sweet.
5 Season. At the hour of Death, such as have had no Joy in their Lifetime, God puts in this Sugar in the bottom of the Cup, to make their Death sweet.
crd n1. p-acp dt n1 pp-f n1, d c-acp vhb vhn dx n1 p-acp po32 n1, np1 vvz p-acp d n1 p-acp dt n1 pp-f dt n1, pc-acp vvi po32 n1 j.
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Now at the last hour, when all other Comforts are gone, God sends the Comforter; and when their Appetite to Meat fails, God feeds them with hidden Manna.
Now At the last hour, when all other Comforts Are gone, God sends the Comforter; and when their Appetite to Meat fails, God feeds them with hidden Manna.
av p-acp dt ord n1, c-crq d j-jn n2 vbr vvn, np1 vvz dt n1; cc c-crq po32 n1 p-acp n1 vvz, np1 vvz pno32 p-acp j-vvn n1.
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Sure, as the Wicked, before they dye, have some Apprehensions of Hell and Wrath in their Conscience,
Sure, as the Wicked, before they die, have Some Apprehensions of Hell and Wrath in their Conscience,
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so the Godly have some Fore-tasts of Gods Everlasting Favour;
so the Godly have Some Foretastes of God's Everlasting Favour;
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though sometimes their Disease may be such, and their Animal Spirits may be so oppressed, that they cannot express what they feel.
though sometime their Disease may be such, and their Animal Spirits may be so oppressed, that they cannot express what they feel.
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Iacob laid himself to sleep on a stone, where he saw a Vision, a Ladder, and the Angels ascending and descending;Iacob laid himself to sleep on a stone, where he saw a Vision, a Ladder, and the Angels ascending and descending;
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so when the Saints lay themselves down, to sleep the sleep of Death, they have often a Vision;
so when the Saints lay themselves down, to sleep the sleep of Death, they have often a Vision;
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they see the Light of Gods Face ▪ and have the Evidences of his Love sealed up to them for ever.
they see the Light of God's Face ▪ and have the Evidences of his Love sealed up to them for ever.
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Quest. 4. What are the Differences between Worldly Ioys and Spiritual? Resp. The Gleanings of the one are better than the Vintage of the other.
Quest. 4. What Are the Differences between Worldly Joys and Spiritual? Resp. The Gleanings of the one Are better than the Vintage of the other.
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1. Spiritual Joys help to make us better, Worldly Joys do often make us worse, Ier. 22.21. I spake to thee in thy Prosperity, and thou saidst, I will not hear.
1. Spiritual Joys help to make us better, Worldly Joys do often make us Worse, Jeremiah 22.21. I spoke to thee in thy Prosperity, and thou Said, I will not hear.
crd j n2 vvb pc-acp vvi pno12 vvi, j n2 vdb av vvi pno12 av-jc, np1 crd. pns11 vvd p-acp pno21 p-acp po21 n1, cc pns21 vvd2, pns11 vmb xx vvi.
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Pride and Luxury are the two Worms bred of Worldly Pleasure, Hos. 4.11. Wine takes away the Heart.
Pride and Luxury Are the two Worms bred of Worldly Pleasure, Hos. 4.11. Wine Takes away the Heart.
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'Tis fomentum libidinis, Aug. The Inflamer of Lust.
It's Fomentum libidinis, Aug. The Inflamer of Lust.
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but Purges out the noxious Humours; so Divine Joy is Cordial Water, which doth not only Comfort, but Cleanse;
but Purges out the noxious Humours; so Divine Joy is Cordial Water, which does not only Comfort, but Cleanse;
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it makes a Christian more Holy; it causeth an Antipathy against Sin; it infuseth strength to do and suffer, Neh. 8.10. The Ioy of the Lord is your strength.
it makes a Christian more Holy; it Causes an Antipathy against since; it infuseth strength to do and suffer, Neh 8.10. The Joy of the Lord is your strength.
pn31 vvz dt njp av-dc j; pn31 vvz dt n1 p-acp n1; pn31 vvz n1 pc-acp vdi cc vvi, np1 crd. dt n1 pp-f dt n1 vbz po22 n1.
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As some Colours do not only delight the Eye, but strengthen the Sight;
As Some Colours do not only delight the Eye, but strengthen the Sighed;
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so the Joys of God do not only refresh the Soul, but strengthen it, The Ioy of the Lord is your strength.
so the Joys of God do not only refresh the Soul, but strengthen it, The Joy of the Lord is your strength.
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2. Spiritual Joys are inward, they are Heart-Joys, Iohn 16.22. Your Heart shall rejoyce. Seneca saith, True Joy latet in profundo, it is hidden within.
2. Spiritual Joys Are inward, they Are Heart-Joys, John 16.22. Your Heart shall rejoice. Senecca Says, True Joy latet in profundo, it is hidden within.
crd j n2 vbr j, pns32 vbr n2, np1 crd. po22 n1 vmb vvi. np1 vvz, j n1 fw-la p-acp fw-la, pn31 vbz vvn a-acp.
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Worldly Joy is in Superficie, it lyes in the out-side, like the Dew that wets the Leaf, 2 Cor. 5.12. who Rejoyce in appearance, in the Greek NONLATINALPHABET, in the Face.
Worldly Joy is in Superficie, it lies in the outside, like the Due that wets the Leaf, 2 Cor. 5.12. who Rejoice in appearance, in the Greek, in the Face.
j n1 vbz p-acp n1, pn31 vvz p-acp dt n1-an, av-j dt n1 cst vvz dt n1, crd np1 crd. q-crq vvb p-acp n1, p-acp dt jp, p-acp dt n1.
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It goes no farther than the Face, 'tis not within; In Laughter the Heart is sad.
It Goes no farther than the Face, it's not within; In Laughter the Heart is sad.
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Like a House which hath a gilded Frontispiece, but all the Rooms within are hung in Mourning.
Like a House which hath a gilded Frontispiece, but all the Rooms within Are hung in Mourning.
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But Spiritual Joy lies most within, Your Heart shall rejoyce. Divine Joy is like a Spring of Water which runs under Ground;
But Spiritual Joy lies most within, Your Heart shall rejoice. Divine Joy is like a Spring of Water which runs under Ground;
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a Christian doth NONLATINALPHABET, others can see his Sufferings, but they see not his Joy, Prov. 14.10. A Stranger intermeddleth not with his Ioy. This Joy is hidden Manna, hid from the Eye of the World;
a Christian does, Others can see his Sufferings, but they see not his Joy, Curae 14.10. A Stranger intermeddleth not with his Joy This Joy is hidden Manna, hid from the Eye of the World;
dt np1 vdz, n2-jn vmb vvi po31 n2, cc-acp pns32 vvb xx po31 n1, np1 crd. dt n1 vvz xx p-acp po31 n1 d n1 vbz vvn n1, vvn p-acp dt n1 pp-f dt n1;
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he hath still Musick which others hear not, the Marrow lyes within, the best Joy is within in the Heart.
he hath still Music which Others hear not, the Marrow lies within, the best Joy is within in the Heart.
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3. Spiritual Joys are sweeter than others, better than Wine, Cant. 1.2. They are a Christians Festival;
3. Spiritual Joys Are Sweeten than Others, better than Wine, Cant 1.2. They Are a Christians Festival;
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They are the golden Pot and the Manna; They are so sweet that they make every thing else sweet;
They Are the golden Pot and the Manna; They Are so sweet that they make every thing Else sweet;
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sweeten Health, Estate, as sweet Water poured on Flowers makes them more Fragrant and Aromatical.
sweeten Health, Estate, as sweet Water poured on Flowers makes them more Fragrant and Aromatical.
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Divine Joys are so Delicious and Ravishing, that they do very much put our Mouth out of Taste to earthly Delights;
Divine Joys Are so Delicious and Ravishing, that they do very much put our Mouth out of Taste to earthly Delights;
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as he who hath been drinking Spirits of Alkermes, tasts little-sweetness in Water.
as he who hath been drinking Spirits of Alkermes, tastes little-sweetness in Water.
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St. Paul had tasted these Divine Joys, and his Mouth was out of taste to Wordly things:Saint Paul had tasted these Divine Joys, and his Mouth was out of taste to Wordly things:
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The World was Crucified to him, Gal. 6.14. it was like a dead thing, he could find no sweetness in it.
The World was crucified to him, Gal. 6.14. it was like a dead thing, he could find no sweetness in it.
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Quest. 2. What is the right manner of a Christians growth?
Quest. 2. What is the right manner of a Christians growth?
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4. Spiritual Joys are more pure, they are not tempered with any bitter Ingredients; a Sinners Joy is mix'd dregs, is imbittered with Fear and Guilt;
4. Spiritual Joys Are more pure, they Are not tempered with any bitter Ingredients; a Sinners Joy is mixed dregs, is imbittered with fear and Gilded;
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the Wolf feeds in the Breast of his Joy; he drinks Wormwood Wine: But Spiritual Joy is not muddied with Guilt, but like a Christal stream runs pure;
the Wolf feeds in the Breast of his Joy; he drinks Wormwood Wine: But Spiritual Joy is not muddied with Gilded, but like a Crystal stream runs pure;
dt n1 vvz p-acp dt n1 pp-f po31 n1; pns31 vvz n1 n1: cc-acp j n1 vbz xx vvn p-acp j-vvn, cc-acp av-j dt n1 n1 vvz j;
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it is all Spirits and Quintessence; it is Joy and nothing but Joy; 'tis a Rose without Prickles;
it is all Spirits and Quintessence; it is Joy and nothing but Joy; it's a Rose without Prickles;
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it is Honey without the Wax. 5. These are satisfying and filling Joys, Iohn 16.24. Ask that your Ioy may be full.
it is Honey without the Wax. 5. These Are satisfying and filling Joys, John 16.24. Ask that your Joy may be full.
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Worldly Joys can no more fill the Heart, than a drop can fill a Cistern;
Worldly Joys can no more fill the Heart, than a drop can fill a Cistern;
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they may please the Pallat or Fancy, ( Plato calls them Pictures of Joy) not satisfie the Soul, Eccles. 1.8. The Eye is not satisfied with seeing, nor the Ear with hearing ;
they may please the Palate or Fancy, (Plato calls them Pictures of Joy) not satisfy the Soul, Eccles. 1.8. The Eye is not satisfied with seeing, nor the Ear with hearing;
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but the Joys of God satisfie. Psal. 94.19. Thy Comforts delight my Soul. There is as much difference between Spiritual Joys and Earthly,
but the Joys of God satisfy. Psalm 94.19. Thy Comforts delight my Soul. There is as much difference between Spiritual Joys and Earthly,
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as between a Banquet that is eaten, and one that is painted on the Wall. 6. These are stronger Joys than Worldly, Heb. 6.18. Strong Consolation. They are strong indeed, that can bear up a Christians Heart in Trials and Afflictions, 1 Thess. 1.6. Having received the Word in much Affliction, NONLATINALPHABET, with Joy.
as between a Banquet that is eaten, and one that is painted on the Wall. 6. These Are Stronger Joys than Worldly, Hebrew 6.18. Strong Consolation. They Are strong indeed, that can bear up a Christians Heart in Trials and Afflictions, 1 Thess 1.6. Having received the Word in much Affliction,, with Joy.
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These are Roses that grow in Winter; these Joys can sweeten the Waters of Marah ;
These Are Roses that grow in Winter; these Joys can sweeten the Waters of Marah;
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he that hath these can gather Grapes of Thorns, and fetch Hony out of the Carcass of a Lyon, 2 Cor. 6.10. As Sorrowing, yet always rejoycing.
he that hath these can gather Grapes of Thorns, and fetch Honey out of the Carcase of a lion, 2 Cor. 6.10. As Sorrowing, yet always rejoicing.
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At the end of the Rod a Christian tasts Hony. 7. These are unwearied Joys;
At the end of the Rod a Christian tastes Hony 7. These Are unwearied Joys;
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other Joys, when in Excess oft cause a Loathing, we are apt to Surfeit on them; too much Hony nauseates;
other Joys, when in Excess oft cause a Loathing, we Are apt to Surfeit on them; too much Honey nauseates;
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one may be tired with Pleasure as well as Labour: Xerxes offered a Reward to him that could find out a new Pleasure:
one may be tired with Pleasure as well as Labour: Xerxes offered a Reward to him that could find out a new Pleasure:
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But the Joys of God, though they satisfie, yet they never Surfeit; a drop of Joy is sweet, but the more of this Wine the better;
But the Joys of God, though they satisfy, yet they never Surfeit; a drop of Joy is sweet, but the more of this Wine the better;
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such as drink of the Joys of Heaven are never cloy'd; the Satiety is without Loathing, because they still desire the Joy wherewith they are satiated.
such as drink of the Joys of Heaven Are never cloyed; the Satiety is without Loathing, Because they still desire the Joy wherewith they Are satiated.
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8. These are more abiding Joys, worldly Joys are soon gone;
8. These Are more abiding Joys, worldly Joys Are soon gone;
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such as Crown themselves with Rose-buds, and bath in the perfum'd Waters of Pleasure, yet these Joys which seem to be Sweet are Swift;
such as Crown themselves with Rosebuds, and both in the perfumed Waters of Pleasure, yet these Joys which seem to be Sweet Are Swift;
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like Meteors, they give a bright and sudden Flash, and then disappear; but the Joy which Believers have, are abiding;
like Meteors, they give a bright and sudden Flash, and then disappear; but the Joy which Believers have, Are abiding;
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and with Satan compass the Earth:
and with Satan compass the Earth:
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they are a Blossom of Eternity, a Pledge and Earnest of those Rivers of Pleasure which run at Gods right Hand for ever more.
they Are a Blossom of Eternity, a Pledge and Earnest of those rivers of Pleasure which run At God's right Hand for ever more.
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Quest. 5. Why is this Ioy to be labour'd for?
Quest. 5. Why is this Joy to be laboured for?
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Resp. 1. Because this Joy is Self-existent, it can subsist in the want of all other Carnal Joy.Resp. 1. Because this Joy is Self-existent, it can subsist in the want of all other Carnal Joy.
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This Joy depends not upon outward things, as the Philosophers once said, when the Musicians came to them, Philosophers can be merry without Musick.
This Joy depends not upon outward things, as the Philosophers once said, when the Musicians Come to them, Philosophers can be merry without Music.
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He that hath this Joy, can be chearful in the Deficiency of Carnal Joys; he can rejoyce in God, and sure hope of Glory.
He that hath this Joy, can be cheerful in the Deficiency of Carnal Joys; he can rejoice in God, and sure hope of Glory.
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Though the Fig-tree doth not Flourish, Hab. 3.17. Spiritual Joy can go without Silver Crutches to support it:
Though the Fig tree does not Flourish, Hab. 3.17. Spiritual Joy can go without Silver Crutches to support it:
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Spiritual Joy is higher built than upon Creatures, it is built on the Love of God, on the Promises, on the Blood of Christ.
Spiritual Joy is higher built than upon Creatures, it is built on the Love of God, on the Promises, on the Blood of christ.
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2. Because Spiritual Joy carries the Soul through Duty chearfully; the Sabbath is a Delight, Religion is a Recreation.
2. Because Spiritual Joy carries the Soul through Duty cheerfully; the Sabbath is a Delight, Religion is a Recreation.
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Fear and Sorrow hinder us in the Discharge of Duty: But a Christian serves God with Activity, when he serves him with Joy.
fear and Sorrow hinder us in the Discharge of Duty: But a Christian serves God with Activity, when he serves him with Joy.
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The Oyl of Joy makes the Wheels of Obedience move faster.
The Oil of Joy makes the Wheels of obedience move faster.
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How fervently did they Pray, whom God made joyful in the House of Prayer, Isa. 56.7. 3. Joy is the beginning of Heaven here;
How fervently did they Pray, whom God made joyful in the House of Prayer, Isaiah 56.7. 3. Joy is the beginning of Heaven Here;
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it is called the Kingdom of God, Rom. 14.17. because it is a Taste of that which the Saints have in the Kingdom of God.
it is called the Kingdom of God, Rom. 14.17. Because it is a Taste of that which the Saints have in the Kingdom of God.
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What is the Heaven of the Angels, but the Smiles of Gods Face, the sensible Perception and Feeling of those Joys which are infinitely ravishing and full of Glory? And to encourage and quicken us in seeking after them, consider, that Christ died to purchase this Joy for his Saints:
What is the Heaven of the Angels, but the Smiles of God's Face, the sensible Perception and Feeling of those Joys which Are infinitely ravishing and full of Glory? And to encourage and quicken us in seeking After them, Consider, that christ died to purchase this Joy for his Saints:
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He was a Man of Sorrows, that we may be full of Joy; he Prays that the Saints may have this Divine Joy, John 17.13. And now I come to thee, that they may have my Ioy fulfilled in themselves.
He was a Man of Sorrows, that we may be full of Joy; he Prays that the Saints may have this Divine Joy, John 17.13. And now I come to thee, that they may have my Joy fulfilled in themselves.
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And this Prayer he now Prays over in Heaven; he knows we never love him so, as when we feel his Love;
And this Prayer he now Prays over in Heaven; he knows we never love him so, as when we feel his Love;
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which may encourage us to seek after this Joy;
which may encourage us to seek After this Joy;
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we Pray for that which Christ himself is Praying for, that his Joy may be fulfilled in us.
we Pray for that which christ himself is Praying for, that his Joy may be fulfilled in us.
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Quest. 6. What shall we do to obtain this Spiritual Ioy? Resp. Walk accurately and heavenly;
Quest. 6. What shall we do to obtain this Spiritual Joy? Resp. Walk accurately and heavenly;
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God gives it after a long and close walking with him. 1. Observe your hours; set time every day apart for God. 2. Mourn for Sin:
God gives it After a long and close walking with him. 1. Observe your hours; Set time every day apart for God. 2. Mourn for since:
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A sign we are going down the Hill apace, and our Grace is in a Consumption.
A Signen we Are going down the Hill apace, and our Grace is in a Consumption.
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we must not divide our Love between God and Sin: The true Mother would not have the Child divided:
we must not divide our Love between God and since: The true Mother would not have the Child divided:
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Mourning is the Seed (as Basil saith) out of which the Flower of Spiritual Joy Grows, Isa. 57.18 ▪ I'll restore Comfort to my Mourners.
Mourning is the Seed (as Basil Says) out of which the Flower of Spiritual Joy Grows, Isaiah 57.18 ▪ I'll restore Comfort to my Mourners.
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3. Keep the Book of Conscience fair written; do not, by Presumptuous Sins, blur your Evidences:
3. Keep the Book of Conscience fair written; do not, by Presumptuous Sins, blur your Evidences:
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A good Conscience is the Ark where God puts the hidden Manna. 4. Be often upon your Knees, Pray with Life and Fervency:
A good Conscience is the Ark where God puts the hidden Manna. 4. Be often upon your Knees, Pray with Life and Fervency:
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The same Spirit that fills the Heart with Sighs, fills it with Joys; the same Spirit that indites the Prayer, Seals it.
The same Spirit that fills the Heart with Sighs, fills it with Joys; the same Spirit that indites the Prayer, Seals it.
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When Hannah had pray'd, her Countenance was no more sad, 1 Sam. 1.18.
When Hannah had prayed, her Countenance was no more sad, 1 Sam. 1.18.
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Praying Christians have much Intercourse with God, and none are so like to have the Secrets of his Love imparted,
Praying Christians have much Intercourse with God, and none Are so like to have the Secrets of his Love imparted,
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as those who hold Correspondence with him:
as those who hold Correspondence with him:
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By a close walking with God, we get these Bunches of Grapes by the way, which are an Earnest of future Happiness.
By a close walking with God, we get these Bunches of Grapes by the Way, which Are an Earnest of future Happiness.
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Quest. 7. How shall we Comfort them who want this Ioy? Resp. Such as walk in close Communion with God, have more than others.
Quest. 7. How shall we Comfort them who want this Joy? Resp. Such as walk in close Communion with God, have more than Others.
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1. Initial Joy, Joy, in Semine, in the Seed, Psal. 97.11. Light (a Metaphor for Joy) is sown for the Righteous, Grace in the Heart is a Seed of Ioy. Though a Christian wants the Sun, he hath a Day-star in his Heart.
1. Initial Joy, Joy, in Seed, in the Seed, Psalm 97.11. Light (a Metaphor for Joy) is sown for the Righteous, Grace in the Heart is a Seed of Joy Though a Christian Wants the Sun, he hath a Daystar in his Heart.
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2. A Believer hath Real, though not Royal Comforts; he hath, as Aquinas saith, Gaudium in Deo, though not à Deo, Joy in God, though not from God:
2. A Believer hath Real, though not Royal Comforts; he hath, as Aquinas Says, Gaudium in God, though not à God, Joy in God, though not from God:
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Joy in God, is the Delight and Complacency the Soul takes in God, Psal. 104.34. My Soul shall be glad in the Lord.
Joy in God, is the Delight and Complacency the Soul Takes in God, Psalm 104.34. My Soul shall be glad in the Lord.
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He that is truly gracious, is so far joyful, as to take Comfort in God; though he cannot say, God rejoyceth in him;
He that is truly gracious, is so Far joyful, as to take Comfort in God; though he cannot say, God Rejoiceth in him;
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yet he can say, he rejoyceth in God. 3. He hath Supporting, though not Transporting Comforts;
yet he can say, he Rejoiceth in God. 3. He hath Supporting, though not Transporting Comforts;
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he hath so much that keeps him from sinking, Psal. 138.3.
he hath so much that keeps him from sinking, Psalm 138.3.
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Thou strengthenedst me with strength in my Soul. If a Christian hath not Gods Arm to embrace him, yet to uphold him.Thou strengthenedst me with strength in my Soul. If a Christian hath not God's Arm to embrace him, yet to uphold him.
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Thus a Christian, who walks with God, hath something that bears up his [ Heart from sinking;
Thus a Christian, who walks with God, hath something that bears up his [ Heart from sinking;
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and it is but waiting a while, and he is sure of those Joys which are unspeakable and full of Glory.
and it is but waiting a while, and he is sure of those Joys which Are unspeakable and full of Glory.
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Use 1. Then see that Religion is no Melancholy thing; it brings Joy, the Fruit of the Spirit is Joy, Mutatur, non tollitur ;Use 1. Then see that Religion is no Melancholy thing; it brings Joy, the Fruit of the Spirit is Joy, Mutatur, non tollitur;
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a poor Christian that feeds on Bread and Water, may have purer Joy than the greatest Monarch;
a poor Christian that feeds on Bred and Water, may have Purer Joy than the greatest Monarch;
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though he fares hard he feeds high, he hath a Table spread from Heaven; Angels Food, hidden Manna;
though he fares hard he feeds high, he hath a Table spread from Heaven; Angels Food, hidden Manna;
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he hath sometimes those sweet Raptures of Joy as cause a Jubilation of Spirit, 2 Cor. 12.3. he hath that which is better felt than can be expressed.
he hath sometime those sweet Raptures of Joy as cause a Jubilation of Spirit, 2 Cor. 12.3. he hath that which is better felt than can be expressed.
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Use 2. If God gives his People such Joy in this Life, Oh! then what glorious Joy will he give them in Heaven, Matt. 25.21. Enter thou into the Ioy of thy Lord ;Use 2. If God gives his People such Joy in this Life, Oh! then what glorious Joy will he give them in Heaven, Matt. 25.21. Enter thou into the Joy of thy Lord;
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here Joy begins to enter into us, there we shall enter into Joy; God keeps his best Wine till last.
Here Joy begins to enter into us, there we shall enter into Joy; God keeps his best Wine till last.
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Heliogabalus bathed himself in sweet perfum'd Waters.Heliogabalus bathed himself in sweet perfumed Waters.
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What Joy when the Soul shall for ever bath it self in the pure and pleasant Fountain of Gods Love;
What Joy when the Soul shall for ever both it self in the pure and pleasant Fountain of God's Love;
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what joy to see the Orient Brightness of Christ's Face, and have the Kisses of those Lips which drop sweet smelling Myrrhe? Laetabitur sponsa in amplexibus Domini, Aug. Oh! if a cluster of Grapes here be so sweet, what will the full Vintage be? How may this set us all a longing for that place, where Sorrow cannot Live, and where Joy cannot Dye!
what joy to see the Orient Brightness of Christ's Face, and have the Kisses of those Lips which drop sweet smelling Myrrh? Laetabitur Sponsa in amplexibus Domini, Aug. Oh! if a cluster of Grapes Here be so sweet, what will the full Vintage be? How may this Set us all a longing for that place, where Sorrow cannot Live, and where Joy cannot Die!
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Growth of GRACE. 2 Pet. 3.18. But grow in Grace. Fruit 4. GRowth of Grace. ] True Grace is progressive, of a spreading growing Nature;
Growth of GRACE. 2 Pet. 3.18. But grow in Grace. Fruit 4. GRowth of Grace. ] True Grace is progressive, of a spreading growing Nature;
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'tis with Grace as with the Light, first there is the Crepusculum or day-break; then it shines brighter to the full Meridian:
it's with Grace as with the Light, First there is the Crepusculum or daybreak; then it shines Brighter to the full Meridian:
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A good Christian is like the Crocodil, Quam diu vivit, crescit, he hath never done growing.
A good Christian is like the Crocodile, Quam Diu vivit, crescit, he hath never done growing.
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The Saints are not only compared to Stars for their light, but Trees for their growth, Isa. 61.3. Hos. 14.5.
The Saints Are not only compared to Stars for their Light, but Trees for their growth, Isaiah 61.3. Hos. 14.5.
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A good Christian is not like Hezekiah 's Sun that went backward, nor Ioshua 's Sun that stood still,
A good Christian is not like Hezekiah is Sun that went backward, nor Ioshua is Sun that stood still,
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but is always advancing in Holiness, and increasing with the Increase of God, Col. 2.19. Now to amplifie and illustrate this,
but is always advancing in Holiness, and increasing with the Increase of God, Col. 2.19. Now to amplify and illustrate this,
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Quest. 1. How many ways may a Christian be said to grow in Grace? Resp. 1. He grows Vigore, in the Exercise of Grace;
Quest. 1. How many ways may a Christian be said to grow in Grace? Resp. 1. He grows Vigour, in the Exercise of Grace;
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his Lamps are burning and shining; therefore we read of a lively hope, 1 Pet. 1.3. here is the Activity of Grace;
his Lamps Are burning and shining; Therefore we read of a lively hope, 1 Pet. 1.3. Here is the Activity of Grace;
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the Church prays for the blowing of the Spirit, that her Spices might flow forth, Cant. 4.16. 2. A Christian grows Gradu, in the degree of Grace;
the Church prays for the blowing of the Spirit, that her Spices might flow forth, Cant 4.16. 2. A Christian grows Grade, in the degree of Grace;
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he goes from strength to strength, Psal. 84.7. viz. from one degree of Grace to another.
he Goes from strength to strength, Psalm 84.7. viz. from one degree of Grace to Another.
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A Saint goes NONLATINALPHABET, from Faith to Faith, Rom. 1.17. and his Love abounds NONLATINALPHABET, more and more, Phil. 1.9. here is growing in the degree.
A Saint Goes, from Faith to Faith, Rom. 1.17. and his Love abounds, more and more, Philip 1.9. Here is growing in the degree.
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Resp. 1. The right manner of growth, is to grow less in ones own Eyes, Psal. 22.6. I am a worm and no Man. The sight of Corruption and Ignorance makes a Christian grow into a dislike of himself, he doth vanish in his own Eyes:Resp. 1. The right manner of growth, is to grow less in ones own Eyes, Psalm 22.6. I am a worm and no Man. The sighed of Corruption and Ignorance makes a Christian grow into a dislike of himself, he does vanish in his own Eyes:
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Iob abhor'd himself in the Dust, cap. 42.6. This is good, to grow out of conceit of ones self.Job abhorred himself in the Dust, cap. 42.6. This is good, to grow out of conceit of ones self.
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2. The right manner of growth is to grow proportionably, when a Christian grows in one Grace as well as another, 2 Pet. 1.5. to grow in Knowledge but not in Meekness, brotherly Love, good Works, this is not the right growth;
2. The right manner of growth is to grow proportionably, when a Christian grows in one Grace as well as Another, 2 Pet. 1.5. to grow in Knowledge but not in Meekness, brotherly Love, good Works, this is not the right growth;
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a thing may swell and not grow; a Man may be swell'd with Knowledge, yet have no spiritual Growth;
a thing may swell and not grow; a Man may be swelled with Knowledge, yet have no spiritual Growth;
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the right manner of growth is uniform, growing in one Grace as well as another.
the right manner of growth is uniform, growing in one Grace as well as Another.
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As the Beauty of the Body is when there is a Symmetry of Parts, not only the Head grows, but the Arm and Breast;
As the Beauty of the Body is when there is a Symmetry of Parts, not only the Head grows, but the Arm and Breast;
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so spiritual Growth is most Beautiful; when there is a Symmmetry and Proportion, every Grace thrives.
so spiritual Growth is most Beautiful; when there is a Symmmetry and Proportion, every Grace thrives.
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3. The right manner of growth is when a Christian hath Grace suitable to his several Employments and Occasions;
3. The right manner of growth is when a Christian hath Grace suitable to his several Employments and Occasions;
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when Corruptions are strong, and he hath Grace able to give check to them, Burdens are heavy,
when Corruptions Are strong, and he hath Grace able to give check to them, Burdens Are heavy,
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and he hath Patience able to bear them; Temptations fierce, and he hath Faith able to resist them;
and he hath Patience able to bear them; Temptations fierce, and he hath Faith able to resist them;
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here is Grace growing in the right manner. Quest. 3. Whence is it that true Grace cannot but grow?
Here is Grace growing in the right manner. Quest. 3. Whence is it that true Grace cannot but grow?
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Resp. 1. It is proper for Grace to grow, 'tis semen manens, the Seed of God, 1 Iohn 3.9. 'Tis the Nature of Seed to grow;Resp. 1. It is proper for Grace to grow, it's semen manens, the Seed of God, 1 John 3.9. It's the Nature of Seed to grow;
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Grace doth not lye in the Heart, as a stone in the Earth, but as Seed in the Earth, which will spring up,
Grace does not lie in the Heart, as a stone in the Earth, but as Seed in the Earth, which will spring up,
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first the Blade and then the Ear, and then the full Corn in the Ear. 2. Grace cannot but grow from the Sweetness and Excellency of it;
First the Blade and then the Ear, and then the full Corn in the Ear. 2. Grace cannot but grow from the Sweetness and Excellency of it;
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he that hath Grace is never weary of it, but still would have more: The Delight he hath in it, causeth thirst;
he that hath Grace is never weary of it, but still would have more: The Delight he hath in it, Causes thirst;
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Grace is the Image of God, and a Christian thinks he can never be enough like God: Grace instills Peace;
Grace is the Image of God, and a Christian thinks he can never be enough like God: Grace instills Peace;
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therefore a Christian cannot but strive to increase in Grace, because as Grace grows so Peace grows.
Therefore a Christian cannot but strive to increase in Grace, Because as Grace grows so Peace grows.
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3. Grace cannot but grow from a Believers ingrafting into Christ; he who is a Cien ingrafted into this noble generous Stock, cannot but grow.
3. Grace cannot but grow from a Believers engrafting into christ; he who is a Cien ingrafted into this noble generous Stock, cannot but grow.
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Christ is so full of Sap and vivifical Influence, that he makes all, inoculated into him, grow Fruitful, Hos. 14.8. From me is thy Fruit found.
christ is so full of Sap and vivifical Influence, that he makes all, inoculated into him, grow Fruitful, Hos. 14.8. From me is thy Fruit found.
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Quest. 4. What motives or incentives are there to make us grow in Grace? Resp. 1. Growth is the end of the Ordinances.
Quest. 4. What motives or incentives Are there to make us grow in Grace? Resp. 1. Growth is the end of the Ordinances.
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Why doth a Man lay out cost on Ground, Manure and Water it, but that it may grow? The sincere Milk of the Word is that we may grow thereby, 1 Pet. 2.2 The Table of the Lord is on purpose for our Spiritual Nourishment and encrease of Grace.
Why does a Man lay out cost on Ground, Manure and Water it, but that it may grow? The sincere Milk of the Word is that we may grow thereby, 1 Pet. 2.2 The Table of the Lord is on purpose for our Spiritual Nourishment and increase of Grace.
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2. The growth of Grace is the best Evidence of the Truth of it; things that have no Life will not grow;
2. The growth of Grace is the best Evidence of the Truth of it; things that have no Life will not grow;
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a Picture will not grow, a Stake in the Hedge will not grow, but a Plant that hath a Vegetative life grows.
a Picture will not grow, a Stake in the Hedge will not grow, but a Plant that hath a Vegetative life grows.
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The growing of Grace shews it to be alive in the Soul. 3. Growth in Grace is the beauty of a Christian.
The growing of Grace shows it to be alive in the Soul. 3. Growth in Grace is the beauty of a Christian.
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The more a Child grows, the more it comes to its Favour and Complexion, and looks more Ruddy;
The more a Child grows, the more it comes to its Favour and Complexion, and looks more Ruddy;
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so the more a Christian grows in Grace, the more he comes to his Spiritual Complexion, he looks fairer.
so the more a Christian grows in Grace, the more he comes to his Spiritual Complexion, he looks Fairer.
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Abraham 's Faith was beautiful when in its Infancy, but at last it grew so Vigorous and Eminent, that God himself was in love with it,Abraham is Faith was beautiful when in its Infancy, but At last it grew so Vigorous and Eminent, that God himself was in love with it,
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and crown'd Abraham with this Honour to be the Father of the Faithful. 4. The more we grow in Grace, the more Glory we bring to God.
and crowned Abraham with this Honour to be the Father of the Faithful. 4. The more we grow in Grace, the more Glory we bring to God.
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Gods Glory is more worth than the Salvation of all Mens Souls.
God's Glory is more worth than the Salvation of all Men's Souls.
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This should be our design to raise the Trophies of Gods Glory, and how can we do it more than by growing in Grace, Iohn 15.8.
This should be our Design to raise the Trophies of God's Glory, and how can we do it more than by growing in Grace, John 15.8.
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Hereby is my Father glorified, if you bring forth much Fruit. Though the least Dram of Grace will bring Salvation to us,Hereby is my Father glorified, if you bring forth much Fruit. Though the least Dram of Grace will bring Salvation to us,
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yet it will not bring so much Glory to God, Phil. 1.11. Fill'd with the Fruits of his Righteousness, which are to the Praise of his Glory.
yet it will not bring so much Glory to God, Philip 1.11. Filled with the Fruits of his Righteousness, which Are to the Praise of his Glory.
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It commends the skill of the Husbandman when his Plants grow and thrive; it is a praise and honour to God when we thrive in Grace.
It commends the skill of the Husbandman when his Plants grow and thrive; it is a praise and honour to God when we thrive in Grace.
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5. The more we grow in Grace, the more will God love us.
5. The more we grow in Grace, the more will God love us.
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Is it not That we pray for? The more Growth, the more will God love us.
Is it not That we pray for? The more Growth, the more will God love us.
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The Husbandman loves his Thriving Plants; the thriving Christian is Gods Hephsibah or chief delight. Christ loves to see the Vine flourishing, and the Pomegranates budding, Cant. 6.11. Christ accepts the truth of Grace, but commends the growth of Grace, Mat. 8.10: I have not found so great Faith, no not in Israel.
The Husbandman loves his Thriving Plants; the thriving Christian is God's Hephzibah or chief delight. christ loves to see the Vine flourishing, and the Pomegranates budding, Cant 6.11. christ accepts the truth of Grace, but commends the growth of Grace, Mathew 8.10: I have not found so great Faith, no not in Israel.
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It is observable when Nature decays, and People are near Dying, they grow more stooping;
It is observable when Nature decays, and People Are near Dying, they grow more stooping;
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Would you be as the beloved Disciple that lay in Christ's Bosom? Would you have much love from Christ? Labour for much growth, let Faith flourish with good Works, and Love increase into Zeal.
Would you be as the Beloved Disciple that lay in Christ's Bosom? Would you have much love from christ? Labour for much growth, let Faith flourish with good Works, and Love increase into Zeal.
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6. What need we have to grow in Grace. There is still something lacking in our Faith; 1 Thes. 3.10. Grace is but in its Infancy and Minority, and we must be still adding a Cubit to our Spiritual Stature;
6. What need we have to grow in Grace. There is still something lacking in our Faith; 1 Thebes 3.10. Grace is but in its Infancy and Minority, and we must be still adding a Cubit to our Spiritual Stature;
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the Apostles said Lord encrease our Faith, Luke 17.5. Grace is but weak, 2 Sam. 3.39. I am this Day weak tho anointed King.
the Apostles said Lord increase our Faith, Lycia 17.5. Grace is but weak, 2 Sam. 3.39. I am this Day weak though anointed King.
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So though we are anointed with Grace, yet we are but weak, and had need arrive at further degrees of Sanctity.
So though we Are anointed with Grace, yet we Are but weak, and had need arrive At further Degrees of Sanctity.
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7. The growth of Grace will hinder the growth of Corruption: The more Health grows, the more the Distempers of Body abate: So it is in Spirituals;
7. The growth of Grace will hinder the growth of Corruption: The more Health grows, the more the Distempers of Body abate: So it is in Spirituals;
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the more Humility grows, the more the Swelling of Pride is asswaged; the more Purity of Heart grows, the more the Fire of Lust is abated.
the more Humility grows, the more the Swelling of Pride is assuaged; the more Purity of Heart grows, the more the Fire of Lust is abated.
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The growth of Flowers in the Garden doth not hinder the growing of Weeds; but the growing of this Flower of Grace, hinders the sprouting of Corruption.
The growth of Flowers in the Garden does not hinder the growing of Weeds; but the growing of this Flower of Grace, hinders the sprouting of Corruption.
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As some Plants have an Antipathy, and will not thrive if they grow near together,
As Some Plants have an Antipathy, and will not thrive if they grow near together,
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as the Vine and the Bay-tree, so where Grace grows, Sin will not thrive so fast.
as the Vine and the Bay tree, so where Grace grows, since will not thrive so fast.
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8. We cannot grow too much in Grace, there is no Nimium, no Excess there.
8. We cannot grow too much in Grace, there is no Nimium, no Excess there.
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The Body may grow too great, as in the Dropsie, but Faith cannot grow too great. 2 Thes. 1.3. Your Faith groweth exceedingly ;
The Body may grow too great, as in the Dropsy, but Faith cannot grow too great. 2 Thebes 1.3. Your Faith grows exceedingly;
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here was Exceeding, yet no Excess. As a Man cannot have too much Health, so not too much Grace;
Here was Exceeding, yet no Excess. As a Man cannot have too much Health, so not too much Grace;
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Grace is the Beauty of Holiness, Psal. 110.3. We cannot have too much Spiritual Beauty;
Grace is the Beauty of Holiness, Psalm 110.3. We cannot have too much Spiritual Beauty;
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it will be the only Trouble at Death, that we have grown no more in Grace.
it will be the only Trouble At Death, that we have grown no more in Grace.
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9. Such as do not grow in Grace, decay in Grace;
9. Such as do not grow in Grace, decay in Grace;
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non progredi in via est regredi, Bern. There is no standing at a stay in Religion, either we go forward or backward;non progredi in via est regredi, Bern. There is no standing At a stay in Religion, either we go forward or backward;
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if Faith doth not grow, Unbelief will. If Heavenly Mindedness doth not grow, Covetousness will. A Man that doth not encrease his Stock, diminisheth it.
if Faith does not grow, Unbelief will. If Heavenly Mindedness does not grow, Covetousness will. A Man that does not increase his Stock, diminisheth it.
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If you do not improve your Stock of Grace, your Stock will decay. The Angels on Iacob 's Ladder were either ascending or descending;
If you do not improve your Stock of Grace, your Stock will decay. The Angels on Iacob is Ladder were either ascending or descending;
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if you do not ascend in Religion, you descend. 10. The more we grow in Grace, the more we shall flourish in Glory.
if you do not ascend in Religion, you descend. 10. The more we grow in Grace, the more we shall flourish in Glory.
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Though every Vessel of Glory shall be full, yet some Vessels hold more; he whose Pound gained Ten, was made Ruler over Ten Cities, Luke 19.17. Such as do not grow much, though they do not lose their Glory, yet they lessen their Glory.
Though every Vessel of Glory shall be full, yet Some Vessels hold more; he whose Pound gained Ten, was made Ruler over Ten Cities, Lycia 19.17. Such as do not grow much, though they do not loose their Glory, yet they lessen their Glory.
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If any shall follow the Lamb in whiter and larger Robes of Glory than others, they shall be such as have shined most in Grace here.
If any shall follow the Lamb in Whiter and larger Robes of Glory than Others, they shall be such as have shined most in Grace Here.
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Use. Lament we may the want of growth: Religion in many is grown only into a Form and Profession:Use. Lament we may the want of growth: Religion in many is grown only into a From and Profession:
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This is to grow in Leaves, not in Fruit. Many Christians are like a Body in an Atrophy, which doth not thrive;
This is to grow in Leaves, not in Fruit. Many Christians Are like a Body in an Atrophy, which does not thrive;
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they are not nourished by the Sermons they hear; like the Angels who assumed Bodies, they did eat, but did not grow.
they Are not nourished by the Sermons they hear; like the Angels who assumed Bodies, they did eat, but did not grow.
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It is very suspicious where there is no growth, there wants a Vital Principle. Some instead of growing better, grow worse;
It is very suspicious where there is no growth, there Wants a Vital Principle. some instead of growing better, grow Worse;
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they grow more Earthly, more Profane, 2 Tim. 3.13. Evil Men proficient in Pejus, shall wax worse and worse.
they grow more Earthly, more Profane, 2 Tim. 3.13. Evil Men proficient in Worse, shall wax Worse and Worse.
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Many grow Hell-ward, they grow past shame, Eph. 23.5. they are like some Watred Stuffs which grow more rotten.
Many grow Hellward, they grow passed shame, Ephesians 23.5. they Are like Some Watered Stuffs which grow more rotten.
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Quest. 5. How shall we know whether we grow in Grace?
Quest. 5. How shall we know whither we grow in Grace?
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Resp. For the deciding of this Question, I shall First shew the signs of our not not growing: Secondly, Of our growing.Resp. For the deciding of this Question, I shall First show the Signs of our not not growing: Secondly, Of our growing.
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1. The Signs of our not growing in Grace, but rather falling into a Spiritual Consumption.
1. The Signs of our not growing in Grace, but rather falling into a Spiritual Consumption.
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Sign 1. When we have lost our Spiritual Appetite. A Consumptive Person hath not that Stomach to his Meat as formerly.Signen 1. When we have lost our Spiritual Appetite. A Consumptive Person hath not that Stomach to his Meat as formerly.
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Perhaps Christian, thou canst remember the time when thou didst Hunger and Thirst after Righteousness;
Perhaps Christian, thou Canst Remember the time when thou didst Hunger and Thirst After Righteousness;
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thou didst come to Ordinances with such a Stomach as to a Feast, but now it is otherwise.
thou didst come to Ordinances with such a Stomach as to a Feast, but now it is otherwise.
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Christ is not so prized, nor his Ordinances so loved; a sad presage, Grace is on the declining Hand;
christ is not so prized, nor his Ordinances so loved; a sad presage, Grace is on the declining Hand;
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thou art in a deep Consumption.
thou art in a deep Consumption.
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A sign David was near his Grave, when he covered him with Cloaths and he got no heat, 1 Kings 1.1.
A Signen David was near his Grave, when he covered him with Clothes and he god no heat, 1 Kings 1.1.
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So when a Person is plyed with hot Cloaths, I mean Ordinances, yet he hath no heat of Affection to Spiritual things;
So when a Person is plied with hight Clothes, I mean Ordinances, yet he hath no heat of Affection to Spiritual things;
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this is a sign he is declining in Grace. Sign 2. When we grow more Wordly.
this is a Signen he is declining in Grace. Signen 2. When we grow more Wordly.
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Perhaps once we were mounted into higher Orbs, we did NONLATINALPHABET, set our Hearts on things above,
Perhaps once we were mounted into higher Orbs, we did, Set our Hearts on things above,
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and speak the Language of Canaan, but now our Minds are taken off of Heaven, we dig our Comfort out of these lower Mines,
and speak the Language of Canaan, but now our Minds Are taken off of Heaven, we dig our Comfort out of these lower Mines,
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and truly when Mens Hearts go more stooping to the Earth, and they can hardly lift up themselves to an Heavenly Thought;
and truly when Men's Hearts go more stooping to the Earth, and they can hardly lift up themselves to an Heavenly Thought;
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if Grace be not Dead, yet it is ready to Dye, Rev. 3.2. Sign 3. When we are less troubled about Sin. Time was when the least Sin did grieve us, (as the least Hair makes the Eye weep,) but now we can digest Sin without remorse.
if Grace be not Dead, yet it is ready to Die, Rev. 3.2. Signen 3. When we Are less troubled about Sin. Time was when the least since did grieve us, (as the least Hair makes the Eye weep,) but now we can digest since without remorse.
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Time was when a Christian was troubled if he neglected Closet-Prayer, now he can omit Family-Prayer.
Time was when a Christian was troubled if he neglected Closet prayer, now he can omit Family prayer.
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Time was, when vain Thoughts did trouble him, now he is not troubled for loose Practices.
Time was, when vain Thoughts did trouble him, now he is not troubled for lose Practices.
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Here is a sad declension in Religion;
Here is a sad declension in Religion;
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and truly Grace is so far from growing, that we can hardly perceive its Pulse to beat.
and truly Grace is so Far from growing, that we can hardly perceive its Pulse to beatrice.
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2. The Signs of our growing in Grace.
2. The Signs of our growing in Grace.
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1. The First Sign of our growth is when we are got beyond our former measures of Grace:
1. The First Signen of our growth is when we Are god beyond our former measures of Grace:
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A sign a Child thrives when he hath out-grown his Cloaths, his Cloaths are too little for him.
A Signen a Child thrives when he hath outgrown his Clothes, his Clothes Are too little for him.
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That Knowledg which would serve us before, will not serve us now;
That Knowledge which would serve us before, will not serve us now;
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we have a deeper Insight into Religion, our Light is clearer, our Spark of Love is encreased into a Flame;
we have a Deeper Insight into Religion, our Light is clearer, our Spark of Love is increased into a Flame;
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there is a sign of growth.
there is a Signen of growth.
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That competency of Grace we once had, is now too scanty for us, we have out-grown our selves,
That competency of Grace we once had, is now too scanty for us, we have outgrown our selves,
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2. When we are more firmly rooted in Religion, Col. 2.7. NONLATINALPHABET rooted in him, and established;
2. When we Are more firmly rooted in Religion, Col. 2.7. rooted in him, and established;
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the spreading of the Root shews the growth of the Tree.
the spreading of the Root shows the growth of the Tree.
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When we are so strongly fastned on Christ, that we cannot be blown down with the Breath of Hereticks, a blessed sign of growth.
When we Are so strongly fastened on christ, that we cannot be blown down with the Breath of Heretics, a blessed Signen of growth.
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Athanasius call'd Adamas Ecclesiae, an Adamant that could not be removed from the love of the truth.Athanasius called Adamas Ecclesiae, an Adamant that could not be removed from the love of the truth.
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3. The Third sign of growth, when we have a more Spiritual frame of Heart. First, We are more Spiritual in our Principles;
3. The Third Signen of growth, when we have a more Spiritual frame of Heart. First, We Are more Spiritual in our Principles;
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we oppose Sin out of love to God; and as it strikes at his Holiness. Secondly, We are more Spiritual in our Affections;
we oppose since out of love to God; and as it strikes At his Holiness. Secondly, We Are more Spiritual in our Affections;
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we grieve for the first risings of Corruption, for the bubling up of vain Thoughts; the Spring that runs under Ground.
we grieve for the First risings of Corruption, for the bubbling up of vain Thoughts; the Spring that runs under Ground.
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We mourn not only for the penalty of Sin, but the Pollution. It is not only a Coal that burns but blacks.
We mourn not only for the penalty of since, but the Pollution. It is not only a Coal that burns but blacks.
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Thirdly, we are Spiritual in the Performance of Duty;
Thirdly, we Are Spiritual in the Performance of Duty;
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Indeed Christians should seek after the Grace they want, but they must not therefore overlook the Grace they have.
Indeed Christians should seek After the Grace they want, but they must not Therefore overlook the Grace they have.
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we are more serious, reverent, fervent, we have more Life in Prayer, we put Fire to the Sacrifice, Rom. 12. NONLATINALPHABET, Fervent in Spirit. We serve God with more Love, which Ripens and Mellows our Duty,
we Are more serious, reverend, fervent, we have more Life in Prayer, we put Fire to the Sacrifice, Rom. 12., Fervent in Spirit. We serve God with more Love, which Ripens and Mellows our Duty,
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and makes it come off with a better rellish. 4. The Fourth sign of growth, when Grace gets ground by Opposition.
and makes it come off with a better relish. 4. The Fourth Signen of growth, when Grace gets ground by Opposition.
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The Fire by an Antiperistasis burns hottest in the Coldest Season.
The Fire by an Antiperistasis burns hottest in the Coldest Season.
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Peter 's Courage encreas'd by the opposition of the High Priest and the Rulers, Acts 4.8, 11. The Martyrs Zeal was encreased by Persecution:Peter is Courage increased by the opposition of the High Priest and the Rulers, Acts 4.8, 11. The Martyrs Zeal was increased by Persecution:
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Here was Grace of the first Magnitude. Quest. 6. What shall we do to grow in Grace ?
Here was Grace of the First Magnitude. Quest. 6. What shall we do to grow in Grace?
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Resp. 1. Take heed of that which will hinder growth, the love of any Sin:Resp. 1. Take heed of that which will hinder growth, the love of any since:
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The Body may as well thrive in a Fever, as Grace can where any Sin is cherished.
The Body may as well thrive in a Fever, as Grace can where any since is cherished.
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2. Use all means for growth in Grace. First, Exercise your selves to Godliness, 1 Tim. 4.7. the Body grows stronger by Exercise.
2. Use all means for growth in Grace. First, Exercise your selves to Godliness, 1 Tim. 4.7. the Body grows Stronger by Exercise.
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Trading of Mony makes Men grow Rich; the more we Trade our Faith in the Promises, the richer in Faith we grow.
Trading of Money makes Men grow Rich; the more we Trade our Faith in the Promises, the Richer in Faith we grow.
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Secondly, If you would be growing Christians, be humble Christians.
Secondly, If you would be growing Christians, be humble Christians.
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'Tis observ'd in some Countries (as in France, ) the best and largest Grapes which they make their Wine of, grow on the lower sort of Vines;
It's observed in Some Countries (as in France,) the best and Largest Grapes which they make their Wine of, grow on the lower sort of Vines;
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the Humble Saints grow most in Grace, 1 Pet. 5.5. God giveth Grace to the Humble.
the Humble Saints grow most in Grace, 1 Pet. 5.5. God gives Grace to the Humble.
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Thirdly, Pray to God for Spiritual growth. Some pray that they may grow in Gifts. It is better to grow in Grace than Gifts;
Thirdly, Pray to God for Spiritual growth. some pray that they may grow in Gifts. It is better to grow in Grace than Gifts;
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Gifts are for Ornament, Grace is for Nourishment, to edifie others, to save our selves. Some pray that they may grow rich;
Gifts Are for Ornament, Grace is for Nourishment, to edify Others, to save our selves. some pray that they may grow rich;
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but a Fruitful Heart is better than a full Purse.
but a Fruitful Heart is better than a full Purse.
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Pray that God will make you grow in Grace, though it be by Affliction, Heb. 12.10. the Vine grows by Pruning.
prey that God will make you grow in Grace, though it be by Affliction, Hebrew 12.10. the Vine grows by Pruning.
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God's Pruning Knife is to make us grow more in Grace.
God's Pruning Knife is to make us grow more in Grace.
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Quest. 7. How may we comfort such as complain they do not grow in Grace ? Resp. They may mistake;
Quest. 7. How may we Comfort such as complain they do not grow in Grace? Resp. They may mistake;
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they may grow when they think they do not; Prov. 13.7. There is that maketh himself Poor, yet he is rich.
they may grow when they think they do not; Curae 13.7. There is that makes himself Poor, yet he is rich.
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The sight Christians have of their Defects in Grace, and their Thirst after greater measures of Grace, makes them think they do not grow when they do.
The sighed Christians have of their Defects in Grace, and their Thirst After greater measures of Grace, makes them think they do not grow when they do.
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He who covets a great Estate, because he hath not so much as he desires, therefore he thinks himself to be Poor.
He who covets a great Estate, Because he hath not so much as he Desires, Therefore he thinks himself to be Poor.
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if you do not grow so much in Assurance, bless God if you grow in Sincerity.
if you do not grow so much in Assurance, bless God if you grow in Sincerity.
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If you do not grow so much in Knowledg, bless God if you grow in Humility.
If you do not grow so much in Knowledge, bless God if you grow in Humility.
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If a Tree grows in the Root, it is a true growth;
If a Tree grows in the Root, it is a true growth;
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if you grow in the Root, Grace of Humility it is as needful for you as any other growth.
if you grow in the Root, Grace of Humility it is as needful for you as any other growth.
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Of PERSEVERANCE. 1 Pet. 1.5. Who are kept by the Power of God through Faith unto Salvation.
Of PERSEVERANCE. 1 Pet. 1.5. Who Are kept by the Power of God through Faith unto Salvation.
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THE Fifth and Last Fruit of Sanctification, is Perseverance in Grace. The Heavenly Inheritance is kept for the Saints, 1 Pet. 1.4. and they are kept to the Inheritance in my Text, Who are kept by the Power of God through Faith unto Salvation.
THE Fifth and Last Fruit of Sanctification, is Perseverance in Grace. The Heavenly Inheritance is kept for the Saints, 1 Pet. 1.4. and they Are kept to the Inheritance in my Text, Who Are kept by the Power of God through Faith unto Salvation.
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The Apostle asserts a Saints stability and permanency in Grace.
The Apostle asserts a Saints stability and permanency in Grace.
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The Saints Perseverance is much oppugned by Papists and Arminians, but it is not the less true because it is opposed.
The Saints Perseverance is much oppugned by Papists and Arminians, but it is not the less true Because it is opposed.
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A Christians main Comfort depends upon this Doctrin of Perseverance;
A Christians main Comfort depends upon this Doctrine of Perseverance;
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take away this, and you much prejudice Religion, and cut the Sinews of all chearful Endeavours.
take away this, and you much prejudice Religion, and Cut the Sinews of all cheerful Endeavours.
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Before I come to the full handling and discussing this great point, let me first clear the Sense of it, which I shall first do by way of Concession or Grant.
Before I come to the full handling and discussing this great point, let me First clear the Sense of it, which I shall First doe by Way of Concession or Grant.
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When I say Believers do persevere, First I grant that such as are so only in Possession, may fall away, 2 Tim. 4.10. Demas hath forsaken us. Blazing Comets soon Evaporate.
When I say Believers do persevere, First I grant that such as Are so only in Possession, may fallen away, 2 Tim. 4.10. Demas hath forsaken us. Blazing Comets soon Evaporate.
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A Building on Sand will fall, Mat. 7.26. Seeming Grace may be lost ; no wonder to see a Bough fall from the Tree that is only tied on.
A Building on Sand will fallen, Mathew 7.26. Seeming Grace may be lost; no wonder to see a Bough fallen from the Tree that is only tied on.
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Hypocrites are only tied on to Christ by an External Profession, they are not ingrafted.
Hypocrites Are only tied on to christ by an External Profession, they Are not ingrafted.
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Who ever thought artificial motion would hold long? The Hypocrites motion is only Artificial not Vital.
Who ever Thought artificial motion would hold long? The Hypocrites motion is only Artificial not Vital.
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All Blossoms do not ripen into Fruit. Secondly, I grant, that if Believers were left to stand upon their own Legs, they might fall finally.
All Blossoms do not ripen into Fruit. Secondly, I grant, that if Believers were left to stand upon their own Legs, they might fallen finally.
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Some of the Angels who were Stars full of Light and Glory, yet did actually lose their Grace;
some of the Angels who were Stars full of Light and Glory, yet did actually loose their Grace;
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and if those pure Angels fell from Grace, much more would the Godly who have so much Sin to betray them,
and if those pure Angels fell from Grace, much more would the Godly who have so much since to betray them,
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if they were not upheld by a Superior Power. 3. I grant, true Believers, though they do not fall away actually;
if they were not upheld by a Superior Power. 3. I grant, true Believers, though they do not fallen away actually;
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and lose all their Grace, yet their Grace may fail in the degree, and they may make a great Breach upon their Sanctification.
and loose all their Grace, yet their Grace may fail in the degree, and they may make a great Breach upon their Sanctification.
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or as it is with Noble-men, who have their Rents brought in without their Toyl or Labour;
or as it is with Noblemen, who have their Rends brought in without their Toil or Labour;
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Grace may be moritura, not mortua, dying but not dead, Rev. 3.2. Strengthen the things which are ready to dye.
Grace may be moritura, not Mortua, dying but not dead, Rev. 3.2. Strengthen the things which Are ready to die.
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Grace may be like Fire in the Embers, though not quenched, yet the Flame is gone out.
Grace may be like Fire in the Embers, though not quenched, yet the Flame is gone out.
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This decay of Grace I shall shew in two particulars. 1. The lively actings of Grace may be suspended, Rev. 2.4. Thou hast left thy first love.
This decay of Grace I shall show in two particulars. 1. The lively actings of Grace may be suspended, Rev. 2.4. Thou hast left thy First love.
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Grace may be like a sleepy Habit; the Godly may act faintly in Religion, the pulse of their Affections may beat low.
Grace may be like a sleepy Habit; the Godly may act faintly in Religion, the pulse of their Affections may beatrice low.
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The wise Virgins slumbred, Matt. 25.5. The Exercise of Grace may be hindred;
The wise Virgins slumbered, Matt. 25.5. The Exercise of Grace may be hindered;
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as when the course of Water is stop'd and doth not run. 2. Instead of Grace exercising in the Godly, Corruption may exercise; instead of Patience, Murmuring; instead of Heavenliness, Earthliness.
as when the course of Water is stopped and does not run. 2. Instead of Grace exercising in the Godly, Corruption may exercise; instead of Patience, Murmuring; instead of Heavenliness, Earthliness.
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How did Pride put forth it self in the Disciples, when they strove who should be greatest? How did Lust put forth in David ? Thus lively and vigorous may Corruption be in the Regenerate;
How did Pride put forth it self in the Disciples, when they strove who should be greatest? How did Lust put forth in David? Thus lively and vigorous may Corruption be in the Regenerate;
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they may fall into Enormous Sins.
they may fallen into Enormous Sins.
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But though all this be granted, yet they do not, penitus excidere, fall away finally from Grace.
But though all this be granted, yet they do not, penitus excidere, fallen away finally from Grace.
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David did not quite lose his Grace, for then why did he pray, Take not away thy Holy Spirit from me ? He had not quite lost the Spirit.David did not quite loose his Grace, for then why did he pray, Take not away thy Holy Spirit from me? He had not quite lost the Spirit.
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As Eutiches when he fell from a Window, Acts 20. and all thought he was dead, No, saith Paul, there is Life in him:
As Eutichius when he fell from a Window, Acts 20. and all Thought he was dead, No, Says Paul, there is Life in him:
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So David fell foully, but there was the Life of Grace in him:
So David fell foully, but there was the Life of Grace in him:
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Though the Saints may come to that pass they have but little Faith, yet not to have no Faith:
Though the Saints may come to that pass they have but little Faith, yet not to have no Faith:
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Though their Grace may be drawn low, yet not drawn dry: Though Grace may be abated, not abolished;
Though their Grace may be drawn low, yet not drawn dry: Though Grace may be abated, not abolished;
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though the wise Virgins slumbred, yet their Lamps were not quite gone out.
though the wise Virgins slumbered, yet their Lamps were not quite gone out.
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Grace, when it is at the lowest, shall revive and flourish, as when Sampson had lost his strength, his Hair grew again, and he renewed his strength.
Grace, when it is At the lowest, shall revive and flourish, as when Sampson had lost his strength, his Hair grew again, and he renewed his strength.
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Having thus explained the Proposition, I come now to the amplifying this great Doctrin of the Saints Perseverance.
Having thus explained the Proposition, I come now to the amplifying this great Doctrine of the Saints Perseverance.
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Quest. 1. By what means do Christians come to persevere? Resp. 1. By the Manuduction and help of Ordinances, Prayer, Word, Sacraments.
Quest. 1. By what means do Christians come to persevere? Resp. 1. By the Manuduction and help of Ordinances, Prayer, Word, Sacraments.
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Christians do not arrive at Perseverance, when they sit still and do nothing.
Christians do not arrive At Perseverance, when they fit still and do nothing.
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It is not with us as with Passengers in a Ship, who are carried to the end of their Voyage,
It is not with us as with Passengers in a Ship, who Are carried to the end of their Voyage,
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and they sit still in the Ship;
and they fit still in the Ship;
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as a Man comes to the end of a Race by running, to a Victory by fighting, Matt. 26.41. Watch and Pray. As Paul said, Acts 27.31. Except ye abide in the Ship ye cannot be saved.
as a Man comes to the end of a Raze by running, to a Victory by fighting, Matt. 26.41. Watch and Pray. As Paul said, Acts 27.31. Except you abide in the Ship you cannot be saved.
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Believers shall come to shore at last, arrive at Heaven, but Except they abide in the Ship, viz. in the use of the Ordinances, they cannot be saved. The Ordinances cherish Grace;
Believers shall come to shore At last, arrive At Heaven, but Except they abide in the Ship, viz. in the use of the Ordinances, they cannot be saved. The Ordinances cherish Grace;
n2 vmb vvi p-acp n1 p-acp ord, vvb p-acp n1, cc-acp c-acp pns32 vvb p-acp dt n1, n1 p-acp dt n1 pp-f dt n2, pns32 vmbx vbi vvn. dt n2 vvb n1;
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as they beget Grace, so they are the Breast-Milk by which it is nourished and preserved to Eternity.
as they beget Grace, so they Are the Breast-Milk by which it is nourished and preserved to Eternity.
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2. Auxilio Spiritus, By the Sacred Influence and Concurrence of the Spirit.
2. Auxilio Spiritus, By the Sacred Influence and Concurrence of the Spirit.
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The Spirit of God is continually at work in the Heart of a Believer, to carry on Grace to Perseverance;
The Spirit of God is continually At work in the Heart of a Believer, to carry on Grace to Perseverance;
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it drops on fresh Oyl to keep the Lamp of Grace burning.
it drops on fresh Oil to keep the Lamp of Grace burning.
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The Spirit excites, strengthens, encreaseth Grace, and makes a Christian go from one step of Faith to another, till he comes to the end of his Faith, Salvation, 1 Pet. 1.9. It is a fine Expression of the Apostle, 2 Tim. 1.14. The Holy Ghost which dwelleth in us.
The Spirit excites, strengthens, increases Grace, and makes a Christian go from one step of Faith to Another, till he comes to the end of his Faith, Salvation, 1 Pet. 1.9. It is a fine Expression of the Apostle, 2 Tim. 1.14. The Holy Ghost which dwells in us.
dt n1 vvz, vvz, vvz n1, cc vvz dt njp vvi p-acp crd n1 pp-f n1 p-acp j-jn, c-acp pns31 vvz p-acp dt n1 pp-f po31 n1, n1, crd np1 crd. pn31 vbz dt j n1 pp-f dt n1, crd np1 crd. dt j n1 r-crq vvz p-acp pno12.
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He who dwells in an House keeps the House in repair; the Spirit dwelling in a Believer, keeps Grace in repair.
He who dwells in an House keeps the House in repair; the Spirit Dwelling in a Believer, keeps Grace in repair.
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Grace is compar'd to a River of the Water of Life, Iohn 7.38. This River can never be dried up, because Gods Spirit is a Spring which continually feeds it.
Grace is compared to a River of the Water of Life, John 7.38. This River can never be dried up, Because God's Spirit is a Spring which continually feeds it.
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3. Grace is carried on to Perseverance by Christs daily Intercession.
3. Grace is carried on to Perseverance by Christ daily Intercession.
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As the Spirit is at work in the Heart, so is Christ at work in Heaven.
As the Spirit is At work in the Heart, so is christ At work in Heaven.
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Christ is ever praying that the Saints Grace may hold out, Iohn 17.11. Conserva illos, Father keep those whom thou hast given me ;
christ is ever praying that the Saints Grace may hold out, John 17.11. Conserva Illos, Father keep those whom thou hast given me;
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keep them as Stars in their Orb, keep them as Jewels, that they may not be lost.
keep them as Stars in their Orb, keep them as Jewels, that they may not be lost.
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Father keep them. That Prayer Christ made for Peter, was the Copy of his Prayer he now makes for Believers, Luke 22.32. I have prayed for thee that thy Faith fail not, NONLATINALPHABET, that it be not totally eclipsed:Father keep them. That Prayer christ made for Peter, was the Copy of his Prayer he now makes for Believers, Lycia 22.32. I have prayed for thee that thy Faith fail not,, that it be not totally eclipsed:
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How can the Children of such Prayers perish? Quest. 2. By what Arguments may we prove the Saints Perseverance?
How can the Children of such Prayers perish? Quest. 2. By what Arguments may we prove the Saints Perseverance?
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Resp. 1. A veritate Dei, from the Truth of God.Resp. 1. A veritate Dei, from the Truth of God.
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God hath both asserted it and promised it. 1. God hath asserted it, 1 Iohn 3.9. His Seed remaineth in him, 1 Iohn 2.27. The anointing ye have received of him abideth in you.
God hath both asserted it and promised it. 1. God hath asserted it, 1 John 3.9. His Seed remains in him, 1 John 2.27. The anointing you have received of him Abideth in you.
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2. As God hath asserted it, so he hath promised it:
2. As God hath asserted it, so he hath promised it:
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Now if a Saint be crowned Victor, if the World be conquered by him, he must needs persevere.
Now if a Saint be crowned Victor, if the World be conquered by him, he must needs persevere.
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The Truth of God, the most Orient Pearl of his Crown, is laid a Pawn in the Promise, Iohn 10.28. I give unto them eternal Life, and they shall never perish. Jer. 32.42.
The Truth of God, the most Orient Pearl of his Crown, is laid a Pawn in the Promise, John 10.28. I give unto them Eternal Life, and they shall never perish. Jer. 32.42.
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I will make an everlasting Covenant with them, that I will not turn away from them to do them good, I will make an everlasting Covenant with them, that I will not turn away from them to do them good,
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but I will put my Fear in their Hearts, that they shall not depart from me. but I will put my fear in their Hearts, that they shall not depart from me.
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God will so love his People, that he will not forsake them; and they shall so fear him that they shall not forsake him.
God will so love his People, that he will not forsake them; and they shall so Fear him that they shall not forsake him.
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If a Believer should not persevere, God should break his Promise, Hos. 2.19. I will betroth thee unto me for ever, in righteousness and loving kindness.
If a Believer should not persevere, God should break his Promise, Hos. 2.19. I will betrothed thee unto me for ever, in righteousness and loving kindness.
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God doth not Marry his People to himself, and then Divorce them; he hates putting away, Mal. 2.16. Gods love tyes the Marriage Knot so fast, that neither Death nor Hell can break it asunder.
God does not Marry his People to himself, and then Divorce them; he hates putting away, Malachi 2.16. God's love ties the Marriage Knot so fast, that neither Death nor Hell can break it asunder.
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2. The second Argument is, à potentia Dei, from the Power of God. In the Text we are kept by the Power of God unto Salvation;
2. The second Argument is, à potentia Dei, from the Power of God. In the Text we Are kept by the Power of God unto Salvation;
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every Person in the Trinity hath an hand in making a Believer persevere. God the Father establisheth, 2 Cor. 1.21. God the Son confirms, 1 Cor. 1.8. God the Holy Ghost Seals, Eph. 1.13. so that it is the power of God keeps us.
every Person in the Trinity hath an hand in making a Believer persevere. God the Father Establisheth, 2 Cor. 1.21. God the Son confirms, 1 Cor. 1.8. God the Holy Ghost Seals, Ephesians 1.13. so that it is the power of God keeps us.
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Alas, we are not kept by our own power. The Pelagians held, That Man by his own power might overcome Temptation and persevere.
Alas, we Are not kept by our own power. The Pelagians held, That Man by his own power might overcome Temptation and persevere.
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But St. Austin confutes them, Man (saith he) prays unto God for Perseverance, which would be absurd if he had power of himself to persevere.
But Saint Austin confutes them, Man (Says he) prays unto God for Perseverance, which would be absurd if he had power of himself to persevere.
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And saith St. Austin, If all the power be inherent in a Mans self, then why should not one persevere as well as another? why not Judas as well as Peter? So that it is not by any other than the power of God that we are kept:
And Says Saint Austin, If all the power be inherent in a men self, then why should not one persevere as well as Another? why not Judas as well as Peter? So that it is not by any other than the power of God that we Are kept:
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As the Lord preserved Israel from perishing in the Wilderness till he brought them to Canaan ;
As the Lord preserved Israel from perishing in the Wilderness till he brought them to Canaan;
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the same care will he take, if not in a miraculous, yet a spiritual, invisible manner, in preserving his People in a state of Grace, till he brings them to the Celestial Canaan. As the Heathens feigned of Atlas, That he did bear up the Heavens from falling:
the same care will he take, if not in a miraculous, yet a spiritual, invisible manner, in preserving his People in a state of Grace, till he brings them to the Celestial Canaan. As the heathens feigned of Atlas, That he did bear up the Heavens from falling:
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The power of God is that Atlas which bears up the Saints from falling.
The power of God is that Atlas which bears up the Saints from falling.
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It is disputed whether Grace of it self may not perish, (as Adam 's) yet sure I am, Grace kept by the power of God cannot perish.
It is disputed whither Grace of it self may not perish, (as Adam is) yet sure I am, Grace kept by the power of God cannot perish.
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A Child of God may be foild in a single Battle against Temptation (as Peter was) but at last he is Victorious.
A Child of God may be foiled in a single Battle against Temptation (as Peter was) but At last he is Victorious.
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3. The third Argument is taken ab Electione, from Gods electing Love; such as God hath from all Eternity elected to Glory, cannot fall away finally;
3. The third Argument is taken ab Election, from God's electing Love; such as God hath from all Eternity elected to Glory, cannot fallen away finally;
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but every true Believer is elected to Glory, ergo, he cannot fall away.
but every true Believer is elected to Glory, ergo, he cannot fallen away.
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Wat can frustrate Election, or make Gods Decree void? This Argument stands like Mount Sion which cannot be moved.
Wat can frustrate Election, or make God's decree void? This Argument Stands like Mount Sion which cannot be moved.
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Insomuch that some of the Papists hold, that such who have absolute Election cannot fall away, 2 Tim. 2.19. The Foundation of God stands sure, having this Seal, The Lord knows them that are his.
Insomuch that Some of the Papists hold, that such who have absolute Election cannot fallen away, 2 Tim. 2.19. The Foundation of God Stands sure, having this Seal, The Lord knows them that Are his.
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The Foundation of God is nothing else, but Gods Decree in Election; and this stands sure, God will not alter it, others cannot.
The Foundation of God is nothing Else, but God's decree in Election; and this Stands sure, God will not altar it, Others cannot.
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4. The fourth Argument is taken, Ab Unione cum Christo, from Believers Union with Christ.
4. The fourth Argument is taken, Ab union cum Christ, from Believers union with christ.
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They are knit to Christ, as the Members to the Head by the Nerve and Ligament of Faith,
They Are knit to christ, as the Members to the Head by the Nerve and Ligament of Faith,
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so that they cannot be broken off, Eph. 5.23. What was once said of Christ's Natural Body, is true of his Mystical, a Bone of it shall not be broken.
so that they cannot be broken off, Ephesians 5.23. What was once said of Christ's Natural Body, is true of his Mystical, a Bone of it shall not be broken.
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As it is not possible to sever the Leaven and the Dough, when they are once mingled and kneaded together;
As it is not possible to sever the Leaven and the Dough, when they Are once mingled and kneaded together;
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so it is impossible, when Christ and Believers are once united, ever to be separated: Christ and his Members make one Christ.
so it is impossible, when christ and Believers Are once united, ever to be separated: christ and his Members make one christ.
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Now is it possible that any part of Christ should perish? How can Christ lose any Member of his Body Mystical and be perfect? In short, Si unus excidat quare non & alter? If one Believer may be broken off from Christ,
Now is it possible that any part of christ should perish? How can christ loose any Member of his Body Mystical and be perfect? In short, Si Unus excidat quare non & alter? If one Believer may be broken off from christ,
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then by the same Rule why not another? Why not all? And so Christ should be an Head without a Body.
then by the same Rule why not Another? Why not all? And so christ should be an Head without a Body.
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5. The fifth Argument is taken, ab Emptione, from the Nature of a Purchase. A Man will not lay down his Mony for a Purchase which may be lost, and the Fee-simple alienated.
5. The fifth Argument is taken, ab Emptione, from the Nature of a Purchase. A Man will not lay down his Money for a Purchase which may be lost, and the Fee-simple alienated.
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Christ died that he might purchase us as a People to himself for ever, Heb. 9.12. Having obtained eternal Redemption for us.
christ died that he might purchase us as a People to himself for ever, Hebrew 9.12. Having obtained Eternal Redemption for us.
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Would Christ (think we) have shed his Blood, that we might believe in him for a while,
Would christ (think we) have shed his Blood, that we might believe in him for a while,
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and then fall away? Do we think Christ will lose his Purchase?
and then fallen away? Do we think christ will loose his Purchase?
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6. The sixth Argument is, A Victoria supra mundum, from a Believers Victory over the World.
6. The sixth Argument is, A Victoria supra Mundum, from a Believers Victory over the World.
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The Argument stands thus, He who overcomes the World doth persevere in Grace; but a Believer doth overcome the World, ergo, he perseveres in Grace, 1 Iohn 5.4. This is the Victory over the World, even your Faith.
The Argument Stands thus, He who overcomes the World does persevere in Grace; but a Believer does overcome the World, ergo, he perseveres in Grace, 1 John 5.4. This is the Victory over the World, even your Faith.
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I come next to answer some Objections of the Arminians. 1. The first Objection of the Arminians is, If a Believer shall persevere in Grace,
I come next to answer Some Objections of the Arminians. 1. The First Objection of the Arminians is, If a Believer shall persevere in Grace,
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then to what purpose are all those Admonitions in Scripture, Let him take heed lest he fall, 1 Cor. 10 12. and Heb. 4.1. Let us fear lest any of you seem to come short.
then to what purpose Are all those Admonitions in Scripture, Let him take heed lest he fallen, 1 Cor. 10 12. and Hebrew 4.1. Let us Fear lest any of you seem to come short.
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These Admonitions seem to be Superfluous and Vain, if a Saint shall certainly persevere. Answ. No, these Counsels and Admonitions are necessary to Caution Believers against Carelesness;
These Admonitions seem to be Superfluous and Vain, if a Saint shall Certainly persevere. Answer No, these Counsels and Admonitions Are necessary to Caution Believers against Carelessness;
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they are as Goads and Spurs to quicken them to a greater Diligence in working out Salvation.
they Are as Goads and Spurs to quicken them to a greater Diligence in working out Salvation.
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These Admonitions do not imply the Saints can fall away, but they are Preservatives to keep them from falling away.
These Admonitions do not imply the Saints can fallen away, but they Are Preservatives to keep them from falling away.
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Christ told some of his Disciples they should abide in him, yet he exhorts them to abide in him, Iohn 15. His exhorting them was not in the least to question their abiding in him,
christ told Some of his Disciples they should abide in him, yet he exhorts them to abide in him, John 15. His exhorting them was not in the least to question their abiding in him,
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but to awaken their Diligence, and make them pray the harder that they might abide in him.
but to awaken their Diligence, and make them pray the harder that they might abide in him.
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2. The second Objection is, Heb. 6.4.
2. The second Objection is, Hebrew 6.4.
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it is impossible for those who were once enlightned, and have tasted of the Heavenly Gift,
it is impossible for those who were once enlightened, and have tasted of the Heavenly Gift,
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and were made Partakers of the Holy Ghost, and have felt the Powers of the World to come,
and were made Partakers of the Holy Ghost, and have felt the Powers of the World to come,
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if they shall fall away, to renew them again to Repentance. Answ. This place of Scripture hath no Force in it;
if they shall fallen away, to renew them again to Repentance. Answer This place of Scripture hath no Force in it;
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for the Apostle here speaks of Hypocrites, he shews how far they may go, yet fall way. 1. They who were once enlightned.
for the Apostle Here speaks of Hypocrites, he shows how Far they may go, yet fallen Way. 1. They who were once enlightened.
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] Men may have great Illuminations, yet fall away. Was not Iudas enlightned? 2. They have been made partakers of the Holy Ghost.
] Men may have great Illuminations, yet fallen away. Was not Iudas enlightened? 2. They have been made partakers of the Holy Ghost.
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] The common Gifts of the Spirit, not the special Grace. 3. They have tasted the good word of God.
] The Common Gifts of the Spirit, not the special Grace. 3. They have tasted the good word of God.
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] Tasting here is opposed to Eating;
] Tasting Here is opposed to Eating;
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the Hypocrite may have a kind of Taste of the sweetness of Religion, but this taste doth not nourish.
the Hypocrite may have a kind of Taste of the sweetness of Religion, but this taste does not nourish.
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There is a great deal of difference between one that takes a Gargle, and a Cordial:
There is a great deal of difference between one that Takes a Gargle, and a Cordial:
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The Gargle only washeth his Mouth, he tasts it, and puts it out again; but a Cordial is drank down, which nourisheth and cheers the Spirits.
The Gargle only washes his Mouth, he tastes it, and puts it out again; but a Cordial is drank down, which Nourishes and cheers the Spirits.
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The Hypocrite, who hath only some smack or taste of Religion (as one tasts a Gargle) may fall away. 4. And have felt the powers of the World to come.
The Hypocrite, who hath only Some smack or taste of Religion (as one tastes a Gargle) may fallen away. 4. And have felt the Powers of the World to come.
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] That is, they may have such Apprehensions of the Glory of Heaven, as to be affected with it,
] That is, they may have such Apprehensions of the Glory of Heaven, as to be affected with it,
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and seem to have some joy in the thoughts of it, yet fall away; as in the Parable of the stony ground, Matt. 13.20. All this is spoken of the Hypocrite;
and seem to have Some joy in the thoughts of it, yet fallen away; as in the Parable of the stony ground, Matt. 13.20. All this is spoken of the Hypocrite;
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but it doth not therefore prove, that the true Believer, who is effectually wrought upon, can fall away.
but it does not Therefore prove, that the true Believer, who is effectually wrought upon, can fallen away.
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Though Comets fall, it doth not therefore follow that true Stars fall:
Though Comets fallen, it does not Therefore follow that true Stars fallen:
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That this Scripture speaks not of sound Believers, is clear from Verse 9. But we are perswaded better things of you, and things that accompany Salvation.
That this Scripture speaks not of found Believers, is clear from Verse 9. But we Are persuaded better things of you, and things that accompany Salvation.
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Of PERSEVERANCE. 1 Pet. 1.5. Who are kept by the power of God through Faith unto Salvation.
Of PERSEVERANCE. 1 Pet. 1.5. Who Are kept by the power of God through Faith unto Salvation.
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Use 1. SEE the Excellency of Grace, it perseveres: Other things are but NONLATINALPHABET, for a Season;Use 1. SEE the Excellency of Grace, it perseveres: Other things Are but, for a Season;
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Health and Riches are sweet, but they are but for a Season, but Grace is a Blossom of Eternity.
Health and Riches Are sweet, but they Are but for a Season, but Grace is a Blossom of Eternity.
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The Seed of God remains, 1 Iohn 3.9. Grace may suffer an Eclipse, not a Dissolution.
The Seed of God remains, 1 John 3.9. Grace may suffer an Eclipse, not a Dissolution.
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It is called Substance for its Solidity, Prov. 8.21. and durable Riches for its Permanency, Prov. 8.18. It lasts as long as the Soul, as Heaven lasts.
It is called Substance for its Solidity, Curae 8.21. and durable Riches for its Permanency, Curae 8.18. It lasts as long as the Soul, as Heaven lasts.
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Grace is not like a Lease which soon expires, but it runs parallel with Eternity.
Grace is not like a Lease which soon expires, but it runs parallel with Eternity.
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2. See here that which may provoke in the Saints everlasting Love and Gratitude to God.
2. See Here that which may provoke in the Saints everlasting Love and Gratitude to God.
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What can make us love God more than the fixedness of his love to us? he is not only the Author of Grace, but finisher;
What can make us love God more than the fixedness of his love to us? he is not only the Author of Grace, but finisher;
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his love is perpetuated and carried on to our Salvation, Iohn 10.27. My Sheep hear my voice, and I know them, and they follow me.
his love is perpetuated and carried on to our Salvation, John 10.27. My Sheep hear my voice, and I know them, and they follow me.
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And I give unto them eternal Life. My Sheep, there is Election; hear my voice, there is Vocation;And I give unto them Eternal Life. My Sheep, there is Election; hear my voice, there is Vocation;
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and I know them, there is Justification; and I give unto them eternal Life, there is glorification.and I know them, there is Justification; and I give unto them Eternal Life, there is glorification.
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How may this make us love God, and set up the Monuments and Trophies of his Praise? How much have we done, to cause God to withdraw his Spirit,
How may this make us love God, and Set up the Monuments and Trophies of his Praise? How much have we done, to cause God to withdraw his Spirit,
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and suffer us to fall Finally? yet that he should keep us, let his name be Blessed,
and suffer us to fallen Finally? yet that he should keep us, let his name be Blessed,
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and his Memorials eternized, who keepeth the Feet of his Saints, 1 Sam. 3.9. 3. See whence it is that the Saints do persevere in Holiness, it is solely to be ascribed to the power of God;
and his Memorials eternized, who Keepeth the Feet of his Saints, 1 Sam. 3.9. 3. See whence it is that the Saints do persevere in Holiness, it is solely to be ascribed to the power of God;
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we are kept by his power, NONLATINALPHABET, kept as in a Garison:
we Are kept by his power,, kept as in a Garrison:
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It is a Wonder any Christian perseveres, if you consider, 1. Corruption within. The Tares are mingled with the Wheat;
It is a Wonder any Christian perseveres, if you Consider, 1. Corruption within. The Tares Are mingled with the Wheat;
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there is more Sin than Grace, yet Grace is habitually predominant. Grace is like a Spark in the Sea, a wonder it is not quenched;
there is more since than Grace, yet Grace is habitually predominant. Grace is like a Spark in the Sea, a wonder it is not quenched;
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a wonder Sin doth not destroy Grace;
a wonder since does not destroy Grace;
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that it doth not do as sometimes the Nurse to the Infant, overlay it and it dies:
that it does not do as sometime the Nurse to the Infant, overlay it and it die:
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so that this Infant of Grace is not smothered by Corruption. 2. Temptations without. Satan envies us Happiness,
so that this Infant of Grace is not smothered by Corruption. 2. Temptations without. Satan envies us Happiness,
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and he raiseth his Militia, stirs up Persecution; he shoots his fiery Darts of Temptation; they are called Darts for their Swiftness, Fiery for their Terribleness;
and he Raiseth his Militia, stirs up Persecution; he shoots his fiery Darts of Temptation; they Are called Darts for their Swiftness, Fiery for their Terribleness;
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we are every day beset with Devils:
we Are every day beset with Devils:
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As it was a wonder Daniel was kept alive in the midst of the Roaring Lions,
As it was a wonder daniel was kept alive in the midst of the Roaring Lions,
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so that there are so many Roaring Devils about us, and yet we are not torn in pieces.
so that there Are so many Roaring Devils about us, and yet we Are not torn in Pieces.
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Now whence is it we stand against these powerful Temptations? We are kept by power of God. 3. The Worlds Golden Snares, Riches and Pleasure, Luke 18.24. How hardly shall they that have Riches enter into the Kingdom of God.
Now whence is it we stand against these powerful Temptations? We Are kept by power of God. 3. The World's Golden Snares, Riches and Pleasure, Lycia 18.24. How hardly shall they that have Riches enter into the Kingdom of God.
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How many have been cast away upon these golden Sands, 2 Tim. 4.10. as Demas ? What a wonder any Soul perseveres in Religion, that the Earth doth not choak the Fire of all good Affections? Whence is this but from the power of God? We are kept by his power.
How many have been cast away upon these golden Sands, 2 Tim. 4.10. as Demas? What a wonder any Soul perseveres in Religion, that the Earth does not choke the Fire of all good Affections? Whence is this but from the power of God? We Are kept by his power.
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Use 2. Consolation. This Doctrin of Perseverance is as Bezar stone; 'tis a Sovereign Cordial to keep up the Spirits of the Godly from Fainting.Use 2. Consolation. This Doctrine of Perseverance is as Bezar stone; it's a Sovereign Cordial to keep up the Spirits of the Godly from Fainting.
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There is nothing doth more trouble a Child of God than this, he fears he shall never hold out;
There is nothing does more trouble a Child of God than this, he fears he shall never hold out;
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these weak Legs of mine will never carry me to Heaven.
these weak Legs of mine will never carry me to Heaven.
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But Perseverance is an inseparable Fruit of Sanctification, Once in Christ and for ever in Christ.
But Perseverance is an inseparable Fruit of Sanctification, Once in christ and for ever in christ.
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A Believer may fall from some degrees of Grace, but not from the State of Grace.
A Believer may fallen from Some Degrees of Grace, but not from the State of Grace.
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An Israelite could never wholly fell or alienate his Land of Inheritance, Lev. 25.23. A Type of our Heavenly Inheritance which cannot be wholly alienated from us.
an Israelite could never wholly fell or alienate his Land of Inheritance, Lev. 25.23. A Type of our Heavenly Inheritance which cannot be wholly alienated from us.
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How despairing is the Arminian Doctrin of falling from Grace? To day a Saint, to morrow a Reprobate;
How despairing is the Arminian Doctrine of falling from Grace? To day a Saint, to morrow a Reprobate;
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to day a Peter, to morrow a Iudas. This must needs cut the Sinews of a Christians endeavour,
to day a Peter, to morrow a Iudas. This must needs Cut the Sinews of a Christians endeavour,
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and be as the boaring an hole in the Vessel, to make all the Wine of his Joy run out.
and be as the boring an hold in the Vessel, to make all the Wine of his Joy run out.
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Were the Arminian Doctrin true, how could the Apostle say, The Seed of God remains in him, 1 Iohn 3.9. and the anointing of God abides, 1 Iohn 2.27.
Were the Arminian Doctrine true, how could the Apostle say, The Seed of God remains in him, 1 John 3.9. and the anointing of God abides, 1 John 2.27.
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What comfort were it to have ones name written in the Book of Life, if it might be blotted out again? But be assured for your Comfort, Grace,
What Comfort were it to have ones name written in the Book of Life, if it might be blotted out again? But be assured for your Comfort, Grace,
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if true, though never so weak, shall persevere:
if true, though never so weak, shall persevere:
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Though a Christian hath but little Grace to Trade with, yet he need not fear breaking,
Though a Christian hath but little Grace to Trade with, yet he need not Fear breaking,
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because God doth not only give him a Stock of Grace, but will keep his Stock for him;
Because God does not only give him a Stock of Grace, but will keep his Stock for him;
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Gratia concutitur, non excutitur, Aug. Grace may be shaken with Fears and Doubts, but it cannot be pluck'd up by the Roots. Fear not falling away ;Gratia concutitur, non excutitur, Aug. Grace may be shaken with Fears and Doubts, but it cannot be plucked up by the Roots. fear not falling away;
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if any thing should hinder the Saints Perseverance, then it must be either Sin or Temptation;
if any thing should hinder the Saints Perseverance, then it must be either since or Temptation;
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but neither of these: 1. Not the Sins of Believers:
but neither of these: 1. Not the Sins of Believers:
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That which humbles them shall not Damn them, but their Sins are a means to humble them; they gather Grapes of Thorns;
That which humbles them shall not Damn them, but their Sins Are a means to humble them; they gather Grapes of Thorns;
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from the Thorn of Sin they gather the Grape of Humility. 2. Not Temptation:
from the Thorn of since they gather the Grape of Humility. 2. Not Temptation:
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The Devil lays the Train of his Temptation to blow up the Fort of a Saints Grace; but this cannot do it.
The devil lays the Train of his Temptation to blow up the Fort of a Saints Grace; but this cannot do it.
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Temptation is a Medicine for Security, the more Satan tempts, the more the Saints Pray. When Paul had the Messenger of Satan to buffet him, 2 Cor. 12.8. For this besought I the Lord thrice, that it might depart from me.
Temptation is a Medicine for Security, the more Satan tempts, the more the Saints Pray. When Paul had the Messenger of Satan to buffet him, 2 Cor. 12.8. For this besought I the Lord thrice, that it might depart from me.
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Thus nothing can break off a Believer from Christ, or hinder his Perseverance; let this Wine be given to such as are of an heavy Heart.
Thus nothing can break off a Believer from christ, or hinder his Perseverance; let this Wine be given to such as Are of an heavy Heart.
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This Perseverance is Comfort: 1. In the loss of worldly Comforts. When our Goods may be taken away, our Grace cannot, Luke 10.42. Mary hath chosen the better part, which cannot be taken from her.
This Perseverance is Comfort: 1. In the loss of worldly Comforts. When our Goods may be taken away, our Grace cannot, Lycia 10.42. Mary hath chosen the better part, which cannot be taken from her.
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2. In the Hour of Death. When all things fail, Friends take their farewel of us, yet still Grace remains.
2. In the Hour of Death. When all things fail, Friends take their farewell of us, yet still Grace remains.
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Death may separate all things else from us but Grace.
Death may separate all things Else from us but Grace.
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A Christian may say on his Death-bed, as Olevian once, Sight is gone, Speech and Hearing are departing,
A Christian may say on his Deathbed, as Olevian once, Sighed is gone, Speech and Hearing Are departing,
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but the loving kindness of God will never depart. Quest. 1. What Motives and Incentives are there to make Christians persevere? but the loving kindness of God will never depart. Quest. 1. What Motives and Incentives Are there to make Christians persevere?
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Resp. 1. It is the Crown and Glory of a Christian to persevere, In Christianis non initia sed fines laudantur. Prov. 16.31. The hoary head is a Crown of Glory, if found in the way of Righteousness. Resp. 1. It is the Crown and Glory of a Christian to persevere, In Christianis non Initia sed fines laudantur. Curae 16.31. The hoary head is a Crown of Glory, if found in the Way of Righteousness.
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When gray Hairs shine with golden Virtues, this is a Crown of Glory. The Church of Ihyatira was best at last, Rev. 2.19. I know thy patience and thy works, and the last to be more than the first.
When grey Hairs shine with golden Virtues, this is a Crown of Glory. The Church of Ihyatira was best At last, Rev. 2.19. I know thy patience and thy works, and the last to be more than the First.
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The Excellency of a Building is not in having the first stone laid, but when it is finished.
The Excellency of a Building is not in having the First stone laid, but when it is finished.
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The Glory and Excellency of a Christian, is when he hath finished the work of Faith.
The Glory and Excellency of a Christian, is when he hath finished the work of Faith.
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2. You are within a few Days march of Heaven. Salvation is near to you; Rom. 13.11. Now is our Salvation nearer than when we believed.
2. You Are within a few Days march of Heaven. Salvation is near to you; Rom. 13.11. Now is our Salvation nearer than when we believed.
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Christians, it is but a while and you shall have done Weeping and Praying, and be triumphing.
Christians, it is but a while and you shall have done Weeping and Praying, and be triumphing.
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You shall put off your Mourning, and put on white Robes; you shall put off your Armour, and put on a Victorious Crown.
You shall put off your Mourning, and put on white Robes; you shall put off your Armour, and put on a Victorious Crown.
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You who have made a good Progress in Religion, you are now almost ready to Commence and take your Degree of Glory;
You who have made a good Progress in Religion, you Are now almost ready to Commence and take your Degree of Glory;
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now is your Salvation nearer than when you began to believe. When a Man is almost at the end of a Race, will he now tire,
now is your Salvation nearer than when you began to believe. When a Man is almost At the end of a Raze, will he now tire,
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or faint away? O labour to persevere, your Salvation is now nearer;
or faint away? O labour to persevere, your Salvation is now nearer;
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you have but a little way to go, and you will set your Foot in Heaven.
you have but a little Way to go, and you will Set your Foot in Heaven.
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Though the way be up-Hill and full of Thorns, viz. Sufferings, yet you have gone the greatest part of your way,
Though the Way be up-Hill and full of Thorns, viz. Sufferings, yet you have gone the greatest part of your Way,
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and shortly you shall rest from your Labours. 3. How sad it is not to persevere in Holiness;
and shortly you shall rest from your Labours. 3. How sad it is not to persevere in Holiness;
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you expose your selves to the Reproaches of Men, and the Rebukes of God. First, To the Reproaches of Men.
you expose your selves to the Reproaches of Men, and the Rebukes of God. First, To the Reproaches of Men.
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They will divide both you and your Profession, Luke 14.28. This Man began to Build, and was not able to finish.
They will divide both you and your Profession, Lycia 14.28. This Man began to Built, and was not able to finish.
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Such is he who begins in Religion, and doth not persevere. He is the Ludibrium and Derision of all.
Such is he who begins in Religion, and does not persevere. He is the Ludibrium and Derision of all.
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Secondly, To the Rebukes of God.
Secondly, To the Rebukes of God.
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God is most severe against such as fall off, because they bring an Evil Report upon Religion.
God is most severe against such as fallen off, Because they bring an Evil Report upon Religion.
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Apostacy breeds a bitter Worm in Conscience. What a Worm did Spira feel! and it brings swift Damnation.
Apostasy breeds a bitter Worm in Conscience. What a Worm did Spira feel! and it brings swift Damnation.
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It is a drawing back NONLATINALPHABET to Perdition, Heb. 10.38. God will make his Sword drunk with the Blood of Apostates.
It is a drawing back to Perdition, Hebrew 10.38. God will make his Sword drunk with the Blood of Apostates.
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4. The Promises of Mercy are annexed only to Perseverance, Rev. 3.5. He that overcometh, shall be cloathed in white Raiment, and I will not blot out his Name out of the Book of Life.
4. The Promises of Mercy Are annexed only to Perseverance, Rev. 3.5. He that Overcometh, shall be clothed in white Raiment, and I will not blot out his Name out of the Book of Life.
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Non pugnanti, sed vincenti dabitur corona, Aug. The Promise is not to him that Fights, but that overcomes, Luke 22.28. Ye are they which have continued with me, and I appoint unto you a Kingdom.
Non pugnanti, sed Vincent dabitur corona, Aug. The Promise is not to him that Fights, but that overcomes, Lycia 22.28. You Are they which have continued with me, and I appoint unto you a Kingdom.
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Christ is the Principle of my Life, the End of my Life, the Joy of my Life, to me to live is Christ ;
christ is the Principle of my Life, the End of my Life, the Joy of my Life, to me to live is christ;
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The Promise of a Kingdom saith Chrysostom, is not made to them that heard Christ, or followed him, but that continued with him. Perseverance carries away the Garland.
The Promise of a Kingdom Says Chrysostom, is not made to them that herd christ, or followed him, but that continued with him. Perseverance carries away the Garland.
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No Man hath the Crown set upon his Head, but he who holds out to the end of the Race.
No Man hath the Crown Set upon his Head, but he who holds out to the end of the Raze.
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O therefore by all this, be perswaded to Persevere. God makes no account of such as do not persevere.
O Therefore by all this, be persuaded to Persevere. God makes no account of such as do not persevere.
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Who esteems of Corn, that sheds before Harvest, or Fruit that falls from the Tree before it be Ripe?
Who esteems of Corn, that sheds before Harvest, or Fruit that falls from the Tree before it be Ripe?
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Quest. 2. What expedients or means may be used for a Christians Perseverance? Resp. 1. Take heed of those things which will make you desist and fall away. First, Take heed of Presumption:
Quest. 2. What expedients or means may be used for a Christians Perseverance? Resp. 1. Take heed of those things which will make you desist and fallen away. First, Take heed of Presumption:
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Do not presume upon your own strength. Exercise an Holy Fear and Jealousie over your own Hearts, Rom. 11.20. Be not high minded but fear, 1 Cor. 10.12. Let him that thinketh he standeth, take heed l•st he fall.
Do not presume upon your own strength. Exercise an Holy fear and Jealousy over your own Hearts, Rom. 11.20. Be not high minded but Fear, 1 Cor. 10.12. Let him that Thinketh he Stands, take heed l•st he fallen.
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It was Peter 's Sin, he lean'd more upon his Grace than upon Christ, and then he fell.
It was Peter is since, he leaned more upon his Grace than upon christ, and then he fell.
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A Christian hath cause to fear lest the Lusts and Deceits of his Heart betray him. Take heed of Presuming:
A Christian hath cause to Fear lest the Lustiest and Deceits of his Heart betray him. Take heed of Presuming:
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Fear begets Prayer, Prayer begets Strength, and Strength begets Stedfastness. Secondly, Take heed of Hypocrisie. Iudas was first a Sly Hypocrite, and then a Traitor, Psal. 78.37. Their Heart was not right with God, neither were they stedfast in his Covenant.
fear begets Prayer, Prayer begets Strength, and Strength begets Steadfastness. Secondly, Take heed of Hypocrisy. Iudas was First a Sly Hypocrite, and then a Traitor, Psalm 78.37. Their Heart was not right with God, neither were they steadfast in his Covenant.
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If there be any Venom or Malignity in the Blood, it will break forth into a Plague-sore.
If there be any Venom or Malignity in the Blood, it will break forth into a Plague-sore.
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The Venom of Hypocrisie is in danger of breaking forth into the Plague-sore of Scandal. Thirdly, Beware of a Vile Heart of Unbelief. Heb. 3.12. Take heed lest there be in any of you an evil Heart of Unbelief, departing from the Living God.
The Venom of Hypocrisy is in danger of breaking forth into the Plague-sore of Scandal. Thirdly, Beware of a Vile Heart of Unbelief. Hebrew 3.12. Take heed lest there be in any of you an evil Heart of Unbelief, departing from the Living God.
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6455
Whence is Apostacy but from Incredulity? Men do not believe the Truth, and then they fall from the Truth.
Whence is Apostasy but from Incredulity? Men do not believe the Truth, and then they fallen from the Truth.
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Unbelieving and Unstable go together, Psal. 78.22. They believed not in God, ver. 41. They turned back.
Unbelieving and Unstable go together, Psalm 78.22. They believed not in God, ver. 41. They turned back.
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2. If you would be Pillars in the Temple of God, and persevere in Sanctity, First, Look that you enter into Religion upon a right ground;
2. If you would be Pillars in the Temple of God, and persevere in Sanctity, First, Look that you enter into Religion upon a right ground;
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be well grounded in the distinct knowledg of God; be well grounded in the distinct knowledge of God;
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you must know the Love of the Father, the Merit of the Son, the Efficacy of the Holy Ghost.
you must know the Love of the Father, the Merit of the Son, the Efficacy of the Holy Ghost.
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Such as know not God aright, will by degrees fall off.
Such as know not God aright, will by Degrees fallen off.
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The Samaritans sometimes sided with the Jews when they were in favour, afterwards disclaimed all Kindred with them, when Antiochus persecuted the Jews:
The Samaritans sometime sided with the jews when they were in favour, afterwards disclaimed all Kindred with them, when Antiochus persecuted the jews:
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And no wonder the Samaritans were no more fixed in Religion, if you consider what Christ saith of the Samaritans, Iohn 4.22. Ye worship ye know not what :
And no wonder the Samaritans were no more fixed in Religion, if you Consider what christ Says of the Samaritans, John 4.22. You worship you know not what:
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They were ignorant of the True God;
They were ignorant of the True God;
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let your Knowledge of God be clear, and serve him purely out of Choice, and then you will persevere. Psal. 119.30. I have chosen the way of Truth, I have stuck unto thy Testimonies.
let your Knowledge of God be clear, and serve him purely out of Choice, and then you will persevere. Psalm 119.30. I have chosen the Way of Truth, I have stuck unto thy Testimonies.
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Secondly, Get a real work of Grace in your Heart, Heb. 13.9. It is a good thing that the Heart he established with Grace.
Secondly, Get a real work of Grace in your Heart, Hebrew 13.9. It is a good thing that the Heart he established with Grace.
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Nothing will hold out but Grace; 'tis only this Anointing abides; Paint will fall off. Get an Heart-changing-work, 1 Cor. 6.11. But ye are Washed, but ye are Sanctified.
Nothing will hold out but Grace; it's only this Anointing abides; Paint will fallen off. Get an Heart-changing-work, 1 Cor. 6.11. But you Are Washed, but you Are Sanctified.
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Be not content with Baptism of Water, without Baptism of the Spirit. The reason Men persevere not in Religion, is for want of a Vital Principle.
Be not content with Baptism of Water, without Baptism of the Spirit. The reason Men persevere not in Religion, is for want of a Vital Principle.
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A Branch must needs wither that hath no root to grow upon. Thirdly, If you would Persevere, be very Sincere.
A Branch must needs wither that hath no root to grow upon. Thirdly, If you would Persevere, be very Sincere.
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Perseverance grows only upon the Root of Sincerity, Psal. 25.21. Let Integrity and Uprightness preserve me.
Perseverance grows only upon the Root of Sincerity, Psalm 25.21. Let Integrity and Uprightness preserve me.
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The Breast-Plate of Sincerity can never be shot thorough.
The Breast-Plate of Sincerity can never be shot through.
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How many Storms was Iob in? The Devil sets against him, his Wife tempted him to Curse God, his Friends accused him for an Hypocrite;
How many Storms was Job in? The devil sets against him, his Wife tempted him to Curse God, his Friends accused him for an Hypocrite;
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here was enough one would think to have made him desist from Religion: Yet for all this he perseveres.
Here was enough one would think to have made him desist from Religion: Yet for all this he perseveres.
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What preserved him? it was his Sincerity, Iob 27.6. My Righteousness I hold fast, and will not let it go;
What preserved him? it was his Sincerity, Job 27.6. My Righteousness I hold fast, and will not let it go;
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my Heart shall not Reproach me so long as I live. Fourthly, If Persevere, be Humble.my Heart shall not Reproach me so long as I live. Fourthly, If Persevere, be Humble.
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St. Chrysostom calls it the Mother of all the Graces.
Saint Chrysostom calls it the Mother of all the Graces.
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God lets a poor Humble Christian stand, when others of Higher Parts, and who have higher Thoughts of themselves, fall off by Apostacy.
God lets a poor Humble Christian stand, when Others of Higher Parts, and who have higher Thoughts of themselves, fallen off by Apostasy.
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They are likest to Persevere, who God will give most Grace to; But he gives Grace to the Humble, 1 Pet. 5.5. They are likest to persevere, who have God dwelling in them;
They Are likest to Persevere, who God will give most Grace to; But he gives Grace to the Humble, 1 Pet. 5.5. They Are likest to persevere, who have God Dwelling in them;
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But God dwells in the Humble Soul, Isa. 57.15. Non requiescit Spiritus Sanctus nisi super Humilem, Bern. The lower the Tree roots in the Earth, the firmer it is;But God dwells in the Humble Soul, Isaiah 57.15. Non requiescit Spiritus Sanctus nisi super Humilem, Bern. The lower the Tree roots in the Earth, the firmer it is;
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the more the Soul is rooted in Humility, the more stablished it is, and in less danger of falling away.
the more the Soul is rooted in Humility, the more established it is, and in less danger of falling away.
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SAint Paul was a great Admirer of Christ, he desired to know nothing but Christ and him Crucified, 1 Cor. 2.2. No Julip to the Blood of Christ;
SAint Paul was a great Admirer of christ, he desired to know nothing but christ and him crucified, 1 Cor. 2.2. No Julip to the Blood of christ;
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Fifthly, If Persevere, cherish the Grace of Faith. Faith doth stabilire Animum, 2 Cor. 1.24. By Faith ye stand. 1. Faith knits us to Christ, as the Members are knit to the Head by Nerves and Sinews. 2. Faith fills us with Love to God;
Fifthly, If Persevere, cherish the Grace of Faith. Faith does stabilire Animum, 2 Cor. 1.24. By Faith you stand. 1. Faith knits us to christ, as the Members Are knit to the Head by Nerves and Sinews. 2. Faith fills us with Love to God;
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It works by Love, Gal. 5.6. And he who loves God will rather dye than desert him.It works by Love, Gal. 5.6. And he who loves God will rather die than desert him.
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The Soldier who loves his General, will die in his Service ▪ 3. Faith gives us a Prospect of Heaven, it shews us an invisible Glory,
The Soldier who loves his General, will die in his Service ▪ 3. Faith gives us a Prospect of Heaven, it shows us an invisible Glory,
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and he who hath Christ in his Heart, and a Crown in his Eye, will not faint away. O cherish Faith;
and he who hath christ in his Heart, and a Crown in his Eye, will not faint away. O cherish Faith;
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keep your Faith, and your Faith will keep you. While the Pilot keeps his Ship, his Ship keeps him.
keep your Faith, and your Faith will keep you. While the Pilot keeps his Ship, his Ship keeps him.
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Sixthly, If Persevere, let us engage the power of God to help us; we are kept by the power of God.
Sixthly, If Persevere, let us engage the power of God to help us; we Are kept by the power of God.
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The Child is safest when it is held in the Nurses Arms; so are we when we are held in the Arms of Free-Grace.
The Child is Safest when it is held in the Nurse's Arms; so Are we when we Are held in the Arms of Free-Grace.
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It is not our holding God, but his holding us preserves us: When a Boat is tied to a Rock it is secure;
It is not our holding God, but his holding us preserves us: When a Boat is tied to a Rock it is secure;
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so when we are fast tied to the Rock of Ages, then we are impregnable. O engage God's power to help us to Persevere;
so when we Are fast tied to the Rock of Ages, then we Are impregnable. O engage God's power to help us to Persevere;
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we engage his Power by Prayer. Let us pray to him to keep us, Psal. 17.5. Hold up my goings in thy Paths that my Footsteps slip not.
we engage his Power by Prayer. Let us pray to him to keep us, Psalm 17.5. Hold up my goings in thy Paths that my Footsteps slip not.
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It was a good Prayer of Beza, Domine quod cepisti perfice, ne in portu naufragium accidat.
It was a good Prayer of Beza, Domine quod cepisti perfice, ne in portu Shipwreck accidat.
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Lord perfect what thou hast begun in me, that I may not suffer. Shipwreck when I am almost at the Haven.
Lord perfect what thou hast begun in me, that I may not suffer. Shipwreck when I am almost At the Haven.
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Seventhly, If Persevere, set often before your Eyes the noble Examples of those who have Persevered in Religion;
Seventhly, If Persevere, Set often before your Eyes the noble Examples of those who have Persevered in Religion;
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quot Martyres, quot Fideles in Coelis jam Triumphant ? What a glorious Army of Saints and Martyrs have gone before us? How constant to the Death was St. Paul, Acts 21.13.quot Martyrs, quot Fideles in Coelis jam Triumphant? What a glorious Army of Saints and Martyrs have gone before us? How constant to the Death was Saint Paul, Acts 21.13.
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How Persevering in the Faith were Ignasius, Policarp, Athanasius ? These were Stars in their Orb, Pillars in the Temple of God.
How Persevering in the Faith were Ignasius, Polycarp, Athanasius? These were Stars in their Orb, Pillars in the Temple of God.
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Let us look on their Zeal and Courage, and be animated; Heb. 12.1. Seeing we are compassed about with so great a Cloud of Witnesses, let us run with Patience the Race that is set before us.
Let us look on their Zeal and Courage, and be animated; Hebrew 12.1. Seeing we Are compassed about with so great a Cloud of Witnesses, let us run with Patience the Raze that is Set before us.
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The Crown is set at the end of the Race, if we win the Race, we shall wear the Crown.
The Crown is Set At the end of the Raze, if we win the Raze, we shall wear the Crown.
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A Believers Privilege at Death. Phil. 1.21. For to me to Live is Christ, and to Dye is Gain.
A Believers Privilege At Death. Philip 1.21. For to me to Live is christ, and to Die is Gain.
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and in the Text, To me to live is Christ, and to dye is Gain. First.
and in the Text, To me to live is christ, and to die is Gain. First.
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To me to live is Christ ; NONLATINALPHABET. We must understand Paul of a Spiritual Life. To me to live is Christ, i. e. Christ is my Life;To me to live is christ;. We must understand Paul of a Spiritual Life. To me to live is christ, i. e. christ is my Life;
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so Greg. Nyssen. Or thus, my Life is made up of Christ. As a Wicked Mans Life is made up of Sin;
so Greg. Nyssen. Or thus, my Life is made up of christ. As a Wicked men Life is made up of since;
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So Paul 's Life was made up of Christ; he was full of Christ.
So Paul is Life was made up of christ; he was full of christ.
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But that I may give you the Sense of the Te•• more fully, take it in these Three particulars;
But that I may give you the Sense of the Te•• more Fully, take it in these Three particulars;
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1. Christ is the principle of my Life. 2. Christ is the end of my Life. 3. Christ is the Joy of my Life.
1. christ is the principle of my Life. 2. christ is the end of my Life. 3. christ is the Joy of my Life.
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1. To me to live is Christ, i. e. Christ is the Principle of my Life.
1. To me to live is christ, i. e. christ is the Principle of my Life.
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I fetch my Spiritual Life from Christ, as the Branch fetcheth its Sap from the Root, Gal. 2.20. Christ liveth in me. Jesus Christ is an Head of Influence, he sends forth Life and Spirits into me to quicken me to every Holy Action.
I fetch my Spiritual Life from christ, as the Branch Fetches its Sap from the Root, Gal. 2.20. christ lives in me. jesus christ is an Head of Influence, he sends forth Life and Spirits into me to quicken me to every Holy Actium.
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Thus, To me to live is Christ.
Thus, To me to live is christ.
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Christ is the principle of my Life, from his Fulness I live, as the Vine-branch lives from the Root.
christ is the principle of my Life, from his Fullness I live, as the Vine-branch lives from the Root.
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2. To me to live is Christ, i. e. Christ is the end of my Life;
2. To me to live is christ, i. e. christ is the end of my Life;
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I live not to my self, but to Christ. So Grotius and Causabon, Christo Servio, To me to live is Christ ;
I live not to my self, but to christ. So Grotius and Causabon, Christ Servio, To me to live is christ;
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all my Living is is to do Service to Christ, Rom. 14.8. Whether we live we live unto the Lord.
all my Living is is to do Service to christ, Rom. 14.8. Whither we live we live unto the Lord.
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When we lay out our selves wholly for Christ;
When we lay out our selves wholly for christ;
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as the Factor trades for the Merchant, so we Trade for Christs Interest, we propagate his Gospel;
as the Factor trades for the Merchant, so we Trade for Christ Interest, we propagate his Gospel;
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the design of our Life is to exalt Christ, and make the Crown upon his Head to flourish.
the Design of our Life is to exalt christ, and make the Crown upon his Head to flourish.
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Now it may be said, to us to live is Christ, our whole Life is a Living to Christ.
Now it may be said, to us to live is christ, our Whole Life is a Living to christ.
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3. To me to live is Christ, i. e. Christ is the Joy of my Life, Psal. 42.4. God my exceeding Ioy, or the Cream of my Joy.
3. To me to live is christ, i. e. christ is the Joy of my Life, Psalm 42.4. God my exceeding Joy, or the Cream of my Joy.
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A Christian rejoyceth in Christs Righteousness; he can rejoyce in Christ when Worldly Joys are gone.
A Christian Rejoiceth in Christ Righteousness; he can rejoice in christ when Worldly Joys Are gone.
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When the Tulip in a Garden withers, a Man rejoyceth in his Jewels. When Relations Dye, a Saint can rejoyce in Christ the Pearl of Price;
When the Tulip in a Garden withers, a Man Rejoiceth in his Jewels. When Relations Die, a Saint can rejoice in christ the Pearl of Price;
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in this Sense to me to live is Christ, he is the Joy of my Life.
in this Sense to me to live is christ, he is the Joy of my Life.
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If Christ were gone, my Life would be a Death to me.
If christ were gone, my Life would be a Death to me.
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Use. It should exhort us all to labour to say as the Apostle, to me to live is Christ. Use. It should exhort us all to labour to say as the Apostle, to me to live is christ.
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and then we may comfortably conclude, that to Dye, shall be Gain. Secondly.
and then we may comfortably conclude, that to Die, shall be Gain. Secondly.
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And that brings me to the Second part of the Text, NONLATINALPHABET, and to Dye is Gain.
And that brings me to the Second part of the Text,, and to Die is Gain.
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Doct. To a Believer Death is great Gain.Doct. To a Believer Death is great Gain.
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A Saint can tell what his Losses for Christ are, but he cannot tell how great his Gains are at Death:
A Saint can tell what his Losses for christ Are, but he cannot tell how great his Gains Are At Death:
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To me to dye is Gain. Death to a Believer is Crepusculum gloriae, the Day-break of Eternal Brightness.To me to die is Gain. Death to a Believer is Crepusculum Glory, the Daybreak of Eternal Brightness.
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To shew fully what a Believers Gains are at Death, were a task too great for an Angel; all Hyperboles fall short;
To show Fully what a Believers Gains Are At Death, were a task too great for an Angel; all Hyperboles fallen short;
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the Reward of Glory exceeds our very Faith.
the Reward of Glory exceeds our very Faith.
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Only let me give you the NONLATINALPHABET some dark views and imperfect Lineaments of that infinite Glory the Saints shall gain at the Hour of Death:
Only let me give you the Some dark views and imperfect Lineaments of that infinite Glory the Saints shall gain At the Hour of Death:
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To me to Dye is Gain. 1. Believers at Death shall gain a Writ of Ease from all Sins and Troubles;To me to Die is Gain. 1. Believers At Death shall gain a Writ of Ease from all Sins and Troubles;
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they shall be in a state of Impeccability: Sin expires with their Life.
they shall be in a state of Impeccability: since expires with their Life.
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I think sometimes what an happy state that will be, never to have a sinful Thought more.
I think sometime what an happy state that will be, never to have a sinful Thought more.
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And they shall have a quietus est from their Troubles.
And they shall have a quietus est from their Troubles.
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Here David cried out, My Life is spent with Griefs and my Years with Sighing, Psal. 31.10. Quid est diu vivere nisi diu torqueri, Aug. Life begins with a Cry, and ends with a Groan;
Here David cried out, My Life is spent with Griefs and my years with Sighing, Psalm 31.10. Quid est Diu vivere nisi Diu torqueri, Aug. Life begins with a Cry, and ends with a Groan;
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but at Death all Troubles Dye. 2. Believers at Death shall gain the glorious Sight of God.
but At Death all Troubles Die. 2. Believers At Death shall gain the glorious Sighed of God.
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They shall see him First, Intellectually with the Eyes of their Mind, which Divines call the Beatifical Vision:
They shall see him First, Intellectually with the Eyes of their Mind, which Divines call the Beatifical Vision:
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If there were not such an Intellectual sight of God, how do the Spirits of Iust Men made Perfect see him? Secondly, They shall behold the Glorified Body of Jesus Christ;
If there were not such an Intellectual sighed of God, how do the Spirits of Just Men made Perfect see him? Secondly, They shall behold the Glorified Body of jesus christ;
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and if it be pleasant to behold the Sun, then how blessed a sight will it be to see Christ the Son of Righteousness cloathed with our Human Nature shining in Glory above the Angels? Through Christ's Flesh as through a Transparent Glass, some bright Rays and Beams of the God head shall display themselves to glorified Eyes:
and if it be pleasant to behold the Sun, then how blessed a sighed will it be to see christ the Son of Righteousness clothed with our Human Nature shining in Glory above the Angels? Through Christ's Flesh as through a Transparent Glass, Some bright Rays and Beams of the God head shall display themselves to glorified Eyes:
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The sight of God through Christ will be very complacential and delightful: The terrour of God's Essence will be taken away:
The sighed of God through christ will be very complacential and delightful: The terror of God's Essence will be taken away:
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Gods Majesty will be mixed with Beauty, and sweetned with Clemency;
God's Majesty will be mixed with Beauty, and sweetened with Clemency;
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it will be infinitely delightful to the Saints to see the amiable aspects and smiles of Gods Face:
it will be infinitely delightful to the Saints to see the amiable aspects and smiles of God's Face:
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Which brings me to the third thing.
Which brings me to the third thing.
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3. The Saints at Death shall not only have a Sight of God, but shall enjoy the Love of God;
3. The Saints At Death shall not only have a Sighed of God, but shall enjoy the Love of God;
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there shall be no more Veil on Gods Face, nor his Smiles checker'd with Frowns, but Gods love shall discover it self in all its Orient Beauty and fragrant Sweetness.
there shall be no more Veil on God's Face, nor his Smiles checkered with Frowns, but God's love shall discover it self in all its Orient Beauty and fragrant Sweetness.
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Here the Saints pray for Gods Love, and they have a few drops, but there they shall have as much as their Vessel can receive.
Here the Saints pray for God's Love, and they have a few drops, but there they shall have as much as their Vessel can receive.
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To know this love passeth Knowledge:
To know this love passes Knowledge:
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This will cause a Jubilation of Spirits, and create such Holy Raptures of Joy in the Saints as are Superlative,
This will cause a Jubilation of Spirits, and create such Holy Raptures of Joy in the Saints as Are Superlative,
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and would soon overwhelm them if God did not make them able to bear.
and would soon overwhelm them if God did not make them able to bear.
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4. Believers at Death shall gain a Celestial Palace, an House not made with Hands, 2 Cor. 5.1.
4. Believers At Death shall gain a Celestial Palace, an House not made with Hands, 2 Cor. 5.1.
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Here the Saints are straitned for Room, they have but mean Cottages to live in, but they shall have a Royal Palace to live in:
Here the Saints Are straitened for Room, they have but mean Cottages to live in, but they shall have a Royal Palace to live in:
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Here is but their Sojourning House, there in Heaven is their Mansion-house:
Here is but their Sojourning House, there in Heaven is their Mansion-house:
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An House built high above all the Visible Orbs, an House bespangled with Light, Col. 1.12. Enriched with Pearls and Precious Stones, Rev. 21.19.
an House built high above all the Visible Orbs, an House bespangled with Light, Col. 1.12. Enriched with Pearls and Precious Stones, Rev. 21.19.
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And this is not their Landlord's House, but their Father's House, Iohn 14.2. And this House stands all upon Consecrated Ground;
And this is not their Landlord's House, but their Father's House, John 14.2. And this House Stands all upon Consecrated Ground;
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it is set out by Transparent Glass, to shew the Holiness of it, Rev. 21.27. 5. Believers at Death shall gain the sweet Society of glorified Saints and Angels.
it is Set out by Transparent Glass, to show the Holiness of it, Rev. 21.27. 5. Believers At Death shall gain the sweet Society of glorified Saints and Angels.
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This will add something to the felicity of Heaven, as every Star adds some lustre to the Firmament.
This will add something to the felicity of Heaven, as every Star adds Some lustre to the Firmament.
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First, The Society of the glorified Saints; we shall see them in their Souls as well as in their Bodies.
First, The Society of the glorified Saints; we shall see them in their Souls as well as in their Bodies.
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Their Bodies will be so clear and bright, that we shall see their Souls shining through their Bodies,
Their Bodies will be so clear and bright, that we shall see their Souls shining through their Bodies,
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as the Wine through the Glass; and Believers at Death shall have Converse with the Saints glorified.
as the Wine through the Glass; and Believers At Death shall have Converse with the Saints glorified.
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And how delightful will that be, when they shall be freed from all their Sinful Corruptions, Pride, Envy, Passion, Censoriousness, which are Scars upon them here to disfigure them.
And how delightful will that be, when they shall be freed from all their Sinful Corruptions, Pride, Envy, Passion, Censoriousness, which Are Scars upon them Here to disfigure them.
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In Heaven there shall be perfect Love among the Saints; they shall as the Olive and Myrtle sweetly embrace each other.
In Heaven there shall be perfect Love among the Saints; they shall as the Olive and Myrtle sweetly embrace each other.
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The Saints shall know one another, (as Luther speaks,) If in the Transfiguration Peter knew Moses and Elias, which he never saw before, Mat. 17.3. then much more in the glorified State, the Saints shall perfectly know one another, though they never saw them before.
The Saints shall know one Another, (as Luther speaks,) If in the Transfiguration Peter knew Moses and Elias, which he never saw before, Mathew 17.3. then much more in the glorified State, the Saints shall perfectly know one Another, though they never saw them before.
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Secondly The Saints at Death shall behold the Angels with the glorified Eye of their Understanding.
Secondly The Saints At Death shall behold the Angels with the glorified Eye of their Understanding.
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The Wings of the Cherubins (representing the Angels,) were made of Fine Gold, to denote both their Sanctity and Splendor.
The Wings of the Cherubim (representing the Angels,) were made of Fine Gold, to denote both their Sanctity and Splendour.
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The Angels are compared to Lightning, Mat. 28.3. because of those Sparkling Beams of Majesty which as Lightning shoot from them.
The Angels Are compared to Lightning, Mathew 28.3. Because of those Sparkling Beams of Majesty which as Lightning shoot from them.
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And when Saints and Angels shall meet and sing together in Consort in the Heavenly Quire, what Divine Harmony, what Joyful Triumphs will it Create!
And when Saints and Angels shall meet and sing together in Consort in the Heavenly Choir, what Divine Harmony, what Joyful Triumphos will it Create!
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6. Believers at Death shall gain Perfection of Holiness. Here Grace was but in Cunabulis, in its Cradle, very Imperfect;
6. Believers At Death shall gain Perfection of Holiness. Here Grace was but in Cunabulis, in its Cradle, very Imperfect;
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we cannot write a Copy of Holiness without Blotting:
we cannot write a Copy of Holiness without Blotting:
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Believers are said to receive but Primitias Spiritus, the first Fruits of the Spirit, Rom. 8.23.
Believers Are said to receive but Primitias Spiritus, the First Fruits of the Spirit, Rom. 8.23.
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But at Death the Saints shall arrive at Perfection, their Knowledge clear, their Sanctity perfect; their Sun shall be in its full Meridian Splendour.
But At Death the Saints shall arrive At Perfection, their Knowledge clear, their Sanctity perfect; their Sun shall be in its full Meridian Splendour.
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They need not then pray for Encrease of Grace ;
They need not then pray for Increase of Grace;
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they shall Love God as much as they would Love him, and as much as he desires to have them Love him;
they shall Love God as much as they would Love him, and as much as he Desires to have them Love him;
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they shall be then in respect of Holiness NONLATINALPHABET as the Angels of God. 7. At Death the Saints shall gain a Royal Magnificent Feast.
they shall be then in respect of Holiness as the Angels of God. 7. At Death the Saints shall gain a Royal Magnificent Feast.
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I told you before what a glorious Palace they shall have; but a Man may starve in a House if there be no Chear.
I told you before what a glorious Palace they shall have; but a Man may starve in a House if there be no Cheer.
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The Saints at Death shall have a Royal Banquet, shadowed out in Scripture by a Marriage Supper, Rev. 19.9. Bullinger and Gregory the Great, understand by that Marriage-Supper of the Lamb, the stately Magnificent Festival the Saints shall have in Heaven;
The Saints At Death shall have a Royal Banquet, shadowed out in Scripture by a Marriage Supper, Rev. 19.9. Bullinger and Gregory the Great, understand by that Marriage supper of the Lamb, the stately Magnificent Festival the Saints shall have in Heaven;
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they shall feed on the Tree of Life, Rev. 22. They shall have the Heavenly Nectar and Ambrosia, the Spiced Wine, and Iuice of the Pomegranate, Cant. 8.2. This Royal Supper of the Lamb will not only satisfie Hunger, but prevent it, Rev. 7 16. They shall hunger no more.
they shall feed on the Tree of Life, Rev. 22. They shall have the Heavenly Nectar and Ambrosia, the Spiced Wine, and Juice of the Pomegranate, Cant 8.2. This Royal Supper of the Lamb will not only satisfy Hunger, but prevent it, Rev. 7 16. They shall hunger no more.
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Nor can there be any Surfeit at this Feast, because a fresh Course will be continually served in:
Nor can there be any Surfeit At this Feast, Because a fresh Course will be continually served in:
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New and fresh Delights will spring from God;
New and fresh Delights will spring from God;
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therefore the Tree of Life in Paradise is said to bear Twelve sorts of Fruit, Rev. 22.2. 8. Believers at Death shall gain Honour and Dignity, they shall reign as Kings;
Therefore the Tree of Life in Paradise is said to bear Twelve sorts of Fruit, Rev. 22.2. 8. Believers At Death shall gain Honour and Dignity, they shall Reign as Kings;
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There is that Manna which is Angels Food; there is the Garden of Spices, the Bed of Perfumes, the Rivers of Pleasure.
There is that Manna which is Angels Food; there is the Garden of Spices, the Bed of Perfumes, the rivers of Pleasure.
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Sinners at Death lose all this. 4. They lose their Hopes.
Sinners At Death loose all this. 4. They loose their Hope's.
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therefore we read of the Ensigns of their Royalty, their White Robes, and Crowns Caelestial, 2 Tim. 4.7. We read that the Doors of the Holy of Holies were made of Palm-Trees and open Flowers covered with Gold, 1 Kings 6.35. An Emblem of that Victory and Triumph, and that Golden Garland of Honour wherewith God hath invested the Saints glorified.
Therefore we read of the Ensigns of their Royalty, their White Robes, and Crowns Celestial, 2 Tim. 4.7. We read that the Doors of the Holy of Holies were made of Palm-Trees and open Flowers covered with Gold, 1 Kings 6.35. an Emblem of that Victory and Triumph, and that Golden Garland of Honour wherewith God hath invested the Saints glorified.
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When all Worldly Honour shall lye in the Dust, the Mace, the Star, the Robe of Ermin, the Imperial Diadem,
When all Worldly Honour shall lie in the Dust, the Mace, the Star, the Robe of Ermine, the Imperial Diadem,
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then shall the Saints Honour remain; not one Jewel shall be pluck'd out of their Crown;
then shall the Saints Honour remain; not one Jewel shall be plucked out of their Crown;
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they shall gain at Death a Blessed Eternity.
they shall gain At Death a Blessed Eternity.
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If the Saints could have but the least Suspicion or Fear of losing their Glory, it would much cool and imbitter their Joy;
If the Saints could have but the least Suspicion or fear of losing their Glory, it would much cool and embitter their Joy;
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but their Crown fades not away, 1 Pet. 5.4.
but their Crown fades not away, 1 Pet. 5.4.
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As the Wicked have a Worm that never dies, so the Elect have a Crown that never fades.
As the Wicked have a Worm that never die, so the Elect have a Crown that never fades.
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Ever is a short Word, but hath no ending; in fine erit gaudium sine fine, Bern. 2 Cor. 4.18. The things which are not seen are Eternal. Psal. 16.11. At thy right Hand are Pleasures for everm•re. Ever is a short Word, but hath no ending; in fine erit gaudium sine fine, Bern. 2 Cor. 4.18. The things which Are not seen Are Eternal. Psalm 16.11. At thy right Hand Are Pleasures for everm•re.
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Who can span Eternity? Millions of Ages stand but for Ciphers in Eternity. This is the Elah, or highest strain of the Saints Glory; ever in Christ's Bosom. Quest.
Who can span Eternity? Millions of Ages stand but for Ciphers in Eternity. This is the Elah, or highest strain of the Saints Glory; ever in Christ's Bosom. Quest.
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How come the Saints to have all this Gain? Resp. Believers have a right to all this Gain at Death, upon a diverse account:How come the Saints to have all this Gain? Resp. Believers have a right to all this Gain At Death, upon a diverse account:
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By vertue of the Fathers Donation, the Sons Purchase, the Holy Ghosts Earnest, and Faiths acceptance.
By virtue of the Father's Donation, the Sons Purchase, the Holy Ghosts Earnest, and Faiths acceptance.
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Therefore the state of future glory is called the Saints proper inheritance, Col. 1.12. They are Heirs of God, and have a right to inherit.
Therefore the state of future glory is called the Saints proper inheritance, Col. 1.12. They Are Heirs of God, and have a right to inherit.
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Use 1. See the great difference between the Death of the Godly and the Wicked, the Godly are great gainers at Death, the Wicked are great Losers at Death. They loose Four things,Use 1. See the great difference between the Death of the Godly and the Wicked, the Godly Are great gainers At Death, the Wicked Are great Losers At Death. They lose Four things,
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1. They lose the World, and that is a great loss to the Wicked; they laid up their Treasure upon Earth;
1. They loose the World, and that is a great loss to the Wicked; they laid up their Treasure upon Earth;
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and to be turned out of all at once is a great loss. 2. They lose their Souls, Mat. 16.26. The Soul was at first a noble piece of Coin, which God stamped his own Image upon;
and to be turned out of all At once is a great loss. 2. They loose their Souls, Mathew 16.26. The Soul was At First a noble piece of Coin, which God stamped his own Image upon;
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this Caelestial spark is more precious than the whole Globe of the World: But the Sinners Soul is lost;
this Celestial spark is more precious than the Whole Globe of the World: But the Sinners Soul is lost;
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not that the Souls of the Wicked are annihilated at Death, but damnified. 3. They lose Heaven.
not that the Souls of the Wicked Are annihilated At Death, but damnified. 3. They loose Heaven.
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Heaven is Sedes beatorum, the Royal Seat of the Blessed; it is the region of Happiness, the Map of Perfection.
Heaven is Sedes beatorum, the Royal Seat of the Blessed; it is the region of Happiness, the Map of Perfection.
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For though they lived wickedly, yet they hoped God was Merciful, and they hoped they should go to Heaven.
For though they lived wickedly, yet they hoped God was Merciful, and they hoped they should go to Heaven.
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Their Hope was not an Anchor, but a Spiders Web. Now at Death they lose their Hopes, they see they did but flatter themselves into Hell, Iob. 8.14. Whose Hope shall be cut off.
Their Hope was not an Anchor, but a Spiders Web. Now At Death they loose their Hope's, they see they did but flatter themselves into Hell, Job 8.14. Whose Hope shall be Cut off.
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That is sad to have a Mans Life and his Hope cut off together.
That is sad to have a men Life and his Hope Cut off together.
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Use 2. If the Saints gain such glorious things at Death, then how may they desire Death? Doth not every one desire Preferment? nemo ante funera Foelix — Faith gives a Title to Heaven, Death a Possession.Use 2. If the Saints gain such glorious things At Death, then how may they desire Death? Does not every one desire Preferment? nemo ante funera Felix — Faith gives a Title to Heaven, Death a Possession.
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Though we should be desirous of doing Service here, yet we should be ambitious to be with Christ, Phil. 1.23. We should be content to live, but willing to Dye.
Though we should be desirous of doing Service Here, yet we should be ambitious to be with christ, Philip 1.23. We should be content to live, but willing to Die.
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Is it not a blessed thing to be freed from Sin, and to lie for ever in the Bosom of Divine Love? Is it not a blessed thing to meet our Godly Relations in Heaven,
Is it not a blessed thing to be freed from since, and to lie for ever in the Bosom of Divine Love? Is it not a blessed thing to meet our Godly Relations in Heaven,
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and to be singing Divine Anthems of Praise among the Angels? Doth not the Bride desire the Marriage Day, especially if she were to be matched unto the Crown? What is the Place we now live in,
and to be singing Divine Anthems of Praise among the Angels? Does not the Bride desire the Marriage Day, especially if she were to be matched unto the Crown? What is the Place we now live in,
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but a Place of Banishment from God? We are in a Wilderness, while the Angels live at Court.
but a Place of Banishment from God? We Are in a Wilderness, while the Angels live At Court.
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Here we are combating with Satan, and should not we desire to be out of the Bloody Field where the Bullets of Tentation fly so fast,
Here we Are combating with Satan, and should not we desire to be out of the Bloody Field where the Bullets of Tentation fly so fast,
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and to receive a Victorious Crown? Think what it will be to have always a smiling Aspect from Christs Face;
and to receive a Victorious Crown? Think what it will be to have always a smiling Aspect from Christ Face;
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to be brought into the Banqueting House, and have the Banner of his Love displayed over you.
to be brought into the Banqueting House, and have the Banner of his Love displayed over you.
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O ye Saints desire Death, it is your Ascension-day to Heaven.
O you Saints desire Death, it is your Ascension day to Heaven.
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Egredere anima, egredere, said Hilarion on his Death-bed, Go forth my Soul, what fearest thou ? Another Holy Man said, Lord lead me to that Glory which I have seen as through a Glass; go forth anima, Go forth, said Hilarion on his Deathbed, Go forth my Soul, what Fearest thou? another Holy Man said, Lord led me to that Glory which I have seen as through a Glass;
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Hast Lord and do not tarry. Some Plants thrive best when they are transplanted:Hast Lord and do not tarry. some Plants thrive best when they Are transplanted:
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Believers when they are by Death transplanted, cannot choose but thrive, because they have Christ's sweet Sun-beams shine upon them:
Believers when they Are by Death transplanted, cannot choose but thrive, Because they have Christ's sweet Sunbeams shine upon them:
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And what though the Passage through the Valley of the shadow of Death be troublesome.
And what though the Passage through the Valley of the shadow of Death be troublesome.
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Who would not be willing to pass a tempestuous Sea, if he were sure to be crown'd as soon as he came at shore?
Who would not be willing to pass a tempestuous Sea, if he were sure to be crowned as soon as he Come At shore?
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Use 3. Comfort in the loss of our dear and pious Relations.Use 3. Comfort in the loss of our dear and pious Relations.
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They, when they dye, are not only taken away from the Evil to come, but they are great gainers by Death:
They, when they die, Are not only taken away from the Evil to come, but they Are great gainers by Death:
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They leave a Wilderness and go to Paradise: They change their Complaints into Thanksgivings: They leave their Sorrows behind, and enter into the Joy of their Lord:
They leave a Wilderness and go to Paradise: They change their Complaints into Thanksgivings: They leave their Sorrows behind, and enter into the Joy of their Lord:
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Why should we weep for their Preferment? Believers have not their Portion paid till the day of their Death:
Why should we weep for their Preferment? Believers have not their Portion paid till the day of their Death:
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Gods Promise is his Bond to make over Heaven in Reversion to them:
God's Promise is his Bound to make over Heaven in Reversion to them:
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But though they have his Bond, they do not receive their Portion till the day of Death.
But though they have his Bound, they do not receive their Portion till the day of Death.
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Oh! Rejoyce to think of their Happiness who dye in the Lord; to them to dye is gain: They are as Rich as Heaven can make them.
Oh! Rejoice to think of their Happiness who die in the Lord; to them to die is gain: They Are as Rich as Heaven can make them.
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A Believers Privilege at Death. Phil. 1.21. For to me to live is Christ, and to dye is gain.
A Believers Privilege At Death. Philip 1.21. For to me to live is christ, and to die is gain.
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HOPE is a Christan's Anchor, which he casts within the vail, Rom. 12.12. Rejoycing in Hope. A Christians Hope is not in this Life, but he hath Hope in his Death, Prov. 14.32. The best of a Saints Comfort begins when his Life ends.
HOPE is a Christians Anchor, which he Cast within the Vail, Rom. 12.12. Rejoicing in Hope. A Christians Hope is not in this Life, but he hath Hope in his Death, Curae 14.32. The best of a Saints Comfort begins when his Life ends.
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The Wicked have all their Heaven here, Luke 6.28. Woe unto you Rich, you have received your Consolation.
The Wicked have all their Heaven Here, Lycia 6.28. Woe unto you Rich, you have received your Consolation.
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You may make your Acquittance and write, Received in full Payment. Luke 16.25. Son, remember that thou in thy life-time receivedst thy good things.
You may make your Acquittance and write, Received in full Payment. Luke 16.25. Son, Remember that thou in thy lifetime Received thy good things.
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But a Saints Happiness is in Reversion; The righteous hath Hope in his death. God keeps the best Wine till last.
But a Saints Happiness is in Reversion; The righteous hath Hope in his death. God keeps the best Wine till last.
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If Cato the Heathen said, To me to dye is gain; He saw Mortality to be a Mercy:
If Cato the Heathen said, To me to die is gain; He saw Mortality to be a Mercy:
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Then what may a Believer say, Eccles. 7.1. The day of Death is better than the day of ones Birth. Nemo ante Funera Felix, Solon.
Then what may a Believer say, Eccles. 7.1. The day of Death is better than the day of ones Birth. Nemo ante Funera Felix, Solon.
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A Queen of this Land said she prefer'd her Coffin before her Cradle. Quest. 1. What Benefits do Believers receive at Death?
A Queen of this Land said she preferred her Coffin before her Cradle. Quest. 1. What Benefits do Believers receive At Death?
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Resp. 1. They have great Immunities. 2. They pass immediately into a State of Glory. 3. Their Bodies are united to Christ in the Grave till the Resurrection.Resp. 1. They have great Immunities. 2. They pass immediately into a State of Glory. 3. Their Bodies Are united to christ in the Grave till the Resurrection.
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1. The Saints at Death have great Immunities and Freedoms: A Prentice when out of his time is made Free:
1. The Saints At Death have great Immunities and Freedoms: A Prentice when out of his time is made Free:
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When the Saints are out of their time of living, then they are made Free;
When the Saints Are out of their time of living, then they Are made Free;
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not made Free till Death. 1. At Death they are freed from a Body of Sin. There are in the best reliquiae peccati, some Remainders and Reliques of Corruption, Rom. 7.24. O wretched Man that I am, who shall deliver me from this Body of Death!
not made Free till Death. 1. At Death they Are freed from a Body of Sin. There Are in the best reliquiae peccati, Some Remainders and Relics of Corruption, Rom. 7.24. Oh wretched Man that I am, who shall deliver me from this Body of Death!
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By the Body of Death is meant the Congeries, the Mass and lump of Sin. It may well be called a Body for its weightiness,
By the Body of Death is meant the Congeries, the Mass and lump of Sin. It may well be called a Body for its weightiness,
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and a Body of Death for its noisomness. (1.) It weighs us down; sin hinders us from doing good.
and a Body of Death for its noisomeness. (1.) It weighs us down; since hinders us from doing good.
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A Christian is like a Bird that would be flying up, but hath a string tyed to its Legs to hinder it;
A Christian is like a Bird that would be flying up, but hath a string tied to its Legs to hinder it;
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so he would be flying up to Heaven with the Wings of desire, but sin hinders him, Rom. 7.15. The good that I would, I do not.
so he would be flying up to Heaven with the Wings of desire, but since hinders him, Rom. 7.15. The good that I would, I do not.
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A Christian is like a Ship that is under Sail and at Anchor.
A Christian is like a Ship that is under Sail and At Anchor.
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Grace would sail forward, but Sin is the Anchor that holds it back. (2.) Sin is oft more active in its Sphere than Grace.
Grace would sail forward, but since is the Anchor that holds it back. (2.) since is oft more active in its Sphere than Grace.
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How stirring was Lust in David, when his Grace lay dormant? (3.) Sin sometimes gets the Mastery,
How stirring was Lust in David, when his Grace lay dormant? (3.) since sometime gets the Mastery,
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and leads a Saint Captive, Rom. 7.19. The evil I would not, that do I.
and leads a Saint Captive, Rom. 7.19. The evil I would not, that do I.
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Paul was like a Man carried down the stream, and could not bear up against it.Paul was like a Man carried down the stream, and could not bear up against it.
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How oft is a Child of God over-power'd with Pride and Passion? Therefore Paul calls sin, NONLATINALPHABET, a Law in his Members, Rom. 7.24. it binds as a Law, it hath a kind of Jurisdiction over the Soul, as Cesar had over the Senate. (4.) Sin defiles the Soul, it is like a stain to Beauty, it turns the Souls Azure Brightness into Sables. (5.) Sin debilitates us, it disarms us of our strength, 2 Sam. 3.39. I am this day weak though anointed King.
How oft is a Child of God overpowered with Pride and Passion? Therefore Paul calls since,, a Law in his Members, Rom. 7.24. it binds as a Law, it hath a kind of Jurisdiction over the Soul, as Cesar had over the Senate. (4.) since defiles the Soul, it is like a stain to Beauty, it turns the Souls Azure Brightness into Sables. (5.) since debilitates us, it disarms us of our strength, 2 Sam. 3.39. I am this day weak though anointed King.
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So though a Saint is crown'd with Grace, yet he is weak, though anointed a Spiritual King. (6.) Sin is ever Restless, Gal. 5.17. The flesh lusts against the Spirit.
So though a Saint is crowned with Grace, yet he is weak, though anointed a Spiritual King. (6.) since is ever Restless, Gal. 5.17. The Flesh Lustiest against the Spirit.
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It is an Inmate that is always quarrelling:
It is an Inmate that is always quarreling:
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Like Marcellus that Roman Captain, of whom Hannibal said, Whether he did beat or was beaten, he would never be quiet. (7.) Sin adheres to us, we cannot get rid of it.
Like Marcellus that Roman Captain, of whom Hannibal said, Whither he did beatrice or was beaten, he would never be quiet. (7.) since adheres to us, we cannot get rid of it.
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It may be compar'd to a wild Fig-tree growing on a Wall;
It may be compared to a wild Fig tree growing on a Wall;
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though the Roots are pull'd up, yet there are some Fibers, some stings of it in the joynts of the stone-work which cannot be gotten out. (8.) Sin mingles with our Duties and Graces;
though the Roots Are pulled up, yet there Are Some Fibers, Some stings of it in the Joints of the stonework which cannot be got out. (8.) since mingles with our Duties and Graces;
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we cannot write a Copy of Holiness without blotting.
we cannot write a Copy of Holiness without blotting.
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This makes a Child of God weary of his Life, and makes him water his Couch with his Tears, to think sin so strong a Party,
This makes a Child of God weary of his Life, and makes him water his Couch with his Tears, to think since so strong a Party,
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and he should offend that God whom he loves. This made Paul cry out, Miser ego Homo, O wretched Man that I am!
and he should offend that God whom he loves. This made Paul cry out, Miser ego Homo, Oh wretched Man that I am!
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Hence Paul did not cry out of his Affliction, of his Prison-chain, but of the body of sin.
Hence Paul did not cry out of his Affliction, of his Prison-chain, but of the body of since.
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Now a Believer at Death shall be freed from sin; he is not taken away in but from his sins;
Now a Believer At Death shall be freed from since; he is not taken away in but from his Sins;
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he shall never have a vain proud thought more; he shall never grieve the Spirit of God any more.
he shall never have a vain proud Thought more; he shall never grieve the Spirit of God any more.
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Sin brought Death into the World, and Death shall carry sin out of the World.
since brought Death into the World, and Death shall carry since out of the World.
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The Persians had a certain day in the Year, in which they kill'd all Serpents and venomous Creatures:
The Persians had a certain day in the Year, in which they killed all Serpents and venomous Creatures:
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Such a day will the day of Death be to a Believer; it will destroy all his sins, which like so many Serpents have stung him.
Such a day will the day of Death be to a Believer; it will destroy all his Sins, which like so many Serpents have stung him.
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Death smites a Believer, as the Angel did Peter, it made his Chains fall off. So Death makes all the Chains of Sin fall off, Acts 12.7. Believers at Death are made perfect in Holiness, Heb. 12.23. The Spirits of just Men made perfect.
Death smites a Believer, as the Angel did Peter, it made his Chains fallen off. So Death makes all the Chains of since fallen off, Acts 12.7. Believers At Death Are made perfect in Holiness, Hebrew 12.23. The Spirits of just Men made perfect.
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At Death the Souls of Believers recover their Virgin-purity.
At Death the Souls of Believers recover their Virgin purity.
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O what a Blessed Privilege is this, to be sine macula & ruga, without spot and wrinckle, Eph. 5.27. to be purer than the Sun-beams, to be as free from sin as the Angels.
O what a Blessed Privilege is this, to be sine macula & ruga, without spot and wrinkle, Ephesians 5.27. to be Purer than the Sunbeams, to be as free from since as the Angels.
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This makes a Believer so desirous to have his Pass to be gone: He would fain live in that pure Air, where no black Vapors of sin arise.
This makes a Believer so desirous to have his Pass to be gone: He would fain live in that pure Air, where no black Vapours of since arise.
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2. At Death the Saints shall be freed from all the Troubles and Incumbrances to which this Life is subject.
2. At Death the Saints shall be freed from all the Troubles and Encumbrances to which this Life is Subject.
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Sin is the Seed sown, and Trouble is the Harvest reaped: NONLATINALPHABET, Eurip. Life and Trouble are married together:
since is the Seed sown, and Trouble is the Harvest reaped:, Eurip Life and Trouble Are married together:
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There is more in Life to wean us than to tempt us.
There is more in Life to wean us than to tempt us.
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Parents divide a Portion of Sorrow to their Children, and yet they leave enough for themselves, Iob 5.7. Man is born to trouble. He is Heir to it; it is his Birth-right.
Parents divide a Portion of Sorrow to their Children, and yet they leave enough for themselves, Job 5.7. Man is born to trouble. He is Heir to it; it is his Birthright.
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You may as well separate weight from Lead, as Trouble from the Life of Man:
You may as well separate weight from Led, as Trouble from the Life of Man:
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Quid est diu vivere nisi diu Torqueri? Aug. King Henry 's Emblem, a Crown hung in a Bush of Thorns.Quid est Diu vivere nisi Diu Torqueri? Aug. King Henry is Emblem, a Crown hung in a Bush of Thorns.
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There is a far greater Proportion of Bitterness than Pleasure in this Life, Prov. 7.17. I have perfumed my Bed with Myrrhe, Aloes and Cynamon.
There is a Far greater Proportion of Bitterness than Pleasure in this Life, Curae 7.17. I have perfumed my Bed with Myrrh, Aloes and Cinnamon.
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For one sweet Ingredient there were two bitter; for the Cynamon there was Myrrhe and Aloes.
For one sweet Ingredient there were two bitter; for the Cinnamon there was Myrrh and Aloes.
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A Mans Grace will not exempt him from Troubles, Gen. 47.9. Few and evil have the days of the years of my Life been.
A men Grace will not exempt him from Troubles, Gen. 47.9. Few and evil have the days of the Years of my Life been.
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Though he was a Godly Patriarch, though he had met with God, Gen. 32.30. He named the name of the place Peniel:
Though he was a Godly Patriarch, though he had met with God, Gen. 32.30. He nam the name of the place Peniel:
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For I have seen God face to face :For I have seen God face to face:
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Yet he had his Troubles few and evil, &c. There are many things to imbitter Life and cause trouble,
Yet he had his Troubles few and evil, etc. There Are many things to embitter Life and cause trouble,
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and Death frees us from all. 1. Care : The Mind is full of perplexed thoughts, how to bring about such a Design;
and Death frees us from all. 1. Care: The Mind is full of perplexed thoughts, how to bring about such a Design;
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how to prevent such an Evil. The word for Care, NONLATINALPHABET, comes from a Primitive in the Greek, that signifies To cut the Heart in pieces.
how to prevent such an Evil. The word for Care,, comes from a Primitive in the Greek, that signifies To Cut the Heart in Pieces.
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Care doth discruciate the Mind, wast the Spirits: No such bitter Bread as the Bread of Carefulness, Ezek. 12.19. Care is a Spiritual Canker which eats out the Comfort of Life.
Care does discruciate the Mind, wast the Spirits: No such bitter Bred as the Bred of Carefulness, Ezekiel 12.19. Care is a Spiritual Canker which eats out the Comfort of Life.
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Death is the Cure of Care. 2. Fear: Fear is the Ague of the Soul, which sets it a shaking, 1 Iohn 4.14. There is Torment in Fear:
Death is the Cure of Care. 2. fear: fear is the Ague of the Soul, which sets it a shaking, 1 John 4.14. There is Torment in fear:
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Fear is like Prometheus his Vulture, it gnaws upon the Heart. There is a distrustful Fear, a Fear of Want;
fear is like Prometheus his Vulture, it gnaws upon the Heart. There is a distrustful fear, a fear of Want;
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and a distracting Fear, Fear of Danger; and a discouraging Fear, a Fear God doth not love us.
and a distracting fear, fear of Danger; and a discouraging fear, a fear God does not love us.
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These Fears leave sad Impressions upon the Mind: Now at Death a Believer is freed from these torturing Fears:
These Fears leave sad Impressions upon the Mind: Now At Death a Believer is freed from these torturing Fears:
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He now knows he is passed from Death to Life: He is as far from Fear, as the Damned are from Hope:
He now knows he is passed from Death to Life: He is as Far from fear, as the Damned Are from Hope:
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The Grave buries a Christians Fears. 3. Labour. Eccles. 1.8. All things are full of labour.
The Grave buries a Christians Fears. 3. Labour. Eccles. 1.8. All things Are full of labour.
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Some labour in the Mine, others among the Muses:
some labour in the Mine, Others among the Muses:
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God hath made a Law ▪ In the sweat of thy Brows thou shalt eat Bread:
God hath made a Law ▪ In the sweat of thy Brows thou shalt eat Bred:
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But Death gives a Believer a Quietus est ; it takes him off from his Day-labour, Rev. 14.13. Blessed are the dead that dye in the Lord, they rest from their labours.
But Death gives a Believer a Quietus est; it Takes him off from his Day-labor, Rev. 14.13. Blessed Are the dead that die in the Lord, they rest from their labours.
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What needs working when they have their Reward? What needs fighting, when the Crown is set on their Head? they rest from their Labours. 4. Suffering: Believers are as a Lilly among Thorns;
What needs working when they have their Reward? What needs fighting, when the Crown is Set on their Head? they rest from their Labours. 4. Suffering: Believers Are as a Lily among Thorns;
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as the Dove among the Birds of Prey.
as the Dove among the Birds of Prey.
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The Wicked have an Antipathy against the Righteous, and secret Hatred will break forth into open Violence, Gal. 4.29. He that was born after the Flesh, persecuted him that was born after the Spirit.
The Wicked have an Antipathy against the Righteous, and secret Hatred will break forth into open Violence, Gal. 4.29. He that was born After the Flesh, persecuted him that was born After the Spirit.
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The Dragon is described with seven Heads and ten Horns, Rev. 12.3. he plotteth with the one, and pusheth with the other.
The Dragon is described with seven Heads and ten Horns, Rev. 12.3. he plotteth with the one, and pusheth with the other.
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But at Death the Godly shall be freed from the Molestations of the Wicked; they shall never be pestered with these Vermin more, Iob 3.17. There (viz. in the Grave) the wicked cease from troubling.
But At Death the Godly shall be freed from the Molestations of the Wicked; they shall never be pestered with these Vermin more, Job 3.17. There (viz. in the Grave) the wicked cease from troubling.
p-acp p-acp n1 dt j vmb vbi vvn p-acp dt n2 pp-f dt j; pns32 vmb av-x vbi vvn p-acp d n1 av-dc, np1 crd. a-acp (n1 p-acp dt j) dt j vvi p-acp vvg.
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Death doth to a Believer, as Ioseph of Arimathea did to Christ; it takes him down from the Cross, and gives him a Writ of Ease:
Death does to a Believer, as Ioseph of Arimathea did to christ; it Takes him down from the Cross, and gives him a Writ of Ease:
n1 vdz p-acp dt n1, c-acp np1 pp-f np1 vdd p-acp np1; pn31 vvz pno31 a-acp p-acp dt n1, cc vvz pno31 dt vvn pp-f n1:
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The Eagle that flies high cannot be stung with the Serpent:
The Eagl that flies high cannot be stung with the Serpent:
dt n1 cst vvz j vmbx vbi vvn p-acp dt n1:
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Death gives the Soul the Wing of the Eagle, that it flies above all these venomous Serpents here below. 5. Temptation: Though Satan be a conquered Enemy ▪ yet he is a restless Enemy, 1 Pet. 5.8. He walketh about;
Death gives the Soul the Wing of the Eagl, that it flies above all these venomous Serpents Here below. 5. Temptation: Though Satan be a conquered Enemy ▪ yet he is a restless Enemy, 1 Pet. 5.8. He walks about;
n1 vvz dt n1 dt n1 pp-f dt n1, cst pn31 vvz p-acp d d j n2 av a-acp. crd n1: cs np1 vbb dt j-vvn n1 ▪ av pns31 vbz dt j n1, crd np1 crd. pns31 vvz a-acp;
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the Devil is always going his Diocess: He hath his Snares and his Darts: One he tempts with Riches, another with Beauty;
the devil is always going his Diocese: He hath his Snares and his Darts: One he tempts with Riches, Another with Beauty;
dt n1 vbz av vvg po31 n1: pns31 vhz po31 n2 cc po31 n2: crd pns31 vvz p-acp n2, j-jn p-acp n1;
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it is no small trouble to be continually followed with Temptation: As for a Virgin to have her Chastity daily assaulted:
it is no small trouble to be continually followed with Temptation: As for a Virgae to have her Chastity daily assaulted:
pn31 vbz dx j n1 pc-acp vbi av-j vvn p-acp n1: c-acp p-acp dt n1 pc-acp vhi po31 n1 av-j vvn:
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But Death will free a Child of God from Temptation; he shall never be vexed more with the old Serpent.
But Death will free a Child of God from Temptation; he shall never be vexed more with the old Serpent.
cc-acp n1 vmb vvi dt n1 pp-f np1 p-acp n1; pns31 vmb av-x vbi vvn av-dc p-acp dt j n1.
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After Death hath shot its Dart at us, the Devil shall have done shooting his:
After Death hath shot its Dart At us, the devil shall have done shooting his:
p-acp n1 vhz vvn po31 n1 p-acp pno12, dt n1 vmb vhi vdn vvg po31:
(52) sermon (DIV1)
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Though Grace puts a Believer out of the Devils Possession, only Death frees him from the Devils Temptation. 6. Sorrow :
Though Grace puts a Believer out of the Devils Possession, only Death frees him from the Devils Temptation. 6. Sorrow:
cs n1 vvz dt n1 av pp-f dt ng1 n1, j n1 vvz pno31 p-acp dt ng1 n1. crd n1:
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6701
A Cloud of Sorrow gathers in the Heart, and drops into Tears, Psal. 31.10. My life is spent with Grief, and my years with sighing.
A Cloud of Sorrow gathers in the Heart, and drops into Tears, Psalm 31.10. My life is spent with Grief, and my Years with sighing.
dt n1 pp-f n1 vvz p-acp dt n1, cc n2 p-acp n2, np1 crd. po11 n1 vbz vvn p-acp n1, cc po11 n2 p-acp vvg.
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It was a Curse, Gen. 3.16. In sorrow thou shalt bring forth. Many things occasion Sorrow;
It was a Curse, Gen. 3.16. In sorrow thou shalt bring forth. Many things occasion Sorrow;
pn31 vbds dt n1, np1 crd. p-acp n1 pns21 vm2 vvi av. d n2 n1 n1;
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Sickness, Law-suits, Treachery of Friends, disappointment of Hopes, loss of Estate. Ruth 1.20. Call me not Naomi, call me Mara:
Sickness, Lawsuits, Treachery of Friends, disappointment of Hope's, loss of Estate. Ruth 1.20. Call me not Naomi, call me Mara:
n1, n2, n1 pp-f n2, n1 pp-f ng1, n1 pp-f n1. n1 crd. vvb pno11 xx np1, vvb pno11 np1:
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I went out full, and the Lord hath brought me home again empty. Sorrow is the evil Spirit that haunts us;I went out full, and the Lord hath brought me home again empty. Sorrow is the evil Spirit that haunts us;
pns11 vvd av j, cc dt n1 vhz vvn pno11 av-an av j. n1 vbz dt j-jn n1 cst vvz pno12;
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the World is a Bochim: Rachel wept for her Children; some grieve that they have no Children, and others grieve that their Children are undutiful.
the World is a Bochim: Rachel wept for her Children; Some grieve that they have no Children, and Others grieve that their Children Are undutiful.
dt n1 vbz dt np1: np1 vvd p-acp po31 n2; d vvb cst pns32 vhb dx n2, cc n2-jn vvb cst po32 n2 vbr j.
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Thus we spend our years with sighing; 'tis a Valley of Tears: But Death is the Funeral of all our Sorrows, Rev. 7.17. And God shall wipe away all Tears.
Thus we spend our Years with sighing; it's a Valley of Tears: But Death is the Funeral of all our Sorrows, Rev. 7.17. And God shall wipe away all Tears.
av pns12 vvb po12 n2 p-acp vvg; pn31|vbz dt n1 pp-f n2: cc-acp n1 vbz dt n1 pp-f d po12 n2, n1 crd. cc np1 vmb vvi av d n2.
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Then Christs Spouse puts off her Mourning.
Then Christ Spouse puts off her Mourning.
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How can the Children of the Bride Chamber Mourn, when the Bride-Groom shall be with them? Matt. 9.15.
How can the Children of the Bride Chamber Mourn, when the Bride-Groom shall be with them? Matt. 9.15.
q-crq vmb dt n2 pp-f dt n1 n1 vvb, c-crq dt n1 vmb vbi p-acp pno32? np1 crd.
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Thus Death gives a Believer his Quietus est ; it frees him from Sin and Trouble.
Thus Death gives a Believer his Quietus est; it frees him from since and Trouble.
av n1 vvz dt n1 po31 np1 fw-fr; pn31 vvz pno31 p-acp n1 cc n1.
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Though the Apostle calls Death the last Enemy, 1 Cor. 15. yet it is the best Friend:
Though the Apostle calls Death the last Enemy, 1 Cor. 15. yet it is the best Friend:
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To me to dye is gain. Use 1. See here that which may make a true Saint willing to die:To me to die is gain. Use 1. See Here that which may make a true Saint willing to die:
p-acp pno11 pc-acp vvi vbz n1. vvb crd n1 av cst r-crq vmb vvi dt j n1 j pc-acp vvi:
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Death will set him out of Gun-shot; free him from Sin and Trouble. There is no cause of weeping, to leave a Valley of Tears.
Death will Set him out of Gunshot; free him from since and Trouble. There is no cause of weeping, to leave a Valley of Tears.
n1 vmb vvi pno31 av pp-f j; vvb pno31 p-acp n1 cc n1. pc-acp vbz dx n1 pp-f vvg, pc-acp vvi dt n1 pp-f n2.
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The World is the Stage on which Sin and Misery are Acted.
The World is the Stage on which since and Misery Are Acted.
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Believers are here in a strange Country, why then should they not be willing to go out of it? Death beats off their Fetters of Sin,
Believers Are Here in a strange Country, why then should they not be willing to go out of it? Death beats off their Fetters of since,
n2 vbr av p-acp dt j n1, uh-crq av vmd pns32 xx vbi j pc-acp vvi av pp-f pn31? n1 vvz a-acp po32 n2 pp-f n1,
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When the Body is buried, the Soul is crowned:
When the Body is buried, the Soul is crowned:
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and sets them free who go weeping out of a Goal: Besides our own Sins the Sins of others.
and sets them free who go weeping out of a Goal: Beside our own Sins the Sins of Others.
cc vvz pno32 vvi r-crq vvb vvg av pp-f dt n1: p-acp po12 d n2 dt n2 pp-f n2-jn.
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The World is a place where Satan's Seat is; a place where we see God daily dishonoured.
The World is a place where Satan's Seat is; a place where we see God daily dishonoured.
dt n1 vbz dt n1 c-crq npg1 n1 vbz; dt n1 c-crq pns12 vvb np1 av-j vvn.
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Lot (who was a bright Star in a dark Night) his righteous Soul was vexed with the unclean Conversation of the Wicked, 2 Pet. 3.8. To see Gods Sabbaths broken, his Truths adulterated, his Glory eclipsed, is that which wounds a Godly Heart.Lot (who was a bright Star in a dark Night) his righteous Soul was vexed with the unclean Conversation of the Wicked, 2 Pet. 3.8. To see God's Sabbaths broken, his Truths adulterated, his Glory eclipsed, is that which wounds a Godly Heart.
n1 (r-crq vbds dt j n1 p-acp dt j n1) po31 j n1 vbds vvn p-acp dt j n1 pp-f dt j, crd np1 crd. p-acp vvi npg1 n2 vvn, po31 n2 vvn, po31 n1 vvn, vbz d r-crq vvz dt j n1.
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This made David cry out, Psal. 120.5. Woe is me that I dwell in Mesech, that I sojourn in the Tents of Kedar.
This made David cry out, Psalm 120.5. Woe is me that I dwell in Mesech, that I sojourn in the Tents of Kedar.
np1 vvd np1 vvb av, np1 crd. n1 vbz pno11 cst pns11 vvb p-acp vvb, cst pns11 vvb p-acp dt n2 pp-f np1.
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Kedar was Arabia, where were Ishmaels Posterity. This was a cut to David 's Heart to dwell there.Kedar was Arabia, where were Ishmaels Posterity. This was a Cut to David is Heart to dwell there.
np1 vbds np1, c-crq vbdr npg1 n1. d vbds dt n1 p-acp np1 vbz n1 pc-acp vvi a-acp.
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O then be willing to depart out of the Tents of Kedar.
O then be willing to depart out of the Tents of Kedar.
sy av vbi j pc-acp vvi av pp-f dt n2 pp-f np1.
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2. The Bodies of Believers are united to Christ in the Grave, and shall rest there till the Resurrection.
2. The Bodies of Believers Are united to christ in the Grave, and shall rest there till the Resurrection.
crd dt n2 pp-f n2 vbr vvn p-acp np1 p-acp dt j, cc vmb vvi a-acp p-acp dt n1.
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They are said to sleep in Jesus, 1 Thess. 4.14. The dust of Believers is part of Christs Body Mystical.
They Are said to sleep in jesus, 1 Thess 4.14. The dust of Believers is part of Christ Body Mystical.
pns32 vbr vvn pc-acp vvi p-acp np1, crd np1 crd. dt n1 pp-f n2 vbz n1 pp-f npg1 n1 j.
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The Grave is a Dormitory or place of rest to the Saints, where their Bodies quietly sleep in Christ, till they are awakened out of their sleep by the Trumpet of the Arch-angel.
The Grave is a Dormitory or place of rest to the Saints, where their Bodies quietly sleep in christ, till they Are awakened out of their sleep by the Trumpet of the Archangel.
dt j vbz dt n1 cc n1 pp-f n1 p-acp dt n2, c-crq po32 n2 av-jn vvi p-acp np1, c-acp pns32 vbr vvn av pp-f po32 n1 p-acp dt n1 pp-f dt n1.
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Quest. 2. But how shall we know that we shall gain all this at Death, to be freed from Sin and Trouble,
Quest. 2. But how shall we know that we shall gain all this At Death, to be freed from since and Trouble,
n1. crd cc-acp q-crq vmb pns12 vvi cst pns12 vmb vvi d d p-acp n1, pc-acp vbi vvn p-acp n1 cc n1,
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and to have our Bodies united to Christ in the Grave? Resp. If we are Believers, then we gain all this at Death.and to have our Bodies united to christ in the Grave? Resp. If we Are Believers, then we gain all this At Death.
cc pc-acp vhi po12 n2 vvn p-acp np1 p-acp dt j? np1 cs pns12 vbr n2, cs pns12 vvb d d p-acp n1.
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To me (saith Paul) to dye is gain. To me, quatenus, a Believer.To me (Says Paul) to die is gain. To me, quatenus, a Believer.
p-acp pno11 (vvz np1) pc-acp vvi vbz n1. p-acp pno11, av, dt n1.
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Are we such? Have we this blessed Faith? Faith, where-ever it is, is Operative.
are we such? Have we this blessed Faith? Faith, wherever it is, is Operative.
vbr pns12 d? vhb pns12 d j-vvn n1? n1, j pn31 vbz, vbz j-jn.
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Lapidaries say, there is no precious Stone but hath Virtutem insitam, some hidden Virtue in it:
Lapidaries say, there is no precious Stone but hath Virtutem insitam, Some hidden Virtue in it:
n2 vvb, pc-acp vbz dx j n1 cc-acp vhz fw-la fw-la, d j-vvn n1 p-acp pn31:
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So I may say of Faith: It hath some secret Virtue in it: It Anchors the Soul on Christ:
So I may say of Faith: It hath Some secret Virtue in it: It Anchors the Soul on christ:
av pns11 vmb vvi pp-f n1: pn31 vhz d j-jn n1 p-acp pn31: pn31 vvz dt n1 p-acp np1:
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It hath both a justifying and sanctifying Virtue in it:
It hath both a justifying and sanctifying Virtue in it:
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It fetcheth Blood out of Christs sides to Pardon, and Water out of his sides to Purge: It works by love: It constrains to Duty:
It Fetches Blood out of Christ sides to Pardon, and Water out of his sides to Purge: It works by love: It constrains to Duty:
pn31 vvz n1 av pp-f npg1 n2 pc-acp vvi, cc n1 av pp-f po31 n2 pc-acp vvi: pn31 vvz p-acp n1: pn31 vvz p-acp n1:
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It makes the Head study for Christ, the Tongue confess him, the Hands work for him.
It makes the Head study for christ, the Tongue confess him, the Hands work for him.
pn31 vvz dt n1 vvb p-acp np1, dt n1 vvb pno31, dt n2 vvb p-acp pno31.
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I have read of a Father who had three Sons, and being to dye, left in his Will all his Estate to that Son who could find his Ring with the Jewel which had an healing Vertue.
I have read of a Father who had three Sons, and being to die, left in his Will all his Estate to that Son who could find his Ring with the Jewel which had an healing Virtue.
pns11 vhb vvn pp-f dt n1 r-crq vhd crd n2, cc vbg pc-acp vvi, vvn p-acp po31 n1 d po31 n1 p-acp d n1 r-crq vmd vvi po31 n1 p-acp dt n1 r-crq vhd dt j-vvg n1.
(52) sermon (DIV1)
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The Case was brought before the Judges, the two elder Sons counterfeited a Ring, but the younger Son brought the true Ring;
The Case was brought before the Judges, the two elder Sons counterfeited a Ring, but the younger Son brought the true Ring;
dt n1 vbds vvn p-acp dt n2, dt crd jc-jn n2 vvd dt n1, cc-acp dt jc n1 vvd dt j n1;
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which was proved by the Vertue of it; whereupon his Fathers Estate went to him. To this Ring I may compare Faith;
which was proved by the Virtue of it; whereupon his Father's Estate went to him. To this Ring I may compare Faith;
r-crq vbds vvn p-acp dt n1 pp-f pn31; c-crq po31 ng1 n1 vvd p-acp pno31. p-acp d n1 pns11 vmb vvi n1;
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there is a counterfeit Faith in the World;
there is a counterfeit Faith in the World;
pc-acp vbz dt j-jn n1 p-acp dt n1;
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but if we can find this Ring of Faith which hath the Healing Vertue in it, to purifie the Heart, this is the true Faith, which gives us an Interest in Christ,
but if we can find this Ring of Faith which hath the Healing Virtue in it, to purify the Heart, this is the true Faith, which gives us an Interest in christ,
cc-acp cs pns12 vmb vvi d n1 pp-f n1 r-crq vhz dt j-vvg n1 p-acp pn31, pc-acp vvi dt n1, d vbz dt j n1, r-crq vvz pno12 dt n1 p-acp np1,
(52) sermon (DIV1)
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and entitles us to all these Privileges at Death, to be freed from Sin and Sorrow,
and entitles us to all these Privileges At Death, to be freed from since and Sorrow,
cc vvz pno12 p-acp d d n2 p-acp n1, pc-acp vbi vvn p-acp n1 cc n1,
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and to have our Bodies united to Christ, while they are in the Grave.
and to have our Bodies united to christ, while they Are in the Grave.
cc pc-acp vhi po12 n2 vvn p-acp np1, cs pns32 vbr p-acp dt j.
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3. I should now come to the third Privilege at Death, the Souls of Believers pass immediately into Glory.
3. I should now come to the third Privilege At Death, the Souls of Believers pass immediately into Glory.
crd pns11 vmd av vvi p-acp dt ord n1 p-acp n1, dt n2 pp-f n2 vvb av-j p-acp n1.
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Where I shall lead you to the top of Mount Pisgah, and give you a short view of the Glory of Heaven.
Where I shall led you to the top of Mount Pisgah, and give you a short view of the Glory of Heaven.
c-crq pns11 vmb vvi pn22 p-acp dt n1 pp-f n1 np1, cc vvb pn22 dt j n1 pp-f dt n1 pp-f n1.
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6742
A Believers Privilege after Death. Phil. 1.21. And to dye is Gain. 3. AT Death the Souls of Believers pass into Glory:
A Believers Privilege After Death. Philip 1.21. And to die is Gain. 3. AT Death the Souls of Believers pass into Glory:
dt n2 n1 p-acp n1. np1 crd. cc pc-acp vvi vbz n1. crd p-acp n1 dt n2 pp-f n2 vvb p-acp n1:
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Death brings Malorum omnium ademptionem: Omnium ademptionem ; Death's the day-break of Eternal Brightness.
Death brings Malorum omnium ademptionem: Omnium ademptionem; Death's the daybreak of Eternal Brightness.
n1 vvz fw-la fw-la fw-la: fw-la fw-la; n1|vbz dt n1 pp-f j n1.
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And here I shall lead you to the top of Mount Pisgah, and give you a glimpse of the Holy Land.
And Here I shall led you to the top of Mount Pisgah, and give you a glimpse of the Holy Land.
cc av pns11 vmb vvi pn22 p-acp dt n1 pp-f n1 np1, cc vvb pn22 dt n1 pp-f dt j n1
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Quest. 1. What is comprehended in Glory? Resp. Glory is Status omnium Bonorum aggregatione perfectus, Boetius.
Quest. 1. What is comprehended in Glory? Resp. Glory is Status omnium Bonorum aggregatione perfectus, Boethius.
n1. crd q-crq vbz vvn p-acp n1? np1 n1 vbz n1 fw-la fw-la fw-la fw-la, np1.
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6746
It is a perfect State of Bliss, which consists in the Accumulation and heaping together all those good things which immortal Souls are capable of.
It is a perfect State of Bliss, which consists in the Accumulation and heaping together all those good things which immortal Souls Are capable of.
pn31 vbz dt j n1 pp-f n1, r-crq vvz p-acp dt n1 cc vvg av d d j n2 r-crq j n2 vbr j pp-f.
(53) sermon (DIV1)
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And truly here I am at a loss; all that I can say falls short of the Celestial Glory: Appelles Pencil cannot delineate it; Angels Tongues cannot express it:
And truly Here I am At a loss; all that I can say falls short of the Celestial Glory: Appelles Pencil cannot delineate it; Angels Tongues cannot express it:
cc av-j av pns11 vbm p-acp dt n1; d cst pns11 vmb vvi n2 j pp-f dt j n1: fw-la n1 vmbx vvi pn31; n2 n2 vmbx vvi pn31:
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We shall never understand Glory fully, till we are in Heaven:
We shall never understand Glory Fully, till we Are in Heaven:
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6749
Only let me give you the NONLATINALPHABET, or some dark views and some imperfect Lineaments of that State of Glory the Saints shall arrive at after Death.
Only let me give you the, or Some dark views and Some imperfect Lineaments of that State of Glory the Saints shall arrive At After Death.
av-j vvb pno11 vvi pn22 dt, cc d j n2 cc d j n2 pp-f d n1 pp-f n1 dt n2 vmb vvi p-acp p-acp n1.
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1. The first and most sublime part of the Glory of Heaven is the full and sweet Fruition of God:
1. The First and most sublime part of the Glory of Heaven is the full and sweet Fruition of God:
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Ipse Deus sufficit ad praemium, Aug. We are apt to think the Happiness of Heaven is in being free from Pain and Misery,Ipse Deus sufficit ad Premium, Aug. We Are apt to think the Happiness of Heaven is in being free from Pain and Misery,
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but the very NONLATINALPHABET and Quintessence of Happiness, is the Enjoyment and Fruition of God; this is the Diamond Ring of Glory God is an infinite inexhaustible Fountain of Joy;
but the very and Quintessence of Happiness, is the Enjoyment and Fruition of God; this is the Diamond Ring of Glory God is an infinite inexhaustible Fountain of Joy;
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and to have him is to have all.
and to have him is to have all.
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Now the enjoying of God implies three things. 1. It implies our seeing of God. 2. Our loving of God. 3. Gods loving of us.
Now the enjoying of God Implies three things. 1. It Implies our seeing of God. 2. Our loving of God. 3. God's loving of us.
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1. The enjoying of God implies our seeing of God, 1 Iohn 3.2. We shall see him as he is:
1. The enjoying of God Implies our seeing of God, 1 John 3.2. We shall see him as he is:
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Here we see him as he is not; not mutable, mortal; there as he is. Quest. 2. How shall we see God?
Here we see him as he is not; not mutable, Mortal; there as he is. Quest. 2. How shall we see God?
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Resp. 1. We shall see him intellectually, with the Eyes of our mind. This Divines call the Beatifical Vision.Resp. 1. We shall see him intellectually, with the Eyes of our mind. This Divines call the Beatifical Vision.
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We shall have a full knowledge of God, though not know him fully.
We shall have a full knowledge of God, though not know him Fully.
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If there were not such an intellectual sight of God, then how do the Spirits of just Men made perfect see him? This sight of God will be very glorious:
If there were not such an intellectual sighed of God, then how do the Spirits of just Men made perfect see him? This sighed of God will be very glorious:
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As when a King on his Coronation-day, shews himself in all his Royalty and Magnificence. 2. We shall corporeally behold the glorified Body of Jesus Christ:
As when a King on his Coronation day, shows himself in all his Royalty and Magnificence. 2. We shall corporeally behold the glorified Body of jesus christ:
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And if it be a pleasant thing to behold the Sun, Eccles. 11.7. then how blessed a sight will it be to behold the Sun of Righteousness;
And if it be a pleasant thing to behold the Sun, Eccles. 11.7. then how blessed a sighed will it be to behold the Sun of Righteousness;
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to see Christ clothed in our humane Nature, sitting in Glory above the Angels! Solomon saith, The eye is not satisfied with seeing, Eccles. 1.8.
to see christ clothed in our humane Nature, sitting in Glory above the Angels! Solomon Says, The eye is not satisfied with seeing, Eccles. 1.8.
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But sure the Eyes of the Saints will be satisfied with seeing that Orient Brightness which shall shine from the beautiful Body of Christ.
But sure the Eyes of the Saints will be satisfied with seeing that Orient Brightness which shall shine from the beautiful Body of christ.
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It must needs be satisfying, because, through Christs Flesh some Rays and Beams of the God-head shall gloriously display themselves.
It must needs be satisfying, Because, through Christ Flesh Some Rays and Beams of the Godhead shall gloriously display themselves.
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Gods excellent Majesty would overwhelm us, but through the Vail of Christs Flesh, we shall behold the Divine Glory.
God's excellent Majesty would overwhelm us, but through the vail of Christ Flesh, we shall behold the Divine Glory.
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3. Our seeing of God will be transforming.
3. Our seeing of God will be transforming.
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We shall so see him as to be in some measure assimilated and changed into his image, 1 Iohn 3.2. We shall be like him.
We shall so see him as to be in Some measure assimilated and changed into his image, 1 John 3.2. We shall be like him.
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If when Moses was with God on the Mount, and had but some imperfect sight of his Glory, Moses face shined, Exod. 34.33.
If when Moses was with God on the Mount, and had but Some imperfect sighed of his Glory, Moses face shined, Exod 34.33.
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How shall the Saints glorified shine, being always in God's Presence, and having some beams of his Glory put upon them! We shall be like him.
How shall the Saints glorified shine, being always in God's Presence, and having Some beams of his Glory put upon them! We shall be like him.
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One that is deformed may look on Beauty, and not be made Beautiful.
One that is deformed may look on Beauty, and not be made Beautiful.
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But the Saints that so see God, as that sight shall transform them into his Likeness, Psal. 17.15. When I awake I shall be satisfied with thy likeness.
But the Saints that so see God, as that sighed shall transform them into his Likeness, Psalm 17.15. When I awake I shall be satisfied with thy likeness.
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Not that the Saints shall partake of God's Essence; for as the Iron in the Fire is made Fiery, yet remains Iron still;
Not that the Saints shall partake of God's Essence; for as the Iron in the Fire is made Fiery, yet remains Iron still;
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so the Saints by beholding God's Majesty shall be made Glorious Creatures, but yet Creatures still.
so the Saints by beholding God's Majesty shall be made Glorious Creatures, but yet Creatures still.
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4. Our seeing of God in Heaven will be unweariable. Let a Man see the rarest Sight that is, he will be soon cloyed;
4. Our seeing of God in Heaven will be unweariable. Let a Man see the Rarest Sighed that is, he will be soon cloyed;
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we say not the Moral Law is a Christ, but it is a Star to lead one to Christ;
we say not the Moral Law is a christ, but it is a Star to led one to christ;
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when he comes into a Garden, and sees delicious Walks, fair Arbours, Pleasant Flowers, within a little while he grows weary.
when he comes into a Garden, and sees delicious Walks, fair Arbours, Pleasant Flowers, within a little while he grows weary.
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But it is not so in Heaven;
But it is not so in Heaven;
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there is no Surfeit, Ibi nec Fames nec Fastidium, Bern. The Saints will never be weary of their Prospect, viz. of seeing God;
there is no Surfeit, There nec Fames nec Fastidium, Bern. The Saints will never be weary of their Prospect, viz. of seeing God;
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for God being infinite, there shall be every Moment new and fresh Delights springing from God into the Souls of the Glorified.
for God being infinite, there shall be every Moment new and fresh Delights springing from God into the Souls of the Glorified.
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II. The Second thing implied in our enjoying God, is our Loving of God, NONLATINALPHABET;
II The Second thing implied in our enjoying God, is our Loving of God,;
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it is a Saints grief that his Heart is like the Frozen Ocean, that he can melt no more in Love to God;
it is a Saints grief that his Heart is like the Frozen Ocean, that he can melt no more in Love to God;
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but in Heaven the Saints shall be like Seraphims burning in Divine Love. Love is a pleasing Affection.
but in Heaven the Saints shall be like Seraphims burning in Divine Love. Love is a pleasing Affection.
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Fear hath Torment in it, 1 Iohn 4.18. Love hath Joy in it. To love Beauty is delightful: fear hath Torment in it, 1 John 4.18. Love hath Joy in it. To love Beauty is delightful:
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God's amazing Beauty will attract the Saints Love, and it will be their Heaven to Love him. III.
God's amazing Beauty will attract the Saints Love, and it will be their Heaven to Love him. III.
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The Third thing implyed in enjoying God, is Gods Loving us. Were there Glory in God,
The Third thing employed in enjoying God, is God's Loving us. Were there Glory in God,
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yet if there were not Love, it would much eclipse the Joys of Heaven; but God is Love, 1 Iohn 4.16. The Saints glorified, cannot love so much as they are loved.
yet if there were not Love, it would much eclipse the Joys of Heaven; but God is Love, 1 John 4.16. The Saints glorified, cannot love so much as they Are loved.
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What is their Love to God's? What is their Star to this Sun? God doth love his People on Earth,
What is their Love to God's? What is their Star to this Sun? God does love his People on Earth,
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when they are black as well as comely; they have their NONLATINALPHABET Imperfections.
when they Are black as well as comely; they have their Imperfections.
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O how intirely will he Love them, when they are without Spot or Wrinkle, Eph. 5.27. 1. This is the Felicity of Heaven, to be in the sweet Embraces of God's Love.
O how entirely will he Love them, when they Are without Spot or Wrinkle, Ephesians 5.27. 1. This is the Felicity of Heaven, to be in the sweet Embraces of God's Love.
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To be the Hephsibah, the delight of the King of Glory. To be Sunning our selves in the Light of Gods Countenance.
To be the Hephzibah, the delight of the King of Glory. To be Sunning our selves in the Light of God's Countenance.
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Then the Saints shall know that Love of Christ which passeth Knowledge, Eph. 3.19. From this glorious manifestation of God's Love, will flow infinite Joy into the Souls of the Blessed.
Then the Saints shall know that Love of christ which passes Knowledge, Ephesians 3.19. From this glorious manifestation of God's Love, will flow infinite Joy into the Souls of the Blessed.
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Therefore Heaven is call'd entring into the joy of our Lord, Mat. 25.21.
Therefore Heaven is called entering into the joy of our Lord, Mathew 25.21.
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The Seeing of God, the Loving of God, and being Beloved of God, will cause a Jubilation of Spirit,
The Seeing of God, the Loving of God, and being beloved of God, will cause a Jubilation of Spirit,
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and create such Holy Raptures of Joy in the Saints, as is unspeakable and full of Glory, 1 Pet. 1.8. In Deo quadam dulcedine delectatur anima, imo rapitur, Aug. Now the Saints spend their Years with Sighing, they weep over their Sins and Afflictions;
and create such Holy Raptures of Joy in the Saints, as is unspeakable and full of Glory, 1 Pet. 1.8. In God Quadam dulcedine delectatur anima, imo rapitur, Aug. Now the Saints spend their years with Sighing, they weep over their Sins and Afflictions;
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then their Water shall be turned into Wine; then the Vessels of Mercy shall be fill'd and run over with Joy;
then their Water shall be turned into Wine; then the Vessels of Mercy shall be filled and run over with Joy;
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they shall have their Palm-Branches and Harps in their Hand, Rev. 14.2. in token of their Triumphs and Rejoycing.
they shall have their Palm branches and Harps in their Hand, Rev. 14.2. in token of their Triumphos and Rejoicing.
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2. The Second thing comprehended in Glory, is the good Society there. There are the Angels;
2. The Second thing comprehended in Glory, is the good Society there. There Are the Angels;
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every Star adds to the Light. Those Blessed Cherubims will welcome us into Paradise.
every Star adds to the Light. Those Blessed Cherubims will welcome us into Paradise.
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If the Angels rejoyced so at the Conversion of the Elect, First, How will they rejoyce at their Coronation!
If the Angels rejoiced so At the Conversion of the Elect, First, How will they rejoice At their Coronation!
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Secondly, There is the Company of the Saints, Heb. 12.23. The Spirits of Iust Men made Perfect. Quest.
Secondly, There is the Company of the Saints, Hebrew 12.23. The Spirits of Just Men made Perfect. Quest.
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Whether shall the Saints in Glory know each other? Resp. Certainly they shall; for our Knowledge in Heaven shall not be diminished, but increased.Whither shall the Saints in Glory know each other? Resp. Certainly they shall; for our Knowledge in Heaven shall not be diminished, but increased.
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We shall not only know our Friends and Godly Relations, but those glorified Saints which we never saw before. It must be so;
We shall not only know our Friends and Godly Relations, but those glorified Saints which we never saw before. It must be so;
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for Society without Acquaintance is not comfortable. And of this Opinion were St. Austin, Anselm, Luther.
for Society without Acquaintance is not comfortable. And of this Opinion were Saint Austin, Anselm, Luther.
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And indeed the Scripture seems to hint so much to us.
And indeed the Scripture seems to hint so much to us.
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For, if Peter in the Transfiguration knew Moses and Elias, whom he never saw before, Mat. 17.4. then surely in Heaven, the Saints shall know one another, and be infinitely delighted in each others Company.
For, if Peter in the Transfiguration knew Moses and Elias, whom he never saw before, Mathew 17.4. then surely in Heaven, the Saints shall know one Another, and be infinitely delighted in each Others Company.
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3. The Third thing comprehended in Glory, is Perfection in Holiness. Holiness is the Beauty of God and Angels, it makes Heaven.
3. The Third thing comprehended in Glory, is Perfection in Holiness. Holiness is the Beauty of God and Angels, it makes Heaven.
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What is Happiness but the quintessence of Holiness? Here a Christians Grace is imperfect, he cannot write a Copy of Holiness without blotting.
What is Happiness but the quintessence of Holiness? Here a Christians Grace is imperfect, he cannot write a Copy of Holiness without blotting.
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He is said to receive but Primitas Spiritus, the first Fruits of the Spirit, Grace in Fieri, Rom. 8.23.
He is said to receive but Primitas Spiritus, the First Fruits of the Spirit, Grace in Fieri, Rom. 8.23.
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But at Death Believers shall arrive at Perfection of Grace. Then this Sun shall be in its Meridian Splendour;
But At Death Believers shall arrive At Perfection of Grace. Then this Sun shall be in its Meridian Splendour;
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then they shall not need to pray for Encrease of Grace, for they shall be as the Angels, NONLATINALPHABET their Light shall be clear,
then they shall not need to pray for Increase of Grace, for they shall be as the Angels, their Light shall be clear,
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as well as their Joy full. 4. The Fourth thing in Glory is Dignity and Honour, they shall reign as Kings.
as well as their Joy full. 4. The Fourth thing in Glory is Dignity and Honour, they shall Reign as Kings.
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Therefore the Saints glorified are said to have their insignia Regalia, their Ensigns of Royalty, their white Robes and their Crown, 2 Tim. 4.7.
Therefore the Saints glorified Are said to have their insignia Regalia, their Ensigns of Royalty, their white Robes and their Crown, 2 Tim. 4.7.
av dt n2 vvn vbr vvn pc-acp vhi po32 fw-la np1, po32 n2 pp-f n1, po32 j-jn n2 cc po32 n1, crd np1 crd.
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Caesar after his Victories, in token of Honour had a Chair of Ivory set for him in the Senate,Caesar After his Victories, in token of Honour had a Chair of Ivory Set for him in the Senate,
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and a Throne in the Theatre;
and a Throne in the Theatre;
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the Saints having obtained their Victories over Sin and Satan, shall be inthroned with Christ in the Empirean Heaven.
the Saints having obtained their Victories over since and Satan, shall be Enthroned with christ in the Empyrean Heaven.
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we say not it doth Save, but it doth Sanctifie.
we say not it does Save, but it does Sanctify.
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To sit with Christ, denotes Safety, to set on the Throne, Dignity, Rev. 3.21. This Honour have all the Saints.
To fit with christ, denotes Safety, to Set on the Throne, Dignity, Rev. 3.21. This Honour have all the Saints.
p-acp vvi p-acp np1, vvz n1, pc-acp vvi p-acp dt n1, n1, n1 crd. d n1 vhb d dt n2.
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5. The Fifth thing in Glory is the Harmony and Union among the Heavenly Inhabitants. The Devil cannot get his Cloven Foot into Heaven:
5. The Fifth thing in Glory is the Harmony and union among the Heavenly Inhabitants. The devil cannot get his Cloven Foot into Heaven:
crd dt ord n1 p-acp n1 vbz dt n1 cc n1 p-acp dt j n2. dt n1 vmbx vvi po31 j-vvn n1 p-acp n1:
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He cannot conjure up any Storms of Contention there; there shall be perfect Union. There Calvin and Luther are agreed;
He cannot conjure up any Storms of Contention there; there shall be perfect union. There calvin and Luther Are agreed;
pns31 vmbx vvi a-acp d n2 pp-f n1 a-acp; pc-acp vmb vbi j n1. a-acp np1 cc np1 vbr vvn;
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there's no jarring String in the Heavenly Musick ▪ there is nothing to make any difference, no Pride or Envy there.
there's no jarring String in the Heavenly Music ▪ there is nothing to make any difference, no Pride or Envy there.
pc-acp|vbz dx j-vvg n1 p-acp dt j n1 ▪ pc-acp vbz pix pc-acp vvi d n1, dx n1 cc vvb a-acp.
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Though one Star may differ from another, one may have a greater degree of Glory, yet every Vessel shall be full.
Though one Star may differ from Another, one may have a greater degree of Glory, yet every Vessel shall be full.
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There shall the Saints and Angels fit as Olive-Plants round about their Fathers Table in Love and Unity.
There shall the Saints and Angels fit as olive plants round about their Father's Table in Love and Unity.
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Then shall they joyn together in consort, then shall the loud Anthems of Praise be sung in the Heavenly Quire.
Then shall they join together in consort, then shall the loud Anthems of Praise be sung in the Heavenly Choir.
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6. The Sixth thing in Glory is a blessed Rest, Heb. 4.9. There remains a Rest, Foelix transitus à labore ad requiem, here we can have no rest, tossed and turn'd as a Ball on Racket, 2 Cor. 4.8. We are NONLATINALPHABET troubled on every side.
6. The Sixth thing in Glory is a blessed Rest, Hebrew 4.9. There remains a Rest, Felix transitus à labour ad requiem, Here we can have no rest, tossed and turned as a Ball on Racket, 2 Cor. 4.8. We Are troubled on every side.
crd dt ord n1 p-acp n1 vbz dt j-vvn n1, np1 crd. a-acp vvz dt n1, fw-la fw-la fw-fr n1 fw-la n1, av pns12 vmb vhi dx n1, vvn cc vvn p-acp dt n1 p-acp n1, crd np1 crd. pns12 vbr vvn p-acp d n1.
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How can a Ship rest in a Storm? But after Death the Saints get into their Haven.
How can a Ship rest in a Storm? But After Death the Saints get into their Haven.
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Every thing is quiet in the Center.
Every thing is quiet in the Centre.
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God is centrum quietativum animae, as the Schoolmen, The Center where the Soul doth sweetly acquiesce.
God is centrum quietativum Spirits, as the Schoolmen, The Centre where the Soul does sweetly acquiesce.
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A Christian after his weary Marches and Battels shall put off his Bloody Armour, and rest himself upon the Bosom of Jesus, that Bed of Perfume.
A Christian After his weary Marches and Battles shall put off his Bloody Armour, and rest himself upon the Bosom of jesus, that Bed of Perfume.
dt njp p-acp po31 j n2 cc n2 vmb vvi a-acp po31 j n1, cc vvi px31 p-acp dt n1 pp-f np1, cst n1 pp-f n1.
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When Death hath given the Saints the Wings of a Dove, then they shall fly away to Paradise and be at rest.
When Death hath given the Saints the Wings of a Dove, then they shall fly away to Paradise and be At rest.
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7. The Seventh thing in Glory is Eternity, 2 Cor. 4.17. An Eternal weight of Glory. First, Glory is a Weight;
7. The Seventh thing in Glory is Eternity, 2 Cor. 4.17. an Eternal weight of Glory. First, Glory is a Weight;
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The Hebrew Word for Glory, ( quod significat Pondus, ) is a Weight: God must make us able to bear it. Secondly, An Eternal Weight. NONLATINALPHABET.
The Hebrew Word for Glory, (quod significat Pondus,) is a Weight: God must make us able to bear it. Secondly, an Eternal Weight..
dt njp n1 p-acp n1, (fw-la fw-la fw-la,) vbz dt n1: np1 vmb vvi pno12 j pc-acp vvi pn31. ord, dt j n1..
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Glory is such a Manna as doth not breed Worms.
Glory is such a Manna as does not breed Worms.
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If the Saints glory in Heaven were but for a time, and they were in fear of losing it, it would eclipse and imbitter the Joys of Heaven,
If the Saints glory in Heaven were but for a time, and they were in Fear of losing it, it would eclipse and embitter the Joys of Heaven,
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but Eternity is written upon their Joys. The Garland made of Flowers of Paradise fades not, 1 Pet. 5.4.
but Eternity is written upon their Joys. The Garland made of Flowers of Paradise fades not, 1 Pet. 5.4.
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I have read of a River which they call the Day-River, in which time it runs with a full Torrent,
I have read of a River which they call the Day-River, in which time it runs with a full Torrent,
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but at Night it is dried up;
but At Night it is dried up;
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such are all Earthly Comforts, they run with a full Stream all the Day-time of Life,
such Are all Earthly Comforts, they run with a full Stream all the Daytime of Life,
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but at the Night of Death they are dried up; but the Saints glorified shall drink of the Rivers of Pleasure for evermore, Psal. 16.11. Eternity is the Heaven of Heavens;
but At the Night of Death they Are dried up; but the Saints glorified shall drink of the rivers of Pleasure for evermore, Psalm 16.11. Eternity is the Heaven of Heavens;
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in fine Gaudium erit sine fine, Bern. The Joys of Heaven as overflowing, so ever-flowing. Quest. 2. When do Believers enter upon Possession of Glory? in fine Gaudium erit sine fine, Bern. The Joys of Heaven as overflowing, so ever-flowing. Quest. 2. When do Believers enter upon Possession of Glory?
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Resp. They pass immediately after Death into Glory. Some hold with the Platonists and; Lucianists that the Soul dies.Resp. They pass immediately After Death into Glory. some hold with the Platonists and; Lucianists that the Soul die.
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But many of the Sober Heathens believed the Souls immortality.
But many of the Sobrium heathens believed the Souls immortality.
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The Romans when their Great Men died, caus'd an Eagle to be let loose, and fly about in the Air, signifying hereby that the Soul was immortal,
The Roman when their Great Men died, caused an Eagl to be let lose, and fly about in the Air, signifying hereby that the Soul was immortal,
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and did not dye with the Body. Christ tells us the Soul is not capable of Killing, Luke 12.4. Therefore not of Dying.
and did not die with the Body. christ tells us the Soul is not capable of Killing, Lycia 12.4. Therefore not of Dying.
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And as the Soul doth not Dye, so neither doth it Sleep in the Body for a time.
And as the Soul does not Die, so neither does it Sleep in the Body for a time.
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If the Soul be at Death absent from the Body, 2 Cor. 5.8. then it cannot Sleep in the Body.
If the Soul be At Death absent from the Body, 2 Cor. 5.8. then it cannot Sleep in the Body.
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There is an immediate passage from Death to Glory: It is but winking and we shall see God, Luke 23.43. This Day shalt thou be with me in Paradise ;
There is an immediate passage from Death to Glory: It is but winking and we shall see God, Lycia 23.43. This Day shalt thou be with me in Paradise;
pc-acp vbz dt j n1 p-acp n1 p-acp n1: pn31 vbz p-acp vvg cc pns12 vmb vvi np1, av crd. d n1 vm2 pns21 vbi p-acp pno11 p-acp n1;
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by Paradise is meant Heaven, the Third Heaven into which Paul was wrap'd, (which all hold to be the Heaven of the blessed) was called Paradise, 2 Cor 12.4.
by Paradise is meant Heaven, the Third Heaven into which Paul was wrapped, (which all hold to be the Heaven of the blessed) was called Paradise, 2 Cor 12.4.
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Now saith Christ to the Thief on the Cross, NONLATINALPHABET This Day shalt thou be with me in Paradise, his Body could not be there,
Now Says christ to the Thief on the Cross, This Day shalt thou be with me in Paradise, his Body could not be there,
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for it was laid in the Grave:
for it was laid in the Grave:
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But it was spoke of his Soul, that it should be immediately after Death in Heaven.
But it was spoke of his Soul, that it should be immediately After Death in Heaven.
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Let none be so vain as to talk of Purgatory. A Soul purg'd by Christs Blood, needs no fire of Purgatory,
Let none be so vain as to talk of Purgatory. A Soul purged by Christ Blood, needs no fire of Purgatory,
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but goes immediately from a Death-bed into a glorified State.
but Goes immediately from a Deathbed into a glorified State.
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Use 1. See what little cause Believers have to fear Death, when it brings such glorious Benefits, To me to Dye is Gain. Use 1. See what little cause Believers have to Fear Death, when it brings such glorious Benefits, To me to Die is Gain.
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Why should the Saints fear their Preferment? Is it not a blessed thing to see God, to love God,
Why should the Saints Fear their Preferment? Is it not a blessed thing to see God, to love God,
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and to lye for ever in the Bosom of Divine Love? Is it not a blessed thing to meet our Godly Relations in Heaven? Why should the Saints be afraid of their Blessings? Is a Virgin afraid to be matched into the Crown? Now is but the Contract, at Death is the Marriage-Supper of the Lamb, Rev. 19.9.
and to lie for ever in the Bosom of Divine Love? Is it not a blessed thing to meet our Godly Relations in Heaven? Why should the Saints be afraid of their Blessings? Is a Virgae afraid to be matched into the Crown? Now is but the Contract, At Death is the Marriage supper of the Lamb, Rev. 19.9.
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What hurt doth Death but take us from among Fiery Serpents, and place us among Angels? What hurt doth it do,
What hurt does Death but take us from among Fiery Serpents, and place us among Angels? What hurt does it do,
q-crq n1 vdz n1 p-acp vvi pno12 p-acp p-acp j n2, cc vvb pno12 p-acp n2? q-crq n1 vdz pn31 vdb,
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but to cloath us with a Robe of Immortality? Hath he any wrong done, that hath his Sack-Cloath pull'd off,
but to cloth us with a Robe of Immortality? Hath he any wrong done, that hath his Sack-Cloath pulled off,
cc-acp p-acp n1 pno12 p-acp dt n1 pp-f n1? vhz pns31 d n-jn vdn, cst vhz po31 n1 vvn a-acp,
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and hath Cloath of Gold put upon him? Fear not Dying, who cannot live but by Dying.
and hath Cloth of Gold put upon him? fear not Dying, who cannot live but by Dying.
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Use 2. You who are Real Saints, whose Hearts are purified by Faith, spend much time in musing upon these glorious Benefits which you shall have by Christ at Death.Use 2. You who Are Real Saints, whose Hearts Are purified by Faith, spend much time in musing upon these glorious Benefits which you shall have by christ At Death.
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Thus might you by a Contemplative Life, begin the Life of Angels here, and be in Heaven before your time.
Thus might you by a Contemplative Life, begin the Life of Angels Here, and be in Heaven before your time.
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Eudoxus was so affected with the Glory of the Sun, that he thought he was born only to behold it.Eudoxus was so affected with the Glory of the Sun, that he Thought he was born only to behold it.
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What should we contemplate but Caelestial Glory, when we shall see God Face to Face? David was got above the ordinary sort of Men, he was in the Altitudes, •sal. 139.18. I am ever with thee.
What should we contemplate but Celestial Glory, when we shall see God Face to Face? David was god above the ordinary sort of Men, he was in the Altitudes, •sal. 139.18. I am ever with thee.
q-crq vmd pns12 vvi p-acp j n1, c-crq pns12 vmb vvi np1 n1 p-acp n1? np1 vbds vvn p-acp dt j n1 pp-f n2, pns31 vbds p-acp dt n2, j. crd. pns11 vbm av p-acp pno21.
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A true Saint every Day takes a turn in Heaven, his Thoughts and Desires are like Cherubims flying up to Paradise.
A true Saint every Day Takes a turn in Heaven, his Thoughts and Desires Are like Cherubims flying up to Paradise.
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Can Men of the World so delight in looking upon their Bags of Gold, and Fields of Corn,
Can Men of the World so delight in looking upon their Bags of Gold, and Fields of Corn,
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and shall not the Heirs of Heaven take more delight in Contemplating their Glory in Reversion? Could we send forth Faith as a Spy,
and shall not the Heirs of Heaven take more delight in Contemplating their Glory in Reversion? Could we send forth Faith as a Spy,
cc vmb xx dt n2 pp-f n1 vvi dc n1 p-acp vvg po32 n1 p-acp n1? vmd pns12 vvi av n1 p-acp dt n1,
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and every Day view the Glory of the Ierusalem above, how would it rejoyce us,
and every Day view the Glory of the Ierusalem above, how would it rejoice us,
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as it doth the Heir, to think of the Inheritance which is to come into his Hand shortly? Use 3. Consolation.
as it does the Heir, to think of the Inheritance which is to come into his Hand shortly? Use 3. Consolation.
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This is that which may comfort the Saints in Two Cases. 1. Under their Wants; they abound only in Wants.
This is that which may Comfort the Saints in Two Cases. 1. Under their Wants; they abound only in Wants.
d vbz d r-crq vmb vvi dt n2 p-acp crd n2. crd p-acp po32 vvz; pns32 vvb av-j p-acp vvz.
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The Meal is almost spent in the Barrel, but be patient till Death, and you shall have a Supply of all your Wants ▪ You shall have a Kingdom,
The Meal is almost spent in the Barrel, but be patient till Death, and you shall have a Supply of all your Wants ▪ You shall have a Kingdom,
dt n1 vbz av vvn p-acp dt n1, cc-acp vbi j p-acp n1, cc pn22 vmb vhi dt n1 pp-f d po22 vvz ▪ pn22 vmb vhi dt n1,
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and be as Rich as Heaven can make you. He who hath the promise of an Estate, after the expiring of a few Years,
and be as Rich as Heaven can make you. He who hath the promise of an Estate, After the expiring of a few years,
cc vbi a-acp j c-acp n1 vmb vvi pn22. pns31 r-crq vhz dt n1 pp-f dt n1, p-acp dt j-vvg pp-f dt d n2,
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though at present he hath nothing to help himself, yet comforts himself with this, that shortly he shall have an Estate come into his Hands, 1 Iohn 2.3. It doth not yet appear what we shall be ;
though At present he hath nothing to help himself, yet comforts himself with this, that shortly he shall have an Estate come into his Hands, 1 John 2.3. It does not yet appear what we shall be;
cs p-acp j pns31 vhz pix pc-acp vvi px31, av vvz px31 p-acp d, cst av-j pns31 vmb vhi dt n1 vvb p-acp po31 n2, crd np1 crd. pn31 vdz xx av vvi r-crq pns12 vmb vbi;
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we shall be enamel'd with Glory, and be as rich as the Angels under their Sufferings.
we shall be enameled with Glory, and be as rich as the Angels under their Sufferings.
pns12 vmb vbi vvn p-acp n1, cc vbi a-acp j c-acp dt n2 p-acp po32 n2.
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2. A true Saint is (as Luther,) Haeres Crucis ; but this may make us go chearfully through our Sufferings;
2. A true Saint is (as Luther,) Haeres Crucis; but this may make us go cheerfully through our Sufferings;
crd dt j n1 vbz (c-acp np1,) fw-la fw-la; cc-acp d vmb vvi pno12 vvi av-j p-acp po12 n2;
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there are great things laid up in store, there is Glory coming which Eye hath not seen ;
there Are great things laid up in store, there is Glory coming which Eye hath not seen;
pc-acp vbr j n2 vvn a-acp p-acp n1, pc-acp vbz n1 vvg r-crq n1 vhz xx vvn;
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we shall drink of the Fruit of the Vine in the Kingdom of Heaven; though now we drink in a Wormwood Cup, yet here is Sugar to sweeten it;
we shall drink of the Fruit of the Vine in the Kingdom of Heaven; though now we drink in a Wormwood Cup, yet Here is Sugar to sweeten it;
pns12 vmb vvi pp-f dt n1 pp-f dt n1 p-acp dt n1 pp-f n1; cs av pns12 vvb p-acp dt n1 n1, av av vbz n1 pc-acp vvi pn31;
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we shall taste of those Joys of Paradise which exceed our Faith, and may be better felt than they can be expressed.
we shall taste of those Joys of Paradise which exceed our Faith, and may be better felt than they can be expressed.
pns12 vmb vvi pp-f d n2 pp-f n1 r-crq vvd po12 n1, cc vmb vbi av-jc vvn cs pns32 vmb vbi vvn.
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Of the RESVRRECTION. John 5.28.
Of the RESURRECTION. John 5.28.
pp-f dt n1. np1 crd.
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Marvel not at this, for the Hour is coming in which all that are in the Graves shall hear his Voice, and shall come forth;
Marvel not At this, for the Hour is coming in which all that Are in the Graves shall hear his Voice, and shall come forth;
vvb xx p-acp d, c-acp dt n1 vbz vvg p-acp r-crq d cst vbr p-acp dt n2 vmb vvi po31 n1, cc vmb vvi av;
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they that have done Good unto the Resurrection of Life, and they that have done Evil unto the Resurrection of Damnation. Quest.
they that have done Good unto the Resurrection of Life, and they that have done Evil unto the Resurrection of Damnation. Quest.
pns32 cst vhb vdn j p-acp dt n1 pp-f n1, cc pns32 cst vhb vdn n-jn p-acp dt n1 pp-f n1. n1.
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WHat Benefits shall Believers receive from Christ at the Resurrection? Resp. 1. Their Bodies shall be raised up to Glory.WHat Benefits shall Believers receive from christ At the Resurrection? Resp. 1. Their Bodies shall be raised up to Glory.
q-crq n2 vmb n2 vvi p-acp np1 p-acp dt n1? np1 crd po32 n2 vmb vbi vvn a-acp p-acp n1.
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2. They shall be openly acquitted at the Day of Judgment. 3. They shall be made perfectly blessed in the full enjoyment of God for ever.
2. They shall be openly acquitted At the Day of Judgement. 3. They shall be made perfectly blessed in the full enjoyment of God for ever.
crd pns32 vmb vbi av-j vvn p-acp dt n1 pp-f n1. crd pns32 vmb vbi vvn av-j vvn p-acp dt j n1 pp-f np1 p-acp av.
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1. The Bodies of Believers shall be raised up to Glory. The Doctrin of the Resurrection is a Fundamental Article of our Faith;
1. The Bodies of Believers shall be raised up to Glory. The Doctrine of the Resurrection is a Fundamental Article of our Faith;
crd dt n2 pp-f n2 vmb vbi vvn a-acp p-acp n1. dt n1 pp-f dt n1 vbz dt j n1 pp-f po12 n1;
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the Apostle puts it among the Principles of the Doctrin of Christ, Heb. 6.2. The Body shall rise again;
the Apostle puts it among the Principles of the Doctrine of christ, Hebrew 6.2. The Body shall rise again;
dt n1 vvz pn31 p-acp dt n2 pp-f dt n1 pp-f np1, np1 crd. dt n1 vmb vvi av;
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we are not so sure to rise out of our Beds, as we are to rise out of our Graves.
we Are not so sure to rise out of our Beds, as we Are to rise out of our Graves.
po12 vbr xx av j pc-acp vvi av pp-f po12 n2, c-acp pns12 vbr pc-acp vvi av pp-f po12 n2.
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The saved Body shall arise again. Some hold that the Soul shall be cloathed with a new Body;
The saved Body shall arise again. some hold that the Soul shall be clothed with a new Body;
dt j-vvn n1 vmb vvi av. d vvb cst dt n1 vmb vbi vvn p-acp dt j n1;
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but then it were improper to call it a Resurrection, it should be rather a Creation, Iob 19.26. Though worms destroy this body, yet in my flesh shall I see God.
but then it were improper to call it a Resurrection, it should be rather a Creation, Job 19.26. Though worms destroy this body, yet in my Flesh shall I see God.
cc-acp cs pn31 vbdr j pc-acp vvi pn31 dt n1, pn31 vmd vbi av dt n1, np1 crd. cs n2 vvb d n1, av p-acp po11 n1 vmb pns11 vvi np1.
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Not in another flesh, but my flesh. 1 Cor. 15.53. This corruptible shall put on incorruption.
Not in Another Flesh, but my Flesh. 1 Cor. 15.53. This corruptible shall put on incorruption.
xx p-acp j-jn n1, cc-acp po11 n1. crd np1 crd. d j vmb vvi p-acp n1.
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Quest. 2. By what Arguments may the Resurrection be proved? Resp. Argument 1. By Scripture, Iohn 6.44. I will raise him up at the last day. Isa. 25.8. He will swallow up Death in Victory.
Quest. 2. By what Arguments may the Resurrection be proved? Resp. Argument 1. By Scripture, John 6.44. I will raise him up At the last day. Isaiah 25.8. He will swallow up Death in Victory.
n1. crd p-acp r-crq n2 vmb dt n1 vbb vvn? np1 n1 crd p-acp n1, np1 crd. pns11 vmb vvi pno31 a-acp p-acp dt ord n1. np1 crd. pns31 vmb vvi a-acp n1 p-acp n1.
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That is, by delivering our Bodies from the Captivity of the Grave, wherein Death for a time had power over them, 1 Thess. 4.14. Them which sleep in Iesus will God bring with him. Argument 2. Christ is risen :
That is, by delivering our Bodies from the Captivity of the Grave, wherein Death for a time had power over them, 1 Thess 4.14. Them which sleep in Iesus will God bring with him. Argument 2. christ is risen:
cst vbz, p-acp vvg po12 n2 p-acp dt n1 pp-f dt j, c-crq n1 p-acp dt n1 vhd n1 p-acp pno32, crd np1 crd. pno32 r-crq vvb p-acp np1 vmb np1 vvi p-acp pno31. n1 crd np1 vbz vvn:
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Therefore the Bodies of the Saints must rise.
Therefore the Bodies of the Saints must rise.
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Christ did not rise from the Dead as a private Person, but as the publick Head of the Church;
christ did not rise from the Dead as a private Person, but as the public Head of the Church;
np1 vdd xx vvi p-acp dt j c-acp dt j n1, cc-acp c-acp dt j n1 pp-f dt n1;
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and the Head being raised, the rest of the Body shall not always lye in the Grave.
and the Head being raised, the rest of the Body shall not always lie in the Grave.
cc dt n1 vbg vvn, dt n1 pp-f dt n1 vmb xx av vvi p-acp dt j.
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Christs rising is a Pledge of our Resurrection, 2 Cor. 4.14. Knowing that he which raised up the Lord Iesus, shall raise up us also by Iesus.
Christ rising is a Pledge of our Resurrection, 2 Cor. 4.14. Knowing that he which raised up the Lord Iesus, shall raise up us also by Iesus.
npg1 n-vvg vbz dt n1 pp-f po12 n1, crd np1 crd. vvg cst pns31 r-crq vvd a-acp dt n1 np1, vmb vvi p-acp pno12 av p-acp np1.
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Christ is called the first Fruits of them that slept, 1 Cor. 15.20. As the first Fruits is a sure Evidence that the Harvest is coming on;
christ is called the First Fruits of them that slept, 1 Cor. 15.20. As the First Fruits is a sure Evidence that the Harvest is coming on;
np1 vbz vvn dt ord n2 pp-f pno32 cst vvd, crd np1 crd. p-acp dt ord n2 vbz dt j n1 cst dt n1 vbz vvg p-acp;
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so the Resurrection of Christ is a sure Evidence of the rising of our Bodies out of the Grave.
so the Resurrection of christ is a sure Evidence of the rising of our Bodies out of the Grave.
av dt n1 pp-f np1 vbz dt j n1 pp-f dt n-vvg pp-f po12 n2 av pp-f dt j.
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Christ cannot be perfect as he is Christ Mystical, unless his Members be raised with him.
christ cannot be perfect as he is christ Mystical, unless his Members be raised with him.
np1 vmbx vbi j c-acp pns31 vbz np1 j, cs po31 n2 vbb vvn p-acp pno31.
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Argument 3. In respect of Gods Justice.Argument 3. In respect of God's justice.
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If God be a just God, then he will reward the Bodies of the Saints as well as the Souls.
If God be a just God, then he will reward the Bodies of the Saints as well as the Souls.
cs np1 vbb dt j np1, cs pns31 vmb vvi dt n2 pp-f dt n2 c-acp av c-acp dt n2.
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It cannot be imagined that the Souls of Believers should be glorified, and not their Bodies:
It cannot be imagined that the Souls of Believers should be glorified, and not their Bodies:
pn31 vmbx vbi vvn cst dt n2 pp-f n2 vmd vbi vvn, cc xx po32 n2:
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They have served God with their Bodies: Their Bodies have been Members of Holiness: Their Eyes have drop'd Tears for Sin:
They have served God with their Bodies: Their Bodies have been Members of Holiness: Their Eyes have dropped Tears for since:
pns32 vhb vvn np1 p-acp po32 n2: po32 n2 vhb vbn n2 pp-f n1: po32 n2 vhb vvn n2 p-acp n1:
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Their Hands have relieved the Poor: Their Tongues have set forth Gods Praise;
Their Hands have relieved the Poor: Their Tongues have Set forth God's Praise;
po32 n2 vhb vvn dt j: po32 n2 vhb vvn av npg1 n1;
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therefore Justice and Equity require that their Bodies should be crown'd as well as their Souls:
Therefore justice and Equity require that their Bodies should be crowned as well as their Souls:
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And how can that be, unless they are raised from the Dead?
And how can that be, unless they Are raised from the Dead?
cc q-crq vmb d vbi, cs pns32 vbr vvn p-acp dt j?
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Argument 4. If the Body did not rise again, then a Believer should not be compleatly happy;Argument 4. If the Body did not rise again, then a Believer should not be completely happy;
n1 crd cs dt n1 vdd xx vvi av, cs dt n1 vmd xx vbi av-j j;
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for though the Soul can subsist without the Body, yet it hath Appetitum Unionis, a desire of re-union with the Body;
for though the Soul can subsist without the Body, yet it hath Appetitum Unionis, a desire of reunion with the Body;
c-acp cs dt n1 vmb vvi p-acp dt n1, av pn31 vhz fw-la fw-la, dt n1 pp-f n1 p-acp dt n1;
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and it is not fully happy till it be clothed with the Body: Therefore undoubtedly the Body shall rise again:
and it is not Fully happy till it be clothed with the Body: Therefore undoubtedly the Body shall rise again:
cc pn31 vbz xx av-j j c-acp pn31 vbb vvn p-acp dt n1: av av-j dt n1 vmb vvi av:
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If the Soul should go to Heaven, and not the Body, then a Believer should be only half saved.
If the Soul should go to Heaven, and not the Body, then a Believer should be only half saved.
cs dt n1 vmd vvi p-acp n1, cc xx dt n1, cs dt n1 vmd vbi av-j j-jn vvn.
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Object ▪ 1. But some may say, as the Virgin Mary to the Angel, How can this be ? So how can it be, that the Body which is consum'd to Ashes, should arise again?Object ▪ 1. But Some may say, as the Virgae Marry to the Angel, How can this be? So how can it be, that the Body which is consumed to Ashes, should arise again?
n1 ▪ crd p-acp d vmb vvi, c-acp dt n1 uh p-acp dt n1, q-crq vmb d vbi? av q-crq vmb pn31 vbi, cst dt n1 r-crq vbz vvn p-acp n2, vmd vvi av?
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Resp. It doth not oppose Reason, but transcend it. There are some Resemblances of the Resurrection in Nature.Resp. It does not oppose Reason, but transcend it. There Are Some Resemblances of the Resurrection in Nature.
np1 pn31 vdz xx vvi n1, cc-acp vvb pn31. pc-acp vbr d n2 pp-f dt n1 p-acp n1.
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The Corn which is sown in the ground dies before it springs up, 1 Cor. 15.36. That which thou sowest is not quickned except it dye.
The Corn which is sown in the ground die before it springs up, 1 Cor. 15.36. That which thou sowest is not quickened except it die.
dt n1 r-crq vbz vvn p-acp dt n1 vvz p-acp pn31 vvz a-acp, crd np1 crd. cst r-crq pns21 vv2 vbz xx vvn c-acp pn31 vvi.
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In Winter the Fruits of the Earth dye, in Spring there is a Resurrection of them.
In Winter the Fruits of the Earth die, in Spring there is a Resurrection of them.
p-acp n1 dt n2 pp-f dt n1 vvi, p-acp n1 pc-acp vbz dt n1 pp-f pno32.
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Noah 's Olive-tree springing after the Flood, was a lively Emblem of the Resurrection.Noah is Olive-tree springing After the Flood, was a lively Emblem of the Resurrection.
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After the Passion of our Lord, many of the Saints which slept in the Grave, arose, Matt. 27.52. God can more easily raise the Body out of the Grave, than we can wake a Man out of sleep.
After the Passion of our Lord, many of the Saints which slept in the Grave, arose, Matt. 27.52. God can more Easily raise the Body out of the Grave, than we can wake a Man out of sleep.
p-acp dt n1 pp-f po12 n1, d pp-f dt n2 r-crq vvd p-acp dt j, vvd, np1 crd. np1 vmb av-dc av-j vvi dt n1 av pp-f dt j, cs pns12 vmb vvi dt n1 av pp-f n1.
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Object. 2. But when the Dust of many are mingled together, How is it possible that a Separation should be made,Object. 2. But when the Dust of many Are mingled together, How is it possible that a Separation should be made,
n1. crd p-acp c-crq dt n1 pp-f d vbr vvn av, q-crq vbz pn31 j cst dt n1 vmd vbi vvn,
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and the same numerical Body arise?
and the same numerical Body arise?
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Resp. If we believe God can Create, then he can distinguish the dust of one Body from another.Resp. If we believe God can Create, then he can distinguish the dust of one Body from Another.
np1 cs pns12 vvb np1 vmb vvi, cs pns31 vmb vvi dt n1 pp-f crd n1 p-acp n-jn.
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Secondly, The appro•ch of Christ to the Bench of Judicature, will be Comfortable to the Righteous.
Secondly, The appro•ch of christ to the Bench of Judicature, will be Comfortable to the Righteous.
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Do we not see the Chymist can, out of several Metals mingled together, as Gold, Silver, Alchimy, extract the one from the other, the Silver from the Gold, the Alchimy from the Silver,
Do we not see the Chemist can, out of several Metals mingled together, as Gold, Silver, Alchemy, extract the one from the other, the Silver from the Gold, the Alchemy from the Silver,
vdb pns12 xx vvi dt n1 vmb, av pp-f j n2 vvn av, c-acp n1, n1, n1, vvb dt crd p-acp dt n-jn, dt n1 p-acp dt n1, dt n1 p-acp dt n1,
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and can reduce every Metal to its own kind? And shall we not much more believe, that when our Bodies are mingled and confounded with other Substances, the wise God is able to make an Extraction,
and can reduce every Metal to its own kind? And shall we not much more believe, that when our Bodies Are mingled and confounded with other Substances, the wise God is able to make an Extraction,
cc vmb vvi d n1 p-acp po31 d n1? cc vmb pns12 xx av-d av-dc vvi, cst c-crq po12 n2 vbr vvn cc vvn p-acp j-jn n2, dt j np1 vbz j pc-acp vvi dt n1,
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and re-invest every Soul with its own Body? Quest. 3. Shall none but the Bodies of the Righteous be raised?
and reinvest every Soul with its own Body? Quest. 3. Shall none but the Bodies of the Righteous be raised?
cc j d n1 p-acp po31 d n1? n1. crd vmb pix cc-acp dt n2 pp-f dt j vbi vvn?
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Resp. Yes, all that are in the Graves shall hear Christs Voice, and shall come forth, Acts 24.15. There shall be a Resurrection of the Dead, both of the just and unjust, Rev. 20.12. I saw the dead, small and great, stand before God. Resp. Yes, all that Are in the Graves shall hear Christ Voice, and shall come forth, Acts 24.15. There shall be a Resurrection of the Dead, both of the just and unjust, Rev. 20.12. I saw the dead, small and great, stand before God.
np1 uh, d cst vbr p-acp dt n2 vmb vvi npg1 n1, cc vmb vvi av, n2 crd. pc-acp vmb vbi dt n1 pp-f dt j, d pp-f dt j cc j, n1 crd. pns11 vvd dt j, j cc j, vvb p-acp np1.
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But though all shall be raised out of their Graves, yet all shall not be raised alike.
But though all shall be raised out of their Graves, yet all shall not be raised alike.
cc-acp cs d vmb vbi vvn av pp-f po32 n2, av d vmb xx vbi vvn av.
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1. The Bodies of the Wicked shall be raised with Ignominy;
1. The Bodies of the Wicked shall be raised with Ignominy;
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those Bodies which on the Earth did tempt and allure others with their Beauty, shall be at the Resurrection loathsom to behold;
those Bodies which on the Earth did tempt and allure Others with their Beauty, shall be At the Resurrection loathsome to behold;
d n2 r-crq p-acp dt n1 vdd vvi cc vvi n2-jn p-acp po32 n1, vmb vbi p-acp dt n1 j pc-acp vvi;
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they shall be ghastly Spectacles, as the Phrase is, Isa. 66.24. They shall be an abhorring unto all flesh.
they shall be ghastly Spectacles, as the Phrase is, Isaiah 66.24. They shall be an abhorring unto all Flesh.
pns32 vmb vbi j n2, c-acp dt n1 vbz, np1 crd. pns32 vmb vbi dt vvg p-acp d n1.
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But the Bodies of the Saints shall be raised with Honour, 1 Cor. 15.43. It is sown in dishonour, it is raised in Glory.
But the Bodies of the Saints shall be raised with Honour, 1 Cor. 15.43. It is sown in dishonour, it is raised in Glory.
p-acp dt n2 pp-f dt n2 vmb vbi vvn p-acp n1, crd np1 crd. pn31 vbz vvn p-acp n1, pn31 vbz vvn p-acp n1.
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The Saints Bodies then shall shine as sparkling Diamonds, Matt. 13.43. Then shall the righteous shine forth as the Sun.
The Saints Bodies then shall shine as sparkling Diamonds, Matt. 13.43. Then shall the righteous shine forth as the Sun.
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2. The Bodies of the Saints shall arise out of their Graves with Triumph:
2. The Bodies of the Saints shall arise out of their Graves with Triumph:
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The Bodies of the Wicked shall come out of the Grave with Trembling, as being to receive their fatal Doom:
The Bodies of the Wicked shall come out of the Grave with Trembling, as being to receive their fatal Doom:
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But the Godly, when they awake out of the Dust, shall sing for Joy, Isa. 26.19. Awake and sing ye that dwell in the dust.
But the Godly, when they awake out of the Dust, shall sing for Joy, Isaiah 26.19. Awake and sing you that dwell in the dust.
cc-acp dt j, c-crq pns32 vvb av pp-f dt n1, vmb vvi p-acp n1, np1 crd. vvb cc vvi pn22 cst vvb p-acp dt n1.
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When the Arch-angels Trumpet sounds, then the Saints shall sing: The Bodies of Believers shall come out of the Grave to be made happy:
When the Archangels Trumpet sounds, then the Saints shall sing: The Bodies of Believers shall come out of the Grave to be made happy:
c-crq dt ng1 n1 vvz, cs dt n2 vmb vvi: dt n2 pp-f n2 vmb vvi av pp-f dt j pc-acp vbi vvn j:
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As the chief Butler came out of Prison, and was restored to all his Dignity at the Court:
As the chief Butler Come out of Prison, and was restored to all his Dignity At the Court:
c-acp dt j-jn n1 vvd av pp-f n1, cc vbds vvn p-acp d po31 n1 p-acp dt n1:
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But the Bodies of the Wicked shall come out of the Grave, as the chief Baker out of Prison to be executed, Gen. 40.22. Use 1. Believe this Doctrin of the Resurrection;
But the Bodies of the Wicked shall come out of the Grave, as the chief Baker out of Prison to be executed, Gen. 40.22. Use 1. Believe this Doctrine of the Resurrection;
cc-acp dt n2 pp-f dt j vmb vvi av pp-f dt j, c-acp dt j-jn n1 av pp-f n1 pc-acp vbi vvn, np1 crd. vvb crd vvb d n1 pp-f dt n1;
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and that the same Body that dies, shall arise again, and with the Soul be crown'd.
and that the same Body that die, shall arise again, and with the Soul be crowned.
cc cst dt d n1 cst vvz, vmb vvi av, cc p-acp dt n1 vbb vvn.
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Without the belief of this, tota corruit Religio, all Religion falls to the ground, 1 Cor. 15.4.
Without the belief of this, tota Corruit Religio, all Religion falls to the ground, 1 Cor. 15.4.
p-acp dt n1 pp-f d, fw-la fw-la fw-la, d n1 vvz p-acp dt n1, crd np1 crd.
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If the Dead rise not, then Christ is not risen, and then our Faith is vain.
If the Dead rise not, then christ is not risen, and then our Faith is vain.
cs dt j vvb xx, cs np1 vbz xx vvn, cc av po12 n1 vbz j.
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Use 2. Comfort. The Body shall rise again. This was Iob 's Comfort, Iob 19.26. Though Worms destroy this Body, yet in my flesh shall I see God. Use 2. Comfort. The Body shall rise again. This was Job is Comfort, Job 19.26. Though Worms destroy this Body, yet in my Flesh shall I see God.
vvb crd n1. dt n1 vmb vvi av. d vbds np1 vbz n1, np1 crd. cs n2 vvb d n1, av p-acp po11 n1 vmb pns11 vvi np1.
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The Body is sensible of Joy as well as the Soul:
The Body is sensible of Joy as well as the Soul:
dt n1 vbz j pp-f n1 c-acp av c-acp dt n1:
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And indeed we shall not be in all our Glory, till our Bodies are re-united to our Souls.
And indeed we shall not be in all our Glory, till our Bodies Are Reunited to our Souls.
cc av pns12 vmb xx vbi p-acp d po12 n1, c-acp po12 n2 vbr vvn p-acp po12 n2.
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O consider what Joy there will be at the re-uniting of the Body and Soul at the Resurrection:
O Consider what Joy there will be At the Reuniting of the Body and Soul At the Resurrection:
sy vvb r-crq n1 a-acp vmb vbi p-acp dt j pp-f dt n1 cc n1 p-acp dt n1:
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Look what sweet Imbraces of Joy were between Old Iacob and Ioseph, when they first saw one another, Gen. 46.29. Such, and infinitely more, will there be when the Body and Soul of a Saint shall meet together at the Resurrection.
Look what sweet Embraces of Joy were between Old Iacob and Ioseph, when they First saw one Another, Gen. 46.29. Such, and infinitely more, will there be when the Body and Soul of a Saint shall meet together At the Resurrection.
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How will the Body and Soul greet one another? What a welcome will the Soul give to the Body? O blessed Body!
How will the Body and Soul greet one Another? What a welcome will the Soul give to the Body? O blessed Body!
q-crq vmb dt n1 cc n1 vvb pi j-jn? q-crq dt j-jn n1 dt n1 vvb p-acp dt n1? sy j-vvn n1!
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When I prayed thou didst attend my Prayers with hands lifted up, and Knees bowed down:
When I prayed thou didst attend my Prayers with hands lifted up, and Knees bowed down:
c-crq pns11 vvd pns21 vdd2 vvi po11 n2 p-acp n2 vvd a-acp, cc n2 vvd a-acp:
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Thou wert willing to suffer with me, and now thou shalt reign with me: Thou wert sown in dishonour, but now art raised in Glory. O my dear Body!
Thou Wertenberg willing to suffer with me, and now thou shalt Reign with me: Thou Wertenberg sown in dishonour, but now art raised in Glory. Oh my dear Body!
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I will enter into thee again, and be eternally married to thee.
I will enter into thee again, and be eternally married to thee.
pns11 vmb vvi p-acp pno21 av, cc vbi av-j vvn p-acp pno21.
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Use 3. The Resurrection of the Body is a Cordial when a Christian lyes a dying.Use 3. The Resurrection of the Body is a Cordial when a Christian lies a dying.
vvb crd dt n1 pp-f dt n1 vbz dt j c-crq dt njp vvz dt j-vvg.
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Thy Body, though it drop into the Sepulchre, it shall revive and flourish as an Herb in the Resurrection:
Thy Body, though it drop into the Sepulchre, it shall revive and flourish as an Herb in the Resurrection:
po21 n1, cs pn31 vvb p-acp dt n1, pn31 vmb vvi cc vvi p-acp dt n1 p-acp dt n1:
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The Grave is a Bed of dust, where the Bodies of the Saints sleep; but they shall be awakened by the Trump of the Arch-angel.
The Grave is a Bed of dust, where the Bodies of the Saints sleep; but they shall be awakened by the Trump of the Archangel.
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The Grave is your long home, but not your last home:
The Grave is your long home, but not your last home:
dt j vbz po22 j n1-an, cc-acp xx po22 n1 av-an:
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Though Death strip you of your beauty, yet at the Resurrection you shall have it restored again.
Though Death strip you of your beauty, yet At the Resurrection you shall have it restored again.
cs n1 vvb pn22 pp-f po22 n1, av p-acp dt n1 pn22 vmb vhi pn31 vvn av.
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As David when he found Saul asleep, took away his Spear and Cruse of Water, but when he awoke he restored them again, 1 Sam. 26.22.
As David when he found Saul asleep, took away his Spear and Cruse of Water, but when he awoke he restored them again, 1 Sam. 26.22.
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So though at death all our strength and beauty be taken away, yet at the Resurrection God will restore all again in a more glorious manner.
So though At death all our strength and beauty be taken away, yet At the Resurrection God will restore all again in a more glorious manner.
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Quest. 4. But how shall we know that our Bodies shall be raised to a glorious Resurrection?
Quest. 4. But how shall we know that our Bodies shall be raised to a glorious Resurrection?
n1. crd cc-acp q-crq vmb pns12 vvi cst po12 n2 vmb vbi vvn p-acp dt j n1?
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Resp. If we have a part in the first Resurrection, Rev. 20.6. Blessed is he that hath a part in the first Resurrection. Quest.Resp. If we have a part in the First Resurrection, Rev. 20.6. Blessed is he that hath a part in the First Resurrection. Quest.
np1 cs pns12 vhb dt n1 p-acp dt ord n1, n1 crd. vvn vbz pns31 cst vhz dt n1 p-acp dt ord n1. n1.
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What is meant by this? Answ. It is a rising by Repentance out of the Grave of Sin:What is meant by this? Answer It is a rising by Repentance out of the Grave of since:
q-crq vbz vvn p-acp d? np1 pn31 vbz dt n-vvg p-acp n1 av pp-f dt j pp-f n1:
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He who lies buried in sin, can have little hope of a joyful Resurrection: His Body shall be raised, but not in Glory.
He who lies buried in since, can have little hope of a joyful Resurrection: His Body shall be raised, but not in Glory.
pns31 r-crq vvz vvn p-acp n1, vmb vhi j n1 pp-f dt j n1: png31 n1 vmb vbi vvn, cc-acp xx p-acp n1.
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O then ask Conscience, Have you a part in the first Resurrection? Hath the Spirit entred into you,
O then ask Conscience, Have you a part in the First Resurrection? Hath the Spirit entered into you,
sy av vvi n1, vhb pn22 dt n1 p-acp dt ord n1? vhz dt n1 vvd p-acp pn22,
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and lifted you up? Hath it raised you out of your Unbelief? Hath it raised your Hearts above the Earth? This is the first Resurrection;
and lifted you up? Hath it raised you out of your Unbelief? Hath it raised your Hearts above the Earth? This is the First Resurrection;
cc vvd pn22 a-acp? vhz pn31 vvd pn22 av pp-f po22 n1? vhz pn31 vvd po22 n2 p-acp dt n1? d vbz dt ord n1;
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and if your Souls are thus Spiritually raised, then your Bodies shall be gloriously raised; and shall shine as Stars in the Kingdom of Heaven.
and if your Souls Are thus Spiritually raised, then your Bodies shall be gloriously raised; and shall shine as Stars in the Kingdom of Heaven.
cc cs po22 n2 vbr av av-j vvn, cs po22 n2 vmb vbi av-j vvn; cc vmb vvi p-acp n2 p-acp dt n1 pp-f n1.
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Regeneration makes way for a glorious Resurrection.
Regeneration makes Way for a glorious Resurrection.
n1 vvz n1 p-acp dt j n1.
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Use Seeing you expect your Bodies should arise to Glory, keep your Bodies unspotted from sin.Use Seeing you expect your Bodies should arise to Glory, keep your Bodies unspotted from since.
vvb vvg pn22 vvb po22 n2 vmd vvi p-acp n1, vvb po22 n2 j p-acp n1.
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Shall a drunken Body rise to Glory? Shall an unclean Body rise to Glory? Shall a thievish Body steal into Heaven? O keep your Bodies pure:
Shall a drunken Body rise to Glory? Shall an unclean Body rise to Glory? Shall a thievish Body steal into Heaven? O keep your Bodies pure:
vmb dt j n1 vvi p-acp n1? vmb dt j n1 vvi p-acp n1? vmb dt j n1 vvi p-acp n1? sy vvb po22 n2 j:
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Keep your Eyes from unchast Glances; your Hands from Bribes; your Tongues from Slander: Defile not your Bodies which you hope shall rise one day to Glory.
Keep your Eyes from unchaste Glances; your Hands from Bribes; your Tongues from Slander: Defile not your Bodies which you hope shall rise one day to Glory.
vvb po22 n2 p-acp j n2; po22 n2 p-acp n2; po22 n2 p-acp n1: vvb xx po22 n2 r-crq pn22 vvb vmb vvi crd n1 p-acp n1.
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Your Bodies are the Members of Christ; and hear what the Apostle saith, 1 Cor. 6.15. Shall I take the members of Christ, and make them the members of an Harlot? God forbid.
Your Bodies Are the Members of christ; and hear what the Apostle Says, 1 Cor. 6.15. Shall I take the members of christ, and make them the members of an Harlot? God forbid.
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O keep your Bodies unspotted, let them be Instruments of Righteousness, 1 Cor. 6.20. Glorifie God in your Body.
Oh keep your Bodies unspotted, let them be Instruments of Righteousness, 1 Cor. 6.20. glorify God in your Body.
uh vvb po22 n2 j, vvb pno32 vbi n2 pp-f n1, crd np1 crd. vvb np1 p-acp po22 n1.
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If your Bodies glorifie God, God will glorifie your Bodies.
If your Bodies Glorify God, God will Glorify your Bodies.
cs po22 n2 vvi np1, np1 vmb vvi po22 n2.
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Quest. 5. But seeing our Bodies must be laid in the Grave, and they may lye many years rotting there before the Resurrection;
Quest. 5. But seeing our Bodies must be laid in the Grave, and they may lie many Years rotting there before the Resurrection;
n1. crd p-acp vvg po12 n2 vmb vbi vvn p-acp dt j, cc pns32 vmb vvi d n2 vvg a-acp p-acp dt n1;
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What may support and comfort us in this case? Resp. 1. That God will not leave his People in the Grave.What may support and Comfort us in this case? Resp. 1. That God will not leave his People in the Grave.
q-crq vmb vvi cc vvi pno12 p-acp d n1? np1 crd cst np1 vmb xx vvi po31 n1 p-acp dt j.
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Our Friends bring us to the Grave and leave us there, but God will not: God will go to the Grave with us, and watch over our dead Bodies;
Our Friends bring us to the Grave and leave us there, but God will not: God will go to the Grave with us, and watch over our dead Bodies;
po12 n2 vvb pno12 p-acp dt j cc vvb pno12 a-acp, cc-acp np1 vmb xx: np1 vmb vvi p-acp dt j p-acp pno12, cc vvi p-acp po12 j n2;
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and take care of our Ashes.
and take care of our Ashes.
cc vvb n1 pp-f po12 n2.
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Rizpah watched over the dead Bodies of the Sons of Saul, and guarded them against the ravenous Fouls of the Air, 2 Sam. 21.10.Rizpah watched over the dead Bodies of the Sons of Saul, and guarded them against the ravenous Fouls of the Air, 2 Sam. 21.10.
np1 vvn p-acp dt j n2 pp-f dt n2 pp-f np1, cc j-vvn pno32 p-acp dt j n2 pp-f dt n1, crd np1 crd.
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Thus the Lord watcheth over the dead Bodies of the Saints, and looks to it, that none of their dust be missing.
Thus the Lord watches over the dead Bodies of the Saints, and looks to it, that none of their dust be missing.
av dt n1 vvz p-acp dt j n2 pp-f dt n2, cc vvz p-acp pn31, cst pix pp-f po32 n1 vbb vvg.
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Christian, thou hast a God to watch over thy Body when thou art dead.
Christian, thou hast a God to watch over thy Body when thou art dead.
njp, pns21 vh2 dt n1 pc-acp vvi p-acp po21 n1 c-crq pns21 vb2r j.
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2. The Bodies of the Saints in the Grave, though separated from their Souls, are united to Christ.
2. The Bodies of the Saints in the Grave, though separated from their Souls, Are united to christ.
crd dt n2 pp-f dt n2 p-acp dt j, cs vvn p-acp po32 n2, vbr vvn p-acp np1.
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The dust of a Believer is part of Christs Mystical Body.
The dust of a Believer is part of Christ Mystical Body.
dt n1 pp-f dt n1 vbz n1 pp-f npg1 j n1.
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3. When the Bodies of the Saints are in the Sepulchre, their Souls are in Paradise ▪ The Soul doth not sleep in the Body,
3. When the Bodies of the Saints Are in the Sepulchre, their Souls Are in Paradise ▪ The Soul does not sleep in the Body,
crd c-crq dt n2 pp-f dt n2 vbr p-acp dt n1, po32 n2 vbr p-acp n1 ▪ dt n1 vdz xx vvi p-acp dt n1,
(54) sermon (DIV1)
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but returns to God that gave it, Eccles. 12.7. The Soul immediately partakes of those Joys the blessed Angels do:
but returns to God that gave it, Eccles. 12.7. The Soul immediately partakes of those Joys the blessed Angels do:
cc-acp vvz p-acp np1 cst vvd pn31, np1 crd. dt n1 av-j vvz pp-f d n2 dt j-vvn n2 vdb:
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When the Body returns to dust, the Soul returns to rest: When the Body is sleeping, the Soul is triumphing:
When the Body returns to dust, the Soul returns to rest: When the Body is sleeping, the Soul is triumphing:
c-crq dt n1 vvz p-acp n1, dt n1 vvz pc-acp vvi: c-crq dt n1 vbz vvg, dt n1 vbz vvg:
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As the Spies were sent before to taste of the Fruits of the Land, Numb. 13. so at Death the Soul is sent before into Heaven, to taste of the Fruit of the Holy Land.
As the Spies were sent before to taste of the Fruits of the Land, Numb. 13. so At Death the Soul is sent before into Heaven, to taste of the Fruit of the Holy Land.
c-acp dt n2 vbdr vvn a-acp pc-acp vvi pp-f dt n2 pp-f dt n1, j. crd av p-acp n1 dt n1 vbz vvn a-acp p-acp n1, pc-acp vvi pp-f dt n1 pp-f dt j n1
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4. When Gods time is come, the Graves shall deliver up their Dead, Rev. 20.13. When the Judge sends, the Goaler must deliver up his Prisoners.
4. When God's time is come, the Graves shall deliver up their Dead, Rev. 20.13. When the Judge sends, the Goalkeeper must deliver up his Prisoners.
crd c-crq npg1 n1 vbz vvn, dt n2 vmb vvi a-acp po32 j, n1 crd. c-crq dt n1 vvz, dt n1 vmb vvi a-acp po31 n2.
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As God said to Iacob, Gen. 46.4. I will go down with thee into Egypt, and I will surely bring thee up again.
As God said to Iacob, Gen. 46.4. I will go down with thee into Egypt, and I will surely bring thee up again.
p-acp np1 vvd p-acp np1, np1 crd. pns11 vmb vvi a-acp p-acp pno21 p-acp np1, cc pns11 vmb av-j vvi pno21 a-acp av.
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So the Lord will go down with us into the Grave, and will surely bring us up again.
So the Lord will go down with us into the Grave, and will surely bring us up again.
av dt n1 vmb vvi a-acp p-acp pno12 p-acp dt j, cc vmb av-j vvi pno12 a-acp av.
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5. Though the Bodies of the Saints shall rot and be loathsom in the Grave, yet afterwards they shall be made Illustrious and Glorious. Concerning this consider,
5. Though the Bodies of the Saints shall rot and be loathsome in the Grave, yet afterwards they shall be made Illustrious and Glorious. Concerning this Consider,
crd cs dt n2 pp-f dt n2 vmb vvi cc vbi j p-acp dt j, av av pns32 vmb vbi vvn j cc j. vvg d vvi,
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1. The Bodies of the Saints, when they arise, shall be comely and beautiful. The Body of a Saint in this Life may be deformed:
1. The Bodies of the Saints, when they arise, shall be comely and beautiful. The Body of a Saint in this Life may be deformed:
crd dt n2 pp-f dt n2, c-crq pns32 vvb, vmb vbi j cc j. dt n1 pp-f dt n1 p-acp d n1 vmb vbi vvn:
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Those whose minds are adorned with Virtue, yet may have mis-shapen Bodies; as the finest Cloth may have the coarsest List:
Those whose minds Are adorned with Virtue, yet may have misshapen Bodies; as the Finest Cloth may have the coarsest List:
d r-crq n2 vbr vvn p-acp n1, av vmb vhi vvn n2; c-acp dt js n1 vmb vhi dt js n1:
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But this deformed Body shall be aimable and beautiful. This beauty consists in two things. 1. Perfection of parts:
But this deformed Body shall be aimable and beautiful. This beauty consists in two things. 1. Perfection of parts:
cc-acp d j-vvn n1 vmb vbi fw-fr cc j. d n1 vvz p-acp crd n2. crd n1 pp-f n2:
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There shall be a full Proportion of all the Members: In this Life there is oft a defect of Members:
There shall be a full Proportion of all the Members: In this Life there is oft a defect of Members:
pc-acp vmb vbi dt j n1 pp-f d dt n2: p-acp d n1 a-acp vbz av dt n1 pp-f n2:
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The Eye is lost, the Arm is cut off; but in the Resurrection all parts of the Body shall be restored again:
The Eye is lost, the Arm is Cut off; but in the Resurrection all parts of the Body shall be restored again:
dt n1 vbz vvn, dt n1 vbz vvn a-acp; cc-acp p-acp dt n1 d n2 pp-f dt n1 vmb vbi vvn av:
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Therefore the Resurrection is called the time of restoring of all things, Acts 3.19. Malcha 's Ear cut, restituit. 2. Clarity and Splendor:
Therefore the Resurrection is called the time of restoring of all things, Acts 3.19. Malcha is Ear Cut, Restituit. 2. Clarity and Splendour:
av dt n1 vbz vvn dt n1 pp-f vvg pp-f d n2, n2 crd. np1 vbz n1 vvn, n1. crd np1 cc n1:
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The Bodies of the Saints shall have a graceful Majesty in them;
The Bodies of the Saints shall have a graceful Majesty in them;
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they shall be like Stephen, whose Face shined as if it had been the Face of an Angel, Acts 6.15.
they shall be like Stephen, whose Face shined as if it had been the Face of an Angel, Acts 6.15.
pns32 vmb vbi j np1, rg-crq n1 vvd c-acp cs pn31 vhd vbn dt n1 pp-f dt n1, n2 crd.
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Nay they shall be made like Christs glorious Body, Phil. 3.21.
Nay they shall be made like Christ glorious Body, Philip 3.21.
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2. The Bodies of the Saints, when they arise, shall be free from the Necessities of Nature,
2. The Bodies of the Saints, when they arise, shall be free from the Necessities of Nature,
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as Hunger and Thirst, Rev. 7.16. They shall hunger no more.
as Hunger and Thirst, Rev. 7.16. They shall hunger no more.
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Moses on the Mount was so fill'd with the Glory of God, that he needed not the Recruits of Nature:Moses on the Mount was so filled with the Glory of God, that he needed not the Recruits of Nature:
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Much more in Heaven shall the Bodies of the Saints, so fill'd with Gods Glory, be upheld without Food.
Much more in Heaven shall the Bodies of the Saints, so filled with God's Glory, be upheld without Food.
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3. The Bodies of Saints, when they arise, shall be swift and nimble; our Bodies on Earth are dull and heavy in their Motion;
3. The Bodies of Saints, when they arise, shall be swift and nimble; our Bodies on Earth Are dull and heavy in their Motion;
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then they shall be swift and made fit to ascend, as the Body of Elias in the Air.
then they shall be swift and made fit to ascend, as the Body of Elias in the Air.
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Now the Body is a Clog; in Heaven it shall be a Wing: We shall be as the Angels, Matt. 22.30.
Now the Body is a Clog; in Heaven it shall be a Wing: We shall be as the Angels, Matt. 22.30.
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And how nimble are they? The Angel Gabriel in a short time came from Heaven to the Earth, Dan. 9.21.
And how nimble Are they? The Angel Gabriel in a short time Come from Heaven to the Earth, Dan. 9.21.
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As the Helm turns the Ship instantly whether the Steersman will; so the Body in an instant will move which way the Soul will.
As the Helm turns the Ship instantly whither the Steersman will; so the Body in an instant will move which Way the Soul will.
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4. The Bodies of the Saints, at the Resurrection, shall be very firm and strong, 1 Cor. 15.43. It is raised in power.
4. The Bodies of the Saints, At the Resurrection, shall be very firm and strong, 1 Cor. 15.43. It is raised in power.
crd dt n2 pp-f dt n2, p-acp dt n1, vmb vbi av j cc j, crd np1 crd. pn31 vbz vvn p-acp n1.
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Through frequent Labour and Sickness, the strongest Body begins to Languish: But at the Resurrection we shall be of a strong Constitution:
Through frequent Labour and Sickness, the Strongest Body begins to Languish: But At the Resurrection we shall be of a strong Constitution:
p-acp j n1 cc n1, dt js n1 vvz pc-acp vvi: cc-acp p-acp dt n1 pns12 vmb vbi pp-f dt j n1:
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Then there will be no Weariness in the Body, nor Faintness in the Spirits. This may comfort you who now conflict with many bodily Weaknesses.
Then there will be no Weariness in the Body, nor Faintness in the Spirits. This may Comfort you who now conflict with many bodily Weaknesses.
av pc-acp vmb vbi dx n1 p-acp dt n1, ccx n1 p-acp dt n2. d vmb vvi pn22 r-crq av n1 p-acp d j n2.
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This weak Body shall be raised in Power: The Body which is now a weak Reed, shall be like a Rock.
This weak Body shall be raised in Power: The Body which is now a weak Reed, shall be like a Rock.
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5. The Bodies of the Saints at the Resurrection shall be Immortal, 1 Cor. 15.53. This Mortal shall put on Immortality, our Bodies shall run parallel with Eternity, Luke 20.36. Neither can they dye any more.
5. The Bodies of the Saints At the Resurrection shall be Immortal, 1 Cor. 15.53. This Mortal shall put on Immortality, our Bodies shall run parallel with Eternity, Lycia 20.36. Neither can they die any more.
crd dt n2 pp-f dt n2 p-acp dt n1 vmb vbi j, crd np1 crd. d j-jn vmb vvi p-acp n1, po12 n2 vmb vvi n1 p-acp n1, av crd. av-d vmb pns32 vvi d dc.
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Heaven is an healthful Climate, there is no Bill of Mortality there.
Heaven is an healthful Climate, there is no Bill of Mortality there.
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If a Physician could give you a Receipt to keep you from Dying, what Sums of Mony would you give? At the Resurrection Christ will give the Saints such a Receipt, Rev. 21.4. There shall be no more death.
If a physician could give you a Receipt to keep you from Dying, what Sums of Money would you give? At the Resurrection christ will give the Saints such a Receipt, Rev. 21.4. There shall be no more death.
cs dt n1 vmd vvi pn22 dt n1 pc-acp vvi pn22 p-acp vvg, r-crq vvz pp-f n1 vmd pn22 vvi? p-acp dt n1 np1 vmb vvi dt n2 d dt n1, n1 crd. a-acp vmb vbi dx dc n1.
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2. The second Privilege Believers shall have at the Resurrection, is, They shall be openly acquitted at the day of Judgment.
2. The second Privilege Believers shall have At the Resurrection, is, They shall be openly acquitted At the day of Judgement.
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Of the Day of Iudgment. Quest. WHat Benefits do Believers receive from Christ at the Resurrection?
Of the Day of Judgement. Quest. WHat Benefits do Believers receive from christ At the Resurrection?
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Resp. 1. Their Bodies shall be raised up to Glory, and shall be openly acquitted at the day of Judgment,Resp. 1. Their Bodies shall be raised up to Glory, and shall be openly acquitted At the day of Judgement,
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and crown'd with the full and perfect Enjoyment of God to all Eternity. 2. They shall be openly acquitted at the day of Iudgment.
and crowned with the full and perfect Enjoyment of God to all Eternity. 2. They shall be openly acquitted At the day of Judgement.
cc vvn p-acp dt j cc j n1 pp-f np1 p-acp d n1. crd pns32 vmb vbi av-j vvn p-acp dt n1 pp-f n1.
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] This is to be laid down for a Position, that there shall be a Day of Judgment, 2 Cor. 5.10. For we must all appear before the Iudgment-Seat of Christ. This is the Grand Assizes;
] This is to be laid down for a Position, that there shall be a Day of Judgement, 2 Cor. 5.10. For we must all appear before the Iudgment-Seat of christ. This is the Grand Assizes;
] d vbz pc-acp vbi vvn a-acp p-acp dt n1, cst a-acp vmb vbi dt n1 pp-f n1, crd np1 crd. c-acp pns12 vmb d vvi p-acp dt n1 pp-f np1. d vbz dt j n2;
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the greatest Appearance that ever was: Now Adam shall see all his Posterity at once: We must all appear;
the greatest Appearance that ever was: Now Adam shall see all his Posterity At once: We must all appear;
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the greatness of Mens Persons doth not exempt them from Christ's Tribunal; Kings and Captains are brought in trembling before the Lambs Throne, Rev. 6.15. We must all appear, and appear in our own Persons, not by a Proxy.
the greatness of Men's Persons does not exempt them from Christ's Tribunal; Kings and Captains Are brought in trembling before the Lambs Throne, Rev. 6.15. We must all appear, and appear in our own Persons, not by a Proxy.
dt n1 pp-f ng2 n2 vdz xx vvi pno32 p-acp npg1 n1; n2 cc n2 vbr vvn p-acp vvg p-acp dt ng1 n1, n1 crd. pns12 vmb d vvi, cc vvi p-acp po12 d n2, xx p-acp dt n1.
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Quest. 1. How doth it appear that there shall be a Day a Iudgment?
Quest. 1. How does it appear that there shall be a Day a Judgement?
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1. Christ will come in Splendor and Great Glory. His first coming in the Flesh was obscure, Isa. 53.2. He was like a Prince in Disguise;
1. christ will come in Splendour and Great Glory. His First coming in the Flesh was Obscure, Isaiah 53.2. He was like a Prince in Disguise;
crd np1 vmb vvi p-acp n1 cc j n1. po31 ord n-vvg p-acp dt n1 vbds j, np1 crd. pns31 vbds av-j dt n1 p-acp n1;
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Resp. Two ways. 1. By the Suffrage of Scripture, Eccles. 11.9.12.14 For God shall bring every work into Judgment, with every secret thing, Psal. 96.13. For he cometh, for he cometh to judge the Earth. Resp. Two ways. 1. By the Suffrage of Scripture, Eccles. 11.9.12.14 For God shall bring every work into Judgement, with every secret thing, Psalm 96.13. For he comes, for he comes to judge the Earth.
np1 crd n2. crd p-acp dt n1 pp-f n1, np1 crd p-acp np1 vmb vvi d n1 p-acp n1, p-acp d j-jn n1, np1 crd. c-acp pns31 vvz, c-acp pns31 vvz pc-acp vvi dt n1.
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The Reduplication denotes the certainty, Dan. 7.9. I beheld till the Thrones were cast down, and the ancient of days did sit, whose garment was white as snow.
The Reduplication denotes the certainty, Dan. 7.9. I beheld till the Thrones were cast down, and the ancient of days did fit, whose garment was white as snow.
dt n1 vvz dt n1, np1 crd. pns11 vvd p-acp dt n2 vbdr vvn a-acp, cc dt j pp-f n2 vdd vvi, rg-crq n1 vbds j-jn c-acp n1.
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The Judgment was set, and the Books were opened. 2. It appears from the petty Sessions kept in a Mans own Conscience;
The Judgement was Set, and the Books were opened. 2. It appears from the Petty Sessions kept in a men own Conscience;
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when a Man doth Virtuously, Conscience doth excuse him, when evil Conscience doth arraign and condemn him.
when a Man does Virtuously, Conscience does excuse him, when evil Conscience does arraign and condemn him.
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Now, what is this private Session kept in the Court of Conscience, but a certain fore-runner of that General Day of Judgment,
Now, what is this private Session kept in the Court of Conscience, but a certain forerunner of that General Day of Judgement,
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when all the World shall be summoned to Gods Tribunal? Quest. 2. Why must there be a Day of Iudgment?
when all the World shall be summoned to God's Tribunal? Quest. 2. Why must there be a Day of Judgement?
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Resp. That there may be a Day of Retribution, when God may render to every one according to his work.Resp. That there may be a Day of Retribution, when God may render to every one according to his work.
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Things seem to be carried very unequally in the World: The Wicked do so prosper, as if they were rewarded for being Evil:
Things seem to be carried very unequally in the World: The Wicked do so prosper, as if they were rewarded for being Evil:
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And the Godly do so suffer, as if they were punished for being good.
And the Godly do so suffer, as if they were punished for being good.
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Therefore for the vindicating Gods Justice, there must be a day, wherein there shall be a righteous Distribution of Punishments and Rewards to Men, according to their Actions.
Therefore for the vindicating God's justice, there must be a day, wherein there shall be a righteous Distribution of Punishments and Rewards to Men, according to their Actions.
av p-acp dt j-vvg ng1 n1, pc-acp vmb vbi dt n1, c-crq a-acp vmb vbi dt j n1 pp-f n2 cc n2 p-acp n2, vvg p-acp po32 n2.
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Quest. 3. Who shall be Iudge? Resp. The Lord Jesus Christ, Iohn 5.22. The Father hath committed all Iudgment to the Son. It is an Article in our Creed, That Christ shall come to judge the Quick and the Dead.
Quest. 3. Who shall be Judge? Resp. The Lord jesus christ, John 5.22. The Father hath committed all Judgement to the Son. It is an Article in our Creed, That christ shall come to judge the Quick and the Dead.
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It is a great Honour put upon Christ: He who was himself judged, shall now be Judge:
It is a great Honour put upon christ: He who was himself judged, shall now be Judge:
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He who once hung upon the Cross, shall sit upon the Bench. Christ is fit to be Judge,
He who once hung upon the Cross, shall fit upon the Bench. christ is fit to be Judge,
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as he partakes both of the Manhood and Godhead. 1. Of the Manhood: Being cloathed with the Humane Nature, he may be visibly seen of all:
as he partakes both of the Manhood and Godhead. 1. Of the Manhood: Being clothed with the Humane Nature, he may be visibly seen of all:
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It is requisite the Judge should be seen, Rev. 1.7. Behold he cometh with Clouds, and every Eye shall see him.
It is requisite the Judge should be seen, Rev. 1.7. Behold he comes with Clouds, and every Eye shall see him.
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2. As he partakes of the Godhead: He is of infinite Prudence to understand all Causes brought before him:
2. As he partakes of the Godhead: He is of infinite Prudence to understand all Causes brought before him:
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And of infinite Power to execute Offenders. He is described with seven Eyes, Zach. 3.9. to denote his Prudence;
And of infinite Power to execute Offenders. He is described with seven Eyes, Zach 3.9. to denote his Prudence;
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and a Rod of Iron, Psal. 2.9. to denote his Power. He is so Wise that he cannot be deluded;
and a Rod of Iron, Psalm 2.9. to denote his Power. He is so Wise that he cannot be deluded;
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and so Strong that he cannot be resisted. Quest. 4. When will the Court fit, when will the time of Iudgment be?
and so Strong that he cannot be resisted. Quest. 4. When will the Court fit, when will the time of Judgement be?
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Resp. For the Quando, or the time of the General Judgment, it is a Secret kept from the Angels, Matt. 24.36. Of that day and hour knows no Man, no not the Angels of Heaven. Resp. For the Quando, or the time of the General Judgement, it is a Secret kept from the Angels, Matt. 24.36. Of that day and hour knows no Man, no not the Angels of Heaven.
np1 p-acp dt fw-la, cc dt n1 pp-f dt j n1, pn31 vbz dt j-jn vvn p-acp dt n2, np1 crd. pp-f d n1 cc n1 vvz dx n1, uh-dx xx dt n2 pp-f n1.
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But this is sure, it cannot be far off: One great sign of the approach of the Day of Judgment, is, That Iniquity shall abound, Matt. 24. Sure then this day is near at hand,
But this is sure, it cannot be Far off: One great Signen of the approach of the Day of Judgement, is, That Iniquity shall abound, Matt. 24. Sure then this day is near At hand,
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for Iniquity did never more abound than in this Age: Lust grows hot and Love grows cold.
for Iniquity did never more abound than in this Age: Lust grows hight and Love grows cold.
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This is certain, when the Elect are all converted, then Christ will come to Judgment:
This is certain, when the Elect Are all converted, then christ will come to Judgement:
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As he that owes a Ferry-boat, stays till all the Passengers are taken into his Boat, and then he rows away.
As he that owes a Ferry-boat, stays till all the Passengers Are taken into his Boat, and then he rows away.
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So Christ stays till all the Elect are gathered in, and then he will hasten away to ••dgment.
So christ stays till all the Elect Are gathered in, and then he will hasten away to ••dgment.
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Quest. 5. What shall be the modus or manner of Trial? Resp. 1. The Citing of Men to the Court.
Quest. 5. What shall be the modus or manner of Trial? Resp. 1. The Citing of Men to the Court.
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The Dead are cited as well as the Living.
The Dead Are cited as well as the Living.
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Men when they Dye, avoid the Censure of our Law-Courts, but at the last Day, the Dead are cited to God's Tribunal, Rev. 20.12. I saw the Dead Small and Great stand before God.
Men when they Die, avoid the Censure of our Law-courts, but At the last Day, the Dead Are cited to God's Tribunal, Rev. 20.12. I saw the Dead Small and Great stand before God.
np1 c-crq pns32 vvb, vvb dt n1 pp-f po12 n2, cc-acp p-acp dt ord n1, dt j vbr vvn p-acp npg1 n1, n1 crd. pns11 vvd dt j j cc j n1 p-acp np1.
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This citing of Men will be by the Sound of a Trumpet, 1 Thes. 4.16. and this Trumpet will sound so loud, that it will raise Men out of their Graves, Mat. 24.31.
This citing of Men will be by the Found of a Trumpet, 1 Thebes 4.16. and this Trumpet will found so loud, that it will raise Men out of their Graves, Mathew 24.31.
d vvg pp-f n2 vmb vbi p-acp dt n1 pp-f dt n1, crd np1 crd. cc d n1 vmb vvi av av-j, cst pn31 vmb vvi n2 av pp-f po32 n2, np1 crd.
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Such as will not hear the Trumpet of the Gospel sound in their Ears, Repent and Believe, shall hear the Trumpet of the Arch-Angel sounding, Arise and be Iudged.
Such as will not hear the Trumpet of the Gospel found in their Ears, repent and Believe, shall hear the Trumpet of the Arch-Angel sounding, Arise and be Judged.
d c-acp vmb xx vvi dt n1 pp-f dt n1 vvb p-acp po32 n2, vvb cc vvb, vmb vvi dt n1 pp-f dt n1 vvg, vvb cc vbi vvd.
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2. The approach of the Judge to the Bench. First, This will be terrible to the Wicked.
2. The approach of the Judge to the Bench. First, This will be terrible to the Wicked.
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How can a guilty Prisoner endure the sight of the Judge? If Foelix trembled when Paul Preached of Judgment, Acts 24.25.
How can a guilty Prisoner endure the sighed of the Judge? If Felix trembled when Paul Preached of Judgement, Acts 24.25.
q-crq vmb dt j n1 vvi dt n1 pp-f dt n1? cs np1 vvd c-crq np1 vvn pp-f n1, n2 crd.
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How will Sinners Tremble when they shall see Christ come to Judgment? Christ is described (sitting in Judgment) with a Fiery Stream issuing from him, Dan. 7.10.
How will Sinners Tremble when they shall see christ come to Judgement? christ is described (sitting in Judgement) with a Fiery Stream issuing from him, Dan. 7.10.
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Now the Lamb of God will be turned into a Lion. The sight of Christ will strike Terrour into Sinners.
Now the Lamb of God will be turned into a lion. The sighed of christ will strike Terror into Sinners.
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As when Ioseph said to his Brethren, I am Ioseph whom ye sold into Egypt; they were troubled at his Presence, Gen. 45.6.
As when Ioseph said to his Brothers, I am Ioseph whom you sold into Egypt; they were troubled At his Presence, Gen. 45.6.
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Now, how did their Hearts smite them for their Sin!
Now, how did their Hearts smite them for their since!
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So when Christ shall come to judge Men, and say, I am Jesus whom ye sinned against, I am Jesus whose Laws ye have broken, whose Blood ye despised, I am now come to Judge you.
So when christ shall come to judge Men, and say, I am jesus whom you sinned against, I am jesus whose Laws you have broken, whose Blood you despised, I am now come to Judge you.
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O what horror and amazement will take hold of Sinners! they will be troubled at the Presence of their Judge.
O what horror and amazement will take hold of Sinners! they will be troubled At the Presence of their Judge.
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but his Second coming will be illustrious, he shall come in the Glory of his Father, with the Holy Angels, Mark 8 38. O what a bright Day will that be,
but his Second coming will be illustrious, he shall come in the Glory of his Father, with the Holy Angels, Mark 8 38. O what a bright Day will that be,
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when such a number of Angels, those Morning Stars shall appear in the Air, and Christ the Sun of Righteousness shall shine in Splendour above the brightest Cherub!
when such a number of Angels, those Morning Stars shall appear in the Air, and christ the Sun of Righteousness shall shine in Splendour above the Brightest Cherub!
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2. Christ will come as a Friend. Indeed if the Saints Judge were their Enemy, they might fear Condemning:
2. christ will come as a Friend. Indeed if the Saints Judge were their Enemy, they might Fear Condemning:
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But he who Loves them, and Pray'd for them is their Judge;
But he who Loves them, and Prayed for them is their Judge;
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(55) sermon (DIV1)
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he who is their Husband is their Judge, therefore they need not fear but all things shall go well on their side.
he who is their Husband is their Judge, Therefore they need not Fear but all things shall go well on their side.
pns31 r-crq vbz po32 n1 vbz po32 n1, av pns32 vvb xx vvb p-acp d n2 vmb vvi av p-acp po32 n1.
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Thirdly, The Trial it self, which hath a Dark and a Light Side. 1. A Dark Side.
Thirdly, The Trial it self, which hath a Dark and a Light Side. 1. A Dark Side.
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It will fall heavy on the Wicked: The Judge being set, the Books are opened, Rev. 20.12. The Book of Conscience, and the Book of God's Remembrance;
It will fallen heavy on the Wicked: The Judge being Set, the Books Are opened, Rev. 20.12. The Book of Conscience, and the Book of God's Remembrance;
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(55) sermon (DIV1)
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and now the Sinners Charge being Read, and all their Sins laid open, their Murder Drunkenness, Uncleanness, Christ will say, Sinner, what can you plead for your selves, that the Sentence of Death should not pass? The Wicked being Convicted will be Speechless.
and now the Sinners Charge being Read, and all their Sins laid open, their Murder drunkenness, Uncleanness, christ will say, Sinner, what can you plead for your selves, that the Sentence of Death should not pass? The Wicked being Convicted will be Speechless.
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Then follows that Dismal Sentence, Mat. 25.41. Ite Maledicti, Depart from me ye Cursed into Everlasting-Fire, prepared for the Devil and his Angels.
Then follows that Dismal Sentence, Mathew 25.41. Item Maledicti, Depart from me you Cursed into Everlasting-Fire, prepared for the devil and his Angels.
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He that said to God Depart from me, Job 21.14. and to Religion Depart from me, must now hear that Word pronounced from his Judge, Depart from me ;
He that said to God Depart from me, Job 21.14. and to Religion Depart from me, must now hear that Word pronounced from his Judge, Depart from me;
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a dreadful Sentence, but Righteous, Psal. 51.4. The Sinner himself shall cry Guilty. Though the Wicked have a Sea of Wrath, yet not one Drop of Injustice.
a dreadful Sentence, but Righteous, Psalm 51.4. The Sinner himself shall cry Guilty. Though the Wicked have a Sea of Wrath, yet not one Drop of Injustice.
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And when once the Sentence is past, it is irreversible, there is no appealing to an Higher Court.
And when once the Sentence is past, it is irreversible, there is no appealing to an Higher Court.
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2. The Trial hath a Light side. It will be for the encreasing the Joy and Happiness of the Righteous:
2. The Trial hath a Light side. It will be for the increasing the Joy and Happiness of the Righteous:
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The Day of Judgment will be a Day of Iubile to them. I. At that Day Christ their Judge will own them by Name.
The Day of Judgement will be a Day of Jubilee to them. I. At that Day christ their Judge will own them by Name.
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Those whom the World scorn'd and look'd upon as Precisians and Fools, Christ will take by the Hand,
Those whom the World scorned and looked upon as precisians and Fools, christ will take by the Hand,
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and openly acknowledge them to be his Favourites. What is Christ's Confessing of Men, Luke 12.8.
and openly acknowledge them to be his Favourites. What is Christ's Confessing of Men, Lycia 12.8.
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but his open acknowledging them to be precious in his Eyes? II. Christ as Judge will plead for them.
but his open acknowledging them to be precious in his Eyes? II christ as Judge will plead for them.
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It is not usual to be both Judge and Advocate, to sit on the Bench and to Plead;
It is not usual to be both Judge and Advocate, to fit on the Bench and to Plead;
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but it shall be so at the Day of Judgment. First, Christ will plead his own Blood for the Saints.
but it shall be so At the Day of Judgement. First, christ will plead his own Blood for the Saints.
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These Persons I have paid a Price for, they are the Travail of my Soul; they have sinned, but my Soul was made an Offering for their Sin.
These Persons I have paid a Price for, they Are the Travail of my Soul; they have sinned, but my Soul was made an Offering for their Sin.
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(55) sermon (DIV1)
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Secondly, Christ will vindicate them from all unjust Censures. Here they were strangely mis-represented to the World as Proud, Hypocritical, Factious.
Secondly, christ will vindicate them from all unjust Censures. Here they were strangely misrepresented to the World as Proud, Hypocritical, Factious.
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Paul was called a Seditious Man, the Head of a Faction, Acts 24.5. But at the Day of Judgment Christ will clear the Saints Innocency;Paul was called a Seditious Man, the Head of a Faction, Acts 24.5. But At the Day of Judgement christ will clear the Saints Innocency;
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then he will bring forth their Righteousness as the Light, Psal. 37.6. As he will wipe off Tears from their Eyes, so Dust from their Name.
then he will bring forth their Righteousness as the Light, Psalm 37.6. As he will wipe off Tears from their Eyes, so Dust from their Name.
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Moses when he was charg'd with Ambition, that he took too much upon him, comforted himself with this, To Morrow will the Lord shew who are his, Numb. 16.5.Moses when he was charged with Ambition, that he took too much upon him, comforted himself with this, To Morrow will the Lord show who Are his, Numb. 16.5.
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So may the Saints when reproached, comfort themselves with the Day of Judgment; then will Christ say who are his.
So may the Saints when reproached, Comfort themselves with the Day of Judgement; then will christ say who Are his.
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Then the Saints shall come forth as the Wings of a Dove, covered with Silver. Thirdly, Christ as Judge will Absolve them before Men and Angels.
Then the Saints shall come forth as the Wings of a Dove, covered with Silver. Thirdly, christ as Judge will Absolve them before Men and Angels.
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As Pilate said of Christ, I find no Fault in this Man, John 18.38.
As Pilate said of christ, I find no Fault in this Man, John 18.38.
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So will Christ say of the Elect, I find no Fault in them, I pronounce them Righteous.
So will christ say of the Elect, I find no Fault in them, I pronounce them Righteous.
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Then follows, Come ye Blessed of my Father, Inherit the Kingdom, Mat. 25.34.
Then follows, Come you Blessed of my Father, Inherit the Kingdom, Mathew 25.34.
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As if Christ should say, O ye happy ones, the delight of my Soul, the Fruit of my Sufferings, stand no longer at the Bar, ye are Heirs apparent of the Crown of Heaven, enter and take possession.
As if christ should say, Oh you happy ones, the delight of my Soul, the Fruit of my Sufferings, stand no longer At the Bar, you Are Heirs apparent of the Crown of Heaven, enter and take possession.
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(55) sermon (DIV1)
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At the Hearing of this Sentence, with what ravishing Joy will the Saints be fill'd? This Word, Come ye Blessed, will be Musick to their Ear,
At the Hearing of this Sentence, with what ravishing Joy will the Saints be filled? This Word, Come you Blessed, will be Music to their Ear,
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(55) sermon (DIV1)
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and a Cordial to their Heart.
and a Cordial to their Heart.
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Fourthly, Christ will mention before Men and Angels all the Good Deeds the Saints have done, Mat. 25.35. I was an Hungred and ye gave me Meat, I was Thirsty and you gave me Drink ;
Fourthly, christ will mention before Men and Angels all the Good deeds the Saints have done, Mathew 25.35. I was an Hungered and you gave me Meat, I was Thirsty and you gave me Drink;
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(55) sermon (DIV1)
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you that have wept in Secret for Sin, that have shewn any Love to Christ's Name, that have been rich in Good Works, Christ will take notice of it at the last Day,
you that have wept in Secret for since, that have shown any Love to Christ's Name, that have been rich in Good Works, christ will take notice of it At the last Day,
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(55) sermon (DIV1)
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and say, Well done Good and Faithful Servants. He himself will be the Herauld to proclaim your Praises.
and say, Well done Good and Faithful Servants. He himself will be the Herald to proclaim your Praises.
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Thus shall it be done to the Man whom Christ delights to Honour.
Thus shall it be done to the Man whom christ delights to Honour.
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Fifthly, Christ will call his Saints from the Bar, to sit upon the Bench with him to Judge the World.
Fifthly, christ will call his Saints from the Bar, to fit upon the Bench with him to Judge the World.
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Iude 14. Behold the Lord cometh with Ten Thousands of his Saints to execute Iudgment upon all. 1 Cor. 6.2.Iude 14. Behold the Lord comes with Ten Thousands of his Saints to execute Judgement upon all. 1 Cor. 6.2.
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7093
Know ye not that the Saints shall Iudge the World? The Saints shall sit with Christ in Judicature,Know you not that the Saints shall Judge the World? The Saints shall fit with christ in Judicature,
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(55) sermon (DIV1)
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as Justices of Peace with the Judge;
as Justices of Peace with the Judge;
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(55) sermon (DIV1)
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they shall applaud Christs Righteous Sentence on the Wicked, and as it were Vote with Christ.
they shall applaud Christ Righteous Sentence on the Wicked, and as it were Vote with christ.
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This as it is a great Honour to the Saints, so it must needs add to the Sorrows of the Wicked, to see those whom they once hated and derided, to sit as Judges upon them.
This as it is a great Honour to the Saints, so it must needs add to the Sorrows of the Wicked, to see those whom they once hated and derided, to fit as Judges upon them.
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Sixthly, The Saints shall be fully Crowned with the Enjoyment of God for ever.
Sixthly, The Saints shall be Fully Crowned with the Enjoyment of God for ever.
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They shall be in his sweet Presence, in whose Presence is fullness of Ioy, Psal. 16.11.
They shall be in his sweet Presence, in whose Presence is fullness of Joy, Psalm 16.11.
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7099
And this shall be for ever. The Banner of God's Love shall be eternally Display'd; the Joys of Heaven are without intermission and expiration, 1 Thes. 4.17. And so shall we be ever with the Lord.
And this shall be for ever. The Banner of God's Love shall be eternally Displayed; the Joys of Heaven Are without intermission and expiration, 1 Thebes 4.17. And so shall we be ever with the Lord.
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(55) sermon (DIV1)
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Use. As it is sad News to the Wicked, they shall not stand in Iudgment, Psal. 1.5.Use. As it is sad News to the Wicked, they shall not stand in Judgement, Psalm 1.5.
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They shall come to Judgment, but they shall not stand in Judgment, viz. they shall not stand acquitted, they shall not stand with Boldness,
They shall come to Judgement, but they shall not stand in Judgement, viz. they shall not stand acquitted, they shall not stand with Boldness,
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(55) sermon (DIV1)
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but sneak and hang down their Head, and not be able to look their Judge in the Face;
but sneak and hang down their Head, and not be able to look their Judge in the Face;
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(55) sermon (DIV1)
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so it is great Consolation to the Godly.
so it is great Consolation to the Godly.
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When the Apostle had said, The Lord shall descend from Heaven with a Shout, with the Voice of the Arch-Angel, and the Trump of God ;
When the Apostle had said, The Lord shall descend from Heaven with a Shout, with the Voice of the Arch-Angel, and the Trump of God;
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he presently adds, Wherefore comfort one another with these Words, 1 Thes. 4.16.18.
he presently adds, Wherefore Comfort one Another with these Words, 1 Thebes 4.16.18.
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(55) sermon (DIV1)
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1. The Day of Judgment is comfort, in respect of Weakness of Grace. A Christian is ready to be troubled, to see his Grace so minute and imperfect,
1. The Day of Judgement is Comfort, in respect of Weakness of Grace. A Christian is ready to be troubled, to see his Grace so minute and imperfect,
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(55) sermon (DIV1)
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but at the last Day if Christ find but a Dram of True Grace, it shall be accepted.
but At the last Day if christ find but a Dram of True Grace, it shall be accepted.
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If thine be true Gold, though it be many Grains too light, Christ will put his Merits into the Scales, and make it pass current.
If thine be true Gold, though it be many Grains too Light, christ will put his Merits into the Scales, and make it pass current.
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2. It is a comfort to such of the Saints, who have met with Unrighteous Iudgment in the World, who have been wrong'd of their Estates in Law-Suits,
2. It is a Comfort to such of the Saints, who have met with Unrighteous Judgement in the World, who have been wronged of their Estates in Law-Suits,
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or had their Lives taken away by an Unrighteous Sentence, Christ will judge over things again,
or had their Lives taken away by an Unrighteous Sentence, christ will judge over things again,
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and will give a Righteous Sentence;
and will give a Righteous Sentence;
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if your Estates have been taken away wrongfully, you shall be restored a Thousand fold at the Day of Judgment.
if your Estates have been taken away wrongfully, you shall be restored a Thousand fold At the Day of Judgement.
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If you have lost your Lives for Christ, yet you shall not lose your Crown. You shall wear a Garland made of the Flowers of Paradise which fadeth not away. Bran. I.
If you have lost your Lives for christ, yet you shall not loose your Crown. You shall wear a Garland made of the Flowers of Paradise which fades not away. Bran. I.
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Meditate much upon the Day of Judgment. Feathers swim upon the Water, but Gold sinks into it.
Meditate much upon the Day of Judgement. Feathers swim upon the Water, but Gold sinks into it.
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Light Feathery Christians flote in Vanity, they mind not the Day of Judgment, but Serious Spirits sink deep into the Thoughts of it.
Light Feathery Christians float in Vanity, they mind not the Day of Judgement, but Serious Spirits sink deep into the Thoughts of it.
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1. The Meditation of this Last Day would make us very sincere.
1. The Meditation of this Last Day would make us very sincere.
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We would then labour to approve our Hearts to God the great Judge and Umpire of the World.
We would then labour to approve our Hearts to God the great Judge and Umpire of the World.
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'Tis easie to carry it fair before Men, but there is no Dissembling or Prevaricating with God, he sees what the Heart is,
It's easy to carry it fair before Men, but there is no Dissembling or Prevaricating with God, he sees what the Heart is,
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and will accordingly pass his Verdict.
and will accordingly pass his Verdict.
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2. The Meditation of Christ's coming to judge us, would keep us from Iudging our Brethren. We are apt to judge others as to their Final State, which is for Men to step into Christ's Place,
2. The Meditation of Christ's coming to judge us, would keep us from Judging our Brothers. We Are apt to judge Others as to their Final State, which is for Men to step into Christ's Place,
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and take his Work out of his Hand, Iam. 4.12.
and take his Work out of his Hand, Iam. 4.12.
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Who art thou that judgest another? Thou that passest a rash Sentence upon another, thou must come thy self shortly to be judged,Who art thou that Judges Another? Thou that passest a rash Sentence upon Another, thou must come thy self shortly to be judged,
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and then perhaps he may be Acquitted, and thou Condemned.
and then perhaps he may be Acquitted, and thou Condemned.
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Bran. So demean and carry your selves, that at the Day of Judgment, you may be sure to be acquitted,Bran. So demean and carry your selves, that At the Day of Judgement, you may be sure to be acquitted,
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and have those glorious Privileges the Saints shall be Crowned with. Quest. How is that?
and have those glorious Privileges the Saints shall be Crowned with. Quest. How is that?
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Resp. 1. If you would stand acquitted at the Day of Judgment, then First, labour to get into Christ, Phil. 3.9. That I may be found in him. Resp. 1. If you would stand acquitted At the Day of Judgement, then First, labour to get into christ, Philip 3.9. That I may be found in him.
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Faith implants us into Christ, it in garrisons us in him; and then there's no Condemnation, Rom. 8.1. There's no standing before Christ but by being in Christ. Secondly, Labour for Humility.
Faith implants us into christ, it in garrisons us in him; and then there's no Condemnation, Rom. 8.1. There's no standing before christ but by being in christ. Secondly, Labour for Humility.
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'Tis a kind of Self-Annihilation, 2 Cor. 12.11. NONLATINALPHABET. Though I be nothing. Christian, hast thou Parts and Abilities, and dost thou cover them with the Vail of Humility? As Moses when his Face shined, put a Vail over it.
It's a kind of Self-Annihilation, 2 Cor. 12.11.. Though I be nothing. Christian, hast thou Parts and Abilities, and dost thou cover them with the vail of Humility? As Moses when his Face shined, put a vail over it.
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If thou art Humble, thou shalt be acquitted at the Day of Judgment, Iob 22.29. He shall save the Humble Person.
If thou art Humble, thou shalt be acquitted At the Day of Judgement, Job 22.29. He shall save the Humble Person.
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An Humble Man judgeth himself for his Sins, and Christ will acquit them who judge themselves.
an Humble Man Judgeth himself for his Sins, and christ will acquit them who judge themselves.
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2. If you would stand acquitted at the last Day, then keep a clear Conscience. Do not load your selves with Guilt, and furnish your Judge with matter against you.
2. If you would stand acquitted At the last Day, then keep a clear Conscience. Do not load your selves with Gilded, and furnish your Judge with matter against you.
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The Lord (saith Paul,) hath appointed a Day in which he would judge the World, Acts 17.21.The Lord (Says Paul,) hath appointed a Day in which he would judge the World, Acts 17.21.
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Herein some discover their Hypocrisie, they will obey God in some things which are more facile, and may raise their Repute;
Herein Some discover their Hypocrisy, they will obey God in Some things which Are more facile, and may raise their Repute;
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And how would Paul fit himself for that Day, Acts 24.16. Herein I exercise my Self, to have always a Conscience void of Offence, towards God and towards Man. Be careful of the First and Second Table; be Holy and Just.
And how would Paul fit himself for that Day, Acts 24.16. Herein I exercise my Self, to have always a Conscience void of Offence, towards God and towards Man. Be careful of the First and Second Table; be Holy and Just.
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Have Hearts without false Aims, and Hands without false Weights; keep Conscience as clear as your Eye, that no Dust of Sin fall into it.
Have Hearts without false Aims, and Hands without false Weights; keep Conscience as clear as your Eye, that no Dust of since fallen into it.
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They that sin against Conscience, will be shy of their Judge.
They that sin against Conscience, will be shy of their Judge.
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Such as take in Prohibited Goods, cannot endure to see the Searchers that are appointed to open their Packs.
Such as take in Prohibited Goods, cannot endure to see the Searchers that Are appointed to open their Packs.
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Christian, thy Pack will be opened at the last Day, I mean thy Conscience, and Christ is Searcher to see what Sins, what Prohibited Goods thou hast taken in;
Christian, thy Pack will be opened At the last Day, I mean thy Conscience, and christ is Searcher to see what Sins, what Prohibited Goods thou hast taken in;
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and then he proceeds to Judgment. Oh be sure to keep a good Conscience; this is the best way to stand with boldness at the Day of Judgment.
and then he proceeds to Judgement. O be sure to keep a good Conscience; this is the best Way to stand with boldness At the Day of Judgement.
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The Voice of Conscience is the Voice of God; if Conscience doth upon just Grounds acquit us, God will acquit us, 1 Iohn 3.21. If our heart condemn us not, then have we confidence towards God.
The Voice of Conscience is the Voice of God; if Conscience does upon just Grounds acquit us, God will acquit us, 1 John 3.21. If our heart condemn us not, then have we confidence towards God.
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3. If you would stand acquitted at the last Day, then trade your Talents for God's Glory.
3. If you would stand acquitted At the last Day, then trade your Talents for God's Glory.
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Lay out your selves for God; Honour him with your Substance; Relieve Christ's Members: This is the way to be acquitted.
Lay out your selves for God; Honour him with your Substance; Relieve Christ's Members: This is the Way to be acquitted.
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He that had Five Talents Traded them, and made them Five Talents more. His Lord said unto him, Well done Good and Faithful Servant, Matt. 25.21. 4. If you would stand acquitted at the Day of Judgment, get an intire Love to the Saints, 1 Iohn 3.14. We know we are passed from Death to Life, &c. Love is the truest Touch-stone of Sincerity.
He that had Five Talents Traded them, and made them Five Talents more. His Lord said unto him, Well done Good and Faithful Servant, Matt. 25.21. 4. If you would stand acquitted At the Day of Judgement, get an entire Love to the Saints, 1 John 3.14. We know we Are passed from Death to Life, etc. Love is the Truest Touchstone of Sincerity.
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To love Grace for Grace, shews the Spirit of God to be in a Man. Doth Conscience witness for you? Are you perfum'd with this sweet Spice of Love? Do you delight most in those whom the Image of God shines? Do you reverence their Graces? Do you bear with their Infirmities? A Blessed Evidence that you shall be acquitted in the Day of Judgment.
To love Grace for Grace, shows the Spirit of God to be in a Man. Does Conscience witness for you? are you perfumed with this sweet Spice of Love? Do you delight most in those whom the Image of God shines? Do you Reverence their Graces? Do you bear with their Infirmities? A Blessed Evidence that you shall be acquitted in the Day of Judgement.
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We know that we have passed from Death to Life, because we love the Brethren.We know that we have passed from Death to Life, Because we love the Brothers.
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Of Obedience to God's Revealed Will. Deut. 27.9, 10. Take heed and hearken O Israel, This Day thou art become the People of the Lord thy God;
Of obedience to God's Revealed Will. Deuteronomy 27.9, 10. Take heed and harken Oh Israel, This Day thou art become the People of the Lord thy God;
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thou shalt therefore obey the Voice of the Lord thy God, and do his Commandments. Quest.
thou shalt Therefore obey the Voice of the Lord thy God, and do his commandments. Quest.
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WHat is the Duty that God requireth of Man? Resp. Obedience to his Revealed Will.WHat is the Duty that God requires of Man? Resp. obedience to his Revealed Will.
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So when we do not come to God in and thorough Christ, we offer up Incense to God without a Priest,
So when we do not come to God in and thorough christ, we offer up Incense to God without a Priest,
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It is not enough to Hear God's Voice, but we must Obey. Obedience is a part of that Honour we owe to God, Mal. 1.6. If I am a Father, where is my Honour? Obedience carries in it the Life-Blood of Religion.
It is not enough to Hear God's Voice, but we must Obey. obedience is a part of that Honour we owe to God, Malachi 1.6. If I am a Father, where is my Honour? obedience carries in it the Life-Blood of Religion.
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Obey the Voice of the Lord thy God, and do his Commandments. Obedience without Knowledge is Blind, and Knowledge without Obedience is Lame.Obey the Voice of the Lord thy God, and do his commandments. obedience without Knowledge is Blind, and Knowledge without obedience is Lame.
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Rachel was fair to look upon, but being barren said, Give me Children or I die. Rachel was fair to look upon, but being barren said, Give me Children or I die.
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So if Knowledge doth not bring forth the Child of Obedience, it will Dye, 1 Sam. 15.22. To obey is better than Sacrifice.
So if Knowledge does not bring forth the Child of obedience, it will Die, 1 Sam. 15.22. To obey is better than Sacrifice.
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Saul thought 'twas enough for him to offer Sacrifice, though he disobeyed God's Command. No, to obey is better than Sacrifice.
Saul Thought 'twas enough for him to offer Sacrifice, though he disobeyed God's Command. No, to obey is better than Sacrifice.
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God disclaims Sacrifice, if Obedience be wanting, Ier. 7.22. I spake not to your Fathers concerning Burnt-Offerings, but this thing commanded I them, saying, Obey my Voice.
God disclaims Sacrifice, if obedience be wanting, Jeremiah 7.22. I spoke not to your Father's Concerning Burnt offerings, but this thing commanded I them, saying, Obey my Voice.
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Not but that God did enjoyn those Religious Rights of Worship;
Not but that God did enjoin those Religious Rights of Worship;
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but the meaning is, God looked chiefly at Obedience, without which Sacrifice was but Devout Folly.
but the meaning is, God looked chiefly At obedience, without which Sacrifice was but Devout Folly.
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The end why God hath given us his Law, is Obedience, Levit. 18.4. Ye shall do my Iudgments, and keep my Ordinances.
The end why God hath given us his Law, is obedience, Levit. 18.4. You shall do my Judgments, and keep my Ordinances.
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Why doth a King publish an Edict, but that it may be observed? Quest. 1. What is the Rule of Obedience? Resp. The Written Word.
Why does a King publish an Edict, but that it may be observed? Quest. 1. What is the Rule of obedience? Resp. The Written Word.
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That is proper Ocedience which the Word requires; our Obedience must correspond with the Word, as the Copy with the Original.
That is proper Obedience which the Word requires; our obedience must correspond with the Word, as the Copy with the Original.
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To seem to be zealous, if it be not according to the Word, is not Obedience but Will-worship Popish Traditions which have no Footing in the Word are abominable,
To seem to be zealous, if it be not according to the Word, is not obedience but Will-worship Popish Traditions which have no Footing in the Word Are abominable,
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and God will say, quis quaesivint haec ? Who hath required this at your Hand? Isa. 1.12. The Apostle condemns the Worshipping of Angels, which had a shew of Humility, Col. 2.18. The Jews might say, they were loath to be so bold as to go to God in their own Persons;
and God will say, quis quaesivint haec? Who hath required this At your Hand? Isaiah 1.12. The Apostle condemns the Worshipping of Angels, which had a show of Humility, Col. 2.18. The jews might say, they were loath to be so bold as to go to God in their own Persons;
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they would be more Humble, and prostrate themselves before the Angels, and desire them to present their Petitions to God.
they would be more Humble, and prostrate themselves before the Angels, and desire them to present their Petitions to God.
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This shew of Humility was hateful to God, because there was no Word to warrant it.
This show of Humility was hateful to God, Because there was no Word to warrant it.
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Quest. 2. What are the Right Ingredients into our Obedience to make it acceptable? Or how must it be qualified?
Quest. 2. What Are the Right Ingredients into our obedience to make it acceptable? Or how must it be qualified?
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Resp. 1. Obedience must be cum animi prolubio, Free and Chearful, else it is Pennance, not Sacrifice, Isa. 1.19.Resp. 1. obedience must be cum animi prolubio, Free and Cheerful, Else it is Penance, not Sacrifice, Isaiah 1.19.
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If ye be Willing and Obedient, though we serve God with Weakness, let it be with Willingness.
If you be Willing and Obedient, though we serve God with Weakness, let it be with Willingness.
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You love to see your Servants go chearfully about your Work. Under the Law God would have a Free-Will-Offering, Deut. 16.10. Hypocrites obey God grudgingly and against their Will;
You love to see your Servants go cheerfully about your Work. Under the Law God would have a Free will offering, Deuteronomy 16.10. Hypocrites obey God grudgingly and against their Will;
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they do facere bonum, but not velle. Cain brought his Sacrifice but not his Heart.
they do facere bonum, but not velle. Cain brought his Sacrifice but not his Heart.
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'Tis a true Rule, quicquid Cor non facit non fit, What the Heart doth not do, is not done.
It's a true Rule, quicquid Cor non facit non fit, What the Heart does not do, is not done.
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Willingness is the Soul of Obedience; God sometimes accepts of Willingness without the Work, but never of the Work without Willingness.
Willingness is the Soul of obedience; God sometime accepts of Willingness without the Work, but never of the Work without Willingness.
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Chearfulness shews that there is Love in the Duty;
Cheerfulness shows that there is Love in the Duty;
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and Love doth to our Services, as the Sun doth to the Fruit, Mellow and Ripen them,
and Love does to our Services, as the Sun does to the Fruit, Mellow and Ripen them,
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and make them come off with a better Relish. 2. Obedience must be Devout and Fervent, Rom. 12.11. NONLATINALPHABET, Fervent in Spirit, &c. Quae ebullit prae ardore, It alludes to Water that boils over.
and make them come off with a better Relish. 2. obedience must be Devout and Fervent, Rom. 12.11., Fervent in Spirit, etc. Quae Ebullient Prae ardore, It alludes to Water that boils over.
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So the Heart must boil over with Hot Affections in the Service of God. The Glorious Angels who for their burning in Fervour and Devotion, are called Seraphims;
So the Heart must boil over with Hight Affections in the Service of God. The Glorious Angels who for their burning in Fervour and Devotion, Are called Seraphims;
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these God chooseth to serve him in Heaven. The Snail under the Law was unclean, because a dull Sloathful Creature.
these God chooses to serve him in Heaven. The Snail under the Law was unclean, Because a dull Slothful Creature.
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Obedience without Fervency, is like a Sacrifice without Fire.
obedience without Fervency, is like a Sacrifice without Fire.
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Why should not our Obedience be lively and Fervent? God deserves the Flower and Strength of our Affections.
Why should not our obedience be lively and Fervent? God deserves the Flower and Strength of our Affections.
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Domitian would not have his Statue carved in Wood or Iron, but in Gold. Lively Affections make Golden Services.Domitian would not have his Statue carved in Wood or Iron, but in Gold. Lively Affections make Golden Services.
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It is Fervency makes Obedience acceptable: Eliah was fervent in Spirit, and his Prayers opened and shut Heaven:
It is Fervency makes obedience acceptable: Elijah was fervent in Spirit, and his Prayers opened and shut Heaven:
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And again he pray'd, and fire fell on his Enemies, 2 Kings 1.10. Eliah 's Prayer fetch'd Fire from Heaven, because being fervent it carried Fire up to Heaven:
And again he prayed, and fire fell on his Enemies, 2 Kings 1.10. Elijah is Prayer fetched Fire from Heaven, Because being fervent it carried Fire up to Heaven:
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Quicquid decorum ex Fide proficiscitur, Aug. 3. Obedience must be extensive, it must reach to all Gods Commands, Psal. 119.6. Then shall I not be ashamed (or as it is in the Hebrew lo Ebosh, blush) when I have respect to all thy Commandements. Quicquid decorum ex Fide proficiscitur, Aug. 3. obedience must be extensive, it must reach to all God's Commands, Psalm 119.6. Then shall I not be ashamed (or as it is in the Hebrew lo Ebosh, blush) when I have respect to all thy commandments.
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Quicquid propter Deum fit aequaliter fit. There is a Stamp of Divine Authority upon all Gods Commands;Quicquid propter God fit aequaliter fit. There is a Stamp of Divine authority upon all God's Commands;
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and if I obey one Precept, because God Commands, I must obey all:
and if I obey one Precept, Because God Commands, I must obey all:
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True Obedience runs through all the Duties of Religion, as the Blood through all the Veins;
True obedience runs through all the Duties of Religion, as the Blood through all the veins;
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or the Sun through all the Signs of the Zodiack. A good Christian makes Gospel Piety and Moral Equity kiss each other:
or the Sun through all the Signs of the Zodiac. A good Christian makes Gospel Piety and Moral Equity kiss each other:
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and what can we expect but severe Rebukes? 6. Obedience must be Constant, Psal. 106.3.
and what can we expect but severe Rebukes? 6. obedience must be Constant, Psalm 106.3.
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but other things they leave undone, Mark 10.21. One thing is lacking, Unum deest. Herod would hear Iohn Baptist, but not leave his Incest:
but other things they leave undone, Mark 10.21. One thing is lacking, Unum deest. Herod would hear John Baptist, but not leave his Incest:
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Some will Pray, but not give Alms; others will give Alms but not Pray, Matt. 23.23. Ye pay Tithe of Mint and Anise, and have neglected the weightier things of the Law ▪ Iudgment, Mercy and Faith.
some will Pray, but not give Alms; Others will give Alms but not Pray, Matt. 23.23. You pay Tithe of Mint and Anise, and have neglected the Weightier things of the Law ▪ Judgement, Mercy and Faith.
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The Badger hath one foot shorter than the other: So these are shorter in some Duties than in other.
The Badger hath one foot shorter than the other: So these Are shorter in Some Duties than in other.
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God likes not such partial Servants that will do some part of the work he sets them about, and leave the other undone.
God likes not such partial Servants that will do Some part of the work he sets them about, and leave the other undone.
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4. Obedience must be sincere, viz. We must aim at the Glory of God in it. Finis specificat actionem :
4. obedience must be sincere, viz. We must aim At the Glory of God in it. Finis specificat actionem:
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In Religion the end is all.
In Religion the end is all.
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The end of our Obedience must not be to stop the Mouth of Conscience, or to gain Applause and Preferment;
The end of our obedience must not be to stop the Mouth of Conscience, or to gain Applause and Preferment;
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but that we may grow more like God, and bring more Glory to God, 1 Cor. 10.31. Do all to the Glory of God.
but that we may grow more like God, and bring more Glory to God, 1 Cor. 10.31. Do all to the Glory of God.
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That which hath spoiled many glorious Actions, and made them lose their Reward, is, when Mens aims have been wrong:
That which hath spoiled many glorious Actions, and made them loose their Reward, is, when Men's aims have been wrong:
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The Pharisees gave Alms, but blowed a Trumpet, that they might have Glory of Men, Matt. 6: 2. Alms should shine, but not blaze.
The Pharisees gave Alms, but blowed a Trumpet, that they might have Glory of Men, Matt. 6: 2. Alms should shine, but not blaze.
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Iehu did well in destroying the Baal-worshippers, and God commended him for it;Iehu did well in destroying the Baal-worshippers, and God commended him for it;
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but because his Aims were not good (he aim'd at setling himself in the Kingdom) therefore God look'd upon it no better than Murder, Hos. 1.4. I will avenge the blood of Jezreel upon the House of Jehu.
but Because his Aims were not good (he aimed At settling himself in the Kingdom) Therefore God looked upon it no better than Murder, Hos. 1.4. I will avenge the blood of Jezrael upon the House of Jehu.
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O let us look to our Ends in Obedience; it is possible the Action may be right and not the Heart, 2 Chron. 25.2. Amaziah did that which was right in the sight of the Lord, but not with a perfect Heart.
O let us look to our Ends in obedience; it is possible the Actium may be right and not the Heart, 2 Chronicles 25.2. Amaziah did that which was right in the sighed of the Lord, but not with a perfect Heart.
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Two things are chiefly to be eyed in Obedience, the Principle and the End :
Two things Are chiefly to be eyed in obedience, the Principle and the End:
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A Child of God, though he shoots short in his Obedience, yet he takes a right Aim.
A Child of God, though he shoots short in his obedience, yet he Takes a right Aim.
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5. Obedience must be in and thorough Christ, Eph. 1.6. He hath accepted us in the Beloved.
5. obedience must be in and thorough christ, Ephesians 1.6. He hath accepted us in the beloved.
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Not our Obedience, but Christs Merits, procure acceptance;
Not our obedience, but Christ Merits, procure acceptance;
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we must in every part of Worship, tender up Christ to God in the Arms of our Faith.
we must in every part of Worship, tender up christ to God in the Arms of our Faith.
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Unless we serve God thus, in Hope and Confidence of Christs Merits, we do rather provoke God than please him:
Unless we serve God thus, in Hope and Confidence of Christ Merits, we do rather provoke God than please him:
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As when King Uzziah would offer Incense without a Priest, God was angry with him, and struck him with Leprosie, 2 Chron. 26.16.
As when King Uzziah would offer Incense without a Priest, God was angry with him, and struck him with Leprosy, 2 Chronicles 26.16.
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Blessed is he who doth righteousness, Be Col Gnet, at all times. True Obedience is not like an high Colour in a Fit,Blessed is he who does righteousness, Be Col Gnet, At all times. True obedience is not like an high Colour in a Fit,
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but it is a right Sanguine: It is like the Fire on the Altar, which was always kept Burning, Lev. 6.13. Hypocrites Obedience is but, NONLATINALPHABET, for a Season:
but it is a right Sanguine: It is like the Fire on the Altar, which was always kept Burning, Lev. 6.13. Hypocrites obedience is but,, for a Season:
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It is like plaistering Work, which is soon washed off; but true Obedience is constant: Though we meet with Affliction, we must go on in our Obedience, Iob 17.9. The Righteous shall hold on his way. We have vowed Constancy:
It is like plastering Work, which is soon washed off; but true obedience is constant: Though we meet with Affliction, we must go on in our obedience, Job 17.9. The Righteous shall hold on his Way. We have vowed Constancy:
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We have vowed to renounce the Pomp and Vanities of the World, and to fight under Christ's Banner to the Death.
We have vowed to renounce the Pomp and Vanities of the World, and to fight under Christ's Banner to the Death.
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When a Servant hath entred into Covenant with his Master, and the Indentures are sealed, then he cannot go back, he must serve out his time.
When a Servant hath entered into Covenant with his Master, and the Indentures Are sealed, then he cannot go back, he must serve out his time.
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There are Indentures drawn in Baptism, and in the Lords Supper:
There Are Indentures drawn in Baptism, and in the lords Supper:
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The Indentures are renewed and sealed on our part, that we will be Faithful and Constant in our Obedience:
The Indentures Are renewed and sealed on our part, that we will be Faithful and Constant in our obedience:
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Therefore we must imitate Christ, who became obedient to the Death, Phil. 2.8. The Crown is set upon the Head of Perseverance, Rev. 2.26. He that keeps my works unto the end, to him will I give the morning Star.
Therefore we must imitate christ, who became obedient to the Death, Philip 2.8. The Crown is Set upon the Head of Perseverance, Rev. 2.26. He that keeps my works unto the end, to him will I give the morning Star.
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Use 1. This indicts such who live in a Contradiction to this Text; they have cast off the Yoke of Obedience, Ier. 44.16. As for the word which thou hast spoken to us in the Name of the Lord, we will not hearken unto thee. Use 1. This indicts such who live in a Contradiction to this Text; they have cast off the Yoke of obedience, Jeremiah 44.16. As for the word which thou hast spoken to us in the Name of the Lord, we will not harken unto thee.
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God bids Men pray in their Family, they live in the total Neglect of it: He bids them Sanctifie the Sabbath, they follow their Pleasures on that day.
God bids Men pray in their Family, they live in the total Neglect of it: He bids them Sanctify the Sabbath, they follow their Pleasures on that day.
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God bids them abstain from the Appearance of Sin, they do not abstain from the Act:
God bids them abstain from the Appearance of since, they do not abstain from the Act:
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They live in the act of Revenge; in the Act of Uncleanness. This is an high Contempt of God;
They live in the act of Revenge; in the Act of Uncleanness. This is an high Contempt of God;
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'tis Rebellion, and Rebellion is as the Sin of Witchcraft. Quest.
it's Rebellion, and Rebellion is as the since of Witchcraft. Quest.
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Whence is it Men do not obey God? They know their Duty yet do it not? Whence is it Men do not obey God? They know their Duty yet do it not?
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Resp. 1. The not obeying of God is for want of Faith, Isa. 53.1. Quis credidit? Who hath believed our Report? Did Men believe Sin were so bitter, that Hell followed at the Heels of it, Would they go on in Sin? Did they believe there were such a Reward for the Righteous, that Godliness were Gain? Would they not pursue it? But they are Atheists, not fully captivated into the Belief of these things.Resp. 1. The not obeying of God is for want of Faith, Isaiah 53.1. Quis credidit? Who hath believed our Report? Did Men believe since were so bitter, that Hell followed At the Heels of it, Would they go on in since? Did they believe there were such a Reward for the Righteous, that Godliness were Gain? Would they not pursue it? But they Are Atheists, not Fully captivated into the Belief of these things.
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Hence it is they obey not. This is Satan's Master-piece;
Hence it is they obey not. This is Satan's Masterpiece;
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If the Loadstone draw the Iron; now it is not hard for the Iron to move:
If the Loadstone draw the Iron; now it is not hard for the Iron to move:
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His Draw-net by which he drags Millions to Hell by keeping them in Infidelity, He knows if he can but keep them from believing the Truth, he is sure to keep them from obeying it.
His Draw-net by which he drags Millions to Hell by keeping them in Infidelity, He knows if he can but keep them from believing the Truth, he is sure to keep them from obeying it.
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2. The not obeying God is for want of Self-denial: God commands one thing and Mens Lusts command another;
2. The not obeying God is for want of Self-denial: God commands one thing and Men's Lustiest command Another;
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and they will rather dye than deny their Lusts. Now if Lust cannot be denied, God cannot be obeyed. Use 2. Obey Gods Voice, NONLATINALPHABET.
and they will rather die than deny their Lusts. Now if Lust cannot be denied, God cannot be obeyed. Use 2. Obey God's Voice,.
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This is the Beauty of a Christian. Quest. What are the great Arguments or Incentives to Obedience?
This is the Beauty of a Christian. Quest. What Are the great Arguments or Incentives to obedience?
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Resp. 1. Obedience makes us precious to God; we shall be his Favourites ▪ Exod. 19.15.Resp. 1. obedience makes us precious to God; we shall be his Favourites ▪ Exod 19.15.
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If ye will obey my Voice, ye shall be a peculiar Treasure to me above all People;
If you will obey my Voice, you shall be a peculiar Treasure to me above all People;
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you shall be my Portion, my Jewels, the Apple of mine Eye, I will give Kingdoms for your Ransom, Isa. 43.3. 2. There is nothing lost by Obedience.
you shall be my Portion, my Jewels, the Apple of mine Eye, I will give Kingdoms for your Ransom, Isaiah 43.3. 2. There is nothing lost by obedience.
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To obey Gods Will is the way to have our Will. 1. Would we have a Blessing in our Estates? Let us obey, Deut. 28.1, 3. If thou shalt hearken to the Voice of the Lord, to do all his Commandments, Blessed shalt thou be in the field;
To obey God's Will is the Way to have our Will. 1. Would we have a Blessing in our Estates? Let us obey, Deuteronomy 28.1, 3. If thou shalt harken to the Voice of the Lord, to do all his commandments, Blessed shalt thou be in the field;
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Blessed shall be thy Basket and thy store. Blessed shall be thy Basket and thy store.
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To obey is the best way to thrive in our Estates. 2. Would we have a Blessing in our Souls, let us obey, Ier. 7.23. Obey and I will be your God.
To obey is the best Way to thrive in our Estates. 2. Would we have a Blessing in our Souls, let us obey, Jeremiah 7.23. Obey and I will be your God.
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My Spirit shall be your Guide, Sanctifier and Comforter, Heb. 5.9. Christ became the Author of eternal Salvation to all them that obey him.
My Spirit shall be your Guide, Sanctifier and Comforter, Hebrew 5.9. christ became the Author of Eternal Salvation to all them that obey him.
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While we please God we pleasure our selves: While we give him the Duty, he gives us the Dowry:
While we please God we pleasure our selves: While we give him the Duty, he gives us the Dowry:
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We are apt to say as Amaziah, 2 Chron. 25.9. What shall we do for the hundred Talents? You see you lose nothing by obeying:
We Are apt to say as Amaziah, 2 Chronicles 25.9. What shall we do for the hundred Talents? You see you loose nothing by obeying:
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The obedient Son hath the Inheritance setled on him: Obey and you shall have a Kingdom, Luke 12.32. It is your Fathers good pleasure to give you a Kingdom.
The obedient Son hath the Inheritance settled on him: Obey and you shall have a Kingdom, Lycia 12.32. It is your Father's good pleasure to give you a Kingdom.
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3. What a Sin Disobedience is: 1. It is an irrational Sin. 2. We are not able to stand it out in Defiance against God; 1 Cor. 10.22. Are we stronger than he? Will the Sinner go to measure Arms with God? He is the Father Almighty, who can command Legions:
3. What a since Disobedience is: 1. It is an irrational Sin. 2. We Are not able to stand it out in Defiance against God; 1 Cor. 10.22. are we Stronger than he? Will the Sinner go to measure Arms with God? He is the Father Almighty, who can command Legions:
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If we have not strength to resist him, it is irrational to disobey him. 2. It is irrational,
If we have not strength to resist him, it is irrational to disobey him. 2. It is irrational,
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as it is against all Law and Equity: We have our daily Subsistence from God; in him we live and move:
as it is against all Law and Equity: We have our daily Subsistence from God; in him we live and move:
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and accompanying him to the Sacrifice in Mourning: Lovers grieve together:
and accompanying him to the Sacrifice in Mourning: Lovers grieve together:
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Is it not equal, that as we live by him, we should live to him? That as God gives us our Allowance,
Is it not equal, that as we live by him, we should live to him? That as God gives us our Allowance,
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so we should give him our Allegiance? 2. It is a destructive Sin, 1 Thess. 7.8. The Lord Jesus shall be revealed from Heaven with his mighty Angels in flaming Fire, taking Vengeance on them who obey not the Gospel.
so we should give him our Allegiance? 2. It is a destructive since, 1 Thess 7.8. The Lord jesus shall be revealed from Heaven with his mighty Angels in flaming Fire, taking Vengeance on them who obey not the Gospel.
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He who refuseth to obey Gods Will in commanding, shall be sure to obey his Will in punishing:
He who Refuseth to obey God's Will in commanding, shall be sure to obey his Will in punishing:
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The Sinner, while he thinks to slip the knot of Obedience, twists the Cord of his own Damnation: He perisheth without excuse;
The Sinner, while he thinks to slip the knot of obedience, twists the Cord of his own Damnation: He Perishes without excuse;
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he hath no Plea or Apology to make for himself, Luke 12.47. The Servant which knew his Lords will, but did it not, shall be beaten with many stripes.
he hath no Plea or Apology to make for himself, Lycia 12.47. The Servant which knew his lords will, but did it not, shall be beaten with many stripes.
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God will say, why did ye not obey? You knew to do good, but did it not,
God will say, why did you not obey? You knew to do good, but did it not,
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therefore your Blood is upon your own Head. Quest. What means shall we use that we may obey? Resp. 1. Serious Consideration:
Therefore your Blood is upon your own Head. Quest. What means shall we use that we may obey? Resp. 1. Serious Consideration:
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Consider Gods Commands are not grievous: He commands nothing unreasonable, 1 Iohn 5.3. It is easier to obey the commands of God than Sin:
Consider God's Commands Are not grievous: He commands nothing unreasonable, 1 John 5.3. It is Easier to obey the commands of God than since:
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The Commands of Sin are Burdensome:
The Commands of since Are Burdensome:
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Let a Man be under the power of any Lust, How doth he tire himself? What Hazards doth he run, even to the endangering his Health and Soul, that he may satisfie his Lust? What tedious Journeys did Antiochus Epiphanes take in persecuting the Jews? Ier. 9.5. They weary themselves to commit Iniquity ;
Let a Man be under the power of any Lust, How does he tire himself? What Hazards does he run, even to the endangering his Health and Soul, that he may satisfy his Lust? What tedious Journeys did Antiochus Epiphanes take in persecuting the jews? Jeremiah 9.5. They weary themselves to commit Iniquity;
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and are not Gods commands more easie to obey? Chrysost. saith, NONLATINALPHABET. Virtue is easier than Vice;
and Are not God's commands more easy to obey? Chrysostom Says,. Virtue is Easier than Vice;
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Temperance is less Burdensome than Drunkenness: Some have gone with less pains to Heaven, than others have to Hell.
Temperance is less Burdensome than drunkenness: some have gone with less pains to Heaven, than Others have to Hell.
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Consideration 2. God commands nothing but what is Beneficial, Deut. 10.12, 13. O Israel what doth the Lord require of thee, Consideration 2. God commands nothing but what is Beneficial, Deuteronomy 10.12, 13. Oh Israel what does the Lord require of thee,
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but to fear the Lord thy God, and to keep his Statutes, which I command thee this day for thy good ? To obey God, is not so much our Duty as our Privilege:but to Fear the Lord thy God, and to keep his Statutes, which I command thee this day for thy good? To obey God, is not so much our Duty as our Privilege:
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His commands carry Meat in the Mouth of them: He bids us repent; and why? That our Sins may be blotted out, Acts 3.19. He commands us to believe:
His commands carry Meat in the Mouth of them: He bids us Repent; and why? That our Sins may be blotted out, Acts 3.19. He commands us to believe:
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And why? That we may be saved, Acts 16.31. There is love in every command.
And why? That we may be saved, Acts 16.31. There is love in every command.
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As if a King should bid one of his Subjects dig in a Gold Mine, and then take the Gold to himself. 2. Earnest Supplication :
As if a King should bid one of his Subject's dig in a Gold Mine, and then take the Gold to himself. 2. Earnest Supplication:
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Implore the help of the Spirit to carry us on in Obedience: Gods Spirit makes Obedience easie and delightful:
Implore the help of the Spirit to carry us on in obedience: God's Spirit makes obedience easy and delightful:
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If Gods Spirit quicken and draw the Heart; now it is not hard to obey. When a Gale of the Spirit blows;
If God's Spirit quicken and draw the Heart; now it is not hard to obey. When a Gale of the Spirit blows;
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now we go full Sail in Obedience: Turn that Promise into a Prayer, Ezek. 36.27. I will put my Spirit within you, and cause you to walk in my Statutes.
now we go full Sail in obedience: Turn that Promise into a Prayer, Ezekiel 36.27. I will put my Spirit within you, and cause you to walk in my Statutes.
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The Promise encourageth us, the Spirit inables us to Obedience.
The Promise Encourageth us, the Spirit inables us to obedience.
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Of LOVE. THE Rule of Obedience being the Moral Law comprehended in the Ten Commandements; the next Question is, Quest.
Of LOVE. THE Rule of obedience being the Moral Law comprehended in the Ten commandments; the next Question is, Quest.
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What is the Sum of the Ten Commandements? What is the Sum of the Ten commandments?
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Resp. The Summ of the Ten Commandements, is to love the Lord our God, with all our Heart, with all our Soul, with all our Strength,Resp. The Sum of the Ten commandments, is to love the Lord our God, with all our Heart, with all our Soul, with all our Strength,
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and with all our Mind, and our Neighbour as our selves, Deut. 6.5.
and with all our Mind, and our Neighbour as our selves, Deuteronomy 6.5.
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Thou shalt love the Lord thy God, with all thy Heart, and with all thy Soul, and with all thy might. Thou shalt love the Lord thy God, with all thy Heart, and with all thy Soul, and with all thy might.
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The Duty call'd for is Love, yea the strength of Love, with all thy Heart : God will lose none of our Love.
The Duty called for is Love, yea the strength of Love, with all thy Heart: God will loose none of our Love.
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Love is the Soul of Religion, and that which goes to the right constituting a Christian:
Love is the Soul of Religion, and that which Goes to the right constituting a Christian:
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Love is the Queen of the Graces;
Love is the Queen of the Graces;
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it shines and sparkles in Gods Eye, as the precious Stones did on the Breast-plate of Aaron.
it shines and sparkles in God's Eye, as the precious Stones did on the Breastplate of Aaron.
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Quest. 1. What is Love?
Quest. 1. What is Love?
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Resp. It is an Holy Fire kindled in the Affections, whereby a Christian is carried out strongly after God as the Supreme Good.Resp. It is an Holy Fire kindled in the Affections, whereby a Christian is carried out strongly After God as the Supreme Good.
np1 pn31 vbz dt j n1 vvn p-acp dt n2, c-crq dt njp vbz vvn av av-j p-acp np1 p-acp dt j j.
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Quest. 2. What is the antecedent of Love to God? Resp. The Antecedent of Love is Knowledge:
Quest. 2. What is the antecedent of Love to God? Resp. The Antecedent of Love is Knowledge:
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The Spirit shines upon the Understanding, and discovers those Orient Beauties in God, his Wisdom, Holiness, Mercy,
The Spirit shines upon the Understanding, and discovers those Orient Beauty's in God, his Wisdom, Holiness, Mercy,
dt n1 vvz p-acp dt n1, cc vvz d j-jn n2 p-acp np1, po31 n1, n1, n1,
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and these are the Lenocinium, the Load-stone to entice and draw the Love to God: Ignoti nulla Cupido: Such as know not God cannot love him:
and these Are the Lenocinium, the Loadstone to entice and draw the Love to God: Ignoti nulla Cupido: Such as know not God cannot love him:
cc d vbr dt fw-la, dt n1 pc-acp vvi cc vvi dt n1 p-acp np1: fw-la fw-la np1: d c-acp vvb xx np1 vmbx vvi pno31:
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If the Sun be set in the Understanding, there must needs be night in the Affections.
If the Sun be Set in the Understanding, there must needs be night in the Affections.
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Quest. 3. Wherein doth the formal Nature of Love consist? Resp. The Nature of Love is in delighting in the Object:
Quest. 3. Wherein does the formal Nature of Love consist? Resp. The Nature of Love is in delighting in the Object:
n1. crd c-crq vdz dt j n1 pp-f n1 vvi? np1 dt n1 pp-f n1 vbz p-acp vvg p-acp dt n1:
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Complacentia amantis in amato, Aquin. This is our loving God, our taking delight in him, Psal. 37.4. Delight thy self in the Lord :Complacentia Amantis in amato, Aquinas This is our loving God, our taking delight in him, Psalm 37.4. Delight thy self in the Lord:
fw-la fw-la p-acp fw-la, np1 d vbz po12 n1 np1, po12 vvg n1 p-acp pno31, np1 crd. n1 po21 n1 p-acp dt n1:
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As a Bride delights in her Jewels. Grace changeth a Christians Aims and Delights. Quest. 4. How must our Love to God be qualified?
As a Bride delights in her Jewels. Grace changes a Christians Aims and Delights. Quest. 4. How must our Love to God be qualified?
c-acp dt n1 vvz p-acp po31 n2. n1 vvz dt np1 vvz cc vvz. n1. crd q-crq vmb po12 n1 p-acp np1 vbi vvn?
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Resp. 1. If it be a sincere Love, we must love God with all our Heart: In the Text, Thou shalt love the Lord thy God, Becol Leuauca, with all thy Heart. God will have the whole Heart;Resp. 1. If it be a sincere Love, we must love God with all our Heart: In the Text, Thou shalt love the Lord thy God, Becol Leuauca, with all thy Heart. God will have the Whole Heart;
np1 crd cs pn31 vbb dt j n1, pns12 vmb vvi np1 p-acp d po12 n1: p-acp dt n1, pns21 vm2 vvi dt n1 po21 n1, np1 fw-la, p-acp d po21 n1. np1 vmb vhi dt j-jn n1;
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Nor will God have the Heart divided; it must be the whole Heart. 2. We must love God propter se, for himself, for his own intrinsick Excellencies:
Nor will God have the Heart divided; it must be the Whole Heart. 2. We must love God propter se, for himself, for his own intrinsic Excellencies:
ccx vmb np1 vhi dt n1 vvn; pn31 vmb vbi dt j-jn n1. crd pns12 vmb vvi np1 fw-la fw-la, p-acp px31, c-acp po31 d j n2:
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We must love him for his Loveliness; Meretricius est amor plus annulum quam sponsum amare. It is an Harlots Love to love the Portion more than the Person.
We must love him for his Loveliness; Meretricious est amor plus Annulum quam sponsum amare. It is an Harlots Love to love the Portion more than the Person.
pns12 vmb vvi pno31 p-acp po31 n1; np1 fw-la fw-la fw-fr fw-la fw-la fw-la fw-la. pn31 vbz dt ng1 n1 pc-acp vvi dt n1 av-dc cs dt n1.
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Hypocrites love God because he gives them Corn and Wine: We must love God for himself;
Hypocrites love God Because he gives them Corn and Wine: We must love God for himself;
n2 n1 np1 c-acp pns31 vvz pno32 n1 cc n1: pns12 vmb vvi np1 p-acp px31;
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for those shining Perfections which are in him. Gold is loved for it self. 3. We must love God with all our might. In the Hebrew Text our Vehemency.
for those shining Perfections which Are in him. Gold is loved for it self. 3. We must love God with all our might. In the Hebrew Text our Vehemency.
p-acp d j-vvg n2 r-crq vbr p-acp pno31. n1 vbz vvn p-acp pn31 n1. crd pns12 vmb vvi np1 p-acp d po12 vmd. p-acp dt njp n1 po12 n1.
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We must love God quoad posse, as much as we are able: Christians should be like Seraphins burning in Holy Love:
We must love God quoad posse, as much as we Are able: Christians should be like Seraphim burning in Holy Love:
pns12 vmb vvi np1 av fw-la, p-acp d c-acp pns12 vbr j: np1 vmd vbi j n2 vvg p-acp j n1:
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We can never love God so much as he deserves: The Angels in Heaven cannot love God so much as he deserves.
We can never love God so much as he deserves: The Angels in Heaven cannot love God so much as he deserves.
pns12 vmb av-x vvi np1 av av-d c-acp pns31 vvz: dt n2 p-acp n1 vmbx vvi np1 av av-d c-acp pns31 vvz.
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4. Love to God must be Active in its Sphere: Love is an Industrious Affection;
4. Love to God must be Active in its Sphere: Love is an Industria Affection;
crd n1 p-acp np1 vmb vbi j p-acp po31 n1: n1 vbz dt j n1;
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it sets the Head a studying for God, Hands a working, Feet a running in the ways of his Commandements;
it sets the Head a studying for God, Hands a working, Feet a running in the ways of his commandments;
pn31 vvz dt n1 dt vvg p-acp np1, n2 dt n-vvg, n2 dt vvg p-acp dt n2 pp-f po31 n2;
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it is called the Labour of Love, 1 Thess. 1.3. Mary Magdalen loved Christ, and poured her Oyntments on him.
it is called the Labour of Love, 1 Thess 1.3. Marry Magdalen loved christ, and poured her Ointments on him.
pn31 vbz vvn dt n1 pp-f n1, crd np1 crd. uh np1 vvd np1, cc vvd po31 n2 p-acp pno31.
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We think we can never do enough for the Person whom we love. 5. Love to God must be Superlative:
We think we can never do enough for the Person whom we love. 5. Love to God must be Superlative:
pns12 vvb pns12 vmb av-x vdi d p-acp dt n1 ro-crq pns12 vvb. crd n1 p-acp np1 vmb vbi j:
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God is the Quintessence of Beauty, a whole Paradise of Delight; and he must have a Priority in our Love:
God is the Quintessence of Beauty, a Whole Paradise of Delight; and he must have a Priority in our Love:
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Our Love to God must be above all things besides; as the Oyl swims above the Water:
Our Love to God must be above all things beside; as the Oil swims above the Water:
po12 n1 p-acp np1 vmb vbi p-acp d n2 a-acp; c-acp dt n1 vvz p-acp dt n1:
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We must love God above Estate, Relations; great is the Love to Relations.
We must love God above Estate, Relations; great is the Love to Relations.
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There is a Story in the French Academy, of a Daughter, who when her Father was condemned to dye by Famine, gave him suck with her own Breasts.
There is a Story in the French Academy, of a Daughter, who when her Father was condemned to die by Famine, gave him suck with her own Breasts.
pc-acp vbz dt n1 p-acp dt jp n1, pp-f dt n1, r-crq c-crq po31 n1 vbds vvn pc-acp vvi p-acp n1, vvd pno31 vvi p-acp po31 d n2.
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But our Love to God must be above Father and Mother, Matt. 10.37. We may give the Creature the Milk of our Love, God must have the Cream:
But our Love to God must be above Father and Mother, Matt. 10.37. We may give the Creature the Milk of our Love, God must have the Cream:
p-acp po12 n1 p-acp np1 vmb vbi p-acp n1 cc n1, np1 crd. pns12 vmb vvi dt n1 dt n1 pp-f po12 n1, np1 vmb vhi dt n1:
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The Spouse keeps the Juice of her Pomgranate for Christ, Cant. 8.2. 6. Our Love to God must be constant, like the Fire the vestal Virgins kept in Rome, which did not go out.
The Spouse keeps the Juice of her Pomegranate for christ, Cant 8.2. 6. Our Love to God must be constant, like the Fire the vestal Virgins kept in Room, which did not go out.
dt n1 vvz dt n1 pp-f po31 n1 p-acp np1, np1 crd. crd po12 n1 p-acp np1 vmb vbi j, av-j dt n1 dt j-jn n2 vvn p-acp vvi, r-crq vdd xx vvi av.
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Love must be like the motion of the Pulse, it beats as long as there is Life, Cant. 8.7. Many Waters cannot quench Love, not the Waters of Persecution, Eph. 3.17. NONLATINALPHABET, rooted in love. A Branch withers that doth not grow on a Root:
Love must be like the motion of the Pulse, it beats as long as there is Life, Cant 8.7. Many Waters cannot quench Love, not the Waters of Persecution, Ephesians 3.17., rooted in love. A Branch withers that does not grow on a Root:
n1 vmb vbi av-j dt n1 pp-f dt n1, pn31 vvz a-acp av-j c-acp pc-acp vbz n1, np1 crd. av-d n2 vmbx vvi n1, xx dt n2 pp-f n1, np1 crd., vvn p-acp n1. dt n1 vvz cst vdz xx vvi p-acp dt n1:
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That Love may not dye, it must be well rooted. Quest. 5. What are the visible Signs of our Love to God?
That Love may not die, it must be well rooted. Quest. 5. What Are the visible Signs of our Love to God?
cst n1 vmb xx vvi, pn31 vmb vbi av vvn. n1. crd q-crq vbr dt j n2 pp-f po12 n1 p-acp np1?
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It is needful some things be kept in brine. Afflictions are needful upon several accounts. (1.) To keep us Humble.
It is needful Some things be kept in brine. Afflictions Are needful upon several accounts. (1.) To keep us Humble.
pn31 vbz j d n2 vbb vvn p-acp n1. n2 vbr j p-acp j n2. (crd) p-acp vvb pno12 j.
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Resp. 1. If we love God, then our Desire is after him, Isa. 26.8. The desire of our Soul is to thy Name. Resp. 1. If we love God, then our Desire is After him, Isaiah 26.8. The desire of our Soul is to thy Name.
np1 crd cs pns12 vvb np1, cs po12 n1 vbz p-acp pno31, np1 crd. dt n1 pp-f po12 n1 vbz p-acp po21 n1.
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He who loves God breaths after Communion with him, Psal. 42.2. My Soul thirsts for the living God.
He who loves God breathes After Communion with him, Psalm 42.2. My Soul thirsts for the living God.
pns31 r-crq vvz np1 n2 p-acp n1 p-acp pno31, np1 crd. po11 n1 vvz p-acp dt j-vvg np1.
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Persons in Love desire to be oft conferring together: He who loves God desires to be much in his Presence:
Persons in Love desire to be oft conferring together: He who loves God Desires to be much in his Presence:
n2 p-acp n1 vvb pc-acp vbi av vvg av: pns31 r-crq vvz np1 vvz pc-acp vbi av-d p-acp po31 n1:
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He loves the Ordinances, they are the Glass where the Glory of God is resplendent: In the Ordinances we meet with him whom our Soul loves:
He loves the Ordinances, they Are the Glass where the Glory of God is resplendent: In the Ordinances we meet with him whom our Soul loves:
pns31 vvz dt n2, pns32 vbr dt n1 c-crq dt n1 pp-f np1 vbz j: p-acp dt n2 pns12 vvb p-acp pno31 ro-crq po12 n1 vvz:
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We have Gods Smiles and Whispers, and some Fore-tasts of Heaven: Such as have no desire after Ordinances, have no love to God. 2. The second Visible Sign:
We have God's Smiles and Whispers, and Some Foretastes of Heaven: Such as have no desire After Ordinances, have no love to God. 2. The second Visible Signen:
pns12 vhb n2 n2 cc vvz, cc d j pp-f n1: d c-acp vhb dx n1 p-acp n2, vhb dx n1 p-acp np1. crd dt ord j n1:
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He who loves God cannot take Contentment in any thing without him:
He who loves God cannot take Contentment in any thing without him:
pns31 r-crq vvz n1 vmbx vvi n1 p-acp d n1 p-acp pno31:
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An Hypocrite who pretends to love God, give him but Corn and Wine, and he can be content without God:
an Hypocrite who pretends to love God, give him but Corn and Wine, and he can be content without God:
dt n1 r-crq vvz pc-acp vvi np1, vvb pno31 p-acp n1 cc n1, cc pns31 vmb vbi j p-acp np1:
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But a Soul fired with love to God cannot be without him. Lovers faint away if they have not a sight of the Object loved.
But a Soul fired with love to God cannot be without him. Lovers faint away if they have not a sighed of the Object loved.
cc-acp dt n1 vvn p-acp n1 p-acp np1 vmbx vbi p-acp pno31. ng1 j av cs pns32 vhb xx dt n1 pp-f dt n1 vvd.
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A gracious Soul can want Health, but not want God who is the Health of his Countenance, Psal. 43.5.
A gracious Soul can want Health, but not want God who is the Health of his Countenance, Psalm 43.5.
dt j n1 vmb vvi n1, cc-acp xx vvi np1 r-crq vbz dt n1 pp-f po31 n1, np1 crd.
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If God should say to a Soul that intirely loves him, Take thy Ease, swim in Pleasure, solace thy self in the Delights of the World,
If God should say to a Soul that entirely loves him, Take thy Ease, swim in Pleasure, solace thy self in the Delights of the World,
cs np1 vmd vvi p-acp dt n1 cst av-j vvz pno31, vvb po21 n1, vvb p-acp n1, vvi po21 n1 p-acp dt n2 pp-f dt n1,
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but thou shalt not enjoy my Presence;
but thou shalt not enjoy my Presence;
cc-acp pns21 vm2 xx vvi po11 n1;
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this would not content the Soul. Nay, if God should say, I will let thee be taken up to Heaven,
this would not content the Soul. Nay, if God should say, I will let thee be taken up to Heaven,
d vmd xx vvi dt n1 uh-x, cs np1 vmd vvi, pns11 vmb vvi pno21 vbb vvn a-acp p-acp n1,
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but I will retire into a withdrawing Room, and thou shalt not see my Face: This would not content the Soul;
but I will retire into a withdrawing Room, and thou shalt not see my Face: This would not content the Soul;
cc-acp pns11 vmb vvi p-acp dt n-vvg n1, cc pns21 vm2 xx vvi po11 n1: d vmd xx vvi dt n1;
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it is an Hell to want God. The Philosopher saith, There can be no Gold without the Influence of the Sun:
it is an Hell to want God. The Philosopher Says, There can be no Gold without the Influence of the Sun:
pn31 vbz dt n1 pc-acp vvi np1. dt n1 vvz, pc-acp vmb vbi dx n1 p-acp dt n1 pp-f dt n1:
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There can be no golden Joy in the Soul, without Gods sweet Presence and Influence. 3. The third visible Sign:
There can be no golden Joy in the Soul, without God's sweet Presence and Influence. 3. The third visible Signen:
pc-acp vmb vbi dx j n1 p-acp dt n1, p-acp npg1 j n1 cc n1. crd dt ord j n1:
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He who loves God, hates that which would separate between him and God, and that is Sin:
He who loves God, hates that which would separate between him and God, and that is since:
pns31 r-crq vvz np1, vvz cst r-crq vmd vvi p-acp pno31 cc np1, cc d vbz n1:
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Sin makes God hide his Face; it is like an Incendiary which parts chief Friends. Therefore the Keneness of a Christians Hatred is set against Sin, Psal. 119.128. I hate every false way. Antipathies can never be reconciled;
since makes God hide his Face; it is like an Incendiary which parts chief Friends. Therefore the Keenness of a Christians Hatred is Set against since, Psalm 119.128. I hate every false Way. Antipathies can never be reconciled;
n1 vvz np1 vvi po31 n1; pn31 vbz av-j dt n-jn r-crq vvz j-jn n2. av dt n1 pp-f dt njpg2 n1 vbz vvn p-acp n1, np1 crd. pns11 vvb d j n1. n2 vmb av-x vbi vvn;
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one cannot love Health but he must hate Poyson:
one cannot love Health but he must hate Poison:
pi vmbx vvi n1 p-acp pns31 vmb vvi n1:
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So we cannot love God, but we must hate Sin, which would destroy our Communion with him.
So we cannot love God, but we must hate since, which would destroy our Communion with him.
av pns12 vmbx vvi np1, cc-acp pns12 vmb vvi n1, r-crq vmd vvi po12 n1 p-acp pno31.
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4. The fourth visible Sign is Sympathy: Friends that love do grieve for the Evils which befall each other.
4. The fourth visible Signen is sympathy: Friends that love do grieve for the Evils which befall each other.
crd dt ord j n1 vbz n1: n2 cst vvb vdb vvi p-acp dt n2-jn r-crq vvb d n-jn.
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Homer describing Agamemnon 's Grief, when he was forced to Sacrifice his Daughter, brings in all his Friends weeping with him,Homer describing Agamemnon is Grief, when he was forced to Sacrifice his Daughter, brings in all his Friends weeping with him,
np1 vvg np1 vbz n1, c-crq pns31 vbds vvn pc-acp vvi po31 n1, vvz p-acp d po31 n2 vvg p-acp pno31,
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If we have true Love in our Heart to God, we cannot but grieve for those things which grieve him:
If we have true Love in our Heart to God, we cannot but grieve for those things which grieve him:
cs pns12 vhb j n1 p-acp po12 n1 p-acp np1, pns12 vmbx p-acp vvi p-acp d n2 r-crq vvb pno31:
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We shall lay to Heart his Dishonours: The Luxury, Drunkenness, Contempt of God and Religion, Psal. 119.136.
We shall lay to Heart his Dishonours: The Luxury, drunkenness, Contempt of God and Religion, Psalm 119.136.
pns12 vmb vvi p-acp n1 po31 n2: dt n1, n1, n1 pp-f np1 cc n1, np1 crd.
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Rivers of Tears run down mine eyes, &c. Some speak of the Sins of others, and make a laughing at them; rivers of Tears run down mine eyes, etc. some speak of the Sins of Others, and make a laughing At them;
n2 pp-f n2 vvn a-acp po11 n2, av d vvb pp-f dt n2 pp-f n2-jn, cc vvi dt vvg p-acp pno32;
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sure they have no love to God, who can laugh at that which grieves his Spirit.
sure they have no love to God, who can laugh At that which grieves his Spirit.
av-j pns32 vhb dx n1 p-acp np1, r-crq vmb vvi p-acp d r-crq vvz po31 n1.
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Doth he love his Father, who can laugh to hear him Reproached? 5. The Fifth Visible Sign.
Does he love his Father, who can laugh to hear him Reproached? 5. The Fifth Visible Signen.
vdz pns31 vvi po31 n1, r-crq vmb vvi pc-acp vvi pno31 vvn? crd dt ord j n1.
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He who loves God, labours to render him Lovely to others;
He who loves God, labours to render him Lovely to Others;
pns31 r-crq vvz np1, vvz pc-acp vvi pno31 j p-acp n2-jn;
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he not only admires God, but speaks in his Praises, that he may allure and draw others to be in love with God.
he not only admires God, but speaks in his Praises, that he may allure and draw Others to be in love with God.
pns31 xx av-j vvz np1, cc-acp vvz p-acp po31 n2, cst pns31 vmb vvi cc vvi n2-jn pc-acp vbi p-acp n1 p-acp np1.
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She that is in Love, will commend her Lover.
She that is in Love, will commend her Lover.
pns31 cst vbz p-acp n1, vmb vvi po31 n1.
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The Love-sick Spouse extols Christ, she makes a Panegyrical Oration of his worth, that she might perswade others to be in love with him, Cant. 5.11. His Head is as the most Fine Gold.
The Lovesick Spouse extols christ, she makes a Panegyrical Oration of his worth, that she might persuade Others to be in love with him, Cant 5.11. His Head is as the most Fine Gold.
dt j n1 vvz np1, pns31 vvz dt j n1 pp-f po31 n1, cst pns31 vmd vvi n2-jn pc-acp vbi p-acp n1 p-acp pno31, np1 crd. po31 n1 vbz p-acp dt av-ds j n1.
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True love to God cannot be silent, it will be elegant in setting forth God's Renown;
True love to God cannot be silent, it will be elegant in setting forth God's Renown;
j n1 p-acp np1 vmbx vbi j, pn31 vmb vbi j p-acp vvg av npg1 n1;
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no better sign of loving God, than by making him appear Lovely, and so drawing Proselytes to him. 6. The Sixth Visible Sign.
no better Signen of loving God, than by making him appear Lovely, and so drawing Proselytes to him. 6. The Sixth Visible Signen.
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He who loves God, weeps bitterly for his Absence.
He who loves God, weeps bitterly for his Absence.
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Mary comes weeping, they have taken away my Lord, John 20.2. One cries, my Health is gone, another my Estate is gon;Marry comes weeping, they have taken away my Lord, John 20.2. One cries, my Health is gone, Another my Estate is gone;
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but he who is a Lover of God, cries out, my God is gone, I cannot enjoy him whom I love.
but he who is a Lover of God, cries out, my God is gone, I cannot enjoy him whom I love.
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What can all Worldly Comfors do, when once God is absent? It is like a Funeral Banquet, where there is much Meat, but no Chear, Iob 30.28.
What can all Worldly Comforts do, when once God is absent? It is like a Funeral Banquet, where there is much Meat, but no Cheer, Job 30.28.
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I went Mourning without the Sun. If Rachel Mourned so for the loss of her Children, what Vail or Pensil can shadow out the Sorrow of that Christian, who hath lost God's sweet Presence? Such a Soul pours forth Floods of Tears,I went Mourning without the Sun. If Rachel Mourned so for the loss of her Children, what vail or Pensil can shadow out the Sorrow of that Christian, who hath lost God's sweet Presence? Such a Soul pours forth Floods of Tears,
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and while it is lamenting, seems to say thus to God, Lord, thou art in Heaven hearing the Melodious Songs and Triumphs of Angels;
and while it is lamenting, seems to say thus to God, Lord, thou art in Heaven hearing the Melodious Songs and Triumphos of Angels;
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but I sit here in the Vally of Tears, weeping because thou art gone.
but I fit Here in the Valley of Tears, weeping Because thou art gone.
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O when wilt thou come to me and revive me with the Light of thy Countenance? Or, Lord if thou wilt not come to me, let me come to thee, where I shall have a perpetual Smile of thy Face in Heaven,
O when wilt thou come to me and revive me with the Light of thy Countenance? Or, Lord if thou wilt not come to me, let me come to thee, where I shall have a perpetual Smile of thy Face in Heaven,
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Use 2. Let us be perswaded to love God with all our Heart and Might; O let us take our Love off from other things, and place it upon God.Use 2. Let us be persuaded to love God with all our Heart and Might; Oh let us take our Love off from other things, and place it upon God.
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and shall never more Complain, My Beloved hath withdrawn himself. 7. The Seventh Visible Sign. He who loves God, is willing to do and Suffer for him. He subscribes to God's Commands; he submits to his Will.
and shall never more Complain, My beloved hath withdrawn himself. 7. The Seventh Visible Signen. He who loves God, is willing to do and Suffer for him. He subscribes to God's Commands; he submits to his Will.
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First, He subscribes to Gods Commands.
First, He subscribes to God's Commands.
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If God bids him Mortifie Sin, Love his Enemies, be Crucified to the World, he obeys:
If God bids him Mortify since, Love his Enemies, be crucified to the World, he obeys:
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'Tis a vain thing for a Man to say he loves God, and slights his Commands.
It's a vain thing for a Man to say he loves God, and slights his Commands.
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Secondly, He submits to God's Will.
Secondly, He submits to God's Will.
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If God will have him suffer for him, he doth not Dispute but Obey, 1 Cor. 13.7. Love endureth all things. Love made Christ suffer for us, and Love will make us suffer for him.
If God will have him suffer for him, he does not Dispute but Obey, 1 Cor. 13.7. Love Endureth all things. Love made christ suffer for us, and Love will make us suffer for him.
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It is true every Christian is not a Martyr, but he hath a Spirit of Martyrdom in him.
It is true every Christian is not a Martyr, but he hath a Spirit of Martyrdom in him.
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He hath a Disposition of Mind to suffer, if God call him to it, 2 Tim. 4.6. NONLATINALPHABET, I am ready to be Offered up :
He hath a Disposition of Mind to suffer, if God call him to it, 2 Tim. 4.6., I am ready to be Offered up:
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Not only the Sufferings were ready for Paul, but he was ready for the Sufferings. Origen chose rather to live despised in Alexandria, than with Plotinus to deny the Faith,
Not only the Sufferings were ready for Paul, but he was ready for the Sufferings. Origen chosen rather to live despised in Alexandria, than with Plotinus to deny the Faith,
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and be great in the Princes Favour, Rev. 12.11. Many say they love God, but will not suffer the loss of any thing for him.
and be great in the Princes Favour, Rev. 12.11. Many say they love God, but will not suffer the loss of any thing for him.
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If Christ should have said to us, I love you well, you are dear to me,
If christ should have said to us, I love you well, you Are dear to me,
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but I cannot suffer for you, I cannot lay down my Life for you, we should have questioned his Love very much.
but I cannot suffer for you, I cannot lay down my Life for you, we should have questioned his Love very much.
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And may not the Lord question ours, when we pretend Love to him, but will endure nothing for his sake?
And may not the Lord question ours, when we pretend Love to him, but will endure nothing for his sake?
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Use 1. What shall we say to them who have not a Dram of Love in their Hearts to God? They have their Life from him, yet do not Love him.Use 1. What shall we say to them who have not a Dram of Love in their Hearts to God? They have their Life from him, yet do not Love him.
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God spreads their Table every Day, yet they do not Love him. Sinners dread God as a Judge, but do not love him as a Father.
God spreads their Table every Day, yet they do not Love him. Sinners dread God as a Judge, but do not love him as a Father.
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All the strength in the Angels cannot make the Heart love God: Judgments will not do it.
All the strength in the Angels cannot make the Heart love God: Judgments will not do it.
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Only Omnipotent Grace can make a Stony Heart melt in Love. How sad is it to be void of Love to God.
Only Omnipotent Grace can make a Stony Heart melt in Love. How sad is it to be void of Love to God.
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When the Body is cold, and hath no heat in it, 'tis a sign of Death:
When the Body is cold, and hath no heat in it, it's a Signen of Death:
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He is Spiritually Dead, who hath no heat of Love in his Heart to God.
He is Spiritually Dead, who hath no heat of Love in his Heart to God.
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Shall ever such live with God, that do not love him? Will God lay an Enemy in his Bosom? Such as will not be drawn with Cords of Love, shall be bound in Chains of Darkness.
Shall ever such live with God, that do not love him? Will God lay an Enemy in his Bosom? Such as will not be drawn with Cords of Love, shall be bound in Chains of Darkness.
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Love is the Heart of Religion, the Fat of the Offering. 'Tis the Grace which Christ enquires most after, Iohn 21.15. Peter, lovest thou me ? Love makes all our Services Acceptable, it is the Musk that perfumes them.
Love is the Heart of Religion, the Fat of the Offering. It's the Grace which christ enquires most After, John 21.15. Peter, Lovest thou me? Love makes all our Services Acceptable, it is the Musk that perfumes them.
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'Tis not so much Duty, as Love to Duty God delights in; therefore Serving and Loving God are put together, Isa. 56.6. 'Tis better to Love him than to Serve him.
It's not so much Duty, as Love to Duty God delights in; Therefore Serving and Loving God Are put together, Isaiah 56.6. It's better to Love him than to Serve him.
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Obedience without Love, is like Wine without the Spirits. O then be perswaded to love God with all your Heart and Might.
obedience without Love, is like Wine without the Spirits. O then be persuaded to love God with all your Heart and Might.
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To perswade to this Virgin Affection of Love, 1. 'Tis nothing but your Love God desires.
To persuade to this Virgae Affection of Love, 1. It's nothing but your Love God Desires.
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The Lord might have demanded your Children to be offered in Sacrifice;
The Lord might have demanded your Children to be offered in Sacrifice;
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he might have bid you Cut and Launce your Selves, or lain in Hell a while;
he might have bid you cut and Lance your Selves, or lain in Hell a while;
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but he only desires your Love; he would only have this Flower.
but he only Desires your Love; he would only have this Flower.
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Is this an hard Request to Love God? Was ever any Debt easier paid than this? Is it any labour to the Wife to Love her Husband? Love is delightful.
Is this an hard Request to Love God? Was ever any Debt Easier paid than this? Is it any labour to the Wife to Love her Husband? Love is delightful.
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Non potest Amor esse, & dulcis non esse, Bern. What is there in our Love that God should desire it? Why should a King desire the Love of a Woman that is in Debt,Non potest Amor esse, & dulcis non esse, Bern. What is there in our Love that God should desire it? Why should a King desire the Love of a Woman that is in Debt,
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and Diseased? God doth not want our Love. There are Angels enough in Heaven to Adore and Love him.
and Diseased? God does not want our Love. There Are Angels enough in Heaven to Adore and Love him.
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What is God the better for our Love? It adds not the least Cubit to his Essential Blessedness.
What is God the better for our Love? It adds not the least Cubit to his Essential Blessedness.
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God doth not need our Love, yet seeks it. Why doth God desire us to give him our Heart? Prov. 23.26. Not that he needs our Heart, but that he may make it better.
God does not need our Love, yet seeks it. Why does God desire us to give him our Heart? Curae 23.26. Not that he needs our Heart, but that he may make it better.
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2. Great will be our Advantage if we love God.
2. Great will be our Advantage if we love God.
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God doth not court our Love that we should lose it, 1 Cor. 2.9 Eye hath not seen, nor Ear heard the things which God hath prepared for them that love him.
God does not court our Love that we should loose it, 1 Cor. 2.9 Eye hath not seen, nor Ear herd the things which God hath prepared for them that love him.
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If you will Love God, you shall have such a Reward as exceeds your Faith. God will betroth you to himself in the dearest Love, Hos. 2.19. I will betroth thee unto me for ever in Loving-Kindness and Mercies. Zeph. 3.17. The Lord thy God will rejoyce over thee with Ioy, he will rest in his Love.
If you will Love God, you shall have such a Reward as exceeds your Faith. God will betrothed you to himself in the dearest Love, Hos. 2.19. I will betrothed thee unto me for ever in Loving-Kindness and mercies. Zephaniah 3.17. The Lord thy God will rejoice over thee with Joy, he will rest in his Love.
cs pn22 vmb vvi np1, pn22 vmb vhi d dt n1 c-acp vvz po22 n1. np1 vmb vvi pn22 p-acp px31 p-acp dt js-jn n1, np1 crd. pns11 vmb vvi pno21 p-acp pno11 c-acp av p-acp n1 cc n2. np1 crd. dt n1 po21 n1 vmb vvi p-acp pno21 p-acp n1, pns31 vmb vvi p-acp po31 n1.
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If you love God, he will interest you in all his Riches and Dignities he will give you Heaven and Earth for your Dowry, he will set a Crown on your Head. Vespasian the Emperor gave a great Reward to a Woman who came to him, and professed she Loved him.
If you love God, he will Interest you in all his Riches and Dignities he will give you Heaven and Earth for your Dowry, he will Set a Crown on your Head. Vespasian the Emperor gave a great Reward to a Woman who Come to him, and professed she Loved him.
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God gives a Crown of Life to them that Love him, Iames 1.12. 3. Love is the only Grace that shall live with us in Heaven.
God gives a Crown of Life to them that Love him, James 1.12. 3. Love is the only Grace that shall live with us in Heaven.
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In Heaven we shall need no Repentance, because we have no Sin; no Faith, because we shall see God Face to Face.
In Heaven we shall need no Repentance, Because we have no since; no Faith, Because we shall see God Face to Face.
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But Love to God shall abide for ever. Love NONLATINALPHABET never faileth, 1 Cor. 13.8.
But Love to God shall abide for ever. Love never Faileth, 1 Cor. 13.8.
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How should we nourish this Grace which shall outlive all the Graces, and run parallel with Eternity!
How should we nourish this Grace which shall outlive all the Graces, and run parallel with Eternity!
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4. Our Love to God is a sign of his Love to us, 1 Iohn 4.19. We love him, because he first loved us.
4. Our Love to God is a Signen of his Love to us, 1 John 4.19. We love him, Because he First loved us.
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By Nature we are NONLATINALPHABET, we have no Love to God, we have Hearts of Stone, Ezek. 36.1.
By Nature we Are, we have no Love to God, we have Hearts of Stone, Ezekiel 36.1.
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And how can any love be in Hearts of Stone! Our Loving God is from his Loving us.
And how can any love be in Hearts of Stone! Our Loving God is from his Loving us.
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If the Glass burn, it is because the Sun hath shined on it, else it could not burn:
If the Glass burn, it is Because the Sun hath shined on it, Else it could not burn:
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If our Hearts burn in Love, 'tis a sign the Sun of Righteousness hath shined upon us. Quest.
If our Hearts burn in Love, it's a Signen the Sun of Righteousness hath shined upon us. Quest.
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How shall we do to Love God aright? Resp. 1. Wait on the Preaching of the Word.How shall we do to Love God aright? Resp. 1. Wait on the Preaching of the Word.
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As Faith comes by Hearing, so doth Love: The Word sets forth God in his incomparable Excellencies;
As Faith comes by Hearing, so does Love: The Word sets forth God in his incomparable Excellencies;
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it doth decipher and pencil him out in all his Glory, and a sight of his Beauty inflames Love.
it does decipher and pencil him out in all his Glory, and a sighed of his Beauty inflames Love.
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2. Beg of God that he will give you an Heart to Love him. When King Solomon asked Wisdom of God, the Speech pleased the Lord, 1 Kings 3.10.
2. Beg of God that he will give you an Heart to Love him. When King Solomon asked Wisdom of God, the Speech pleased the Lord, 1 Kings 3.10.
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So when thou cryest to God, Lord give me an Heart to love thee, 'tis my Grief I can Love thee no more.
So when thou Christ to God, Lord give me an Heart to love thee, it's my Grief I can Love thee no more.
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Sure this Prayer pleaseth the Lord, and he will pour of his Spirit upon thee, whose Golden Oyl will make the Lamp of thy Love burn bright.
Sure this Prayer Pleases the Lord, and he will pour of his Spirit upon thee, whose Golden Oil will make the Lamp of thy Love burn bright.
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3. You who have Love to God, keep it Flaming upon the Altar of your Heart.
3. You who have Love to God, keep it Flaming upon the Altar of your Heart.
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Love, as Fire, will be ready to go out, Rev. 2.4. Thou hast left thy first Love.
Love, as Fire, will be ready to go out, Rev. 2.4. Thou hast left thy First Love.
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Through neglect of Duty, or too much love of the World, our love to God will cool.
Through neglect of Duty, or too much love of the World, our love to God will cool.
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O preserve your love to God: As you would be careful to preserve the Natural Heat in your Body;
O preserve your love to God: As you would be careful to preserve the Natural Heat in your Body;
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so be careful to preserve the Heat of Love to God. Love is like Oyl to the Wheels, it quickens us in God's Service.
so be careful to preserve the Heat of Love to God. Love is like Oil to the Wheels, it quickens us in God's Service.
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When you find your Love abate and cool, use all means for quickening; when the Fire is going out, you throw on Fuel.
When you find your Love abate and cool, use all means for quickening; when the Fire is going out, you throw on Fuel.
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When the Flame of Love is going out, make use of all Ordinances as Sacred Fuel to keep the Fire of your Love burning.
When the Flame of Love is going out, make use of all Ordinances as Sacred Fuel to keep the Fire of your Love burning.
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Of the Commandments. Exod. 20.1, 2. And God spake all these Words saying, I am the Lord thy God, &c. Quest.
Of the commandments. Exod 20.1, 2. And God spoke all these Words saying, I am the Lord thy God, etc. Quest.
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What is the Preface to the Ten Commandments? Resp. The Preface to the Ten Commandments, is I am the Lord thy God. What is the Preface to the Ten commandments? Resp. The Preface to the Ten commandments, is I am the Lord thy God.
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Where observe First the Preface to the Preface, God spake all these Words, saying. 2. The Preface it self to the Commandments, I am the Lord thy God.
Where observe First the Preface to the Preface, God spoke all these Words, saying. 2. The Preface it self to the commandments, I am the Lord thy God.
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1. I begin with the First, the Preface to the Preface, vaiedabbur elohim, God spake all these Words, saying, &c. This is like the Sounding of a Trumpet before a Solemn Proclamation, [ God spake; ] other parts of the Bible are said to be uttered by the Mouth of the Holy Prophets, Luke 1.70. but here God spake in his own Person. Quest.
1. I begin with the First, the Preface to the Preface, vaiedabbur elohim, God spoke all these Words, saying, etc. This is like the Sounding of a Trumpet before a Solemn Proclamation, [ God spoke; ] other parts of the bible Are said to be uttered by the Mouth of the Holy prophets, Lycia 1.70. but Here God spoke in his own Person. Quest.
crd pns11 vvb p-acp dt ord, dt n1 p-acp dt n1, fw-la vvi, np1 vvd d d n2, vvg, av d vbz av-j dt j-vvg pp-f dt n1 p-acp dt j n1, [ np1 vvd; ] n-jn n2 pp-f dt n1 vbr vvn pc-acp vbi vvn p-acp dt n1 pp-f dt j n2, av crd. cc-acp av np1 vvd p-acp po31 d n1. n1.
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How may we understand this, [ God spake, ] he hath no Bodily Parts or Organs of Speech? How may we understand this, [ God spoke, ] he hath no Bodily Parts or Organs of Speech?
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Resp. God made some intelligible sound, or formed a Voice in the Air, which was to the Jews as God's very speaking to them.Resp. God made Some intelligible found, or formed a Voice in the Air, which was to the jews as God's very speaking to them.
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In the Text, 1. The Law-giver, God, [ God spake. ] 2. The Law it self, [ all these Words. ]
In the Text, 1. The Lawgiver, God, [ God spoke. ] 2. The Law it self, [ all these Words. ]
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1. The Law-giver, [ God spake: ] There are Two things requisite in a Law-giver. First, Wisdom. Laws are Founded upon Reason;
1. The Lawgiver, [ God spoke: ] There Are Two things requisite in a Lawgiver. First, Wisdom. Laws Are Founded upon Reason;
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and he must be Wise that makes Laws. God in this respect is most fit to be a Lawgiver;
and he must be Wise that makes Laws. God in this respect is most fit to be a Lawgiver;
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he is Wise in Heart, Job 9.4. He hath a Monopoly of Wisdom, 1 Tim. 1.17. The only Wise God. Therefore he is the fittest to Enact and Constitute Laws. 2. The Second thing requisite in a Law-giver is Authority.
he is Wise in Heart, Job 9.4. He hath a Monopoly of Wisdom, 1 Tim. 1.17. The only Wise God. Therefore he is the Fittest to Enact and Constitute Laws. 2. The Second thing requisite in a Lawgiver is authority.
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If a Subject make Laws, though never so wise, yet they want the stamp of Authority.
If a Subject make Laws, though never so wise, yet they want the stamp of authority.
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God hath the Supream Power in his Hand; he derives a being to all; and he who gives Men their Lives, hath most right to give them their Laws.
God hath the Supreme Power in his Hand; he derives a being to all; and he who gives Men their Lives, hath most right to give them their Laws.
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2. The Law it self, [ all these Words; ] that is, all the Words of the Moral Law, which is usually stiled the Decalogue, or Ten Commandments.
2. The Law it self, [ all these Words; ] that is, all the Words of the Moral Law, which is usually styled the Decalogue, or Ten commandments.
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It is call'd the Moral Law, because it is the Rule of Life and Manners. St. Chrysostom compares the Scripture to a Garden;
It is called the Moral Law, Because it is the Rule of Life and Manners. Saint Chrysostom compares the Scripture to a Garden;
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the Moral Law is a chief Flower in it; the Scripture is a Banquet, the Moral Law the chief Dish in it.
the Moral Law is a chief Flower in it; the Scripture is a Banquet, the Moral Law the chief Dish in it.
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First, The Moral Law is perfect, Psal. 19.7. The Law of the Lord is Perfect. It is an exact Model and Platform of Religion;
First, The Moral Law is perfect, Psalm 19.7. The Law of the Lord is Perfect. It is an exact Model and Platform of Religion;
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it is the Standard of Truth, the Judge of Controversies, the Pole-Star to direct us to Heaven, Prov. 6.23. The Commandment is a Lamp.
it is the Standard of Truth, the Judge of Controversies, the Pole-Star to Direct us to Heaven, Curae 6.23. The Commandment is a Lamp.
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Though the Moral Law be not a Christ to Justifie us, yet it is a Rule to instruct us.
Though the Moral Law be not a christ to Justify us, yet it is a Rule to instruct us.
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Secondly, The Moral Law is unalterable; it remains still in force.
Secondly, The Moral Law is unalterable; it remains still in force.
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Though the Ceremonial and Judicial Laws are abrogated, yet the Moral Law delivered by God's own Mouth is to be of perpetual use in the Church.
Though the Ceremonial and Judicial Laws Are abrogated, yet the Moral Law Delivered by God's own Mouth is to be of perpetual use in the Church.
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Therefore the Law was written in Tables of Stone, to shew the perpetuity of it. Thirdly, The Moral Law is very illustrious and full of Glory.
Therefore the Law was written in Tables of Stone, to show the perpetuity of it. Thirdly, The Moral Law is very illustrious and full of Glory.
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God did put Glory upon it in the manner of the Promulgation of it. 1. The People before the Moral Law was delivered, were to wash their Cloaths, Exod. 19.10. Whereby as by a Type God required the Sanctifying of their Ears and Hearts to receive the Law. 2. There were Bounds set that none might touch the Mount, Exod. 19.12. which was to breed in the People reverence to the Law. 3. God wrote the Law with his own Finger, Exod. 31.18. Which was such an Honour put upon the Moral Law, as we read of no other Writing.
God did put Glory upon it in the manner of the Promulgation of it. 1. The People before the Moral Law was Delivered, were to wash their Clothes, Exod 19.10. Whereby as by a Type God required the Sanctifying of their Ears and Hearts to receive the Law. 2. There were Bounds Set that none might touch the Mount, Exod 19.12. which was to breed in the People Reverence to the Law. 3. God wrote the Law with his own Finger, Exod 31.18. Which was such an Honour put upon the Moral Law, as we read of no other Writing.
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God did by some mighty Operation make the Law legible in Letters, as if it had been written with his own Finger. 4. God's putting the Law in the Ark to be kept, was another signal Mark of Honour put upon it.
God did by Some mighty Operation make the Law legible in Letters, as if it had been written with his own Finger. 4. God's putting the Law in the Ark to be kept, was Another signal Mark of Honour put upon it.
np1 vdd p-acp d j n1 vvi dt n1 j p-acp n2, c-acp cs pn31 vhd vbn vvn p-acp po31 d n1. crd npg1 vvg dt n1 p-acp dt n1 pc-acp vbi vvn, vbds j-jn n1 n1 pp-f n1 vvn p-acp pn31.
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The Ark was the Cabinet in which God put the Ten Commandments, as Ten Jewels. 5. At the delivery of the Moral Law there was the attendance of many Angels, Deut. 32. Here was a Parliament of Angels called,
The Ark was the Cabinet in which God put the Ten commandments, as Ten Jewels. 5. At the delivery of the Moral Law there was the attendance of many Angels, Deuteronomy 32. Here was a Parliament of Angels called,
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and God himself was the Speaker.
and God himself was the Speaker.
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Use 1. Here we may take notice of God's Goodness, who hath not left us without a Law.Use 1. Here we may take notice of God's goodness, who hath not left us without a Law.
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Therefore the Lord doth often set it down as a Demonstration of his Love, in giving his Commandments, Psal. 147.20. He hath not dealt so with any Nation, and as for his Iudgments they have not known them. Nehem. 9.13. Thou gavest them true Laws, Good Statutes and Commandments.
Therefore the Lord does often Set it down as a Demonstration of his Love, in giving his commandments, Psalm 147.20. He hath not dealt so with any nation, and as for his Judgments they have not known them. Nehemiah 9.13. Thou Gavest them true Laws, Good Statutes and commandments.
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What a strange Creature would Man be, if he had no Law to direct him? There would be no living in the World;
What a strange Creature would Man be, if he had no Law to Direct him? There would be no living in the World;
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we should have none born but Ishmaels, every Man's Hand would be against his Neighbour.
we should have none born but Ishmaels, every Man's Hand would be against his Neighbour.
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Man would grow wild if he had not Affliction to •ame him, and the Moral Law to guide him.
Man would grow wild if he had not Affliction to •ame him, and the Moral Law to guide him.
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The Law of God is an Hedge to keep us within the bounds of Sobriety and Piety.
The Law of God is an Hedge to keep us within the bounds of Sobriety and Piety.
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Use 2. If God spake all these Words of the Moral Law, then it condemns, First, The Marcionites and Manichees, who spake slightly, yea, blasphemously of the Moral Law;Use 2. If God spoke all these Words of the Moral Law, then it condemns, First, The Marcionites and manichees, who spoke slightly, yea, blasphemously of the Moral Law;
vvb crd cs np1 vvd d d n2 pp-f dt j n1, cs pn31 vvz, ord, dt np1 cc n2, r-crq vvd av-j, uh, av-j pp-f dt j n1;
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they say it is below a Christian, it is Carnal;
they say it is below a Christian, it is Carnal;
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which the Apostle con•u•es, when he saith, The Law is Spiritual, but I am Carnal, Rom. 7.14.
which the Apostle con•u•es, when he Says, The Law is Spiritual, but I am Carnal, Rom. 7.14.
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Secondly, The Antinomians, who will not admit the Moral Law to be a Rule to a Believer.
Secondly, The Antinomians, who will not admit the Moral Law to be a Rule to a Believer.
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They who cast God's Law behind their Backs, God will cast their Prayers behind his Back.
They who cast God's Law behind their Backs, God will cast their Prayers behind his Back.
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They who will not have the Law to Rule them, shall have the Law to Judge them. Thirdly, The Papists;
They who will not have the Law to Rule them, shall have the Law to Judge them. Thirdly, The Papists;
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who (as if Gods Law were imperfect, and when he spake all these Words, he did not speak enough,) add their Canons and Traditions to the Moral Law.
who (as if God's Law were imperfect, and when he spoke all these Words, he did not speak enough,) add their Canonas and Traditions to the Moral Law.
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This is to tax Gods Wisdom, as if he knew not how to make his own Law.
This is to Tax God's Wisdom, as if he knew not how to make his own Law.
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And surely 'tis an high provoking Sin, Rev. 22.18. If any Man shall add to these Words, God shall add unto him the Plagues written in this Book.
And surely it's an high provoking since, Rev. 22.18. If any Man shall add to these Words, God shall add unto him the Plagues written in this Book.
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As it is a great evil to add any thing to a Man's sealed Will,
As it is a great evil to add any thing to a Man's sealed Will,
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so much more to add any thing to that Law God himself spake, and wrote with his own Fingers.
so much more to add any thing to that Law God himself spoke, and wrote with his own Fingers.
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Use 3. If God spake all these Words, viz. of the Moral Law, then this presseth upon us several Duties.Use 3. If God spoke all these Words, viz. of the Moral Law, then this Presseth upon us several Duties.
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1. If God spake all these Words, then we must hear all these Words; the Words which God speaks are too precious to be lost.
1. If God spoke all these Words, then we must hear all these Words; the Words which God speaks Are too precious to be lost.
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As we would have God hear all our Words when we Pray, so we must hear all his Words when he speaks.
As we would have God hear all our Words when we Pray, so we must hear all his Words when he speaks.
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We must not be as the deaf Adder which stoppeth her Ears. He that stops his Ears when God cries, shall cry himself and not be heard.
We must not be as the deaf Adder which stoppeth her Ears. He that stops his Ears when God cries, shall cry himself and not be herd.
pns12 vmb xx vbi p-acp dt j n1 r-crq vvz po31 n2. pns31 cst vvz po31 n2 c-crq np1 vvz, vmb vvi px31 cc xx vbi vvn.
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2. If God spake all these Words, then we must attend to them with Reverence.
2. If God spoke all these Words, then we must attend to them with reverence.
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Every Word of the Moral Law is an Oracle from Heaven, God himself is the Preacher; this calls for Reverence.
Every Word of the Moral Law is an Oracle from Heaven, God himself is the Preacher; this calls for reverence.
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If a Judge gives a Charge upon the Bench, all attend with Reverence. In the Moral Law God himself gives a Charge, God spake all these Words ;
If a Judge gives a Charge upon the Bench, all attend with reverence. In the Moral Law God himself gives a Charge, God spoke all these Words;
cs dt n1 vvz dt n1 p-acp dt n1, d vvb p-acp n1. p-acp dt j n1 np1 px31 vvz dt n1, np1 vvd d d n2;
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therefore with what Veneration should we attend? Moses was to put off his Shoes from his Feet (in token of Reverence,) when God was about to speak to him, Exod. 3.5, 6. 3. If God spake all these Words of the Moral Law, then we must remember them.
Therefore with what Veneration should we attend? Moses was to put off his Shoes from his Feet (in token of reverence,) when God was about to speak to him, Exod 3.5, 6. 3. If God spoke all these Words of the Moral Law, then we must Remember them.
av p-acp r-crq n1 vmd pns12 vvi? np1 vbds pc-acp vvi a-acp po31 n2 p-acp po31 n2 (p-acp n1 pp-f n1,) c-crq np1 vbds a-acp pc-acp vvi p-acp pno31, np1 crd, crd crd cs np1 vvd d d n2 pp-f dt j n1, cs pns12 vmb vvi pno32.
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Sure all God speaks is worth remembring; those Words are weighty which concern Salvation, Deut. 32.47. It is not a vain thing for you, because it is your Life.
Sure all God speaks is worth remembering; those Words Are weighty which concern Salvation, Deuteronomy 32.47. It is not a vain thing for you, Because it is your Life.
j d np1 vvz vbz n1 vvg; d n2 vbr j r-crq vvb n1, np1 crd. pn31 vbz xx dt j n1 p-acp pn22, c-acp pn31 vbz po22 n1.
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Our Memory should be like the Chest in the Ark where the Law was kept: Gods Oracles are Ornaments, and shall we forget them, Ier. 2.32.
Our Memory should be like the Chest in the Ark where the Law was kept: God's Oracles Are Ornament, and shall we forget them, Jeremiah 2.32.
po12 n1 vmd vbi av-j dt n1 p-acp dt n1 c-crq dt n1 vbds vvn: npg1 n2 vbr n2, cc vmb pns12 vvi pno32, np1 crd.
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Can a Maid forget her Ornaments? 4. If God spake all these Words, then believe them.Can a Maid forget her Ornament? 4. If God spoke all these Words, then believe them.
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See the Name of God written upon every Commandment.
See the Name of God written upon every Commandment.
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7. If God spake all these words, then the Moral Law must be obeyed: If a King speaks, his words command Allegiance:
7. If God spoke all these words, then the Moral Law must be obeyed: If a King speaks, his words command Allegiance:
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The Heathens that they might gain Credit to their Laws, reported that they were inspired by the Gods at Rome. The Moral Law fetcheth its Pedigree from Heaven, ipse dixit, God spake all these Words.
The heathens that they might gain Credit to their Laws, reported that they were inspired by the God's At Room. The Moral Law Fetches its Pedigree from Heaven, ipse dixit, God spoke all these Words.
dt n2-jn cst pns32 vmd vvi n1 p-acp po32 n2, vvn cst pns32 vbdr vvn p-acp dt n2 p-acp vvb. dt j n1 vvz po31 n1 p-acp n1, fw-la fw-la, np1 vvd d d n2.
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Shall we not give credit to the God of Heaven? How would the Angel confirm the Women in the Resurrection of Christ, Mat. 28.7. Lo (saith he,) I have told you ;
Shall we not give credit to the God of Heaven? How would the Angel confirm the Women in the Resurrection of christ, Mathew 28.7. Lo (Says he,) I have told you;
vmb pns12 xx vvi n1 p-acp dt n1 pp-f n1? q-crq vmd dt n1 vvb dt n2 p-acp dt n1 pp-f np1, np1 crd. uh (vvz pns31,) pns11 vhb vvn pn22;
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I speak in the Word of an Angel.
I speak in the Word of an Angel.
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Much more should the Moral Law be believed, when it comes to us in the Word of a God. God spake all these Words.
Much more should the Moral Law be believed, when it comes to us in the Word of a God. God spoke all these Words.
av-d dc vmd dt j n1 vbb vvn, c-crq pn31 vvz p-acp pno12 p-acp dt n1 pp-f dt np1. np1 vvd d d n2.
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Unbelief enervates the Virtue of God's Word, and makes it prove Abortive, Heb. 4.2. The Word did not profit, not being mixed with Faith.
Unbelief enervates the Virtue of God's Word, and makes it prove Abortive, Hebrew 4.2. The Word did not profit, not being mixed with Faith.
n1 vvz dt n1 pp-f npg1 n1, cc vvz pn31 vvi j, np1 crd. dt n1 vdd xx vvi, xx vbg vvn p-acp n1.
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Eve gave more credit to the Devil when he spake, than she did to God. 5. If God spake all these words ▪ then love the Commandments, Psal. 119.97. O how love I thy Law? It is my Meditation all the day.
Eve gave more credit to the devil when he spoke, than she did to God. 5. If God spoke all these words ▪ then love the commandments, Psalm 119.97. Oh how love I thy Law? It is my Meditation all the day.
np1 vvd dc n1 p-acp dt n1 c-crq pns31 vvd, cs pns31 vdd p-acp np1. crd cs np1 vvd d d n2 ▪ av vvb dt n2, np1 crd. uh q-crq vvb pns11 po21 n1? pn31 vbz po11 n1 d dt n1.
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Consider how I love thy Precepts, Psal. 119.159. The Moral Law is the Copy of Gods Will; our Spiritual Directory;Consider how I love thy Precepts, Psalm 119.159. The Moral Law is the Copy of God's Will; our Spiritual Directory;
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it shews what Sins to avoid, what Duties to pursue: The Ten Commandments are a Chain of Pearl to adorn us:
it shows what Sins to avoid, what Duties to pursue: The Ten commandments Are a Chain of Pearl to adorn us:
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They are our Treasury to enrich us: They are more precious than Lands of Spices or Rocks of Diamonds, Psal. 119.72. The Law of thy mouth is better unto me than thousands of Gold and Silver.
They Are our Treasury to enrich us: They Are more precious than Lands of Spices or Rocks of Diamonds, Psalm 119.72. The Law of thy Mouth is better unto me than thousands of Gold and Silver.
pns32 vbr po12 n1 pc-acp vvi pno12: pns32 vbr av-dc j cs n2 pp-f n2 cc n2 pp-f n2, np1 crd. dt n1 pp-f po21 n1 vbz jc p-acp pno11 cs crd pp-f n1 cc n1.
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The Law of God hath Truth and Goodness in it, Nehem. 9.13. Truth, for God spake it;
The Law of God hath Truth and goodness in it, Nehemiah 9.13. Truth, for God spoke it;
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and Goodness, for there is nothing the Commandment enjoyns but is for our good: O then let this command our Love.
and goodness, for there is nothing the Commandment enjoins but is for our good: Oh then let this command our Love.
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6. If God spake all these words, Then teach your Children the Law of God, Deut. 6.7. These words which I command thee this day shall be in thy Heart, and thou shalt teach them diligently to thy Children:
6. If God spoke all these words, Then teach your Children the Law of God, Deuteronomy 6.7. These words which I command thee this day shall be in thy Heart, and thou shalt teach them diligently to thy Children:
crd cs np1 vvd d d n2, av vvb po22 n2 dt n1 pp-f np1, np1 crd. np1 n2 r-crq pns11 vvb pno21 d n1 vmb vbi p-acp po21 n1, cc pns21 vm2 vvi pno32 av-j p-acp po21 n2:
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He who is Godly is both a Diamond and a Load stone; a Diamond for the sparkling of his Grace;
He who is Godly is both a Diamond and a Load stone; a Diamond for the sparkling of his Grace;
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and a Load-stone for his attractive Virtue in drawing others to the Love of Gods Precepts:
and a Loadstone for his Attractive Virtue in drawing Others to the Love of God's Precepts:
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Vir bonus magis aliis prodest quam sibi: You that are Parents discharge your Duty: Though you cannot impart Grace to your Children, yet you may impart Knowledge:Vir bonus magis Others profits quam sibi: You that Are Parents discharge your Duty: Though you cannot impart Grace to your Children, yet you may impart Knowledge:
fw-la fw-la fw-la fw-la j fw-la fw-la: pn22 cst vbr n2 vvi po22 n1: cs pn22 vmbx vvi n1 p-acp po22 n2, av pn22 vmb vvi n1:
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Let your Children know the Commandments of God, Deut. 11.19. Ye shall teach them your Children:
Let your Children know the commandments of God, Deuteronomy 11.19. You shall teach them your Children:
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You are careful to leave your Children a Portion: Leave the Oracles of Heaven with them;
You Are careful to leave your Children a Portion: Leave the Oracles of Heaven with them;
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instruct them in the Law of God:
instruct them in the Law of God:
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If God spake all these words, you may well speak them over again to your Children.
If God spoke all these words, you may well speak them over again to your Children.
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Much more when God speaks, all his words must be subscribed to: Some will obey partially, obey some Commandments, not others;
Much more when God speaks, all his words must be subscribed to: some will obey partially, obey Some commandments, not Others;
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like a Plow, which when it comes to a stiff piece of Earth makes a Baulk.
like a Blow, which when it comes to a stiff piece of Earth makes a Balk.
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But God that spake all the words of the Moral Law, will have all obeyed. God will not dispense with the Breach of one Law:
But God that spoke all the words of the Moral Law, will have all obeyed. God will not dispense with the Breach of one Law:
p-acp np1 cst vvd d dt n2 pp-f dt j n1, vmb vhi d vvn. np1 vmb xx vvi p-acp dt n1 pp-f crd n1:
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Indeed Princes for special Reasons, dispense sometimes with Penal Statutes, and will not take the Severity of the Law.
Indeed Princes for special Reasons, dispense sometime with Penal Statutes, and will not take the Severity of the Law.
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But God who spake all these words, binds Men with a Subpoena to yield Obedience to every Law.
But God who spoke all these words, binds Men with a Subpoena to yield obedience to every Law.
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This condemns the Church of Rome, who instead of obeying the whole Moral Law, blot out one Commandment, and dispense with others.
This condemns the Church of Rome, who instead of obeying the Whole Moral Law, blot out one Commandment, and dispense with Others.
np1 vvz dt n1 pp-f np1, r-crq av pp-f vvg dt j-jn j n1, vvb av crd n1, cc vvi p-acp n2-jn.
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1. They leave out the second Commandment out of their Catechises, because it makes against Images;
1. They leave out the second Commandment out of their Catechises, Because it makes against Images;
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and to fill up the number of Ten, they divide the Tenth Commandment into two. Thus they run themselves into that dreadful Premunire, Rev. 22.19.
and to fill up the number of Ten, they divide the Tenth Commandment into two. Thus they run themselves into that dreadful Premunire, Rev. 22.19.
cc pc-acp vvi a-acp dt n1 pp-f crd, pns32 vvb dt ord n1 p-acp crd. av pns32 vvb px32 p-acp d j n1, n1 crd.
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If any Man shall take away from the words of this Book, God shall take away his part out of the Book of Life.
If any Man shall take away from the words of this Book, God shall take away his part out of the Book of Life.
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2. As they blot out one Commandment, and cut that knot which they cannot untye, so they dispense with other Commandments:
2. As they blot out one Commandment, and Cut that knot which they cannot untie, so they dispense with other commandments:
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They dispense with the sixth Commandment, making Murther Meritorious in case of propagating the Catholick Cause:
They dispense with the sixth Commandment, making Murder Meritorious in case of propagating the Catholic Cause:
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They dispense with the seventh Commandment, wherein God forbids Adultery:
They dispense with the seventh Commandment, wherein God forbids Adultery:
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The Pope dispenseth with the Sin of Uncleanness, yea Incest, only paying such Fines and Summs of Mony into his Coffer.
The Pope dispenseth with the since of Uncleanness, yea Incest, only paying such Fines and Sums of Money into his Coffer.
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No wonder the Pope takes Men off from their Loyalty to Kings and Princes, when he teacheth them Disloyalty to God.
No wonder the Pope Takes Men off from their Loyalty to Kings and Princes, when he Teaches them Disloyalty to God.
uh-dx vvb dt n1 vvz n2 a-acp p-acp po32 n1 p-acp n2 cc n2, c-crq pns31 vvz pno32 n1 p-acp np1.
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Some of the Papists say expresly in their Writings, That the Pope hath Power to dispense with the Laws of God,
some of the Papists say expressly in their Writings, That the Pope hath Power to dispense with the Laws of God,
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and can give Men a License to break the Commandments of the Old and New Testament:
and can give Men a License to break the commandments of the Old and New Testament:
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That such a Religion ever get foot in England, the Lord in Mercy prevent. If God spake all the Commandments, then we must obey all:
That such a Religion ever get foot in England, the Lord in Mercy prevent. If God spoke all the commandments, then we must obey all:
cst d dt n1 av vvi n1 p-acp np1, dt n1 p-acp n1 vvi. cs np1 vvd d dt n2, cs pns12 vmb vvi d:
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He who breaks this Hedge of the Commandments a Serpent shall bite him. Object. But what Man alive can obey all Gods Commandments?
He who breaks this Hedge of the commandments a Serpent shall bite him. Object. But what Man alive can obey all God's commandments?
pns31 r-crq vvz d n1 pp-f dt n2 dt n1 vmb vvi pno31. n1. cc-acp q-crq n1 j vmb vvi d ng1 n2?
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Resp. To obey the Law in a legal Sense, viz. To do all the Law requires, no Man alive can:Resp. To obey the Law in a Legal Sense, viz. To do all the Law requires, no Man alive can:
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Sin hath cut the Lock of original Righteousness, where our strength lay:
since hath Cut the Lock of original Righteousness, where our strength lay:
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But in a true Gospel Sense, we may so obey the Moral Law, as to find Acceptance.
But in a true Gospel Sense, we may so obey the Moral Law, as to find Acceptance.
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Which Gospel-Obedience consists in a Real Endeavour to observe the whole Moral Law, Psal. 119.166. I have done thy Commandments.
Which Gospel obedience consists in a Real Endeavour to observe the Whole Moral Law, Psalm 119.166. I have done thy commandments.
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Not I have done all I should do, but I have done all I am able to do;
Not I have done all I should do, but I have done all I am able to do;
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and wherein our Obedience comes short, we look up to the perfect Righteousness and Obedience of Christ,
and wherein our obedience comes short, we look up to the perfect Righteousness and obedience of christ,
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and hope for Pardon through his Blood. This is Evangelically to obey the Moral Law; which though it be not to Satisfaction, yet it is to Acceptation.
and hope for Pardon through his Blood. This is Evangelically to obey the Moral Law; which though it be not to Satisfaction, yet it is to Acceptation.
cc vvb p-acp n1 p-acp po31 n1. d vbz av-j pc-acp vvi dt j n1; r-crq cs pn31 vbb xx p-acp n1, av pn31 vbz p-acp n1.
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Thus I have done with the first, The Preface to the Preface, God spake all these words :
Thus I have done with the First, The Preface to the Preface, God spoke all these words:
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I should now come to the second, the Preface it self to the Commandments, I am the Lord thy God, &c.
I should now come to the second, the Preface it self to the commandments, I am the Lord thy God, etc.
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Of the Commandments. Exod. 20.2. I am the Lord thy God, &c. 2. THE Preface it self, which consists of three parts: 1. I am the Lord thy God:
Of the commandments. Exod 20.2. I am the Lord thy God, etc. 2. THE Preface it self, which consists of three parts: 1. I am the Lord thy God:
pp-f dt n2. np1 crd. pns11 vbm dt n1 po21 n1, av crd dt n1 pn31 n1, r-crq vvz pp-f crd n2: crd pns11 vbm dt n1 po21 n1:
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2. Which have brought thee out of the Land of Egypt: 3. Out of the House of Bondage.
2. Which have brought thee out of the Land of Egypt: 3. Out of the House of Bondage.
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1. I am the Lord thy God.
1. I am the Lord thy God.
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] Where we have a Description of God: 1. By his Essential Greatness, I am the Lord: 2. By his relative Goodness, Thy God. 1. By his essential greatness, I am the Lord ;
] Where we have a Description of God: 1. By his Essential Greatness, I am the Lord: 2. By his relative goodness, Thy God. 1. By his essential greatness, I am the Lord;
] c-crq pns12 vhb dt n1 pp-f np1: crd p-acp po31 j n1, pns11 vbm dt n1: crd p-acp po31 j n1, po21 np1. crd p-acp po31 j n1, pns11 vbm dt n1;
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or as in the Hebrew, Iehovah. This name of God sets forth his Majesty:
or as in the Hebrew, Jehovah. This name of God sets forth his Majesty:
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Sanctius habitum fuit, saith Buxtorf, the name Iohavah was had in more Reverence among the Jews,Sanctius habitum fuit, Says Buxtorf, the name Iohavah was had in more reverence among the jews,
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than any other name of God; it signifies Gods Self-sufficiency, Eternity, Independency, Immutability, Mal. 3.6. Use 1. If God be Iehovah, the Fountain of being, who can do what he will, let us fear this great Lord, Deut. 28.58. That thou maist fear Hashem, Hanicbad Jehovah, this glorious and fearful name Jehovah.
than any other name of God; it signifies God's Self-sufficiency, Eternity, Independency, Immutability, Malachi 3.6. Use 1. If God be Jehovah, the Fountain of being, who can do what he will, let us Fear this great Lord, Deuteronomy 28.58. That thou Mayest Fear Hashem, Hanicbad Jehovah, this glorious and fearful name Jehovah.
cs d j-jn n1 pp-f np1; pn31 vvz ng1 n1, n1, n1, n1, np1 crd. vvb crd cs np1 vbb np1, dt n1 pp-f vbg, r-crq vmb vdi r-crq pns31 vmb, vvb pno12 vvi d j n1, np1 crd. cst pns21 vm2 vvi np1, vvd np1, d j cc j n1 np1.
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Use 2. If God be Iehovah, the supream Lord, then it condemns the Blasphemous Papists who speak after this manner, Our Lord God the Pope: Use 2. If God be Jehovah, the supreme Lord, then it condemns the Blasphemous Papists who speak After this manner, Our Lord God the Pope:
vvb crd cs np1 vbb np1, dt j n1, cs pn31 vvz dt j njp2 r-crq vvb p-acp d n1, po12 n1 np1 dt n1:
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Is it a Wonder the Pope lifts his Tripple Crown above the Heads of Kings and Emperors,
Is it a Wonder the Pope lifts his Triple Crown above the Heads of Kings and Emperor's,
vbz pn31 dt n1 dt n1 vvz po31 j n1 p-acp dt n2 pp-f n2 cc n2,
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when he Usurps Gods Title, Shewing himself that he is God, 2 Thess. 2.4. The Pope goes to make himself Lord of Heaven, for he will Canonize Saints there: Lord of Earth;
when he Usurps God's Title, Showing himself that he is God, 2 Thess 2.4. The Pope Goes to make himself Lord of Heaven, for he will Canonise Saints there: Lord of Earth;
c-crq pns31 vvz npg1 n1, vvg px31 d pns31 vbz np1, crd np1 crd. dt n1 vvz pc-acp vvi px31 n1 pp-f n1, c-acp pns31 vmb vvb n2 a-acp: n1 pp-f n1;
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for with his Keys he doth bind and loose whom he pleaseth: Lord of Hell, for he can free Men out of Purgatory:
for with his Keys he does bind and lose whom he Pleases: Lord of Hell, for he can free Men out of Purgatory:
c-acp p-acp po31 n2 pns31 vdz vvi cc vvi r-crq pns31 vvz: n1 pp-f n1, c-acp pns31 vmb vvi n2 av pp-f n1:
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But God will pull down these Plumes of Pride, He will consume this Man of sin with the breath of his mouth,
But God will pull down these Plumes of Pride, He will consume this Man of since with the breath of his Mouth,
cc-acp np1 vmb vvi a-acp d n2 pp-f n1, pns31 vmb vvi d n1 pp-f n1 p-acp dt n1 pp-f po31 n1,
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By this we may spell out our Interest in God. Faith doth not as the Mariner, cast its Anchor downwards, but upwards;
By this we may spell out our Interest in God. Faith does not as the Mariner, cast its Anchor downwards, but upward;
p-acp d pns12 vmb vvi av po12 n1 p-acp np1. n1 vdz xx p-acp dt n1, vvd po31 n1 av-j, cc-acp av-j;
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and the brightness of his coming, 2 Thess. 2.8. Use 3. God is described by his relative goodness, Eloeka, Thy God: Had God only called himself Iehovah, it might have terrified us and made us fly from him;and the brightness of his coming, 2 Thess 2.8. Use 3. God is described by his relative Goodness, Eloeka, Thy God: Had God only called himself Jehovah, it might have terrified us and made us fly from him;
cc dt n1 pp-f po31 n-vvg, crd np1 crd. vvb crd np1 vbz vvn p-acp po31 j n1, np1, po21 n1: vhd np1 av-j vvd px31 np1, pn31 vmd vhi vvn pno12 cc vvd pno12 vvi p-acp pno31;
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but when he saith, Thy God, this may allure and draw us to him: This, though a Preface to Law, is pure Gospel.
but when he Says, Thy God, this may allure and draw us to him: This, though a Preface to Law, is pure Gospel.
cc-acp c-crq pns31 vvz, po21 n1, d vmb vvi cc vvi pno12 p-acp pno31: d, cs dt n1 p-acp n1, vbz j n1.
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This word Eloeka, Thy God, is so sweet, that we can never suck out all the Hony in it.
This word Eloeka, Thy God, is so sweet, that we can never suck out all the Honey in it.
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I am thy God, not only by Creation, but by Election.I am thy God, not only by Creation, but by Election.
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This word Thy God, though it was spoken to Israel, yet it is a Charter belongs to all the Saints:
This word Thy God, though it was spoken to Israel, yet it is a Charter belongs to all the Saints:
d n1 po21 n1, c-acp pn31 vbds vvn p-acp np1, av pn31 vbz dt n1 vvz p-acp d dt n2:
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For the further Explication, here are three Questions. Quest. 1. How God comes to be our God? Resp. Through Jesus Christ:
For the further Explication, Here Are three Questions. Quest. 1. How God comes to be our God? Resp. Through jesus christ:
c-acp dt jc n1, av vbr crd n2. n1. crd c-crq np1 vvz pc-acp vbi po12 n1? np1 p-acp np1 np1:
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Christ is a middle Person in the Trinity: He is Emanuel, God with us: He brings two differing Parties together:
christ is a middle Person in the Trinity: He is Emmanuel, God with us: He brings two differing Parties together:
np1 vbz dt j-jn n1 p-acp dt np1: pns31 vbz np1, np1 p-acp pno12: pns31 vvz crd j-vvg n2 av:
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He makes our Nature lovely to God, and Gods Nature lovely to us: He by his Death causeth Friendship, yea, Union:
He makes our Nature lovely to God, and God's Nature lovely to us: He by his Death Causes Friendship, yea, union:
pns31 vvz po12 n1 j p-acp np1, cc ng1 n1 j p-acp pno12: pns31 p-acp po31 n1 vvz n1, uh, n1:
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He brings us within the Verge of the Covenant, and so God becomes our God. Quest. 2. What doth this imply, God being our God?
He brings us within the Verge of the Covenant, and so God becomes our God. Quest. 2. What does this imply, God being our God?
pns31 vvz pno12 p-acp dt n1 pp-f dt n1, cc av np1 vvz po12 n1. n1. crd q-crq vdz d vvi, np1 vbg po12 n1?
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Resp. It is comprehensive of all good things: God is our strong Tower; our Fountain of living Water; our Salvation:Resp. It is comprehensive of all good things: God is our strong Tower; our Fountain of living Water; our Salvation:
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More particularly, God being our God, implies the sweetest Relation. 1. The Relation of a Father, 2 Cor. 6.18. I will be a Father unto you:
More particularly, God being our God, Implies the Sweetest Relation. 1. The Relation of a Father, 2 Cor. 6.18. I will be a Father unto you:
av-dc av-j, np1 vbg po12 n1, vvz dt js n1. crd dt n1 pp-f dt n1, crd np1 crd. pns11 vmb vbi dt n1 p-acp pn22:
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A Father is full of tender care for his Child:
A Father is full of tender care for his Child:
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Who doth he settle the Inheritance upon but his Child? God being our God will be a Father to us;
Who does he settle the Inheritance upon but his Child? God being our God will be a Father to us;
r-crq vdz pns31 vvi dt n1 p-acp p-acp po31 n1? np1 vbg po12 n1 vmb vbi dt n1 p-acp pno12;
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a Father of Mercy, 2 Cor. 1.3. the everlasting Father, Psal. 9.7. If God be our God, we have a Father in Heaven that never dies.
a Father of Mercy, 2 Cor. 1.3. the everlasting Father, Psalm 9.7. If God be our God, we have a Father in Heaven that never die.
dt n1 pp-f n1, crd np1 crd. dt j n1, np1 crd. cs np1 vbb po12 n1, pns12 vhb dt n1 p-acp n1 cst av-x vvz.
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2. It imports the Relation of an Husband, Isa. 54.5. Thy Maker is thy Husband.
2. It imports the Relation of an Husband, Isaiah 54.5. Thy Maker is thy Husband.
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If God be our Husband, he esteems us precious to him as the Apple of his Eye, Zech. 2.8. He imparts his Secrets to us, Psal. 25.14. He bestows a Kingdom upon us for our Dowry, Luke 12.32.
If God be our Husband, he esteems us precious to him as the Apple of his Eye, Zechariah 2.8. He imparts his Secrets to us, Psalm 25.14. He bestows a Kingdom upon us for our Dowry, Lycia 12.32.
cs np1 vbb po12 n1, pns31 vvz pno12 j p-acp pno31 p-acp dt n1 pp-f po31 n1, np1 crd. pns31 vvz po31 n2-jn p-acp pno12, np1 crd. pns31 vvz dt n1 p-acp pno12 p-acp po12 n1, av crd.
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Quest. 3. How may we come to know this Covenant-Union, That God is our God?
Quest. 3. How may we come to know this Covenant-Union, That God is our God?
n1. crd q-crq vmb pns12 vvb pc-acp vvi d n1, cst np1 vbz po12 n1?
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Resp. 1. By having his Graces planted in us: Kings Children are known by their costly Jewels:Resp. 1. By having his Graces planted in us: Kings Children Are known by their costly Jewels:
np1 crd p-acp vhg po31 n2 vvn p-acp pno12: n2 n2 vbr vvn p-acp po32 j n2:
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It is not having common Gifts which shews we belong to God; many have the Gifts of God without God;
It is not having Common Gifts which shows we belong to God; many have the Gifts of God without God;
pn31 vbz xx vhg j n2 r-crq vvz pno12 vvi p-acp np1; d vhb dt n2 pp-f np1 p-acp np1;
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but it is Grace gives us a true genuine Title to God. In particular, Faith is Vinculum Unionis, the Grace of Union:
but it is Grace gives us a true genuine Title to God. In particular, Faith is Vinculum Unionis, the Grace of union:
cc-acp pn31 vbz n1 vvz pno12 dt j j n1 p-acp np1. p-acp j, n1 vbz np1 np1, dt n1 pp-f n1:
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it trusts in the Mercy and Blood of God, and trusting in God, engageth him to be our God:
it trusts in the Mercy and Blood of God, and trusting in God, engageth him to be our God:
pn31 vvz p-acp dt n1 cc n1 pp-f np1, cc vvg p-acp np1, vvz pno31 pc-acp vbi po12 n1:
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Other Graces make us like God, Faith makes us one with him.
Other Graces make us like God, Faith makes us one with him.
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2. We may know God is our God, by having the Earnest of his Spirit in our Hearts, 2 Cor. 1.22. God often gives the Purse to the Wicked, but the Spirit only to such as he intends to make his Heirs. 1. Have we had the Consecration of the Spirit? If we have not had the Sealing work of the Spirit, have we had the Healing work, 1 Iohn 2.20. Ye have an Unction from the Holy One.
2. We may know God is our God, by having the Earnest of his Spirit in our Hearts, 2 Cor. 1.22. God often gives the Purse to the Wicked, but the Spirit only to such as he intends to make his Heirs. 1. Have we had the Consecration of the Spirit? If we have not had the Sealing work of the Spirit, have we had the Healing work, 1 John 2.20. You have an Unction from the Holy One.
crd pns12 vmb vvi np1 vbz po12 n1, p-acp vhg dt n1 pp-f po31 n1 p-acp po12 n2, crd np1 crd. np1 av vvz dt n1 p-acp dt j, cc-acp dt n1 av-j p-acp d c-acp pns31 vvz pc-acp vvi po31 n2. crd vhb pns12 vhd dt n1 pp-f dt n1? cs pns12 vhb xx vhn dt vvg n1 pp-f dt n1, vhb pns12 vhd dt j-vvg n1, crd np1 crd. pn22 vhb dt n1 p-acp dt j pi.
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The Spirit where it is, stamps the Impress of its own Holiness upon the Heart:
The Spirit where it is, stamps the impress of its own Holiness upon the Heart:
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It embroiders and bespangles the Soul, and makes it all glorious within. 2. Have we had the Attraction of the Spirit? Cant. 1.4. Draw me, we will run after thee.
It embroiders and bespangles the Soul, and makes it all glorious within. 2. Have we had the Attraction of the Spirit? Cant 1.4. Draw me, we will run After thee.
pn31 n2 cc ng1 dt n1, cc vvz pn31 d j p-acp. crd vhb pns12 vhd dt n1 pp-f dt n1? np1 crd. vvb pno11, pns12 vmb vvi p-acp pno21.
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Hath the Spirit, by its magnetick Vertue, drawn our Hearts to God? Can we say, as Cant. 1.7. O thou whom my Soul loveth.
Hath the Spirit, by its magnetic Virtue, drawn our Hearts to God? Can we say, as Cant 1.7. Oh thou whom my Soul loves.
vhz dt n1, p-acp po31 j n1, vvn po12 n2 p-acp np1? vmb pns12 vvi, c-acp np1 crd. uh pns21 ro-crq po11 n1 vvz.
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Is God our Paradise of Delight? Our Segullah, or chief Treasure? Are our Hearts so chained to God, that no other Object can inchant us or draw us away from him? 3. Have we had the Elevation of the Spirit? Hath it raised our Hearts above the World? Ezek. 3.14. The Spirit lifted me up.
Is God our Paradise of Delight? Our Segullah, or chief Treasure? are our Hearts so chained to God, that no other Object can inchant us or draw us away from him? 3. Have we had the Elevation of the Spirit? Hath it raised our Hearts above the World? Ezekiel 3.14. The Spirit lifted me up.
vbz np1 po12 n1 pp-f n1? po12 np1, cc j-jn n1? vbr po12 n2 av vvn p-acp np1, cst dx j-jn n1 vmb vvi pno12 cc vvb pno12 av p-acp pno31? crd vhb pns12 vhd dt n1 pp-f dt n1? vhz pn31 vvn po12 n2 p-acp dt n1? np1 crd. dt n1 vvd pno11 a-acp.
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Hath the Spirit made us superna anhelare, seek the things above, where Christ is? Though our Flesh is on Earth, is our Heart in Heaven? Though live here, trade above? Hath the Spirit thus lifted us up? By this we may come to know, that God is our God:
Hath the Spirit made us Superna anhelare, seek the things above, where christ is? Though our Flesh is on Earth, is our Heart in Heaven? Though live Here, trade above? Hath the Spirit thus lifted us up? By this we may come to know, that God is our God:
vhz dt n1 vvd pno12 fw-la fw-la, vvb dt n2 a-acp, c-crq np1 vbz? cs po12 n1 vbz p-acp n1, vbz po12 n1 p-acp n1? cs vvb av, vvb a-acp? vhz dt n1 av vvn pno12 a-acp? p-acp d pns12 vmb vvi pc-acp vvi, cst np1 vbz po12 n1:
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Where God gives his Spirit for an Earnest, there he gives himself for a Portion.
Where God gives his Spirit for an Earnest, there he gives himself for a Portion.
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3. We may know God is our God, if he hath given us the Hearts of Children.
3. We may know God is our God, if he hath given us the Hearts of Children.
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Have we obediential Hearts? Psal. 27.8. Do we subscribe to Gods Commands, when his Commands cross our Will? A true Saint is like the Flower of the Sun, it opens and shuts with the Sun:
Have we obediential Hearts? Psalm 27.8. Do we subscribe to God's Commands, when his Commands cross our Will? A true Saint is like the Flower of the Sun, it Opens and shuts with the Sun:
vhb pns12 j n2? np1 crd. vdb pns12 vvi p-acp n2 vvz, c-crq po31 vvz vvi po12 n1? dt j n1 vbz av-j dt n1 pp-f dt n1, pn31 vvz cc vvz p-acp dt n1:
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He opens to God and shuts to Sin. If we have the Hearts of Children, then God is our Father.
He Opens to God and shuts to Sin. If we have the Hearts of Children, then God is our Father.
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4. We may know God is ours, and we have an Interest in him by our standing up for his Interest.
4. We may know God is ours, and we have an Interest in him by our standing up for his Interest.
crd pns12 vmb vvi np1 vbz png12, cc pns12 vhb dt n1 p-acp pno31 p-acp po12 n-vvg a-acp p-acp po31 n1.
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We will appear in his Cause, and vindicate his Truth, wherein his Glory is so much concerned.
We will appear in his Cause, and vindicate his Truth, wherein his Glory is so much concerned.
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Athanasius was NONLATINALPHABET, the Bulwark of Truth, he stood up for it when most of the World were Arrians.Athanasius was, the Bulwark of Truth, he stood up for it when most of the World were Arians.
np1 vbds, dt n1 pp-f n1, pns31 vvd a-acp p-acp pn31 c-crq ds pp-f dt n1 vbdr n2-jn.
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In former times the Nobles of Polonia, when the Gospel was read, did lay their Hands upon their Swords, signifying that they were ready to defend the Faith,
In former times the Nobles of Polonia, when the Gospel was read, did lay their Hands upon their Swords, signifying that they were ready to defend the Faith,
p-acp j n2 dt n2-j pp-f np1, c-crq dt n1 vbds vvn, vdd vvi po32 n2 p-acp po32 n2, vvg cst pns32 vbdr j pc-acp vvi dt n1,
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No better sign of our having an Interest in God, than by our standing up for his Interest.
No better Signen of our having an Interest in God, than by our standing up for his Interest.
uh-dx jc n1 pp-f po12 vhg dt n1 p-acp np1, cs p-acp po12 n-vvg a-acp p-acp po31 n1.
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5. We may know God is ours, and we have an Interest in him, by his having an Interest in us, Cant. 2.16. My beloved is mine, and I am his.
5. We may know God is ours, and we have an Interest in him, by his having an Interest in us, Cant 2.16. My Beloved is mine, and I am his.
crd pns12 vmb vvi np1 vbz png12, cc pns12 vhb dt n1 p-acp pno31, p-acp po31 vhg dt n1 p-acp pno12, np1 crd. po11 j-vvn vbz png11, cc pns11 vbm png31.
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When God saith to the Soul, Thou art mine ; the Soul answers, Lord I am thine :
When God Says to the Soul, Thou art mine; the Soul answers, Lord I am thine:
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All I have is at thy Service: My Head shall be thine to study for thee:
All I have is At thy Service: My Head shall be thine to study for thee:
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My Tongue shall be thine to praise thee.
My Tongue shall be thine to praise thee.
po11 n1 vmb vbi png21 pc-acp vvi pno21.
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If God be our God by way of Donation, we are his by way of Dedication:
If God be our God by Way of Donation, we Are his by Way of Dedication:
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We live to him, and are more his than we are our own. And thus we may come to know that God is our God.
We live to him, and Are more his than we Are our own. And thus we may come to know that God is our God.
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Use 1. Above all things let us get this great Charter confirmed, that God is our God:Use 1. Above all things let us get this great Charter confirmed, that God is our God:
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Deity is not comfortable without Propriety: Tolle meum & tolle Deum. Aug. O let us labour to get sound Evidences, that God is our God:
Deity is not comfortable without Propriety: Take meum & Take God. Aug. O let us labour to get found Evidences, that God is our God:
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We cannot call Health, Liberty, Estate ours:
We cannot call Health, Liberty, Estate ours:
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O let us be able to call God ours, and say as the Church, Psal. 67.6. God, even our own God shall bless us.
Oh let us be able to call God ours, and say as the Church, Psalm 67.6. God, even our own God shall bless us.
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Let every Soul here labour to pronounce this Shibboleth, My God. And that we may endeavour after this to have God for our God:
Let every Soul Here labour to pronounce this Shibboleth, My God. And that we may endeavour After this to have God for our God:
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Consider 1. The Misery of such as have not God for their God;
Consider 1. The Misery of such as have not God for their God;
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in how sad a Condition are they, when an hour of distress comes? This was Saul 's Case, 1 Sam. 28.15. I am sore distressed; for the Philistins make war against me, and the Lord is departed from me.
in how sad a Condition Are they, when an hour of distress comes? This was Saul is Case, 1 Sam. 28.15. I am soar distressed; for the philistines make war against me, and the Lord is departed from me.
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A wicked Man in time of Trouble, is like a Vessel toss'd on the Sea without an Anchor, it falls on Rocks or Sands:
A wicked Man in time of Trouble, is like a Vessel tossed on the Sea without an Anchor, it falls on Rocks or Sands:
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A Sinner not having God to be his God, though he makes a shift while Health and Estate last;
A Sinner not having God to be his God, though he makes a shift while Health and Estate last;
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yet when these Crutches are broken he leaned upon, his Heart sinks.
yet when these Crutches Are broken he leaned upon, his Heart sinks.
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It is with a wicked Man, as it was with the Old World when the Flood came;
It is with a wicked Man, as it was with the Old World when the Flood Come;
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the Waters at first came to the Vallies, but then the People would get to the Hills and Mountains:
the Waters At First Come to the Valleys, but then the People would get to the Hills and Mountains:
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But then the Waters came to the Mountains:
But then the Waters Come to the Mountains:
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Then there might be some Trees on the high Hills, and they would climb up to them:
Then there might be Some Trees on the high Hills, and they would climb up to them:
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I but then the Waters did rise up to the tops of the Trees: Now all hopes of being saved were gone, their Hearts failed them.
I but then the Waters did rise up to the tops of the Trees: Now all hope's of being saved were gone, their Hearts failed them.
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So it is with a Man that hath not God to be his God: If one Comfort be taken away, he hath another:
So it is with a Man that hath not God to be his God: If one Comfort be taken away, he hath Another:
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If he lose a Child, he hath an Estate: I but then the Waters rise higher, Death comes and takes away all;
If he loose a Child, he hath an Estate: I but then the Waters rise higher, Death comes and Takes away all;
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now he hath nothing to help himself with, no God to go to, he must needs dye despairing. 2. How great a Privilege it is to have God for our God, Psal. 144.15. Happy are the People whose God is the Lord.
now he hath nothing to help himself with, no God to go to, he must needs die despairing. 2. How great a Privilege it is to have God for our God, Psalm 144.15. Happy Are the People whose God is the Lord.
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Beatitudo hominis est Deus, Aug. That you may see the Privilege of this Charter, 1. If God be our God, then though we may feel the stroke of Evil, yet not the sting.Beatitudo hominis est Deus, Aug. That you may see the Privilege of this Charter, 1. If God be our God, then though we may feel the stroke of Evil, yet not the sting.
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He must needs be happy, who is NONLATINALPHABET, in such a Condition, that nothing can hurt him:
He must needs be happy, who is, in such a Condition, that nothing can hurt him:
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If he lose his Name it is written in the Book of Life: If he lose his Liberty, his Conscience is free:
If he loose his Name it is written in the Book of Life: If he loose his Liberty, his Conscience is free:
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If he lose his Estate, he is possessed of the Pearl of Price: If he meets with Storms, he knows where to put in for Harbour.
If he loose his Estate, he is possessed of the Pearl of Price: If he meets with Storms, he knows where to put in for Harbour.
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God is his God, and Heaven is his Haven. 2. If God be our God, then our Soul is safe:
God is his God, and Heaven is his Haven. 2. If God be our God, then our Soul is safe:
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The Soul is the Jewel, it is a Blossom of Eternity, Dan. 7.15. I was grieved in the midst of my Body.
The Soul is the Jewel, it is a Blossom of Eternity, Dan. 7.15. I was grieved in the midst of my Body.
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In the Chaldee it is, In the midst of my Sheath. The Body is but the Sheath;
In the Chaldee it is, In the midst of my Sheath. The Body is but the Sheath;
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the Soul is the Princely part of Man, which sways the Scepter of Reason: It is a Celestial Spark, as Damascen calls it:
the Soul is the Princely part of Man, which sways the Sceptre of Reason: It is a Celestial Spark, as Damascene calls it:
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If God be our God, the Soul is safe as in a Garison.
If God be our God, the Soul is safe as in a Garrison.
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Death can do no more hurt to a vertuous Heaven-born Soul, than David did to Saul, when he cut off the lap of his Garment:
Death can do no more hurt to a virtuous Heavenborn Soul, than David did to Saul, when he Cut off the lap of his Garment:
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The Soul is safe, being hid in the Promises; hid in the Wounds of Christ; hid in Gods Decree:
The Soul is safe, being hid in the Promises; hid in the Wounds of christ; hid in God's decree:
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The Soul is the Pearl, and Heaven is the Cabinet where God will lock it up safe.
The Soul is the Pearl, and Heaven is the Cabinet where God will lock it up safe.
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3. If God be our God, then all that is in God is ours:
3. If God be our God, then all that is in God is ours:
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The Lord saith to a Saint in Covenant, as the King of Israel to the King of Syria, 1 Kings 20.4. I am thine and all that I have.
The Lord Says to a Saint in Covenant, as the King of Israel to the King of Syria, 1 Kings 20.4. I am thine and all that I have.
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So saith God, I am thine: How happy is he who not only inherits the Gifts of God,
So Says God, I am thine: How happy is he who not only inherits the Gifts of God,
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but inherits God himself? All that I have shall be thine, my Wisdom shall be thine to teach thee, my Power shall be thine to support thee, my Mercy shall be thine to save thee.
but inherits God himself? All that I have shall be thine, my Wisdom shall be thine to teach thee, my Power shall be thine to support thee, my Mercy shall be thine to save thee.
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God is an infinite Ocean of Blessedness, and there is enough in him to fill us:
God is an infinite Ocean of Blessedness, and there is enough in him to fill us:
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If a thousand Vessels be thrown into the Sea, there is enough in the Sea to fill them.
If a thousand Vessels be thrown into the Sea, there is enough in the Sea to fill them.
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4. If God be our God, he will intirely love us: Propriety is the ground of Love:
4. If God be our God, he will entirely love us: Propriety is the ground of Love:
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God may give Men Kingdoms, and not love them; but he cannot be our God and not love us:
God may give Men Kingdoms, and not love them; but he cannot be our God and not love us:
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He calls his Covenanted Saints Iediduth Naphshi, The dearly beloved of his Soul, Jer. 12.7. He rejoyceth over them with Joy, and rests in his Love, Zeph. 3.17. They are his Refined Silver, Zech. 13.9. His Jewels, Mal. 3.17. His Royal Diadem, Isa. 62.3. He gives them the Cream and Flower of his love:
He calls his Covenanted Saints Jediduth Naphshi, The dearly Beloved of his Soul, Jer. 12.7. He Rejoiceth over them with Joy, and rests in his Love, Zephaniah 3.17. They Are his Refined Silver, Zechariah 13.9. His Jewels, Malachi 3.17. His Royal Diadem, Isaiah 62.3. He gives them the Cream and Flower of his love:
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He not only opens his hand and fills them, Psal. 145.16. but opens his Heart and fills them.
He not only Opens his hand and fills them, Psalm 145.16. but Opens his Heart and fills them.
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5. If God be our God, he will do more for us than all the World besides can.
5. If God be our God, he will do more for us than all the World beside can.
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What is that? 1. He will give us Peace in Trouble: When a Storm without, he will make Musick within:
What is that? 1. He will give us Peace in Trouble: When a Storm without, he will make Music within:
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The World can create Trouble in Peace, but God can create Peace in Trouble:
The World can create Trouble in Peace, but God can create Peace in Trouble:
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He will send the Comforter, who as a Dove brings an Olive Branch of Peace in his Mouth, Iohn 14.16. 2. God will give us a Crown of Immortality:
He will send the Comforter, who as a Dove brings an Olive Branch of Peace in his Mouth, John 14.16. 2. God will give us a Crown of Immortality:
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The World can give a Crown of Gold; but that Crown hath Thorns in it, and Death in it;
The World can give a Crown of Gold; but that Crown hath Thorns in it, and Death in it;
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but God will give a Crown of Glory which fadeth not away, 1 Pet. 5.4. The Garland made of the Flowers of Paradise never withers.
but God will give a Crown of Glory which fades not away, 1 Pet. 5.4. The Garland made of the Flowers of Paradise never withers.
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6. If God be our God, he will bear with many Infirmities: God may respit Sinners a while, but long Forbearance is no Acquittance;
6. If God be our God, he will bear with many Infirmities: God may respite Sinners a while, but long Forbearance is no Acquittance;
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he will throw them to Hell for their Sins. But if God be our God, he will not for every failing destroy us:
he will throw them to Hell for their Sins. But if God be our God, he will not for every failing destroy us:
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He bears with his Spouse, as with the weaker Vessel: God may Chastise, Psal. 89.32. He may use the Rod and the pruning Knife, but not the Bloody Axe, Numb. 23.21. He hath not seen Iniquity in Jacob:
He bears with his Spouse, as with the Weaker Vessel: God may Chastise, Psalm 89.32. He may use the Rod and the pruning Knife, but not the Bloody Axe, Numb. 23.21. He hath not seen Iniquity in Jacob:
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He will not see Sin in his People, so as to destroy them: He sees their Sins so as to pity them;
He will not see since in his People, so as to destroy them: He sees their Sins so as to pity them;
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he sees them as a Physician sees a Disease in his Patient to heal him, Isa. 57.18. I have seen his Iniquities and I will heal him:
he sees them as a physician sees a Disease in his Patient to heal him, Isaiah 57.18. I have seen his Iniquities and I will heal him:
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Every failing doth not break the Marriage Bond asunder: The Disciples had great Failings, they all forsook Christ and fled;
Every failing does not break the Marriage Bound asunder: The Disciples had great Failings, they all forsook christ and fled;
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but this did not break off their Interest in God:
but this did not break off their Interest in God:
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Therefore saith Christ at his Ascension, Tell my Disciples I go to my God and to their God.
Therefore Says christ At his Ascension, Tell my Disciples I go to my God and to their God.
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7. If God be once our God, he is so for ever, Psal. 48.14.
7. If God be once our God, he is so for ever, Psalm 48.14.
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This God is our God, Gnolam Vagned, for ever and ever. Whatever worldly Comforts we have, are but NONLATINALPHABET, for a Season, Heb. 11.25. We must part with all, as Paul 's Friends did accompany him to the Ship and there left him, Acts 20.28.This God is our God, Knowledge Vagned, for ever and ever. Whatever worldly Comforts we have, Are but, for a Season, Hebrew 11.25. We must part with all, as Paul is Friends did accompany him to the Ship and there left him, Acts 20.28.
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So all our earthly Comforts will but go with us to the Grave and there leave us.
So all our earthly Comforts will but go with us to the Grave and there leave us.
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You cannot say you have Health, and shall have it for ever: You have a Child and shall have it for ever:
You cannot say you have Health, and shall have it for ever: You have a Child and shall have it for ever:
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But if God be your God you shall have him for ever: This God is our God for ever and ever.
But if God be your God you shall have him for ever: This God is our God for ever and ever.
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If God be our God, he will be a God to us as long as he is a God:
If God be our God, he will be a God to us as long as he is a God:
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You have taken away my God, saith Micah, Iudges 18.24. But it cannot be said so to a Believer, that his God is taken away;You have taken away my God, Says micah, Judges 18.24. But it cannot be said so to a Believer, that his God is taken away;
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he may lose all things else, but cannot lose his God. God is ours from everlasting in Election, and to Everlasting in Glory.
he may loose all things Else, but cannot loose his God. God is ours from everlasting in Election, and to Everlasting in Glory.
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8. If God be our God, we shall enjoy all our Godly Relations with him in Heaven.
8. If God be our God, we shall enjoy all our Godly Relations with him in Heaven.
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The great Felicity on Earth is to enjoy Relations; a Father sees his own Picture in his Child;
The great Felicity on Earth is to enjoy Relations; a Father sees his own Picture in his Child;
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a Wife sees a piece of her self in her Husband.
a Wife sees a piece of her self in her Husband.
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We plant the Flower of Love among our Relations, and the loss of them is like the pulling a Limb from the Body.
We plant the Flower of Love among our Relations, and the loss of them is like the pulling a Limb from the Body.
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But if God be ours, with enjoying God, we shall enjoy all our pious Relations in Glory.
But if God be ours, with enjoying God, we shall enjoy all our pious Relations in Glory.
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The gracious Child shall see his Godly Father; the Virtuous Wi•e shall see her Religious Husband in Christs Arms;
The gracious Child shall see his Godly Father; the Virtuous Wi•e shall see her Religious Husband in Christ Arms;
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and then there will be a dearer Love to Relations than ever was before, though in a far different manner;
and then there will be a Dearer Love to Relations than ever was before, though in a Far different manner;
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then Relations shall meet and never part; and so shall we be ever with the Lord.
then Relations shall meet and never part; and so shall we be ever with the Lord.
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Of the Commandments. Exod. 20.1. I am the Lord, thy God, &c. TO all such as can make out this Covenant-Union, It exhorts to several things. I.
Of the commandments. Exod 20.1. I am the Lord, thy God, etc. TO all such as can make out this Covenant-Union, It exhorts to several things. I.
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If God be our God, let us improve our Interest in him, cast all our Burdens upon him;
If God be our God, let us improve our Interest in him, cast all our Burdens upon him;
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the Burden of our Fears, Wants, Sins, Psal. 55.22. Cast thy Burden upon the Lord.
the Burden of our Fears, Wants, Sins, Psalm 55.22. Cast thy Burden upon the Lord.
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Wicked Men who are a Burden to God, have no right to cast their Burden upon him;
Wicked Men who Are a Burden to God, have no right to cast their Burden upon him;
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but such as have God for their God, are called upon to cast their Burden on him.
but such as have God for their God, Are called upon to cast their Burden on him.
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Where should the Child ease all its cares, but in the Bosom of its Parent? Iudg. 19.20. Let all thy Wants lye upon me.
Where should the Child ease all its Cares, but in the Bosom of its Parent? Judges 19.20. Let all thy Wants lie upon me.
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So God seems to say to his Children, let all your Wants lye upon me.
So God seems to say to his Children, let all your Wants lie upon me.
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Christian, what doth trouble thee? Thou hast a God to pardon thy Sins, to supply thy Wants:
Christian, what does trouble thee? Thou hast a God to pardon thy Sins, to supply thy Wants:
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Therefore roul your Burden on the Lord, 1 Pet. 5.7. Casting all your Care on him.
Therefore roll your Burden on the Lord, 1 Pet. 5.7. Casting all your Care on him.
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Whence are Christians so disquieted in their Minds? they are taking care, when they should be casting care.
Whence Are Christians so disquieted in their Minds? they Are taking care, when they should be casting care.
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II. If God be our God, let us learn to be contented, though we have the less of other things.
II If God be our God, let us Learn to be contented, though we have the less of other things.
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Contentment is a rare Jewel, it is the Cure of Care. If we have God to be our God;
Contentment is a rare Jewel, it is the Cure of Care. If we have God to be our God;
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well may we be contented, I know whom I have believed, 2 Tim. 1.12. There was Paul 's Interest in God, 2 Cor. 6.10. As having nothing, yet possessing all : There was his Content.
well may we be contented, I know whom I have believed, 2 Tim. 1.12. There was Paul is Interest in God, 2 Cor. 6.10. As having nothing, yet possessing all: There was his Content.
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That such who have Covenant-Union with God may be fill'd with Contentation of Spirit, consider what a rich Blessing God is to the Soul.
That such who have Covenant-Union with God may be filled with Contentation of Spirit, Consider what a rich Blessing God is to the Soul.
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1. God is Bonum Sufficiens, a sufficient Good. He who hath God hath enough: If a Man be thirsty, bring him to the Ocean, and he is satisfied;
1. God is Bonum Sufficiens, a sufficient Good. He who hath God hath enough: If a Man be thirsty, bring him to the Ocean, and he is satisfied;
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in God there is enough to fill the Heaven-born Soul ▪ He gives Grace and Glory, Psal. 84 11. There is in God not only a sufficiency, but a redundancy:
in God there is enough to fill the Heavenborn Soul ▪ He gives Grace and Glory, Psalm 84 11. There is in God not only a sufficiency, but a redundancy:
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He is not only full as a Vessel, but as a Spring.
He is not only full as a Vessel, but as a Spring.
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Other things can no more fill the Soul, than a Mariners Breath can fill the Sails of a Ship. But in God is a Cornu-Copia, an infinite fulness.
Other things can no more fill the Soul, than a Mariners Breath can fill the Sails of a Ship. But in God is a Cornucopia, an infinite fullness.
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He hath enough to fill the Angels, therefore enough to fill us. The Heart is a Triangle, which only the Trinity can fill.
He hath enough to fill the Angels, Therefore enough to fill us. The Heart is a Triangle, which only the Trinity can fill.
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2. God is bonum Sanctificans, a Sanctifying Good. First, He sanctifies all our Comforts, and turns them into Blessings.
2. God is bonum Sanctificans, a Sanctifying Good. First, He Sanctifies all our Comforts, and turns them into Blessings.
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Health is blessed, Estate is blessed, he gives with the Venison a Blessing, Psal. 132.15. I will abundantly bless her Provision.
Health is blessed, Estate is blessed, he gives with the Venison a Blessing, Psalm 132.15. I will abundantly bless her Provision.
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He gives us that Life we have, •anquam ar•abo, as an Earnest of more.
He gives us that Life we have, •anquam ar•abo, as an Earnest of more.
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He gives the little Meal in the Barrel, as an Earnest of the Royal Feast in Paradise.
He gives the little Meal in the Barrel, as an Earnest of the Royal Feast in Paradise.
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Secondly, He sanctifies all our Crosses. They shall not be destructive P••ishments but Medicines;
Secondly, He Sanctifies all our Crosses. They shall not be destructive P••ishments but Medicines;
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they shall corrode and eat out the Venom of Sin, they shall Polish and Refine our Grace.
they shall corrode and eat out the Venom of since, they shall Polish and Refine our Grace.
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The more the Diamond is cut, it sparkles the more ▪ Gods stretching the Strings of his Viol, is to make the Musick better.
The more the Diamond is Cut, it sparkles the more ▪ God's stretching the Strings of his Violent, is to make the Music better.
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3. God is bonum se•ectum, Choice Good; all things sub sole, are but ba•• s•abelli, as Austin, the Blessings of the Footstool;
3. God is bonum se•ectum, Choice Good; all things sub sole, Are but ba•• s•abelli, as Austin, the Blessings of the Footstool;
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Abraham gave gifts to the Sons of the Co••ubines, but he setled the 〈 … 〉 •5. 5. Abraham gave all that he had to Isaac.Abraham gave Gifts to the Sons of the Co••ubines, but he settled the 〈 … 〉 •5. 5. Abraham gave all that he had to Isaac.
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God may send away the Men of the World with Gifts, a little Gold and Silver,
God may send away the Men of the World with Gifts, a little Gold and Silver,
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but in giving us himself, he gives us the very quintessence, his Grace, his Love, his Kingdom. Here is the Crowning Blessing.
but in giving us himself, he gives us the very quintessence, his Grace, his Love, his Kingdom. Here is the Crowning Blessing.
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4. God is Bonum summum, the chief Good.
4. God is Bonum summum, the chief Good.
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In the chief Good, there must be First Delectability, it must have something that is delicious and sweet:
In the chief Good, there must be First Delectability, it must have something that is delicious and sweet:
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And where can we suck those pure quintessential Comforts which ravish us with Delight, but in God? In Deo quadam dulcedine delectatur anima, imo rapitur;
And where can we suck those pure quintessential Comforts which ravish us with Delight, but in God? In God Quadam dulcedine delectatur anima, imo rapitur;
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At Gods Right Hand are Pleasures, Psal. 16.11. Secondly, In the chief Good there must be Transcendency, it must have a surpassing Excellency.At God's Right Hand Are Pleasures, Psalm 16.11. Secondly, In the chief Good there must be Transcendency, it must have a surpassing Excellency.
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Thus God is infinitely better than all other things; 'tis below the Deity to compare other things with it.
Thus God is infinitely better than all other things; it's below the Deity to compare other things with it.
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Who would go to weigh a Feather with a Mountain of Gold? God is Fons & Origo, the Spring of all Entities,
Who would go to weigh a Feather with a Mountain of Gold? God is Fons & Origo, the Spring of all Entities,
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and the Cause is more noble than the Effect.
and the Cause is more noble than the Effect.
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It is God that bespangles the Creation, that puts Light into the Sun, that fills the Veins of the Earth with Silver;
It is God that bespangles the Creation, that puts Light into the Sun, that fills the veins of the Earth with Silver;
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other Creatures do but maintain Life, God gives Life. God infinitely out-shines all Sublunary Glory; he is better than the Soul, than Angels, than Heaven.
other Creatures do but maintain Life, God gives Life. God infinitely outshines all Sublunary Glory; he is better than the Soul, than Angels, than Heaven.
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Thirdly, In the chief Good, there must be not only Fulness but Variety; where Variety is wanting, we are apt to nauseate;
Thirdly, In the chief Good, there must be not only Fullness but Variety; where Variety is wanting, we Are apt to nauseate;
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to feed only on Hony, would breed Loathing; but in God is NONLATINALPHABET all Variety of Fulness, Col. 1.19. He is an Universal Good, Commensurate to all our Wants;
to feed only on Honey, would breed Loathing; but in God is all Variety of Fullness, Col. 1.19. He is an Universal Good, Commensurate to all our Wants;
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He is Bonum in quo omnia Bona, a Sun, a Portion, an Horn of Salvation: He is called the God of all Comfort, 2 Cor. 1.3. There is a Complication of all Beauties and Delights in him;
He is Bonum in quo omnia Bona, a Sun, a Portion, an Horn of Salvation: He is called the God of all Comfort, 2 Cor. 1.3. There is a Complication of all Beauty's and Delights in him;
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Health hath not the comfort of Beauty, nor Beauty of Riches, nor Riches of Wisdom, but God is the God of all Comfort.
Health hath not the Comfort of Beauty, nor Beauty of Riches, nor Riches of Wisdom, but God is the God of all Comfort.
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Fourthly, In the chief Good there must be Eternity. God is NONLATINALPHABET: He is a Treasure that can neither be drawn low, nor drawn dry.
Fourthly, In the chief Good there must be Eternity. God is: He is a Treasure that can neither be drawn low, nor drawn dry.
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Though the Angels are still spending on him, he can never be spent; he abides for ever.
Though the Angels Are still spending on him, he can never be spent; he abides for ever.
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Eternity is a Flower of his Crown.
Eternity is a Flower of his Crown.
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Now if God be our God, here is enough to let in full Contentment into our Souls.
Now if God be our God, Here is enough to let in full Contentment into our Souls.
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What though we want Torch-light, if we have the Sun? What if God deny us the Flower,
What though we want Torchlight, if we have the Sun? What if God deny us the Flower,
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if he hath given us the Jewel? How should this rock a Christians Heart quiet? If we say God is our God,
if he hath given us the Jewel? How should this rock a Christians Heart quiet? If we say God is our God,
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and we are not content, we have cause to question our Interest in him. III.
and we Are not content, we have cause to question our Interest in him. III.
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If we can clear up this Covenant-Union, that God is our God, let this chear and revive us in all Conditions.
If we can clear up this Covenant-Union, that God is our God, let this cheer and revive us in all Conditions.
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To be content with God, is not enough, but to be chearful;
To be content with God, is not enough, but to be cheerful;
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what greater Cordial can you have, than Union with Deity? When Jesus Christ was ready to Ascend, he could not leave a richer consolation with his Disciples than this, Tell them, I go to my God and their God, John 20.17. Who should rejoyce, if not they, who have an Infinite, Alsufficient Eternal God to be their Portion, who are as Rich as Heaven can make them? What though I want Health, I have God, who is the Health of my Countenance and my God, Psal. 42.11. What though I am low in the World, if I have not the Earth, I have him that made it.
what greater Cordial can you have, than union with Deity? When jesus christ was ready to Ascend, he could not leave a Richer consolation with his Disciples than this, Tell them, I go to my God and their God, John 20.17. Who should rejoice, if not they, who have an Infinite, All-sufficient Eternal God to be their Portion, who Are as Rich as Heaven can make them? What though I want Health, I have God, who is the Health of my Countenance and my God, Psalm 42.11. What though I am low in the World, if I have not the Earth, I have him that made it.
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The Philosopher comforted himself with this, though he had no Musick or Vine-Trees, yet NONLATINALPHABET here are the Houshold Gods with me.
The Philosopher comforted himself with this, though he had no Music or Vine-Trees, yet Here Are the Household God's with me.
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So though we have not the Vine or Fig-Tree, yet we have God with us. I cannot be Poor (saith St. Bernard, ) as long as God is Rich; for his Riches are mine.
So though we have not the Vine or Fig-tree, yet we have God with us. I cannot be Poor (Says Saint Bernard,) as long as God is Rich; for his Riches Are mine.
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O Let the Saints rejoyce in this Covenant-Union. To say God is ours, is more than to say Heaven is ours.
O Let the Saints rejoice in this Covenant-Union. To say God is ours, is more than to say Heaven is ours.
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Heaven would not be Heaven without God.
Heaven would not be Heaven without God.
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All the Stars cannot make Day without the Sun. All the Angels those Morning Stars, cannot make Heaven without Christ the Sun of Righteousness.
All the Stars cannot make Day without the Sun. All the Angels those Morning Stars, cannot make Heaven without christ the Sun of Righteousness.
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And as to have God for our God, is matter of rejoycing in Life; so especially it will be at our Death.
And as to have God for our God, is matter of rejoicing in Life; so especially it will be At our Death.
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Let a Christian think thus, I am going to my God. A Child is glad when he is going home to his Father.
Let a Christian think thus, I am going to my God. A Child is glad when he is going home to his Father.
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This was Christs comfort when he was leaving the World, Iohn 20.17. I go to my God.
This was Christ Comfort when he was leaving the World, John 20.17. I go to my God.
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And this is a Believers Death-bed Cordial, I am going to my God;
And this is a Believers Deathbed Cordial, I am going to my God;
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I shall change my Place, but not my Kindred, I go to my God and my Father.
I shall change my Place, but not my Kindred, I go to my God and my Father.
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IV. If God be our God, then let us break forth into Doxology and Praise, Psal. 118.28. Thou art my God, and I will praise thee.
IV. If God be our God, then let us break forth into Doxology and Praise, Psalm 118.28. Thou art my God, and I will praise thee.
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O infinite Astonishing Mercy, that God should take Dust and Ashes into so near a Bond of Love,
Oh infinite Astonishing Mercy, that God should take Dust and Ashes into so near a Bound of Love,
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as to be our God ▪ As Micah said, Iudg. 18.24.
as to be our God ▪ As micah said, Judges 18.24.
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to new Gods. These New Gods were Old Devils, Lev. 17.7. And they shall no more offer their Sacrifices unto Devils ;to new God's These New God's were Old Devils, Lev. 17.7. And they shall no more offer their Sacrifices unto Devils;
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What have I more? So what hath God more? What richer Jewel hath he to bestow upon us than himself? What hath he more? That God should put off most of the World with Riches and Honours,What have I more? So what hath God more? What Richer Jewel hath he to bestow upon us than himself? What hath he more? That God should put off most of the World with Riches and Honours,
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and that he should pass over himself to us by a Deed of Gift, to be our God,
and that he should pass over himself to us by a Deed of Gift, to be our God,
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and by virtue of this, settle a Kingdom upon us.
and by virtue of this, settle a Kingdom upon us.
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O let us praise him with the best Instrument, our Heart, and let this Instrument be scrued up to the highest Peg:
O let us praise him with the best Instrument, our Heart, and let this Instrument be screwed up to the highest Peg:
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Let us praise him with our whole Heart. See how David riseth by degrees, Psal. 32.11. Be glad in the Lord, and rejoyce, and shout for Ioy. Be glad, there is Thankfulness, rejoyce, there is Chearfulness, shout, there is Triumph.
Let us praise him with our Whole Heart. See how David Riseth by Degrees, Psalm 32.11. Be glad in the Lord, and rejoice, and shout for Joy Be glad, there is Thankfulness, rejoice, there is Cheerfulness, shout, there is Triumph.
vvb pno12 vvi pno31 p-acp po12 j-jn n1. n1 q-crq np1 vvz p-acp n2, np1 crd. vbb j p-acp dt n1, cc vvi, cc vvb p-acp n1 vbb j, a-acp vbz n1, vvb, a-acp vbz n1, vvb, a-acp vbz n1.
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Praise is called Incense, because it is so sweet a Sacrifice. Let the Saints be Queristers in Gods Praises;
Praise is called Incense, Because it is so sweet a Sacrifice. Let the Saints be Queristers in God's Praises;
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the deepest Springs yield the sweetest Water.
the Deepest Springs yield the Sweetest Water.
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The more deeply sensible we are of Gods Covenant-Love to us, the sweeter Praises we should yield.
The more deeply sensible we Are of God's Covenant-love to us, the Sweeten Praises we should yield.
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We should begin here to eternize Gods Name, and do that Work on Earth, which we shall be always doing in Heaven, Psal. 146.2. While I live will I praise the Lord.
We should begin Here to eternise God's Name, and do that Work on Earth, which we shall be always doing in Heaven, Psalm 146.2. While I live will I praise the Lord.
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5. Let us carry our selves as those who have God to be our God;
5. Let us carry our selves as those who have God to be our God;
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that is, when we walk so that others may see there is something of God in us. Live Holily.
that is, when we walk so that Others may see there is something of God in us. Live Holily.
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What have we to do with Sin? Is it not this, that if it doth not break,
What have we to do with since? Is it not this, that if it does not break,
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yet will weaken the Interest, Hos. 14.8.
yet will weaken the Interest, Hos. 14.8.
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What have I to do any more with Idols? So should a Christian say, God is my God, what have I to do any more with Sin, with Lust, Pride, Malice? Bid me commit Sin,What have I to do any more with Idols? So should a Christian say, God is my God, what have I to do any more with since, with Lust, Pride, Malice? Bid me commit since,
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as well bid me Drink Poison.
as well bid me Drink Poison.
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Shall I forfeit my Interest in God? Let me rather Dye than willingly offend him, who is the Crown of my Joy, the God of my Salvation.
Shall I forfeit my Interest in God? Let me rather Die than willingly offend him, who is the Crown of my Joy, the God of my Salvation.
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Of the Ten Commandments. Exod. 20.2. The Land of Egypt, &c. THE Second part of Preface.
Of the Ten commandments. Exod 20.2. The Land of Egypt, etc. THE Second part of Preface.
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Who have brought thee out of the Land of Egypt, out of the House of Bondage. Who have brought thee out of the Land of Egypt, out of the House of Bondage.
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Egypt and the House of Bondage are the same, only they are represented to us under a different Expression or Notion, I begin with the First Expression, Who have brought thee out of the Land of Egypt. Quest.Egypt and the House of Bondage Are the same, only they Are represented to us under a different Expression or Notion, I begin with the First Expression, Who have brought thee out of the Land of Egypt. Quest.
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Why doth the Lord mention this Deliverance of Israel out of the Land of Egypt?Why does the Lord mention this Deliverance of Israel out of the Land of Egypt?
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Resp. 1. Because of the strangeness of the Deliverance.Resp. 1. Because of the strangeness of the Deliverance.
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God delivered his People Israel by strange Signs and Wonders, by sending Plague after Plague upon Pharaoh, blasting the Fruits of the Earth, killing all the First-born in Egypt, Exod. 12.29.
God Delivered his People Israel by strange Signs and Wonders, by sending Plague After Plague upon Pharaoh, blasting the Fruits of the Earth, killing all the Firstborn in Egypt, Exod 12.29.
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And when Israel march'd out of Egypt, God made the Waters of the Sea to part,
And when Israel marched out of Egypt, God made the Waters of the Sea to part,
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and become a Wall to his People, while they went on Dry Ground;
and become a Wall to his People, while they went on Dry Ground;
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and as he made the Sea a Cawsey to Israel, so a Grave to Pharaoh and his Chariots.
and as he made the Sea a Causeway to Israel, so a Grave to Pharaoh and his Chariots.
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Well might the Lord mention his bringing them out of the Land of Egypt, because of the strangeness of the Deliverance;
Well might the Lord mention his bringing them out of the Land of Egypt, Because of the strangeness of the Deliverance;
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God wrought Miracle upon Miracle, for their Deliverance.
God wrought Miracle upon Miracle, for their Deliverance.
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2. God mentions Israel 's Deliverance out of Egypt, because of the greatness of the Deliverance.
2. God mentions Israel is Deliverance out of Egypt, Because of the greatness of the Deliverance.
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God delivered Israel from the Pollutions of Egypt; Egypt was a bad Air to live in, it was infected with Idolatry.
God Delivered Israel from the Pollutions of Egypt; Egypt was a bad Air to live in, it was infected with Idolatry.
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The Egyptians were gross Idolaters, they were guilty of that which the Apostle speaks of, Rom. 1.23.
The egyptians were gross Idolaters, they were guilty of that which the Apostle speaks of, Rom. 1.23.
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They changed the Glory of the uncorruptible God into an Image made like to Corruptible Man, They changed the Glory of the uncorruptible God into an Image made like to Corruptible Man,
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and to Birds and Four-Footed Beasts, and Creeping Things. and to Birds and Fourfooted Beasts, and Creeping Things.
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The Egyptians Worshipped instead of the true God, First, A Corruptible Man, they Deified their King Apis, forbidding all under pain of Death to say that he was a Man. Secondly, They were Worshippers of Birds; they worshipped the Hawk.
The egyptians Worshipped instead of the true God, First, A Corruptible Man, they Deified their King Apis, forbidding all under pain of Death to say that he was a Man. Secondly, They were Worshippers of Birds; they worshipped the Hawk.
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Thirdly, They were Worshippers of Beasts; they worshipped an Ox: Thus they made the Image of a Beast to be their God.
Thirdly, They were Worshippers of Beasts; they worshipped an Ox: Thus they made the Image of a Beast to be their God.
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Fourthly, They were Worshippers of Creeping Things, they worshipped the Crocodile, and the Indian Mouse.
Fourthly, They were Worshippers of Creeping Things, they worshipped the Crocodile, and the Indian Mouse.
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Therefore God mentions this as a memorable and signal favour to Israel, that he brought them out of such an Idolatrous Country;
Therefore God mentions this as a memorable and signal favour to Israel, that he brought them out of such an Idolatrous Country;
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I brought you out of the Land of Egypt.I brought you out of the Land of Egypt.
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The thing I would note is this, That it is no small Blessing to be delivered from Places of Idolatry.
The thing I would note is this, That it is no small Blessing to be Delivered from Places of Idolatry.
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God speaks of it no less than Ten times in the Old Testament, I brought you out of the Land of Egypt; an Idolatrous Place.
God speaks of it no less than Ten times in the Old Testament, I brought you out of the Land of Egypt; an Idolatrous Place.
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Had there been no Iron Furnace in Egypt, yet there being so many Altars there,
Had there been no Iron Furnace in Egypt, yet there being so many Altars there,
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the Hebrew Word Lashegnirim, is the Hairy Ones, because the Devils were Hairy, and appeared in the Forms of Satyrs and Goats.
the Hebrew Word Lashegnirim, is the Hairy Ones, Because the Devils were Hairy, and appeared in the Forms of Satyrs and Goats.
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How dreadful a Sin is Idolatry; and what a signal Mercy is it to be snatch'd out of an Idolatrous Place,
How dreadful a since is Idolatry; and what a signal Mercy is it to be snatched out of an Idolatrous Place,
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as Lot was snatch'd by the Angel out of Sodom ?
as Lot was snatched by the Angel out of Sodom?
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and False Gods, it was a great Privilege to Israel to be delivered out of Egypt. Ioshua reckons it among the chief and most memorable Mercies of God to Abraham, that he brought him out of Ur of the Chaldeans, where Abraham's Ancestors served strange Gods, Iosh. 24.2, 3. 'Tis well for the Plant that is set in a bad Soil, to be transplanted into a better, where it may grow and flourish.
and False God's, it was a great Privilege to Israel to be Delivered out of Egypt. Ioshua reckons it among the chief and most memorable mercies of God to Abraham, that he brought him out of Ur of the Chaldeans, where Abraham's Ancestors served strange God's, Joshua 24.2, 3. It's well for the Plant that is Set in a bad Soil, to be transplanted into a better, where it may grow and flourish.
cc j n2, pn31 vbds dt j n1 p-acp np1 pc-acp vbi vvn av pp-f np1. np1 vvz pn31 p-acp dt j-jn cc av-ds j n2 pp-f np1 p-acp np1, cst pns31 vvd pno31 av pp-f zz pp-f dt np1, c-crq npg1 n2 vvd j n2, np1 crd, crd pn31|vbz av p-acp dt n1 cst vbz vvn p-acp dt j n1, pc-acp vbi vvn p-acp dt vvi, c-crq pn31 vmb vvi cc vvi.
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So when any are planted among Idolaters, 'Tis a Mercy when they are removed and transplanted into Sihon, where are the Silver Drops of Gods Word to make them grow in Holiness. Quest.
So when any Are planted among Idolaters, It's a Mercy when they Are removed and transplanted into Sihon, where Are the Silver Drops of God's Word to make them grow in Holiness. Quest.
av c-crq d vbr vvn p-acp n2, pn31|vbz dt n1 c-crq pns32 vbr vvn cc vvn p-acp np1, c-crq vbr dt n1 vvz pp-f npg1 n1 pc-acp vvi pno32 vvi p-acp n1. n1.
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Wherein doth it appear that it is such a great Blessing to be delivered from Places of Idolatry? Wherein does it appear that it is such a great Blessing to be Delivered from Places of Idolatry?
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Resp. It is a great Mercy, because our Nature is so prone to Idolatry: Israel began to be defiled with the Idols of Egypt, Ezek. 23.3. Dry Wood is not more prone to take Fire, than our Nature is to Idolatry.Resp. It is a great Mercy, Because our Nature is so prove to Idolatry: Israel began to be defiled with the Idols of Egypt, Ezekiel 23.3. Dry Wood is not more prove to take Fire, than our Nature is to Idolatry.
np1 pn31 vbz dt j n1, c-acp po12 n1 vbz av j p-acp n1: np1 vvd pc-acp vbi vvn p-acp dt n2 pp-f np1, np1 crd. j n1 vbz xx av-dc j pc-acp vvi n1, cs po12 n1 vbz p-acp n1.
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The Jews made Cakes to the Queen of Heaven, that is the Moon, Ier. 7.18. Quest.
The jews made Cakes to the Queen of Heaven, that is the Moon, Jeremiah 7.18. Quest.
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Whence is it that we are so prone to Idolatry? Whence is it that we Are so prove to Idolatry?
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Resp. 1. Because we are led much by Visible Objects, and love to have our Senses pleas'd.Resp. 1. Because we Are led much by Visible Objects, and love to have our Senses pleased.
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Men naturally fancy a God that they may see, though it be such a God as cannot see them, yet they would see it. The true God is invisible;
Men naturally fancy a God that they may see, though it be such a God as cannot see them, yet they would see it. The true God is invisible;
np1 av-j vvi dt n1 cst pns32 vmb vvi, cs pn31 vbb d dt np1 p-acp vmbx vvi pno32, av pns32 vmd vvi pn31. dt j np1 vbz j;
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this makes the Idolater worship something that he may see.
this makes the Idolater worship something that he may see.
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2. 'Tis a Mercy to be delivered from Idolatrous Places, because of the greatness of the Sin of Idolatry.
2. It's a Mercy to be Delivered from Idolatrous Places, Because of the greatness of the since of Idolatry.
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It is giving that Glory to an Image, which is due to God. All NONLATINALPHABET or Divine Worship God appropriates to himself;
It is giving that Glory to an Image, which is due to God. All or Divine Worship God appropriates to himself;
pn31 vbz vvg d n1 p-acp dt n1, r-crq vbz j-jn p-acp np1. av-d cc j-jn n1 np1 vvz p-acp px31;
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'tis a Flower of his Crown; the Fat of the Sacrifice God laid claim to, Levit. 3.3. Divine Worship is the Fat of the Sacrifice which God reserves for himself.
it's a Flower of his Crown; the Fat of the Sacrifice God laid claim to, Levit. 3.3. Divine Worship is the Fat of the Sacrifice which God reserves for himself.
pn31|vbz dt n1 pp-f po31 n1; dt j pp-f dt n1 np1 vvd n1 p-acp, np1 crd. np1 n1 vbz dt j pp-f dt n1 r-crq np1 vvz p-acp px31.
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The Idolater devotes this Worship to his Idol, which the Lord will by no means endure, Isa. 42.8. My Glory will I not give to another, neither my Praise to Graven Images.
The Idolater devotes this Worship to his Idol, which the Lord will by no means endure, Isaiah 42.8. My Glory will I not give to Another, neither my Praise to Graved Images.
dt n1 ng1 d n1 p-acp po31 n1, r-crq dt n1 vmb p-acp dx n2 vvi, np1 crd. po11 n1 vmb pns11 xx vvi p-acp j-jn, dx po11 n1 p-acp j-vvn n2.
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Idolatry is Spiritual Adultery, Ezek. 23.37. With their Idols have they committed Adultery. To worship any other than God, is to break Wedlock.
Idolatry is Spiritual Adultery, Ezekiel 23.37. With their Idols have they committed Adultery. To worship any other than God, is to break Wedlock.
n1 vbz j n1, np1 crd. p-acp po32 n2 vhb pns32 vvn n1. pc-acp vvi d n-jn cs np1, vbz pc-acp vvi n1.
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This makes the Lord disclaim his interest in a People, Hos. 2.2. Plead with your Mother, plead, for she is not my Wife. And Exod 32.7. Thy People have corrupted themselves ;
This makes the Lord disclaim his Interest in a People, Hos. 2.2. Plead with your Mother, plead, for she is not my Wife. And Exod 32.7. Thy People have corrupted themselves;
np1 vvz dt n1 vvb po31 n1 p-acp dt n1, np1 crd. vvb p-acp po22 n1, vvb, c-acp pns31 vbz xx po11 n1. cc j crd. po21 n1 vhb vvn px32;
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no more my People, but thy People. God calls Idolatry Blasphemy, Ezek. 20.27, 31. Thus your Fathers have blasphemed me. Idolatry is Devil-worship, Deut. 32.17. They Sacrificed to Devils, not unto God;
no more my People, but thy People. God calls Idolatry Blasphemy, Ezekiel 20.27, 31. Thus your Father's have blasphemed me. Idolatry is Devil-worship, Deuteronomy 32.17. They Sacrificed to Devils, not unto God;
av-dx av-dc po11 n1, cc-acp po21 n1. np1 vvz n1 n1, np1 crd, crd av po22 n2 vhb vvn pno11. n1 vbz n1, np1 crd. pns32 j-vvn p-acp n2, xx p-acp np1;
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3. It is a Mercy to be delivered from Idolatrous Places, because Idolatry is such a silly irrational Religion;
3. It is a Mercy to be Delivered from Idolatrous Places, Because Idolatry is such a silly irrational Religion;
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I may say as Ier. 8.9.
I may say as Jeremiah 8.9.
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What Wisdom is in them? Is it not Folly to refuse the best, and choose the worst? The Trees of the Field in Iotham 's Parable, despised the Vine-Tree which chears both God and Man,What Wisdom is in them? Is it not Folly to refuse the best, and choose the worst? The Trees of the Field in Jotham is Parable, despised the Vine-Tree which cheers both God and Man,
q-crq n1 vbz p-acp pno32? vbz pn31 xx n1 pc-acp vvi dt js, cc vvi dt js? dt n2 pp-f dt n1 p-acp np1 vbz n1, vvd dt n1 r-crq vvz d n1 cc n1,
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and the Olive which is full of Fatness, and the Fig-Tree which is full of Sweetness,
and the Olive which is full of Fatness, and the Fig-tree which is full of Sweetness,
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and choose the Bramble to reign over them;
and choose the Bramble to Reign over them;
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this was a Foolish Choice, Iudge 9. So for us to refuse the Living God, who hath power to save us,
this was a Foolish Choice, Judge 9. So for us to refuse the Living God, who hath power to save us,
d vbds dt j n1, n1 crd av p-acp pno12 pc-acp vvi dt j-vvg np1, r-crq vhz n1 pc-acp vvi pno12,
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and to make choice of an Idol, that hath Eyes and sees not, Feet but walks not, Psal. 115.6. What a Prodigy of Madness is this? therefore to be delivered from committing such folly is a Mercy.
and to make choice of an Idol, that hath Eyes and sees not, Feet but walks not, Psalm 115.6. What a Prodigy of Madness is this? Therefore to be Delivered from committing such folly is a Mercy.
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4. It is a Mercy to be delivered from Idolatrous Places, because of the sad Judgments inflicted upon Idolaters.
4. It is a Mercy to be Delivered from Idolatrous Places, Because of the sad Judgments inflicted upon Idolaters.
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This is a Sin enrageth God, and makes the Fury come up in his Face, Ezek. 38.18.
This is a since enrageth God, and makes the Fury come up in his Face, Ezekiel 38.18.
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Search through the whole Book of God, and you shall find no Sin God hath followed with more Plagues, than Idolatry, Psal. 16.4. Their Sorrows shall be Multiplied, that hasten after another God.
Search through the Whole Book of God, and you shall find no since God hath followed with more Plagues, than Idolatry, Psalm 16.4. Their Sorrows shall be Multiplied, that hasten After Another God.
n1 p-acp dt j-jn n1 pp-f np1, cc pn22 vmb vvi dx n1 np1 vhz vvn p-acp dc n2, cs n1, np1 crd. po32 n2 vmb vbi vvn, cst vvb p-acp j-jn np1.
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Psal. 78.58, 59. They moved him to Iealousie with their Graven Images.
Psalm 78.58, 59. They moved him to Jealousy with their Graved Images.
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When God heard this, he was wroth, and greatly abhorred Israel, ver. 60. So that he forsook the Tabernacle of Shiloh.When God herd this, he was wroth, and greatly abhorred Israel, ver. 60. So that he forsook the Tabernacle of Shiloh.
c-crq np1 vvd d, pns31 vbds j, cc av-j j-vvn np1, fw-la. crd av cst pns31 vvd dt n1 pp-f np1.
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Shiloh was a City belonging to the Tribe of Ephraim : There God set his Name, Ier. 7.12.Shiloh was a city belonging to the Tribe of Ephraim: There God Set his Name, Jeremiah 7.12.
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But for their Idolatry God forsook that Place; gave his People up to the Sword, caus'd his Priests to be Slain;
But for their Idolatry God forsook that Place; gave his People up to the Sword, caused his Priests to be Slave;
p-acp p-acp po32 n1 np1 vvd cst n1; vvd po31 n1 a-acp p-acp dt n1, vvd po31 n2 pc-acp vbi vvn;
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his Ark to be carried away Captive, and it never returned to Shiloh any more. How severe was God against Israel for Worshipping the Golden Calf, Exod. 32.27. The Jews say, that in every Misery that befals them, there is Uncia Aurei Vituli, an Ounce of the Golden Calf in it, Rev. 18.4. Come out of her my People, that ye be not partakers of her Sins, and that ye receive not of her Plagues.
his Ark to be carried away Captive, and it never returned to Shiloh any more. How severe was God against Israel for Worshipping the Golden Calf, Exod 32.27. The jews say, that in every Misery that befalls them, there is Uncia Aurei Calfs, an Ounce of the Golden Calf in it, Rev. 18.4. Come out of her my People, that you be not partakers of her Sins, and that you receive not of her Plagues.
po31 n1 pc-acp vbi vvn av j-jn, cc pn31 av vvn p-acp np1 d dc. q-crq j vbds np1 p-acp np1 p-acp vvg dt j n1, np1 crd. dt np2 vvb, cst p-acp d n1 cst vvz pno32, pc-acp vbz np1 np1 np1, dt n1 pp-f dt j n1 p-acp pn31, n1 crd. vvb av pp-f pno31 po11 n1, cst pn22 vbb xx n2 pp-f po31 n2, cc cst pn22 vvb xx pp-f po31 n2.
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Idolatry liv'd in, cuts Men off from Heaven, 1 Cor. 6.9. So then it is no small Mercy to be delivered out of Idolatrous Places.
Idolatry lived in, cuts Men off from Heaven, 1 Cor. 6.9. So then it is no small Mercy to be Delivered out of Idolatrous Places.
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Use 1. See the goodness of God to our Nation, who hath brought us out of mystical Egypt, delivering us from Popery, which is Romish Idolatry,Use 1. See the Goodness of God to our nation, who hath brought us out of mystical Egypt, delivering us from Popery, which is Romish Idolatry,
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for such as leave his Service, and go into Idolatrous Egypt? Yet say they, Let us make a Captain.
for such as leave his Service, and go into Idolatrous Egypt? Yet say they, Let us make a Captain.
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and hath caused the light of his Truth to break forth gloriously among us. In former times, and more lately in the Marian days, England was over-spread with Idolatry;
and hath caused the Light of his Truth to break forth gloriously among us. In former times, and more lately in the Marian days, England was overspread with Idolatry;
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we worshipped God after a false manner:
we worshipped God After a false manner:
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That is Idolatry, not only to worship a false God, but the true God in a false manner.
That is Idolatry, not only to worship a false God, but the true God in a false manner.
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This was our case formerly, we had Purgatory, Indulgences, the Idolatrous Mass, the Scriptures lock'd up in an unknown Tongue, Invocation of Saints and Angels, Image-worship:
This was our case formerly, we had Purgatory, Indulgences, the Idolatrous Mass, the Scriptures locked up in an unknown Tongue, Invocation of Saints and Angels, Image-worship:
d vbds po12 n1 av-j, pns12 vhd n1, n2, dt j n1, dt n2 vvn a-acp p-acp dt j n1, n1 pp-f n2 cc n2, n1:
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Images are Teachers of Lyes, Hab. 2.18. Wherein do they teach Lyes? Because they represent God in a Bodily shape, whereas he cannot be seen, Deut. 4.12. Ye saw no similitude, only ye heard a voice.
Images Are Teachers of Lies, Hab. 2.18. Wherein do they teach Lies? Because they represent God in a Bodily shape, whereas he cannot be seen, Deuteronomy 4.12. the saw no similitude, only you herd a voice.
n2 vbr n2 pp-f n2, np1 crd. q-crq vdb pns32 vvb n2? p-acp pns32 vvi np1 p-acp dt j n1, cs pns31 vmbx vbi vvn, np1 crd. dt vvd dx n1, av-j pn22 vvd dt n1.
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Quod invisibile est, pingi non potest, Ambr. God cannot be pictur'd out by any Figure: You cannot Picture the Soul, being a Spirit, much less God, Isa. 40.18. To whom then will ye liken God? The Papists say, they worship God by the Image;Quod invisibile est, pingi non potest, Ambrose God cannot be pictured out by any Figure: You cannot Picture the Soul, being a Spirit, much less God, Isaiah 40.18. To whom then will you liken God? The Papists say, they worship God by the Image;
fw-la fw-la fw-la, fw-la fw-fr fw-la, np1 np1 vmbx vbi vvn av p-acp d n1: pn22 vmbx n1 dt n1, vbg dt n1, av-d av-dc np1, np1 crd. p-acp ro-crq av vmb pn22 vvi np1? dt njp2 vvb, pns32 vvb np1 p-acp dt n1;
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which hath a great Absurdity in it;
which hath a great Absurdity in it;
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for if it be absurd to bow down to the Picture of the King, when the King himself is present,
for if it be absurd to bow down to the Picture of the King, when the King himself is present,
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then much more to bow down to the Image of God, when God himself is present, Ier. 23.24. What is the Popish Religion, but a bundle of ridiculous Ceremonies? Their Wax, Flowers, Pixes, Agnus Dei, Cream and Oyl, Beads, Crucifixes:
then much more to bow down to the Image of God, when God himself is present, Jeremiah 23.24. What is the Popish Religion, but a bundle of ridiculous Ceremonies? Their Wax, Flowers, Pixes, Agnus Dei, Cream and Oil, Beads, Crucifixes:
av av-d av-dc pc-acp vvi a-acp p-acp dt n1 pp-f np1, c-crq np1 px31 vbz j, np1 crd. q-crq vbz dt j n1, cc-acp dt n1 pp-f j n2? po32 n1, n2, n2, np1 fw-la, n1 cc n1, n2, vvz:
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What are these but Satans Policy, to dress up a carnal Worship fitted to carnal Minds? Oh what cause have we to bless God for delivering us from Popery!
What Are these but Satan Policy, to dress up a carnal Worship fitted to carnal Minds? O what cause have we to bless God for delivering us from Popery!
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It was a Mercy to be delivered from the Spanish Invasion, and the Powder Treason,
It was a Mercy to be Delivered from the Spanish Invasion, and the Powder Treason,
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but a far greater to be delivered from the Popish Religion, which would have made God give us a Bill of Divorce.
but a Far greater to be Delivered from the Popish Religion, which would have made God give us a Bill of Divorce.
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2. If it be a great Blessing to be delivered from Egypt, Popish Idolatry, then it shews their Sin and Folly, who being brought out of Egypt, are willing to return into Egypt again:
2. If it be a great Blessing to be Delivered from Egypt, Popish Idolatry, then it shows their since and Folly, who being brought out of Egypt, Are willing to return into Egypt again:
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Having put off the Yoke of Rome, would fain put it on again: The Apostle saith, Fly from Idolatry, 1 Cor. 10.14.
Having put off the Yoke of Room, would fain put it on again: The Apostle Says, Fly from Idolatry, 1 Cor. 10.14.
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But these rather fly to Idolatry:
But these rather fly to Idolatry:
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Herein we are like the People of Israel, who notwithstanding all the Idolatry and Tyranny of Egypt, yet longed to go back to Egypt, Numb. 14.4. Let us make a Captain and return into Egypt.
Herein we Are like the People of Israel, who notwithstanding all the Idolatry and Tyranny of Egypt, yet longed to go back to Egypt, Numb. 14.4. Let us make a Captain and return into Egypt.
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But how shall they go back into Egypt ? How shall they have Food in the Wilderness? Will God rain down Manna any more upon such Rebels? How will they get over the Red Sea? Will God divide the Water again by Miracle,
But how shall they go back into Egypt? How shall they have Food in the Wilderness? Will God rain down Manna any more upon such Rebels? How will they get over the Read Sea? Will God divide the Water again by Miracle,
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And are there not such Spirits amongst us, who say, Let us make a Captain, and go back to the Romish Egypt again? And if we do, what shall we get by it? I am afraid the Leeks and Onions of Egypt will make us Sick.
And Are there not such Spirits among us, who say, Let us make a Captain, and go back to the Romish Egypt again? And if we do, what shall we get by it? I am afraid the Leeks and Onions of Egypt will make us Sick.
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Do we ever think, if we drink in the Cup of Fornication, we shall drink in the Cup of Salvation? O that any should so Forfeit their Reason,
Do we ever think, if we drink in the Cup of Fornication, we shall drink in the Cup of Salvation? O that any should so Forfeit their Reason,
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as to enslave themselves to the See of Rome! That they should be willing to hold a Candle to a Mass-Priest,
as to enslave themselves to the See of Room! That they should be willing to hold a Candle to a Mass priest,
c-acp pc-acp vvi px32 p-acp dt vvb pp-f vvb! cst pns32 vmd vbi j pc-acp vvi dt n1 p-acp dt n1,
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and bow down to a strange God. Let us not say, we will make a Captain ;
and bow down to a strange God. Let us not say, we will make a Captain;
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but rather say as Ephraim, Hos. 14.8. What have I to do any more with Idols?
but rather say as Ephraim, Hos. 14.8. What have I to do any more with Idols?
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3. If it be a Mercy to be brought out of Egypt, then it is not desirable or safe to plant ones self in an Idolatrous place, where it may be a capital Crime to be seen with a Bible in ones hand.
3. If it be a Mercy to be brought out of Egypt, then it is not desirable or safe to plant ones self in an Idolatrous place, where it may be a capital Crime to be seen with a bible in ones hand.
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Some for secular Gain thrust themselves among Idolaters, and think there is no danger to live where Satan's Seat is:
some for secular Gain thrust themselves among Idolaters, and think there is no danger to live where Satan's Seat is:
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But do you pray God would not lead you into Temptation, and do you lead your selves? You are in great danger of being polluted:
But do you pray God would not led you into Temptation, and do you led your selves? You Are in great danger of being polluted:
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It is hard to be as the Fish which keep fresh in Salt Waters: A Man cannot dwell among the Black-a-moors, but he will be discoloured:
It is hard to be as the Fish which keep fresh in Salt Waters: A Man cannot dwell among the Blackamoor, but he will be discoloured:
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You will sooner be corrupted by Idolaters, than they will be converted by you: Ioseph got no good by living in an Idolatrous Court;
You will sooner be corrupted by Idolaters, than they will be converted by you: Ioseph god no good by living in an Idolatrous Court;
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he did not teach Pharoah to Pray, but Pharoah taught him to Swear, Psal. 106.35. They were mingled among the Heathen, and served their Idols.
he did not teach Pharaoh to Pray, but Pharaoh taught him to Swear, Psalm 106.35. They were mingled among the Heathen, and served their Idols.
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I fear this hath been the undoing of many;
I Fear this hath been the undoing of many;
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they have seated themselves amongst Idolaters, for the advancing their Trade, and at last have not only traded with them in their Commodities, but in their Religion.
they have seated themselves among Idolaters, for the advancing their Trade, and At last have not only traded with them in their Commodities, but in their Religion.
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Use 2. Is it a Mercy to be brought out of Egypt, places which are defiled,Use 2. Is it a Mercy to be brought out of Egypt, places which Are defiled,
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and where Sin reigns, then it reproaches such Parents as shew little love to the Souls of their Children,
and where since reigns, then it Reproaches such Parents as show little love to the Souls of their Children,
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whether it be in putting them out to Service, or in matching of them. 1. In putting them out to Service;
whither it be in putting them out to Service, or in matching of them. 1. In putting them out to Service;
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Their Care is chiefly for their Bodies that they may be provided for, but care not what becomes of their Souls:
Their Care is chiefly for their Bodies that they may be provided for, but care not what becomes of their Souls:
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Their Souls are in Egypt, in Houses where there is Drinking, Swearing, Sabbath-breaking, and where Gods name is every day dishonoured. 2. In matching their Children, they look only at Mony, 2 Cor. 6.14. Be ye not unequally yoaked :
Their Souls Are in Egypt, in Houses where there is Drinking, Swearing, Sabbath-breaking, and where God's name is every day dishonoured. 2. In matching their Children, they look only At Money, 2 Cor. 6.14. Be you not unequally yoked:
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If their Children be equally yoaked for Estate, they care not whether they be unequally yoaked for Religion.
If their Children be equally yoked for Estate, they care not whither they be unequally yoked for Religion.
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Now to such Parents, 1. Think how precious the Soul of your Child is, it is Immortal, it is capable of Communion with God and Angels,
Now to such Parents, 1. Think how precious the Soul of your Child is, it is Immortal, it is capable of Communion with God and Angels,
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and will you let this Soul be lost, by placing it in a bad Family? If you had an Horse you loved, you would not put him into a Stable with other Horses that were Sick and Diseased:
and will you let this Soul be lost, by placing it in a bad Family? If you had an Horse you loved, you would not put him into a Stable with other Horses that were Sick and Diseased:
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And do you not love your Child better than your Horse? 2. God hath intrusted you with the Souls of your Children, you have a Charge of Souls.
And do you not love your Child better than your Horse? 2. God hath Entrusted you with the Souls of your Children, you have a Charge of Souls.
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God saith, as 1 Kings 20.39. Keep this Man, if he be missing thy Life shall go for his Life.
God Says, as 1 Kings 20.39. Keep this Man, if he be missing thy Life shall go for his Life.
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So saith God, If the Soul of thy Child miscarry by thy Negligence, his Blood will I require at thy hand:
So Says God, If the Soul of thy Child miscarry by thy Negligence, his Blood will I require At thy hand:
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Think of this all ye Parents, take heed of placing your Children in Egypt in a wicked Family:
Think of this all you Parents, take heed of placing your Children in Egypt in a wicked Family:
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Do not put them in the Devils Mouth; find out a Sober Religious Family, such a Family as Ioshua 's, Cap. 24.15. I and my House will serve the Lord.
Do not put them in the Devils Mouth; find out a Sobrium Religious Family, such a Family as Ioshua is, Cap. 24.15. I and my House will serve the Lord.
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Such a Family as Cranmer 's, which was Palaestra pietatis, a Nursery of Piety:
Such a Family as Cranmer is, which was Palaestra pietatis, a Nursery of Piety:
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Such a Family as is a Bethel, of which it may be said, as Col. 4.15. The Church which is in his House.
Such a Family as is a Bethel, of which it may be said, as Col. 4.15. The Church which is in his House.
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Use 3. Let us Pray that God will keep our English Nation from the Defilements. of Egypt ;Use 3. Let us Pray that God will keep our English nation from the Defilements. of Egypt;
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that it may not be again overspread with Superstition and Idolatry O sad Religion! not only to have our Estates, our Bodies enslaved, but our Consciences:
that it may not be again overspread with Superstition and Idolatry Oh sad Religion! not only to have our Estates, our Bodies enslaved, but our Consciences:
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Pray that the true Protestant Religion may still flourish among us: That the Sun of the Gospel may still shine in our Horison.
Pray that the true Protestant Religion may still flourish among us: That the Sun of the Gospel may still shine in our Horison.
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The Gospel lifts a People up to Heaven; it is Columna & Corona Regni: The Crown and Glory of the Kingdom:
The Gospel lifts a People up to Heaven; it is Columna & Corona Regni: The Crown and Glory of the Kingdom:
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If this be removed, then, Ichabod, the Glory is departed:
If this be removed, then, ichabod, the Glory is departed:
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The top of the Beach Tree being cut off, the whole Body of the Tree withers apace:
The top of the Beach Tree being Cut off, the Whole Body of the Tree withers apace:
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The Gospel is the top of all our Blessings, if this top be cut, the whole Body Politick will soon wither.
The Gospel is the top of all our Blessings, if this top be Cut, the Whole Body Politic will soon wither.
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O pray that the Lord will continue the visible Tokens of his presence among us, his Ordinances, that England may be called, Iehovah Shammah, The Lord is there, Ezek. 48.35.
O pray that the Lord will continue the visible Tokens of his presence among us, his Ordinances, that England may be called, Jehovah Shammah, The Lord is there, Ezekiel 48.35.
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Pray that Righteousness and Peace may kiss each other, that so Glory may dwell in our Land.
prey that Righteousness and Peace may kiss each other, that so Glory may dwell in our Land.
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Of the Commandments. Exod. 20.2. Out of the House of Bondage.
Of the commandments. Exod 20.2. Out of the House of Bondage.
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EGypt and the House of Bondage are the same, only they are expressed be under a different Notion.EGypt and the House of Bondage Are the same, only they Are expressed be under a different Notion.
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By Egypt is meant a place of Idolatry and Superstition, by the House of Bondage is meant a place of Affliction.
By Egypt is meant a place of Idolatry and Superstition, by the House of Bondage is meant a place of Affliction.
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Israel while they were in Egypt were under great Tyranny, they had cruel Task-masters set over them, who put them to hard labour,Israel while they were in Egypt were under great Tyranny, they had cruel Taskmasters Set over them, who put them to hard labour,
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and set them to make Brick, yet allowed them no Straw; therefore Egypt is called the Iron Furnace, Deut. 4.20. and here the House of Bondage:
and Set them to make Brick, yet allowed them no Straw; Therefore Egypt is called the Iron Furnace, Deuteronomy 4.20. and Here the House of Bondage:
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From this Expression, I brought thee out of the House of Bondage, two things are to be noted. 1. Gods Children may sometimes be under sore Afflictions, in the House of Bondage.
From this Expression, I brought thee out of the House of Bondage, two things Are to be noted. 1. God's Children may sometime be under soar Afflictions, in the House of Bondage.
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2. That God will in his due time bring them out of their afflicted State, I brought thee out of the House of Bondage.
2. That God will in his due time bring them out of their afflicted State, I brought thee out of the House of Bondage.
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1. Gods Children may sometimes be under sore Afflictions, In domo servitutis, in the House of Bondage:
1. God's Children may sometime be under soar Afflictions, In domo servitutis, in the House of Bondage:
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Gods People have no Writ of Ease granted them, no Charter of Exemption from Trouble in this Life:
God's People have not Writ of Ease granted them, no Charter of Exemption from Trouble in this Life:
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While the Wicked are kept in Sugar, the Godly are oft kept in Brine:
While the Wicked Are kept in Sugar, the Godly Are oft kept in Brine:
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And indeed, how could Gods power be seen in bringing them out of trouble, if he did not sometimes bring them in? Or how should God wipe away the Tears from their Eyes in Heaven,
And indeed, how could God's power be seen in bringing them out of trouble, if he did not sometime bring them in? Or how should God wipe away the Tears from their Eyes in Heaven,
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if on Earth they shed none? Doubtless God sees there is need that his Children should be sometimes in the House of Bondage, 1 Pet. 1.6. NONLATINALPHABET, If need be, ye are in heaviness:
if on Earth they shed none? Doubtless God sees there is need that his Children should be sometime in the House of Bondage, 1 Pet. 1.6., If need be, you Are in heaviness:
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The Body sometimes doth more need a bitter Potion than a Julip.
The Body sometime does more need a bitter Potion than a Julip.
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Quest. 1. Why God lets his People be in the House of Bondage, in an afflicted State?
Quest. 1. Why God lets his People be in the House of Bondage, in an afflicted State?
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Resp. He doth it: 1. For Probation for Trial, Deut. 8.16. Who led thee through that terrible Wilderness that he might humble thee and prove thee. Resp. He does it: 1. For Probation for Trial, Deuteronomy 8.16. Who led thee through that terrible Wilderness that he might humble thee and prove thee.
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Affliction is the Touch-stone of Sincerity, Psal. 66.10, 11. Thou, O God, hast proved us: Thou hast tried us as Silver:
Affliction is the Touchstone of Sincerity, Psalm 66.10, 11. Thou, Oh God, hast proved us: Thou hast tried us as Silver:
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Thou laidest Affliction upon our Loyns. Thou laidst Affliction upon our Loins.
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Hypocrites may imbrace the true Religion in Prosperity, and court this Queen while she hath a Jewel hung at her Ear:
Hypocrites may embrace the true Religion in Prosperity, and court this Queen while she hath a Jewel hung At her Ear:
n2 vmb vvi dt j n1 p-acp n1, cc vvb d n1 cs pns31 vhz dt n1 vvd p-acp po31 n1:
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But he is the good Christian, who will keep close to God in a time of Suffering. Psal. 44.17. All this is come upon us;
But he is the good Christian, who will keep close to God in a time of Suffering. Psalm 44.17. All this is come upon us;
cc-acp pns31 vbz dt j njp, r-crq vmb vvi av-j p-acp np1 p-acp dt n1 pp-f vvg. np1 crd. d d vbz vvn p-acp pno12;
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yet have we not forgotten thee: yet have we not forgotten thee:
av vhb pns12 xx vvn pno21:
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To love God in Heaven is no wonder, but to love God when he chastiseth us, this discovers Sincerity. 2. For Purgation:
To love God in Heaven is no wonder, but to love God when he Chastiseth us, this discovers Sincerity. 2. For Purgation:
pc-acp vvi np1 p-acp n1 vbz dx n1, cc-acp pc-acp vvi np1 c-crq pns31 vvz pno12, d vvz n1. crd p-acp n1:
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To purge out Corruption, Ardet palea, purgatur aurum, Isa. 27.9. And this is all the Fruit to take away his sin.
To purge out Corruption, Ardet palea, purgatur aurum, Isaiah 27.9. And this is all the Fruit to take away his since.
pc-acp vvi av n1, np1 n1, fw-la fw-la, np1 crd. cc d vbz d dt n1 pc-acp vvi av po31 n1.
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The Eye though it be a tender part, yet when it is sore we put sharp Powders and Waters into it, to eat out the Pearl:
The Eye though it be a tender part, yet when it is soar we put sharp Powders and Waters into it, to eat out the Pearl:
dt n1 cs pn31 vbb dt j n1, av c-crq pn31 vbz av-j pns12 vvd j n2 cc n2 p-acp pn31, pc-acp vvi av dt n1:
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Though the People of God are Dear to him, yet when Corruption begins to grow in them, he will apply the sharp Powder of Affliction to eat out the Pearl in the Eye.
Though the People of God Are Dear to him, yet when Corruption begins to grow in them, he will apply the sharp Powder of Affliction to eat out the Pearl in the Eye.
cs dt n1 pp-f np1 vbr j-jn p-acp pno31, av c-crq n1 vvz pc-acp vvi p-acp pno32, pns31 vmb vvi dt j n1 pp-f n1 pc-acp vvi av dt n1 p-acp dt n1.
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Affliction is Gods Flail to thresh off our Husks:
Affliction is God's Flail to thresh off our Husks:
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It is a means God useth to purge out Sloath, Luxury, Pride and Love of the World:
It is a means God uses to purge out Sloth, Luxury, Pride and Love of the World:
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Gods Furnace is in Zion, Isa. 31.9. This is not to consume, but refine: What if we have more Affliction, if by this means we have less Sin? 3. For Augmentation:God's Furnace is in Zion, Isaiah 31.9. This is not to consume, but refine: What if we have more Affliction, if by this means we have less since? 3. For Augmentation:
npg1 n1 vbz p-acp np1, np1 crd. d vbz xx pc-acp vvi, cc-acp vvb: r-crq cs pns12 vhb dc n1, cs p-acp d n2 pns12 vhb dc n1? crd p-acp n1:
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To increase the Graces of the Spirit: Grace thrives most in the Iron Furnace: Sharp Frosts nourish the Corn; so do sharp Afflictions Grace:
To increase the Graces of the Spirit: Grace thrives most in the Iron Furnace: Sharp Frosts nourish the Corn; so do sharp Afflictions Grace:
pc-acp vvi dt n2 pp-f dt n1: n1 vvz av-ds p-acp dt n1 n1: j n2 vvb dt n1; av vdb j n2 n1:
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Grace in the Saints is often as Fire hid in the Embers, Affliction is the Bellows to blow it up into a Flame:
Grace in the Saints is often as Fire hid in the Embers, Affliction is the Bellows to blow it up into a Flame:
vvb p-acp dt n2 vbz av p-acp n1 vvd p-acp dt n2, n1 vbz dt n2 pc-acp vvi pn31 a-acp p-acp dt n1:
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The Lord makes the House of Bondage a Friend to our Grace: Now Faith and Patience act their part:
The Lord makes the House of Bondage a Friend to our Grace: Now Faith and Patience act their part:
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The darkness of the Night cannot hinder the Brightness of a Star: So the more the Diamond is cut the more it sparkles:
The darkness of the Night cannot hinder the Brightness of a Star: So the more the Diamond is Cut the more it sparkles:
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And the more God afflicts us, the more our Graces cast a sparkling Lustre. 4. For Preparation:
And the more God afflicts us, the more our Graces cast a sparkling Lustre. 4. For Preparation:
cc dt av-dc n1 vvz pno12, dt av-dc po12 n2 vvd dt j-vvg n1. crd p-acp n1:
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To fit and prepare the Saints for Glory, 2 Cor. 4.17. Those stones which are cut out for a Building are first hewen and squared:
To fit and prepare the Saints for Glory, 2 Cor. 4.17. Those stones which Are Cut out for a Building Are First hewn and squared:
pc-acp vvi cc vvi dt n2 p-acp n1, crd np1 crd. d n2 r-crq vbr vvn av p-acp dt n1 vbr ord vvn cc vvn:
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The Godly are called, NONLATINALPHABET, living stones, 1 Pet. 2.5.
The Godly Are called,, living stones, 1 Pet. 2.5.
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And God doth first hew and polish them by Affliction, that they may be fit for the heavenly Building:
And God does First hew and polish them by Affliction, that they may be fit for the heavenly Building:
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The House of Bondage prepares for the House not made with Hands, 2 Cor. 5.1. The Vessels of Mercy are seasoned with Affliction, and then the Wine of Glory is poured in.
The House of Bondage prepares for the House not made with Hands, 2 Cor. 5.1. The Vessels of Mercy Are seasoned with Affliction, and then the Wine of Glory is poured in.
dt n1 pp-f n1 vvz p-acp dt n1 xx vvn p-acp n2, crd np1 crd. dt n2 pp-f n1 vbr vvn p-acp n1, cc av dt n1 pp-f n1 vbz vvn p-acp.
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Quest. 2. How the Afflictions of the Godly differ from the Afflictions of the Wicked?
Quest. 2. How the Afflictions of the Godly differ from the Afflictions of the Wicked?
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Resp. 1. These are but, NONLATINALPHABET, Castigations, those on the Wicked are, NONLATINALPHABET, Punishments; these come from a Father, those from a Judge.Resp. 1. These Are but,, Castigations, those on the Wicked Are,, Punishments; these come from a Father, those from a Judge.
np1 crd d vbr p-acp,, n2, d p-acp dt j vbr,, n2; d vvb p-acp dt n1, d p-acp dt n1.
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2. Afflictions on the Godly are Fruits of Covenant-Mercy, 2 Sam. 7.14. But Afflictions on the Wicked are Effects of Gods Wrath, Eccles. 5.17. He hath much wrath with his Sickness.
2. Afflictions on the Godly Are Fruits of Covenant-mercy, 2 Sam. 7.14. But Afflictions on the Wicked Are Effects of God's Wrath, Eccles. 5.17. He hath much wrath with his Sickness.
crd n2 p-acp dt j vbr n2 pp-f n1, crd np1 crd. p-acp n2 p-acp dt j vbr n2 pp-f npg1 n1, np1 crd. pns31 vhz d n1 p-acp po31 n1.
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Afflictions on the Wicked are the Pledge and Earnest of Hell: They are like the pinnioning of a Malefactor, which doth presage his Execution.
Afflictions on the Wicked Are the Pledge and Earnest of Hell: They Are like the pinnioning of a Malefactor, which does presage his Execution.
n2 p-acp dt j vbr dt n1 cc n1 pp-f n1: pns32 vbr av-j dt n-vvg pp-f dt n1, r-crq vdz vvi po31 n1.
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all outward things are upon the Tropicks, given to change.
all outward things Are upon the Tropics, given to change.
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3. Afflictions on the Godly make them better, but Afflictions on the Wicked make them worse:
3. Afflictions on the Godly make them better, but Afflictions on the Wicked make them Worse:
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The Godly pray more, Psal. 130.1. The Wicked Blaspheme more, Rev. 16.9. Men were scorched with great heat, and blasphemed the Name of God.
The Godly prey more, Psalm 130.1. The Wicked Blaspheme more, Rev. 16.9. Men were scorched with great heat, and blasphemed the Name of God.
dt j n1 av-dc, np1 crd. dt j vvi av-dc, n1 crd. n2 vbdr vvn p-acp j n1, cc vvd dt n1 pp-f np1.
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Afflictions on the Wicked make them more Impenitent: Every Plague upon Egypt increased the Plague of Hardness in Pharoah 's Heart:
Afflictions on the Wicked make them more Impenitent: Every Plague upon Egypt increased the Plague of Hardness in Pharaoh is Heart:
n2 p-acp dt j vvi pno32 av-dc j: d n1 p-acp np1 vvd dt n1 pp-f n1 p-acp np1 vbz n1:
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To what a prodigy of Wickedness do some Persons come after great Sickness? Affliction on the Godly is like bruising of Spices which are more sweet and fragrant:
To what a prodigy of Wickedness do Some Persons come After great Sickness? Affliction on the Godly is like bruising of Spices which Are more sweet and fragrant:
p-acp r-crq dt n1 pp-f n1 vdb d n2 vvb p-acp j n1? n1 p-acp dt j vbz av-j vvg pp-f n2 r-crq vbr av-dc j cc j:
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Affliction on the Wicked is like stamping of Weeds with a Pestle, which makes them more Unsavory.
Affliction on the Wicked is like stamping of Weeds with a Pestle, which makes them more Unsavoury.
n1 p-acp dt j vbz av-j vvg pp-f n2 p-acp dt n1, r-crq vvz pno32 av-dc j.
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Use 1. It shews us that we are not to wonder to see Israel in the House of Bondage, 1 Pet. 4.12. The Holiness of the Saints will not excuse them from Sufferings:Use 1. It shows us that we Are not to wonder to see Israel in the House of Bondage, 1 Pet. 4.12. The Holiness of the Saints will not excuse them from Sufferings:
vvb crd pn31 vvz pno12 cst pns12 vbr xx pc-acp vvi pc-acp vvi np1 p-acp dt n1 pp-f n1, crd np1 crd. dt n1 pp-f dt n2 vmb xx vvi pno32 p-acp n2:
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Christ was the Holy one of God, yet he was in the Iron Furnace: Christs Spouse is a Lilly among Thorns, Cant. 2.2. His Sheep, though they have the Ear-mark of Election upon them, yet may have their Wool fleeced off:
christ was the Holy one of God, yet he was in the Iron Furnace: Christ Spouse is a Lily among Thorns, Cant 2.2. His Sheep, though they have the Earmark of Election upon them, yet may have their Wool fleeced off:
np1 vbds dt j pi pp-f np1, av pns31 vbds p-acp dt n1 n1: npg1 n1 vbz dt n1 p-acp n2, np1 crd. po31 n1, cs pns32 vhb dt j pp-f n1 p-acp pno32, av vmb vhi po32 n1 vvd a-acp:
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The Godly have some Good in them, therefore the Devil afflicts them, and some evil in them, therefore God afflicts them.
The Godly have Some Good in them, Therefore the devil afflicts them, and Some evil in them, Therefore God afflicts them.
dt j vhb d j p-acp pno32, av dt n1 vvz pno32, cc d n-jn p-acp pno32, av np1 vvz pno32.
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While there are two Seeds in the World, expect to be under the Black Rod. The Gospel tells us of reigning, but first of Suffering, 2 Tim. 2.12. 2. It informs us that Affliction is not always the Sign of Gods Anger:
While there Are two Seeds in the World, expect to be under the Black Rod. The Gospel tells us of reigning, but First of Suffering, 2 Tim. 2.12. 2. It informs us that Affliction is not always the Signen of God's Anger:
cs pc-acp vbr crd n2 p-acp dt n1, vvb pc-acp vbi p-acp dt j-jn n1. dt n1 vvz pno12 pp-f vvg, cc-acp ord pp-f vvg, crd np1 crd. crd pn31 vvz pno12 d n1 vbz xx av dt n1 pp-f npg1 n1:
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Israel the Apple of Gods Eye, a peculiar Treasure to him above all People, Exod. 19.5.Israel the Apple of God's Eye, a peculiar Treasure to him above all People, Exod 19.5.
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Yet these were in the House of Bondage: We are apt to judge and censure them who are in an afflicted State.
Yet these were in the House of Bondage: We Are apt to judge and censure them who Are in an afflicted State.
av d vbdr p-acp dt n1 pp-f n1: pns12 vbr j pc-acp vvi cc vvi pno32 r-crq vbr p-acp dt j-vvn n1.
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When the Barbarians saw the Viper on Paul 's hand, they said, No doubt this Man is a Murderer, Acts 28.4.
When the Barbarians saw the Viper on Paul is hand, they said, No doubt this Man is a Murderer, Acts 28.4.
c-crq dt n2-jn vvd dt n1 p-acp np1 vbz n1, pns32 vvd, dx n1 d n1 vbz dt n1, n2 crd.
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So when we see the Viper of Affliction fasten upon the Godly, we are apt to censure them,
So when we see the Viper of Affliction fasten upon the Godly, we Are apt to censure them,
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and say, These are greater Sinners than others, and God hates them: This rash censuring is for want of Wisdom.
and say, These Are greater Sinners than Others, and God hates them: This rash censuring is for want of Wisdom.
cc vvi, d vbr jc n2 cs n2-jn, cc np1 vvz pno32: d j vvg vbz p-acp n1 pp-f n1.
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Were not Israel in the House of Bondage? Ieremy in the Dungeon? Paul a night and a day in the Deep? Gods Afflicting is so far from evidencing Hatred, that his not afflicting is, Hos. 4.14. I will not punish your Daughters when they commit Whoredom.
Were not Israel in the House of Bondage? Ieremy in the Dungeon? Paul a night and a day in the Deep? God's Afflicting is so Far from evidencing Hatred, that his not afflicting is, Hos. 4.14. I will not Punish your Daughters when they commit Whoredom.
vbdr xx np1 p-acp dt n1 pp-f n1? np1 p-acp dt n1? np1 dt n1 cc dt n1 p-acp dt j-jn? npg1 vvg vbz av av-j p-acp j-vvg n1, cst po31 xx vvg vbz, np1 crd. pns11 vmb xx vvi po22 n2 c-crq pns32 vvb n1.
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Deus maxime irascitur cum non irascitur, Ber. God punisheth most when he doth not punish; his Hand is heaviest when it seems to be lightest:Deus maxim irascitur cum non irascitur, Ber. God Punisheth most when he does not Punish; his Hand is Heaviest when it seems to be Lightest:
np1 n1 fw-la fw-la fw-la fw-la, np1 np1 vvz av-ds c-crq pns31 vdz xx vvi; po31 n1 vbz js c-crq pn31 vvz pc-acp vbi js:
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The Judge will not burn him in the Hand, whom he intends to execute.
The Judge will not burn him in the Hand, whom he intends to execute.
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3. If Gods own Israel may be in the House of Bondage, then Afflictions do not of themselves demonstrate a Man Miserable.
3. If God's own Israel may be in the House of Bondage, then Afflictions do not of themselves demonstrate a Man Miserable.
crd cs n2 d np1 vmb vbi p-acp dt n1 pp-f n1, cs n2 vdb xx pp-f px32 vvi dt n1 j.
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Indeed Sin unrepented of, makes one miserable, but the Cross doth not.
Indeed since unrepented of, makes one miserable, but the Cross does not.
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If God hath a design in afflicting his Children, to make them happy, then they are not miserable;
If God hath a Design in afflicting his Children, to make them happy, then they Are not miserable;
cs np1 vhz dt n1 p-acp vvg po31 n2, pc-acp vvi pno32 j, cs pns32 vbr xx j;
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but Gods afflicting them is to make them happy: Therefore they are not Miserable, Iob 5.17. Happy is the Man whom God correcteth.
but God's afflicting them is to make them happy: Therefore they Are not Miserable, Job 5.17. Happy is the Man whom God Correcteth.
cc-acp n2 vvg pno32 vbz pc-acp vvi pno32 j: av pns32 vbr xx j, np1 crd. j vbz dt n1 ro-crq np1 vvz.
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The World counts them happy, who can keep out of Affliction; but the Scripture calls them happy, who are afflicted. Quest. How are they happy?
The World counts them happy, who can keep out of Affliction; but the Scripture calls them happy, who Are afflicted. Quest. How Are they happy?
dt n1 vvz pno32 j, r-crq vmb vvi av pp-f n1; cc-acp dt n1 vvz pno32 j, r-crq vbr vvn. n1. c-crq vbr pns32 j?
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Resp. 1. Because they are more Holy, Heb. 12.10. 2. Because they are more in Gods Favour, Prov 3.12. The Goldsmith loves his Gold, when in the Furnace. 3. Because they have more of Gods sweet Presence, Psal. 91.15.Resp. 1. Because they Are more Holy, Hebrew 12.10. 2. Because they Are more in God's Favour, Curae 3.12. The Goldsmith loves his Gold, when in the Furnace. 3. Because they have more of God's sweet Presence, Psalm 91.15.
np1 crd p-acp pns32 vbr av-dc j, np1 crd. crd p-acp pns32 vbr av-dc p-acp npg1 n1, np1 crd. dt n1 vvz po31 n1, c-crq p-acp dt n1. crd p-acp pns32 vhb dc pp-f npg1 j n1, np1 crd.
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And they cannot be unhappy, that have Gods powerful Presence in supporting, his gracious Presence in Sanctifying their Affliction. 4. Because the more affliction they have, the more degrees of Glory they shall have.
And they cannot be unhappy, that have God's powerful Presence in supporting, his gracious Presence in Sanctifying their Affliction. 4. Because the more affliction they have, the more Degrees of Glory they shall have.
cc pns32 vmbx vbi j, cst vhb n2 j n1 p-acp vvg, po31 j n1 p-acp vvg po32 n1. crd p-acp dt av-dc n1 pns32 vhb, dt dc n2 pp-f n1 pns32 vmb vhi.
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The lower they have been in the Iron Furnace, they shall sit upon the higher Throne of Glory.
The lower they have been in the Iron Furnace, they shall fit upon the higher Throne of Glory.
dt jc pns32 vhb vbn p-acp dt n1 n1, pns32 vmb vvi p-acp dt jc n1 pp-f n1.
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The heavier their Cross, the heavier shall be their Crown. So then if Affliction make a Christian happy, they cannot denominate him miserable.
The Heavier their Cross, the Heavier shall be their Crown. So then if Affliction make a Christian happy, they cannot denominate him miserable.
dt jc po32 n1, dt jc vmb vbi po32 n1. av av cs n1 vvb dt njp j, pns32 vmbx vvi pno31 j.
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4. See the Merciful Providence of God to his Children, though they may be in the House of Bondage,
4. See the Merciful Providence of God to his Children, though they may be in the House of Bondage,
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and smart by Affliction, yet they shall not be hurt by Affliction. What hurt doth the Fan to the Corn? only separates the Chaft from it.
and smart by Affliction, yet they shall not be hurt by Affliction. What hurt does the Fan to the Corn? only separates the Chafed from it.
cc n1 p-acp n1, av pns32 vmb xx vbi vvn p-acp n1. q-crq n1 vdz av vvb p-acp dt n1? j vvz dt j-vvn p-acp pn31.
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Or the Launce to the Body, only let out the Impostume.
Or the Lance to the Body, only let out the Impostume.
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The House of Bondage doth that which sometimes Ordinances will not do, it doth Humble and Reform, Iob 36.8, 11. If they be held in Cords of Affliction, he openeth their Ear to Discipline,
The House of Bondage does that which sometime Ordinances will not do, it does Humble and Reform, Job 36.8, 11. If they be held in Cords of Affliction, he Openeth their Ear to Discipline,
dt n1 pp-f n1 vdz d r-crq av n2 vmb xx vdi, pn31 vdz vvi cc vvi, np1 crd, crd cs pns32 vbb vvn p-acp n2 pp-f n1, pns31 vvz po32 n1 p-acp n1,
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and commandeth that they return from Iniquity. and commands that they return from Iniquity.
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O what a merciful Providence is this, though God bruise his People, yet while he is bruising them, he is doing them good.
O what a merciful Providence is this, though God bruise his People, yet while he is bruising them, he is doing them good.
sy r-crq dt j n1 vbz d, cs np1 vvb po31 n1, av cs pns31 vbz vvg pno32, pns31 vbz vdg pno32 j.
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As if one should throw a Bag of Mony at another, and a little bruise him, yet it doth enrich him.
As if one should throw a Bag of Money At Another, and a little bruise him, yet it does enrich him.
p-acp cs pi vmd vvi dt n1 pp-f n1 p-acp j-jn, cc dt j n1 pno31, av pn31 vdz vvi pno31.
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Affliction enricheth the Soul, and yields the sweet Fruits of Righteousness, Heb. 12.11.
Affliction enricheth the Soul, and yields the sweet Fruits of Righteousness, Hebrew 12.11.
n1 vvz dt n1, cc vvz dt j n2 pp-f n1, np1 crd.
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5. If Israel be in the House of Bondage, if the Lord deals so with his own Children,
5. If Israel be in the House of Bondage, if the Lord deals so with his own Children,
crd cs np1 vbi p-acp dt n1 pp-f n1, cs dt n1 vvz av p-acp po31 d n2,
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then how severely will he deal with the Wicked? If God be so severe with them he loves,
then how severely will he deal with the Wicked? If God be so severe with them he loves,
av c-crq av-j vmb pns31 vvi p-acp dt j? cs np1 vbb av j p-acp pno32 pns31 vvz,
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Israel was in the House of Bondage, but at last I brought you out of Bondage.Israel was in the House of Bondage, but At last I brought you out of Bondage.
np1 vbds p-acp dt n1 pp-f n1, cc-acp p-acp ord pns11 vvd pn22 av pp-f n1.
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how severe will he be with them he hates? If it be done in the Green Tree, what shall be done in the Dry? If they that Pray and Mourn for Sin be so severely dealt with, what will become of them that Swear and break the Sabbath,
how severe will he be with them he hates? If it be done in the Green Tree, what shall be done in the Dry? If they that Pray and Mourn for since be so severely dealt with, what will become of them that Swear and break the Sabbath,
c-crq j vmb pns31 vbi p-acp pno32 pns31 vvz? cs pn31 vbb vdn p-acp dt j-jn n1, r-crq vmb vbi vdn p-acp dt j? cs pns32 cst vvb cc vvb p-acp n1 vbb av av-j vvn p-acp, r-crq vmb vvi pp-f pno32 cst vvb cc vvi dt n1,
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and are unclean? If Israel be in the Iron Furnace, the Wicked shall lye in the Fiery Furnace of Hell.
and Are unclean? If Israel be in the Iron Furnace, the Wicked shall lie in the Fiery Furnace of Hell.
cc vbr j? cs np1 vbi p-acp dt n1 n1, dt j vmb vvi p-acp dt j n1 pp-f n1.
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It should be the saddest News to wicked Men, to hear that the People of God are afflicted;
It should be the Saddest News to wicked Men, to hear that the People of God Are afflicted;
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let them think how dreadful will the case of Sinners be, 1 Pet. 4.17. Iudgment must begin at the House of God, and if it first begin at us, what shall the end be of them that obey not the Gospel? If God thresh his Wheat, he will burn the Chaff.
let them think how dreadful will the case of Sinners be, 1 Pet. 4.17. Judgement must begin At the House of God, and if it First begin At us, what shall the end be of them that obey not the Gospel? If God thresh his Wheat, he will burn the Chaff.
vvb pno32 vvi c-crq j vmb dt n1 pp-f n2 vbb, crd np1 crd. n1 vmb vvi p-acp dt n1 pp-f np1, cc cs pn31 ord vvi p-acp pno12, q-crq vmb dt n1 vbb pp-f pno32 cst vvb xx dt n1? cs np1 vvi po31 n1, pns31 vmb vvi dt n1.
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If the Godly suffer Castigation, the Wicked shall suffer Condemnation.
If the Godly suffer Castigation, the Wicked shall suffer Condemnation.
cs dt j vvi n1, dt j vmb vvi n1.
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If he mingle his Peoples Cup with Wormwood, he will mingle the Wickeds Cup with Fire and Brimstone.
If he mingle his Peoples Cup with Wormwood, he will mingle the Wickeds Cup with Fire and Brimstone.
cs pns31 vvb po31 ng1 n1 p-acp n1, pns31 vmb vvi dt np1 n1 p-acp n1 cc n1.
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2 Use. 1. If Israel be in the House of Bondage, then do not entertain too hard Thoughts of Affliction.
2 Use. 1. If Israel be in the House of Bondage, then do not entertain too hard Thoughts of Affliction.
crd vvi. crd cs np1 vbi p-acp dt n1 pp-f n1, av vdb xx vvi av j n2 pp-f n1.
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Christians are apt to look upon the Cross and the Iron Furnace, as Frightful things, and do what they can to shun them.
Christians Are apt to look upon the Cross and the Iron Furnace, as Frightful things, and do what they can to shun them.
np1 vbr j pc-acp vvi p-acp dt n1 cc dt n1 n1, c-acp j n2, cc vdb r-crq pns32 vmb pc-acp vvi pno32.
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Nay, sometimes to avoid Affliction, they run themselves into Sin. But do not think too hardly of Affliction, do not look upon it through the Multiplying Glass of Fear;
Nay, sometime to avoid Affliction, they run themselves into Sin. But do not think too hardly of Affliction, do not look upon it through the Multiplying Glass of fear;
uh-x, av pc-acp vvi n1, pns32 vvb px32 p-acp np1 cc-acp vdb xx vvi av av pp-f n1, vdb xx vvi p-acp pn31 p-acp dt vvg n1 pp-f n1;
(62) sermon (DIV1)
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the House of Bondage is not Hell.
the House of Bondage is not Hell.
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Consider First, Whence doth Affliction come? even from a Wise God, who prescribes whatever befalls us.
Consider First, Whence does Affliction come? even from a Wise God, who prescribes whatever befalls us.
np1 ord, q-crq vdz n1 vvi? av p-acp dt j np1, r-crq vvz r-crq vvz pno12.
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Persecutions are but like Apothecaries, they give us that Physick which God prescribes. Secondly, Affliction hath its Light side as well as its Dark.
Persecutions Are but like Apothecaries, they give us that Physic which God prescribes. Secondly, Affliction hath its Light side as well as its Dark.
n2 vbr p-acp j n2, pns32 vvb pno12 d n1 r-crq np1 vvz. ord, n1 vhz po31 j n1 c-acp av c-acp po31 j.
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God can sweeten our Afflictions, candy our Wormwood, 2 Cor. 1.5. As our Sufferings abound, so doth also our Consolation.
God can sweeten our Afflictions, candy our Wormwood, 2 Cor. 1.5. As our Sufferings abound, so does also our Consolation.
np1 vmb vvi po12 n2, n1 po12 n1, crd np1 crd. p-acp po12 n2 vvi, av vdz av po12 n1.
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Argerius dated his Letters from the pleasant Garden of the Leonine Prison.Argerius dated his Letters from the pleasant Garden of the Leonine Prison.
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God doth sometimes so revive his Children in Trouble, that they had rather bear their Afflictions, than want their Comforts.
God does sometime so revive his Children in Trouble, that they had rather bear their Afflictions, than want their Comforts.
np1 vdz av av vvi po31 n2 p-acp n1, cst pns32 vhd av-c vvi po32 n2, cs vvb po32 n2.
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Why then should Christians entertain such hard thoughts of Affliction? Do not look at its grim Face,
Why then should Christians entertain such hard thoughts of Affliction? Do not look At its grim Face,
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but at the Message it brings, which is to enrich us both with Grace and Comfort.
but At the Message it brings, which is to enrich us both with Grace and Comfort.
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2. If Israel be sometimes in the House of Bondage, in an Afflicted State, then think beforehand of Affliction; say not as Iob 29.18. I shall dye in my Nest. In the House of Mirth, think of the House of Bondage;
2. If Israel be sometime in the House of Bondage, in an Afflicted State, then think beforehand of Affliction; say not as Job 29.18. I shall die in my Nest. In the House of Mirth, think of the House of Bondage;
crd cs np1 vbi av p-acp dt n1 pp-f n1, p-acp dt j-vvn n1, av vvb av pp-f n1; vvb xx p-acp np1 crd. pns11 vmb vvi p-acp po11 n1 p-acp dt n1 pp-f n1, vvb pp-f dt n1 pp-f n1;
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you that are now Naomi, may be Marah, Ruth 1.20. How quickly may the Scene turn, and the Hyperbole of Joy end in a Catastrophe;
you that Are now Naomi, may be Marah, Ruth 1.20. How quickly may the Scene turn, and the Hyperbole of Joy end in a Catastrophe;
pn22 cst vbr av np1, vmb vbi np1, n1 crd. c-crq av-j vmb dt n1 vvb, cc dt n1 pp-f n1 n1 p-acp dt n1;
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The fore-thoughts of Affliction, would make us Sober and Moderate in the use of Lawful Delights, it would cure a Surfeit.
The forethoughts of Affliction, would make us Sobrium and Moderate in the use of Lawful Delights, it would cure a Surfeit.
dt n2 pp-f n1, vmd vvi pno12 j cc j p-acp dt n1 pp-f j n2, pn31 vmd vvi dt n1.
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Christ at a Feast mentions his Burial, a good Antidote against a Surfeit. The forethoughts of Affliction would make us prepare for it;
christ At a Feast mentions his Burial, a good Antidote against a Surfeit. The forethoughts of Affliction would make us prepare for it;
np1 p-acp dt n1 n2 po31 n1, dt j n1 p-acp dt n1. dt n2 pp-f n1 vmd vvi pno12 vvi p-acp pn31;
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it would take us off the World, it would put us upon a Search of our Evidences, she would see what Oyl we have in our Lamp, what Grace we can find, that we may be able to stand in the Evil Day.
it would take us off the World, it would put us upon a Search of our Evidences, she would see what Oil we have in our Lamp, what Grace we can find, that we may be able to stand in the Evil Day.
pn31 vmd vvi pno12 p-acp dt n1, pn31 vmd vvi pno12 p-acp dt n1 pp-f po12 n2, pns31 vmd vvi r-crq n1 pns12 vhb p-acp po12 n1, r-crq n1 pns12 vmb vvi, cst pns12 vmb vbi j pc-acp vvi p-acp dt j-jn n1.
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That Soldier was imprudent, who had his Sword to whet, when he was just going to Fight.
That Soldier was imprudent, who had his Sword to whet, when he was just going to Fight.
cst n1 vbds j, r-crq vhd po31 n1 pc-acp vvi, c-crq pns31 vbds av vvg pc-acp vvi.
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He who forecasts Sufferings, will have the Shield of Faith, and the Sword of the Spirit ready, that he may not be surprized.
He who forecasts Sufferings, will have the Shield of Faith, and the Sword of the Spirit ready, that he may not be surprised.
pns31 r-crq vvz n2, vmb vhi dt n1 pp-f n1, cc dt n1 pp-f dt n1 j, cst pns31 vmb xx vbi vvn.
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3. If Afflictions do come, let us labour to deport our selves wisely as Christians, that we may adorn our Sufferings:
3. If Afflictions do come, let us labour to deport our selves wisely as Christians, that we may adorn our Sufferings:
crd cs n2 vdb vvi, vvb pno12 vvi pc-acp vvi po12 n2 av-j p-acp np1, cst pns12 vmb vvi po12 n2:
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That is, let us endure with Patience, Iames 5.10. Take my Brethren the Prophets for an Example of enduring Affliction and Patience.
That is, let us endure with Patience, James 5.10. Take my Brothers the prophets for an Exampl of enduring Affliction and Patience.
cst vbz, vvb pno12 vvi p-acp n1, np1 crd. vvb po11 n2 dt n2 p-acp dt n1 pp-f j-vvg n1 cc n1.
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Satan labours to take advantage of us in Affliction, by making us either Faint or Murmure.
Satan labours to take advantage of us in Affliction, by making us either Faint or Murmur.
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He blows the Coals of Passion and Discontent, and then warms himself at the Fire. Patience adorns Sufferings.
He blows the Coals of Passion and Discontent, and then warms himself At the Fire. Patience adorns Sufferings.
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A Christian should say, as Jesus Christ, Lord, not my Will, but thy Will be done.
A Christian should say, as jesus christ, Lord, not my Will, but thy Will be done.
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And indeed, 'tis a sign the Affliction is sanctified, when the Heart is brought to a sweet submissive frame,
And indeed, it's a Signen the Affliction is sanctified, when the Heart is brought to a sweet submissive frame,
cc av, pn31|vbz dt n1 dt n1 vbz vvn, c-crq dt n1 vbz vvn p-acp dt j j n1,
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and then God will remove the Affliction: He will take us out of the Iron Furnace.
and then God will remove the Affliction: He will take us out of the Iron Furnace.
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And that brings me to the Second thing, Gods Deliverance of his People Israel, I brought you out of the House of Bondage.
And that brings me to the Second thing, God's Deliverance of his People Israel, I brought you out of the House of Bondage.
cc cst vvz pno11 p-acp dt ord n1, ng1 n1 pp-f po31 n1 np1, pns11 vvd pn22 av pp-f dt n1 pp-f n1.
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Of the Commandments. Exod. 20.2. Who brought thee out of the House of Bondage.
Of the commandments. Exod 20.2. Who brought thee out of the House of Bondage.
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WE may consider these Words, Who brought thee out of the House of Bondage, either 1. Literally,
WE may Consider these Words, Who brought thee out of the House of Bondage, either 1. Literally,
pns12 vmb vvi d n2, r-crq vvd pno21 av pp-f dt n1 pp-f n1, d crd av-j,
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or 2. Spiritually and mystically. 1. In the Letter, I brought thee out of the House of Bondage ;
or 2. Spiritually and mystically. 1. In the letter, I brought thee out of the House of Bondage;
cc crd av-j cc av-j. crd p-acp dt n1, pns11 vvd pno21 av pp-f dt n1 pp-f n1;
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that is, I delivered you out of the Misery and Servitude you sustain'd in Egypt when you were in the Iron Furnace. 2. Spiritually and Mystically, I brought thee out of the House of Bondage.
that is, I Delivered you out of the Misery and Servitude you sustained in Egypt when you were in the Iron Furnace. 2. Spiritually and Mystically, I brought thee out of the House of Bondage.
d vbz, pns11 vvd pn22 av pp-f dt n1 cc n1 pn22 vvd p-acp np1 c-crq pn22 vbdr p-acp dt n1 n1. crd av-j cc av-j, pns11 vvd pno21 av pp-f dt n1 pp-f n1.
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So it is a Type of our Deliverance by Christ from Sin and Hell. 1. Literally, in the Letter, I brought thee out of the House of Bondage ;
So it is a Type of our Deliverance by christ from since and Hell. 1. Literally, in the letter, I brought thee out of the House of Bondage;
av pn31 vbz dt n1 pp-f po12 n1 p-acp np1 p-acp n1 cc n1. crd av-j, p-acp dt n1, pns11 vvd pno21 av pp-f dt n1 pp-f n1;
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viz. Out of great Misery and Slavery in the Iron Furnace.
viz. Out of great Misery and Slavery in the Iron Furnace.
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The thing I note hence is, though God bring his People sometimes into trouble, yet he will bring them out again.
The thing I note hence is, though God bring his People sometime into trouble, yet he will bring them out again.
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First, NONLATINALPHABET, That God doth deliver out of Trouble. Secondly, In what manner. Thirdly, When are the Seasons. Fourthly, Why God delivers.
First,, That God does deliver out of Trouble. Secondly, In what manner. Thirdly, When Are the Seasons. Fourthly, Why God delivers.
ord,, cst np1 vdz vvi av pp-f n1. ord, p-acp r-crq n1. ord, c-crq vbr dt n2. ord, c-crq np1 vvz.
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Fifthly, How the deliverances of the Godly and Wicked out of Trouble differ? First NONLATINALPHABET. That God doth deliver his Children out of Troubles, Psal. 22.4. Our Fathers trusted in thee, they trusted, and thou didst deliver them. 2 Tim. 4.17. And I was delivered out of the Mouth of the Lion, viz. from Nero.
Fifthly, How the Deliverances of the Godly and Wicked out of Trouble differ? First. That God does deliver his Children out of Troubles, Psalm 22.4. Our Father's trusted in thee, they trusted, and thou didst deliver them. 2 Tim. 4.17. And I was Delivered out of the Mouth of the lion, viz. from Nero.
ord, c-crq dt n2 pp-f dt j cc j av pp-f vvb vvi? ord. cst np1 vdz vvi po31 n2 av a-acp vvz, np1 crd. po12 n2 vvn p-acp pno21, pns32 vvd, cc pns21 vdd2 vvi pno32. crd np1 crd. cc pns11 vbds vvn av pp-f dt n1 pp-f dt n1, n1 p-acp np1.
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Psal. 66.11, 12. Thou laidst Affliction upon our Loins, but thou broughtest us out into a Wealthy Place. Psal. 30.5. Heaviness may endure for a Night, but Ioy cometh in the Morning. Psalm 66.11, 12. Thou laidst Affliction upon our Loins, but thou Broughtest us out into a Wealthy Place. Psalm 30.5. Heaviness may endure for a Night, but Joy comes in the Morning.
np1 crd, crd pns21 vvd2 n1 p-acp po12 n2, cc-acp pns21 vvd2 pno12 av p-acp dt j n1. np1 crd. n1 vmb vvi p-acp dt n1, cc-acp n1 vvz p-acp dt n1.
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God brought Daniel out of the Lions Den, Sihon out of Babylon. God in his due time gives an issue out of trouble, Psal. 68.20. The Tree which in Winter seems dead, in the Spring revives: Post nubila Phaebus :
God brought daniel out of the Lions Den, Sihon out of Babylon. God in his due time gives an issue out of trouble, Psalm 68.20. The Tree which in Winter seems dead, in the Spring revives: Post nubila Phoebus:
np1 vvd np1 av pp-f dt ng1 n1, np1 av pp-f np1. np1 p-acp po31 j-jn n1 vvz dt n1 av pp-f n1, np1 crd. dt n1 r-crq p-acp n1 vvz j, p-acp dt n1 vvz: vvb fw-la npg1:
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Affliction may leap on us as the Viper did on Paul, but at last this Viper shall be shaked off.
Affliction may leap on us as the Viper did on Paul, but At last this Viper shall be shaked off.
n1 vmb vvi p-acp pno12 p-acp dt n1 vdd p-acp np1, p-acp p-acp ord d n1 vmb vbi vvn a-acp.
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'Tis called a Cup of Affliction, Isa. 51.17. The Wicked drink a Sea of Wrath, the Godly drink only a Cup of Affliction,
It's called a Cup of Affliction, Isaiah 51.17. The Wicked drink a Sea of Wrath, the Godly drink only a Cup of Affliction,
pn31|vbz vvn dt n1 pp-f n1, np1 crd. dt j n1 dt n1 pp-f n1, dt j n1 av-j dt n1 pp-f n1,
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and God will say shortly, Let this Cup pass away. God will give his People a Goal Delivery. Secondly. Quest.
and God will say shortly, Let this Cup pass away. God will give his People a Goal Delivery. Secondly. Quest.
cc np1 vmb vvi av-j, vvb d n1 vvi av. np1 vmb vvi po31 n1 dt n1 n1. ord. n1.
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In what manner doth God deliver his People out of Trouble? Resp. He doth it like a God, in Wisdom. 1. He doth it sometimes suddenly,In what manner does God deliver his People out of Trouble? Resp. He does it like a God, in Wisdom. 1. He does it sometime suddenly,
p-acp r-crq n1 vdz np1 vvi po31 n1 av pp-f n1? np1 pns31 vdz pn31 av-j dt np1, p-acp n1. crd pns31 vdz pn31 av av-j,
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as the Angel was caused to fly swiftly, Dan. 9.21.
as the Angel was caused to fly swiftly, Dan. 9.21.
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So God sometimes makes a Deliverance fly swiftly upon the Wing, and on a Suddain he turns the shadow of Death into the Light of the Morning.
So God sometime makes a Deliverance fly swiftly upon the Wing, and on a Sudden he turns the shadow of Death into the Light of the Morning.
av np1 av vvz dt n1 vvb av-j p-acp dt n1, cc p-acp dt j pns31 vvz dt n1 pp-f n1 p-acp dt n1 pp-f dt n1.
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As God gives us Mercies above what we can think, Ephes. 3.20. so sometimes before we can think of them, Psal. 126.1. When the Lord turned the Captivity of Sion, we were like them that Dreamed ;
As God gives us mercies above what we can think, Ephesians 3.20. so sometime before we can think of them, Psalm 126.1. When the Lord turned the Captivity of Sion, we were like them that Dreamed;
p-acp np1 vvz pno12 n2 p-acp r-crq pns12 vmb vvi, np1 crd. av av c-acp pns12 vmb vvi pp-f pno32, np1 crd. c-crq dt n1 vvd dt n1 pp-f np1, pns12 vbdr j pno32 cst vvd;
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we were in a Dream, we never thought of it.
we were in a Dream, we never Thought of it.
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Ioseph could not have thought of such a sudden Alteration, to be the same Day freed out of Prison,Ioseph could not have Thought of such a sudden Alteration, to be the same Day freed out of Prison,
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and made the chief Ruler in the Kingdom.
and made the chief Ruler in the Kingdom.
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Mercy sometimes doth not stick long in the Birth, but it is brought forth on a sudden. 2. God sometimes delivers his People strangely.
Mercy sometime does not stick long in the Birth, but it is brought forth on a sudden. 2. God sometime delivers his People strangely.
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That the Whale which swallow'd up Ionah, should be a means to bring him safe to Land. God sometimes delivers his People in that very way they think he will destroy.
That the Whale which swallowed up Jonah, should be a means to bring him safe to Land. God sometime delivers his People in that very Way they think he will destroy.
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In Bringing Israel out of Egypt, God stirred up the Hearts of the Egyptians to hate them, Psal. 105.22.
In Bringing Israel out of Egypt, God stirred up the Hearts of the egyptians to hate them, Psalm 105.22.
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And that was the means of their Deliverance.
And that was the means of their Deliverance.
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He brought Paul to Shoar by a contrary Wind, and upon the broken Pieces of the Ship, Acts 27.44. Thirdly. Quest.
He brought Paul to Shore by a contrary Wind, and upon the broken Pieces of the Ship, Acts 27.44. Thirdly. Quest.
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When are the times and Seasons that God usually delivers his People out of the Bondage of Affliction? When Are the times and Seasons that God usually delivers his People out of the Bondage of Affliction?
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Resp. 1. When they are in the greatest Extremity. When Ionah was in the Belly of Hell, then Chap. 2.5. Thou hast brought up my Life from Corruption. Resp. 1. When they Are in the greatest Extremity. When Jonah was in the Belly of Hell, then Chap. 2.5. Thou hast brought up my Life from Corruption.
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When there is but an Hairs breadth between the Godly and Death, then God ushers in Deliverance.
When there is but an Hairs breadth between the Godly and Death, then God ushers in Deliverance.
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When the Ship in the Gospel was almost covered with Waves, then Christ awoke, and rebuked the Wind. When Isaac was upon the Altar,
When the Ship in the Gospel was almost covered with Waves, then christ awoke, and rebuked the Wind. When Isaac was upon the Altar,
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and the Knife going to be put to his Throat, then comes the Angel, Lay not thy Hand upon the Child.
and the Knife going to be put to his Throat, then comes the Angel, Lay not thy Hand upon the Child.
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When Peter began to sink, then Christ took him by the Hand. Cum duplicantur lateres venit Moses :
When Peter began to sink, then christ took him by the Hand. Cum duplicantur lateres venit Moses:
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When the Tale of Brick was doubled, then comes Moses the Temporal Saviour.
When the Tale of Brick was doubled, then comes Moses the Temporal Saviour.
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When the People of God are in the greatest danger, then appears the Morning Star of Deliverance.
When the People of God Are in the greatest danger, then appears the Morning Star of Deliverance.
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When the Patient is ready to faint, now the Cordial is given. 2. The Second Season is, when Affliction hath done its Work upon them:
When the Patient is ready to faint, now the Cordial is given. 2. The Second Season is, when Affliction hath done its Work upon them:
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When it hath effected that God hath sent it for. As First, When it hath humbled them, Lam. 3.19. Remembring my Affliction, the Wormwood and Gall, my Soul is humbled in me.
When it hath effected that God hath sent it for. As First, When it hath humbled them, Lam. 3.19. Remembering my Affliction, the Wormwood and Gall, my Soul is humbled in me.
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When Gods Corrosive hath eat out the Proud Flesh. Secondly, When it hath tamed their Impatience.
When God's Corrosive hath eat out the Proud Flesh. Secondly, When it hath tamed their Impatience.
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Before they were proud and impatient, like froward Children, that would struggle with their Parents, but when their curst Hearts are tamed, and they say as Micah 7.9. I will bear the Indignation of the Lord, because I have sin'd against him ;
Before they were proud and impatient, like froward Children, that would struggle with their Parents, but when their cursed Hearts Are tamed, and they say as micah 7.9. I will bear the Indignation of the Lord, Because I have sinned against him;
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and as Eli, It is the Lord, let him do what seems him good ; Let him hedge me with Thorns, if he will plant me with Grace.
and as Eli, It is the Lord, let him do what seems him good; Let him hedge me with Thorns, if he will plant me with Grace.
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3 When they are more Partakers of God's Holiness, Heb. 12.10. they are more full of Heavenly-Mindedness.
3 When they Are more Partakers of God's Holiness, Hebrew 12.10. they Are more full of Heavenly-mindedness.
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When the sharp Frost of Affliction hath brought forth the Spring Flowers of Grace, now the Cross is sanctified,
When the sharp Frost of Affliction hath brought forth the Spring Flowers of Grace, now the Cross is sanctified,
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and God will bring them out of the House of Bondage. Luctus in laetitiam vertetur, cineres in Corollas.
and God will bring them out of the House of Bondage. Luctus in laetitiam vertetur, cineres in Corollas.
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When the Metal is refined, then it is taken out of the Furnace. When Affliction hath heal'd us, now God takes off the smarting Plaister. Fourthly. Quest.
When the Metal is refined, then it is taken out of the Furnace. When Affliction hath healed us, now God Takes off the smarting Plaster. Fourthly. Quest.
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Why doth God bring his People out of the House of Bondage? Resp. Hereby he makes way for his own Glory.Why does God bring his People out of the House of Bondage? Resp. Hereby he makes Way for his own Glory.
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Gods Glory is dearer to him than any thing besides; it is a Crown-Jewel. God by raising his People, raiseth the Trophies of his own Honour: He glorifies his Attributes:
God's Glory is Dearer to him than any thing beside; it is a Crown-Jewel. God by raising his People, Raiseth the Trophies of his own Honour: He Glorifies his Attributes:
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His Power, Goodness, Truth, do all Ride in Triumph. 1. His Power.
His Power, goodness, Truth, do all Ride in Triumph. 1. His Power.
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If God did not sometimes bring his People into Trouble, how would his Power be seen in bringing them out? He brought Israel out of the House of Bondage, with Miracle upon Miracle, he saved them with an outstretched-Arm; Psal. 114.5.
If God did not sometime bring his People into Trouble, how would his Power be seen in bringing them out? He brought Israel out of the House of Bondage, with Miracle upon Miracle, he saved them with an outstretched-Arm; Psalm 114.5.
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What ailed thee O thou Sea, that thou fleddest, &c. It is spoken of Israel 's March out of Egypt, when the Sea fled,What ailed thee Oh thou Sea, that thou fleddest, etc. It is spoken of Israel is March out of Egypt, when the Sea fled,
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and the Waters were parted each from other. Here was the power of God set forth, Ier. 32.27. Is any thing too hard for me? God loves to help, when things seem past hope; he creates Deliverance, Psal. 124.8.
and the Waters were parted each from other. Here was the power of God Set forth, Jeremiah 32.27. Is any thing too hard for me? God loves to help, when things seem passed hope; he creates Deliverance, Psalm 124.8.
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He brought Isaac out of a Dead Womb, and the Messiah out of a Virgins Womb. O how doth his Power shine forth,
He brought Isaac out of a Dead Womb, and the Messiah out of a Virgins Womb. O how does his Power shine forth,
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when he overcomes seeming Impossibilities, and works a Cure, when things look desperate! 2. His Truth.
when he overcomes seeming Impossibilities, and works a Cure, when things look desperate! 2. His Truth.
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God hath made Promises to his People, when they are under great pressures to deliver them,
God hath made Promises to his People, when they Are under great pressures to deliver them,
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and his Truth is engaged in his Promise, Psal. 50.15. Call-upon me in the Day of Trouble, I will deliver thee. Job 5.19. He shall deliver thee in Six Troubles, and in Seven.
and his Truth is engaged in his Promise, Psalm 50.15. Call-upon me in the Day of Trouble, I will deliver thee. Job 5.19. He shall deliver thee in Six Troubles, and in Seven.
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How is the Scripture bespangled with these Promises, as the Firmament is with Stars; either God will deliver them from Death, or by Death;
How is the Scripture bespangled with these Promises, as the Firmament is with Stars; either God will deliver them from Death, or by Death;
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NONLATINALPHABET, he will make a way to escape, 1 Cor. 10.13. When Promises are verified, God's Truth is magnified. 3. His Goodness.
, he will make a Way to escape, 1 Cor. 10.13. When Promises Are verified, God's Truth is magnified. 3. His goodness.
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God is full of Compassion to such as are in Misery. The Hebrew Word Racham, for Mercy, signifies Bowels.
God is full of Compassion to such as Are in Misery. The Hebrew Word Racham, for Mercy, signifies Bowels.
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God hath Soundings of Bowels, Isa. 63.15. And this Sympathy stirs up God to deliver, Isa. 63.9. In his Love and in his Pity he Redeemed them.
God hath Soundings of Bowels, Isaiah 63.15. And this sympathy stirs up God to deliver, Isaiah 63.9. In his Love and in his Pity he Redeemed them.
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This makes way for the Triumph of Gods Goodness. First ▪ He is Tender-hearted, he will not over-afflict;
This makes Way for the Triumph of God's goodness. First ▪ He is Tender-hearted, he will not over-afflict;
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he cuts asunder the Bars of Iron, he breaks the Yoaks of the Oppressor. Thus all his Attributes ride in Triumph, in the saving his People out of Trouble. Fifthly. Quest.
he cuts asunder the Bars of Iron, he breaks the Yokes of the Oppressor. Thus all his Attributes ride in Triumph, in the Saving his People out of Trouble. Fifthly. Quest.
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How the Deliverances of the Godly and Wicked out of Trouble differ? Resp. 1. The deliverances of the Godly are Preservations;How the Deliverances of the Godly and Wicked out of Trouble differ? Resp. 1. The Deliverances of the Godly Are Preservations;
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of the Wicked are Reservations, 2 Pet. 2.9. The Lord knows how to deliver the Godly, and to reserve the Unjust to be Punished.
of the Wicked Are Reservations, 2 Pet. 2.9. The Lord knows how to deliver the Godly, and to reserve the Unjust to be Punished.
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A Sinner may be delivered from dangerous Sickness, and out of Prison; but all this is but a Reservation to some greater Evil.
A Sinner may be Delivered from dangerous Sickness, and out of Prison; but all this is but a Reservation to Some greater Evil.
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2. God delivers the Wicked (or rather spares them,) in Anger.
2. God delivers the Wicked (or rather spares them,) in Anger.
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Deliverances to the Wicked are not given as Pledges of Gods Love, but Symptoms of his Displeasure;
Deliverances to the Wicked Are not given as Pledges of God's Love, but Symptoms of his Displeasure;
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as Quails were given to Israel in Anger. But Deliverances of the Godly are in Love, 2 Sam. 22.20. He delivered me, because he delighted in me. Isa. 38.17. Thou hast in love to my Soul delivered me from the Pit of Corruption ;
as Quails were given to Israel in Anger. But Deliverances of the Godly Are in Love, 2 Sam. 22.20. He Delivered me, Because he delighted in me. Isaiah 38.17. Thou hast in love to my Soul Delivered me from the Pit of Corruption;
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or as in Hebrew, Chashiacta Naphshi, Thou hast loved me from the Pit of Corruption.
or as in Hebrew, Chashiacta Naphshi, Thou hast loved me from the Pit of Corruption.
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A Wicked Man may say, Lord thou hast loved me out of the Pit of Corruption.
A Wicked Man may say, Lord thou hast loved me out of the Pit of Corruption.
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But a Godly Man may say, Lord thou hast loved me out of the Pit of Corruption.
But a Godly Man may say, Lord thou hast loved me out of the Pit of Corruption.
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It is one thing to have Gods Power deliver us, and another thing to have his Love deliver us.
It is one thing to have God's Power deliver us, and Another thing to have his Love deliver us.
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O saith Hezekiah, Thou hast in Love to my Soul delivered me from the Pit of Corruption. Quest.
O Says Hezekiah, Thou hast in Love to my Soul Delivered me from the Pit of Corruption. Quest.
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How may it be known that a Deliverance comes in Love? How may it be known that a Deliverance comes in Love?
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Resp. 1. When a Deliverance makes our Heart boil over in love to God, Psal. 116.1. I love the Lord because he hath heard my Voice. Resp. 1. When a Deliverance makes our Heart boil over in love to God, Psalm 116.1. I love the Lord Because he hath herd my Voice.
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It is one thing to love our Mercies, another thing to love the Lord: Then a Deliverance is in Love, when it causeth Love.
It is one thing to love our mercies, Another thing to love the Lord: Then a Deliverance is in Love, when it Causes Love.
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2. Then a Deliverance is in Love, when we have Hearts to improve it for Gods Glory:
2. Then a Deliverance is in Love, when we have Hearts to improve it for God's Glory:
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The Wicked, instead of improving their Deliverances for Gods Glory, improve their Corruptions;
The Wicked, instead of improving their Deliverances for God's Glory, improve their Corruptions;
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they grow worse after, as the Metal when it is taken out of the Fire grows harder:
they grow Worse After, as the Metal when it is taken out of the Fire grows harder:
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But then our Deliverance is in Love, when we improve it for Gods Glory:
But then our Deliverance is in Love, when we improve it for God's Glory:
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God raiseth us out of a low Condition, and we lift him up in our Praises,
God Raiseth us out of a low Condition, and we lift him up in our Praises,
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and honour him with our Substance, Prov. 3.9. He recovers us from Sickness, and we spend our selves in his Service.
and honour him with our Substance, Curae 3.9. He recovers us from Sickness, and we spend our selves in his Service.
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(63) sermon (DIV1)
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Mercy is not as the Sun to the Fire, to dull it and put it out;
Mercy is not as the Sun to the Fire, to dull it and put it out;
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but as Oyl to the Wheel to make it move faster. 3. Then a Deliverance comes in Love, when it makes us more Exemplary in Holiness: Our Lives are walking Bibles.
but as Oil to the Wheel to make it move faster. 3. Then a Deliverance comes in Love, when it makes us more Exemplary in Holiness: Our Lives Are walking Bibles.
cc-acp c-acp n1 p-acp dt n1 pc-acp vvi pn31 vvi av-jc. crd av dt n1 vvz p-acp n1, c-crq pn31 vvz pno12 dc j p-acp n1: po12 n2 vbr vvg np1.
(63) sermon (DIV1)
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A Thousand Praises and Doxologies do not honour God, so much as the Mortifying one Lust, Obadiah 17. On Mount Zion there shall be Deliverance and Holiness.
A Thousand Praises and doxologies do not honour God, so much as the Mortifying one Lust, Obadiah 17. On Mount Zion there shall be Deliverance and Holiness.
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(63) sermon (DIV1)
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When these two go together, Deliverance and Holiness; when being made Monuments of Mercy, we are Patterns of Piety:
When these two go together, Deliverance and Holiness; when being made Monuments of Mercy, we Are Patterns of Piety:
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(63) sermon (DIV1)
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Now a-Deliverance comes in Love, and we may say as Hezekiah, Thou hast loved me out of the Pit of Corruption.
Now a-Deliverance comes in Love, and we may say as Hezekiah, Thou hast loved me out of the Pit of Corruption.
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(63) sermon (DIV1)
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1. If God brings his People out of Bondage, then let none despond in trouble; say not, I shall sink under this burden ;
1. If God brings his People out of Bondage, then let none despond in trouble; say not, I shall sink under this burden;
crd cs np1 vvz po31 n1 av pp-f n1, av vvb pix vvi p-acp n1; vvb xx, pns11 vmb vvi p-acp d n1;
(63) sermon (DIV1)
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as David, I shall one day perish by the hand of Saul.
as David, I shall one day perish by the hand of Saul.
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(63) sermon (DIV1)
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God can make this Text good, Personally and Nationally, to bring his People out of the House of Bondage:
God can make this Text good, Personally and Nationally, to bring his People out of the House of Bondage:
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(63) sermon (DIV1)
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When he sees a fit Season he will put forth his Arm and save them; and he can do it with ease, 2 Chron. 14.11. It is nothing for thee Lord to help.
When he sees a fit Season he will put forth his Arm and save them; and he can do it with ease, 2 Chronicles 14.11. It is nothing for thee Lord to help.
c-crq pns31 vvz dt j n1 pns31 vmb vvi av po31 n1 cc vvi pno32; cc pns31 vmb vdi pn31 p-acp n1, crd np1 crd. pn31 vbz pix p-acp pno21 n1 pc-acp vvi.
(63) sermon (DIV1)
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He that turns the Tides can turn the Times:
He that turns the Tides can turn the Times:
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(63) sermon (DIV1)
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He that raised Lazarus when he was Dead, can raise thee when thou art Sick, Isa. 63.5. I looked, and there was none to help;
He that raised Lazarus when he was Dead, can raise thee when thou art Sick, Isaiah 63.5. I looked, and there was none to help;
pns31 cst vvd np1 c-crq pns31 vbds j, vmb vvi pno21 c-crq pns21 vb2r j, np1 crd. pns11 vvd, cc a-acp vbds pix pc-acp vvi;
(63) sermon (DIV1)
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therefore my own arm brought Salvation. Do not despond; believe in Gods Power; Faith sets God on work to deliver us.Therefore my own arm brought Salvation. Do not despond; believe in God's Power; Faith sets God on work to deliver us.
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(63) sermon (DIV1)
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2. Labour (if you are in trouble) to be fitted for Deliverance: Many would have Deliverance, but are not fitted for it. Quest.
2. Labour (if you Are in trouble) to be fitted for Deliverance: Many would have Deliverance, but Are not fitted for it. Quest.
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(63) sermon (DIV1)
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When are we fitted for Deliverance? Resp. When we are by our Afflictions conformed to Christ:When Are we fitted for Deliverance? Resp. When we Are by our Afflictions conformed to christ:
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(63) sermon (DIV1)
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Namely, When we have learned Obedience, Heb. 5.8. He learned Obedience by the things which he suffered:
Namely, When we have learned obedience, Hebrew 5.8. He learned obedience by the things which he suffered:
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That is, he learned sweet Submission to his Fathers Will, Luke 22.42. Not my will, but thy will be done.
That is, he learned sweet Submission to his Father's Will, Lycia 22.42. Not my will, but thy will be done.
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(63) sermon (DIV1)
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When we have thus learned Obedience by our Suffering, we are willing to do what God will have us do,
When we have thus learned obedience by our Suffering, we Are willing to do what God will have us do,
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(63) sermon (DIV1)
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and be what God will have us be. Now we are conformed to Christ, and are fitted for Deliverance.
and be what God will have us be. Now we Are conformed to christ, and Are fitted for Deliverance.
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(63) sermon (DIV1)
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3. If God have brought you at any time out of the House of Bondage, out of great and eminent Troubles, be much in Doxology and Praise;
3. If God have brought you At any time out of the House of Bondage, out of great and eminent Troubles, be much in Doxology and Praise;
crd cs np1 vhb vvn pn22 p-acp d n1 av pp-f dt n1 pp-f n1, av pp-f j cc j vvz, vbb d p-acp n1 cc n1;
(63) sermon (DIV1)
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Deliverance calls for Praise, Psal. 30.11, 12. Thou hast put off my Sackcloth, and girded me with gladness:
Deliverance calls for Praise, Psalm 30.11, 12. Thou hast put off my sackcloth, and girded me with gladness:
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(63) sermon (DIV1)
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To the end that my Glory may sing praise to thee.
To the end that my Glory may sing praise to thee.
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(63) sermon (DIV1)
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My Glory, (that is, my Tongue which is the Instrument of glorifying thee.) The Saints are Temples of the Holy Ghost, 1 Cor. 3.16. Where should Gods Praises be sounded but in his Temples? Beneficium postulat officium :My Glory, (that is, my Tongue which is the Instrument of glorifying thee.) The Saints Are Temples of the Holy Ghost, 1 Cor. 3.16. Where should God's Praises be sounded but in his Temples? Beneficium postulat officium:
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(63) sermon (DIV1)
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The deepest Springs yield the sweetest Water: And Hearts deeply sensible of Gods Deliverances yield the sweetest Praises.
The Deepest Springs yield the Sweetest Water: And Hearts deeply sensible of God's Deliverances yield the Sweetest Praises.
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(63) sermon (DIV1)
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Moses tells Pharaoh, when he was going out of Egypt, We will go with our Sheep and our Cattle, Exod. 10.9.Moses tells Pharaoh, when he was going out of Egypt, We will go with our Sheep and our Cattle, Exod 10.9.
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Why so? Because he might have Sacrifices of Thanksgiving ready to offer to God for their Deliverance.
Why so? Because he might have Sacrifices of Thanksgiving ready to offer to God for their Deliverance.
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(63) sermon (DIV1)
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To have a thankful Heart for a Deliverance, is a greater Blessing than the Deliverance it self, Luke 17.15. One of the Lepers, when he saw he was healed, turned back,
To have a thankful Heart for a Deliverance, is a greater Blessing than the Deliverance it self, Lycia 17.15. One of the Lepers, when he saw he was healed, turned back,
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(63) sermon (DIV1)
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and with a loud voice glorified God. The Lepers thankful Heart was a greater Blessing than to be healed of his Leprosie:and with a loud voice glorified God. The Lepers thankful Heart was a greater Blessing than to be healed of his Leprosy:
cc p-acp dt j n1 vvn np1. dt n2 j n1 vbds dt jc n1 cs pc-acp vbi vvn pp-f po31 n1:
(63) sermon (DIV1)
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Have any of you here been brought out of the House of Bondage, out of Prison, Sickness,
Have any of you Here been brought out of the House of Bondage, out of Prison, Sickness,
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(63) sermon (DIV1)
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or any Death-threatning Danger? Do not forget to be thankful; be not Graves, but Temples:
or any Death-threatening Danger? Do not forget to be thankful; be not Graves, but Temples:
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(63) sermon (DIV1)
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And that you may be the more Thankful, observe every Emphasis and Circumstance in your Deliverance;
And that you may be the more Thankful, observe every Emphasis and Circumstance in your Deliverance;
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(63) sermon (DIV1)
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as to be brought out of trouble when you were In articulo mortis, there was but an Hairs breadth between you and Death;
as to be brought out of trouble when you were In articulo mortis, there was but an Hairs breadth between you and Death;
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(63) sermon (DIV1)
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or to be brought out of Affliction, without Sin, you did not purchase your Deliverance, by the insnaring of your Consciences;
or to be brought out of Affliction, without since, you did not purchase your Deliverance, by the ensnaring of your Consciences;
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(63) sermon (DIV1)
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or, to be brought out of trouble upon the Wings of Prayer;
or, to be brought out of trouble upon the Wings of Prayer;
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or, that those who were the Occasions of bringing you into trouble, should be the Instruments of bringing you out:
or, that those who were the Occasions of bringing you into trouble, should be the Instruments of bringing you out:
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(63) sermon (DIV1)
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These Circumstances being well weighed, do highten a Deliverance, and should highten our Thankfulness: The cutting of a Stone may be of more Value than the Stone it self:
These circumstances being well weighed, do heighten a Deliverance, and should heighten our Thankfulness: The cutting of a Stone may be of more Valve than the Stone it self:
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(63) sermon (DIV1)
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And the Circumstancing of a Deliverance may be greater than the Deliverance it self. Quest. But how shall we praise God in a right manner for Deliverances? Resp. 1. Be Holy Persons:
And the Circumstancing of a Deliverance may be greater than the Deliverance it self. Quest. But how shall we praise God in a right manner for Deliverances? Resp. 1. Be Holy Persons:
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(63) sermon (DIV1)
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In the Sacrifices of Thanksgiving, whosoever did eat thereof, with their Uncleanness upon them, were to be cut off, Lev. 7.20.
In the Sacrifices of Thanksgiving, whosoever did eat thereof, with their Uncleanness upon them, were to be Cut off, Lev. 7.20.
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(63) sermon (DIV1)
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to typifie how unpleasing their Praises and Thank-offerings are who live in Sin. 2. Praise God with humble Hearts, acknowledge how unworthy you were of Deliverance:
to typify how unpleasing their Praises and Thank-offerings Are who live in Sin. 2. Praise God with humble Hearts, acknowledge how unworthy you were of Deliverance:
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(63) sermon (DIV1)
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Gods Mercies are not Debts but Legacies, and that you should have a Legacy given you, be humble, Rev. 11.16. The Elders fell upon their Faces (an Expression of Humility) and worshipped and praised God.
God's mercies Are not Debts but Legacies, and that you should have a Legacy given you, be humble, Rev. 11.16. The Elders fell upon their Faces (an Expression of Humility) and worshipped and praised God.
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(63) sermon (DIV1)
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3. Praise God for Deliverances cordially, Psal. 111.1.
3. Praise God for Deliverances cordially, Psalm 111.1.
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(63) sermon (DIV1)
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I will praise the Lord, Becol Levau, with my whole Heart. In Religion there is no Musick but in Consort, when Heart and Tongue joyn.I will praise the Lord, Becol Levau, with my Whole Heart. In Religion there is no Music but in Consort, when Heart and Tongue join.
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(63) sermon (DIV1)
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4. Praise God for Deliverance constantly, Psal. 146.2. While I live will I bless the Lord:
4. Praise God for Deliverance constantly, Psalm 146.2. While I live will I bless the Lord:
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(63) sermon (DIV1)
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Some will be thankful while the Memory of a Deliverance is fresh, and then they leave off.
some will be thankful while the Memory of a Deliverance is fresh, and then they leave off.
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(63) sermon (DIV1)
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Like the Carthaginians, who used at first to send the Tenth of their yearly Revenue to Hercules ;
Like the Carthaginians, who used At First to send the Tenth of their yearly Revenue to Hercules;
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(63) sermon (DIV1)
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but by degrees they grew weary, and left off sending. But we must be constant in our Eucharistical Sacrifice or Thank-offering:
but by Degrees they grew weary, and left off sending. But we must be constant in our Eucharistical Sacrifice or Thank-offering:
cc-acp p-acp n2 pns32 vvd j, cc vvd a-acp vvg. cc-acp pns12 vmb vbi j p-acp po12 j n1 cc j:
(63) sermon (DIV1)
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The Motion of our Praise must be like the Motion of our Pulse, which beats as long as Life lasts, Psal. 146.1. I will sing praises to my God while I have any Being.
The Motion of our Praise must be like the Motion of our Pulse, which beats as long as Life lasts, Psalm 146.1. I will sing praises to my God while I have any Being.
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(63) sermon (DIV1)
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Of the Commandments. Exod. 20.2. Out of the House of Bondage. 2. THese words are to be understood Mystically and Spiritually.
Of the commandments. Exod 20.2. Out of the House of Bondage. 2. THese words Are to be understood Mystically and Spiritually.
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(64) sermon (DIV1)
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By Israels Deliverance from the House of Bondage, is typified their Spiritual Deliverance from Sin, Satan and Hell.
By Israel's Deliverance from the House of Bondage, is typified their Spiritual Deliverance from since, Satan and Hell.
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I. From Sin. ] The House of Bondage was a Type of Israels Deliverance from Sin. Sin is the true Bondage, it inslaves the Soul: Nihil durius Servitute, Cicero.
I From Sin. ] The House of Bondage was a Type of Israel's Deliverance from Sin. since is the true Bondage, it enslaves the Soul: Nihil durius Servitute, Cicero.
uh p-acp np1 ] dt n1 pp-f n1 vbds dt n1 pp-f npg1 n1 p-acp np1 n1 vbz dt j n1, pn31 vvz dt n1: fw-la fw-la n1, np1.
(64) sermon (DIV1)
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Of all Conditions Servitude is the worst. Of all Conditions Servitude is the worst.
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I was held before Conversion (saith Austin) not with an iron Ghain, but with the Obstinacy of my own Will. Sin is the inslaver;I was held before Conversion (Says Austin) not with an iron Ghain, but with the Obstinacy of my own Will. since is the inslaver;
pns11 vbds vvn p-acp n1 (vvz np1) xx p-acp dt n1 np1, cc-acp p-acp dt n1 pp-f po11 d n1. n1 vbz dt vvb;
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Sin is called, NONLATINALPHABET, a Law, Rom. 7.23. because it hath such a binding power over a Man:
since is called,, a Law, Rom. 7.23. Because it hath such a binding power over a Man:
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(64) sermon (DIV1)
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And it is said, NONLATINALPHABET, to reign, Rom. 6.12. because it exerciseth a Tyrannical Power: And Men are said to be the Servants of Sin, Rom. 6.17. because they are so inslaved by it.
And it is said,, to Reign, Rom. 6.12. Because it Exerciseth a Tyrannical Power: And Men Are said to be the Servants of since, Rom. 6.17. Because they Are so enslaved by it.
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(64) sermon (DIV1)
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Thus Sin is the House of Bondage; Israel was not so inslaved in the Iron Furnace,
Thus since is the House of Bondage; Israel was not so enslaved in the Iron Furnace,
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(64) sermon (DIV1)
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as the Sinner is by Sin. Those are worse Slaves and Vassals who are under the power of Sin,
as the Sinner is by Sin. Those Are Worse Slaves and Vassals who Are under the power of since,
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(64) sermon (DIV1)
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than those are who are under the power of Earthly Tyrants. 1. Other Slaves have the Tyrants only rule over their Bodies;
than those Are who Are under the power of Earthly Tyrants. 1. Other Slaves have the Tyrants only Rule over their Bodies;
cs d vbr r-crq vbr p-acp dt n1 pp-f j n2. crd av-jn n2 vhb dt ng1 j n1 p-acp po32 n2;
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but the Sinner hath his Soul Tyranniz'd over:
but the Sinner hath his Soul Tyrannized over:
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The Soul, that Princely thing, which sways the Scepter of Reason, and was once crown'd with perfect Knowledge and Holiness,
The Soul, that Princely thing, which sways the Sceptre of Reason, and was once crowned with perfect Knowledge and Holiness,
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now this Prince goes on foot, it is inslaved and made a Lackey to every base Lust.
now this Prince Goes on foot, it is enslaved and made a Lackey to every base Lust.
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2. Other Slaves have some pity shewn them, the Tyrant gives them Meat, and lets them have hours for their Rest:
2. Other Slaves have Some pity shown them, the Tyrant gives them Meat, and lets them have hours for their Rest:
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But Sin is a merciless Tyrant, it will let Men have no Rest. Iudas had no rest till he had betrayed Christ;
But since is a merciless Tyrant, it will let Men have no Rest. Iudas had no rest till he had betrayed christ;
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and after that he had less rest in his Conscience.
and After that he had less rest in his Conscience.
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How doth a Man Hackney himself out in the Service of Sin, wast his Body, break his Sleep, distract his Mind? A wicked Man is every day doing Sins drudgery-work.
How does a Man Hackney himself out in the Service of since, wast his Body, break his Sleep, distract his Mind? A wicked Man is every day doing Sins drudgery-work.
q-crq vdz dt n1 np1 px31 av p-acp dt n1 pp-f n1, vvb po31 n1, vvb po31 n1, vvb po31 n1? dt j n1 vbz d n1 vdg n2 n1.
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3. Other Slaves, though they are set about servile work, yet about lawful; it is lawful to work in the Gally, tug at the Oar;
3. Other Slaves, though they Are Set about servile work, yet about lawful; it is lawful to work in the Galley, tug At the Oar;
crd av-jn n2, cs pns32 vbr vvn p-acp j n1, av p-acp j; pn31 vbz j pc-acp vvi p-acp dt n1, vvb p-acp dt n1;
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but all the Laws and Commands of Sin are unlawful: Sin saith to one Man Defraud, to another be Unchast, to another take Revenge;
but all the Laws and Commands of since Are unlawful: since Says to one Man Defraud, to Another be Unchaste, to Another take Revenge;
cc-acp d dt n2 cc vvz pp-f n1 vbr j: n1 vvz p-acp crd n1 n1, p-acp j-jn vbi j, p-acp j-jn vvb n1;
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to another, take a false Oath.
to Another, take a false Oath.
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Thus all Sins commands are unlawful, we cannot obey Sins Law but by breaking Gods Law.
Thus all Sins commands Are unlawful, we cannot obey Sins Law but by breaking God's Law.
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4. Other Slaves are forced against their will: Israel groaned under Slavery, Exod. 2.23.
4. Other Slaves Are forced against their will: Israel groaned under Slavery, Exod 2.23.
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But Sinners are content to be under the command of Sin, they are willing to be Slaves, they love their Chains, they will not take their Freedom:
But Sinners Are content to be under the command of since, they Are willing to be Slaves, they love their Chains, they will not take their Freedom:
p-acp n2 vbr j pc-acp vbi p-acp dt n1 pp-f n1, pns32 vbr j pc-acp vbi n2, pns32 vvb po32 n2, pns32 vmb xx vvi po32 n1:
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They Glory in their shame, Phil. 3.19. They wear their Sins, not as their Fetters, but their Ornaments:
They Glory in their shame, Philip 3.19. They wear their Sins, not as their Fetters, but their Ornament:
pns32 n1 p-acp po32 n1, np1 crd. pns32 vvb po32 n2, xx p-acp po32 n2, cc-acp po32 n2:
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They rejoyce in Iniquity, Ier. 11.15. 5. Other Slaves are brought to Correction, but Sins Slaves are without Repentance brought to Condemnation:
They rejoice in Iniquity, Jeremiah 11.15. 5. Other Slaves Are brought to Correction, but Sins Slaves Are without Repentance brought to Condemnation:
pns32 vvb p-acp n1, np1 crd. crd av-jn n2 vbr vvn p-acp n1, cc-acp n2 n2 vbr p-acp n1 vvn p-acp n1:
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Other Slaves lye in the Iron Furnace, Sins Slaves lye in the Fiery Furnace.
Other Slaves lie in the Iron Furnace, Sins Slaves lie in the Fiery Furnace.
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What freedom of Will hath a Sinner to his own Conversion, when he can do nothing but what Sin will have him? He is enslaved.
What freedom of Will hath a Sinner to his own Conversion, when he can do nothing but what since will have him? He is enslaved.
q-crq n1 pp-f n1 vhz dt n1 p-acp po31 d n1, c-crq pns31 vmb vdi pix cc-acp r-crq n1 vmb vhi pno31? pns31 vbz vvn.
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Thus Sinners are in the House of Bondage, but God takes his Elect out of this House of Bondage:
Thus Sinners Are in the House of Bondage, but God Takes his Elect out of this House of Bondage:
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He beats off the Chains and Fetters of Sin: He rescues them from their Slavery:
He beats off the Chains and Fetters of since: He rescues them from their Slavery:
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He makes them free, by bringing them into the glorious Liberty of the Children of God, Rom. 8. The Law of Love now commands not the Law of Sin:
He makes them free, by bringing them into the glorious Liberty of the Children of God, Rom. 8. The Law of Love now commands not the Law of since:
pns31 vvz pno32 j, p-acp vvg pno32 p-acp dt j n1 pp-f dt n2 pp-f np1, np1 crd dt n1 pp-f n1 av vvz xx dt n1 pp-f n1:
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Though the Life of Sin be prolonged, yet not the Dominion:
Though the Life of since be prolonged, yet not the Dominion:
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As those Beats in Daniel had their Lives prolonged for a Season, but their Dominion was taken away, Dan. 7.12. The Saints are made Spiritual Kings, to rule and conquer their Corruptions, to bind these Kings in Chains :
As those Beats in daniel had their Lives prolonged for a Season, but their Dominion was taken away, Dan. 7.12. The Saints Are made Spiritual Kings, to Rule and conquer their Corruptions, to bind these Kings in Chains:
c-acp d vvz p-acp np1 vhd po32 n2 vvn p-acp dt n1, cc-acp po32 n1 vbds vvn av, np1 crd. dt n2 vbr vvn j n2, pc-acp vvi cc vvi po32 n2, p-acp vvb d n2 p-acp n2:
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This is matter of the highest Praise and Thanksgiving, to be thus taken out of the House of Bondage, to be freed from enslaving Lusts,
This is matter of the highest Praise and Thanksgiving, to be thus taken out of the House of Bondage, to be freed from enslaving Lustiest,
d vbz n1 pp-f dt js n1 cc n1, pc-acp vbi av vvn av pp-f dt n1 pp-f n1, pc-acp vbi vvn p-acp vvg n2,
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and made Kings to reign in Glory for ever.
and made Kings to Reign in Glory for ever.
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II. The bringing Israel out of the House of Bondage, was a Type of their Deliverance from Satan.
II The bringing Israel out of the House of Bondage, was a Type of their Deliverance from Satan.
crd av vvg np1 av pp-f dt n1 pp-f n1, vbds dt n1 pp-f po32 n1 p-acp np1.
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Thus Men naturally are in the House of Bondage, they are inslaved to Satan: Satan is called the Prince of this World, Iohn 14.30. and the God of this World, 2 Cor. 4.4. because he hath such power to command and inslave them:
Thus Men naturally Are in the House of Bondage, they Are enslaved to Satan: Satan is called the Prince of this World, John 14.30. and the God of this World, 2 Cor. 4.4. Because he hath such power to command and enslave them:
av n2 av-j vbr p-acp dt n1 pp-f n1, pns32 vbr vvn p-acp np1: np1 vbz vvn dt n1 pp-f d n1, np1 crd. cc dt n1 pp-f d n1, crd np1 crd. c-acp pns31 vhz d n1 pc-acp vvi cc vvi pno32:
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Though Satan shall one day be a close Prisoner in Chains, yet now he doth Insult and Tyrannize over the Souls of Men:
Though Satan shall one day be a close Prisoner in Chains, yet now he does Insult and Tyrannise over the Souls of Men:
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Sinners are under the Rule of Satan, he exerciseth over them such a Jurisdiction as Cesar did over the Senate.
Sinners Are under the Rule of Satan, he Exerciseth over them such a Jurisdiction as Cesar did over the Senate.
n2 vbr p-acp dt n1 pp-f np1, pns31 vvz p-acp pno32 d dt n1 c-acp np1 vdd p-acp dt n1.
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The Devil fills Mens Heads with Error, and their Hearts with Malice, Acts 5.3. Why hath Satan filled thine Heart? A Sinners Heart is the Devils Mansion-House, Matt. 12.44. I will return into my House.
The devil fills Men's Heads with Error, and their Hearts with Malice, Acts 5.3. Why hath Satan filled thine Heart? A Sinners Heart is the Devils Mansion-House, Matt. 12.44. I will return into my House.
dt n1 vvz ng2 n2 p-acp n1, cc po32 n2 p-acp n1, n2 crd. uh-crq vhz np1 vvn po21 n1? dt n2 n1 vbz dt ng1 n1, np1 crd. pns11 vmb vvi p-acp po11 n1.
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And sure that must needs be an House of Bondage which is the Devils Mansion-House.
And sure that must needs be an House of Bondage which is the Devils Mansion-House.
cc j cst vmb av vbi dt n1 pp-f n1 r-crq vbz dt ng1 n1.
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Satan is a perfect Tyrant, 1. He rules Mens Minds, he blinds them with Ignorance, 2 Cor. 4.4. The God of this World hath blinded the minds of them that believe not. 2. He rules their Memories;
Satan is a perfect Tyrant, 1. He rules Men's Minds, he blinds them with Ignorance, 2 Cor. 4.4. The God of this World hath blinded the minds of them that believe not. 2. He rules their Memories;
np1 vbz dt j n1, crd pns31 vvz ng2 n2, pns31 vvz pno32 p-acp n1, crd np1 crd. dt n1 pp-f d n1 vhz vvn dt n2 pp-f pno32 cst vvb xx. crd pns31 vvz po32 n2;
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they shall remember that which is Evil, and forget that which is good: Their Memories are like a Siercer or Strainer that lets go all the pure Liquor,
they shall Remember that which is Evil, and forget that which is good: Their Memories Are like a Siercer or Strainer that lets go all the pure Liquour,
pns32 vmb vvi d r-crq vbz j-jn, cc vvi d r-crq vbz j: po32 n2 vbr av-j dt jc cc n1 cst vvz vvi d dt j n1,
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and retains only the Dregs. 3. He rules their Wills: Though the Devil cannot force the Will, yet he draws it, Iohn 8.44. The Lusts of your Father you will do.
and retains only the Dregs. 3. He rules their Wills: Though the devil cannot force the Will, yet he draws it, John 8.44. The Lustiest of your Father you will do.
cc vvz av-j dt n2. crd pns31 vvz po32 n2: cs dt n1 vmbx vvi dt n1, av pns31 vvz pn31, np1 crd. dt n2 pp-f po22 n1 pn22 vmb vdi.
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He hath got your Hearts, and him you will obey:
He hath god your Hearts, and him you will obey:
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His strong Temptations do more draw Men to Evil, than all the Promises of God can draw them to Good.
His strong Temptations do more draw Men to Evil, than all the Promises of God can draw them to Good.
png31 j n2 vdb dc vvi n2 p-acp n-jn, cs d dt vvz pp-f np1 vmb vvi pno32 p-acp j.
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This is the State of every Man by Nature, he is in the House of Bondage, the Devil hath him in his power:
This is the State of every Man by Nature, he is in the House of Bondage, the devil hath him in his power:
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A Sinner grinds in the Devils Mill;
A Sinner grinds in the Devils Mill;
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he is at the Command of Satan, as the Ass is at the command of the Driver:
he is At the Command of Satan, as the Ass is At the command of the Driver:
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No wonder to see Men, oppress and persecute; these Slaves must do what the God of this World will have them:
No wonder to see Men, oppress and persecute; these Slaves must do what the God of this World will have them:
dx n1 pc-acp vvi n2, vvi cc vvi; d n2 vmb vdi r-crq dt n1 pp-f d n1 vmb vhi pno32:
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How could those Swine but run, when the Devils entred into them Matt. 8.32.
How could those Swine but run, when the Devils entered into them Matt. 8.32.
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When the Devil tempted Ananias to tell a Lye, he could not but speak what Satan had put in his Heart, Acts 5.3.
When the devil tempted Ananias to tell a Lie, he could not but speak what Satan had put in his Heart, Acts 5.3.
c-crq dt n1 vvn np1 pc-acp vvi dt n1, pns31 vmd xx cc-acp vvi r-crq np1 vhd vvn p-acp po31 n1, n2 crd.
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When the Devil entred into Iudas, and bid him betray Christ, Iudas would do it though he hanged himself.
When the devil entered into Iudas, and bid him betray christ, Iudas would do it though he hanged himself.
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This case is sad and dismal to be thus in the House of Bondage under the power and Tyranny of Satan:
This case is sad and dismal to be thus in the House of Bondage under the power and Tyranny of Satan:
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When David would curse the Enemies of God, how did he pray against them, that Satan might be at their right hand, Psal. 109.6. He knew he could lead them into any Snare: When David would curse the Enemies of God, how did he pray against them, that Satan might be At their right hand, Psalm 109.6. He knew he could led them into any Snare:
c-crq np1 vmd vvi dt n2 pp-f np1, q-crq vdd pns31 vvi p-acp pno32, cst np1 vmd vbi p-acp po32 j-jn n1, np1 crd. pns31 vvd pns31 vmd vvi pno32 p-acp d n1:
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If Satan be at the Sinners right hand, let the Sinner take heed he be not set on Gods left hand:
If Satan be At the Sinners right hand, let the Sinner take heed he be not Set on God's left hand:
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Is not this a case to be bewailed, to see Men taken Captive by Satan at his will, 2 Tim. 2.26. He leads Sinners as Slaves before him in Triumph: He possesseth them;
Is not this a case to be bewailed, to see Men taken Captive by Satan At his will, 2 Tim. 2.26. He leads Sinners as Slaves before him in Triumph: He Possesses them;
vbz xx d dt n1 pc-acp vbi vvn, pc-acp vvi n2 vvn j-jn p-acp np1 p-acp po31 n1, crd np1 crd. pns31 vvz n2 p-acp n2 p-acp pno31 p-acp n1: pns31 vvz pno32;
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If People should see but their Beasts bewitched and possessed of the Devil, they would be much troubled:
If People should see but their Beasts bewitched and possessed of the devil, they would be much troubled:
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Yet their Souls are possessed by Satan, but they are not sensible.
Yet their Souls Are possessed by Satan, but they Are not sensible.
av po32 n2 vbr vvn p-acp np1, cc-acp pns32 vbr xx j.
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[ What can be worse than to be in the House of Bondage, to have the Devil hurry Men on in their Lusts to Perdition? ] Sinners are willingly inslav'd to Satan, they love their Goaler;
[ What can be Worse than to be in the House of Bondage, to have the devil hurry Men on in their Lustiest to Perdition? ] Sinners Are willingly enslaved to Satan, they love their Goalkeeper;
[ q-crq vmb vbi jc cs pc-acp vbi p-acp dt n1 pp-f n1, pc-acp vhi dt n1 vvb n2 a-acp p-acp po32 n2 p-acp n1? ] n2 vbr av-j vvn p-acp np1, pns32 vvb po32 n1;
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are content to sit quietly under Satans Jurisdiction;
Are content to fit quietly under Satan Jurisdiction;
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they choose this Bramble to rule them, though within a while Fire will come out of this Bramble to devour them, Iudges 9. Now what an infinite Mercy of God is it,
they choose this Bramble to Rule them, though within a while Fire will come out of this Bramble to devour them, Judges 9. Now what an infinite Mercy of God is it,
pns32 vvb d n1 pc-acp vvi pno32, cs p-acp dt n1 n1 vmb vvi av pp-f d n1 pc-acp vvi pno32, n2 crd av q-crq dt j n1 pp-f np1 vbz pn31,
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when he brings poor Souls out of this House of Bondage, when he gives them a Goal delivery from the Prince of Darkness! Iesus Christ Redeems Captives:
when he brings poor Souls out of this House of Bondage, when he gives them a Goal delivery from the Prince of Darkness! Iesus christ Redeems Captives:
c-crq pns31 vvz j n2 av pp-f d n1 pp-f n1, c-crq pns31 vvz pno32 dt n1 n1 p-acp dt n1 pp-f n1! np1 np1 vvz n2-jn:
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He Ransoms Sinners by Price, and Rescues them by Force: As David took a Lamb out of the Lyons Mouth, 1 Sam. 17.34.
He Ransoms Sinners by Price, and Rescues them by Force: As David took a Lamb out of the Lyons Mouth, 1 Sam. 17.34.
pns31 n2 n2 p-acp n1, cc vvz pno32 p-acp n1: c-acp np1 vvd dt n1 av pp-f dt ng1 n1, crd np1 crd.
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So Christ rescues Souls out of the Mouth of this Roaring Lyon.
So christ rescues Souls out of the Mouth of this Roaring lion.
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O what a Mercy is it, to be brought out of the House of Bondage, to be taken from being made Captives to the Prince of the Air,
O what a Mercy is it, to be brought out of the House of Bondage, to be taken from being made Captives to the Prince of the Air,
sy r-crq dt n1 vbz pn31, pc-acp vbi vvn av pp-f dt n1 pp-f n1, pc-acp vbi vvn p-acp vbg vvn n2-jn p-acp dt n1 pp-f dt n1,
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and to be made Subjects of the Prince of Peace! And this is done by the preaching of the Word, Acts 26.18. To turn them from the power of Satan unto God. III. The bringing of Israel out of the House of Bondage, was a Type of their being delivered from Hell.
and to be made Subject's of the Prince of Peace! And this is done by the preaching of the Word, Acts 26.18. To turn them from the power of Satan unto God. III. The bringing of Israel out of the House of Bondage, was a Type of their being Delivered from Hell.
cc pc-acp vbi vvn n2-jn pp-f dt n1 pp-f n1! cc d vbz vdn p-acp dt vvg pp-f dt n1, n2 crd. pc-acp vvi pno32 p-acp dt n1 pp-f np1 p-acp np1. np1. dt n-vvg pp-f np1 av pp-f dt n1 pp-f n1, vbds dt n1 pp-f po32 vbg vvn p-acp n1.
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Hell is Domus Servitutis, An House of Bondage; an House built on purpose for Sinners to lye in.
Hell is Domus Servitutis, an House of Bondage; an House built on purpose for Sinners to lie in.
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1. That there is such an House of Bondage where the Damned lye, Psal. 9.17. The wicked shall be turned into Hell, Matt. 23.33. How can ye escape the damnation of Hell.
1. That there is such an House of Bondage where the Damned lie, Psalm 9.17. The wicked shall be turned into Hell, Matt. 23.33. How can you escape the damnation of Hell.
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If any one shall ask where this House of Bondage is, where is the place of Hell? I wish you may never know feelingly, NONLATINALPHABET, Chrys. Let us not so much, saith Chrysostom, labour to know where Hell is, as how to escape it.
If any one shall ask where this House of Bondage is, where is the place of Hell? I wish you may never know feelingly,, Chrys. Let us not so much, Says Chrysostom, labour to know where Hell is, as how to escape it.
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Yet to satisfie Curiosity, Hell is Locus subterraneus, Some place beneath, Prov. 5.24. Hell beneath. Hesiod saith, Hell is as far under the Earth, as Heaven is above it. Luke. 8.31. The Devils besought Christ, That he would not command them to go into the deep. Hell is in the Deep.
Yet to satisfy Curiosity, Hell is Locus subterraneus, some place beneath, Curae 5.24. Hell beneath. Hesiod Says, Hell is as Far under the Earth, as Heaven is above it. Luke. 8.31. The Devils besought christ, That he would not command them to go into the deep. Hell is in the Deep.
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2. Q. Why there must be this House of Bondage, why an Hell? Resp. Because there must be a place for the Execution of Divine Justice:
2. Q. Why there must be this House of Bondage, why an Hell? Resp. Because there must be a place for the Execution of Divine justice:
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Earthly Monarchs have their Prison for Malefactors, and shall not God have his? Sinners are Criminal Persons, they have offended God,
Earthly Monarchs have their Prison for Malefactors, and shall not God have his? Sinners Are Criminal Persons, they have offended God,
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and it would not consist with Gods Holiness and Justice, to have his Laws infring'd, and not appoint Penalties for the Transgressors.
and it would not consist with God's Holiness and justice, to have his Laws infringed, and not appoint Penalties for the Transgressors.
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3. The Dreadfulness of this place:
3. The Dreadfulness of this place:
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Could you but for one hour hear the Groans and Shreaks of the Damned, it would confirm you in this Truth, that Hell is an House of Bondage:
Could you but for one hour hear the Groans and Shreaks of the Damned, it would confirm you in this Truth, that Hell is an House of Bondage:
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Hell is the Emphasis of Misery:
Hell is the Emphasis of Misery:
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Besides the Poena damni, the Punishment of Loss, which is the Exclusion of the Soul from the glorified sight of God, which Divines think the worst part of Hell.
Beside the Poena damn, the Punishment of Loss, which is the Exclusion of the Soul from the glorified sighed of God, which Divines think the worst part of Hell.
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I say besides this, there will be Poena Sensus, the Punishment of Sense.
I say beside this, there will be Poena Sensus, the Punishment of Sense.
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If when Gods Wrath is kindled but a little, and a spark of it flies into a Mans Conscience in this Life, it is so terrible (as in the case of Spira ) then what will Hell it self be? That I may describe this House of Bondage.
If when God's Wrath is kindled but a little, and a spark of it flies into a men Conscience in this Life, it is so terrible (as in the case of Spira) then what will Hell it self be? That I may describe this House of Bondage.
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1. In Hell there will be a Plurality of Torments. 1. Bonds and Chains, 2 Pet. 2.4. 2. The Worm, Mark 9.44. This is the Worm of Conscience, and the Lake of Fire, Rev. 20.15. other Fire is but painted to this.
1. In Hell there will be a Plurality of Torments. 1. Bonds and Chains, 2 Pet. 2.4. 2. The Worm, Mark 9.44. This is the Worm of Conscience, and the Lake of Fire, Rev. 20.15. other Fire is but painted to this.
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2. This House of Hell is haunted with Devils, Matt. 25.41. Anselm hath a saying, I had rather endure all Torments, than see the Devil with bodily Eyes.
2. This House of Hell is haunted with Devils, Matt. 25.41. Anselm hath a saying, I had rather endure all Torments, than see the devil with bodily Eyes.
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Such as go to Hell must not only be forced to behold the Devil, but must be shut up in the Den with this Lyon:
Such as go to Hell must not only be forced to behold the devil, but must be shut up in the Den with this lion:
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They must keep the Devil company: The Devil is full of spight against Mankind: This red Dragon will spet Fire in Mens Faces.
They must keep the devil company: The devil is full of spite against Mankind: This read Dragon will spet Fire in Men's Faces.
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3. The Torment of Hell abides for ever, Rev. 14.11. The smoak of their Torment ascendeth up for ever and ever, Mark 9.44. Time cannot finish it, Tears cannot quench it:
3. The Torment of Hell abides for ever, Rev. 14.11. The smoke of their Torment Ascendeth up for ever and ever, Mark 9.44. Time cannot finish it, Tears cannot quench it:
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The Wicked are Salamanders who live always in the Fire of Hell, and are not consum'd:
The Wicked Are Salamanders who live always in the Fire of Hell, and Are not consumed:
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After Sinners have lain Millions of Years in Hell, their Punishment is as far from ending,
After Sinners have lain Millions of years in Hell, their Punishment is as Far from ending,
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as it was at the beginning:
as it was At the beginning:
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If all the Earth and Sea were Sand, and every thousand Year a Bird should come and take away one grain of this Sand, it would be a long time e'er that vast heap of Sand were emptied.
If all the Earth and Sea were Sand, and every thousand Year a Bird should come and take away one grain of this Sand, it would be a long time ever that vast heap of Sand were emptied.
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Yet if after all that time the Damned might come out of Hell, there were some hope,
Yet if After all that time the Damned might come out of Hell, there were Some hope,
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but this word EVER breaks the Heart. Quest.
but this word EVER breaks the Heart. Quest.
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But how doth this seem to stand with Gods Iustice, for a Sin committed in a moment, to punish it with eternal Torment? But how does this seem to stand with God's justice, for a since committed in a moment, to Punish it with Eternal Torment?
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as Noah 's Dove made use of her Wings to fly, but trusted to the Ark for Safety:
as Noah is Dove made use of her Wings to fly, but trusted to the Ark for Safety:
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Resp. 1. Because there is an Eternity of Sin in Mans Nature. 2. Because Sin is Crimen laesae Majestatis, it is committed against an infinite Majesty,Resp. 1. Because there is an Eternity of since in men Nature. 2. Because since is Crimen laesae Majestatis, it is committed against an infinite Majesty,
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therefore the Sin is Infinite, and proportionably the Punishment must be Infinite.
Therefore the since is Infinite, and proportionably the Punishment must be Infinite.
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Now, because a finite Creature cannot bear infinite Wrath, therefore he must be eternally satisfying what he cannot satisfie at once.
Now, Because a finite Creature cannot bear infinite Wrath, Therefore he must be eternally satisfying what he cannot satisfy At once.
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Now then, if Hell be such an House of Bondage, what infinite cause have they to bless God, who are delivered from it? 1 Thess. 1.10. Iesus delivered us from the Wrath to come.
Now then, if Hell be such an House of Bondage, what infinite cause have they to bless God, who Are Delivered from it? 1 Thess 1.10. Iesus Delivered us from the Wrath to come.
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Jesus Christ suffered the Torments of Hell in his Soul, that Believers should not suffer them.
jesus christ suffered the Torments of Hell in his Soul, that Believers should not suffer them.
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If we are thankful when we are ransomed out of Prison, or delivered from Fire, Oh how should we bless God to be preserved from Wrath to come !
If we Are thankful when we Are ransomed out of Prison, or Delivered from Fire, O how should we bless God to be preserved from Wrath to come!
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And that which may cause the more Thankfulness, is because the most go into this House of Bondage, the most go to Hell:
And that which may cause the more Thankfulness, is Because the most go into this House of Bondage, the most go to Hell:
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Therefore to be of the number of those few that are delivered from it, is matter of infinite Thankfulness.
Therefore to be of the number of those few that Are Delivered from it, is matter of infinite Thankfulness.
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I say, most go to this House of Bondage when they dye; most go to Hell, Matt. 7.13. Broad is the way which leadeth to destruction, and many there be that go in thereat.
I say, most go to this House of Bondage when they die; most go to Hell, Matt. 7.13. Broad is the Way which leads to destruction, and many there be that go in thereat.
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The greatest part of the World lies in Wickedness, 1 Iohn 5.19. Divide the World, saith Brerewood, into 31 parts, nineteen parts of it are possessed by Jews and Turks, seven parts by Heathens;
The greatest part of the World lies in Wickedness, 1 John 5.19. Divide the World, Says Brerewood, into 31 parts, nineteen parts of it Are possessed by jews and Turks, seven parts by heathens;
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so that there are but five parts of Christians;
so that there Are but five parts of Christians;
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and among these Christians so many seduced Papists on one hand, and so many formal Protestants on the other, that we may conclude the major part of the World goes to Hell. 1. The Scripture compares the Wicked to Briars, Isa. 10.17. There are but few Lillies in your Fields, but in every Hedge Thorns and Briars. 2. To the mire in the streets, Isa. 10.6. Few Jewels or precious Stones in the Street, but you cannot go a step but you meet with Mire.
and among these Christians so many seduced Papists on one hand, and so many formal Protestants on the other, that we may conclude the Major part of the World Goes to Hell. 1. The Scripture compares the Wicked to Briers, Isaiah 10.17. There Are but few Lilies in your Fields, but in every Hedge Thorns and Briers. 2. To the mire in the streets, Isaiah 10.6. Few Jewels or precious Stones in the Street, but you cannot go a step but you meet with Mire.
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The Wicked are as common as the Dirt in the Street: Look into the Generality of People;
The Wicked Are as Common as the Dirt in the Street: Look into the Generality of People;
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How many Drunkards for one that is Sober? How many Adulterers for one that is Chast? How many Hypocrites for one that is Sincere? The Devil hath the Harvest,
How many Drunkards for one that is Sobrium? How many Adulterers for one that is Chaste? How many Hypocrites for one that is Sincere? The devil hath the Harvest,
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and God only a few Gleanings.
and God only a few Gleanings.
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Oh then such as are delivered from the House of Bondage, Hell, have infinite cause to admire and bless God.
O then such as Are Delivered from the House of Bondage, Hell, have infinite cause to admire and bless God.
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How should the Vessels of Mercy run over with Thankfulness? When most are carried Prisoners to Hell, they are delivered from Wrath to come. Quest.
How should the Vessels of Mercy run over with Thankfulness? When most Are carried Prisoners to Hell, they Are Delivered from Wrath to come. Quest.
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How shall I know I am delivered from Hell? Resp. 1. Those whom Christ saves from Hell, he saves from Sin, Matt. 1.21. He shall save his People from their sins. How shall I know I am Delivered from Hell? Resp. 1. Those whom christ saves from Hell, he saves from since, Matt. 1.21. He shall save his People from their Sins.
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Hath God delivered you from the power of Corruption, from Pride, Malice, Lust? If he hath delivered you from the Hell of Sin,
Hath God Delivered you from the power of Corruption, from Pride, Malice, Lust? If he hath Delivered you from the Hell of since,
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then he hath delivered you from the Hell of Torment.
then he hath Delivered you from the Hell of Torment.
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2. If you have got an Interest in Christ, prizing, confiding, loving him, then you are delivered from Hell and Damnation, Rom. 8.1. No Condemnation to them which are in Christ Iesus.
2. If you have god an Interest in christ, prizing, confiding, loving him, then you Are Delivered from Hell and Damnation, Rom. 8.1. No Condemnation to them which Are in christ Iesus.
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If you are in Christ, then he hath put the Garment of his Righteousness over you,
If you Are in christ, then he hath put the Garment of his Righteousness over you,
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and Hell Fire can never singe this Garment. Pliny observes, nothing will so soon quench Fire as Salt and Blood:
and Hell Fire can never sing this Garment. pliny observes, nothing will so soon quench Fire as Salt and Blood:
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The Salt tears off Repentance, and the Blood of Christ will quench the Fire of Hell, that it shall never kindle upon you.
The Salt tears off Repentance, and the Blood of christ will quench the Fire of Hell, that it shall never kindle upon you.
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Of the Commandments. Exod. 20.3. Thou shalt have no other Gods before me, &c. BEfore I come to the Commandment, I shall premise some things about the Moral Law: Answer Questions, Rules.
Of the commandments. Exod 20.3. Thou shalt have no other God's before me, etc. BEfore I come to the Commandment, I shall premise Some things about the Moral Law: Answer Questions, Rules.
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Quest. 1. What is the difference between the Moral Law and the Gospel? Resp. 1. The Law requires that we worship God as our Creator:
Quest. 1. What is the difference between the Moral Law and the Gospel? Resp. 1. The Law requires that we worship God as our Creator:
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The Gospel requires that we worship God in and through Christ. God in Christ is propitious, out of Christ we may see Gods Power, Justice, Holiness;
The Gospel requires that we worship God in and through christ. God in christ is propitious, out of christ we may see God's Power, justice, Holiness;
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in Christ we see his Mercy display'd.
in christ we see his Mercy displayed.
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2. The Moral Law requires Obedience, but gives no strength (as Pharaoh required Brick but gave no Straw) but the Gospel gives strength:
2. The Moral Law requires obedience, but gives no strength (as Pharaoh required Brick but gave no Straw) but the Gospel gives strength:
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The Gospel bestows Faith upon the Elect: The Gospel sweetens the Law; it makes us serve God with delight.
The Gospel bestows Faith upon the Elect: The Gospel sweetens the Law; it makes us serve God with delight.
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Quest. 2. What use is there of the Moral Law to us?
Quest. 2. What use is there of the Moral Law to us?
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Resp. The Law is a Glass to shew us our Sins, that so seeing our Pollution and Misery, we may be forced to fly to Christ to satisfie for former guilt,Resp. The Law is a Glass to show us our Sins, that so seeing our Pollution and Misery, we may be forced to fly to christ to satisfy for former guilt,
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and save from future Wrath, Gal. 3.24. The Law was our School-master to bring us to Christ.
and save from future Wrath, Gal. 3.24. The Law was our Schoolmaster to bring us to christ.
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Quest. 3. But is the Moral Law still in force to Believers, is it not abolished to them?
Quest. 3. But is the Moral Law still in force to Believers, is it not abolished to them?
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Resp. In some sense it is abolished to Believers. 1. In respect of Justification; they are not justified by their Obedience to the Moral Law.Resp. In Some sense it is abolished to Believers. 1. In respect of Justification; they Are not justified by their obedience to the Moral Law.
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Believers are to make great use of the Moral Law (as I shall shew) but they must trust only to Christs Righteousness for Justification;
Believers Are to make great use of the Moral Law (as I shall show) but they must trust only to Christ Righteousness for Justification;
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If the Moral Law could justifie, what need were there of Christs Dying? 2. The Moral Law is abolished to Believers, in respect of the Malediction of it:
If the Moral Law could justify, what need were there of Christ Dying? 2. The Moral Law is abolished to Believers, in respect of the Malediction of it:
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They are freed from the Curse and damnatory power of it, Gal. 3.13. Christ hath redeemed us from the Curse of the Law, being made a Curse for us.
They Are freed from the Curse and damnatory power of it, Gal. 3.13. christ hath redeemed us from the Curse of the Law, being made a Curse for us.
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Quest. 4. How was Christ made a Curse for us?
Quest. 4. How was christ made a Curse for us?
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Resp. Christ may be considered, 1. As the Son of God, and so he was not made a Curse. 2. As our Pledge and Surety, Heb. 7.22.Resp. christ may be considered, 1. As the Son of God, and so he was not made a Curse. 2. As our Pledge and Surety, Hebrew 7.22.
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And so he was made a Curse for us: This Curse was not upon his God-head, but upon his Manhood.
And so he was made a Curse for us: This Curse was not upon his Godhead, but upon his Manhood.
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This Curse was the Wrath of God lying upon him.
This Curse was the Wrath of God lying upon him.
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And thus Christ hath taken away from Believers the Curse of the Law, by being made a Curse for them.
And thus christ hath taken away from Believers the Curse of the Law, by being made a Curse for them.
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But though the Moral Law is thus far abolished, yet it remains as a perpetual Rule to Believers:
But though the Moral Law is thus Far abolished, yet it remains as a perpetual Rule to Believers:
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Though the Law Moral be not their Saviour, yet it is their Guide:
Though the Law Moral be not their Saviour, yet it is their Guide:
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Though it be not Foedus, a Covenant of Life, yet it is Norma, a Rule of Living:
Though it be not Foedus, a Covenant of Life, yet it is Norma, a Rule of Living:
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Every Christian is bound to conform to the Moral Law, and write as exactly as he can, after this Copy, Rom. 3.31. Do we then make void the Law through Faith? God forbid.
Every Christian is bound to conform to the Moral Law, and write as exactly as he can, After this Copy, Rom. 3.31. Do we then make void the Law through Faith? God forbid.
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Though a Christian is not under the condemning power of the Law, yet he is under the commanding power.
Though a Christian is not under the condemning power of the Law, yet he is under the commanding power.
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To love God, to reverence and obey him, this is a Law always binds, and will bind in Heaven.
To love God, to Reverence and obey him, this is a Law always binds, and will bind in Heaven.
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This I urge against the Antinomians, who say the Moral Law is abrogated to Believers;
This I urge against the Antinomians, who say the Moral Law is abrogated to Believers;
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which as it contradicts Scripture, so it is a Key to open the Door to all Licentiousness.
which as it contradicts Scripture, so it is a Key to open the Door to all Licentiousness.
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They who will not have the Law to rule them, shall never have the Gospel to save them.
They who will not have the Law to Rule them, shall never have the Gospel to save them.
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Having answered these Questions, I shall in the next place, law down some general Rules for the right understanding of the Decalogue or Ten Commandments:
Having answered these Questions, I shall in the next place, law down Some general Rules for the right understanding of the Decalogue or Ten commandments:
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These Rules may serve to give us some light into the Sense and Meaning of the Commandments.
These Rules may serve to give us Some Light into the Sense and Meaning of the commandments.
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Rule 1. The Commands and Prohibitions of the Moral Law reach the Heart. 1. The Commands of the Moral Law reach the Heart:Rule 1. The Commands and Prohibitions of the Moral Law reach the Heart. 1. The Commands of the Moral Law reach the Heart:
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The Commandments require not only outward Actions, but inward Affections:
The commandments require not only outward Actions, but inward Affections:
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They require not only the outward Act of Obedience, but the inward Affection of Love, Deut. 6.5. Thou shalt love the Lord thy God, with all thy Heart.
They require not only the outward Act of obedience, but the inward Affection of Love, Deuteronomy 6.5. Thou shalt love the Lord thy God, with all thy Heart.
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2. The Threats and Prohibitions of the Moral Law reach the Heart:
2. The Treats and Prohibitions of the Moral Law reach the Heart:
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The Law of God forbids not only the Act of Sin, but the Desire and Inclination:
The Law of God forbids not only the Act of since, but the Desire and Inclination:
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Not only doth it forbid Adultery, but Lusting, Matt. 5.28. Not only Stealing but Coveting, Rom. 7.7. Lex humana ligat manum, lex Divina comprimit animam.
Not only does it forbid Adultery, but Lusting, Matt. 5.28. Not only Stealing but Coveting, Rom. 7.7. Lex Humana Lies manum, lex Divine comprimit animam.
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Mans Law binds only the Hands, Gods Law binds the Heart.
men Law binds only the Hands, God's Law binds the Heart.
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Rule 2. In the Commandments there is a Synecdoche, more is intended than is spoken. 1. Where any Duty is commanded, there the contrary Sin is forbidden, &c. When we are commanded to keep the Sabbath day Holy, there we are forbidden to break the Sabbath:Rule 2. In the commandments there is a Synecdoche, more is intended than is spoken. 1. Where any Duty is commanded, there the contrary since is forbidden, etc. When we Are commanded to keep the Sabbath day Holy, there we Are forbidden to break the Sabbath:
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When we are commanded to live in a calling, Six days shalt thou labour, there we are forbidden to live idly and out of a Calling. 2. Where any Sin is forbidden, there the contrary Duty is commanded:
When we Are commanded to live in a calling, Six days shalt thou labour, there we Are forbidden to live idly and out of a Calling. 2. Where any since is forbidden, there the contrary Duty is commanded:
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When we are forbidden to take Gods Name i• vain, the contrary Duty is commanded, that we should reverence his Name, Deut. 28.58. That thou mayest fear this glorious and fearful Name, the Lord thy God.
When we Are forbidden to take God's Name i• vain, the contrary Duty is commanded, that we should Reverence his Name, Deuteronomy 28.58. That thou Mayest Fear this glorious and fearful Name, the Lord thy God.
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Where we are forbidden to wrong our Neighbour;
Where we Are forbidden to wrong our Neighbour;
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there is the contrary Duty included, that we should do him all the good we can, by vindicating his Name, and supplying his Wants.
there is the contrary Duty included, that we should do him all the good we can, by vindicating his Name, and supplying his Wants.
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Rule 3. Where any Sin is forbidden in the Commandment, there the occasion of it is also forbidden.Rule 3. Where any since is forbidden in the Commandment, there the occasion of it is also forbidden.
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Where Murder is forbidden, there Envy and rash Anger are forbidden which may occasion it.
Where Murder is forbidden, there Envy and rash Anger Are forbidden which may occasion it.
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Where Adultery is forbidden in the Commandment, there is forbidden all that may lead to it,
Where Adultery is forbidden in the Commandment, there is forbidden all that may led to it,
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as wanton glances of the Eye, or coming into the Company of an Harlot, Prov. 5.8. Come not nigh the Door of her House.
as wanton glances of the Eye, or coming into the Company of an Harlot, Curae 5.8. Come not High the Door of her House.
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He who would be free from the Plague, must not come near the Infected House.
He who would be free from the Plague, must not come near the Infected House.
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Under the Law the Nazarite was forbid to drink Wine, nor might he eat Grapes of which the Wine was made.
Under the Law the Nazarite was forbid to drink Wine, nor might he eat Grapes of which the Wine was made.
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Rule 4. In relato subintelligitur correlatum. Where one Relation is named in the Commandment, there another Relation is included.Rule 4. In relato subintelligitur correlatum. Where one Relation is nam in the Commandment, there Another Relation is included.
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Where the Child is named, there the Father is included.
Where the Child is nam, there the Father is included.
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Where there is the Duty of Children to Parents mentioned, there is included also the Duty of Parents to Children.
Where there is the Duty of Children to Parents mentioned, there is included also the Duty of Parents to Children.
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Where the Child is commanded to honour the Parent, there is implyed, that the Parent is also commanded to instruct, to love, to provide for the Child.
Where the Child is commanded to honour the Parent, there is employed, that the Parent is also commanded to instruct, to love, to provide for the Child.
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Rule 5. Where greater Sins are forbidden, there lesser Sins are also forbidden.Rule 5. Where greater Sins Are forbidden, there lesser Sins Are also forbidden.
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And he hangs the Earth upon nothing, Iob 26.7.And he hangs the Earth upon nothing, Job 26.7.
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Though no Sin in its own Nature is little, yet comparatively one may be less than another.
Though no since in its own Nature is little, yet comparatively one may be less than Another.
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Where Idolatry is forbidden, there is forbidden Superstition, or bringing any Innovation into God's Worship which he hath not appointed.
Where Idolatry is forbidden, there is forbidden Superstition, or bringing any Innovation into God's Worship which he hath not appointed.
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As the Sons of Aaron were forbid to worship an Idol, so to Sacrifice to God with strange Fire, Lev. 10.1.
As the Sons of Aaron were forbid to worship an Idol, so to Sacrifice to God with strange Fire, Lev. 10.1.
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Mixture in Sacred things, is like a dash in the Wine, which though it gives it a colour,
Mixture in Sacred things, is like a dash in the Wine, which though it gives it a colour,
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yet doth but debase and adulterate it.
yet does but debase and adulterate it.
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'Tis highly provoking to God to bring any Superstitious Ceremony into his Worship which he hath not prescribed;
It's highly provoking to God to bring any Superstitious Ceremony into his Worship which he hath not prescribed;
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it is to tax God's Wisdom, as if he were not Wise enough to appoint the manner how he will be served.
it is to Tax God's Wisdom, as if he were not Wise enough to appoint the manner how he will be served.
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Rule 6. The Law of God is Copulative, Lex est Copulativa : The First and Second Table are knit together;Rule 6. The Law of God is Copulative, Lex est Copulativa: The First and Second Table Are knit together;
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Piety to God, and Equity to our Neighbour. These Two Tables which God hath joined together, must not be put asunder.
Piety to God, and Equity to our Neighbour. These Two Tables which God hath joined together, must not be put asunder.
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Try a Moral Man by the Duties of the First Table, Piety to God, and there you will find him Negligent.
Try a Moral Man by the Duties of the First Table, Piety to God, and there you will find him Negligent.
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Try an Hypocrite by Duties of the Second Table, Equity to his Neighbour, and there you find him Tardy.
Try an Hypocrite by Duties of the Second Table, Equity to his Neighbour, and there you find him Tardy.
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He who is strict in the Second Table, but neglects the First, or he who is zealous in the First Table,
He who is strict in the Second Table, but neglects the First, or he who is zealous in the First Table,
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but neglects the Second, his Heart is not right with God. The Pharisees were the Highest Pretenders to the First Table, Zeal and Holiness;
but neglects the Second, his Heart is not right with God. The Pharisees were the Highest Pretenders to the First Table, Zeal and Holiness;
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but Christ detects their Hypocrisie, Mat. 23.23. Ye have omitted Judgment, Mercy and Faith. They were bad in the Second Table;
but christ detects their Hypocrisy, Mathew 23.23. You have omitted Judgement, Mercy and Faith. They were bad in the Second Table;
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they omitted Judgment, that was, being Just in their Dealings, Mercy in Relieving the Poor, and Faith, that is Faithfulness in their Promises and Contracts with Men.
they omitted Judgement, that was, being Just in their Dealings, Mercy in Relieving the Poor, and Faith, that is Faithfulness in their Promises and Contracts with Men.
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God wrote both the Tables, and our Obedience must set Seal to both. Rule 7. God's Law forbids not only the Acting of Sin in our own Persons,
God wrote both the Tables, and our obedience must Set Seal to both. Rule 7. God's Law forbids not only the Acting of since in our own Persons,
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but being accessary to, or having any Hand in the Sins of others. Quest.
but being accessary to, or having any Hand in the Sins of Others. Quest.
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How and in what Sense may we be said to partake and have an Hand in the Sins of others? How and in what Sense may we be said to partake and have an Hand in the Sins of Others?
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Resp. 1. By Decreeing Unrighteous Decrees, and imposing on others that which is unlawful: Ieroboam made the People of Israel to Sin;Resp. 1. By Decreeing Unrighteous Decrees, and imposing on Others that which is unlawful: Jeroboam made the People of Israel to since;
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he was accessary to their Idolatry by setting up golden Calves: So David, though he did not in his own Person kill Uriah ;
he was accessary to their Idolatry by setting up golden Calves: So David, though he did not in his own Person kill Uriah;
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yet because he wrote a Letter to Ioab, to set Uriah in the Fore-front of the Battle,
yet Because he wrote a letter to Ioab, to Set Uriah in the Forefront of the Battle,
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and it was done by his command, therefore he was accessary to Uriah 's Death,
and it was done by his command, Therefore he was accessary to Uriah is Death,
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and the Murther of him was laid to David 's Charge by the Prophet, 2 Sam. 12.9. Thou hast kill'd Uriah the Hittite with the Sword.
and the Murder of him was laid to David is Charge by the Prophet, 2 Sam. 12.9. Thou hast killed Uriah the Hittite with the Sword.
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2. We become accessary to the Sins of others, by not hindering them when it is in our power:
2. We become accessary to the Sins of Others, by not hindering them when it is in our power:
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Qui non prohibet cum potest, jubet: Qui non Prohibet cum potest, jubet:
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If a Master of a Family sees his Servant break the Sabbath, or hears him Swear,
If a Master of a Family sees his Servant break the Sabbath, or hears him Swear,
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and lets him alone, doth not use the power he hath to suppress him, he becomes accessary to his sin.
and lets him alone, does not use the power he hath to suppress him, he becomes accessary to his since.
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Eli, for not punishing his Sons, when they made the Offering of the Lord to be abhorred, made himself guilty, 1 Sam. 3.14. He that suffers an Offender to escape unpunished, makes himself an Offender.Eli, for not punishing his Sons, when they made the Offering of the Lord to be abhorred, made himself guilty, 1 Sam. 3.14. He that suffers an Offender to escape unpunished, makes himself an Offender.
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3. By counselling, abetting, or provoking others to sin.
3. By counseling, abetting, or provoking Others to since.
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Achitophel made himself guilty of the Fact, by giving Counsel to Absalom to go in and defile his Fathers Concubines, 2 Sam. 16.21.Ahithophel made himself guilty of the Fact, by giving Counsel to Absalom to go in and defile his Father's Concubines, 2 Sam. 16.21.
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He who shall tempt and solicit another to be Drunk, though he himself be sober, yet being the occasion of anothers sin, he is accessary to it, Hab. 2.15. Woe unto him that giveth his neighbour drink, that puttest thy Bottle to him.
He who shall tempt and solicit Another to be Drunk, though he himself be Sobrium, yet being the occasion of another's since, he is accessary to it, Hab. 2.15. Woe unto him that gives his neighbour drink, that puttest thy Bottle to him.
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4. By consenting to anothers sin:
4. By consenting to another's since:
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Saul did not cast one stone at Stephen, yet the Scripture saith, Saul was consenting to his Death, Acts 8.1.Saul did not cast one stone At Stephen, yet the Scripture Says, Saul was consenting to his Death, Acts 8.1.
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Thus he had an hand in it;
Thus he had an hand in it;
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if several did combine to Murther a Man, and they should tell another of their intent,
if several did combine to Murder a Man, and they should tell Another of their intent,
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and he should give his consent to it, he were guilty, though his hand were not in the Murther,
and he should give his consent to it, he were guilty, though his hand were not in the Murder,
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yet his Heart was in it: Though he did not act it, yet he did approve it; so it became his sin.
yet his Heart was in it: Though he did not act it, yet he did approve it; so it became his since.
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5. By Example, Vivitur Exemplis, Examples are powerful and cogent; setting a bad Example occasions another to sin;
5. By Exampl, Vivitur Exemplis, Examples Are powerful and cogent; setting a bad Exampl occasions Another to since;
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and so a Person becomes accessary.
and so a Person becomes accessary.
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If the Father Swears, and the Child by his Example learns to Swear, the Father is accessary to the Childs sin, he taught him by his Example:
If the Father Swears, and the Child by his Exampl learns to Swear, the Father is accessary to the Child's since, he taught him by his Exampl:
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As there are Diseases Hereditary, so Sins.
As there Are Diseases Hereditary, so Sins.
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Rule 8. The last Rule about the Commandments, is this, that though we cannot by our own strength fulfil all these Commandments,Rule 8. The last Rule about the commandments, is this, that though we cannot by our own strength fulfil all these commandments,
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yet doing, quoad posse, what we are able, the Lord hath provided Encouragement for us. There is a three-fold Encouragement.
yet doing, quoad posse, what we Are able, the Lord hath provided Encouragement for us. There is a threefold Encouragement.
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1. That though we have not Ability to obey any one Command, yet God hath in the New Covenant promised to work that in us, which he requires, Ezek. 36.27. I will cause you to walk in my Statutes.
1. That though we have not Ability to obey any one Command, yet God hath in the New Covenant promised to work that in us, which he requires, Ezekiel 36.27. I will cause you to walk in my Statutes.
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God commands us to love him:
God commands us to love him:
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Alas, how weak is our Love? It is like the Herb that is hot only in the first Degree:
Alas, how weak is our Love? It is like the Herb that is hight only in the First Degree:
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But God hath promised to Circumcise our Hearts, that we shall love him, Deut. 30.6. He that doth command us will inable us:
But God hath promised to Circumcise our Hearts, that we shall love him, Deuteronomy 30.6. He that does command us will inable us:
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God commands us to turn from sin, but alas we have not power to turn; therefore God hath promised to turn us;
God commands us to turn from since, but alas we have not power to turn; Therefore God hath promised to turn us;
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to put his Spirit within us, and turn the Heart of stone into flesh, Ezek. 36.26. There is nothing in the Command, but the same is in the Promise. Therefore Christian be not discouraged;
to put his Spirit within us, and turn the Heart of stone into Flesh, Ezekiel 36.26. There is nothing in the Command, but the same is in the Promise. Therefore Christian be not discouraged;
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though thou hast no strength of thy own, yet God will give thee this strength.
though thou hast no strength of thy own, yet God will give thee this strength.
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The Iron hath no power to move, but when the Load-stone draws it it can move, Isa. 26.12. Thou hast wrought all our works in us.
The Iron hath no power to move, but when the Loadstone draws it it can move, Isaiah 26.12. Thou hast wrought all our works in us.
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2. Though we cannot exactly fulfil the Moral Law, yet God will for Christ's sake mitigate the Rigour of the Law,
2. Though we cannot exactly fulfil the Moral Law, yet God will for Christ's sake mitigate the Rigour of the Law,
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and accept of something less than he requires. God in the Law requires exact Obedience, yet he will accept of sincere Obedience.
and accept of something less than he requires. God in the Law requires exact obedience, yet he will accept of sincere obedience.
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He will abate something of the Degree, if there be Truth in the inward parts. God will see the Faith, and pass by the Failing:
He will abate something of the Degree, if there be Truth in the inward parts. God will see the Faith, and pass by the Failing:
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The Gospel remits something of the Severity of the Moral Law.
The Gospel remits something of the Severity of the Moral Law.
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3. Wherein our personal Obedience comes short, God will be pleased to accept us in our Surety, Eph. 1.6. He hath accepted us, NONLATINALPHABET, in his beloved.
3. Wherein our personal obedience comes short, God will be pleased to accept us in our Surety, Ephesians 1.6. He hath accepted us,, in his Beloved.
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Though our Obedience be imperfect, yet through Christ our Surety, God looks upon it as perfect.
Though our obedience be imperfect, yet through christ our Surety, God looks upon it as perfect.
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And that very Service which Gods Law might condemn, Gods Mercy is pleased to crown, by vertue of the Blood of our Mediator.
And that very Service which God's Law might condemn, God's Mercy is pleased to crown, by virtue of the Blood of our Mediator.
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Having given you these Rules about the Commandments, I should come next to the direct handling of them.
Having given you these Rules about the commandments, I should come next to the Direct handling of them.
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Of the Commandments. Exod. 20.3. Thou shalt have no other Gods before me, &c. Quest.
Of the commandments. Exod 20.3. Thou shalt have no other God's before me, etc. Quest.
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WHy doth the Commandment run in the second Person singular, Thou ] why doth not God say, You shall have no other Gods, but Thou?WHy does the Commandment run in the second Person singular, Thou ] why does not God say, You shall have no other God's, but Thou?
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Resp. Because the Commandment concerns every one, and God would have you take it as spoken to you by Name:Resp. Because the Commandment concerns every one, and God would have you take it as spoken to you by Name:
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Though we are forward to take Privileges to our selves, yet we are apt to shift off Duty from our selves to others:
Though we Are forward to take Privileges to our selves, yet we Are apt to shift off Duty from our selves to Others:
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Thefore the Commandment runs in the second Person, Thou and Thou, that every one may know that the Commandment is spoken to him, as it were by name.
Therefore the Commandment runs in the second Person, Thou and Thou, that every one may know that the Commandment is spoken to him, as it were by name.
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And so I come to the Commandment, Thou shalt have no other Gods before me.
And so I come to the Commandment, Thou shalt have no other God's before me.
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This Commandment may well lead the Van, and be set in the Front of all the Commandments,
This Commandment may well led the Van, and be Set in the Front of all the commandments,
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because it is the Foundation of all true Religion.
Because it is the Foundation of all true Religion.
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The summ of this Commandment is, that we should sanctifie God in our Hearts, and give him a Precedency above all created Beings.
The sum of this Commandment is, that we should sanctify God in our Hearts, and give him a Precedency above all created Beings.
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There are two Branches of this Commandment. 1. That we must have One God. 2. That we must have but one.
There Are two Branches of this Commandment. 1. That we must have One God. 2. That we must have but one.
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Or thus: 1. That we must have God for our God: 2. That we must have no other. 1. That we must have God for our God:
Or thus: 1. That we must have God for our God: 2. That we must have no other. 1. That we must have God for our God:
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It is manifest we must have a God, and who is God save the Lord? 2 Sam. 22.32.
It is manifest we must have a God, and who is God save the Lord? 2 Sam. 22.32.
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The Lord Iehovah (one God in three Persons) is the true, living, eternal God,
The Lord Jehovah (one God in three Persons) is the true, living, Eternal God,
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and him must we have for our God. Quest. 1. What is it to make God to be a God to us?
and him must we have for our God. Quest. 1. What is it to make God to be a God to us?
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Resp. 1. To make God to be a God to us, is to acknowledge him for a God:Resp. 1. To make God to be a God to us, is to acknowledge him for a God:
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The Gods of the Heathen are Idols, Psalm 96.5. and we know that an Idol is nothing, 1 Cor. 8.4. that is, it hath nothing of Deity in it:
The God's of the Heathen Are Idols, Psalm 96.5. and we know that an Idol is nothing, 1 Cor. 8.4. that is, it hath nothing of Deity in it:
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If we cry, Help O Idol, an Idol cannot help; the Idols were themselves carried into Captivity, Isa. 46.2.
If we cry, Help Oh Idol, an Idol cannot help; the Idols were themselves carried into Captivity, Isaiah 46.2.
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So that an Idol is nothing, Vanity is ascribed to it, Ier. 14.22. we do not acknowledge it to be a God.
So that an Idol is nothing, Vanity is ascribed to it, Jeremiah 14.22. we do not acknowledge it to be a God.
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But this is to make God to be a God to us, when we do, ex animo, acknowledge him to be God, 1 Kings 18.39. All the People fell on their Faces, and said, The Lord he is the God! The Lord he is the God! Yea, we acknowledge God to be the only God, 2 Kings 19.15. O Lord God of Israel, which dwellest between the Cherubims, thou art the God, even thou alone.
But this is to make God to be a God to us, when we do, ex animo, acknowledge him to be God, 1 Kings 18.39. All the People fell on their Faces, and said, The Lord he is the God! The Lord he is the God! Yea, we acknowledge God to be the only God, 2 Kings 19.15. Oh Lord God of Israel, which dwellest between the Cherubims, thou art the God, even thou alone.
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Deity is a Jewel belongs only to his Crown: Yet further, we acknowledge that there is no God like him, 1 Kings 8.23.
Deity is a Jewel belongs only to his Crown: Yet further, we acknowledge that there is no God like him, 1 Kings 8.23.
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And Solomon stood before the Altar of the Lord, And he said, Lord God of Israel, there is no God like thee, Psalm 89.6. For who in the Heaven can be compared unto the Lord;
And Solomon stood before the Altar of the Lord, And he said, Lord God of Israel, there is no God like thee, Psalm 89.6. For who in the Heaven can be compared unto the Lord;
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who among the Sons of the Mighty, can be likened unto the Lord? In the Chaldee it is, Who among the Angels? None can do as God, he brought the World out of nothing;who among the Sons of the Mighty, can be likened unto the Lord? In the Chaldee it is, Who among the Angels? None can do as God, he brought the World out of nothing;
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This is to make God to be a God to us, when we are perswaded in our Hearts,
This is to make God to be a God to us, when we Are persuaded in our Hearts,
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and confess with our Tongue, and subscribe with our Hand, that God is the only true God,
and confess with our Tongue, and subscribe with our Hand, that God is the only true God,
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and that there is none comparable to him.
and that there is none comparable to him.
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2. To make God to be a God to us, is to choose him, Ioshua 24.15. Choose ye this day whom you will serve;
2. To make God to be a God to us, is to choose him, Ioshua 24.15. Choose you this day whom you will serve;
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but as for me and my House, we will serve the Lord. That is, we will choose the Lord to be our God:but as for me and my House, we will serve the Lord. That is, we will choose the Lord to be our God:
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It is one thing for the Judgment to approve of God, and another thing for the Will to choose him.
It is one thing for the Judgement to approve of God, and Another thing for the Will to choose him.
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Religion is not a matter of Chance, but Choice. Quest.
Religion is not a matter of Chance, but Choice. Quest.
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What is antecedent to, or goes before this Choice? Resp. 1. Before this choosing God for our God, there must be Knowledge :What is antecedent to, or Goes before this Choice? Resp. 1. Before this choosing God for our God, there must be Knowledge:
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We must know God before we can choose him;
We must know God before we can choose him;
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before one choose the Person he will Marry, he must first have some Knowledge and Cognisance of the Person:
before one choose the Person he will Marry, he must First have Some Knowledge and Cognisance of the Person:
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So we must know God before we can choose him for our God, 2 Chron. 28.9. Know thou the God of thy Fathers.
So we must know God before we can choose him for our God, 2 Chronicles 28.9. Know thou the God of thy Father's.
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We must know God in his Attributes, Glorious in Holiness, Rich in Mercy, Faithful in Promises:
We must know God in his Attributes, Glorious in Holiness, Rich in Mercy, Faithful in Promises:
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We must know God in his Son:
We must know God in his Son:
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As in a Glass a Face is represented, so in Christ as in a Transparent Glass, we see Gods Beauty and Love shine forth.
As in a Glass a Face is represented, so in christ as in a Transparent Glass, we see God's Beauty and Love shine forth.
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This Knowledge must go before our choosing of God.
This Knowledge must go before our choosing of God.
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Lactantius said, All the Learning of the Philosophers was without an Head, because it wanted the Knowledge of God. 2. Wherein our choosing of God consists:Lactantius said, All the Learning of the Philosophers was without an Head, Because it wanted the Knowledge of God. 2. Wherein our choosing of God consists:
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It is an Act of Mature Deliberation;
It is an Act of Mature Deliberation;
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a Christian having viewed the Superlative Excellencies in God, and being stricken into an Holy Admiration of his Perfections, he singles out God from all other Objects to set his Heart upon:
a Christian having viewed the Superlative Excellencies in God, and being stricken into an Holy Admiration of his Perfections, he singles out God from all other Objects to Set his Heart upon:
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He saith as Iacob, Gen. 28.21. The Lord shall be my God. 3. The Effect of choosing God:
He Says as Iacob, Gen. 28.21. The Lord shall be my God. 3. The Effect of choosing God:
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The Soul that chooseth God, devotes himself to God, Psalm 119.38. Thy Servant, who is devoted to thy fear.
The Soul that chooses God, devotes himself to God, Psalm 119.38. Thy Servant, who is devoted to thy Fear.
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As the Vessels of the Sanctuary were consecrated and set apart from common to Holy Uses:
As the Vessels of the Sanctuary were consecrated and Set apart from Common to Holy Uses:
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So the Soul who hath chosen God to be his God, hath dedicated and set himself apart for God,
So the Soul who hath chosen God to be his God, hath dedicated and Set himself apart for God,
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and will be no more for Profane Uses.
and will be no more for Profane Uses.
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3. To make God to be a God to us, is to enter into a Solemn Covenant with him, that he shall be our God:
3. To make God to be a God to us, is to enter into a Solemn Covenant with him, that he shall be our God:
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After Choice follows the Marriage Covenant: As God makes a Covenant with us, Isa. 55.3. I will make an everlasting Covenant with you, even the sure Mercies of David:
After Choice follows the Marriage Covenant: As God makes a Covenant with us, Isaiah 55.3. I will make an everlasting Covenant with you, even the sure mercies of David:
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So we make a Covenant with him, 2 Chron. 15.12. They entred into Covenant to seek the Lord God of their Fathers. And Isa. 44.5. One shall say, I am the Lords:
So we make a Covenant with him, 2 Chronicles 15.12. They entered into Covenant to seek the Lord God of their Father's. And Isaiah 44.5. One shall say, I am the lords:
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And another shall subscribe with his hand unto the Lord. Like Soldiers that subscribe their Names in the Muster-Roll.And Another shall subscribe with his hand unto the Lord. Like Soldiers that subscribe their Names in the Muster-Roll.
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This Covenant, that God shall be our God, we have oft renewed in the Lords-Supper: And it is like a Seal to a Bond, to bind us fast to God,
This Covenant, that God shall be our God, we have oft renewed in the Lord's supper: And it is like a Seal to a Bound, to bind us fast to God,
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and to keep us that we do not depart from him.
and to keep us that we do not depart from him.
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4. To make God to be a God to us, is to give him Adoration: Which consists 1. in reverencing of him, Psal. 89.7. God is to be had in reverence of all them that are about him.
4. To make God to be a God to us, is to give him Adoration: Which consists 1. in reverencing of him, Psalm 89.7. God is to be had in Reverence of all them that Are about him.
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The Seraphims who stood about Gods Throne, covered their Faces, Isa. 6. And Eliah wrapped himself in a Mantle when the Lord passed by ▪ in token of reverence.
The Seraphims who stood about God's Throne, covered their Faces, Isaiah 6. And Elijah wrapped himself in a Mantle when the Lord passed by ▪ in token of Reverence.
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This Reverence shews the high Esteem we have of Gods Sacred Majesty. 2. Adoration is in bowing to him or worshipping him, Psalm 29.2. Worship the Lord in the beauty of Holiness. Nehem. 8.6. They bowed their heads and worshipped the Lord with their faces to the ground.
This reverence shows the high Esteem we have of God's Sacred Majesty. 2. Adoration is in bowing to him or worshipping him, Psalm 29.2. Worship the Lord in the beauty of Holiness. Nehemiah 8.6. They bowed their Heads and worshipped the Lord with their faces to the ground.
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This NONLATINALPHABET, or Divine Worship, is the peculiar Honour belongs to the Godhead. This God is jealous of, and will have no Creature share in, Isa. 42.8. My Glory will I not give to another.
This, or Divine Worship, is the peculiar Honour belongs to the Godhead. This God is jealous of, and will have no Creature share in, Isaiah 42.8. My Glory will I not give to Another.
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Magistrates may have a civil Respect or Veneration, God only a Religious Adoration.
Magistrates may have a civil Respect or Veneration, God only a Religious Adoration.
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5. To make God to be a God to us, is to fear him, Deut. 28.58. That thou maist Fear this glorious and fearful Name, the Lord thy God.
5. To make God to be a God to us, is to Fear him, Deuteronomy 28.58. That thou Mayest fear this glorious and fearful Name, the Lord thy God.
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This fearing of God is, 1. To have God always in our eye, Psal. 16.8. I have set the Lord always before me. And Psal 25.15. Mine eyes are ever towards the Lord.
This fearing of God is, 1. To have God always in our eye, Psalm 16.8. I have Set the Lord always before me. And Psalm 25.15. Mine eyes Are ever towards the Lord.
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He who fears God, imagines that whatever he is doing, God looks on, and as a Judge, weighs all his Actions. 2. To fear God, is when we have such an Holy awe of God upon our Hearts that we dare not sin, Psal. 4.4. Stand in awe and sin not.
He who fears God, imagines that whatever he is doing, God looks on, and as a Judge, weighs all his Actions. 2. To Fear God, is when we have such an Holy awe of God upon our Hearts that we Dare not since, Psalm 4.4. Stand in awe and since not.
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The Wicked sin and fear not; the Godly fear and sin not, Gen. 39.9. How shall I do this great wickedness and sin against God? Bid me sin, bid me drink Poyson.
The Wicked since and Fear not; the Godly Fear and sin not, Gen. 39.9. How shall I do this great wickedness and since against God? Bid me since, bid me drink Poison.
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It is a Saying of Anselm, If Hell were on one side, and sin on the other, I would rather leap into Hell,
It is a Saying of Anselm, If Hell were on one side, and since on the other, I would rather leap into Hell,
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than willingly sin against my God. 1. This glorious and fearful Name: He who fears God will not sin, though it be never so secret, Levit. 19.14. Thou shalt not curse the Deaf, nor put a stumbling block before the Blind, but shalt fear thy God. than willingly since against my God. 1. This glorious and fearful Name: He who fears God will not sin, though it be never so secret, Levit. 19.14. Thou shalt not curse the Deaf, nor put a stumbling block before the Blind, but shalt Fear thy God.
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Suppose you should curse a Deaf Man, he cannot hear you curse him:
Suppose you should curse a Deaf Man, he cannot hear you curse him:
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Or if you lay a Block in a Blind Mans way, and make him fall, he cannot see you lay it.
Or if you lay a Block in a Blind men Way, and make him fallen, he cannot see you lay it.
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Ay, but the fear of God will make you avoid those sins which can neither be heard nor seen by Men. 2. Where the fear of God is, it destroys the fear of Man:
Ay, but the Fear of God will make you avoid those Sins which can neither be herd nor seen by Men. 2. Where the Fear of God is, it Destroys the Fear of Man:
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The three Children feared God, therefore they feared not the Kings Wrath, Dan. 3.16. The greater noise drowns the less;
The three Children feared God, Therefore they feared not the Kings Wrath, Dan. 3.16. The greater noise drowns the less;
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the noise of Thunder drowns the noise of a River:
the noise of Thunder drowns the noise of a River:
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So when the fear of God is superintendent in the Soul, it drowns all other carnal Fear.
So when the Fear of God is superintendent in the Soul, it drowns all other carnal fear.
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This is to make God to be a God to us, when we have an Holy Filial fear of him; that thou maist fear.
This is to make God to be a God to us, when we have an Holy Filial Fear of him; that thou Mayest Fear.
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6. To make God to be a God to us, is to trust in him, Psal. 141.8. Mine eyes are unto thee, O God, the Lord, in thee will I trust, 2 Sam. 22.3. The God of my Rock, in him will I trust.
6. To make God to be a God to us, is to trust in him, Psalm 141.8. Mine eyes Are unto thee, Oh God, the Lord, in thee will I trust, 2 Sam. 22.3. The God of my Rock, in him will I trust.
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There is nothing we can trust in but God: All the Creatures are a Refuge of Lyes:
There is nothing we can trust in but God: All the Creatures Are a Refuge of Lies:
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They are like the Egyptian Reed, too weak to support us, but strong enough to wound us: Omnis motus fit super immobili.
They Are like the Egyptian Reed, too weak to support us, but strong enough to wound us: Omnis motus fit super immobili.
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God only is a sufficient Foundation to build our Trust upon. And then when we Trust, we make him a God to us;
God only is a sufficient Foundation to built our Trust upon. And then when we Trust, we make him a God to us;
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else we make him an Idol if we do not trust in him.
Else we make him an Idol if we do not trust in him.
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Trusting in God, is when we rely on his Power as a Creator, and on his Love as a Father.
Trusting in God, is when we rely on his Power as a Creator, and on his Love as a Father.
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Trusting in God, is when we commit our chief Treasure to him: Our Soul is our chief Treasure, we commit our Soul to him, Psal. 31.5. Into thy hands I commit my Spirit.
Trusting in God, is when we commit our chief Treasure to him: Our Soul is our chief Treasure, we commit our Soul to him, Psalm 31.5. Into thy hands I commit my Spirit.
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As the Orphant trusts his Estate with his Guardian, so we trust our Souls with God:
As the Orphant trusts his Estate with his Guardian, so we trust our Souls with God:
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This is to make him a God to us. Quest.
This is to make him a God to us. Quest.
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How shall we know that we trust in God aright? Resp. If we trust in God aright,How shall we know that we trust in God aright? Resp. If we trust in God aright,
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then we will trust in God at one time as well as another, Psal. 62.8. Trust in him, Becol gnet, at all times. Can we trust God 1. in our streights? When the Fig-tree doth not flourish;
then we will trust in God At one time as well as Another, Psalm 62.8. Trust in him, Becol gnet, At all times. Can we trust God 1. in our straights? When the Fig tree does not flourish;
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When our earthly Crutches are broken;
When our earthly Crutches Are broken;
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Can we now lean upon Gods Promise? When the Pipes are cut off that use to bring us Comfort, can we live upon God, in whom are all our fresh Springs? When we have no Bread to eat but the Bread of Carefulness, Ezek. 19 8. When we have no Waters to drink unless Tears, Psal. 80.5. Thou givest them tears to drink in great measure ;
Can we now lean upon God's Promise? When the Pipes Are Cut off that use to bring us Comfort, can we live upon God, in whom Are all our fresh Springs? When we have no Bred to eat but the Bred of Carefulness, Ezekiel 19 8. When we have no Waters to drink unless Tears, Psalm 80.5. Thou givest them tears to drink in great measure;
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Can we now trust in Gods Providence, to make supply for us? A good Christian believes, that if God feed the Ravens, he will feed his Children:
Can we now trust in God's Providence, to make supply for us? A good Christian believes, that if God feed the Ravens, he will feed his Children:
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He lives upon Gods All-sufficiency, not only for Grace, but Food: He believes if God will give him Heaven, he will daily Bread:
He lives upon God's All-sufficiency, not only for Grace, but Food: He believes if God will give him Heaven, he will daily Bred:
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He trusts Gods Bond, Psal. 37.3. Verily thou shalt be fed.
He trusts God's Bound, Psalm 37.3. Verily thou shalt be fed.
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2. Can we trust God in our Fears? Fear is the Ague of the Soul:
2. Can we trust God in our Fears? fear is the Ague of the Soul:
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When Adversaries begin to grow high, can we now display the Banner of Faith? Psal. 56.3. What time I am afraid I will trust in thee.
When Adversaries begin to grow high, can we now display the Banner of Faith? Psalm 56.3. What time I am afraid I will trust in thee.
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Faith cures the Trembling at the Heart: Faith gets above Fear, as the Oyl swims above the Water.
Faith cures the Trembling At the Heart: Faith gets above fear, as the Oil swims above the Water.
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This is to trust in God, and it is to make him to be a God to us.
This is to trust in God, and it is to make him to be a God to us.
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7. To make God to be a God to us, is to love him; in the Godly, Fear and Love Kiss each other.
7. To make God to be a God to us, is to love him; in the Godly, fear and Love Kiss each other.
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8. To make him a God to us, is to obey him:
8. To make him a God to us, is to obey him:
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But I forbear to speak of these, because I shall be large upon them in the Second Commandment;
But I forbear to speak of these, Because I shall be large upon them in the Second Commandment;
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Shewing Mercy unto Thousands of them that love me and keep my Commandments. Quest. 2. Why we must cleave to the Lord as our God? Showing Mercy unto Thousands of them that love me and keep my commandments. Quest. 2. Why we must cleave to the Lord as our God?
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Resp. 1. From the Equity of it:Resp. 1. From the Equity of it:
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It is but equal we should cleave to him, as our God, from whom we receive our Being:
It is but equal we should cleave to him, as our God, from whom we receive our Being:
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Who can have a better Right to us, than he that gives us our Breath, Psal. 100.3. for it is he that hath made us, and not we our selves.
Who can have a better Right to us, than he that gives us our Breath, Psalm 100.3. for it is he that hath made us, and not we our selves.
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It is unequal, yea ungrateful, to give away our Love or Worship to any but God.
It is unequal, yea ungrateful, to give away our Love or Worship to any but God.
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2. From the Utility: If we cleave to the Lord as our God, then 1. he well Bless us, Psal. 67.6. God even our own God will bless us.
2. From the Utility: If we cleave to the Lord as our God, then 1. he well Bless us, Psalm 67.6. God even our own God will bless us.
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He will bless us first in our Estate, Deut. 28.4, 5. Blessed shall be the fruit of thy ground, Blessed shall be thy Basket and thy Store :
He will bless us First in our Estate, Deuteronomy 28.4, 5. Blessed shall be the fruit of thy ground, Blessed shall be thy Basket and thy Store:
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We shall not only have our Sack full of Corn, but it shall be Blessed:
We shall not only have our Sack full of Corn, but it shall be Blessed:
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Cursed therefore (saith God) be he who puts the Image in a secret place. Cursed Therefore (Says God) be he who puts the Image in a secret place.
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Here is Mony in the mouth of the Sack. 2. He will bless us with Peace, Psal. 29.11. The Lord will bless his people with Peace:
Here is Money in the Mouth of the Sack. 2. He will bless us with Peace, Psalm 29.11. The Lord will bless his people with Peace:
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Outward Peace, which is the Nurse of Plenty, Psal. 147.14. He maketh peace in thy borders: Inward Peace, a smiling Conscience:
Outward Peace, which is the Nurse of Plenty, Psalm 147.14. He makes peace in thy borders: Inward Peace, a smiling Conscience:
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This is sweeter than the dropping Hony. 2. God will turn all Evils to our Good, Rom. 8.28. He will make a Treakle of Poyson.
This is Sweeten than the dropping Hony 2. God will turn all Evils to our Good, Rom. 8.28. He will make a Treakle of Poison.
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Ioseph 's Imprisonment was a means for his Advancement, Gen. 50.20. Out of the bitterest Drug, God will distill his Glory and our Salvation.Ioseph is Imprisonment was a means for his Advancement, Gen. 50.20. Out of the Bitterest Drug, God will distil his Glory and our Salvation.
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In short, God will be our guide to Death, our Comfort in Death, our Reward after Death.
In short, God will be our guide to Death, our Comfort in Death, our Reward After Death.
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So then the Utility of it may make us cleave to the Lord as our God, Psal. 144.15. Happy is that People who have the Lord for their God.
So then the Utility of it may make us cleave to the Lord as our God, Psalm 144.15. Happy is that People who have the Lord for their God.
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3. From the Necessity: 1. If God be not our God, he will Curse our Blessings, Mal. 2.2.
3. From the Necessity: 1. If God be not our God, he will Curse our Blessings, Malachi 2.2.
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And Gods Curse Blasts where-ever it comes. 2. If God be not our God, we have none to help us in Misery:
And God's Curse Blasts wherever it comes. 2. If God be not our God, we have none to help us in Misery:
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Will God help his Enemies? Will he assist them who disclaim him? 3. If we do not make God to be our God, he will make himself to be our Judge:
Will God help his Enemies? Will he assist them who disclaim him? 3. If we do not make God to be our God, he will make himself to be our Judge:
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And if he Condemns, there is no appealing to a Higher Court.
And if he Condemns, there is no appealing to a Higher Court.
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So that there is a Necessity of having God for our God, unless we intend to be eternally espoused to Misery.
So that there is a Necessity of having God for our God, unless we intend to be eternally espoused to Misery.
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Use 1. If we must have one God, and the Lord Iehovah for our God, it condemns the Atheist who hath no God, Psal. 14.1. The Fool hath said in his Heart there is no God. Use 1. If we must have one God, and the Lord Jehovah for our God, it condemns the Atheist who hath no God, Psalm 14.1. The Fool hath said in his Heart there is no God.
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There is no God he believes in or worships: Such Atheists were Diagoras and Theodorus: When Seneca did reprove Nero for his Impieties;
There is no God he believes in or worships: Such Atheists were Diagoras and Theodorus: When Senecca did reprove Nero for his Impieties;
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Saith Nero, Dost thou think I believe there is any God, when I do such things? The Duke of Silecia was so infatuated, that he affirmed, Neque inferos, neque superos esse.
Says Nero, Dost thou think I believe there is any God, when I do such things? The Duke of Silesia was so infatuated, that he affirmed, Neque inferos, neque superos esse.
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That there was neither God nor Devil. We may see God in the works of his Fingers:
That there was neither God nor devil. We may see God in the works of his Fingers:
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The Creation is a great Volume, in which we may read a God-head; and he must needs put out his own Eyes, that denies a God.
The Creation is a great Volume, in which we may read a Godhead; and he must needs put out his own Eyes, that Denies a God.
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Aristotle, though an Heathen, did not only acknowledge God, when he cried out, Thou Being of Beings, have Mercy on me ;Aristotle, though an Heathen, did not only acknowledge God, when he cried out, Thou Being of Beings, have Mercy on me;
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But he thought he that did not confess a Deity, was not worthy to live. They who will not believe a God, shall feel him, Heb. 10.31. It is a fearful thing to fall into the hands of the living God.
But he Thought he that did not confess a Deity, was not worthy to live. They who will not believe a God, shall feel him, Hebrew 10.31. It is a fearful thing to fallen into the hands of the living God.
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Use 2. It condemns Christians who profess to own God for their God, yet they do not live as if he were their God. 1. They do not believe in him as a God When they look upon their Sins, they are apt to say, Can God Pardon? When they look upon their Wants, Can God provide? Can he prepare a Table in the Wilderness? 2. They do not love him as a God:Use 2. It condemns Christians who profess to own God for their God, yet they do not live as if he were their God. 1. They do not believe in him as a God When they look upon their Sins, they Are apt to say, Can God Pardon? When they look upon their Wants, Can God provide? Can he prepare a Table in the Wilderness? 2. They do not love him as a God:
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They do not give him the Cream of their Love, but are apt to love other things more than God:
They do not give him the Cream of their Love, but Are apt to love other things more than God:
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They say they love God, but will part with nothing for him. 3. They do not worship him as a God:
They say they love God, but will part with nothing for him. 3. They do not worship him as a God:
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They do not give him that Reverence, nor pray with that Devotion, as if they were praying to a God.
They do not give him that reverence, nor pray with that Devotion, as if they were praying to a God.
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How dead are their Hearts? If not dead in Sin, yet dead in Duty: 'Tis as if praying to a God that hath Eyes and sees not; Ears and hears not:
How dead Are their Hearts? If not dead in since, yet dead in Duty: It's as if praying to a God that hath Eyes and sees not; Ears and hears not:
q-crq j vbr po32 n2? cs xx j p-acp n1, av j p-acp n1: pn31|vbz c-acp cs vvg p-acp dt n1 cst vhz n2 cc vvz xx; n2 cc vvz xx:
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In hearing the Word, how much Distraction, what regardless Hearts have many? they are thinking of their Shop and Drugs.
In hearing the Word, how much Distraction, what regardless Hearts have many? they Are thinking of their Shop and Drugs.
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Would a King take it well at our hands, if when he is speaking to us, we should be playing with a Feather? When God is speaking to us in his Word,
Would a King take it well At our hands, if when he is speaking to us, we should be playing with a Feather? When God is speaking to us in his Word,
vmd dt n1 vvb pn31 av p-acp po12 n2, cs c-crq pns31 vbz vvg p-acp pno12, pns12 vmd vbi vvg p-acp dt n1? c-crq np1 vbz vvg p-acp pno12 p-acp po31 n1,
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and our Hearts are taken up with Thoughts about the World, is not this playing with a Feather? O how may this humble most of us, we do not make God to be a God to us:
and our Hearts Are taken up with Thoughts about the World, is not this playing with a Feather? O how may this humble most of us, we do not make God to be a God to us:
cc po12 n2 vbr vvn a-acp p-acp n2 p-acp dt n1, vbz xx d vvg p-acp dt n1? sy q-crq vmb d j av-ds pp-f pno12, pns12 vdb xx vvi np1 pc-acp vbi dt n1 p-acp pno12:
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We do not believe in him, love him, worship him as a God.
We do not believe in him, love him, worship him as a God.
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Many Heathens have worshipped their False •ods with more Seriousness and Devotion, than some Christians do the true God.
Many heathens have worshipped their False •ods with more Seriousness and Devotion, than Some Christians do the true God.
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O let us chide our selves:
O let us chide our selves:
sy vvb pno12 vvi po12 n2:
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Did I say Chide? let us Abhor our selves for our Deadness and Formality in Religion,
Did I say Chide? let us Abhor our selves for our Deadness and Formality in Religion,
vdd pns11 vvi vvi? vvb pno12 vvb po12 n2 p-acp po12 n1 cc n1 p-acp n1,
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how we have professed God, yet we have not worshipped him as a God. So much for the first, We must have God for our God.
how we have professed God, yet we have not worshipped him as a God. So much for the First, We must have God for our God.
c-crq pns12 vhb vvn np1, av pns12 vhb xx vvn pno31 p-acp dt np1. av av-d c-acp dt ord, pns12 vmb vhi np1 p-acp po12 n1.
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I should come to the Second, We must have no other God.
I should come to the Second, We must have no other God.
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Of the Commandments. Exod. 20.3. Thou shalt have no other Gods before me.
Of the commandments. Exod 20.3. Thou shalt have no other God's before me.
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2. THat we must have no other God: Thou shalt have no other God before me. Quest.
2. THat we must have no other God: Thou shalt have no other God before me. Quest.
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What is meant by this word, Before me? Resp. That is, before my Face, In conspectu m•o, in my sight, Deut. 27.15. Cursed be he that makes a Graven Image, and puts it in a secret place. What is meant by this word, Before me? Resp. That is, before my Face, In conspectu m•o, in my sighed, Deuteronomy 27.15. Cursed be he that makes a Graved Image, and puts it in a secret place.
q-crq vbz vvn p-acp d n1, p-acp pno11? np1 cst vbz, p-acp po11 n1, p-acp fw-la fw-la, p-acp po11 n1, np1 crd. vvd vbb pns31 cst vvz dt j-vvn n1, cc vvz pn31 p-acp dt j-jn n1.
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Some would not bow to the Idol that others might see, but they would secretly bow to it:
some would not bow to the Idol that Others might see, but they would secretly bow to it:
d vmd xx vvi p-acp dt n1 cst n2-jn vmd vvi, cc-acp pns32 vmd av-jn vvi p-acp pn31:
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But though this was out of Mans sight, it was not out of Gods sight:
But though this was out of men sighed, it was not out of God's sighed:
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Thou shalt have no other Gods. 1. There is really no other God. 2. We must have no other.Thou shalt have no other God's 1. There is really no other God. 2. We must have no other.
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1. There is really no other God. The Valentinians held there were two Gods; the Polythites that there were many.
1. There is really no other God. The Valentinians held there were two God's; the Polythites that there were many.
crd pc-acp vbz av-j dx j-jn np1. dt njp2 vvd a-acp vbdr crd n2; dt np1 cst a-acp vbdr d.
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The Persians worshipped the Sun, the Egyptians the Ox and Elephant, the Grecians Iupiter : But there is no other than the True God, Deut. 4.39.
The Persians worshipped the Sun, the egyptians the Ox and Elephant, the Greeks Iupiter: But there is no other than the True God, Deuteronomy 4.39.
dt npg1 vvn dt n1, dt np1 dt n1 cc n1, dt njp2 np1: cc-acp pc-acp vbz dx n-jn cs dt j np1, np1 crd.
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Know therefore this day, and consider it in thy heart, that the Lord is God in Heaven above, and upon the Earth beneath; there is no other. Know Therefore this day, and Consider it in thy heart, that the Lord is God in Heaven above, and upon the Earth beneath; there is no other.
vvb av d n1, cc vvb pn31 p-acp po21 n1, cst dt n1 vbz np1 p-acp n1 a-acp, cc p-acp dt n1 a-acp; pc-acp vbz dx j-jn.
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For there is but one first Cause, that hath its Being of it self, and on which all other Beings depend:
For there is but one First Cause, that hath its Being of it self, and on which all other Beings depend:
p-acp pc-acp vbz cc-acp crd ord n1, cst vhz po31 vbg a-acp pn31 n1, cc p-acp r-crq d j-jn n2 vvb:
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As in the Heavens the primum mobile moves all the other Orbs. So God is the Great Mover, he gives Life and Motion to every thing existent.
As in the Heavens the primum mobile moves all the other Orbs. So God is the Great Mover, he gives Life and Motion to every thing existent.
c-acp p-acp dt n2 dt fw-la j vvz d dt j-jn np1 av np1 vbz dt j n1, pns31 vvz n1 cc n1 p-acp d n1 j.
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2. There is but one Omnipotent Power. If there be two Omnipotents, then we must always suppose a Contest between these two;
2. There is but one Omnipotent Power. If there be two Omnipotents, then we must always suppose a Contest between these two;
crd pc-acp vbz cc-acp pi j n1. cs pc-acp vbb crd j, cs pns12 vmb av vvi dt vvi p-acp d crd;
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that which one would do, the other Power being equal would oppose, and so all things would be brought into a Confusion.
that which one would do, the other Power being equal would oppose, and so all things would be brought into a Confusion.
d r-crq crd vmd vdi, dt j-jn n1 vbg j-jn vmd vvi, cc av d n2 vmd vbi vvn p-acp dt n1.
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If a Ship should have two Pilots of equal Power, one would be ever Crossing the other;
If a Ship should have two Pilots of equal Power, one would be ever Crossing the other;
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when one would Sail, the other would cast Anchor: Here were a Confusion, and the Ship must needs perish.
when one would Sail, the other would cast Anchor: Here were a Confusion, and the Ship must needs perish.
c-crq pi vmd vvi, dt n-jn vmd vvi n1: av vbdr dt n1, cc dt n1 vmb av vvi.
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The Order and Harmony in the World, the constant and uniform Government of all things, is a clear Argument, that there is but one Omnipotent, one God that rules all, Isa. 44 6. I am the first, and I am the last,
The Order and Harmony in the World, the constant and uniform Government of all things, is a clear Argument, that there is but one Omnipotent, one God that rules all, Isaiah 44 6. I am the First, and I am the last,
dt n1 cc n1 p-acp dt n1, dt j cc j n1 pp-f d n2, vbz dt j n1, cst pc-acp vbz p-acp crd j, crd np1 cst vvz d, np1 crd crd pns11 vbm dt ord, cc pns11 vbm dt ord,
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and besides me there is no God. 2. We must have no other God. Thou shalt have no other Gods before me: and beside me there is no God. 2. We must have no other God. Thou shalt have no other God's before me:
cc p-acp pno11 pc-acp vbz dx n1. crd pns12 vmb vhi dx j-jn n1. pns21 vm2 vhi dx j-jn n2 p-acp pno11:
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This Commandment forbids, 1. Serving a False God, and not the True, Ier. 2.27. Saying to a stock, Thou art my Father;
This Commandment forbids, 1. Serving a False God, and not the True, Jeremiah 2.27. Saying to a stock, Thou art my Father;
d n1 vvz, crd vvg dt j np1, cc xx dt j, np1 crd. vvg p-acp dt n1, pns21 vb2r po11 n1;
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and to a stone, Thou hast brought me forth : Or 2. Joyning a False God with a True, 2 Kings 17.33. They feared the Lord, and served their own Gods. Both these are forbidden in the Commandment;and to a stone, Thou hast brought me forth: Or 2. Joining a False God with a True, 2 Kings 17.33. They feared the Lord, and served their own God's Both these Are forbidden in the Commandment;
cc p-acp dt n1, pns21 vh2 vvn pno11 av: cc crd vvg dt j np1 p-acp dt j, crd n2 crd. pns32 vvd dt n1, cc vvd po32 d n2 d d vbr vvn p-acp dt n1;
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we must adhere to the true God, and no other: God is a jealous God, and he will endure no corrival:
we must adhere to the true God, and no other: God is a jealous God, and he will endure no corrival:
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A Wife cannot lawfully have two Husbands at once; nor may we have two Gods, Exod. 34.14. Thou shalt worship no other God, for the Lord is a jealous God, Psal. 16.4. Their Sorrows shall be multiplied that hasten after another God.
A Wife cannot lawfully have two Husbands At once; nor may we have two God's, Exod 34.14. Thou shalt worship no other God, for the Lord is a jealous God, Psalm 16.4. Their Sorrows shall be multiplied that hasten After Another God.
dt n1 vmbx av-j vhb crd n2 p-acp a-acp; ccx vmb pns12 vhb crd n2, np1 crd. pns21 vm2 vvi dx j-jn np1, p-acp dt n1 vbz dt j np1, np1 crd. po32 n2 vmb vbi vvn cst vvb p-acp j-jn np1.
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Who would take hold of the edge of a Razor to help him? They are oft Fuel for Pride and Lust, Ezek. 28.5. Ier. 5.7.
Who would take hold of the edge of a Razor to help him? They Are oft Fuel for Pride and Lust, Ezekiel 28.5. Jeremiah 5.7.
q-crq vmd vvi n1 pp-f dt n1 pp-f dt n1 pc-acp vvi pno31? pns32 vbr av n1 p-acp n1 cc n1, np1 crd. np1 crd.
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The Lord interprets it a forsaking of him ▪ to espouse any other God, Iudges 2.12. They forsook the Lord and followed other Gods. God would not have his People so much as make mention of Idol Gods, Exod. 23.13. Make no mention of the Names of other Gods, neither let it be heard out of thy mouth.
The Lord interprets it a forsaking of him ▪ to espouse any other God, Judges 2.12. They forsook the Lord and followed other God's God would not have his People so much as make mention of Idol God's, Exod 23.13. Make no mention of the Names of other God's, neither let it be herd out of thy Mouth.
dt n1 vvz pn31 dt vvg pp-f pno31 ▪ pc-acp vvi d j-jn n1, n2 crd. pns32 vvd dt n1 cc vvd j-jn n2 np1 vmd xx vhi po31 n1 av av-d c-acp vvi n1 pp-f n1 n2, np1 crd. vvb dx n1 pp-f dt n2 pp-f j-jn n2, av-dx vvb pn31 vbi vvn av pp-f po21 n1.
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God looks upon it as a breaking of the Marriage Covenant, to go after other Gods. Therefore when Israel committed Idolatry with the golden Calf, God disclaims his Interest in them, Exod. 32.7. Thy People have corrupted themselves.
God looks upon it as a breaking of the Marriage Covenant, to go After other God's Therefore when Israel committed Idolatry with the golden Calf, God disclaims his Interest in them, Exod 32.7. Thy People have corrupted themselves.
np1 vvz p-acp pn31 p-acp dt n-vvg pp-f dt n1 n1, pc-acp vvi p-acp j-jn n2 av c-crq np1 vvn n1 p-acp dt j n1, np1 vvz po31 n1 p-acp pno32, np1 crd. po21 n1 vhb vvn px32.
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Before, God called Israel his People;
Before, God called Israel his People;
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but when they went after other Gods, Now, saith the Lord to Moses, they are no more my People but thy People, Hosea 2.2. Plead with her Mother, Plead, for she is not my Wife ;
but when they went After other God's, Now, Says the Lord to Moses, they Are no more my People but thy People, Hosea 2.2. Plead with her Mother, Plead, for she is not my Wife;
cc-acp c-crq pns32 vvd p-acp j-jn n2, av, vvz dt n1 p-acp np1, pns32 vbr av-dx av-dc po11 n1 p-acp po21 n1, np1 crd. vvb p-acp po31 n1, vvb, c-acp pns31 vbz xx po11 n1;
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she doth not keep Faith with me;
she does not keep Faith with me;
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she hath stain'd her self with Idols, therefore I will divorce her, she is not my Wife.
she hath stained her self with Idols, Therefore I will divorce her, she is not my Wife.
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To go after other Gods, is that God cannot bear, it makes the Fury rise up in his Face, Deut. 13 6, 8, 9. If thy Brother, or thy Son,
To go After other God's, is that God cannot bear, it makes the Fury rise up in his Face, Deuteronomy 13 6, 8, 9. If thy Brother, or thy Son,
pc-acp vvi p-acp j-jn n2, vbz d np1 vmbx vvi, pn31 vvz dt n1 vvb a-acp p-acp po31 n1, np1 crd crd, crd, crd cs po21 n1, cc po21 n1,
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or the Wife of thy Bosom, or thy Friend, which is as thy own Soul, entice thee secretly, saying, Let us go and serve other Gods. Thou shalt not consent unto him,
or the Wife of thy Bosom, or thy Friend, which is as thy own Soul, entice thee secretly, saying, Let us go and serve other God's Thou shalt not consent unto him,
cc dt n1 pp-f po21 n1, cc po21 n1, r-crq vbz p-acp po21 d n1, vvb pno21 av-jn, vvg, vvb pno12 vvi cc vvi j-jn n2 pns21 vm2 xx vvi p-acp pno31,
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neither shall thy eye pity him. But thou shalt surely kill him;
neither shall thy eye pity him. But thou shalt surely kill him;
dx vmb po21 n1 vvb pno31. p-acp pns21 vm2 av-j vvi pno31;
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thy hand shall be first upon him to put him to death, and afterwards the hand of all the People. Quest.thy hand shall be First upon him to put him to death, and afterwards the hand of all the People. Quest.
po21 n1 vmb vbi ord p-acp pno31 pc-acp vvi pno31 p-acp n1, cc av dt n1 pp-f d dt n1. n1.
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But what is it to have other Gods besides the True God? I fear upon search we have more Idolaters among us than we are aware of. But what is it to have other God's beside the True God? I Fear upon search we have more Idolaters among us than we Are aware of.
cc-acp q-crq vbz pn31 pc-acp vhi j-jn n2 p-acp dt j np1? pns11 vvb p-acp n1 pns12 vhb dc n2 p-acp pno12 cs pns12 vbr j pp-f.
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Resp. To trust in any thing more than God, is to make it a God. 1. If we trust in our Riches,Resp. To trust in any thing more than God, is to make it a God. 1. If we trust in our Riches,
np1 pc-acp vvi p-acp d n1 av-dc cs np1, vbz pc-acp vvi pn31 dt n1. crd cs pns12 vvb p-acp po12 n2,
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then we make Riches our God: We may take Comfort, not put Confidence in them:
then we make Riches our God: We may take Comfort, not put Confidence in them:
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It is a foolish thing to trust in them. 1. They are deceitful Riches, Matt. 13.22. and it is foolish to trust to that which will deceive us.
It is a foolish thing to trust in them. 1. They Are deceitful Riches, Matt. 13.22. and it is foolish to trust to that which will deceive us.
pn31 vbz dt j n1 pc-acp vvi p-acp pno32. crd pns32 vbr j n2, np1 crd. cc pn31 vbz j pc-acp vvi p-acp d r-crq vmb vvi pno12.
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NONLATINALPHABET. Chrys. 1. They have no solid Consistency, they are like Lanskips or golden Dreams, which leave the Soul empty when it awakes and comes to it self. 2. They are not what they promise;
. Chrys. 1. They have no solid Consistency, they Are like Lanskips or golden Dreams, which leave the Soul empty when it awakes and comes to it self. 2. They Are not what they promise;
. np1 crd pns32 vhb dx j n1, pns32 vbr j n2 cc j n2, r-crq vvb dt n1 j c-crq pn31 vvz cc vvz p-acp pn31 n1. crd pns32 vbr xx r-crq pns32 vvb;
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they promise to satisfie our Desires, and they increase them:
they promise to satisfy our Desires, and they increase them:
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They promise to stay with us, and they take Wings. 2. They are hurtful, Eccles. 5.13. Riches kept for the Owners thereof to their hurt.
They promise to stay with us, and they take Wings. 2. They Are hurtful, Eccles. 5.13. Riches kept for the Owners thereof to their hurt.
pns32 vvb pc-acp vvi p-acp pno12, cc pns32 vvb n2. crd pns32 vbr j, np1 crd. n2 vvn p-acp dt n2 av p-acp po32 n1.
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It is Foolish to trust to that which will hurt one:
It is Foolish to trust to that which will hurt one:
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So that it is Folly to trust in our Riches; but some do, and so make Mony their God, Prov. 10.15. The rich Mans Wealth is his strong Tower.
So that it is Folly to trust in our Riches; but Some do, and so make Money their God, Curae 10.15. The rich men Wealth is his strong Tower.
av cst pn31 vbz n1 pc-acp vvi p-acp po12 n2; cc-acp d vdb, cc av vvb n1 po32 n1, np1 crd. dt j ng1 n1 vbz po31 j n1.
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He makes the Wedge of Gold his Hope, Iob 31.24. God made Man of the Dust of the Earth, and Man makes a God of the Dust of the Earth.
He makes the Wedge of Gold his Hope, Job 31.24. God made Man of the Dust of the Earth, and Man makes a God of the Dust of the Earth.
pns31 vvz dt n1 pp-f n1 po31 n1, np1 crd. np1 vvd n1 pp-f dt n1 pp-f dt n1, cc n1 vvz dt n1 pp-f dt n1 pp-f dt n1.
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Mony is his Creator, Redeemer, Comforter. His Creator : If he hath Mony, now he thinks he is made. His Redemer :
Money is his Creator, Redeemer, Comforter. His Creator: If he hath Money, now he thinks he is made. His Redeemer:
n1 vbz po31 n1, n1, n1. po31 n1: cs pns31 vhz n1, av pns31 vvz pns31 vbz vvn. po31 n1:
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If he be in danger he trusts to his Mony to redeem him. His Comforter : If he be Sad, Mony is the golden Harp to drive away the evil Spirit.
If he be in danger he trusts to his Money to Redeem him. His Comforter: If he be Sad, Money is the golden Harp to drive away the evil Spirit.
cs pns31 vbb p-acp n1 pns31 vvz p-acp po31 n1 pc-acp vvi pno31. po31 n1: cs pns31 vbb j, n1 vbz dt j n1 pc-acp vvi av dt j-jn n1.
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Thus by trusting in Mony we make it a God.
Thus by trusting in Money we make it a God.
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2. If we trust in the Arm of Flesh, we make it a God, Ier. 17.5. Cursed be Man that trusteth in Man, and maketh flesh his arm.
2. If we trust in the Arm of Flesh, we make it a God, Jeremiah 17.5. Cursed be Man that Trusteth in Man, and makes Flesh his arm.
crd cs pns12 vvb p-acp dt n1 pp-f n1, pns12 vvb pn31 dt n1, np1 crd. vvd vbi n1 cst vvz p-acp n1, cc vvz n1 po31 n1.
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1785
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The Syrians trusted in their Army, which was so Numerous, that it filled the Country, 1 Kings 20.27. but this arm of Flesh withered, ver. 29. What we make our Trust, God makes our Shame:
The Syrians trusted in their Army, which was so Numerous, that it filled the Country, 1 Kings 20.27. but this arm of Flesh withered, ver. 29. What we make our Trust, God makes our Shame:
dt np1 vvn p-acp po32 n1, r-crq vbds av j, cst pn31 vvd dt n1, crd n2 crd. cc-acp d n1 pp-f n1 vvn, fw-la. crd r-crq pns12 vvb po12 n1, np1 vvz po12 n1:
(67) sermon (DIV1)
1785
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8475
The Sheep run to the Hedges for shelter, and they lose their Wool:
The Sheep run to the Hedges for shelter, and they loose their Wool:
dt n1 vvb p-acp dt n2 p-acp n1, cc pns32 vvb po32 n1:
(67) sermon (DIV1)
1785
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8476
We have run to second Causes to help us, and we have lost much of our golden Fleece:
We have run to second Causes to help us, and we have lost much of our golden Fleece:
pns12 vhb vvn pc-acp vvi n2 pc-acp vvi pno12, cc pns12 vhb vvn d pp-f po12 j n1:
(67) sermon (DIV1)
1785
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They have not only been Reeds to fail us, but Thorns to prick us: We have broken our Parliament-Crutches by leaning too hard upon them.
They have not only been Reeds to fail us, but Thorns to prick us: We have broken our Parliament-Crutches by leaning too hard upon them.
pns32 vhb xx av-j vbn n2 pc-acp vvi pno12, cc-acp n2 pc-acp vvi pno12: pns12 vhb vvn po12 n2 p-acp vvg av av-j p-acp pno32.
(67) sermon (DIV1)
1785
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8478
3. If we trust in our Wisdom, we make it a God, Ier. 9.23. Let not the wise man glory in his wisdom.
3. If we trust in our Wisdom, we make it a God, Jeremiah 9.23. Let not the wise man glory in his Wisdom.
crd cs pns12 vvb p-acp po12 n1, pns12 vvb pn31 dt np1, np1 crd. vvb xx dt j n1 n1 p-acp po31 n1.
(67) sermon (DIV1)
1786
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8479
Glorying is the highth of Confidence; many a Man doth make an Idol of his Wit and Parts: He Deifies himself:
Glorying is the highth of Confidence; many a Man does make an Idol of his Wit and Parts: He Deifies himself:
vvg vbz dt n1 pp-f n1; d dt n1 vdz vvi dt n1 pp-f po31 n1 cc n2: pns31 vvz px31:
(67) sermon (DIV1)
1786
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8480
But how oft doth God take the Wi•e in their own Craftiness, Iob 5.13. Achitophel had a great Wit, his Council was as the Oracle of God, but his Wit brought him to the Halter, 2 Sam. 17.23. 4. If we trust in our Civility, we make it a God :
But how oft does God take the Wi•e in their own Craftiness, Job 5.13. Ahithophel had a great Wit, his Council was as the Oracle of God, but his Wit brought him to the Halter, 2 Sam. 17.23. 4. If we trust in our Civility, we make it a God:
cc-acp q-crq av vdz np1 vvb dt n1 p-acp po32 d n1, np1 crd. np1 vhd dt j n1, po31 n1 vbds p-acp dt n1 pp-f np1, p-acp po31 n1 vvd pno31 p-acp dt n1, crd np1 crd. crd cs pns12 vvb p-acp po12 n1, pns12 vvb pn31 dt np1:
(67) sermon (DIV1)
1786
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8481
Many trust to this, none can charge them with gross Sin. Civility is but Nature refined and cultivated;
Many trust to this, none can charge them with gross Sin. Civility is but Nature refined and cultivated;
d n1 p-acp d, pix vmb vvi pno32 p-acp j np1 n1 vbz p-acp n1 j-vvn cc vvn;
(67) sermon (DIV1)
1787
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8482
a Man may be washed and not changed: His Life may be civil, yet there may be some reigning Sin in his Heart:
a Man may be washed and not changed: His Life may be civil, yet there may be Some reigning since in his Heart:
dt n1 vmb vbi vvn cc xx vvn: png31 n1 vmb vbi j, av pc-acp vmb vbi d j-vvg n1 p-acp po31 n1:
(67) sermon (DIV1)
1787
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8483
The Pharisee could say, I am no Adulterer, Luke 18.11.
The Pharisee could say, I am no Adulterer, Lycia 18.11.
dt np1 vmd vvi, pns11 vbm dx n1, av crd.
(67) sermon (DIV1)
1787
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but he could not say, I am not proud: To trust to Civility, is to trust to a Spiders Web.
but he could not say, I am not proud: To trust to Civility, is to trust to a Spiders Web.
cc-acp pns31 vmd xx vvi, pns11 vbm xx j: pc-acp vvi p-acp n1, vbz pc-acp vvi p-acp dt n2 np1
(67) sermon (DIV1)
1787
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8485
5. If we trust to our Duties to save us, we make them a God, Isa. 64.6. Our Righteousnesses are as filthy rags : They are Fly-blown with Sin:
5. If we trust to our Duties to save us, we make them a God, Isaiah 64.6. Our Righteousness Are as filthy rags: They Are Flyblown with since:
crd cs pns12 vvb p-acp po12 n2 pc-acp vvi pno12, pns12 vvb pno32 dt np1, np1 crd. po12 n2 vbr a-acp j n2: pns32 vbr j p-acp n1:
(67) sermon (DIV1)
1788
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8486
Put Gold in the Fire and there comes out much Dross: Our most golden Duties are mixed with Infirmity:
Put Gold in the Fire and there comes out much Dross: Our most golden Duties Are mixed with Infirmity:
vvb n1 p-acp dt n1 cc a-acp vvz av d n1: po12 av-ds j n2 vbr vvn p-acp n1:
(67) sermon (DIV1)
1788
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8488
Use Duty, but do not trust to it, for then you make it a God. Trust not to your Praying, and Hearing;
Use Duty, but do not trust to it, for then you make it a God. Trust not to your Praying, and Hearing;
n1 n1, cc-acp vdb xx vvi p-acp pn31, c-acp cs pn22 vvb pn31 dt np1. vvb xx p-acp po22 vvg, cc vvg;
(67) sermon (DIV1)
1788
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8489
these are the means of Salvation, but they are not Saviours.
these Are the means of Salvation, but they Are not Saviors.
d vbr dt n2 pp-f n1, cc-acp pns32 vbr xx ng1.
(67) sermon (DIV1)
1788
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8490
If you make Duties Bladders to trust to, you may sink to Hell with these Bladders.
If you make Duties Bladders to trust to, you may sink to Hell with these Bladders.
cs pn22 vvb n2 n2 pc-acp vvi p-acp, pn22 vmb vvi p-acp n1 p-acp d n2.
(67) sermon (DIV1)
1788
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8491
6. If we trust in our Grace, we make a God of it. Grace is but a Creature;
6. If we trust in our Grace, we make a God of it. Grace is but a Creature;
crd cs pns12 vvb p-acp po12 n1, pns12 vvb dt np1 pp-f pn31. n1 vbz p-acp dt n1;
(67) sermon (DIV1)
1789
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8492
if we trust in it, we make it an Idol.
if we trust in it, we make it an Idol.
cs pns12 vvb p-acp pn31, pns12 vvb pn31 dt n1.
(67) sermon (DIV1)
1789
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8493
Grace is imperfect, we cannot trust to that to save us which is imperfect, Psal 26.1. I have walked in my Integrity:
Grace is imperfect, we cannot trust to that to save us which is imperfect, Psalm 26.1. I have walked in my Integrity:
n1 vbz j, pns12 vmbx vvi p-acp d pc-acp vvi pno12 r-crq vbz j, np1 crd. pns11 vhb vvn p-acp po11 n1:
(67) sermon (DIV1)
1789
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8494
I have trusted also in the Lord. David did walk in his Integrity, but did not trust in his Integrity.I have trusted also in the Lord. David did walk in his Integrity, but did not trust in his Integrity.
pns11 vhb vvn av p-acp dt n1. np1 vdd vvi p-acp po31 n1, cc-acp vdd xx vvi p-acp po31 n1.
(67) sermon (DIV1)
1789
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8495
I have trusted in the Lord. If we trust in our Graces, we make a Christ of them.I have trusted in the Lord. If we trust in our Graces, we make a christ of them.
pns11 vhb vvn p-acp dt n1. cs pns12 vvb p-acp po12 n2, pns12 vvb dt np1 pp-f pno32.
(67) sermon (DIV1)
1789
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8496
They are good Graces but bad Christs. To love any thing more than God, is to make it a God.
They Are good Graces but bad Christ. To love any thing more than God, is to make it a God.
pns32 vbr j n2 p-acp j npg1. p-acp n1 d n1 av-dc cs np1, vbz pc-acp vvi pn31 dt np1.
(67) sermon (DIV1)
1789
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8497
1. If we love our Estate more than God, then we make it a God. The young Man in the Gospel loved his Gold better than his Saviour;
1. If we love our Estate more than God, then we make it a God. The young Man in the Gospel loved his Gold better than his Saviour;
crd cs pns12 vvb po12 n1 av-dc cs np1, av pns12 vvb pn31 dt np1. dt j n1 p-acp dt n1 vvd po31 n1 av-jc cs po31 n1;
(67) sermon (DIV1)
1790
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8498
the World lay nearer his Heart than Christ, Matt. 19.22. Fulgens hoc aurum praestringit oculos, Var. Hence it is the covetous Man is called an Idolater, Eph. 5.5.
the World lay nearer his Heart than christ, Matt. 19.22. Fulgens hoc aurum praestringit Eyes, Var. Hence it is the covetous Man is called an Idolater, Ephesians 5.5.
dt n1 vvd av-jc po31 n1 cs np1, np1 crd. fw-la fw-la fw-la fw-la fw-la, np1 av pn31 vbz dt j n1 vbz vvn dt n1, np1 crd.
(67) sermon (DIV1)
1790
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8499
Why so? Because he loves his Estate more than God, and so he makes it his God:
Why so? Because he loves his Estate more than God, and so he makes it his God:
uh-crq av? p-acp pns31 vvz po31 n1 av-dc cs np1, cc av pns31 vvz pn31 po31 n1:
(67) sermon (DIV1)
1790
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8500
Though he doth not bow down to an Idol, yet he worships the Graven Image in his Coins; he is an Idolater:
Though he does not bow down to an Idol, yet he worships the Graved Image in his Coins; he is an Idolater:
cs pns31 vdz xx vvi a-acp p-acp dt n1, av pns31 vvz dt j-vvn n1 p-acp po31 n2; pns31 vbz dt n1:
(67) sermon (DIV1)
1790
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8501
That which hath most of the Heart, that we make a God.
That which hath most of the Heart, that we make a God.
cst r-crq vhz av-ds pp-f dt n1, cst pns12 vvb dt np1.
(67) sermon (DIV1)
1790
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8502
2. If we love our Pleasures more than God, we make a God of Pleasure, 2 Tim. 3.4. NONLATINALPHABET. Lovers of Pleasure more than Lovers of God.
2. If we love our Pleasures more than God, we make a God of Pleasure, 2 Tim. 3.4.. Lovers of Pleasure more than Lovers of God.
crd cs pns12 vvb po12 n2 av-dc cs np1, pns12 vvb dt n1 pp-f n1, crd np1 crd.. n2 pp-f n1 av-dc cs n2 pp-f np1.
(67) sermon (DIV1)
1791
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8503
Many let loose the Reins, and give themselves up to all manner of sensual Delights, they idolize Pleasure, Iob 21.12, 13. They take the Timbrel and the Harp,
Many let lose the Reins, and give themselves up to all manner of sensual Delights, they idolise Pleasure, Job 21.12, 13. They take the Timbrel and the Harp,
d vvb vvi dt n2, cc vvi px32 a-acp p-acp d n1 pp-f j n2, pns32 vvb n1, np1 crd, crd pns32 vvb dt n1 cc dt n1,
(67) sermon (DIV1)
1791
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8504
and rejoyce at the sound of the Organ. They spend their days in mirth. and rejoice At the found of the Organ. They spend their days in mirth.
cc vvi p-acp dt n1 pp-f dt n1. pns32 vvb po32 n2 p-acp n1.
(67) sermon (DIV1)
1791
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8505
I have read of a place in Africa, where the People spend all their time in Dancing, and making Merry:
I have read of a place in Africa, where the People spend all their time in Dancing, and making Merry:
pns11 vhb vvn pp-f dt n1 p-acp np1, c-crq dt n1 vvb d po32 n1 p-acp j-vvg, cc vvg j:
(67) sermon (DIV1)
1791
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8506
And have not we many, who make a God of Pleasure;
And have not we many, who make a God of Pleasure;
cc vhb xx pns12 av-d, r-crq vvb dt n1 pp-f n1;
(67) sermon (DIV1)
1791
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8507
who spend their time in going to Plays, and visiting Stews, as if God had made them like the Leviathan to play in the Water, Psal. 104.26. In the Country of Sardinia there is an Herb like Balm, that if one eat too much of it, he well die laughing. Such an Herb is Pleasure;
who spend their time in going to Plays, and visiting Stews, as if God had made them like the Leviathan to play in the Water, Psalm 104.26. In the Country of Sardinia there is an Herb like Balm, that if one eat too much of it, he well die laughing. Such an Herb is Pleasure;
q-crq vvb po32 n1 p-acp vvg p-acp vvz, cc vvg n2, c-acp cs np1 vhd vvn pno32 av-j dt np1 pc-acp vvi p-acp dt n1, np1 crd. p-acp dt n1 pp-f np1 a-acp vbz dt n1 av-j n1, cst cs pi vvb av d pp-f pn31, pns31 av vvi vvg. d dt n1 vbz n1;
(67) sermon (DIV1)
1791
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8526
and putting their Trust in him? What! because you have lost your Goods, will you lose your Souls too? 2 Kings 1.6.
and putting their Trust in him? What! Because you have lost your Goods, will you loose your Souls too? 2 Kings 1.6.
cc vvg po32 n1 p-acp pno31? uh p-acp pn22 vhb vvn po22 n2-j, vmb pn22 vvi po22 n2 av? crd n2 crd.
(67) sermon (DIV1)
1794
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8508
if one seeds immoderately on it, he will go laughing to Hell. Such as make a God of Pleasure, let them read but two Scriptures, Eccl. 7.4. The Heart of Fools is in the House of Mirth. And Rev. 18.7. How much she hath lived Deliciously, so much Torment give her.
if one seeds immoderately on it, he will go laughing to Hell. Such as make a God of Pleasure, let them read but two Scriptures, Ecclesiastes 7.4. The Heart of Fools is in the House of Mirth. And Rev. 18.7. How much she hath lived Deliciously, so much Torment give her.
cs crd n2 av-j p-acp pn31, pns31 vmb vvi vvg p-acp n1. d c-acp vvb dt n1 pp-f n1, vvb pno32 vvi p-acp crd n2, np1 crd. dt n1 pp-f n2 vbz p-acp dt n1 pp-f n1. cc n1 crd. q-crq d pns31 vhz vvn av-j, av av-d vvb vvi pno31.
(67) sermon (DIV1)
1791
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8509
Sugar laid in a damp p•ace turns to Water:
Sugar laid in a damp p•ace turns to Water:
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(67) sermon (DIV1)
1791
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8510
So all the sugared Joys and Pleasures of Sinners, will turn to the Water of Tears at last.
So all the sugared Joys and Pleasures of Sinners, will turn to the Water of Tears At last.
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(67) sermon (DIV1)
1791
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8511
3. If we love our Belly more than God, we make a God of it, Phil. 3.19. Whose God is their Belly.
3. If we love our Belly more than God, we make a God of it, Philip 3.19. Whose God is their Belly.
crd cs pns12 vvb po12 n1 av-dc cs np1, pns12 vvb dt n1 pp-f pn31, np1 crd. rg-crq n1 vbz po32 n1.
(67) sermon (DIV1)
1792
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8512
Clemens Alexandrinus writes of a Fish that hath its Heart in its Belly:Clemens Alexandrian writes of a Fish that hath its Heart in its Belly:
np1 np1 vvz pp-f dt n1 cst vhz po31 n1 p-acp po31 n1:
(67) sermon (DIV1)
1792
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8513
An Emblem of Epicures, their Heart is in their Belly, they do Sacrificare lari, their Belly is their God,
an Emblem of Epicureans, their Heart is in their Belly, they do Sacrificare lari, their Belly is their God,
dt n1 pp-f n2, po32 n1 vbz p-acp po32 n1, pns32 vdb fw-la fw-la, po32 n1 vbz po32 n1,
(67) sermon (DIV1)
1792
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8514
and to this God they pour Drink-Offerings: The Lord allows what is fitting for the Recruit of Nature, Deut. 11.15. I will send grass, that thou maist eat and be full.
and to this God they pour Drink offerings: The Lord allows what is fitting for the Recruit of Nature, Deuteronomy 11.15. I will send grass, that thou Mayest eat and be full.
cc p-acp d n1 pns32 vvb n2: dt n1 vvz r-crq vbz vvg p-acp dt vvi pp-f n1, np1 crd. pns11 vmb vvi n1, cst pns21 vm2 vvi cc vbi j.
(67) sermon (DIV1)
1792
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8515
But to mind nothing but the indulging the Appetite is Idolatry, Whose God is their Belly.
But to mind nothing but the indulging the Appetite is Idolatry, Whose God is their Belly.
p-acp pc-acp vvi pix cc-acp dt vvg dt n1 vbz n1, rg-crq n1 vbz po32 n1.
(67) sermon (DIV1)
1792
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8516
What pity is it, that the Soul, that Princely part, which sways the Scepter of Reason,
What pity is it, that the Soul, that Princely part, which sways the Sceptre of Reason,
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(67) sermon (DIV1)
1792
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8517
and is akin to Angels, should be enslaved to the Brutish part! 4. If we love a Child more than God, we make a God of it.
and is akin to Angels, should be enslaved to the Brutish part! 4. If we love a Child more than God, we make a God of it.
cc vbz j p-acp n2, vmd vbi vvn p-acp dt j n1! crd cs pns12 vvb dt n1 av-dc cs np1, pns12 vvb dt n1 pp-f pn31.
(67) sermon (DIV1)
1792
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8518
How many are guilty in this kind! They think more of their Children, and delight more in them, than in God:
How many Are guilty in this kind! They think more of their Children, and delight more in them, than in God:
c-crq d vbr j p-acp d n1! pns32 vvb dc pp-f po32 n2, cc vvi av-dc p-acp pno32, cs p-acp np1:
(67) sermon (DIV1)
1793
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8519
They grieve more for the loss of their First-born, than for the loss of their first Love. This is to make an Idol of a Child,
They grieve more for the loss of their Firstborn, than for the loss of their First Love. This is to make an Idol of a Child,
pns32 vvb av-dc p-acp dt n1 pp-f po32 j, cs p-acp dt n1 pp-f po32 ord n1. d vbz pc-acp vvi dt n1 pp-f dt n1,
(67) sermon (DIV1)
1793
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8520
and to set it in Gods room. Thus God is oft provoked to take away our Children:
and to Set it in God's room. Thus God is oft provoked to take away our Children:
cc pc-acp vvi pn31 p-acp npg1 n1. av np1 vbz av vvn pc-acp vvi av po12 n2:
(67) sermon (DIV1)
1793
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8521
If we love the Jewel more than him that gave it, God will take away the Jewel, that our love may return to him again.
If we love the Jewel more than him that gave it, God will take away the Jewel, that our love may return to him again.
cs pns12 vvb dt n1 av-dc cs pno31 cst vvd pn31, np1 vmb vvi av dt n1, cst po12 n1 vmb vvi p-acp pno31 av.
(67) sermon (DIV1)
1793
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8522
Use 1. It Reproaches such as have other Gods, and so renounce the true God. 1. Such as set up Idols, Ier. 2.28. According to the number of thy Cities, are thy Gods, O Israel. Hos. 12.11. Their Altars are as heaps in the Furrows of the Field. Use 1. It Reproaches such as have other God's, and so renounce the true God. 1. Such as Set up Idols, Jeremiah 2.28. According to the number of thy Cities, Are thy God's, Oh Israel. Hos. 12.11. Their Altars Are as heaps in the Furrows of the Field.
vvb crd pn31 vvz d c-acp vhb j-jn n2, cc av vvb dt j np1. crd d c-acp vvd a-acp n2, np1 crd. vvg p-acp dt n1 pp-f po21 n2, vbr po21 n2, uh np1. np1 crd. po32 n2 vbr p-acp n2 p-acp dt n2 pp-f dt n1.
(67) sermon (DIV1)
1794
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8523
2. Such as seek to Familiar Spirits. This is a Sin condemned by the Law of God, Deut. 18.11. There shall not be found among you, any that consult with Familiar Spirits.
2. Such as seek to Familiar Spirits. This is a since condemned by the Law of God, Deuteronomy 18.11. There shall not be found among you, any that consult with Familiar Spirits.
crd d c-acp vvb p-acp j-jn n2. d vbz dt n1 vvn p-acp dt n1 pp-f np1, np1 crd. a-acp vmb xx vbi vvn p-acp pn22, d cst vvb p-acp j-jn n2.
(67) sermon (DIV1)
1794
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8524
It is ordinary if People have lost any of their Goods, they send to Wizards and Soothsayers, to know how they may come by their Goods again.
It is ordinary if People have lost any of their Goods, they send to Wizards and Soothsayers, to know how they may come by their Goods again.
pn31 vbz j cs n1 vhb vvn d pp-f po32 n2-j, pns32 vvb p-acp n2 cc n2, pc-acp vvi c-crq pns32 vmb vvi p-acp po32 n2-j av.
(67) sermon (DIV1)
1794
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8525
What is this but for People to make a God of the Devil, by consulting with him,
What is this but for People to make a God of the devil, by consulting with him,
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(67) sermon (DIV1)
1794
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8527
So is it not because you think there is not a God in Heaven, that you ask Council of the Devil? If any be guilty, be humbled.
So is it not Because you think there is not a God in Heaven, that you ask Council of the devil? If any be guilty, be humbled.
np1 vbz pn31 xx c-acp pn22 vvb pc-acp vbz xx dt n1 p-acp n1, cst pn22 vvb n1 pp-f dt n1? cs d vbb j, vbb vvn.
(67) sermon (DIV1)
1794
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8528
Use 2. It sounds a Retreat in our Ears; let it call us off from the Idolizing any Creature, and renouncing other Gods :Use 2. It sounds a Retreat in our Ears; let it call us off from the Idolizing any Creature, and renouncing other God's:
vvb crd pn31 vvz dt n1 p-acp po12 n2; vvb pn31 vvi pno12 a-acp p-acp dt vvg d n1, cc vvg j-jn n2:
(67) sermon (DIV1)
1795
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8529
Let us cleave to the true God, and his Service: If we go away from God, we know not where to mend our selves.
Let us cleave to the true God, and his Service: If we go away from God, we know not where to mend our selves.
vvb pno12 vvi p-acp dt j np1, cc po31 n1: cs pns12 vvb av p-acp np1, pns12 vvb xx c-crq pc-acp vvi po12 n2.
(67) sermon (DIV1)
1795
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8530
1. It is honourable serving of the true God:
1. It is honourable serving of the true God:
crd pn31 vbz j n-vvg pp-f dt j np1:
(67) sermon (DIV1)
1796
Page 278
8531
Servire Deo est regnare: It is more Honour to serve God, than to have Kings serve us. 2. Serving the true God is Delightful, Isa. 56.7. I will make them joyful in my House of Prayer. Serve God est Reign: It is more Honour to serve God, than to have Kings serve us. 2. Serving the true God is Delightful, Isaiah 56.7. I will make them joyful in my House of Prayer.
vvb fw-la fw-la fw-la: pn31 vbz dc n1 pc-acp vvi np1, cs pc-acp vhi n2 vvi pno12. crd vvg dt j np1 vbz j, np1 crd. pns11 vmb vvi pno32 j p-acp po11 n1 pp-f n1.
(67) sermon (DIV1)
1796
Page 278
8532
God oft displays the Banner of his Love in an Ordinance, and pours in the Oyl of Gladness into the Heart.
God oft displays the Banner of his Love in an Ordinance, and pours in the Oil of Gladness into the Heart.
np1 av vvz dt n1 pp-f po31 n1 p-acp dt n1, cc vvz p-acp dt n1 pp-f n1 p-acp dt n1.
(67) sermon (DIV1)
1796
Page 278
8533
All Gods Ways are Pleasantness, his Paths are strowed with Roses, Prov. 3.17. 3. Serving the true God is beneficial;
All God's Ways Are Pleasantness, his Paths Are strowed with Roses, Curae 3.17. 3. Serving the true God is beneficial;
av-d n2 n2 vbr n1, po31 n2 vbr vvn p-acp n2, np1 crd. crd vvg dt j np1 vbz j;
(67) sermon (DIV1)
1796
Page 278
8534
they have great Vails here, the hidden Manna, inward Peace, and a great Reward to come.
they have great Vails Here, the hidden Manna, inward Peace, and a great Reward to come.
pns32 vhb j n2 av, dt j-vvn n1, j n1, cc dt j n1 pc-acp vvi.
(67) sermon (DIV1)
1796
Page 278
8535
They that serve God, shall have a Kingdom when they dye, Luke 12.32. and shall wear a Crown made of the Flowers of Paradise, 1 Pet. 5.4. To serve the true God is our true Interest.
They that serve God, shall have a Kingdom when they die, Lycia 12.32. and shall wear a Crown made of the Flowers of Paradise, 1 Pet. 5.4. To serve the true God is our true Interest.
pns32 cst vvb np1, vmb vhi dt n1 c-crq pns32 vvb, av crd. cc vmb vvi dt n1 vvd pp-f dt n2 pp-f n1, crd np1 crd. p-acp vvi dt j np1 vbz po12 j n1.
(67) sermon (DIV1)
1796
Page 278
8536
God hath twisted his Glory and our Salvation together. He bids us believe; and why? That we may be saved.
God hath twisted his Glory and our Salvation together. He bids us believe; and why? That we may be saved.
np1 vhz vvn po31 n1 cc po12 n1 av. pns31 vvz pno12 vvi; cc q-crq? cst pns12 vmb vbi vvn.
(67) sermon (DIV1)
1796
Page 278
8537
Therefore renouncing all others, let us cleave to the true God. 2. You have covenanted to serve the true Iehovah, renouncing all others.
Therefore renouncing all Others, let us cleave to the true God. 2. You have covenanted to serve the true Jehovah, renouncing all Others.
av vvg d n2-jn, vvb pno12 vvi p-acp dt j np1. crd pn22 vhb vvn pc-acp vvi dt j np1, vvg d n2-jn.
(67) sermon (DIV1)
1796
Page 278
8538
When one hath entred into Covenant with his Master, and the Indentures are drawn and sealed,
When one hath entered into Covenant with his Master, and the Indentures Are drawn and sealed,
c-crq crd vhz vvn p-acp n1 p-acp po31 n1, cc dt n2 vbr vvn cc vvn,
(67) sermon (DIV1)
1797
Page 278
8539
then he cannot go back, but must serve out his time. We have covenanted in Baptism to take the Lord for our God, renouncing all others;
then he cannot go back, but must serve out his time. We have covenanted in Baptism to take the Lord for our God, renouncing all Others;
cs pns31 vmbx vvi av, cc-acp vmb vvi av po31 n1. pns12 vhb vvn p-acp n1 pc-acp vvi dt n1 p-acp po12 n1, vvg d n2-jn;
(67) sermon (DIV1)
1797
Page 278
8540
And renewed this Covenant in the Lords-Supper, and shall we not keep our Solemn Vow and Covenant? We cannot go away from God without the highest Perjury, Heb. 10.38. NONLATINALPHABET. If any Man draw back, as a Soldier that steals away from his Colours, my Soul shall have no pleasure.
And renewed this Covenant in the Lord's supper, and shall we not keep our Solemn Voelli and Covenant? We cannot go away from God without the highest Perjury, Hebrew 10.38.. If any Man draw back, as a Soldier that steals away from his Colours, my Soul shall have no pleasure.
cc vvd d n1 p-acp dt n1, cc vmb pns12 xx vvi po12 j vvb cc n1? pns12 vmbx vvi av p-acp np1 p-acp dt js n1, np1 crd.. cs d n1 vvi av, p-acp dt n1 cst vvz av p-acp po31 n2, po11 n1 vmb vhi dx n1.
(67) sermon (DIV1)
1797
Page 278
8541
I will pour Viols of wrath on him, make my Arrows drunk with blood. 3. None ever had cause to repent of cleaving to God and his Service: I will pour Viols of wrath on him, make my Arrows drunk with blood. 3. None ever had cause to Repent of cleaving to God and his Service:
pns11 vmb vvi n2 pp-f n1 p-acp pno31, vvb po11 n2 vvn p-acp n1. crd pix av vhd n1 pc-acp vvi pp-f vvg p-acp np1 cc po31 n1:
(67) sermon (DIV1)
1797
Page 278
8542
Some have repented that they have made a God of the World.
some have repented that they have made a God of the World.
d vhb vvn cst pns32 vhb vvn dt n1 pp-f dt n1.
(67) sermon (DIV1)
1798
Page 278
8543
Cardinal Woolsey said, Had I served God as Faithfully as I have served my King, he would not have left me thus.
Cardinal Woolsey said, Had I served God as Faithfully as I have served my King, he would not have left me thus.
n1 np1 vvd, vhd pns11 vvn np1 c-acp av-j c-acp pns11 vhb vvn po11 n1, pns31 vmd xx vhi vvn pno11 av.
(67) sermon (DIV1)
1798
Page 278
8544
None ever complained of serving God, it was both their Comfort and Crown on Death-Bed.
None ever complained of serving God, it was both their Comfort and Crown on Death-Bed.
np1 av vvd pp-f vvg np1, pn31 vbds d po32 n1 cc vvi p-acp n1.
(67) sermon (DIV1)
1798
Page 278
8617
and indeed what needs so many Words in the Commandment, Thou shalt not make any Graven Image,
and indeed what needs so many Words in the Commandment, Thou shalt not make any Graved Image,
cc av q-crq vvz av d n2 p-acp dt n1, pns21 vm2 xx vvi d j-vvn n1,
(68) sermon (DIV1)
1822
Page 281
8545
Of the Commandments. Exod. 20.4. Thou shalt not make unto thee any Graven Image, &c. IN the First Commandment is forbidden the worshipping a False God, in this, the worshipping the true God in a false manner.
Of the commandments. Exod 20.4. Thou shalt not make unto thee any Graved Image, etc. IN the First Commandment is forbidden the worshipping a False God, in this, the worshipping the true God in a false manner.
pp-f dt n2. np1 crd. pns21 vm2 xx vvi p-acp pno21 d j-vvn n1, av p-acp dt ord n1 vbz vvn dt vvg dt j np1, p-acp d, dt vvg dt j np1 p-acp dt j n1.
(68) sermon (DIV1)
1798
Page 279
8546
1. Thou shalt not make unto thee any Graven Image ; this forbids not the making an Image for Civil use, Mat. 22.20. Whose is this Image and Superscription? they say unto him Caesars.
1. Thou shalt not make unto thee any Graved Image; this forbids not the making an Image for Civil use, Mathew 22.20. Whose is this Image and Superscription? they say unto him Caesars.
crd pns21 vm2 xx vvi p-acp pno21 d j-vvn n1; d vvz xx dt vvg dt n1 p-acp j n1, np1 crd. r-crq vbz d n1 cc n1? pns32 vvb p-acp pno31 npg1.
(68) sermon (DIV1)
1801
Page 279
8547
But the Commandment forbids setting up an Image for Religious Use or Worship. 2. Nor the likeness of any thing, &c. All Ideas, Pourtraitures, Shapes, Images of God,
But the Commandment forbids setting up an Image for Religious Use or Worship. 2. Nor the likeness of any thing, etc. All Ideas, Portraitures, Shapes, Images of God,
p-acp dt n1 vvz vvg a-acp dt n1 p-acp j n1 cc n1. crd ccx dt n1 pp-f d n1, av av-d n2, n2, vvz, n2 pp-f np1,
(68) sermon (DIV1)
1801
Page 279
8548
whether by Effigies or Pictures, are here forbidden. Deut. 4.15. Take heed lest ye corrupt your Selves, and make the Similitude of any Figure.
whither by Effigies or Pictures, Are Here forbidden. Deuteronomy 4.15. Take heed lest you corrupt your Selves, and make the Similitude of any Figure.
cs p-acp n2 cc n2, vbr av vvn. np1 crd. vvb n1 cs pn22 vvb po22 n2, cc vvi dt n1 pp-f d n1.
(68) sermon (DIV1)
1802
Page 279
8549
God is to be adored in the heart, not painted to the Eye. 3. Thou shalt not bow down to them.
God is to be adored in the heart, not painted to the Eye. 3. Thou shalt not bow down to them.
np1 vbz pc-acp vbi vvn p-acp dt n1, xx vvn p-acp dt n1. crd pns21 vm2 xx vvi a-acp p-acp pno32.
(68) sermon (DIV1)
1802
Page 279
8550
The intent of making Images and Pictures, is to worship them.
The intent of making Images and Pictures, is to worship them.
dt n1 pp-f vvg n2 cc n2, vbz pc-acp vvi pno32.
(68) sermon (DIV1)
1803
Page 279
8551
No sooner was Nebuchadnezzars Golden Image set up, but all the People fell down and worshipped it, Dan. 3.7.
No sooner was Nebuchadnezar's Golden Image Set up, but all the People fell down and worshipped it, Dan. 3.7.
av-dx av-c vbds n2 j n1 vvn a-acp, cc-acp d dt n1 vvd a-acp cc vvn pn31, np1 crd.
(68) sermon (DIV1)
1803
Page 279
8552
Therefore God forbids the prostrating our selves before an Idol: So then the thing prohibited in this Commandment is Image-worship.
Therefore God forbids the prostrating our selves before an Idol: So then the thing prohibited in this Commandment is Image-worship.
av np1 vvz dt vvg po12 n2 p-acp dt n1: av cs dt n1 vvn p-acp d n1 vbz n1.
(68) sermon (DIV1)
1803
Page 279
8553
To set up an Image to represent God, is a debasing of the Deity, 'tis below God.
To Set up an Image to represent God, is a debasing of the Deity, it's below God.
p-acp vvi a-acp dt n1 pc-acp vvi np1, vbz dt vvg pp-f dt n1, pn31|vbz p-acp np1.
(68) sermon (DIV1)
1803
Page 279
8554
If one should make the Images of Snakes or Spiders, saying, he did it to represent his Prince, would not the Prince take this in high disdain? What greater disparagement to God,
If one should make the Images of Snakes or Spiders, saying, he did it to represent his Prince, would not the Prince take this in high disdain? What greater disparagement to God,
cs pi vmd vvi dt n2 pp-f n2 cc n2, vvg, pns31 vdd pn31 pc-acp vvi po31 n1, vmd xx dt n1 vvb d p-acp j n1? q-crq jc n1 p-acp np1,
(68) sermon (DIV1)
1803
Page 279
8555
than to represent the infinite God by that which is finite;
than to represent the infinite God by that which is finite;
cs pc-acp vvi dt j np1 p-acp d r-crq vbz j;
(68) sermon (DIV1)
1803
Page 279
8556
the Living God, by that which is without Life, and the Maker of all, by a thing which is made?
the Living God, by that which is without Life, and the Maker of all, by a thing which is made?
dt j-vvg np1, p-acp d r-crq vbz p-acp n1, cc dt n1 pp-f d, p-acp dt n1 r-crq vbz vvn?
(68) sermon (DIV1)
1803
Page 279
8557
1. To make a true Image of God is impossible. God is a Spiritual Essence, Iohn 4.24.
1. To make a true Image of God is impossible. God is a Spiritual Essence, John 4.24.
crd p-acp vvi dt j n1 pp-f np1 vbz j. np1 vbz dt j n1, np1 crd.
(68) sermon (DIV1)
1804
Page 279
8558
And being a Spirit he is invisible, Deut. 4.15. Ye saw no Similitude on the Day the Lord spake with you out of the midst of the Fire.
And being a Spirit he is invisible, Deuteronomy 4.15. You saw no Similitude on the Day the Lord spoke with you out of the midst of the Fire.
np1 vbg dt n1 pns31 vbz j, np1 crd. pn22 vvd dx n1 p-acp dt n1 dt n1 vvd p-acp pn22 av pp-f dt n1 pp-f dt n1.
(68) sermon (DIV1)
1804
Page 279
8559
How can any paint the Deity? Can they make an Image of that which they never saw? Quod invisibile est, pingi non potest, Ambr. Ye saw no Similitude. It is impossible to make a Picture of the Soul,
How can any paint the Deity? Can they make an Image of that which they never saw? Quod invisibile est, pingi non potest, Ambrose You saw no Similitude. It is impossible to make a Picture of the Soul,
q-crq vmb d vvi dt n1? vmb pns32 vvi dt n1 pp-f d r-crq pns32 av-x vvd? fw-la fw-la fw-la, fw-la fw-fr fw-la, np1 pn22 vvd dx n1. pn31 vbz j pc-acp vvi dt n1 pp-f dt n1,
(68) sermon (DIV1)
1804
Page 279
8560
or to paint the Angels, because they are of a Spiritual Nature;
or to paint the Angels, Because they Are of a Spiritual Nature;
cc pc-acp vvi dt n2, c-acp pns32 vbr pp-f dt j n1;
(68) sermon (DIV1)
1804
Page 279
8561
much less then can we paint God by an Image, who is an Infinite, Increate Spirit.
much less then can we paint God by an Image, who is an Infinite, Increate Spirit.
av-d av-dc cs vmb pns12 vvi np1 p-acp dt n1, r-crq vbz dt j, vvb n1.
(68) sermon (DIV1)
1804
Page 279
8562
2. To worship God by an Image, is both absurd and unlawful. I. It is absurd and irrational;
2. To worship God by an Image, is both absurd and unlawful. I. It is absurd and irrational;
crd p-acp n1 np1 p-acp dt n1, vbz d j cc j. pns11. pn31 vbz j cc j;
(68) sermon (DIV1)
1805
Page 279
8563
for First, The Workman is better than the Work, Heb. 3.3. He who buildeth the House, hath more Honour than the House ;
for First, The Workman is better than the Work, Hebrew 3.3. He who builds the House, hath more Honour than the House;
p-acp ord, dt n1 vbz jc cs dt n1, np1 crd. pns31 r-crq vvz dt n1, vhz dc n1 cs dt n1;
(68) sermon (DIV1)
1806
Page 279
8564
if the Workman be better than the Work, and none bows to the Workman, how absurd then is it to bow to the work of his Hands? Secondly, Is it not an absurd thing to bow down to the Kings Picture,
if the Workman be better than the Work, and none bows to the Workman, how absurd then is it to bow to the work of his Hands? Secondly, Is it not an absurd thing to bow down to the Kings Picture,
cs dt n1 vbb jc cs dt n1, cc pix vvz p-acp dt n1, c-crq j av vbz pn31 pc-acp vvi p-acp dt n1 pp-f po31 n2? ord, vbz pn31 xx dt j n1 pc-acp vvi a-acp p-acp dt ng1 n1,
(68) sermon (DIV1)
1806
Page 279
8565
when the King himself is present? So to bow down to an image of God,
when the King himself is present? So to bow down to an image of God,
c-crq dt n1 px31 vbz j? av pc-acp vvi a-acp p-acp dt n1 pp-f np1,
(68) sermon (DIV1)
1806
Page 279
8566
when God himself is every where present. II. It is unlawful to worship God by an Image;
when God himself is every where present. II It is unlawful to worship God by an Image;
c-crq np1 px31 vbz d c-crq j. crd pn31 vbz j pc-acp vvi np1 p-acp dt n1;
(68) sermon (DIV1)
1806
Page 279
8567
for First, It is against the Homily of the Church;
for First, It is against the Homily of the Church;
p-acp ord, pn31 vbz p-acp dt n1 pp-f dt n1;
(68) sermon (DIV1)
1807
Page 279
8568
it runs thus, The Images of God, our Saviour, the Virgin Mary, are of all others most dangerous,
it runs thus, The Images of God, our Saviour, the Virgae Marry, Are of all Others most dangerous,
pn31 vvz av, dt n2 pp-f np1, po12 n1, dt n1 uh, vbr pp-f d n2-jn av-ds j,
(68) sermon (DIV1)
1807
Page 279
8569
therefore the greatest care ought to be had that they stand not in Temples and Churches. Therefore the greatest care ought to be had that they stand not in Temples and Churches.
av dt js n1 vmd pc-acp vbi vhn d pns32 vvb xx p-acp n2 cc n2.
(68) sermon (DIV1)
1807
Page 279
8570
So that Image-Worship is contrary to our own Homilies, and doth affront the authority of the Church of England. Secondly, Image-worship is expresly against the Letter of Scripture, Lev. 26.1. Ye shall make no Graven Image, neither shall ye set up any Image of Stone to bow down to it. Deut. 16.22. Neither shalt thou set up any Image which the Lord thy God hateth. Psal. 97.7. Confounded be all they that serve Graven Images.
So that Image-Worship is contrary to our own Homilies, and does affront the Authority of the Church of England. Secondly, Image-worship is expressly against the letter of Scripture, Lev. 26.1. You shall make no Graved Image, neither shall you Set up any Image of Stone to bow down to it. Deuteronomy 16.22. Neither shalt thou Set up any Image which the Lord thy God hates. Psalm 97.7. Confounded be all they that serve Graved Images.
av cst n1 vbz j-jn p-acp po12 d n2, cc vdz vvi dt n1 pp-f dt n1 pp-f np1. ord, n1 vbz av-j p-acp dt n1 pp-f n1, np1 crd. pn22 vmb vvi dx j-vvn n1, dx vmb pn22 vvi a-acp d n1 pp-f n1 pc-acp vvi a-acp p-acp pn31. np1 crd. av-dx vm2 pns21 vvi a-acp d n1 r-crq dt n1 po21 np1 vvz. np1 crd. vvn vbb d pns32 cst vvb vvn n2.
(68) sermon (DIV1)
1807
Page 279
8571
Do we think to please God by doing that which is contrary to his Mind,
Do we think to please God by doing that which is contrary to his Mind,
vdb pns12 vvb pc-acp vvi np1 p-acp vdg d r-crq vbz j-jn p-acp po31 n1,
(68) sermon (DIV1)
1807
Page 279
8572
and which he hath expresly forbidden? Thirdly, Image-worship is against the practice of the Saints of old.
and which he hath expressly forbidden? Thirdly, Image-worship is against the practice of the Saints of old.
cc r-crq pns31 vhz av-j vvn? ord, n1 vbz p-acp dt n1 pp-f dt n2 pp-f j.
(68) sermon (DIV1)
1807
Page 279
8573
Iosiah that Renowned King, destroyed the Groves and Images, 2 Kin. 23.24. Constantine abrogated the Images set up in Temples.Josiah that Renowned King, destroyed the Groves and Images, 2 Kin. 23.24. Constantine abrogated the Images Set up in Temples.
np1 cst j-vvn n1, vvd dt n2 cc n2, crd n1. crd. np1 vvn dt n2 vvn a-acp p-acp n2.
(68) sermon (DIV1)
1807
Page 279
8574
The Christians destroy'd Images at Basil, Zurick, Bohemia ;
The Christians destroyed Images At Basil, Zurich, Bohemia;
dt np1 vvn n2 p-acp np1, np1, np1;
(68) sermon (DIV1)
1807
Page 279
8575
when the Roman Emperors would have thrust Images upon them, they chose rather to dye than deflour their Virgin Profession by Idolatry.
when the Roman Emperor's would have thrust Images upon them, they chosen rather to die than deflour their Virgae Profession by Idolatry.
c-crq dt njp n2 vmd vhi vvn n2 p-acp pno32, pns32 vvd av-c pc-acp vvi cs vvi po32 n1 n1 p-acp n1.
(68) sermon (DIV1)
1807
Page 279
8576
They refused to admit any Painter or Carver into their Society, because they would not have any Carved Statue, or Image of God:
They refused to admit any Painter or Carver into their Society, Because they would not have any Carved Statue, or Image of God:
pns32 vvd pc-acp vvi d n1 cc n1 p-acp po32 n1, c-acp pns32 vmd xx vhi d vvn n1, cc n1 pp-f np1:
(68) sermon (DIV1)
1807
Page 279
8577
When Seraphion bowed to an Idol, the Christians excommunicated him, and delivered him up to Satan.
When Seraphion bowed to an Idol, the Christians excommunicated him, and Delivered him up to Satan.
c-crq np1 vvn p-acp dt n1, dt np1 vvn pno31, cc vvd pno31 a-acp p-acp np1.
(68) sermon (DIV1)
1807
Page 279
8578
Use 1. It reproves and condemns the Church of Rome, who from the Alpha of their Religion, to the Omega, are wholly Idolatrous;Use 1. It reproves and condemns the Church of Rome, who from the Alpha of their Religion, to the Omega, Are wholly Idolatrous;
vvb crd pn31 vvz cc vvz dt n1 pp-f np1, r-crq p-acp dt np1 pp-f po32 n1, p-acp dt np1, vbr av-jn j;
(68) sermon (DIV1)
1808
Page 280
8579
they make Images of God the Father, painting him in their Church-Windows as an Old Man,
they make Images of God the Father, painting him in their Church-windows as an Old Man,
pns32 vvb n2 pp-f np1 dt n1, vvg pno31 p-acp po32 n2 p-acp dt j n1,
(68) sermon (DIV1)
1808
Page 280
8580
and an Image of Christ in the Crucifix.
and an Image of christ in the Crucifix.
cc dt n1 pp-f np1 p-acp dt n1.
(68) sermon (DIV1)
1808
Page 280
8581
And because it is against the Letter of this Commandment, therefore they sacrilegiously blot out the Second Commandment out of their Catechises, dividing the Tenth Commandment into Two. Now this Image-worship must needs be very Impious and Blasphemous,
And Because it is against the letter of this Commandment, Therefore they sacrilegiously blot out the Second Commandment out of their Catechises, dividing the Tenth Commandment into Two. Now this Image-worship must needs be very Impious and Blasphemous,
cc c-acp pn31 vbz p-acp dt n1 pp-f d n1, av pns32 av-j vvi av dt ord n1 av pp-f po32 n2, vvg dt ord n1 p-acp np1 av d n1 vmb av vbi av j cc j,
(68) sermon (DIV1)
1808
Page 280
8582
because it is a giving that NONLATINALPHABET, or Religious Worship to the Creature, which is only due to God.
Because it is a giving that, or Religious Worship to the Creature, which is only due to God.
c-acp pn31 vbz dt vvg d, cc j n1 p-acp dt n1, r-crq vbz av-j j-jn p-acp np1.
(68) sermon (DIV1)
1808
Page 280
8583
It is vain for Papists to say they give God the worship of the Heart, and the Image only the worship of the Body;
It is vain for Papists to say they give God the worship of the Heart, and the Image only the worship of the Body;
pn31 vbz j p-acp njp2 p-acp n1 pns32 vvb np1 dt n1 pp-f dt n1, cc dt n1 av-j dt n1 pp-f dt n1;
(68) sermon (DIV1)
1808
Page 280
8584
for the worship of the Body is due to God, as well as the worship of the Heart,
for the worship of the Body is due to God, as well as the worship of the Heart,
p-acp dt n1 pp-f dt n1 vbz j-jn p-acp np1, c-acp av c-acp dt n1 pp-f dt n1,
(68) sermon (DIV1)
1808
Page 280
8585
and to give an outward Veneration to an Image, is to give that Adoration to a Creature, which only belongs to God. Isa. 42.8. My Glory will I not give to another.
and to give an outward Veneration to an Image, is to give that Adoration to a Creature, which only belongs to God. Isaiah 42.8. My Glory will I not give to Another.
cc pc-acp vvi dt j n1 p-acp dt n1, vbz pc-acp vvi d n1 p-acp dt n1, r-crq av-j vvz p-acp np1. np1 crd. po11 n1 vmb pns11 xx vvi p-acp j-jn.
(68) sermon (DIV1)
1808
Page 280
8586
Obj. 1. But the Papists say, they do not worship the Image, only make use of it as a Medium, they worship God by it;Object 1. But the Papists say, they do not worship the Image, only make use of it as a Medium, they worship God by it;
np1 crd p-acp dt njp2 vvb, pns32 vdb xx vvi dt n1, av-j vvb n1 pp-f pn31 p-acp dt fw-la, pns32 vvb np1 p-acp pn31;
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1809
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Ne imagini quidem Christi in quantum est Lignum sculptum, ulla debetur reverentia, Aquinas.Ne imagini quidem Christ in quantum est Lignum sculptum, ulla debetur Reverence, Aquinas.
ccx fw-la fw-la fw-la p-acp fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, np1.
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1809
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Resp. 1. Where hath God bid them worship him by an Effigies or Spirit? Isa. 1.12. Who hath required this at your Hands? The Papists can't say so much as the Devil, Scriptum est, it is written.Resp. 1. Where hath God bid them worship him by an Effigies or Spirit? Isaiah 1.12. Who hath required this At your Hands? The Papists can't say so much as the devil, Scriptum est, it is written.
np1 crd q-crq vhz np1 vvb pno32 vvi pno31 p-acp dt n2 cc n1? np1 crd. r-crq vhz vvn d p-acp po22 n2? dt njp2 vmb|pn31 vvb av av-d c-acp dt n1, np1 fw-la, pn31 vbz vvn.
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2. The Heathens may bring the same Argument for their gross Idolatry, as the Papists do for their Image-worship;
2. The heathens may bring the same Argument for their gross Idolatry, as the Papists do for their Image-worship;
crd dt n2-jn vmb vvi dt d n1 p-acp po32 j n1, c-acp dt njp2 vdb p-acp po32 n1;
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1811
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who of the Heathens were so simple, as to think Gold and Silver, or the Figure of an Ox or Elephant, were God ? They were only Emblems and Hieroglyphicks to represent him;
who of the heathens were so simple, as to think Gold and Silver, or the Figure of an Ox or Elephant, were God? They were only Emblems and Hieroglyphics to represent him;
r-crq pp-f dt n2-jn vbdr av j, c-acp pc-acp vvi n1 cc n1, cc dt n1 pp-f dt n1 cc n1, vbdr np1? pns32 vbdr av-j n2 cc n2 pc-acp vvi pno31;
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1811
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they did worship the invisible God, by such visible things. To worship God by an Image, God takes as done to the Image itself.
they did worship the invisible God, by such visible things. To worship God by an Image, God Takes as done to the Image itself.
pns32 vdd vvi dt j np1, p-acp d j n2. p-acp n1 np1 p-acp dt n1, np1 vvz c-acp vdi p-acp dt n1 px31.
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Obj. 2. But say the Papists, Images are Lay-mens Books, and they are good to put us in mind of God. One of the Popish Councils affirmed that we might learn more by an Image,Object 2. But say the Papists, Images Are Laymen's Books, and they Are good to put us in mind of God. One of the Popish Councils affirmed that we might Learn more by an Image,
np1 crd cc-acp vvb dt njp2, n2 vbr ng2 n2, cc pns32 vbr j pc-acp vvi pno12 p-acp n1 pp-f np1. crd pp-f dt j n2 vvd cst pns12 vmd vvi av-dc p-acp dt n1,
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1812
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than by long study of the Scriptures. Resp. Hab. 2.18. What profiteth the Graven Image, the Molten Image, and a Teacher of Lies? Is an Image a Lay-mans Book? See then what Lessons this Book teacheth, it teacheth Lyes, it represents God in a visible shape, who is invisible.
than by long study of the Scriptures. Resp. Hab. 2.18. What profiteth the Graved Image, the Melted Image, and a Teacher of Lies? Is an Image a Lay-mans Book? See then what Lessons this Book Teaches, it Teaches Lies, it represents God in a visible shape, who is invisible.
cs p-acp j n1 pp-f dt n2. np1 np1 crd. q-crq vvz dt j-vvn n1, dt j-vvn n1, cc dt n1 pp-f vvz? vbz dt n1 dt ng1 n1? n1 av q-crq n2 d n1 vvz, pn31 vvz n2, pn31 vvz np1 p-acp dt j n1, r-crq vbz j.
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For the Papists to say they make use of an Image, to put them in mind of God, is as if a Woman should say she keeps company with another Man, to put her in mind of her Husband.
For the Papists to say they make use of an Image, to put them in mind of God, is as if a Woman should say she keeps company with Another Man, to put her in mind of her Husband.
p-acp dt njp2 pc-acp vvi pns32 vvb n1 pp-f dt n1, pc-acp vvi pno32 p-acp n1 pp-f np1, vbz c-acp cs dt n1 vmd vvi pns31 vvz n1 p-acp j-jn n1, pc-acp vvi pno31 p-acp n1 pp-f po31 n1.
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Obj. 3. But did not Moses make the Image of a Brazen Serpent, why then may not Images be set up?Object 3. But did not Moses make the Image of a Brazen Serpent, why then may not Images be Set up?
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Resp. That was done by Gods special command, Num. 21.8. Make thee a Brazen Serpent ; and there was a special use of it, both Literal and Spiritual;Resp. That was done by God's special command, Num. 21.8. Make thee a Brazen Serpent; and there was a special use of it, both Literal and Spiritual;
np1 cst vbds vdn p-acp n2 j n1, np1 crd. vvb pno21 dt j n1; cc a-acp vbds dt j n1 pp-f pn31, d j cc j;
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but what, doth the setting up this Image of the Brazen Serpent justifie the setting up of Images in Churches? What,
but what, does the setting up this Image of the Brazen Serpent justify the setting up of Images in Churches? What,
cc-acp q-crq, vdz dt vvg a-acp d n1 pp-f dt j n1 vvi dt n-vvg a-acp pp-f n2 p-acp n2? q-crq,
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1815
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Use 2. Take heed of Idolatry, viz. Image-worship; our Nature is prone to this Sin, as dry Wood to take Fire;Use 2. Take heed of Idolatry, viz. Image-worship; our Nature is prove to this since, as dry Wood to take Fire;
vvb crd vvb n1 pp-f n1, n1 n1; po12 n1 vbz j p-acp d n1, c-acp j n1 pc-acp vvi n1;
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Of the Ten Commandments. Exod. 20.5.
Of the Ten commandments. Exod 20.5.
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because Moses did make an Image by Gods appointment, may we therefore set up an Image of our own Devising? Because Moses made an Image to heal them that were stung, is it lawful therefore to set up Images in Churches, to sting them that are whole? This doth not at all follow.
Because Moses did make an Image by God's appointment, may we Therefore Set up an Image of our own Devising? Because Moses made an Image to heal them that were stung, is it lawful Therefore to Set up Images in Churches, to sting them that Are Whole? This does not At all follow.
c-acp np1 vdd vvi dt n1 p-acp n2 n1, vmb pns12 av vvn a-acp dt n1 pp-f po12 d vvg? p-acp np1 vvd dt n1 pc-acp vvi pno32 cst vbdr vvn, vbz pn31 j av pc-acp vvi a-acp n2 p-acp n2, pc-acp vvi pno32 cst vbr j-jn? d vdz xx p-acp d vvb.
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Nay, that very brazen Serpent which God himself commanded to be set up, when Israel did look upon it with too much Reverence,
Nay, that very brazen Serpent which God himself commanded to be Set up, when Israel did look upon it with too much reverence,
uh-x, cst av j n1 r-crq np1 px31 vvd pc-acp vbi vvn a-acp, c-crq np1 vdd vvi p-acp pn31 p-acp av d n1,
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and began to burn Incense to it, Hezekiah defaced that Image, and called it Nehushtan, and God commended him for doing so, 2 Kings 18.4.
and began to burn Incense to it, Hezekiah defaced that Image, and called it Nehushtan, and God commended him for doing so, 2 Kings 18.4.
cc vvd pc-acp vvi n1 p-acp pn31, np1 vvn cst n1, cc vvd pn31 np1, cc np1 vvd pno31 p-acp vdg av, crd n2 crd.
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1815
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Obj. 4. But is not God represented as having Hands and Eyes and Ears? Why then may we not make an Image to represent him by, and help our Devotion?Object 4. But is not God represented as having Hands and Eyes and Ears? Why then may we not make an Image to represent him by, and help our Devotion?
np1 crd cc-acp vbz xx np1 vvn p-acp vhg n2 cc n2 cc n2? uh-crq av vmb pns12 xx vvi dt n1 pc-acp vvi pno31 p-acp, cc vvb po12 n1?
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1816
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Resp. Though God is pleas'd to stoop to our weak Capacities, and set himself out in Scripture by Eyes, to signifie his Omnisciency,Resp. Though God is pleased to stoop to our weak Capacities, and Set himself out in Scripture by Eyes, to signify his Omnisciency,
np1 cs np1 vbz vvn pc-acp vvi p-acp po12 j n2, cc vvd px31 av p-acp n1 p-acp n2, pc-acp vvi po31 n1,
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1817
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and Hands, to signifie his Power, yet it is very absurd from Metaphors and Figurative Expressions, to bring an Argument for Images and Pictures;
and Hands, to signify his Power, yet it is very absurd from Metaphors and Figurative Expressions, to bring an Argument for Images and Pictures;
cc n2, pc-acp vvi po31 n1, av pn31 vbz av j p-acp n2 cc j n2, pc-acp vvi dt n1 p-acp n2 cc n2;
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for by that Rule God may be pictured by the Sun and the Element of Fire,
for by that Rule God may be pictured by the Sun and the Element of Fire,
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1817
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8605
and by a Rock, for God is set forth by these Metaphors in Scripture; and sure the Papists themselves would not like to have such Images made of God.
and by a Rock, for God is Set forth by these Metaphors in Scripture; and sure the Papists themselves would not like to have such Images made of God.
cc p-acp dt n1, c-acp np1 vbz vvn av p-acp d n2 p-acp n1; cc av-j dt njp2 px32 vmd xx av-j pc-acp vhi d n2 vvn pp-f np1.
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Quest. 1. If it be not lawful to make the Image of God the Father,
Quest. 1. If it be not lawful to make the Image of God the Father,
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1818
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yet may we not make an Image of Christ, who took upon him the nature of Man? yet may we not make an Image of christ, who took upon him the nature of Man?
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Resp. No. Epiphanius seeing an Image of Christ hanging in a Church, brake it in Pieces;Resp. No. Epiphanius seeing an Image of christ hanging in a Church, brake it in Pieces;
np1 uh-dx np1 vvg dt n1 pp-f np1 vvg p-acp dt n1, vvd pn31 p-acp n2;
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1819
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'tis Christ's Godhead, united to his Manhood, that makes him to be Christ;
it's Christ's Godhead, united to his Manhood, that makes him to be christ;
pn31|vbz npg1 n1, vvn p-acp po31 n1, cst vvz pno31 pc-acp vbi np1;
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1819
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therefore to Picture his Manhood, when we cannot Picture his Godhead, is a Sin, because we make him to be but half Christ;
Therefore to Picture his Manhood, when we cannot Picture his Godhead, is a since, Because we make him to be but half christ;
av p-acp n1 po31 n1, c-crq pns12 vmbx n1 po31 n1, vbz dt n1, c-acp pns12 vvb pno31 pc-acp vbi p-acp j-jn np1;
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1819
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we separate what God hath joyned, we leave out that which is the chief thing, which makes him to be Christ.
we separate what God hath joined, we leave out that which is the chief thing, which makes him to be christ.
pns12 vvb r-crq np1 vhz vvn, pns12 vvb av cst r-crq vbz dt j-jn n1, r-crq vvz pno31 pc-acp vbi np1.
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1819
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Quest. 2. But how then shall we conceive of God aright, if we may make no Image or Resemblance of him?
Quest. 2. But how then shall we conceive of God aright, if we may make no Image or Resemblance of him?
n1. crd cc-acp q-crq av vmb pns12 vvi pp-f np1 av, cs pns12 vmb vvi dx n1 cc n1 pp-f pno31?
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1820
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Resp. We must conceive of God Spiritually, viz. 1. In his Attributes, his Holiness, Justice, Goodness, which are the Beams by which his Divine Nature shines forth. 2. We must conceive of him as he is in Christ.Resp. We must conceive of God Spiritually, viz. 1. In his Attributes, his Holiness, justice, goodness, which Are the Beams by which his Divine Nature shines forth. 2. We must conceive of him as he is in christ.
np1 pns12 vmb vvi pp-f np1 av-j, n1 crd p-acp po31 n2, po31 n1, n1, n1, r-crq vbr dt n2 p-acp r-crq po31 j-jn n1 vvz av. crd pns12 vmb vvi pp-f pno31 c-acp pns31 vbz p-acp np1.
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1821
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Christ is the Image of the Invisible God, Col. 1.15. As in the Wax we see the print of the Seal.
christ is the Image of the Invisible God, Col. 1.15. As in the Wax we see the print of the Seal.
np1 vbz dt n1 pp-f dt j np1, np1 crd. p-acp p-acp dt n1 pns12 vvb dt n1 pp-f dt n1.
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1821
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8615
Set the Eyes of your Faith on Christ-God-Man, Iohn 14.9. He that hath seen me, hath seen the Father.
Set the Eyes of your Faith on Christ-God-Man, John 14.9. He that hath seen me, hath seen the Father.
j-vvn dt n2 pp-f po22 n1 p-acp n1, np1 crd. pns31 cst vhz vvn pno11, vhz vvn dt n1.
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or the likeness of any thing, in Heaven, Earth, Water, Sun, Moon, Stars, Male, Female, Fish;or the likeness of any thing, in Heaven, Earth, Water, Sun, Moon, Stars, Male, Female, Fish;
cc dt n1 pp-f d n1, p-acp n1, n1, n1, n1, n1, n2, j-jn, j-jn, n1;
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Thou shalt not bow down to them ;Thou shalt not bow down to them;
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1822
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I say, what needed so many Words, but to shew how subject we are to this sin of false Worship? It concerns us therefore to resist this sin.
I say, what needed so many Words, but to show how Subject we Are to this since of false Worship? It concerns us Therefore to resist this since.
pns11 vvb, r-crq vvd av d n2, cc-acp pc-acp vvi c-crq n-jn pns12 vbr pc-acp d n1 pp-f j n1? pn31 vvz pno12 av pc-acp vvi d n1.
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1822
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Where the Tide is apt to run with greater force, there we had need make the Banks higher and stronger;
Where the Tide is apt to run with greater force, there we had need make the Banks higher and Stronger;
c-crq dt n1 vbz j pc-acp vvi p-acp jc n1, a-acp pns12 vhd n1 vvi dt n2 jc cc jc;
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1822
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the Plague of Idolatry is very infectious, Psal. 106.35, 36. They were mingled among the Heathens, and served their Idols.
the Plague of Idolatry is very infectious, Psalm 106.35, 36. They were mingled among the heathens, and served their Idols.
dt n1 pp-f n1 vbz av j, np1 crd, crd pns32 vbdr vvn p-acp dt n2-jn, cc vvd po32 n2.
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1822
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It is my Advice to you, to avoid all occasions of this Sin. 1. Come not into the Company of Idolatrous Papists;
It is my advice to you, to avoid all occasions of this Sin. 1. Come not into the Company of Idolatrous Papists;
pn31 vbz po11 n1 p-acp pn22, pc-acp vvi d n2 pp-f d np1 crd vvb xx p-acp dt n1 pp-f j njp2;
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1822
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dare not to live under the same Roof with them: You run into the Devils Mouth.
Dare not to live under the same Roof with them: You run into the Devils Mouth.
vvb xx pc-acp vvi p-acp dt d n1 p-acp pno32: pn22 vvb p-acp dt ng1 n1.
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1823
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8625
Iohn the Divine would not be in the Bath where Cerinthus the Heretick was. 2. Go not into their Chappels to see their Crucifixes or hear Mass:John the Divine would not be in the Bath where Cerinthus the Heretic was. 2. Go not into their Chapels to see their Crucifixes or hear Mass:
np1 dt j-jn vmd xx vbi p-acp dt n1 c-crq np1 dt n1 vbds. crd vvb xx p-acp po32 n2 pc-acp vvi po32 vvz cc vvb n1:
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1823
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8626
As the looking on an Harlot draws to Adultery, so the looking on the Popish guilded Picture, may draw to Idolatry.
As the looking on an Harlot draws to Adultery, so the looking on the Popish Guilded Picture, may draw to Idolatry.
c-acp dt vvg p-acp dt n1 vvz p-acp n1, av dt vvg p-acp dt j vvn n1, vmb vvi p-acp n1.
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1824
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8627
Some care not though they go and see their Idol-worship; indeed a Vagrant that hath nothing to lose, cares not though he goes among Thieves.
some care not though they go and see their Idol-worship; indeed a Vagrant that hath nothing to loose, Cares not though he Goes among Thieves.
d vvb xx cs pns32 vvb cc vvi po32 n1; av dt j-jn cst vhz pix pc-acp vvi, vvz xx cs pns31 vvz p-acp n2.
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1824
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Such as have no goodness in them, care not into what Idolatrous Places they come, or what Temptations they cast themselves upon;
Such as have no Goodness in them, care not into what Idolatrous Places they come, or what Temptations they cast themselves upon;
d c-acp vhb dx n1 p-acp pno32, vvb xx p-acp r-crq j n2 pns32 vvb, cc r-crq n2 pns32 vvd px32 p-acp;
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1824
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but you who have a Treasure about you, good Principles, take heed the Popish Priests do not rob you of your Principles,
but you who have a Treasure about you, good Principles, take heed the Popish Priests do not rob you of your Principles,
cc-acp pn22 r-crq vhb dt n1 p-acp pn22, j n2, vvb n1 dt j n2 vdb xx vvi pn22 pp-f po22 n2,
(68) sermon (DIV1)
1824
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8630
and defile you with their Images. 3. Dare not to joyn in Marriage with Image-worshippers.
and defile you with their Images. 3. Dare not to join in Marriage with Image worshipers.
cc vvb pn22 p-acp po32 n2. crd n1 xx pc-acp vvi p-acp n1 p-acp n2.
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1824
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Solomon though a Man of Wisdom, yet his Idolatrous Wives drew away his Heart from God ;Solomon though a Man of Wisdom, yet his Idolatrous Wives drew away his Heart from God;
np1 cs dt n1 pp-f n1, av po31 j n2 vvd av po31 n1 p-acp np1;
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the People of Israel entred into an Oath and Curse, that they would not give their Daughters in Marriage to the Idolaters, Nehem. 10.30.
the People of Israel entered into an Oath and Curse, that they would not give their Daughters in Marriage to the Idolaters, Nehemiah 10.30.
dt n1 pp-f np1 vvn p-acp dt n1 cc n1, cst pns32 vmd xx vvi po32 n2 p-acp n1 p-acp dt n2, np1 crd.
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1825
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8633
For a Protestant and Papist to Marry, is to be unequally yoaked, 2 Cor. 6.14. and there is more danger the Papist will corrupt the Protestant, than hope the Protestant will convert the Papist.
For a Protestant and Papist to Marry, is to be unequally yoked, 2 Cor. 6.14. and there is more danger the Papist will corrupt the Protestant, than hope the Protestant will convert the Papist.
p-acp dt n1 cc njp pc-acp vvi, vbz pc-acp vbi av-j vvn, crd np1 crd. cc pc-acp vbz dc n1 dt njp vmb vvi dt n1, cs vvb dt n1 vmb vvi dt njp.
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1825
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8634
Mingle Wine and Vinegar, the Vinegar will sooner sour the Wine, than the Wine will sweeten the Vinegar.
Mingle Wine and Vinegar, the Vinegar will sooner sour the Wine, than the Wine will sweeten the Vinegar.
vvb n1 cc n1, dt n1 vmb av-c vvi dt n1, cs dt n1 vmb vvi dt n1.
(68) sermon (DIV1)
1825
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8635
4. Avoid Superstition, which is a Bridge leads over to Rome. Superstition is the bringing in any Ceremony, Fancy or Innovation into Gods worship which he never appointed.
4. Avoid Superstition, which is a Bridge leads over to Room. Superstition is the bringing in any Ceremony, Fancy or Innovation into God's worship which he never appointed.
crd vvb n1, r-crq vbz dt n1 vvz a-acp p-acp vvi. n1 vbz dt vvg p-acp d n1, n1 cc n1 p-acp n2 vvb r-crq pns31 av-x vvn.
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1826
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8636
This is very provoking to God, because it reflects much upon his Honour, as if he were not wise enough to appoint the manner of his own Worship.
This is very provoking to God, Because it reflects much upon his Honour, as if he were not wise enough to appoint the manner of his own Worship.
d vbz av vvg p-acp np1, c-acp pn31 vvz av-d p-acp po31 n1, c-acp cs pns31 vbdr xx j av-d pc-acp vvi dt n1 pp-f po31 d n1.
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God hates all strange Fire to be offered in his Temple, Lev. 10.1. A Ceremony may in time bring to a Crucifix.God hates all strange Fire to be offered in his Temple, Lev. 10.1. A Ceremony may in time bring to a Crucifix.
np1 vvz d j n1 pc-acp vbi vvn p-acp po31 n1, np1 crd. dt n1 vmb p-acp n1 vvi p-acp dt n1.
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They who contend for the Cross in Baptism, why may they not as well have the Oyl, Salt and Cream, the one being as antient as the other? Such as are for Altar-worship, they who will bow to the East, may in time bow to the Host. Take heed of all occasions of Idolatry. Idolatry is Devil-worship, Psal. 106.37.
They who contend for the Cross in Baptism, why may they not as well have the Oil, Salt and Cream, the one being as ancient as the other? Such as Are for Altar-worship, they who will bow to the East, may in time bow to the Host. Take heed of all occasions of Idolatry. Idolatry is Devil-worship, Psalm 106.37.
pns32 r-crq vvb p-acp dt n1 p-acp n1, q-crq vmb pns32 xx c-acp av vhi dt n1, n1 cc n1, dt pi vbg p-acp j c-acp dt j-jn? d c-acp vbr p-acp n1, pns32 r-crq vmb vvi p-acp dt n1, vmb p-acp n1 vvi p-acp dt n1 vvb n1 pp-f d n2 pp-f n1. n1 vbz n1, np1 crd.
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And if you search through the whole Bible, there is no one Sin that God hath more followed with Plagues than Idolatry;
And if you search through the Whole bible, there is no one since that God hath more followed with Plagues than Idolatry;
cc cs pn22 vvb p-acp dt j-jn n1, pc-acp vbz dx pi n1 cst np1 vhz dc vvn p-acp n2 cs n1;
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the Jews have a Saying, that in every Evil which befals them, there is uncia aurei vituli, an Ounce of the Golden Calf in it.
the jews have a Saying, that in every Evil which befalls them, there is uncia Aurei Calfs, an Ounce of the Golden Calf in it.
dt np2 vhb dt vvg, cst p-acp d n-jn r-crq vvz pno32, pc-acp vbz fw-it fw-it fw-la, dt n1 pp-f dt j n1 p-acp pn31.
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Hell is a Place for Idolaters, Rev. 22.15. For without are Idolaters. Synesius calls the Devil NONLATINALPHABET, a Rejoycer at Idols, because Image-worshippers help to fill Hell.
Hell is a Place for Idolaters, Rev. 22.15. For without Are Idolaters. Synesius calls the devil, a Rejoicer At Idols, Because Image worshipers help to fill Hell.
n1 vbz dt n1 p-acp n2, n1 crd. p-acp a-acp vbr n2. np1 vvz dt n1, dt n1 p-acp n2, c-acp n2 vvb pc-acp vvi n1.
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That you may be preserved from Idolatry and Image-worship, 1. Get good Principles, that you may be able to oppose the Gain-sayer.
That you may be preserved from Idolatry and Image-worship, 1. Get good Principles, that you may be able to oppose the Gainsayer.
cst pn22 vmb vbi vvn p-acp n1 cc n1, crd vvb j n2, cst pn22 vmb vbi j pc-acp vvi dt n1.
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Whence doth the Popish Religion get ground? not from the goodness of their cause, but from the ignorance of the People. 2. Get love to God.
Whence does the Popish Religion get ground? not from the Goodness of their cause, but from the ignorance of the People. 2. Get love to God.
q-crq vdz dt j n1 vvb n1? xx p-acp dt n1 pp-f po32 n1, cc-acp p-acp dt n1 pp-f dt n1. crd vvb n1 p-acp np1.
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The Wife that loves her Husband is safe from the Adulterer; and the Soul that loves Christ is safe from the Idolater.
The Wife that loves her Husband is safe from the Adulterer; and the Soul that loves christ is safe from the Idolater.
dt n1 cst vvz po31 n1 vbz j p-acp dt n1; cc dt n1 cst vvz np1 vbz j p-acp dt n1.
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3. Pray that God will keep you. Though it is true, there is nothing in an Image to tempt;
3. prey that God will keep you. Though it is true, there is nothing in an Image to tempt;
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for if we pray to an Image, it cannot hear, and if we pray to God by an Image, he will not hear;
for if we pray to an Image, it cannot hear, and if we pray to God by an Image, he will not hear;
c-acp cs pns12 vvb p-acp dt n1, pn31 vmbx vvi, cc cs pns12 vvb p-acp np1 p-acp dt n1, pns31 vmb xx vvi;
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I say there is nothing to tempt;
I say there is nothing to tempt;
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yet we know not our own Hearts, or how soon we may be drawn to Vanity, if God leave us;
yet we know not our own Hearts, or how soon we may be drawn to Vanity, if God leave us;
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therefore pray that you be not enticed to false Worship, or receive the Mark of the Beast in your right hand or Forehead: Pray, Psal. 119.117. Hold thou me up, and I shall be safe.
Therefore pray that you be not enticed to false Worship, or receive the Mark of the Beast in your right hand or Forehead: Pray, Psalm 119.117. Hold thou me up, and I shall be safe.
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Lord, let me neither mistake my way for want of Light, or leave the true way for want of Courage.
Lord, let me neither mistake my Way for want of Light, or leave the true Way for want of Courage.
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2. Let us Bless God who hath given us the Knowledge of his Truth: That we have tasted the Hony of his Word, and our Eyes are enlightned.
2. Let us Bless God who hath given us the Knowledge of his Truth: That we have tasted the Honey of his Word, and our Eyes Are enlightened.
crd vvb pno12 vvi np1 r-crq vhz vvn pno12 dt n1 pp-f po31 n1: cst pns12 vhb vvn dt n1 pp-f po31 n1, cc po12 n2 vbr vvn.
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Bless him that he hath shewn us the Pattern of his House; the right Mode of Worship:
Bless him that he hath shown us the Pattern of his House; the right Mode of Worship:
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That he hath discovered to us the Forgery and Blasphemy of the Romish Religion. Let us pray, that God will preserve pure Ordinances and powerful Preaching among us.
That he hath discovered to us the Forgery and Blasphemy of the Romish Religion. Let us pray, that God will preserve pure Ordinances and powerful Preaching among us.
cst pns31 vhz vvn p-acp pno12 dt n1 cc n1 pp-f dt jp n1. vvb pno12 vvi, cst np1 vmb vvi j n2 cc j vvg p-acp pno12.
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Idolatry came in at first by the want of good Preaching. Then the People began to have golden Images when they had wooden Priests.
Idolatry Come in At First by the want of good Preaching. Then the People began to have golden Images when they had wooden Priests.
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For I the Lord thy God, am a jealous God, visiting the Iniquity of the Fathers upon the Children unto the third and fourth Generation, of them that hate me.
For I the Lord thy God, am a jealous God, visiting the Iniquity of the Father's upon the Children unto the third and fourth Generation, of them that hate me.
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1. I The Lord thy God, am a jealous God.
1. I The Lord thy God, am a jealous God.
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] The first reason why Israel must not worship graven Images, is because the Lord is a jealous God, Exod. 34.14 The Lord whose name is Jehovah is a jealous God. Jealousie is taken in a good sense,
] The First reason why Israel must not worship graved Images, is Because the Lord is a jealous God, Exod 34.14 The Lord whose name is Jehovah is a jealous God. Jealousy is taken in a good sense,
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and so God is jealous for his People. 2. In a bad Sense, and so God is jealous of his People.
and so God is jealous for his People. 2. In a bad Sense, and so God is jealous of his People.
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1. In a good Sense, and so God is jealous for his People, Zech. 1.14. Thus saith the Lord, I am jealous for Jerusalem, and for Zion, with a great jealousie. God hath a dear Affection to his People, they are his Hephsibah or Delight, Isa. 62.4. The Apple of his Eye, Zech. 2.8. To express how dear they are to him, and how tender he is of them, Nihil charius pupilla oculi, Drusius.
1. In a good Sense, and so God is jealous for his People, Zechariah 1.14. Thus Says the Lord, I am jealous for Jerusalem, and for Zion, with a great jealousy. God hath a dear Affection to his People, they Are his Hephzibah or Delight, Isaiah 62.4. The Apple of his Eye, Zechariah 2.8. To express how dear they Are to him, and how tender he is of them, Nihil charius Pupil oculi, Drusius.
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They are his Spouse, adorn'd with the Jewels of Grace: They lye near to his Heart.
They Are his Spouse, adorned with the Jewels of Grace: They lie near to his Heart.
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He is jealous for his Spouse, therefore will be avenged on them who go to wrong her, Isa. 42.13. The Lord shall stir up jealousie like a man of war;
He is jealous for his Spouse, Therefore will be avenged on them who go to wrong her, Isaiah 42.13. The Lord shall stir up jealousy like a man of war;
pns31 vbz j p-acp po31 n1, av vmb vbi vvn p-acp pno32 r-crq vvb pc-acp vvi pno31, np1 crd. dt n1 vmb vvi a-acp n1 av-j dt n1 pp-f n1;
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he shall roar, he shall prevail against his enemies. What is done to the Saints, God takes as done to himself, 2 Kings 19.22. and the Lord will undo all them that afflict Sion, Zeph. 3.19. I will undo all that afflict thee. he shall roar, he shall prevail against his enemies. What is done to the Saints, God Takes as done to himself, 2 Kings 19.22. and the Lord will undo all them that afflict Sion, Zephaniah 3.19. I will undo all that afflict thee.
pns31 vmb vvi, pns31 vmb vvi p-acp po31 n2. q-crq vbz vdn p-acp dt n2, np1 vvz c-acp vdn p-acp px31, crd n2 crd. cc dt n1 vmb vvi d pno32 cst vvb np1, np1 crd. pns11 vmb vvi d cst vvb pno21.
(69) sermon (DIV1)
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2. Jealousie is taken in a bad Sense, and so God is jealous of his People:
2. Jealousy is taken in a bad Sense, and so God is jealous of his People:
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And so it is taken in this Commandment. I the Lord thy God am a jealous God.
And so it is taken in this Commandment. I the Lord thy God am a jealous God.
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I am jealous lest you should go after false Gods, or worship the true God in a false manner;
I am jealous lest you should go After false God's, or worship the true God in a false manner;
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lest you defile your Virgin Profession by Images.
lest you defile your Virgae Profession by Images.
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God will have his Spouse keep close to him, and not go after other Lovers, Hos. 3.3. Thou shalt not be for another man. God cannot bear a Corrival.
God will have his Spouse keep close to him, and not go After other Lovers, Hos. 3.3. Thou shalt not be for Another man. God cannot bear a Corrival.
np1 vmb vhi po31 n1 vvi av-j p-acp pno31, cc xx vvi p-acp j-jn n2, np1 crd. pns21 vm2 xx vbi p-acp j-jn n1. n1 vmbx vvi dt n1.
(69) sermon (DIV1)
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Our conjugal Love, viz. a Love joyn'd with Adoration, and Worship, must be given only to God.
Our conjugal Love, viz. a Love joined with Adoration, and Worship, must be given only to God.
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Use 1. Let us give God no just cause to be jealous.Use 1. Let us give God no just cause to be jealous.
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A good Wife will be so Discreet and Chast, as to give her Husband no just occasion of Jealousie.
A good Wife will be so Discreet and Chaste, as to give her Husband no just occasion of Jealousy.
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Let us avoid all Sin, especially this Sin of Idolatry or Image-worship:
Let us avoid all since, especially this since of Idolatry or Image-worship:
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It is heinous, after we have entred into a Marriage-Covenant with God, now to prostitute our selves to an Image.
It is heinous, After we have entered into a Marriage covenant with God, now to prostitute our selves to an Image.
pn31 vbz j, c-acp pns12 vhb vvn p-acp dt n1 p-acp np1, av pc-acp vvi po12 n2 p-acp dt n1.
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Idolatry is Spiritual Adultery, and God is a jealous God, he will avenge it: Image-worship makes God abhor a People, Psal. 78.58. They moved him to jealousie with their graven Images.
Idolatry is Spiritual Adultery, and God is a jealous God, he will avenge it: Image-worship makes God abhor a People, Psalm 78.58. They moved him to jealousy with their graved Images.
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(69) sermon (DIV1)
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When God heard this, he was Wroth, and greatly abhorred Israel. Image-worship enrageth God, Prov. 6.34. Iealousie is the Rage of a man:
When God herd this, he was Wroth, and greatly abhorred Israel. Image-worship enrageth God, Curae 6.34. Jealousy is the Rage of a man:
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It makes God divorce a People, Exod. 32.7. Thy People, lo-ammi, Hos. 2.2. Plead with your Mother, plead, for she is not my Wife, Cant. 8.6. Iealousie is cruel as the grave.
It makes God divorce a People, Exod 32.7. Thy People, lo-ammi, Hos. 2.2. Plead with your Mother, plead, for she is not my Wife, Cant 8.6. Jealousy is cruel as the grave.
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(69) sermon (DIV1)
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As the Grave devours Mens Bodies, so God will devour Image-worshippers:
As the Grave devours Men's Bodies, so God will devour Image worshipers:
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(69) sermon (DIV1)
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Use 2. If God be a jealous God, let it be a word to such whose Friends are Popish Idolaters,Use 2. If God be a jealous God, let it be a word to such whose Friends Are Popish Idolaters,
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and they are hated by their Friends, because they are of a different Religion, and perhaps they cut off their Maintenance from them.
and they Are hated by their Friends, Because they Are of a different Religion, and perhaps they Cut off their Maintenance from them.
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(69) sermon (DIV1)
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O remember God is a jealous God, better move your Parents to hatred, than move God to jealousie:
O Remember God is a jealous God, better move your Parents to hatred, than move God to jealousy:
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Their Anger cannot do you so much hurt as Gods: If they will not provide for you, God will, Psal. 27.10. When my Father and Mother forsake me, then the Lord will take me up.
Their Anger cannot do you so much hurt as God's: If they will not provide for you, God will, Psalm 27.10. When my Father and Mother forsake me, then the Lord will take me up.
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(69) sermon (DIV1)
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2. The second Reason against Image-worship, Visiting the Iniquity of the Fathers upon the Children, unto the third and fourth Generation.
2. The second Reason against Image-worship, Visiting the Iniquity of the Father's upon the Children, unto the third and fourth Generation.
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] There is a Two-fold Visiting. 1. There is Gods visiting in Mercy, Gen. 50.25. God will surely visit you.
] There is a Twofold Visiting. 1. There is God's visiting in Mercy, Gen. 50.25. God will surely visit you.
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That is, he will bring you into the Land of Canaan, the Type of Heaven. Thus God hath visited us with the Sun-beams of his Favour:
That is, he will bring you into the Land of Canaan, the Type of Heaven. Thus God hath visited us with the Sunbeams of his Favour:
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He hath made us swim in a Sea of Mercy: This is an happy Visitation. 2. There is Gods visiting in Anger, Ier. 5.9. Shall I not visit for these things? That is, Gods visiting with the Rod; and Isa. 10.3. What will ye do in the day of Visitation? That is, in the day when God shall visit with his Judgments.
He hath made us swim in a Sea of Mercy: This is an happy Visitation. 2. There is God's visiting in Anger, Jeremiah 5.9. Shall I not visit for these things? That is, God's visiting with the Rod; and Isaiah 10.3. What will you do in the day of Visitation? That is, in the day when God shall visit with his Judgments.
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Thus Gods visiting is taken here, in this Commandment, visiting Iniquity, that is, punishing Iniquity. Observe here three things.
Thus God's visiting is taken Here, in this Commandment, visiting Iniquity, that is, punishing Iniquity. Observe Here three things.
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Observ. 1. That Sin makes God visit: Visiting Iniquity.Observation 1. That since makes God visit: Visiting Iniquity.
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Sin is the cause why God visits with Sickness, Poverty, Psal. 89.31, 32. If they break my Commandments:
since is the cause why God visits with Sickness, Poverty, Psalm 89.31, 32. If they break my commandments:
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Then will I visit their transgression with the rod. Sin twists the Cords which pinch us: Sin creates all our Troubles:Then will I visit their Transgression with the rod. since twists the Cords which pinch us: since creates all our Troubles:
av vmb pns11 vvi po32 n1 p-acp dt n1. n1 vvz dt n2 r-crq vvb pno12: n1 vvz d po12 vvz:
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It is the Gaul in our Cup, and the Gravel in our Bread: Flagitium & flagellum sunt sicut acus & filum. Sin is the Trojan Horse:
It is the Gaul in our Cup, and the Gravel in our Bred: Flagitium & flagellum sunt sicut Accuse & filum. since is the Trojan Horse:
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The Phaeton that sets all on Fire: It is the Womb of our Sorrows, and Grave of our Comforts. God visits for Sin.
The Phaeton that sets all on Fire: It is the Womb of our Sorrows, and Grave of our Comforts. God visits for Sin.
dt np1 cst vvz d p-acp n1: pn31 vbz dt n1 pp-f po12 n2, cc j pp-f po12 n2. np1 vvz p-acp np1
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Observ. 2. One special sin God visits for, is Idolatry and Image-worship. Visiting the iniquity of the Fathers. Observation 2. One special since God visits for, is Idolatry and Image-worship. Visiting the iniquity of the Father's.
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Most of Gods invenomed Arrows have been shot among Idolaters, Ier. 7.12.
Most of God's envenomed Arrows have been shot among Idolaters, Jeremiah 7.12.
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Go now unto my place which was in Shiloh, where I set my name at the first, Go now unto my place which was in Shiloh, where I Set my name At the First,
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and see what I did to it.
and see what I did to it.
cc vvb r-crq pns11 vdd p-acp pn31.
(69) sermon (DIV1)
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God for Israels Idolatry, suffered their Army to be routed, their Priests slain, the Ark taken Captive,God for Israel's Idolatry, suffered their Army to be routed, their Priests slave, the Ark taken Captive,
np1 p-acp npg1 n1, vvd po32 n1 pc-acp vbi n-vvn, po32 n2 vvn, dt n1 vvn j-jn,
(69) sermon (DIV1)
1838
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8697
and we never read that the Ark returned to Shiloh any more. Hierusalem was the most Famous Metropolis of the World:
and we never read that the Ark returned to Shiloh any more. Jerusalem was the most Famous Metropolis of the World:
cc pns12 av-x vvn cst dt n1 vvd p-acp np1 d dc. np1 vbds dt av-ds j n1 pp-f dt n1:
(69) sermon (DIV1)
1838
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8698
There was the Temple, Psal. 122.4. Whither the Tribes go up, the Tribes of the Lord.
There was the Temple, Psalm 122.4. Whither the Tribes go up, the Tribes of the Lord.
pc-acp vbds dt n1, np1 crd. c-crq dt n2 vvb a-acp, dt n2 pp-f dt n1.
(69) sermon (DIV1)
1838
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8699
Yet for their high places and Images, their City was besieged and taken by the Chaldean Forces, 2 Kings 25.4.
Yet for their high places and Images, their city was besieged and taken by the Chaldean Forces, 2 Kings 25.4.
av p-acp po32 j n2 cc n2, po32 n1 vbds vvn cc vvn p-acp dt jp n2, crd n2 crd.
(69) sermon (DIV1)
1838
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8700
When Images were set up in Constantinople, the chief Seat of the Eastern Empire, this City which was in the eye of the World impregnable, was taken by the Turks, and many cruelly Massacred.
When Images were Set up in Constantinople, the chief Seat of the Eastern Empire, this city which was in the eye of the World impregnable, was taken by the Turks, and many cruelly Massacred.
c-crq n2 vbdr vvn a-acp p-acp np1, dt j-jn n1 pp-f dt j n1, d n1 r-crq vbds p-acp dt n1 pp-f dt n1 j, vbds vvn p-acp dt n2, cc d av-j vvn.
(69) sermon (DIV1)
1838
Page 283
8701
Then the Turks, in their Triumphs, reproached the Idolatrous Christians, causing an Image or Crucifix to be carried through the Streets in Contempt,
Then the Turks, in their Triumphos, reproached the Idolatrous Christians, causing an Image or Crucifix to be carried through the Streets in Contempt,
av dt n2, p-acp po32 n2, vvd dt j np1, vvg dt n1 cc n1 pc-acp vbi vvn p-acp dt n2 p-acp n1,
(69) sermon (DIV1)
1838
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8702
and throwing Dirt upon it, cried, This is the God of the Christians: Here was Gods Visitation for their Idolatry.
and throwing Dirt upon it, cried, This is the God of the Christians: Here was God's Visitation for their Idolatry.
cc vvg n1 p-acp pn31, vvd, d vbz dt n1 pp-f dt np1: av vbds npg1 n1 p-acp po32 n1.
(69) sermon (DIV1)
1838
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8703
God hath set special marks of his Wrath upon Idolaters.God hath Set special marks of his Wrath upon Idolaters.
np1 vhz vvn j n2 pp-f po31 n1 p-acp n2.
(69) sermon (DIV1)
1838
Page 283
8704
At a place called Epoletium there perished by an Earth-quake 350 Persons, while they were offering Sacrifice to Idols.
At a place called Epoletium there perished by an Earthquake 350 Persons, while they were offering Sacrifice to Idols.
p-acp dt n1 vvn np1 a-acp vvn p-acp dt n1 crd n2, cs pns32 vbdr vvg n1 p-acp n2.
(69) sermon (DIV1)
1838
Page 283
8705
Idolatry hath brought Misery upon the Eastern Churches, it removed the golden Candlesticks of Asia. This Iniquity God visits for.
Idolatry hath brought Misery upon the Eastern Churches, it removed the golden Candlesticks of Asia. This Iniquity God visits for.
n1 vhz vvn n1 p-acp dt j n2, pn31 vvd dt j n2 pp-f np1. d n1 np1 n2 p-acp.
(69) sermon (DIV1)
1838
Page 283
8706
Observ 3. Idolatrous Persons are Enemies not only to their own Souls, but to their Children:Observe 3. Idolatrous Persons Are Enemies not only to their own Souls, but to their Children:
vvb crd j n2 vbr n2 xx av-j p-acp po32 d n2, cc-acp p-acp po32 n2:
(69) sermon (DIV1)
1839
Page 283
8707
Visiting the Iniquity of the Fathers upon their Children. Visiting the Iniquity of the Father's upon their Children.
vvg dt n1 pp-f dt n2 p-acp po32 n2.
(69) sermon (DIV1)
1839
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8708
As an Idolatrous Father intails his Land of Inheritance, so he intails Gods Anger and Curse upon them.
As an Idolatrous Father intails his Land of Inheritance, so he intails God's Anger and Curse upon them.
p-acp dt j n1 vvz po31 n1 pp-f n1, av pns31 vvz ng1 n1 cc vvb p-acp pno32.
(69) sermon (DIV1)
1839
Page 283
8709
A jealous Husband finding his Wife hath stained her Integrity, may justly cast off her and her Children too,
A jealous Husband finding his Wife hath stained her Integrity, may justly cast off her and her Children too,
dt j n1 vvg po31 n1 vhz vvn po31 n1, vmb av-j vvi p-acp pno31 cc po31 n2 av,
(69) sermon (DIV1)
1839
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8710
because they are none of his.
Because they Are none of his.
c-acp pns32 vbr pix pp-f png31.
(69) sermon (DIV1)
1839
Page 283
8711
If the Father be a Traytor to his Prince, no wonder if all the Children suffer.
If the Father be a Traitor to his Prince, no wonder if all the Children suffer.
cs dt n1 vbb dt n1 p-acp po31 n1, dx n1 cs d dt n2 vvb.
(69) sermon (DIV1)
1839
Page 283
8712
God may visit the Iniquity of Image-worshippers upon their Children.God may visit the Iniquity of Image worshipers upon their Children.
np1 vmb vvi dt n1 pp-f n2 p-acp po32 n2.
(69) sermon (DIV1)
1839
Page 283
8749
The Lord repays him that hates him to his Face. Use 2. Let it exhort us all to fly from Romish Idolatry;
The Lord repays him that hates him to his Face. Use 2. Let it exhort us all to fly from Romish Idolatry;
dt n1 vvz pno31 cst vvz pno31 p-acp po31 n1. vvb crd vvb pn31 vvi pno12 d pc-acp vvi p-acp jp n1;
(69) sermon (DIV1)
1848
Page 284
8713
Quest But is it not said, Every one shall dye for his own Sin? The Son shall not bear the Iniquity of the Father? How then doth God say, he will visit the Iniquity of the Fathers upon the Children?
Quest But is it not said, Every one shall die for his own since? The Son shall not bear the Iniquity of the Father? How then does God say, he will visit the Iniquity of the Father's upon the Children?
n1 cc-acp vbz pn31 xx vvn, d pi vmb vvi p-acp po31 d n1? dt n1 vmb xx vvi dt n1 pp-f dt n1? c-crq av vdz np1 vvi, pns31 vmb vvi dt n1 pp-f dt n2 p-acp dt n2?
(69) sermon (DIV1)
1840
Page 283
8714
Resp. Though the Son be not Damned for his Fathers Sin, yet he may be severely punished, Iob 21.19. God lays up his iniquity for his Children. Resp. Though the Son be not Damned for his Father's since, yet he may be severely punished, Job 21.19. God lays up his iniquity for his Children.
np1 cs dt n1 vbb xx vvn p-acp po31 ng1 n1, av pns31 vmb vbi av-j vvn, np1 crd. np1 vvz a-acp po31 n1 p-acp po31 n2.
(69) sermon (DIV1)
1841
Page 283
8715
That is, God lays up the Punishment of his Iniquity for his Children;
That is, God lays up the Punishment of his Iniquity for his Children;
cst vbz, np1 vvz a-acp dt n1 pp-f po31 n1 p-acp po31 n2;
(69) sermon (DIV1)
1841
Page 283
8716
the Child smarts for the Fathers Sin. Ieroboam thought to have established the Kingdom by Idolatrous Worship,
the Child smarts for the Father's Sin. Jeroboam Thought to have established the Kingdom by Idolatrous Worship,
dt n1 vvz p-acp dt ng1 np1 np1 vvd pc-acp vhi vvn dt n1 p-acp j n1,
(69) sermon (DIV1)
1841
Page 283
8717
but it brought Ruin upon him and all his Posterity, 1 Kings 14.10. Ahab 's Idolatry wronged his Posterity, they lost the Kingdom and were all Beheaded, 2 Kings 10.7. They took the Kings Sons, and slew seventy Persons.
but it brought Ruin upon him and all his Posterity, 1 Kings 14.10. Ahab is Idolatry wronged his Posterity, they lost the Kingdom and were all Beheaded, 2 Kings 10.7. They took the Kings Sons, and slew seventy Persons.
cc-acp pn31 vvd n1 p-acp pno31 cc d po31 n1, crd n2 crd. np1 vbz n1 vvn po31 n1, pns32 vvd dt n1 cc vbdr d vvn, crd n2 crd. pns32 vvd dt ng1 n2, cc vvd crd n2.
(69) sermon (DIV1)
1841
Page 283
8718
There God visited the I••quity of the Father upon the Children. As a Son catcheth an Hereditary Disease from his Father, the Stone or Gout;
There God visited the I••quity of the Father upon the Children. As a Son Catches an Hereditary Disease from his Father, the Stone or Gout;
pc-acp np1 vvd dt n1 pp-f dt n1 p-acp dt n2. p-acp dt n1 vvz dt j n1 p-acp po31 n1, dt n1 cc n1;
(69) sermon (DIV1)
1841
Page 283
8719
so he catcheth Misery from him, his Fathers Sin ruins him.
so he Catches Misery from him, his Father's since ruins him.
av pns31 vvz n1 p-acp pno31, po31 ng1 n1 vvz pno31.
(69) sermon (DIV1)
1841
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8720
Use 1. If so, then how sad is it to be the Child of an Idolater? It had been sad to have been one of Gehazi 's Children, who had Leprosie intail'd upon them, 2 Kings 5.27. The Leprosie of Naaman shall cleave to thee, and to thy Seed for ever. Use 1. If so, then how sad is it to be the Child of an Idolater? It had been sad to have been one of Gehazi is Children, who had Leprosy intailed upon them, 2 Kings 5.27. The Leprosy of Naaman shall cleave to thee, and to thy Seed for ever.
vvb crd cs av, av c-crq j vbz pn31 pc-acp vbi dt n1 pp-f dt n1? pn31 vhd vbn j pc-acp vhi vbn crd pp-f np1 vbz n2, r-crq vhd n1 vvn p-acp pno32, crd n2 crd. dt n1 pp-f np1 vmb vvi p-acp pno21, cc p-acp po21 n1 c-acp av.
(69) sermon (DIV1)
1842
Page 283
8721
So it is sad to be a Child of an Idolater, or Image-worshipper. His Seed are exposed to Gods heavy Judgments in this Life:
So it is sad to be a Child of an Idolater, or Image-worshipper. His Seed Are exposed to God's heavy Judgments in this Life:
av pn31 vbz j pc-acp vbi dt n1 pp-f dt n1, cc n1. po31 n1 vbr vvn p-acp npg1 j n2 p-acp d n1:
(69) sermon (DIV1)
1842
Page 283
8722
God visits the Iniquity of the Fathers upon their Children. Methinks I hear God speak, as Isa. 14.21. Prepare slaughter for his Children for the Iniquity of their Fathers. God visits the Iniquity of the Father's upon their Children. Methinks I hear God speak, as Isaiah 14.21. Prepare slaughter for his Children for the Iniquity of their Father's.
np1 vvz dt n1 pp-f dt n2 p-acp po32 n2. vvz pns11 vvb np1 vvi, c-acp np1 crd. vvb n1 p-acp po31 n2 p-acp dt n1 pp-f po32 n2.
(69) sermon (DIV1)
1842
Page 283
8723
Use 2. See what a Privilege it is to be the Children of good Parents:Use 2. See what a Privilege it is to be the Children of good Parents:
vvb crd n1 q-crq dt n1 pn31 vbz pc-acp vbi dt n2 pp-f j n2:
(69) sermon (DIV1)
1843
Page 283
8724
The Parents are in Covenant with God, and God lays up Mercy for their Posterity, Prov. 20.7. The just man walks in his Integrity, his Seed are blessed after him.
The Parents Are in Covenant with God, and God lays up Mercy for their Posterity, Curae 20.7. The just man walks in his Integrity, his Seed Are blessed After him.
dt n2 vbr p-acp n1 p-acp np1, cc np1 vvz a-acp n1 p-acp po32 n1, np1 crd. dt j n1 vvz p-acp po31 n1, po31 n1 vbr vvn p-acp pno31.
(69) sermon (DIV1)
1843
Page 283
8725
A Religious Parent doth not procure Wrath, but helps to keep off Wrath from his Child:
A Religious Parent does not procure Wrath, but helps to keep off Wrath from his Child:
dt j n1 vdz xx vvi n1, cc-acp vvz pc-acp vvi a-acp n1 p-acp po31 n1:
(69) sermon (DIV1)
1843
Page 284
8726
He seasons his Child with Religious Principles; he prays down a Blessing on his Child: He is a Load-stone, drawing his Child to Christ by good Council and Example.
He seasons his Child with Religious Principles; he prays down a Blessing on his Child: He is a Loadstone, drawing his Child to christ by good Council and Exampl.
pns31 vvz po31 n1 p-acp j n2; pns31 vvz a-acp dt n1 p-acp po31 n1: pns31 vbz dt n1, vvg po31 n1 p-acp np1 p-acp j n1 cc n1.
(69) sermon (DIV1)
1843
Page 284
8727
O what a Privilege is it to be born of Godly Religious Parents!
O what a Privilege is it to be born of Godly Religious Parents!
sy r-crq dt n1 vbz pn31 pc-acp vbi vvn pp-f j j n2!
(69) sermon (DIV1)
1843
Page 284
8728
St. Austin saith, That his Mother Monica travelled with greater Care and Pains for his new Birth, than for his Natural.
Saint Austin Says, That his Mother Monica traveled with greater Care and Pains for his new Birth, than for his Natural.
n1 np1 vvz, cst po31 n1 np1 vvn p-acp jc n1 cc n2 p-acp po31 j n1, cs p-acp po31 j.
(69) sermon (DIV1)
1843
Page 284
8729
Wicked Idolaters entail Misery on their Posterity. God visits the Iniquity of the Fathers upon their Children:
Wicked Idolaters entail Misery on their Posterity. God visits the Iniquity of the Father's upon their Children:
j n2 vvb n1 p-acp po32 n1. np1 vvz dt n1 pp-f dt n2 p-acp po32 n2:
(69) sermon (DIV1)
1843
Page 284
8907
3. It is the First and Great Commandment, in respect of the Excellency of this Grace.
3. It is the First and Great Commandment, in respect of the Excellency of this Grace.
crd pn31 vbz dt ord cc j n1, p-acp n1 pp-f dt n1 pp-f d n1.
(71) sermon (DIV1)
1890
Page 288
8730
But Religious Parents procure a Blessing upon their Children. God reserves Mercy for their Posterity. 3. The third Reason against Image-worship, Of them that hate me.
But Religious Parents procure a Blessing upon their Children. God reserves Mercy for their Posterity. 3. The third Reason against Image-worship, Of them that hate me.
cc-acp j n2 vvi dt n1 p-acp po32 n2. np1 vvz n1 p-acp po32 n1. crd dt ord n1 p-acp n1, pp-f pno32 cst vvb pno11.
(69) sermon (DIV1)
1843
Page 284
8731
] This is a Reason against Image-worship, 'tis hating God: The Papists who worship God by an Image, hate God.
] This is a Reason against Image-worship, it's hating God: The Papists who worship God by an Image, hate God.
] d vbz dt n1 p-acp n1, pn31|vbz vvg n1: dt njp2 r-crq n1 np1 p-acp dt n1, n1 np1.
(69) sermon (DIV1)
1844
Page 284
8732
Image-worship is a pretended Love to God, but God interprets it an hating of him: Quae diligit alienum odit sponsum :
Image-worship is a pretended Love to God, but God interprets it an hating of him: Quae diligit Alienum odit sponsum:
n1 vbz dt j-vvn n1 p-acp np1, cc-acp np1 vvz pn31 dt vvg pp-f pno31: fw-la fw-la fw-la fw-la fw-la:
(69) sermon (DIV1)
1844
Page 284
8733
She that loves another Man, hates her own Husband. An Image-lover is a God-hater. Idolaters are said to go a Whoring from God, Ezek. 34.15.
She that loves Another Man, hates her own Husband. an Image-lover is a God-hater. Idolaters Are said to go a Whoring from God, Ezekiel 34.15.
pns31 cst vvz j-jn n1, vvz po31 d n1. dt n1 vbz dt n1. n2 vbr vvn pc-acp vvi dt vvg p-acp np1, np1 crd.
(69) sermon (DIV1)
1844
Page 284
8734
How can they love God? I shall shew that Image-worshippers hate God, whatever love they pretend.
How can they love God? I shall show that Image worshipers hate God, whatever love they pretend.
q-crq vmb pns32 vvb np1? pns11 vmb vvi d n2 vvb np1, r-crq n1 pns32 vvb.
(69) sermon (DIV1)
1844
Page 284
8735
1. They who go contrary to Gods express Will, hate him. God saith, You shall not set up any Statue, Image, Picture, to represent me:
1. They who go contrary to God's express Will, hate him. God Says, You shall not Set up any Statue, Image, Picture, to represent me:
crd pns32 r-crq vvb j-jn p-acp ng1 j n1, vvb pno31. np1 vvz, pn22 vmb xx vvi a-acp d n1, n1, n1, pc-acp vvi pno11:
(69) sermon (DIV1)
1845
Page 284
8736
These things I hate, Deut. 16.22. Neither shalt thou set up any Image which the Lord thy God hateth.
These things I hate, Deuteronomy 16.22. Neither shalt thou Set up any Image which the Lord thy God hates.
d n2 pns11 vvb, np1 crd. av-dx vm2 pns21 vvi a-acp d n1 r-crq dt n1 po21 np1 vvz.
(69) sermon (DIV1)
1845
Page 284
8737
Yet the Idolater will set up Images and worship them. This God looks upon as an hating of him.
Yet the Idolater will Set up Images and worship them. This God looks upon as an hating of him.
av dt n1 vmb vvi a-acp n2 cc vvb pno32. np1 np1 vvz p-acp p-acp dt vvg pp-f pno31.
(69) sermon (DIV1)
1845
Page 284
8738
How doth that Child love his Father, who doth all he can to cross him?
How does that Child love his Father, who does all he can to cross him?
q-crq vdz d n1 vvi po31 n1, r-crq vdz d pns31 vmb pc-acp vvi pno31?
(69) sermon (DIV1)
1845
Page 284
8739
2. They who shut the Truth out of Doors, hate God.
2. They who shut the Truth out of Doors, hate God.
crd pns32 r-crq vvd dt n1 av pp-f n2, vvb np1.
(69) sermon (DIV1)
1846
Page 284
8740
Iephtha proves, that his Brethren did hate him, because they laboured to shut him out of his Fathers House, Iudges 11.7. The Idolater shuts the Truth out of doors:Jephthah Proves, that his Brothers did hate him, Because they laboured to shut him out of his Father's House, Judges 11.7. The Idolater shuts the Truth out of doors:
np1 vvz, cst po31 n2 vdd vvi pno31, c-acp pns32 vvd pc-acp vvi pno31 av pp-f po31 ng1 n1, n2 crd. dt n1 vvz dt n1 av pp-f n2:
(69) sermon (DIV1)
1846
Page 284
8741
He blots out the Second Commandment: He makes a shape of the invisible God: He brings a Lye into Gods Worship, which is a clear proof he hates God.
He blots out the Second Commandment: He makes a shape of the invisible God: He brings a Lie into God's Worship, which is a clear proof he hates God.
pns31 vvz av dt ord n1: pns31 vvz dt n1 pp-f dt j np1: pns31 vvz dt n1 p-acp npg1 n1, r-crq vbz dt j n1 pns31 vvz np1.
(69) sermon (DIV1)
1846
Page 284
8742
3. Idolaters, though they love the false Image of God in a Picture, yet they hate the true Image of God in a Believer.
3. Idolaters, though they love the false Image of God in a Picture, yet they hate the true Image of God in a Believer.
crd n2, cs pns32 vvb dt j n1 pp-f np1 p-acp dt n1, av pns32 vvb dt j n1 pp-f np1 p-acp dt n1.
(69) sermon (DIV1)
1847
Page 284
8743
They pretend to Honour Christ in a Crucifix, yet persecute Christ in his Members: These bate God.
They pretend to Honour christ in a Crucifix, yet persecute christ in his Members: These bore God.
pns32 vvb p-acp n1 np1 p-acp dt n1, av vvi np1 p-acp po31 n2: d vvb np1.
(69) sermon (DIV1)
1847
Page 284
8744
Use 1. This may confute those who plead for Image-worshippers, they are very devout People, they adore Images, they set up the Crucifix, kiss it, light Candles to it: They love God.Use 1. This may confute those who plead for Image worshipers, they Are very devout People, they adore Images, they Set up the Crucifix, kiss it, Light Candles to it: They love God.
vvb crd d vmb vvi d r-crq vvb p-acp n2, pns32 vbr av j n1, pns32 vvb n2, pns32 vvd a-acp dt n1, vvb pn31, j n2 p-acp pn31: pns32 vvb np1.
(69) sermon (DIV1)
1848
Page 284
8745
Nay, but who shall be judge of their Love? God saith, they hate him: They give Religious Adoration to a Creature:
Nay, but who shall be judge of their Love? God Says, they hate him: They give Religious Adoration to a Creature:
uh-x, cc-acp q-crq vmb vbi n1 pp-f po32 n1? np1 vvz, pns32 vvb pno31: pns32 vvb j n1 p-acp dt n1:
(69) sermon (DIV1)
1848
Page 284
8746
These hate God, and God hates them: And they shall never live with God, whom he hates:
These hate God, and God hates them: And they shall never live with God, whom he hates:
d n1 np1, cc np1 vvz pno32: cc pns32 vmb av-x vvi p-acp np1, ro-crq pns31 vvz:
(69) sermon (DIV1)
1848
Page 284
8747
He will never lay such Vipers in his Bosom: Heaven is kept as Paradise, with a Flaming Sword that they shall not enter: And Deut. 7.10. He repayeth them that hate him, to their face.
He will never lay such Vipers in his Bosom: Heaven is kept as Paradise, with a Flaming Sword that they shall not enter: And Deuteronomy 7.10. He repayeth them that hate him, to their face.
pns31 vmb av-x vvd d n2 p-acp po31 n1: n1 vbz vvn p-acp n1, p-acp dt vvg n1 cst pns32 vmb xx vvi: cc np1 crd. pns31 vvz pno32 cst vvb pno31, p-acp po32 n1.
(69) sermon (DIV1)
1848
Page 284
8748
God will shoot all his murdering pieces among Idolaters: All the Plagues and Curses in the Book of God shall befall the Idolater:
God will shoot all his murdering Pieces among Idolaters: All the Plagues and Curses in the Book of God shall befall the Idolater:
np1 vmb vvi d po31 j-vvg n2 p-acp n2: d dt n2 cc n2 p-acp dt n1 pp-f np1 vmb vvi dt n1:
(69) sermon (DIV1)
1848
Page 284
8750
let us not be among God-haters, 1 Iohn 5.21. Little Children keep your selves from Idols.
let us not be among God haters, 1 John 5.21. Little Children keep your selves from Idols.
vvb pno12 xx vbi p-acp n2, crd np1 crd. j n2 vvb po22 n2 p-acp n2.
(69) sermon (DIV1)
1849
Page 284
8751
As you would keep your Bodies from Adultery, so keep your Souls from Idolatry. Take heed of Images, they are Images of Jealousie to provoke God to Anger: They are Damnable:
As you would keep your Bodies from Adultery, so keep your Souls from Idolatry. Take heed of Images, they Are Images of Jealousy to provoke God to Anger: They Are Damnable:
c-acp pn22 vmd vvi po22 n2 p-acp n1, av vvb po22 n2 p-acp n1. vvb n1 pp-f n2, pns32 vbr n2 pp-f n1 pc-acp vvi np1 pc-acp vvi: pns32 vbr j:
(69) sermon (DIV1)
1849
Page 284
8752
You may as well perish by false Devotion, as by real Scandal: By Image-worship, as Drunkenness and Whoredom.
You may as well perish by false Devotion, as by real Scandal: By Image-worship, as drunkenness and Whoredom.
pn22 vmb a-acp av vvi p-acp j n1, c-acp p-acp j n1: p-acp n1, c-acp n1 cc n1.
(69) sermon (DIV1)
1849
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8753
A Man may as well dye by Poyson as Pistol:
A Man may as well die by Poison as Pistol:
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(69) sermon (DIV1)
1849
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We may as well go to Hell by drinking Poyson in the Romish Cup of Fornication,
We may as well go to Hell by drinking Poison in the Romish Cup of Fornication,
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(69) sermon (DIV1)
1849
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8755
as by being Pistoll'd with gross scandalous Sins. To conclude, God is a jealous God, no Corrival;
as by being Pistoled with gross scandalous Sins. To conclude, God is a jealous God, no Corrival;
c-acp p-acp vbg vvn p-acp j j n2. p-acp vvi, np1 vbz dt j np1, dx n1;
(69) sermon (DIV1)
1849
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8756
he will visit the Iniquity of the Fathers upon their Children: He will entail a Plague upon the Posterity of Idolaters.he will visit the Iniquity of the Father's upon their Children: He will entail a Plague upon the Posterity of Idolaters.
pns31 vmb vvi dt n1 pp-f dt n2 p-acp po32 n2: pns31 vmb vvi dt n1 p-acp dt n1 pp-f n2.
(69) sermon (DIV1)
1849
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He interprets Idolaters to be such as hate him.
He interprets Idolaters to be such as hate him.
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(69) sermon (DIV1)
1849
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He that is an Image-lover, is a God-hater: Therefore keep your selves pure from Romish Idolatry:
He that is an Image-lover, is a God-hater: Therefore keep your selves pure from Romish Idolatry:
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(69) sermon (DIV1)
1849
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8759
If you love your Souls, keep your selves from Idols.
If you love your Souls, keep your selves from Idols.
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(69) sermon (DIV1)
1849
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8760
Of the Commandments. Exod. 20.6. Shewing Mercy unto Thousands, &c.
Of the commandments. Exod 20.6. Showing Mercy unto Thousands, etc.
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(70) sermon (DIV1)
1849
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8761
THis is another Argument against Image-worship, because such as do not provoke God with their Images, he is merciful to them,
THis is Another Argument against Image-worship, Because such as do not provoke God with their Images, he is merciful to them,
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(70) sermon (DIV1)
1851
Page 284
8762
and will entail Mercy upon their Posterity, Shewing Mercy to Thousands.
and will entail Mercy upon their Posterity, Showing Mercy to Thousands.
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(70) sermon (DIV1)
1851
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8763
1. Here is the golden Scepter of Gods Mercy display'd. 2. The Persons interested in Gods Mercy, such as love him and keep his Commandments.
1. Here is the golden Sceptre of God's Mercy displayed. 2. The Persons interested in God's Mercy, such as love him and keep his commandments.
crd av vbz dt j n1 pp-f npg1 n1 vvn. crd dt n2 vvn p-acp ng1 n1, d c-acp vvb pno31 cc vvi po31 n2.
(70) sermon (DIV1)
1852
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8764
1. The Golden Scepter of Gods Mercy display'd, shewing Mercy to Thousands. The Heathens thought they praised Iupiter enough,
1. The Golden Sceptre of God's Mercy displayed, showing Mercy to Thousands. The heathens Thought they praised Iupiter enough,
crd dt j n1 pp-f npg1 n1 vvn, vvg n1 p-acp crd. dt n2-jn n1 pns32 vvd np1 av-d,
(70) sermon (DIV1)
1852
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when they called him NONLATINALPHABET, Good and Great. Both these Excellencies meet in God, Majesty and Mercy. Mercy is that innate propensness in God to do good to Distressed Sinners.
when they called him, Good and Great. Both these Excellencies meet in God, Majesty and Mercy. Mercy is that innate propenseness in God to do good to Distressed Sinners.
c-crq pns32 vvd pno31, j cc j. d d n2 vvb p-acp np1, n1 cc n1. n1 vbz d j n1 p-acp np1 pc-acp vdi j p-acp j-vvn n2.
(70) sermon (DIV1)
1852
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God shewing Mercy, makes his Godhead appear full of Glory.
God showing Mercy, makes his Godhead appear full of Glory.
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(70) sermon (DIV1)
1852
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8767
When Moses said to God, I beseech thee shew me thy Glory, I will (saith God) shew Mercy, Exod. 33.19. His Mercy is his Glory.
When Moses said to God, I beseech thee show me thy Glory, I will (Says God) show Mercy, Exod 33.19. His Mercy is his Glory.
c-crq np1 vvd p-acp np1, pns11 vvb pno21 vvb pno11 po21 n1, pns11 vmb (vvz np1) vvb n1, np1 crd. po31 n1 vbz po31 n1.
(70) sermon (DIV1)
1852
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Mercy is the Name by which God will be known, Exod. 34.6. The Lord passed by, and proclaimed, the Lord, the Lord God, Merciful and Gracious.
Mercy is the Name by which God will be known, Exod 34.6. The Lord passed by, and proclaimed, the Lord, the Lord God, Merciful and Gracious.
n1 vbz dt n1 p-acp r-crq np1 vmb vbi vvn, np1 crd. dt n1 vvd p-acp, cc vvn, dt n1, dt n1 np1, j cc j.
(70) sermon (DIV1)
1852
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Mercy proceeds primarily and originally from God; he is called the Father of Mercies, 2 Cor. 1.3. because he begets all those Mercies and Bowels which are in the Creature.
Mercy proceeds primarily and originally from God; he is called the Father of mercies, 2 Cor. 1.3. Because he begets all those mercies and Bowels which Are in the Creature.
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(70) sermon (DIV1)
1852
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Our Mercies compared with Gods, are scarce so much as the Drop to the Ocean. Quest. What are the Qualifications?
Our mercies compared with God's, Are scarce so much as the Drop to the Ocean. Quest. What Are the Qualifications?
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(70) sermon (DIV1)
1852
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Resp. 1. The Spring of Mercy which God shews, is free and spontaneous: To set up Merit, is to destroy Mercy;Resp. 1. The Spring of Mercy which God shows, is free and spontaneous: To Set up Merit, is to destroy Mercy;
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(70) sermon (DIV1)
1854
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nothing can deserve Mercy, or force it, we cannot deserve Mercy, because of our Enmity, nor force it;
nothing can deserve Mercy, or force it, we cannot deserve Mercy, Because of our Enmity, nor force it;
pix vmb vvi n1, cc vvi pn31, pns12 vmbx vvi n1, c-acp pp-f po12 n1, ccx vvi pn31;
(70) sermon (DIV1)
1854
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8773
we may force God to punish us, not to love us, Hos. 14.4. I will love them freely.
we may force God to Punish us, not to love us, Hos. 14.4. I will love them freely.
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(70) sermon (DIV1)
1854
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Every link in the golden Chain of Salvation is wrought and interwoven with Free-grace. Election is free, Eph. 1.4. He hath chosen us in him, NONLATINALPHABET, according to the good pleasure of his Will. Justification is free, Rom. 3.24. Being justified freely by his Grace.
Every link in the golden Chain of Salvation is wrought and interwoven with Free grace. Election is free, Ephesians 1.4. He hath chosen us in him,, according to the good pleasure of his Will. Justification is free, Rom. 3.24. Being justified freely by his Grace.
d n1 p-acp dt j vvb pp-f n1 vbz vvn cc vvn p-acp n1. n1 vbz j, np1 crd. pns31 vhz vvn pno12 p-acp pno31,, vvg p-acp dt j n1 pp-f po31 n1. n1 vbz j, np1 crd. vbg vvn av-j p-acp po31 n1.
(70) sermon (DIV1)
1854
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Say, not then, I am unworthy, for Mercy is free.
Say, not then, I am unworthy, for Mercy is free.
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(70) sermon (DIV1)
1854
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If God should shew Mercy only to such as deserve it, he must shew Mercy to none at all.
If God should show Mercy only to such as deserve it, he must show Mercy to none At all.
cs np1 vmd vvi n1 av-j p-acp d c-acp vvb pn31, pns31 vmb vvi n1 p-acp pix p-acp av-d.
(70) sermon (DIV1)
1854
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2. The Mercy God shews is Powerful.
2. The Mercy God shows is Powerful.
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(70) sermon (DIV1)
1855
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How Powerful is that Mercy which softens an Heart of Stone? Mercy changed Mary Magdalens Heart, out of whom Seven Devils were cast.
How Powerful is that Mercy which softens an Heart of Stone? Mercy changed Marry Magdalene Heart, out of whom Seven Devils were cast.
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(70) sermon (DIV1)
1855
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8779
She who was an Inflexible Adamant, Mercy made her a weeping Penitent. Gods Mercy works sweetly, yet irresistibly; it allures, yet conquers.
She who was an Inflexible Adamant, Mercy made her a weeping Penitent. God's Mercy works sweetly, yet irresistibly; it allures, yet conquers.
pns31 r-crq vbds dt j n1, n1 vvd pno31 dt j-vvg n-jn. npg1 n1 vvz av-j, av av-j; pn31 vvz, av vvz.
(70) sermon (DIV1)
1855
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8780
The Law may terrifie, Mercy doth mollifie.
The Law may terrify, Mercy does mollify.
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(70) sermon (DIV1)
1855
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8781
Of what Sovereign Power and Efficacy is that Mercy which subdues the Pride and Enmity of the Heart,
Of what Sovereign Power and Efficacy is that Mercy which subdues the Pride and Enmity of the Heart,
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(70) sermon (DIV1)
1855
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and beats off those Chains of Sin in which the Soul is held! 3. The Mercy which God shews is superabundant, Exod. 34.6. Abundant in Goodness, shewing Mercy to Thousands.
and beats off those Chains of since in which the Soul is held! 3. The Mercy which God shows is superabundant, Exod 34.6. Abundant in goodness, showing Mercy to Thousands.
cc vvz a-acp d n2 pp-f n1 p-acp r-crq dt n1 vbz vvn! crd dt n1 r-crq np1 vvz vbz j, np1 crd. j p-acp n1, vvg n1 p-acp crd.
(70) sermon (DIV1)
1855
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God visits Iniquity only to the Third and Fourth Generation, Exod. 20.5. But he shews Mercy to a Thousand Generations.
God visits Iniquity only to the Third and Fourth Generation, Exod 20.5. But he shows Mercy to a Thousand Generations.
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(70) sermon (DIV1)
1856
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8784
The Lord hath Treasures of Mercy lying by, therefore he is said to be Plenteous in Mercy, Psal. 86.5.
The Lord hath Treasures of Mercy lying by, Therefore he is said to be Plenteous in Mercy, Psalm 86.5.
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(70) sermon (DIV1)
1856
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8785
And Rich in Mercy, Ephes. 2.4. The Viol of God's Wrath doth but drop, but the Fountain of his Mercy runs.
And Rich in Mercy, Ephesians 2.4. The Violent of God's Wrath does but drop, but the Fountain of his Mercy runs.
cc j p-acp n1, np1 crd. dt j pp-f npg1 n1 vdz p-acp n1, cc-acp dt n1 pp-f po31 n1 vvz.
(70) sermon (DIV1)
1856
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The Sun is not so full of Light, as God is of Love. God hath Mercy, First, Of all Dimensions;
The Sun is not so full of Light, as God is of Love. God hath Mercy, First, Of all Dimensions;
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(70) sermon (DIV1)
1856
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8787
he hath Depth of Mercy, it reacheth as low as Sinners; and Heighth of Mercy, it reacheth above the Clouds.
he hath Depth of Mercy, it reaches as low as Sinners; and Height of Mercy, it reaches above the Clouds.
pns31 vhz n1 pp-f n1, pn31 vvz p-acp j c-acp n2; cc n1 pp-f n1, pn31 vvz p-acp dt n2.
(70) sermon (DIV1)
1857
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8788
Secondly, God hath Mercies of all Seasons;
Secondly, God hath mercies of all Seasons;
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(70) sermon (DIV1)
1858
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8789
Mercies for the Night, he gives Sleep, nay sometimes he gives a Song in the Night, Psal. 42.8.
mercies for the Night, he gives Sleep, nay sometime he gives a Song in the Night, Psalm 42.8.
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(70) sermon (DIV1)
1858
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8790
And he hath Mercies for the Morning, Lam. 3.23. His Compassions are fresh every Morning. Thirdly, God hath Mercies for all sorts.
And he hath mercies for the Morning, Lam. 3.23. His Compassions Are fresh every Morning. Thirdly, God hath mercies for all sorts.
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(70) sermon (DIV1)
1858
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8791
Mercies for the Poor, 1 Sam. 2.8. He raiseth the Poor out of the Dust. Mercies for the Prisoner, Psal. 69.33. He despiseth not his Prisoners.
mercies for the Poor, 1 Sam. 2.8. He Raiseth the Poor out of the Dust. mercies for the Prisoner, Psalm 69.33. He despises not his Prisoners.
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(70) sermon (DIV1)
1859
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8792
Mercies for the Dejected, Isa. 54.8. In a little Wrath I hid my Face from thee, but with great Mercies will I gather thee.
mercies for the Dejected, Isaiah 54.8. In a little Wrath I hid my Face from thee, but with great mercies will I gather thee.
n2 p-acp dt j-vvn, np1 crd. p-acp dt j n1 pns11 vvd po11 n1 p-acp pno21, cc-acp p-acp j n2 vmb pns11 vvi pno21.
(70) sermon (DIV1)
1859
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8793
God hath old Mercies, Psal. 25.6. Thy Mercies have been ever of old. And new Mercies, Psal. 40.3. He hath put a new Song in my Mouth.
God hath old mercies, Psalm 25.6. Thy mercies have been ever of old. And new mercies, Psalm 40.3. He hath put a new Song in my Mouth.
np1 vhz j n2, np1 crd. po21 n2 vhb vbn av pp-f j. cc j n2, np1 crd. pns31 vhz vvn dt j n1 p-acp po11 n1.
(70) sermon (DIV1)
1859
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8794
Every time we draw our Breath, we suck in Mercy;
Every time we draw our Breath, we suck in Mercy;
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(70) sermon (DIV1)
1859
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8795
God hath Mercies under Heaven, and those we taste of, and Mercies in Heaven, and those we hope for: Thus Gods Mercy is superabundant.
God hath mercies under Heaven, and those we taste of, and mercies in Heaven, and those we hope for: Thus God's Mercy is superabundant.
np1 vhz n2 p-acp n1, cc d pns12 vvb pp-f, cc n2 p-acp n1, cc d pns12 vvb p-acp: av npg1 n1 vbz j.
(70) sermon (DIV1)
1859
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8796
4. The Mercy God shews is abiding, Psal. 103.16. The Mercy of the Lord is from Everlasting to Everlasting.
4. The Mercy God shows is abiding, Psalm 103.16. The Mercy of the Lord is from Everlasting to Everlasting.
crd dt n1 np1 vvz vbz vvg, np1 crd. dt n1 pp-f dt n1 vbz p-acp j p-acp j.
(70) sermon (DIV1)
1860
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8797
Gods anger to his Children lasts but a while, Psal. 103.9. but his Mercy lasts for ever.
God's anger to his Children lasts but a while, Psalm 103.9. but his Mercy lasts for ever.
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(70) sermon (DIV1)
1860
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8798
Gods Mercy is not like the Widows Oyl, which ran a while and then ceased, 2 Kings 4.6. Over-flowing, Ever-flowing.
God's Mercy is not like the Widows Oil, which ran a while and then ceased, 2 Kings 4.6. Overflowing, Ever-flowing.
npg1 n1 vbz xx av-j dt ng1 n1, r-crq vvd dt n1 cc av vvd, crd n2 crd. j, j.
(70) sermon (DIV1)
1860
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8799
Gods Mercy as it is without Bounds, so without Bottom, Psal. 136. His Mercy endures for ever.
God's Mercy as it is without Bounds, so without Bottom, Psalm 136. His Mercy endures for ever.
npg1 n1 c-acp pn31 vbz p-acp n2, av p-acp n1, np1 crd po31 n1 vvz p-acp av.
(70) sermon (DIV1)
1860
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8800
God never cuts off the Intail of Mercy from the Elect. Quest. 2. How many ways is God said to shew Mercy?
God never cuts off the Intail of Mercy from the Elect. Quest. 2. How many ways is God said to show Mercy?
np1 av-x vvz a-acp dt n1 pp-f n1 p-acp dt np1 n1. crd q-crq d n2 vbz np1 vvd pc-acp vvi n1?
(70) sermon (DIV1)
1860
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8801
Resp. 1. We are all Living Monuments of Gods Mercy. God shews Mercy to us in dayly supplying us.Resp. 1. We Are all Living Monuments of God's Mercy. God shows Mercy to us in daily supplying us.
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(70) sermon (DIV1)
1862
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8802
First, He supplies us with Health. Health is the Sawce which makes our Life relish Sweeter.
First, He supplies us with Health. Health is the Sauce which makes our Life relish Sweeten.
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(70) sermon (DIV1)
1862
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8803
How would they prize this Mercy, who are Chain'd to a Sick-bed? Secondly, God supplies us with Provision, Gen. 48.15. The God who hath fed me all my Days.
How would they prize this Mercy, who Are Chained to a Sickbed? Secondly, God supplies us with Provision, Gen. 48.15. The God who hath fed me all my Days.
q-crq vmd pns32 vvi d n1, r-crq vbr vvn p-acp dt n1? ord, np1 vvz pno12 p-acp n1, np1 crd. dt np1 r-crq vhz vvn pno11 d po11 n2.
(70) sermon (DIV1)
1862
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8804
Mercy spreads our Table, it carves us every bit of Bread we eat; we never drink but in the Golden Cup of Mercy.
Mercy spreads our Table, it carves us every bit of Bred we eat; we never drink but in the Golden Cup of Mercy.
n1 vvz po12 n1, pn31 vvz pno12 d n1 pp-f n1 pns12 vvb; pns12 av vvb cc-acp p-acp dt j n1 pp-f n1.
(70) sermon (DIV1)
1862
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8805
2. God shews Mercy in lengthening out our Gospel-Liberties, 1 Cor. 16.9. NONLATINALPHABET; there are many Adversaries;
2. God shows Mercy in lengthening out our Gospel-Liberties, 1 Cor. 16.9.; there Are many Adversaries;
crd np1 vvz n1 p-acp vvg av po12 n2, crd np1 crd.; pc-acp vbr d n2;
(70) sermon (DIV1)
1863
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8806
many would stop the Waters of the Sanctuary that they should not run:
many would stop the Waters of the Sanctuary that they should not run:
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(70) sermon (DIV1)
1863
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8807
We enjoy the sweet Seasons of Grace, we hear joyful Sounds, we see the goings of God in his Sanctuary, we enjoy Sabbath after Sabbath;
We enjoy the sweet Seasons of Grace, we hear joyful Sounds, we see the goings of God in his Sanctuary, we enjoy Sabbath After Sabbath;
pns12 vvb dt j n2 pp-f n1, pns12 vvb j n2, pns12 vvb dt n2-vvg pp-f np1 p-acp po31 n1, pns12 vvb n1 p-acp n1;
(70) sermon (DIV1)
1863
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8808
the Manna of the Word yet falls about our Tents, when in divers parts of the Land they have no Manna.
the Manna of the Word yet falls about our Tents, when in diverse parts of the Land they have no Manna.
dt n1 pp-f dt n1 av vvz p-acp po12 n2, c-crq p-acp j n2 pp-f dt n1 pns32 vhb dx n1.
(70) sermon (DIV1)
1863
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8809
Here is God shewing Mercy to us; he spins out our forfeited Liberties. 3. God shews Mercy to us in preventing many Evils from invading us, Psal. 3.3. Thou O Lord art a Shield for me.
Here is God showing Mercy to us; he spins out our forfeited Liberties. 3. God shows Mercy to us in preventing many Evils from invading us, Psalm 3.3. Thou Oh Lord art a Shield for me.
av vbz np1 vvg n1 p-acp pno12; pns31 vvz av po12 vvd n2. crd np1 vvz n1 p-acp pno12 p-acp vvg d n2-jn p-acp vvg pno12, np1 crd. pns21 uh n1 n1 dt n1 p-acp pno11.
(70) sermon (DIV1)
1863
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God hath restrained the Wrath of Men, and been a Screen between us and Danger.
God hath restrained the Wrath of Men, and been a Screen between us and Danger.
np1 vhz vvn dt n1 pp-f n2, cc vbn dt n1 p-acp pno12 cc n1.
(70) sermon (DIV1)
1864
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When the Destroying Angel hath been abroad, and shot his deadly Arrow of Pestilence, God hath kept off the Arrow that it hath not come near us.
When the Destroying Angel hath been abroad, and shot his deadly Arrow of Pestilence, God hath kept off the Arrow that it hath not come near us.
c-crq dt vvg n1 vhz vbn av, cc vvd po31 j n1 pp-f n1, np1 vhz vvn a-acp dt n1 cst pn31 vhz xx vvn av-j pno12.
(70) sermon (DIV1)
1864
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8812
4. God shews Mercy in delivering us, 2 Tim. 4.17. And I was delivered out of the Mouth of the Lion, viz. Nero. God hath restored us from the Grave.
4. God shows Mercy in delivering us, 2 Tim. 4.17. And I was Delivered out of the Mouth of the lion, viz. Nero. God hath restored us from the Grave.
crd np1 vvz n1 p-acp vvg pno12, crd np1 crd. cc pns11 vbds vvn av pp-f dt n1 pp-f dt n1, n1 np1. np1 vhz vvn pno12 p-acp dt j.
(70) sermon (DIV1)
1865
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May we not write the Writing of Hezekiah, Isa. 38 9. when he had been sick,
May we not write the Writing of Hezekiah, Isaiah 38 9. when he had been sick,
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(70) sermon (DIV1)
1865
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and was recovered of his Sickness? When we thought the Sun of our Life had been setting, God hath made it return to its former Brightness.
and was recovered of his Sickness? When we Thought the Sun of our Life had been setting, God hath made it return to its former Brightness.
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(70) sermon (DIV1)
1865
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8815
5. God shews Mercy in restraining of us from Sin: Lusts within, are worse than Lions without.
5. God shows Mercy in restraining of us from since: Lustiest within, Are Worse than Lions without.
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(70) sermon (DIV1)
1866
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8816
The greatest sign of Gods Anger, is to give Men up to their Sins, Psal. 81.12. So I gave them up to their own Hearts Lusts ;
The greatest Signen of God's Anger, is to give Men up to their Sins, Psalm 81.12. So I gave them up to their own Hearts Lustiest;
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(70) sermon (DIV1)
1866
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let them Sin themselves to Hell. But God hath laid the Bridle of restraining Grace upon us:
let them since themselves to Hell. But God hath laid the Bridle of restraining Grace upon us:
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As God said to Abimelech, Gen. 20.6. I withheld thee from sinning against me.
As God said to Abimelech, Gen. 20.6. I withheld thee from sinning against me.
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(70) sermon (DIV1)
1866
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So God withheld us from those Exorbitancies which might have made us a Prey to Satan,
So God withheld us from those Extravagancies which might have made us a Prey to Satan,
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(70) sermon (DIV1)
1866
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and a Terrour to our Selves. 6. God shews Mercy in guiding and directing us.
and a Terror to our Selves. 6. God shows Mercy in guiding and directing us.
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(70) sermon (DIV1)
1866
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Is it not a Mercy for one that is out of the way, to have a Guide? First, There is a Providential guiding, God guides our Affairs for us, Chaulks out a way he would have us to walk in;
Is it not a Mercy for one that is out of the Way, to have a Guide? First, There is a Providential guiding, God guides our Affairs for us, Chaulks out a Way he would have us to walk in;
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(70) sermon (DIV1)
1867
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he resolves our Doubts, unties our Knots, appoints the bounds of our Habitation, Acts 17.26. Secondly, A Spiritual guiding, Psal. 73.24. Thou shalt guide me with thy Counsel.
he resolves our Doubts, unties our Knots, appoints the bounds of our Habitation, Acts 17.26. Secondly, A Spiritual guiding, Psalm 73.24. Thou shalt guide me with thy Counsel.
pns31 vvz po12 n2, vvz po12 n2, vvz dt n2 pp-f po12 n1, n2 crd. ord, dt j n-vvg, np1 crd. pns21 vm2 vvi pno11 p-acp po21 n1.
(70) sermon (DIV1)
1867
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As Israel had a Pillar of Fire to go before them, so God guides us with the Oracles of his Word,
As Israel had a Pillar of Fire to go before them, so God guides us with the Oracles of his Word,
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(70) sermon (DIV1)
1867
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and the Conduct of his Spirit.
and the Conduct of his Spirit.
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1867
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He guides our Head, keeps us from error, and he guides our Feet, keeps us from Scandal.
He guides our Head, keeps us from error, and he guides our Feet, keeps us from Scandal.
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(70) sermon (DIV1)
1867
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O what Mercy is it to have God to be our Guide and Pilot, Psal. 31.3. For thy Name's sake lead me and guide me.
O what Mercy is it to have God to be our Guide and Pilot, Psalm 31.3. For thy Name's sake led me and guide me.
sy q-crq n1 vbz pn31 pc-acp vhi n1 pc-acp vbi po12 n1 cc n1, np1 crd. p-acp po21 n1|vbz n1 n1 pno11 cc vvb pno11.
(70) sermon (DIV1)
1867
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7. God shews Mercy in Correcting us.
7. God shows Mercy in Correcting us.
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(70) sermon (DIV1)
1868
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8828
God is Angry in Love, he smites that he may save Gods Rod is not a Rod of Iron to break us,
God is Angry in Love, he smites that he may save God's Rod is not a Rod of Iron to break us,
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(70) sermon (DIV1)
1868
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8829
but a Fatherly Rod to Humble us, Heb. 12.10. He for our profit, that we may be partakers of his Holiness.
but a Fatherly Rod to Humble us, Hebrew 12.10. He for our profit, that we may be partakers of his Holiness.
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(70) sermon (DIV1)
1868
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8830
Either God will mortifie some corruption, or exercise some grace.
Either God will mortify Some corruption, or exercise Some grace.
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(70) sermon (DIV1)
1868
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8848
and hath it granted? When we pray for Pardon, Adoption, the Sense of Gods Love, to have God give a gracious Answer, what a signal Mercy is this? God may sometimes delay an Answer, when he will not deny.
and hath it granted? When we pray for Pardon, Adoption, the Sense of God's Love, to have God give a gracious Answer, what a signal Mercy is this? God may sometime Delay an Answer, when he will not deny.
cc vhz pn31 vvn? c-crq pns12 vvb p-acp n1, n1, dt n1 pp-f npg1 n1, pc-acp vhi np1 vvi dt j n1, r-crq dt n1 n1 vbz d? np1 vmb av vvi dt n1, c-crq pns31 vmb xx vvi.
(70) sermon (DIV1)
1873
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8908
Love is the Queen of the Graces, it out-shines all the other, as the Sun the Lesser Planets.
Love is the Queen of the Graces, it outshines all the other, as the Sun the Lesser Planets.
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(71) sermon (DIV1)
1890
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Is there not Mercy in this? Every Cross to a Child of God, is like Paul 's Cross Wind, which though it broak the Ship, it brought Paul to Shoar upon the broken Pieces, Acts 27.44. 8. God shews Mercy in Pardoning us, Mic. 7.18. Who is a God like thee, that pardonest Iniquity? 'Tis Mercy to Feed us, Rich Mercy to Pardon us.
Is there not Mercy in this? Every Cross to a Child of God, is like Paul is Cross Wind, which though it broke the Ship, it brought Paul to Shore upon the broken Pieces, Acts 27.44. 8. God shows Mercy in Pardoning us, Mic. 7.18. Who is a God like thee, that pardonest Iniquity? It's Mercy to Feed us, Rich Mercy to Pardon us.
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(70) sermon (DIV1)
1868
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This Mercy is spun out of the Bowels of Free Grace; this is enough to make a Sick Man well, Isa. 33.24. The Inhabitant shall not say I am Sick, the People that dwell therein, shall be forgiven their Iniquity.
This Mercy is spun out of the Bowels of Free Grace; this is enough to make a Sick Man well, Isaiah 33.24. The Inhabitant shall not say I am Sick, the People that dwell therein, shall be forgiven their Iniquity.
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(70) sermon (DIV1)
1869
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8833
Pardon of Sin is a Mercy of the first Magnitude, God seals the Sinners Pardon with a Kiss.
Pardon of since is a Mercy of the First Magnitude, God Seals the Sinners Pardon with a Kiss.
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(70) sermon (DIV1)
1869
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8834
This made David put on his best Cloaths, and anoint himself;
This made David put on his best Clothes, and anoint himself;
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(70) sermon (DIV1)
1869
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8835
his Child newly Dead, and God had told him the Sword should not depart from his House,
his Child newly Dead, and God had told him the Sword should not depart from his House,
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(70) sermon (DIV1)
1869
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8836
yet now he falls Anointing himself;
yet now he falls Anointing himself;
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(70) sermon (DIV1)
1869
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8837
the reason was, God had sent him his Pardon by the Prophet Nathan, 2 Sam. 12.13. The Lord hath put away thy Sin. Pardon is the only fit Remedy for a troubled Conscience.
the reason was, God had sent him his Pardon by the Prophet Nathan, 2 Sam. 12.13. The Lord hath put away thy Sin. Pardon is the only fit Remedy for a troubled Conscience.
dt n1 vbds, np1 vhd vvn pno31 po31 n1 p-acp dt n1 np1, crd np1 crd. dt n1 vhz vvn av po21 np1 vvb vbz dt j j n1 p-acp dt j-vvn n1.
(70) sermon (DIV1)
1869
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8838
What can give ease to a Wounded Spirit, but pardoning Mercy? Offer him the Honours and Pleasures of the World, 'tis as if you bring Flowers and Musick to one that is condemned. Quest.
What can give ease to a Wounded Spirit, but pardoning Mercy? Offer him the Honours and Pleasures of the World, it's as if you bring Flowers and Music to one that is condemned. Quest.
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(70) sermon (DIV1)
1869
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How may I know my Sins are pardoned? Resp. Where God removes the guilt, he breaks the power of Sin, Mic. 7.19. He will have Compassion, he will subdue our Iniquities. How may I know my Sins Are pardoned? Resp. Where God removes the guilt, he breaks the power of since, Mic. 7.19. He will have Compassion, he will subdue our Iniquities.
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(70) sermon (DIV1)
1870
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8840
With Pardoning Love God gives Subduing Grace. 9. God shews his Mercy in Sanctifying us, Lev. 20.8. I am the Lord that sanctifie you.
With Pardoning Love God gives Subduing Grace. 9. God shows his Mercy in Sanctifying us, Lev. 20.8. I am the Lord that sanctify you.
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(70) sermon (DIV1)
1871
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8841
This is the partaking of the Divine Nature, 2 Pet. 1.4. Gods Spirit is a Spirit of Consecration;
This is the partaking of the Divine Nature, 2 Pet. 1.4. God's Spirit is a Spirit of Consecration;
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(70) sermon (DIV1)
1872
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8842
though it Sanctifies us but in part, yet in every part, 1 Thes. 5.23. This is such a Mercy, that God cannot give in Anger, if we are Sanctified,
though it Sanctifies us but in part, yet in every part, 1 Thebes 5.23. This is such a Mercy, that God cannot give in Anger, if we Are Sanctified,
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(70) sermon (DIV1)
1872
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8843
then we are Elected, 2 Thes. 2.13. God hath chosen you, to Salvation through Sanctification. This doth disponere ad Coelum, it prepares for Happiness, as the Seed prepares for Harvest.
then we Are Elected, 2 Thebes 2.13. God hath chosen you, to Salvation through Sanctification. This does disponere ad Coelum, it prepares for Happiness, as the Seed prepares for Harvest.
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(70) sermon (DIV1)
1872
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8844
When the Virgins had been Anointed and Perfumed, then they were to stand before the King, Esther 2.12.
When the Virgins had been Anointed and Perfumed, then they were to stand before the King, Esther 2.12.
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(70) sermon (DIV1)
1872
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8845
So when we have had the Anointing of God, then we shall stand before the King of Heaven.
So when we have had the Anointing of God, then we shall stand before the King of Heaven.
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(70) sermon (DIV1)
1872
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8846
10. God shews Mercy in hearing our Prayers, Psal. 4 1. Have Mercy upon me, and hear my Prayer.
10. God shows Mercy in hearing our Prayers, Psalm 4 1. Have Mercy upon me, and hear my Prayer.
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(70) sermon (DIV1)
1873
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8847
Is it not a Favour when a Man puts up a Petition to the King,
Is it not a Favour when a Man puts up a Petition to the King,
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(70) sermon (DIV1)
1873
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8849
You do not presently throw a Musician Mony, because you love to hear his Musick. God loves the Musick of Prayer, therefore doth not presently let us hear from him;
You do not presently throw a Musician Money, Because you love to hear his Music. God loves the Music of Prayer, Therefore does not presently let us hear from him;
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(70) sermon (DIV1)
1873
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8850
but in due Season he will give an Answer of Peace. Psal. 66.20. Blessed be God who hath not turned away my Prayer nor his Mercy from me.
but in due Season he will give an Answer of Peace. Psalm 66.20. Blessed be God who hath not turned away my Prayer nor his Mercy from me.
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(70) sermon (DIV1)
1873
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If God doth not turn away our Prayer, then he doth not turn away his Mercy.
If God does not turn away our Prayer, then he does not turn away his Mercy.
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(70) sermon (DIV1)
1873
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8852
11. God shews Mercy in Saving us, Tit. 3.5. According to his Mercy he saved us.
11. God shows Mercy in Saving us, Tit. 3.5. According to his Mercy he saved us.
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(70) sermon (DIV1)
1874
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8853
This is the NONLATINALPHABET, the Top Stone of Mercy, and it is laid in Heaven. Now Mercy displays it self in all its Orient Colours;
This is the, the Top Stone of Mercy, and it is laid in Heaven. Now Mercy displays it self in all its Orient Colours;
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(70) sermon (DIV1)
1874
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8854
now Mercy is Mercy is indeed, when God shall perfectly refine us from all the •ees and Dregs of Corruption.
now Mercy is Mercy is indeed, when God shall perfectly refine us from all the •ees and Dregs of Corruption.
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(70) sermon (DIV1)
1874
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8855
Our Bodies shall be made like Christs Glorious Body, and our Souls like the Angels-Saving Mercy is Crowning Mercy.
Our Bodies shall be made like Christ Glorious Body, and our Souls like the Angels-Saving Mercy is Crowning Mercy.
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(70) sermon (DIV1)
1874
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8856
'Tis not only to be freed from Hell, but inthroned in a Kingdom. In this Life we do rather desire God than enjoy him:
It's not only to be freed from Hell, but Enthroned in a Kingdom. In this Life we do rather desire God than enjoy him:
pn31|vbz xx av-j pc-acp vbi vvn p-acp n1, cc-acp vvn p-acp dt n1. p-acp d n1 pns12 vdb av-c vvi np1 cs vvb pno31:
(70) sermon (DIV1)
1874
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8857
But what rich Mercy will it be, to be fully possessed of God, to see his smiling Face,
But what rich Mercy will it be, to be Fully possessed of God, to see his smiling Face,
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(70) sermon (DIV1)
1874
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8858
and to have God lay us in his Bosom? This will fill us with Joy unspeakable,
and to have God lay us in his Bosom? This will fill us with Joy unspeakable,
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(70) sermon (DIV1)
1874
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8859
and full of Glory, Psal. 17.15. I shall be satisfied, when I awake with thy Likeness.
and full of Glory, Psalm 17.15. I shall be satisfied, when I awake with thy Likeness.
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(70) sermon (DIV1)
1874
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8860
Use 1. As an Argument against Despair, see what a great Encouragement here is to serve God; he shews Mercy to Thousands.Use 1. As an Argument against Despair, see what a great Encouragement Here is to serve God; he shows Mercy to Thousands.
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(70) sermon (DIV1)
1875
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8861
Who would not be willing to serve a Prince that is given to Mercy and Clemency? God is represented with a Rain-bow round about him, Rev. 4.3. An Emblem of his Mercy.
Who would not be willing to serve a Prince that is given to Mercy and Clemency? God is represented with a Rainbow round about him, Rev. 4.3. an Emblem of his Mercy.
q-crq vmd xx vbi j pc-acp vvi dt n1 cst vbz vvn p-acp n1 cc n1? np1 vbz vvn p-acp dt n1 av-j p-acp pno31, n1 crd. dt n1 pp-f po31 n1.
(70) sermon (DIV1)
1875
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8862
Acts of Severity are rather forced from God; Justice is his strange Work, Isa. 28.21.
Acts of Severity Are rather forced from God; justice is his strange Work, Isaiah 28.21.
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(70) sermon (DIV1)
1875
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8863
Therefore the Disciples who are not said to wonder at other Miracles of Christ, yet did wonder when the Fig-tree was Cursed and Withered,
Therefore the Disciples who Are not said to wonder At other Miracles of christ, yet did wonder when the Fig tree was Cursed and Withered,
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(70) sermon (DIV1)
1875
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8864
because it was not Christ's manner to put forth acts of Severity. God is said to delight in Mercy, Mic. 7.18. Justice is Gods Left Hand, Mercy is his Right Hand:
Because it was not Christ's manner to put forth acts of Severity. God is said to delight in Mercy, Mic. 7.18. justice is God's Left Hand, Mercy is his Right Hand:
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(70) sermon (DIV1)
1875
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8865
God useth his Right Hand most, he is more used to Mercy than Justice, pronior est Deus ad parcendum quam ad puniendum.
God uses his Right Hand most, he is more used to Mercy than justice, pronior est Deus ad parcendum quam ad puniendum.
np1 vvz po31 j-jn n1 av-ds, pns31 vbz av-dc vvn p-acp n1 cs n1, fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la.
(70) sermon (DIV1)
1875
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8866
God is said to be slow to Anger, Psal. 103.8. But ready to Forgive, Psalm 86.5. This may encourage us to serve God.
God is said to be slow to Anger, Psalm 103.8. But ready to Forgive, Psalm 86.5. This may encourage us to serve God.
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(70) sermon (DIV1)
1875
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8867
What Argument will prevail, if Mercy will not? Were God all Justice, it might Fright us from him,
What Argument will prevail, if Mercy will not? Were God all justice, it might Fright us from him,
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(70) sermon (DIV1)
1875
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8887
As a Man trusteth his Life and Goods in a Garrison, so we trust our Souls in Gods Mercy. Quest.
As a Man Trusteth his Life and Goods in a Garrison, so we trust our Souls in God's Mercy. Quest.
p-acp dt n1 vvz po31 n1 cc n2-j p-acp dt n1, av pns12 vvb po12 n2 p-acp npg1 n1. n1.
(70) sermon (DIV1)
1883
Page 288
8868
but his Mercy may be a Loadstone to draw us to him. Use 2. Bran. 1. Hope in Gods Mercies, Psal. 147.11. The Lord takes Pleasure in them that fear him, and hope in his Mercy.
but his Mercy may be a Loadstone to draw us to him. Use 2. Bran. 1. Hope in God's mercies, Psalm 147.11. The Lord Takes Pleasure in them that Fear him, and hope in his Mercy.
cc-acp po31 n1 vmb vbi dt n1 pc-acp vvi pno12 p-acp pno31. vvb crd np1 crd n1 p-acp npg1 n2, np1 crd. dt n1 vvz n1 p-acp pno32 cst vvb pno31, cc vvb p-acp po31 n1.
(70) sermon (DIV1)
1875
Page 287
8869
God counts it his Glory to be scattering Pardons among Men.
God counts it his Glory to be scattering Pardons among Men.
np1 vvz pn31 po31 n1 pc-acp vbi vvg n2 p-acp n2.
(70) sermon (DIV1)
1876
Page 287
8870
Obj. But I have been a great Sinner, and sure there is no Mercy for me?Object But I have been a great Sinner, and sure there is no Mercy for me?
np1 cc-acp pns11 vhb vbn dt j n1, cc av-j a-acp vbz dx n1 p-acp pno11?
(70) sermon (DIV1)
1877
Page 287
8871
Resp. No, not if thou goest on in Sin, and art so resolved;Resp. No, not if thou goest on in since, and art so resolved;
np1 uh-dx, xx cs pns21 vv2 p-acp p-acp n1, cc vb2r av vvn;
(70) sermon (DIV1)
1878
Page 287
8872
but if thou wilt break off thy Sins, the Golden Scepter of Mercy shall be held forth to thee, Isa. 55.7. Let the Wicked forsake his way, and let him return unto the Lord, and he will have Mercy upon him.
but if thou wilt break off thy Sins, the Golden Sceptre of Mercy shall be held forth to thee, Isaiah 55.7. Let the Wicked forsake his Way, and let him return unto the Lord, and he will have Mercy upon him.
cc-acp cs pns21 vm2 vvi a-acp po21 n2, dt j n1 pp-f n1 vmb vbi vvn av p-acp pno21, np1 crd. vvb dt j vvi po31 n1, cc vvb pno31 vvi p-acp dt n1, cc pns31 vmb vhi n1 p-acp pno31.
(70) sermon (DIV1)
1878
Page 287
8873
And Christs Blood is a Fountain set open for Sin and Uncleanness, Zach. 13.1. Mercy doth more overflow in God, than Sin in us;
And Christ Blood is a Fountain Set open for since and Uncleanness, Zach 13.1. Mercy does more overflow in God, than since in us;
cc npg1 n1 vbz dt n1 vvd j p-acp n1 cc n1, np1 crd. n1 vdz dc vvi p-acp np1, cs n1 p-acp pno12;
(70) sermon (DIV1)
1878
Page 287
8874
Gods Mercy can drown great Sins, as the Sea covers great Rocks.
God's Mercy can drown great Sins, as the Sea covers great Rocks.
ng1 n1 vmb vvi j n2, c-acp dt n1 vvz j n2.
(70) sermon (DIV1)
1878
Page 287
8875
Some of those Iews who had their Hands embrued in Christs Blood, were saved by that Blood:
some of those Iews who had their Hands embrued in Christ Blood, were saved by that Blood:
d pp-f d np2 r-crq vhd po32 n2 vvn p-acp npg1 n1, vbdr vvn p-acp d n1:
(70) sermon (DIV1)
1878
Page 287
8876
God loves to magnifie his Goodness, to display the Trophies of Free Grace, and to set up his Mercy above you, in spight of Sin: Therefore hope in Gods Mercy.
God loves to magnify his goodness, to display the Trophies of Free Grace, and to Set up his Mercy above you, in spite of since: Therefore hope in God's Mercy.
np1 vvz pc-acp vvi po31 n1, pc-acp vvi dt n2 pp-f j n1, cc pc-acp vvi a-acp po31 n1 p-acp pn22, p-acp n1 pp-f n1: av vvb p-acp npg1 n1.
(70) sermon (DIV1)
1878
Page 287
8877
Bran. 2. If God shew Mercy to Thousands, labour to know that this Mercy is for you, Psal. 59.17. He is the God of my Mercy. Bran. 2. If God show Mercy to Thousands, labour to know that this Mercy is for you, Psalm 59.17. He is the God of my Mercy.
np1 crd cs np1 vvb n1 p-acp crd, vvb pc-acp vvi cst d n1 vbz p-acp pn22, np1 crd. pns31 vbz dt n1 pp-f po11 n1.
(70) sermon (DIV1)
1879
Page 287
8878
A Man that was ready to Drown, saw a Rain-bow, saith he, What am I the better,
A Man that was ready to Drown, saw a Rainbow, Says he, What am I the better,
dt n1 cst vbds j pc-acp vvi, vvd dt n1, vvz pns31, q-crq vbm pns11 dt jc,
(70) sermon (DIV1)
1879
Page 287
8879
though God will not Drown the World, if I Drown? so what are we the better God is Merciful,
though God will not Drown the World, if I Drown? so what Are we the better God is Merciful,
cs np1 vmb xx vvi dt n1, cs pns11 vvb? av q-crq vbr pns12 dt jc np1 vbz j,
(70) sermon (DIV1)
1879
Page 287
8880
if we perish? Let us labour to know Gods special Mercy is for us. Quest.
if we perish? Let us labour to know God's special Mercy is for us. Quest.
cs pns12 vvb? vvb pno12 vvi pc-acp vvi npg1 j n1 vbz p-acp pno12. n1.
(70) sermon (DIV1)
1879
Page 287
8881
How shall we know it belongs to us? Resp. 1. If we put an high value and estimate upon God's Mercy:How shall we know it belongs to us? Resp. 1. If we put an high valve and estimate upon God's Mercy:
q-crq vmb pns12 vvi pn31 vvz p-acp pno12? np1 crd cs pns12 vvb dt j n1 cc n1 p-acp npg1 n1:
(70) sermon (DIV1)
1880
Page 287
8882
God will not throw away his Mercy on them that slight it; we prize Health, but we prize Adopting Mercy above it.
God will not throw away his Mercy on them that slight it; we prize Health, but we prize Adopting Mercy above it.
np1 vmb xx vvi av po31 n1 p-acp pno32 d j pn31; pns12 vvb n1, cc-acp pns12 vvb vvg n1 p-acp pn31.
(70) sermon (DIV1)
1881
Page 287
8883
This is the Diamond in the Ring, it out-shines all other Comforts. 2. If we are Fearers of God, we have a reverend awe upon us;
This is the Diamond in the Ring, it outshines all other Comforts. 2. If we Are Fearers of God, we have a reverend awe upon us;
d vbz dt n1 p-acp dt n1, pn31 vvz d j-jn n2. crd cs pns12 vbr n2 pp-f np1, pns12 vhb dt j-jn n1 p-acp pno12;
(70) sermon (DIV1)
1881
Page 287
8884
we tremble at Sin, and fly from it as Moses did from his Rod turned into a Serpent, Luke 1.50. His Mercy is on them that Fear him.
we tremble At since, and fly from it as Moses did from his Rod turned into a Serpent, Lycia 1.50. His Mercy is on them that fear him.
pns12 vvb p-acp n1, cc vvi p-acp pn31 c-acp np1 vdd p-acp po31 n1 vvn p-acp dt n1, av crd. po31 n1 vbz p-acp pno32 cst vvb pno31.
(70) sermon (DIV1)
1882
Page 288
8885
3. If we take Sanctuary in Gods Mercy, we trust in it, Psal. 52.8. As a Man is saved by catching hold of a Cable.
3. If we take Sanctuary in God's Mercy, we trust in it, Psalm 52.8. As a Man is saved by catching hold of a Cable.
crd cs pns12 vvb n1 p-acp npg1 n1, pns12 vvb p-acp pn31, np1 crd. p-acp dt n1 vbz vvn p-acp vvg n1 pp-f dt n1.
(70) sermon (DIV1)
1883
Page 288
8886
Gods Mercy is a great Cable, let down from Heaven to us; now taking fast hold on this Cable by Faith, we are saved, Psal. 52.8. I trust in the Mercy of God for ever.
God's Mercy is a great Cable, let down from Heaven to us; now taking fast hold on this Cable by Faith, we Are saved, Psalm 52.8. I trust in the Mercy of God for ever.
npg1 n1 vbz dt j n1, vvb a-acp p-acp n1 p-acp pno12; av vvg av-j vvi p-acp d n1 p-acp n1, pns12 vbr vvn, np1 crd. pns11 vvb p-acp dt n1 pp-f np1 p-acp av.
(70) sermon (DIV1)
1883
Page 288
8906
it makes them Savoury Meat, else God cares not to taste of them.
it makes them Savoury Meat, Else God Cares not to taste of them.
pn31 vvz pno32 j n1, av np1 vvz xx pc-acp vvi pp-f pno32.
(71) sermon (DIV1)
1889
Page 288
8888
What shall we do to get a share in Gods special Mercy? Resp. 1. If we would have Mercy, it must be through Christ;What shall we do to get a share in God's special Mercy? Resp. 1. If we would have Mercy, it must be through christ;
q-crq vmb pns12 vdi pc-acp vvi dt n1 p-acp npg1 j n1? np1 crd cs pns12 vmd vhi n1, pn31 vmb vbi p-acp np1;
(70) sermon (DIV1)
1884
Page 288
8889
out of Christ no Mercy is to be had.
out of christ no Mercy is to be had.
av pp-f np1 dx n1 vbz pc-acp vbi vhn.
(70) sermon (DIV1)
1885
Page 288
8890
We read in the old Law, First, None might come into the Holy of Holies where the Mercy-Seat stood, but the High Priest;
We read in the old Law, First, None might come into the Holy of Holies where the Mercy-Seat stood, but the High Priest;
pns12 vvb p-acp dt j n1, ord, pix vmd vvi p-acp dt j pp-f n2-jn c-crq dt n1 vvd, cc-acp dt j n1;
(70) sermon (DIV1)
1885
Page 288
8891
signifying, we have nothing to do with Mercy, but through Christ our High Priest. Secondly, The High Priest might not come near the Mercy-Seat without Blood, Lev. 16.14. to shew that we have no right to Mercy, but through the expiatory Sacrifice of Christ's Blood.
signifying, we have nothing to do with Mercy, but through christ our High Priest. Secondly, The High Priest might not come near the Mercy-Seat without Blood, Lev. 16.14. to show that we have no right to Mercy, but through the expiatory Sacrifice of Christ's Blood.
vvg, pns12 vhb pix pc-acp vdi p-acp n1, cc-acp p-acp np1 po12 j n1. ord, dt j n1 vmd xx vvi av-j dt n1 p-acp n1, np1 crd. pc-acp vvi cst pns12 vhb dx j-jn p-acp n1, cc-acp p-acp dt j n1 pp-f npg1 n1.
(70) sermon (DIV1)
1885
Page 288
8892
Thirdly, The High Priest might not upon pain of Death come near the Mercy-Seat without Incense, Lev. 16.13. No Mercy from God without the Incense of Christs Intercession.
Thirdly, The High Priest might not upon pain of Death come near the Mercy-Seat without Incense, Lev. 16.13. No Mercy from God without the Incense of Christ Intercession.
ord, dt j n1 vmd xx p-acp n1 pp-f n1 vvb av-j dt n1 p-acp n1, np1 crd. dx n1 p-acp np1 p-acp dt n1 pp-f npg1 n1.
(70) sermon (DIV1)
1885
Page 288
8893
So that if we would have Mercy, we must get a part in Christ. Mercy swims to us through Christs Blood.
So that if we would have Mercy, we must get a part in christ. Mercy swims to us through Christ Blood.
av cst cs pns12 vmd vhi n1, pns12 vmb vvi dt n1 p-acp np1. n1 vvz p-acp pno12 p-acp npg1 n1.
(70) sermon (DIV1)
1885
Page 288
8894
2. If we would have Mercy, we must Pray for it, Psal. 85.7. Shew us thy Mercy O Lord, and grant us thy Salvation. Psal. 25.16. Turn thee unto me, and have Mercy upon me.
2. If we would have Mercy, we must Pray for it, Psalm 85.7. Show us thy Mercy Oh Lord, and grant us thy Salvation. Psalm 25.16. Turn thee unto me, and have Mercy upon me.
crd cs pns12 vmd vhi n1, pns12 vmb vvi p-acp pn31, np1 crd. vvb pno12 po21 n1 uh n1, cc vvb pno12 po21 n1. np1 crd. vvb pno21 p-acp pno11, cc vhb n1 p-acp pno11.
(70) sermon (DIV1)
1886
Page 288
8895
Lord put me not off with common Mercy; give me not only Mercy to Feed and Cloath me, but Mercy to Pardon me;
Lord put me not off with Common Mercy; give me not only Mercy to Feed and Cloth me, but Mercy to Pardon me;
n1 vvd pno11 xx p-acp p-acp j n1; vvb pno11 xx av-j n1 p-acp vvb cc n1 pno11, cc-acp n1 pc-acp vvi pno11;
(70) sermon (DIV1)
1886
Page 288
8896
not only sparing Mercy, but saving Mercy. Lord give me the Cream of thy Mercies; let me have Mercy and Loving Kindness, Psal. 103.4. Who crowneth thee with Loving Kindness and Tender Mercy. Be earnest Suitors for Mercy;
not only sparing Mercy, but Saving Mercy. Lord give me the Cream of thy mercies; let me have Mercy and Loving Kindness, Psalm 103.4. Who Crowneth thee with Loving Kindness and Tender Mercy. Be earnest Suitors for Mercy;
xx av-j vvg n1, cc-acp vvg n1. n1 vvb pno11 dt n1 pp-f po21 n2; vvb pno11 vhi n1 cc j-vvg n1, np1 crd. r-crq vvz pno21 p-acp j-vvg n1 cc j n1. vbb j n2 p-acp n1;
(70) sermon (DIV1)
1886
Page 288
8897
let your Wants quicken your Importunity: Then we pray most fervently, when we pray wost feelingly.
let your Wants quicken your Importunity: Then we pray most fervently, when we pray wost feelingly.
vvb po22 vvz vvb po22 n1: av pns12 vvb ds av-j, c-crq pns12 vvb av-ds av-vvg.
(70) sermon (DIV1)
1886
Page 288
8898
Of the Commandments. Exod. 20.6. Of them that Love me, &c. 1. GODS Mercy is for them that Love him.
Of the commandments. Exod 20.6. Of them that Love me, etc. 1. GOD'S Mercy is for them that Love him.
pp-f dt n2. np1 crd. pp-f pno32 cst vvb pno11, av crd npg1 n1 vbz p-acp pno32 cst vvb pno31.
(71) sermon (DIV1)
1886
Page 288
8899
Love is a Grace shines and sparkles in Gods Eye, as the precious Stones did upon Aarons Breast-Plate.
Love is a Grace shines and sparkles in God's Eye, as the precious Stones did upon Aaron's Breast-Plate.
n1 vbz dt n1 vvz cc vvz p-acp npg1 n1, c-acp dt j n2 vdd p-acp npg1 n1.
(71) sermon (DIV1)
1888
Page 288
8900
Love is an holy expansion or enlargement of Soul, whereby it is carried with delight after God, as the chief Good:
Love is an holy expansion or enlargement of Soul, whereby it is carried with delight After God, as the chief Good:
n1 vbz dt j n1 cc n1 pp-f n1, c-crq pn31 vbz vvn p-acp n1 p-acp np1, c-acp dt j-jn j:
(71) sermon (DIV1)
1888
Page 288
8901
So Aquinas defines Love, Complacentia amantis in amato ; Love is a complacential delighting in God as in our Treasure:
So Aquinas defines Love, Complacentia Amantis in amato; Love is a complacential delighting in God as in our Treasure:
av np1 vvz n1, fw-la fw-la p-acp fw-la; n1 vbz dt j vvg p-acp np1 c-acp p-acp po12 n1:
(71) sermon (DIV1)
1888
Page 288
8902
Love is the Soul of Religion, 'tis a Grace highly momentous.
Love is the Soul of Religion, it's a Grace highly momentous.
n1 vbz dt n1 pp-f n1, pn31|vbz dt n1 av-j j.
(71) sermon (DIV1)
1888
Page 288
8903
If we had Knowledge as the Angels, or Faith of Miracles, yet without Love it would profit nothing, 1 Cor. 13.2. Love is the First and Great Commandment, Mat. 22.38.
If we had Knowledge as the Angels, or Faith of Miracles, yet without Love it would profit nothing, 1 Cor. 13.2. Love is the First and Great Commandment, Mathew 22.38.
cs pns12 vhd n1 p-acp dt n2, cc n1 pp-f n2, av p-acp n1 pn31 vmd vvi pix, crd np1 crd. n1 vbz dt ord cc j n1, np1 crd.
(71) sermon (DIV1)
1888
Page 288
8904
It is so, because if this be wanting, there can be no Religion in the Heart, there can be no Faith,
It is so, Because if this be wanting, there can be no Religion in the Heart, there can be no Faith,
pn31 vbz av, c-acp cs d vbb vvg, pc-acp vmb vbi dx n1 p-acp dt n1, pc-acp vmb vbi dx n1,
(71) sermon (DIV1)
1888
Page 288
8905
for Faith works by Love, Gal. 5.6. All is but Pageantry, or a Devout Complement. 2. Because Love doth meliorate and sweeten all the Duties of Religion;
for Faith works by Love, Gal. 5.6. All is but Pageantry, or a Devout Compliment. 2. Because Love does meliorate and sweeten all the Duties of Religion;
p-acp n1 vvz p-acp n1, np1 crd. av-d vbz p-acp n1, cc dt j n1. crd p-acp n1 vdz vvi cc vvi d dt n2 pp-f n1;
(71) sermon (DIV1)
1888
Page 288
8909
In some respect it is more excellent than Faith, though in one sense Faith be more excellent, Virtute unionis, as it unites us to Christ.
In Some respect it is more excellent than Faith, though in one sense Faith be more excellent, Virtute unionis, as it unites us to christ.
p-acp d n1 pn31 vbz av-dc j cs n1, cs p-acp crd n1 n1 vbi av-dc j, fw-la fw-la, c-acp pn31 vvz pno12 p-acp np1.
(71) sermon (DIV1)
1890
Page 288
8910
Faith puts upon us the Embroidered Robe of Christs Righteousness, which is a brighter Robe than any of the Angels wear.
Faith puts upon us the Embroidered Robe of Christ Righteousness, which is a Brighter Robe than any of the Angels wear.
n1 vvz p-acp pno12 dt j-vvn n1 pp-f npg1 n1, r-crq vbz dt jc n1 cs d pp-f dt n2 vvb.
(71) sermon (DIV1)
1890
Page 288
8911
Yet in another sense, Love is more excellent, respectu durationis, in respect of the continuance of it;
Yet in Another sense, Love is more excellent, respectu durationis, in respect of the Continuance of it;
av p-acp j-jn n1, n1 vbz av-dc j, fw-la fw-la, p-acp n1 pp-f dt n1 pp-f pn31;
(71) sermon (DIV1)
1890
Page 288
8912
it is the most durable Grace: Faith and Hope will shortly cease, but Love will remain.
it is the most durable Grace: Faith and Hope will shortly cease, but Love will remain.
pn31 vbz dt av-ds j n1: n1 cc n1 vmb av-j vvi, cc-acp n1 vmb vvi.
(71) sermon (DIV1)
1890
Page 288
8913
When all the other Graces, like Rachel, shall dye in Travel, Love shall revive. The other Graces are in the nature of a Lease, only for term of Life:
When all the other Graces, like Rachel, shall die in Travel, Love shall revive. The other Graces Are in the nature of a Lease, only for term of Life:
c-crq d dt j-jn n2, av-j np1, vmb vvi p-acp n1, n1 vmb vvi. dt j-jn n2 vbr p-acp dt n1 pp-f dt n1, av-j p-acp n1 pp-f n1:
(71) sermon (DIV1)
1890
Page 288
8914
Love is as a Free-hold, it continues for ever.
Love is as a Freehold, it continues for ever.
n1 vbz p-acp dt j, pn31 vvz p-acp av.
(71) sermon (DIV1)
1890
Page 288
8915
Thus Love carries away the Garland from all the other Graces, it is the most long liv'd Grace, it is a Bud of Eternity;
Thus Love carries away the Garland from all the other Graces, it is the most long lived Grace, it is a Bud of Eternity;
av n1 vvz av dt n1 p-acp d dt j-jn n2, pn31 vbz dt av-ds av-j vvd n1, pn31 vbz dt n1 pp-f n1;
(71) sermon (DIV1)
1890
Page 288
8916
this Grace alone shall accompany us in Heaven. Quest 1. How must our Love to God be qualified?
this Grace alone shall accompany us in Heaven. Quest 1. How must our Love to God be qualified?
d n1 av-j vmb vvi pno12 p-acp n1. n1 crd q-crq vmb po12 n1 p-acp np1 vbi vvn?
(71) sermon (DIV1)
1890
Page 288
8917
Resp. 1. Love to God must be pure and genuine, he must be loved chiefly for himself, this the School-men call Amor amicitiae. We must love God not only for his Benefits,Resp. 1. Love to God must be pure and genuine, he must be loved chiefly for himself, this the Schoolmen call Amor Friendship. We must love God not only for his Benefits,
np1 crd n1 p-acp np1 vmb vbi j cc j, pns31 vmb vbi vvn av-jn p-acp px31, d dt n2 vvb fw-la fw-la. pns12 vmb vvi np1 xx av-j p-acp po31 n2,
(71) sermon (DIV1)
1892
Page 289
8918
but those intrinsick Excellencies wherewith he is Crowned.
but those intrinsic Excellencies wherewith he is Crowned.
cc-acp d j n2 c-crq pns31 vbz vvn.
(71) sermon (DIV1)
1892
Page 289
8919
We must love God not only for the good which flows from him but the good which is in him. True love is not Mercenary;
We must love God not only for the good which flows from him but the good which is in him. True love is not Mercenary;
pns12 vmb vvi np1 xx av-j p-acp dt j r-crq vvz p-acp pno31 p-acp dt j r-crq vbz p-acp pno31. j n1 vbz xx j-jn;
(71) sermon (DIV1)
1892
Page 289
8920
a Soul that is deeply in love with God, needs not be hired with Rewards; he cannot but love God for the Beauty of his Holiness;
a Soul that is deeply in love with God, needs not be hired with Rewards; he cannot but love God for the Beauty of his Holiness;
dt n1 cst vbz av-jn p-acp n1 p-acp np1, vvz xx vbi vvn p-acp n2; pns31 vmbx p-acp vvi np1 p-acp dt n1 pp-f po31 n1;
(71) sermon (DIV1)
1892
Page 289
8921
not but that it is lawful to look at Gods Benefits. Moses had an Eye to the recompence of Reward, Heb. 11.26.
not but that it is lawful to look At God's Benefits. Moses had an Eye to the recompense of Reward, Hebrew 11.26.
xx p-acp cst pn31 vbz j pc-acp vvi p-acp npg1 n2. np1 vhd dt n1 p-acp dt n1 pp-f n1, np1 crd.
(71) sermon (DIV1)
1892
Page 289
8922
But we must not love God only for his Benefits, for then it is not love of God, but Self-Love.
But we must not love God only for his Benefits, for then it is not love of God, but Self-Love.
cc-acp pns12 vmb xx vvi np1 av-j p-acp po31 n2, c-acp cs pn31 vbz xx n1 pp-f np1, cc-acp n1.
(71) sermon (DIV1)
1892
Page 289
8923
2. Love to God must be NONLATINALPHABET, with all the Heart, Mark 12.30. Thou shalt love the Lord thy God with all thy Heart.
2. Love to God must be, with all the Heart, Mark 12.30. Thou shalt love the Lord thy God with all thy Heart.
crd n1 p-acp np1 vmb vbi, p-acp d dt n1, vvb crd. pns21 vm2 vvi dt n1 po21 n1 p-acp d po21 n1.
(71) sermon (DIV1)
1893
Page 289
8924
We must not love God a little, give him a Drop or two of our Love;
We must not love God a little, give him a Drop or two of our Love;
pns12 vmb xx vvi np1 dt j, vvb pno31 dt n1 cc crd pp-f po12 n1;
(71) sermon (DIV1)
1893
Page 289
8925
but the main Stream of our Love must run after him; the Mind must think of God, the Will choose him, the Affections pant after him.
but the main Stream of our Love must run After him; the Mind must think of God, the Will choose him, the Affections pant After him.
cc-acp dt j n1 pp-f po12 n1 vmb vvi p-acp pno31; dt n1 vmb vvi pp-f np1, dt n1 vvb pno31, dt n2 vvb p-acp pno31.
(71) sermon (DIV1)
1893
Page 289
8926
The true Mother would not have the Child divided, nor God will not have the Heart divided;
The true Mother would not have the Child divided, nor God will not have the Heart divided;
dt j n1 vmd xx vhi dt n1 vvn, ccx np1 vmb xx vhi dt n1 vvn;
(71) sermon (DIV1)
1893
Page 289
8927
we must love him with our whole Heart. Though we may love the Creature, yet it must be a subordinate Love.
we must love him with our Whole Heart. Though we may love the Creature, yet it must be a subordinate Love.
pns12 vmb vvi pno31 p-acp po12 j-jn n1. cs pns12 vmb vvi dt n1, av pn31 vmb vbi dt j n1.
(71) sermon (DIV1)
1893
Page 289
8928
Love to God must be highest, as the Oyl swims above the Water. 3. Love to God must be Flaming;
Love to God must be highest, as the Oil swims above the Water. 3. Love to God must be Flaming;
n1 p-acp np1 vmb vbb js, c-acp dt n1 vvz p-acp dt n1. crd n1 p-acp np1 vmb vbi vvg;
(71) sermon (DIV1)
1893
Page 289
8949
He saith as David, Psal. 43.4. God my exceeding joy, the Gladness or Cream of my Joy.
He Says as David, Psalm 43.4. God my exceeding joy, the Gladness or Cream of my Joy.
pns31 vvz p-acp np1, np1 crd. np1 po11 j-vvg n1, dt n1 cc n1 pp-f po11 n1.
(71) sermon (DIV1)
1898
Page 289
8929
to love coldly, is all one as not to love. The Spouse is said to be amore perculsa, Sick of Love, Cant. 2.5. The Seraphims are so called from their Burning.
to love coldly, is all one as not to love. The Spouse is said to be amore perculsa, Sick of Love, Cant 2.5. The Seraphims Are so called from their Burning.
pc-acp vvi av-jn, vbz d pi p-acp xx pc-acp vvi. dt n1 vbz vvn pc-acp vbi fw-la fw-la, j pp-f n1, np1 crd. dt np2 vbr av vvn p-acp po32 n-vvg.
(71) sermon (DIV1)
1894
Page 289
8930
Love turns Saints into Seraphims, it makes them burn in Holy Love to God; and many Waters cannot quench this Love.
Love turns Saints into Seraphims, it makes them burn in Holy Love to God; and many Waters cannot quench this Love.
n1 vvz n2 p-acp np2, pn31 vvz pno32 vvi p-acp j n1 p-acp np1; cc d n2 vmbx vvi d n1.
(71) sermon (DIV1)
1894
Page 289
8931
Quest. 2. How may we know whether we love God? Resp. 1. He that loves God, desires his sweet Presence: Lovers cannot be long asunder;
Quest. 2. How may we know whither we love God? Resp. 1. He that loves God, Desires his sweet Presence: Lovers cannot be long asunder;
n1. crd q-crq vmb pns12 vvi cs pns12 vvb np1? np1 crd pns31 cst vvz np1, vvz po31 j n1: n2 vmbx vbi av-j av;
(71) sermon (DIV1)
1895
Page 289
8932
they have their NONLATINALPHABET, Fainting Fits, they want a sight of the Object of their Love.
they have their, Fainting Fits, they want a sighed of the Object of their Love.
pns32 vhb po32, vvg n2, pns32 vvb dt n1 pp-f dt n1 pp-f po32 n1.
(71) sermon (DIV1)
1896
Page 289
8933
A Soul deeply in Love with God, desires the enjoyment of him in his Ordinances, in Word, Prayer, Sacrament.
A Soul deeply in Love with God, Desires the enjoyment of him in his Ordinances, in Word, Prayer, Sacrament.
dt n1 av-jn p-acp n1 p-acp np1, vvz dt n1 pp-f pno31 p-acp po31 n2, p-acp n1, n1, n1.
(71) sermon (DIV1)
1896
Page 289
8934
David was ready to faint away and Dye, when he had not a sight of God, Psal. 84.2. My Soul fainteth for God ;David was ready to faint away and Die, when he had not a sighed of God, Psalm 84.2. My Soul fainteth for God;
np1 vbds j pc-acp vvi av cc vvi, c-crq pns31 vhd xx dt n1 pp-f np1, np1 crd. po11 n1 vvz p-acp np1;
(71) sermon (DIV1)
1896
Page 289
8935
such as care not for Ordinances, but say, when will the Sabbath be over? plainly discover want of Love to God.
such as care not for Ordinances, but say, when will the Sabbath be over? plainly discover want of Love to God.
d c-acp vvb xx p-acp n2, cc-acp vvb, c-crq vmb dt n1 vbb a-acp? av-j vvb n1 pp-f n1 p-acp np1.
(71) sermon (DIV1)
1896
Page 289
8936
2. He who loves God, doth not love Sin, Psal. 97.10. Ye that love the Lord, hate evil.
2. He who loves God, does not love since, Psalm 97.10. You that love the Lord, hate evil.
crd pns31 r-crq vvz np1, vdz xx vvi n1, np1 crd. pn22 cst vvb dt n1, vvb j-jn.
(71) sermon (DIV1)
1897
Page 289
8937
The love of God, and love of Sin, can no more mix together, than Iron and Clay:
The love of God, and love of since, can no more mix together, than Iron and Clay:
dt n1 pp-f np1, cc n1 pp-f n1, vmb av-dx av-dc vvi av, cs n1 cc n1:
(71) sermon (DIV1)
1897
Page 289
8938
Every Sin loved, strikes at the Being of God;
Every since loved, strikes At the Being of God;
d n1 vvd, vvz p-acp dt vbg pp-f n1;
(71) sermon (DIV1)
1897
Page 289
8939
but he who loves God hath an Antipathy against Sin. He who would part between Two Lovers, is an Hateful Person;
but he who loves God hath an Antipathy against Sin. He who would part between Two Lovers, is an Hateful Person;
cc-acp pns31 r-crq vvz np1 vhz dt n1 p-acp np1 pns31 r-crq vmd vvi p-acp crd n2, vbz dt j n1;
(71) sermon (DIV1)
1897
Page 289
8940
God and the Believing Soul, are Two Lovers;
God and the Believing Soul, Are Two Lovers;
np1 cc dt j-vvg n1, vbr crd n2;
(71) sermon (DIV1)
1897
Page 289
8941
Sin comes to part between them, therefore the Soul is implacably set against Sin. By this try your Love to God.
since comes to part between them, Therefore the Soul is implacably Set against Sin. By this try your Love to God.
n1 vvz pc-acp vvi p-acp pno32, av dt n1 vbz av-j vvn p-acp np1 p-acp d vvb po22 n1 p-acp np1.
(71) sermon (DIV1)
1897
Page 289
8942
How could Dalilah say she loved Sampson, when she entertained correspondence with the Philistines who were his Mortal Enemies? How can he say he loves God, who loves Sin, which is God's Enemy?
How could Delilah say she loved Sampson, when she entertained correspondence with the philistines who were his Mortal Enemies? How can he say he loves God, who loves since, which is God's Enemy?
q-crq vmd np1 vvb pns31 vvd np1, c-crq pns31 vvd n1 p-acp dt njp2 r-crq vbdr po31 j-jn n2? q-crq vmb pns31 vvi pns31 vvz np1, r-crq vvz n1, r-crq vbz npg1 n1?
(71) sermon (DIV1)
1897
Page 289
8943
3. He who loves God, is not much in love with any thing else; his love is very cool to worldly things;
3. He who loves God, is not much in love with any thing Else; his love is very cool to worldly things;
crd pns31 r-crq vvz np1, vbz xx av-d p-acp n1 p-acp d n1 av; po31 n1 vbz av j p-acp j n2;
(71) sermon (DIV1)
1898
Page 289
8944
his love to God moves as the Sun in the Firmament swiftly, his love to the World moves as the Sun on the Dial, very slow:
his love to God moves as the Sun in the Firmament swiftly, his love to the World moves as the Sun on the Dial, very slow:
po31 n1 p-acp np1 vvz p-acp dt n1 p-acp dt n1 av-j, po31 n1 p-acp dt n1 vvz p-acp dt n1 p-acp dt n1, av j:
(71) sermon (DIV1)
1898
Page 289
8945
The love of the World eats out the Heart of Religion: It choaks good Affections, as the Earth puts out the Fire.
The love of the World eats out the Heart of Religion: It chokes good Affections, as the Earth puts out the Fire.
dt n1 pp-f dt n1 vvz av dt n1 pp-f n1: pn31 vvz j n2, c-acp dt n1 vvz av dt n1.
(71) sermon (DIV1)
1898
Page 289
8946
The World was a dead thing to Paul, Gal. 6.14. I am Crucified to the World, and the World is Crucified to me.
The World was a dead thing to Paul, Gal. 6.14. I am crucified to the World, and the World is crucified to me.
dt n1 vbds dt j n1 p-acp np1, np1 crd. pns11 vbm vvn p-acp dt n1, cc dt n1 vbz vvn p-acp pno11.
(71) sermon (DIV1)
1898
Page 289
8947
In Paul, we might see both the Picture and Pattern of a Mortified Man. He that loves God, useth the World, but chooseth God;
In Paul, we might see both the Picture and Pattern of a Mortified Man. He that loves God, uses the World, but chooses God;
p-acp np1, pns12 vmd vvi d dt n1 cc n1 pp-f dt j-vvn n1 pns31 cst vvz np1, vvz dt n1, cc-acp vvz np1;
(71) sermon (DIV1)
1898
Page 289
8948
the World is his Pension, but God is his Portion, Psal. 119.57. The World doth busie him, but God doth delight and satisfie him.
the World is his Pension, but God is his Portion, Psalm 119.57. The World does busy him, but God does delight and satisfy him.
dt n1 vbz po31 n1, cc-acp np1 vbz po31 n1, np1 crd. dt n1 vdz vvi pno31, cc-acp np1 vdz vvi cc vvi pno31.
(71) sermon (DIV1)
1898
Page 289
8950
4 He who loves God, cannot live without him. Things we love, we know not how to be without.
4 He who loves God, cannot live without him. Things we love, we know not how to be without.
crd pns31 r-crq vvz np1, vmbx vvi p-acp pno31. n2 pns12 vvb, pns12 vvb xx c-crq pc-acp vbi p-acp.
(71) sermon (DIV1)
1899
Page 289
8951
A Man can want Musick or Flowers, but not Food.
A Man can want Music or Flowers, but not Food.
dt n1 vmb vvi n1 cc n2, cc-acp xx n1.
(71) sermon (DIV1)
1899
Page 289
8952
A Soul deeply in love with God, looks upon himself as undone without him, Psal. 143.7 Hide not thy Face from me,
A Soul deeply in love with God, looks upon himself as undone without him, Psalm 143.7 Hide not thy Face from me,
dt n1 av-jn p-acp n1 p-acp np1, vvz p-acp px31 p-acp vvn p-acp pno31, np1 crd vvb xx po21 n1 p-acp pno11,
(71) sermon (DIV1)
1899
Page 289
8953
lest I be like them that go down into the Pit. He saith as Iob, Ch•p. 30.28. I went Mourning without the Sun. I have Star-light, I want the Sun of Righteousness;lest I be like them that go down into the Pit. He Says as Job, Ch•p. 30.28. I went Mourning without the Sun. I have Starlight, I want the Sun of Righteousness;
cs pns11 vbb av-j pno32 cst vvb a-acp p-acp dt np1 pns31 vvz p-acp np1, vvb. crd. pns11 vvd vvg p-acp dt n1 pns11 vhb n1, pns11 vvb dt n1 pp-f n1;
(71) sermon (DIV1)
1899
Page 289
8954
I enjoy not the sweet Presence of my God.
I enjoy not the sweet Presence of my God.
pns11 vvb xx dt j n1 pp-f po11 n1.
(71) sermon (DIV1)
1899
Page 289
8955
Is God our chief Good, that we cannot live without? Alas, how do they demonstrate they have no love to God, who can make a shift well enough to be without him? Let them but have Corn and Oyl,
Is God our chief Good, that we cannot live without? Alas, how do they demonstrate they have no love to God, who can make a shift well enough to be without him? Let them but have Corn and Oil,
vbz np1 po12 j-jn j, cst pns12 vmbx vvi p-acp? np1, q-crq vdb pns32 vvi pns32 vhb dx n1 p-acp np1, r-crq vmb vvi dt n1 av av-d pc-acp vbi p-acp pno31? vvb pno32 pc-acp vhi n1 cc n1,
(71) sermon (DIV1)
1899
Page 289
8956
and you shall never hear them complain of the want of God. 5. He who loves God, will be at any pains to get him.
and you shall never hear them complain of the want of God. 5. He who loves God, will be At any pains to get him.
cc pn22 vmb av-x vvi pno32 vvi pp-f dt n1 pp-f np1. crd pns31 r-crq vvz np1, vmb vbi p-acp d n2 pc-acp vvi pno31.
(71) sermon (DIV1)
1899
Page 289
8957
What pains doth the Merchant take? what hazards doth he run to have a rich Return from the Indies? Extremos currit Mercator 〈 … 〉.
What pains does the Merchant take? what hazards does he run to have a rich Return from the Indies? Extremos Currit Mercator 〈 … 〉.
q-crq n2 vdz dt n1 vvi? q-crq n2 vdz pns31 vvi pc-acp vhi dt j n1 p-acp dt np1? np1 n1 fw-la 〈 … 〉.
(71) sermon (DIV1)
1900
Page 289
8958
Iacob loved Rachel, and he would endure the Heat by Day, an• the Fro•t by Night that he might enjoy her.Iacob loved Rachel, and he would endure the Heat by Day, an• the Fro•t by Night that he might enjoy her.
np1 vvd np1, cc pns31 vmd vvi dt n1 p-acp n1, n1 dt n1 p-acp n1 cst pns31 vmd vvi pno31.
(71) sermon (DIV1)
1900
Page 289
8959
A Soul that loves God will take any pains for the Fruition of him, Psal. 63.8. My Soul follows hard after God.
A Soul that loves God will take any pains for the Fruition of him, Psalm 63.8. My Soul follows hard After God.
dt n1 cst vvz np1 vmb vvi d n2 p-acp dt n1 pp-f pno31, np1 crd. po11 n1 vvz av-j p-acp np1.
(71) sermon (DIV1)
1900
Page 289
8960
Love is Pondus animae, Aug. It is as the weight which sets the Clock a going.
Love is Pondus Spirits, Aug. It is as the weight which sets the Clock a going.
n1 vbz np1 fw-la, np1 pn31 vbz p-acp dt n1 r-crq vvz dt n1 dt vvg.
(71) sermon (DIV1)
1900
Page 290
8961
The Soul is much in Prayer, Weeping, Fasting; he strives as in an Agony, that he may obtain him whom his Soul loves.
The Soul is much in Prayer, Weeping, Fasting; he strives as in an Agony, that he may obtain him whom his Soul loves.
dt n1 vbz av-d p-acp n1, vvg, vvg; pns31 vvz a-acp p-acp dt n1, cst pns31 vmb vvi pno31 r-crq po31 n1 vvz.
(71) sermon (DIV1)
1900
Page 290
8962
Plutarch reports of the Gauls, an ancient People of France, after they had tasted the sweet Wine of Italy, they never rested till they had arrived at that Country.Plutarch reports of the Gauls, an ancient People of France, After they had tasted the sweet Wine of Italy, they never rested till they had arrived At that Country.
np1 n2 pp-f dt np2, dt j n1 pp-f np1, c-acp pns32 vhd vvn dt j n1 pp-f np1, pns32 av-x vvd c-acp pns32 vhd vvn p-acp d n1.
(71) sermon (DIV1)
1900
Page 290
8963
He who is in love with God, never rests till he hath gotten a part in him, Cant. 3.2. I sought him whom my Soul loved.
He who is in love with God, never rests till he hath got a part in him, Cant 3.2. I sought him whom my Soul loved.
pns31 r-crq vbz p-acp n1 p-acp np1, av-x vvz c-acp pns31 vhz vvn dt n1 p-acp pno31, np1 crd. pns11 vvd pno31 r-crq po11 n1 vvd.
(71) sermon (DIV1)
1900
Page 290
8964
How can they say they love God, who are not industrious in the use of means to obtain him, Prov. 19.24. A sloathful man hides his hands in his Bosom.
How can they say they love God, who Are not Industria in the use of means to obtain him, Curae 19.24. A slothful man hides his hands in his Bosom.
q-crq vmb pns32 vvb pns32 vvb np1, r-crq vbr xx j p-acp dt n1 pp-f n2 pc-acp vvi pno31, np1 crd. dt j n1 vvz po31 n2 p-acp po31 n1.
(71) sermon (DIV1)
1900
Page 290
8965
These not in Agony, but Lethargy:
These not in Agony, but Lethargy:
np1 xx p-acp n1, cc-acp n1:
(71) sermon (DIV1)
1900
Page 290
8966
If Christ and Salvation would drop as a ripe Fig into his mouth, he could be content to have them;
If christ and Salvation would drop as a ripe Fig into his Mouth, he could be content to have them;
cs np1 cc n1 vmd vvi p-acp dt j n1 p-acp po31 n1, pns31 vmd vbi j pc-acp vhi pno32;
(71) sermon (DIV1)
1900
Page 290
8967
but he is loath to put himself to too much trouble. Doth he love his Friend, that will not make a Journey to him?
but he is loath to put himself to too much trouble. Does he love his Friend, that will not make a Journey to him?
cc-acp pns31 vbz j pc-acp vvi px31 p-acp av av-d vvi. vdz pns31 vvi po31 n1, cst vmb xx vvi dt n1 p-acp pno31?
(71) sermon (DIV1)
1900
Page 290
8968
6. He that loves God, prefers him before Estate and Life. 1. Before Estate, Phil. 3.8. For whom I have suffered the loss of all things.
6. He that loves God, prefers him before Estate and Life. 1. Before Estate, Philip 3.8. For whom I have suffered the loss of all things.
crd pns31 cst vvz np1, vvz pno31 p-acp n1 cc n1. crd p-acp n1, np1 crd. p-acp ro-crq pns11 vhb vvn dt n1 pp-f d n2.
(71) sermon (DIV1)
1901
Page 290
8969
Who that loves a rich Jewel, would not part with a Flower for it? Galcanus Marquess of Vico, parted with a fair Estate to enjoy God in his pure Ordinances:
Who that loves a rich Jewel, would not part with a Flower for it? Galcanus Marquis of Vico, parted with a fair Estate to enjoy God in his pure Ordinances:
q-crq d vvz dt j n1, vmd xx vvi p-acp dt n1 p-acp pn31? np1 n1 pp-f np1, vvd p-acp dt j n1 pc-acp vvi np1 p-acp po31 j n2:
(71) sermon (DIV1)
1901
Page 290
8970
When a Jesuit perswaded him to return to his Popish Religion in Italy, promising him an huge Summ of Mony:
When a Jesuit persuaded him to return to his Popish Religion in Italy, promising him an huge Sum of Money:
c-crq dt np1 vvd pno31 pc-acp vvi p-acp po31 j n1 p-acp np1, vvg pno31 dt j n1 pp-f n1:
(71) sermon (DIV1)
1901
Page 290
8971
Saith he, Let their Mony perish with them, who esteem all the Gold in the World worth one days Communion with Iesus Christ and his Holy Spirit. 2. Before Life, Rev. 12.11. They loved not their lives to the death.
Says he, Let their Money perish with them, who esteem all the Gold in the World worth one days Communion with Iesus christ and his Holy Spirit. 2. Before Life, Rev. 12.11. They loved not their lives to the death.
vvz pns31, vvb po32 n1 vvi p-acp pno32, r-crq vvb d dt n1 p-acp dt n1 n1 crd n2 n1 p-acp np1 np1 cc po31 j n1. crd p-acp n1, n1 crd. pns32 vvd xx po32 n2 p-acp dt n1.
(71) sermon (DIV1)
1901
Page 290
8972
Love to God carries the Soul above the love of Life; and the fear of Death.
Love to God carries the Soul above the love of Life; and the Fear of Death.
vvb p-acp np1 vvz dt n1 p-acp dt n1 pp-f n1; cc dt n1 pp-f n1.
(71) sermon (DIV1)
1901
Page 290
8973
7. He who loves God loves his Favourites, viz. the Saints, 1 Iohn 5.1. Idem est motus animi in imaginem & rem.
7. He who loves God loves his Favourites, viz. the Saints, 1 John 5.1. Idem est motus animi in imaginem & remembering.
crd pns31 r-crq vvz np1 vvz po31 n2, n1 dt n2, crd np1 crd. fw-la fw-la fw-la fw-la p-acp fw-la cc vvg.
(71) sermon (DIV1)
1902
Page 290
8974
To love a Man for his Grace, and the more we see of God in him, the more we love him, is the infallible sign of love to God.
To love a Man for his Grace, and the more we see of God in him, the more we love him, is the infallible Signen of love to God.
pc-acp vvi dt n1 p-acp po31 n1, cc dt av-dc pns12 vvb pp-f np1 p-acp pno31, dt av-dc pns12 vvb pno31, vbz dt j n1 pp-f n1 p-acp np1.
(71) sermon (DIV1)
1902
Page 290
8975
The Wicked pretend to love God, but hate and persecute his Image.
The Wicked pretend to love God, but hate and persecute his Image.
dt j vvi pc-acp vvi np1, cc-acp vvb cc vvi po31 n1.
(71) sermon (DIV1)
1902
Page 290
8976
Doth he love his Prince, who abuseth his Statue, tears his Picture? Indeed they seem to shew great Reverence to the Saints departed;
Does he love his Prince, who abuseth his Statue, tears his Picture? Indeed they seem to show great reverence to the Saints departed;
vdz pns31 vvi po31 n1, r-crq vvz po31 n1, vvz po31 n1? av pns32 vvb pc-acp vvi j n1 p-acp dt n2 vvd;
(71) sermon (DIV1)
1902
Page 290
8977
they have a great Reverence for St. Paul, and St. Stephen, and St. Luke: They Canonize dead Saints, but per•ecute living Saints:
they have a great reverence for Saint Paul, and Saint Stephen, and Saint Lycia: They Canonise dead Saints, but per•ecute living Saints:
pns32 vhb dt j n1 p-acp n1 np1, cc n1 np1, cc n1 av: pns32 vvb j n2, cc-acp vvi vvg n2:
(71) sermon (DIV1)
1902
Page 290
8978
And do these love God? Can it be imagined he should love God, who hates his Children because they are like him? If Christ were alive again, he would not escape a second Persecution.
And do these love God? Can it be imagined he should love God, who hates his Children Because they Are like him? If christ were alive again, he would not escape a second Persecution.
cc vdb d n1 np1? vmb pn31 vbi vvn pns31 vmd vvi np1, r-crq vvz po31 n2 c-acp pns32 vbr av-j pno31? cs np1 vbdr j av, pns31 vmd xx vvi dt ord n1.
(71) sermon (DIV1)
1902
Page 290
8979
8. If we love God, as we cannot but be fearful of dishonouring him (the more a Child loves his Father, the more he is afraid to displease him) so we weep and mourn when we have offended him.
8. If we love God, as we cannot but be fearful of Dishonoring him (the more a Child loves his Father, the more he is afraid to displease him) so we weep and mourn when we have offended him.
crd cs pns12 vvb np1, c-acp pns12 vmbx p-acp vbi j pp-f vvg pno31 (dt av-dc dt n1 vvz po31 n1, dt av-dc pns31 vbz j pc-acp vvi pno31) av pns12 vvb cc vvi c-crq pns12 vhb vvn pno31.
(71) sermon (DIV1)
1903
Page 290
8980
Peter went out and wept bitterly, Matt. 26.75.
Peter went out and wept bitterly, Matt. 26.75.
np1 vvd av cc vvd av-j, np1 crd.
(71) sermon (DIV1)
1903
Page 290
8981
When Peter thought how dearly Christ loved him, he took him up to the Mount, where he was Transfigured:
When Peter Thought how dearly christ loved him, he took him up to the Mount, where he was Transfigured:
c-crq np1 vvd c-crq av-jn np1 vvd pno31, pns31 vvd pno31 a-acp p-acp dt n1, c-crq pns31 vbds vvn:
(71) sermon (DIV1)
1903
Page 290
8982
Christ shewed him the Glory of Heaven in a Vision.
christ showed him the Glory of Heaven in a Vision.
np1 vvd pno31 dt n1 pp-f n1 p-acp dt n1.
(71) sermon (DIV1)
1903
Page 290
8983
Now that he should deny Christ, after he had received such signal Tokens of Christs Love, this broke his Heart with grief, He wept bitterly. Are our Eyes Limbicks, dropping Tears of grief for Sin against God? A blessed Evidence of our love to God; and such shall find Mercy.
Now that he should deny christ, After he had received such signal Tokens of Christ Love, this broke his Heart with grief, He wept bitterly. are our Eyes Limbics, dropping Tears of grief for since against God? A blessed Evidence of our love to God; and such shall find Mercy.
av cst pns31 vmd vvi np1, c-acp pns31 vhd vvn d n1 n2 pp-f npg1 n1, d vvd po31 n1 p-acp n1, pns31 vvd av-j. vbr po12 n2 n2, vvg n2 pp-f n1 p-acp n1 p-acp np1? dt j-vvn n1 pp-f po12 n1 p-acp np1; cc d vmb vvi n1.
(71) sermon (DIV1)
1903
Page 290
8984
He shews Mercy to Thousands of them that love him. Use. Let us be Lovers of God;He shows Mercy to Thousands of them that love him. Use. Let us be Lovers of God;
pns31 vvz n1 p-acp crd pp-f pno32 cst vvb pno31. vvb. vvb pno12 vbi n2 pp-f np1;
(71) sermon (DIV1)
1903
Page 290
8985
we love our Food, and shall not we love him that gives it? All the Joy we hope for in Heaven is in God,
we love our Food, and shall not we love him that gives it? All the Joy we hope for in Heaven is in God,
pns12 vvb po12 n1, cc vmb xx pns12 vvi pno31 cst vvz pn31? av-d dt n1 pns12 vvb p-acp p-acp n1 vbz p-acp np1,
(71) sermon (DIV1)
1904
Page 290
9006
I• the frosen Heart melts in Love, it is because the Sun of Righteousness hath shined upon it. Quest.
I• the frozen Heart melts in Love, it is Because the Sun of Righteousness hath shined upon it. Quest.
n1 dt j-vvn n1 vvz p-acp n1, pn31 vbz p-acp dt n1 pp-f n1 vhz vvn p-acp pn31. n1.
(71) sermon (DIV1)
1909
Page 291
8986
and shall not he who shall be our Joy be our Love? It is a Saying of St. Austin, Annon poena satis magna est, non amare te? Is it not Punishment enough, Lord, not to love thee? And again, Animam meam odio haberem. I would hate my own Soul,
and shall not he who shall be our Joy be our Love? It is a Saying of Saint Austin, Annon poena satis Magna est, non amare te? Is it not Punishment enough, Lord, not to love thee? And again, Animam meam odio haberem. I would hate my own Soul,
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(71) sermon (DIV1)
1904
Page 290
8987
if I did not find it loving of God. Quest. What are the Incentives to provoke and inflame our Love to God?
if I did not find it loving of God. Quest. What Are the Incentives to provoke and inflame our Love to God?
cs pns11 vdd xx vvi pn31 n1 pp-f np1. n1. q-crq vbr dt n2-jn pc-acp vvi cc vvi po12 n1 p-acp np1?
(71) sermon (DIV1)
1904
Page 290
8988
Resp. 1. Gods Benefits bestowed on us.Resp. 1. God's Benefits bestowed on us.
np1 crd npg1 n2 vvn p-acp pno12.
(71) sermon (DIV1)
1906
Page 290
8989
A Prince who bestows continual Favours on a Subject, if that Subject have any Ingenuity, he cannot but love his Prince.
A Prince who bestows continual Favours on a Subject, if that Subject have any Ingenuity, he cannot but love his Prince.
dt n1 r-crq vvz j n2 p-acp dt j-jn, cs d n-jn vhb d n1, pns31 vmbx p-acp vvi po31 n1.
(71) sermon (DIV1)
1906
Page 290
8990
God is continually heaping Benefits upon us: He fills our hearts with food and gladness, Acts 14.17.
God is continually heaping Benefits upon us: He fills our hearts with food and gladness, Acts 14.17.
np1 vbz av-j vvg n2 p-acp pno12: pns31 vvz po12 n2 p-acp n1 cc n1, n2 crd.
(71) sermon (DIV1)
1906
Page 290
8991
As the Rock followed Israel, whither ever they went streams of Water out of the Rock followed them.
As the Rock followed Israel, whither ever they went streams of Water out of the Rock followed them.
p-acp dt n1 vvd np1, c-crq av pns32 vvd n2 pp-f n1 av pp-f dt n1 vvd pno32.
(71) sermon (DIV1)
1906
Page 290
8992
So Gods Blessings follow us every day: We swim in a Sea of Mercy.
So God's Blessings follow us every day: We swim in a Sea of Mercy.
np1 npg1 n2 vvb pno12 d n1: pns12 vvb p-acp dt n1 pp-f n1.
(71) sermon (DIV1)
1906
Page 290
8993
That Heart is hard that is not prevailed with by all Gods Blessings, to love him;
That Heart is hard that is not prevailed with by all God's Blessings, to love him;
cst n1 vbz j cst vbz xx vvn p-acp p-acp d ng1 n2, pc-acp vvi pno31;
(71) sermon (DIV1)
1906
Page 290
8994
Magnes amoris amor. Kindness works on a Bruit. The Ox knows his Owner. 2. Love to God would make Duties of Religion Facile and Pleasant.Magnes amoris amor. Kindness works on a Bruit. The Ox knows his Owner. 2. Love to God would make Duties of Religion Facile and Pleasant.
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(71) sermon (DIV1)
1906
Page 290
8995
I confess to him that hath no love to God, Religion must needs be a Burden.
I confess to him that hath no love to God, Religion must needs be a Burden.
pns11 vvb p-acp pno31 cst vhz dx n1 p-acp np1, n1 vmb av vbi dt n1.
(71) sermon (DIV1)
1907
Page 290
8996
And I wonder not to hear him say, What a weariness is it to serve the Lord ? It is like rowing against Tyde.
And I wonder not to hear him say, What a weariness is it to serve the Lord? It is like rowing against Tide.
cc pns11 vvb xx pc-acp vvi pno31 vvi, r-crq dt n1 vbz pn31 pc-acp vvi dt n1? pn31 vbz av-j vvg p-acp n1.
(71) sermon (DIV1)
1907
Page 290
8997
But Love oyls the Wheels, it makes Duty a Pleasure.
But Love oils the Wheels, it makes Duty a Pleasure.
p-acp n1 n2 dt n2, pn31 vvz n1 dt n1.
(71) sermon (DIV1)
1907
Page 290
8998
Why are the Angels so swift and winged in Gods Service, but because they love him? Iacob thought seven years,
Why Are the Angels so swift and winged in God's Service, but Because they love him? Iacob Thought seven Years,
q-crq vbr dt n2 av j cc j-vvn p-acp ng1 n1, cc-acp c-acp pns32 vvb pno31? np1 vvd crd n2,
(71) sermon (DIV1)
1907
Page 290
8999
but little for the love he did bear to Rachel: Love is never weary: He who loves Mony is not weary of telling it:
but little for the love he did bear to Rachel: Love is never weary: He who loves Money is not weary of telling it:
cc-acp j c-acp dt n1 pns31 vdd vvi p-acp n1: vvb vbz av-x j: pns31 r-crq vvz n1 vbz xx j pp-f vvg pn31:
(71) sermon (DIV1)
1907
Page 290
9000
And he who loves God, is not weary of serving him. 3. It is Advantagious. There is nothing lost by our Love to God. • Cor. •. •. Eye hath not seen, &c. the things which God hath prepared for them 〈 … 〉.
And he who loves God, is not weary of serving him. 3. It is Advantageous. There is nothing lost by our Love to God. • Cor. •. •. Eye hath not seen, etc. the things which God hath prepared for them 〈 … 〉.
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(71) sermon (DIV1)
1907
Page 290
9001
Such glorious Rewards are laid up for such as love God:
Such glorious Rewards Are laid up for such as love God:
d j n2 vbr vvn a-acp p-acp d c-acp n1 np1:
(71) sermon (DIV1)
1908
Page 291
9002
That (as Austi• saith) they do not only transcend our Reason, but Faith it self is not able to comprehend them. That (as Austi• Says) they do not only transcend our Reason, but Faith it self is not able to comprehend them.
cst (c-acp np1 vvz) pns32 vdb xx av-j vvi po12 n1, cc-acp n1 pn31 n1 vbz xx j pc-acp vvi pno32.
(71) sermon (DIV1)
1908
Page 291
9003
A Crown is the highest Ensign of Worldly Glory; and God hath promis•• a Crown of Life to them that love him, Iames 1.12.
A Crown is the highest Ensign of Worldly Glory; and God hath promis•• a Crown of Life to them that love him, James 1.12.
dt n1 vbz dt js n1 pp-f j n1; cc np1 vhz n1 dt n1 pp-f n1 p-acp pno32 cst vvb pno31, np1 crd.
(71) sermon (DIV1)
1908
Page 291
9004
And it is a never-fading Crown, 1 Pet. 5.4. 4. By our loving God we may know that he loves us, 1 Iohn 4.19. We love 〈 ◊ 〉, because he first loved us.
And it is a never-fading Crown, 1 Pet. 5.4. 4. By our loving God we may know that he loves us, 1 John 4.19. We love 〈 ◊ 〉, Because he First loved us.
cc pn31 vbz dt j n1, crd np1 crd. crd p-acp po12 j-vvg np1 pns12 vmb vvi cst pns31 vvz pno12, crd np1 crd. pns12 vvb 〈 sy 〉, c-acp pns31 ord vvd pno12.
(71) sermon (DIV1)
1908
Page 291
9005
If the Ice melts, it is because the Sun hath shined on 〈 ◊ 〉:
If the Ice melts, it is Because the Sun hath shined on 〈 ◊ 〉:
cs dt n1 vvz, pn31 vbz p-acp dt n1 vhz vvn a-acp 〈 sy 〉:
(71) sermon (DIV1)
1909
Page 291
9007
What means may be used to excite our love to God? Resp. 1. Labour to know God aright.What means may be used to excite our love to God? Resp. 1. Labour to know God aright.
q-crq n2 vmb vbi vvn pc-acp vvi po12 n1 p-acp np1? np1 crd n1 pc-acp vvi np1 av.
(71) sermon (DIV1)
1910
Page 291
9008
The School-men say true, Bonum non amatur quod non cognoscitur : We cannot love that which we do not know:
The Schoolmen say true, Bonum non amatur quod non cognoscitur: We cannot love that which we do not know:
dt n2 vvb j, fw-la fw-fr fw-la fw-la fw-la fw-la: pns12 vmbx vvi d r-crq pns12 vdb xx vvi:
(71) sermon (DIV1)
1911
Page 291
9009
God is the most Eligible good. All the Excellencies which lye scattered in the Creature, are united in God:
God is the most Eligible good. All the Excellencies which lie scattered in the Creature, Are united in God:
np1 vbz dt av-ds j j. av-d dt n2 r-crq n1 vvn p-acp dt n1, vbr vvn p-acp np1:
(71) sermon (DIV1)
1911
Page 291
9010
He is Optimus maximus. Wisdom, Beauty, Riches, Love, do all concenter in God.
He is Optimus Maximus. Wisdom, Beauty, Riches, Love, do all concenter in God.
pns31 vbz fw-la fw-la. n1, n1, n2, n1, vdb d jc-jn p-acp n1.
(71) sermon (DIV1)
1911
Page 291
9011
How fair were that Tulip which had the Colours of all Tulips in it? All Perfections and Sweetnesses are eminently in God.
How fair were that Tulip which had the Colours of all Tulips in it? All Perfections and Sweetnesses Are eminently in God.
q-crq j vbdr d n1 r-crq vhd dt n2 pp-f d n2 p-acp pn31? av-d n2 cc n2 vbr av-j p-acp np1.
(71) sermon (DIV1)
1911
Page 291
9012
Did we know God more, and by the Eye of Faith, see his orient Beauty, our Hearts would be fired with love to him.
Did we know God more, and by the Eye of Faith, see his orient Beauty, our Hearts would be fired with love to him.
vdd pns12 vvi np1 av-dc, cc p-acp dt n1 pp-f n1, vvb po31 j-jn n1, po12 n2 vmd vbi vvn p-acp n1 p-acp pno31.
(71) sermon (DIV1)
1911
Page 291
9013
2. Make the Scriptures familiar to you. St. Austin saith, Before his Conversion he took no pleasure in Scripture;
2. Make the Scriptures familiar to you. Saint Austin Says, Before his Conversion he took no pleasure in Scripture;
crd n1 dt n2 j-jn p-acp pn22. n1 np1 vvz, c-acp po31 n1 pns31 vvd dx n1 p-acp n1;
(71) sermon (DIV1)
1912
Page 291
9014
but after Conversion it was his chast delight. The Book of God discovers God to us in his Holiness, Wisdom, Veracity and Truth:
but After Conversion it was his chaste delight. The Book of God discovers God to us in his Holiness, Wisdom, Veracity and Truth:
cc-acp p-acp n1 pn31 vbds po31 j n1. dt n1 pp-f np1 vvz np1 p-acp pno12 p-acp po31 n1, n1, n1 cc n1:
(71) sermon (DIV1)
1912
Page 291
9015
It represents God rich in Mercy, incircled with Promises. St. Austin calls the Scripture a golden Epistle, or Love-letter sent from God to us.
It represents God rich in Mercy, encircled with Promises. Saint Austin calls the Scripture a golden Epistle, or Love-letter sent from God to us.
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(71) sermon (DIV1)
1912
Page 291
9016
By reading this Love-letter, we shall be the more inamoured with love to God: As by reading Lascivious Books, Comedies, Romances, Lust is provoked.
By reading this Love-letter, we shall be the more enamoured with love to God: As by reading Lascivious Books, Comedies, Romances, Lust is provoked.
p-acp vvg d n1, pns12 vmb vbi dt av-dc j-vvn p-acp n1 p-acp np1: c-acp p-acp vvg j n2, n2, n2, n1 vbz vvn.
(71) sermon (DIV1)
1912
Page 291
9017
3. Mediate much of God, and this will be a means to love him, Psal. 39.3. While I was musing, the fire burned.
3. Mediate much of God, and this will be a means to love him, Psalm 39.3. While I was musing, the fire burned.
crd vvi d pp-f np1, cc d vmb vbi dt n2 pc-acp vvi pno31, np1 crd. cs pns11 vbds vvg, dt n1 vvn.
(71) sermon (DIV1)
1913
Page 291
9018
Meditation is the Bellows of the Affections. Meditate on Gods love in giving us Christ, Iohn 3.16.
Meditation is the Bellows of the Affections. Meditate on God's love in giving us christ, John 3.16.
n1 vbz dt n2 pp-f dt n2. vvi p-acp ng1 n1 p-acp vvg pno12 np1, np1 crd.
(71) sermon (DIV1)
1913
Page 291
9019
God so loved the world, that he gave his only begotten Son, &c. That God should give Christ to us,God so loved the world, that he gave his only begotten Son, etc. That God should give christ to us,
np1 av vvd dt n1, cst pns31 vvd po31 j vvn n1, av cst np1 vmd vvi np1 p-acp pno12,
(71) sermon (DIV1)
1913
Page 291
9020
and not to the Angels that fell; that the Sun of Righteousness should shine in our Horison;
and not to the Angels that fell; that the Sun of Righteousness should shine in our Horison;
cc xx p-acp dt n2 cst vvd; cst dt n1 pp-f n1 vmd vvi p-acp po12 np1;
(71) sermon (DIV1)
1913
Page 291
9021
that he is revealed to us and not to others; what wonderful love is this, Prov. 6.28.
that he is revealed to us and not to Others; what wondered love is this, Curae 6.28.
cst pns31 vbz vvn p-acp pno12 cc xx p-acp n2-jn; r-crq j n1 vbz d, np1 crd.
(71) sermon (DIV1)
1913
Page 291
9022
Who can go upon hot coals and his feet not be burned? Who can meditate on Gods love, who can tread on these hot Coals,Who can go upon hight coals and his feet not be burned? Who can meditate on God's love, who can tread on these hight Coals,
q-crq vmb vvi p-acp j n2 cc po31 n2 xx vbi vvn? q-crq vmb vvi p-acp ng1 n1, r-crq vmb vvi p-acp d j n2,
(71) sermon (DIV1)
1913
Page 291
9023
and his Heart not burn in love to God! Beg an Heart to love God: The Affection of Love is natural, but not the Grace of Love, Gal. 5.22. This fire of love is kindled from Heaven;
and his Heart not burn in love to God! Beg an Heart to love God: The Affection of Love is natural, but not the Grace of Love, Gal. 5.22. This fire of love is kindled from Heaven;
cc po31 n1 xx vvi p-acp n1 p-acp np1 vvb dt n1 pc-acp vvi np1: dt n1 pp-f n1 vbz j, cc-acp xx dt n1 pp-f n1, np1 crd. d n1 pp-f n1 vbz vvn p-acp n1;
(71) sermon (DIV1)
1913
Page 291
9024
beg that it may burn upon the Altar of your Heart.
beg that it may burn upon the Altar of your Heart.
vvb cst pn31 vmb vvi p-acp dt n1 pp-f po22 n1.
(71) sermon (DIV1)
1913
Page 291
9025
Sure this request is pleasing to God, and he will not deny such a Prayer, Lord give me an heart to love thee.
Sure this request is pleasing to God, and he will not deny such a Prayer, Lord give me an heart to love thee.
j d n1 vbz vvg p-acp np1, cc pns31 vmb xx vvi d dt n1, n1 vvb pno11 dt n1 pc-acp vvi pno21.
(71) sermon (DIV1)
1913
Page 291
9026
Of the Commandments. Exod. 20.6 And keep my Commandments. LOve and Obedience, like two Sisters, must go hand in hand:
Of the commandments. Exod 20.6 And keep my commandments. LOve and obedience, like two Sisters, must go hand in hand:
pp-f dt n2. np1 crd cc vvb po11 n2. n1 cc n1, av-j crd n2, vmb vvi n1 p-acp n1:
(72) sermon (DIV1)
1913
Page 291
9258
that is, Rashly and Sinfully, so as to take Gods Name in vain;
that is, Rashly and Sinfully, so as to take God's Name in vain;
d vbz, av-j cc av-j, av c-acp pc-acp vvi npg1 n1 p-acp j;
(73) sermon (DIV1)
1955
Page 297
9027
Indeed this is a good Evidence of our loving God, Iohn 14.21. If ye love me, keep my Commandments. Probatio dilectionis est exhibitio operis.
Indeed this is a good Evidence of our loving God, John 14.21. If you love me, keep my commandments. Probation dilectionis est exhibitio operis.
av d vbz dt j n1 pp-f po12 j-vvg np1, np1 crd. cs pn22 vvb pno11, vvb po11 n2. np1 fw-la fw-la fw-la fw-la.
(72) sermon (DIV1)
1915
Page 291
9028
The Son that loves his Father, will obey him; Obedience pleaseth God, 1 Sam. 15.22. To obey is better than Sacrifice.
The Son that loves his Father, will obey him; obedience Pleases God, 1 Sam. 15.22. To obey is better than Sacrifice.
dt n1 cst vvz po31 n1, vmb vvi pno31; n1 vvz np1, crd np1 crd. pc-acp vvi vbz jc cs n1.
(72) sermon (DIV1)
1915
Page 291
9029
In Sacrifice only a dead Beast is offered, in Obedience a living Soul. In Sacrifice only a part of the Fruit is offered;
In Sacrifice only a dead Beast is offered, in obedience a living Soul. In Sacrifice only a part of the Fruit is offered;
p-acp n1 av-j dt j n1 vbz vvn, p-acp n1 dt j-vvg n1 p-acp n1 av-j dt n1 pp-f dt n1 vbz vvn;
(72) sermon (DIV1)
1915
Page 291
9030
in Obedience Fruit and Tree and all. A Man offers up himself to God.
in obedience Fruit and Tree and all. A Man offers up himself to God.
p-acp n1 n1 cc n1 cc d. dt n1 vvz a-acp px31 p-acp np1.
(72) sermon (DIV1)
1915
Page 291
9031
Keep my Commandments. ] It is not said, God shews Mercy to Thousands of them that know his Commandments, but that keep them.Keep my commandments. ] It is not said, God shows Mercy to Thousands of them that know his commandments, but that keep them.
vvb po11 n2. ] pn31 vbz xx vvn, np1 vvz n1 p-acp crd pp-f pno32 cst vvb po31 n2, cc-acp d vvb pno32.
(72) sermon (DIV1)
1915
Page 291
9032
The knowing Gods Commandments, without keeping them, doth not intitle any to Mercy. The Commandment is not only a Rule of Knowledge, but Duty.
The knowing God's commandments, without keeping them, does not entitle any to Mercy. The Commandment is not only a Rule of Knowledge, but Duty.
dt j-vvg ng1 n2, p-acp vvg pno32, vdz xx vvi d p-acp n1. dt n1 vbz xx av-j dt n1 pp-f n1, cc-acp n1.
(72) sermon (DIV1)
1915
Page 291
9033
God gives us his Commandments, not only as a Lanskip to look upon, but as his Will and Testament, which we are to perform.God gives us his commandments, not only as a Landscape to look upon, but as his Will and Testament, which we Are to perform.
np1 vvz pno12 po31 n2, xx av-j c-acp dt np1 pc-acp vvi p-acp, cc-acp c-acp po31 n1 cc n1, r-crq pns12 vbr pc-acp vvi.
(72) sermon (DIV1)
1915
Page 291
9034
A good Christian is like the Sun, which doth not only send forth light, but goes its Circuit round the World.
A good Christian is like the Sun, which does not only send forth Light, but Goes its Circuit round the World.
dt j np1 vbz av-j dt n1, r-crq vdz xx av-j vvi av j, cc-acp vvz po31 n1 av-j dt n1.
(72) sermon (DIV1)
1915
Page 291
9035
So he hath not only the light of Knowledge, but goes his Circuit too, and moves in the Sphere of Obedience. Quest.
So he hath not only the Light of Knowledge, but Goes his Circuit too, and moves in the Sphere of obedience. Quest.
av pns31 vhz xx av-j dt n1 pp-f n1, cc-acp vvz po31 n1 av, cc vvz p-acp dt n1 pp-f n1. n1.
(72) sermon (DIV1)
1915
Page 291
9036
In what manner must we keep Gods Commandments? Resp. 1. Our keeping the Commandments must be Fiducial.In what manner must we keep God's commandments? Resp. 1. Our keeping the commandments must be Fiducial.
p-acp r-crq n1 vmb pns12 vvi npg1 n2? np1 crd np1 vvg dt n2 vmb vbi j.
(72) sermon (DIV1)
1916
Page 292
9037
Our Obedience to Gods Commands, must Profluere à Fide, spring from Faith, therefore it is called the Obedience of Faith, Rom. 16.26. Abel by Faith offered up NONLATINALPHABET, a better Sacrifice than Cain, Heb. 11.4 Faith is a vital Principle, without it all our Services are Opera Mortua, dead Works, Heb. 6.1. Faith doth meliorate and sweeten our Obedience, and make it come off with a better Relish. Quest.
Our obedience to God's Commands, must Profluere à Fide, spring from Faith, Therefore it is called the obedience of Faith, Rom. 16.26. Abel by Faith offered up, a better Sacrifice than Cain, Hebrew 11.4 Faith is a vital Principle, without it all our Services Are Opera Mortua, dead Works, Hebrew 6.1. Faith does meliorate and sweeten our obedience, and make it come off with a better Relish. Quest.
po12 n1 p-acp ng1 vvz, vmb fw-la fw-fr fw-la, vvb p-acp n1, av pn31 vbz vvn dt n1 pp-f n1, np1 crd. np1 p-acp n1 vvn a-acp, dt jc n1 cs np1, np1 crd n1 vbz dt j n1, p-acp pn31 d po12 n2 vbr np1 n1, j vvz, np1 crd. n1 vdz vvi cc vvi po12 n1, cc vvi pn31 vvi a-acp p-acp dt jc vvb. n1.
(72) sermon (DIV1)
1917
Page 292
9038
But why must Faith be mix'd with Obedience to the Commandment? Resp. Because Faith eyes Christ in every Duty,But why must Faith be mixed with obedience to the Commandment? Resp. Because Faith eyes christ in every Duty,
cc-acp q-crq vmb n1 vbi vvn p-acp n1 p-acp dt n1? np1 p-acp n1 n2 np1 p-acp d n1,
(72) sermon (DIV1)
1917
Page 292
9039
and so both the Person and Offering are accepted.
and so both the Person and Offering Are accepted.
cc av av-d dt n1 cc vvg vbr vvn.
(72) sermon (DIV1)
1917
Page 292
9040
The High Priest under the Law laid his Hand upon the Head of the Beast slain, which did point to the Messiah, Exod. 29.10.
The High Priest under the Law laid his Hand upon the Head of the Beast slave, which did point to the Messiah, Exod 29.10.
dt j n1 p-acp dt n1 vvd po31 n1 p-acp dt n1 pp-f dt n1 vvn, r-crq vdd vvi p-acp dt np1, np1 crd.
(72) sermon (DIV1)
1917
Page 292
9041
So Faith in every Duty, lays its hand upon the Head of Christ.
So Faith in every Duty, lays its hand upon the Head of christ.
av n1 p-acp d n1, vvz po31 n1 p-acp dt n1 pp-f np1.
(72) sermon (DIV1)
1917
Page 292
9042
His Blood doth expiate the guilt, and the sweet Odours of his Intercession perfume our works of Obedience, Eph. 1.6. He hath made us accepted in the Beloved.
His Blood does expiate the guilt, and the sweet Odours of his Intercession perfume our works of obedience, Ephesians 1.6. He hath made us accepted in the beloved.
po31 n1 vdz vvi dt n1, cc dt j n2 pp-f po31 n1 vvi po12 n2 pp-f n1, np1 crd. pns31 vhz vvn pno12 vvn p-acp dt j-vvn.
(72) sermon (DIV1)
1917
Page 292
9043
2. Our keeping the Commandments must be uniform. We must make Conscience of one Commandment as well as another, Psal. 119.6. Then shall I not be ashamed, when I have respect to all thy Commandments.
2. Our keeping the commandments must be uniform. We must make Conscience of one Commandment as well as Another, Psalm 119.6. Then shall I not be ashamed, when I have respect to all thy commandments.
crd np1 vvg dt n2 vmb vbi j. pns12 vmb vvi n1 pp-f crd n1 c-acp av c-acp j-jn, np1 crd. av vmb pns11 xx vbi j, c-crq pns11 vhb n1 p-acp d po21 n2.
(72) sermon (DIV1)
1918
Page 292
9044
Every Commandment hath a Ius divinum, the same stamp of Divine Authority upon it:
Every Commandment hath a Just Divinum, the same stamp of Divine authority upon it:
d n1 vhz dt np1 fw-la, dt d n1 pp-f j-jn n1 p-acp pn31:
(72) sermon (DIV1)
1918
Page 292
9045
And if I obey one Precept, because God commands, by the same Reason I must obey all.
And if I obey one Precept, Because God commands, by the same Reason I must obey all.
cc cs pns11 vvb crd n1, c-acp np1 vvz, p-acp dt d n1 pns11 vmb vvi d.
(72) sermon (DIV1)
1918
Page 292
9046
Some obey the Commands of the first Table, but are careless in the Duties of the second:
some obey the Commands of the First Table, but Are careless in the Duties of the second:
d vvb dt vvz pp-f dt ord n1, cc-acp vbr j p-acp dt n2 pp-f dt ord:
(72) sermon (DIV1)
1918
Page 292
9047
And so, è contra. Physicians have a Rule, when the Body sweats in one part, but is cold in another, it is a sign of a Distemper.
And so, è contra. Physicians have a Rule, when the Body sweats in one part, but is cold in Another, it is a Signen of a Distemper.
cc av, fw-la fw-la. n2 vhb dt n1, c-crq dt n1 vvz p-acp crd n1, cc-acp vbz j-jn p-acp j-jn, pn31 vbz dt n1 pp-f dt n1.
(72) sermon (DIV1)
1918
Page 292
9048
So when Men seem Zealous in some Duties of Religion, but are Cold and Frozen in another, it is a sign of Hypocrisie.
So when Men seem Zealous in Some Duties of Religion, but Are Cold and Frozen in Another, it is a Signen of Hypocrisy.
av c-crq n2 vvb j p-acp d n2 pp-f n1, cc-acp vbr j-jn cc vvn p-acp j-jn, pn31 vbz dt n1 pp-f n1.
(72) sermon (DIV1)
1918
Page 292
9049
We must have respect to all Gods Commandments. Quest. But who can keep all Commandments? Resp. There is a fulfilling of Gods Commands, and a keeping them:
We must have respect to all God's commandments. Quest. But who can keep all commandments? Resp. There is a fulfilling of God's Commands, and a keeping them:
pns12 vmb vhi n1 p-acp d ng1 n2. n1. cc-acp q-crq vmb vvi d n2? np1 pc-acp vbz dt j-vvg pp-f n2 vvz, cc dt vvg pno32:
(72) sermon (DIV1)
1918
Page 292
9050
Though we cannot fulfill all, yet we may be said to keep them in an Evangelical Sense.
Though we cannot fulfil all, yet we may be said to keep them in an Evangelical Sense.
cs pns12 vmbx vvi d, av pns12 vmb vbi vvn pc-acp vvi pno32 p-acp dt np1 n1.
(72) sermon (DIV1)
1918
Page 292
9051
We may facere, though not perficere : We keep the Commandments Evangelically. 1. Where we make Conscience of every Command:
We may facere, though not perficere: We keep the commandments Evangelically. 1. Where we make Conscience of every Command:
pns12 vmb fw-la, c-acp xx fw-la: pns12 vvb dt n2 av-j. crd c-crq pns12 vvb n1 pp-f d n1:
(72) sermon (DIV1)
1918
Page 292
9052
Though we come short in every Duty, yet we dare not neglect any Duty. 2. Our desire is to keep every Commandment, Psal. 119.5. O that my ways were directed to keep thy Statutes.
Though we come short in every Duty, yet we Dare not neglect any Duty. 2. Our desire is to keep every Commandment, Psalm 119.5. Oh that my ways were directed to keep thy Statutes.
cs pns12 vvb j p-acp d n1, av pns12 vvb xx vvi d n1. crd po12 n1 vbz pc-acp vvi d n1, np1 crd. uh cst po11 n2 vbdr vvn pc-acp vvi po21 n2.
(72) sermon (DIV1)
1918
Page 292
9053
What we want in Strength, we make up in Will. 3. We grieve that we can do no better. When we fail, we weep:
What we want in Strength, we make up in Will. 3. We grieve that we can do no better. When we fail, we weep:
q-crq pns12 vvb p-acp n1, pns12 vvb a-acp p-acp n1. crd pns12 vvb cst pns12 vmb vdi av-dx av-jc. c-crq pns12 vvb, pns12 vvb:
(72) sermon (DIV1)
1918
Page 292
9054
We prefer Bills of Complaint against our selves, and judge our selves for our Failings, Rom. 7.24. 4. We do elicere conatum, we endeavour to obey every Commandment, Phil. 3.14 I press toward the mark.
We prefer Bills of Complaint against our selves, and judge our selves for our Failings, Rom. 7.24. 4. We do elicere conatum, we endeavour to obey every Commandment, Philip 3.14 I press towards the mark.
pns12 vvb n2 pp-f n1 p-acp po12 n2, cc vvb po12 n2 p-acp po12 n2-vvg, np1 crd. crd pns12 vdb fw-la fw-la, pns12 vvb pc-acp vvi d n1, np1 crd pns11 vvb p-acp dt n1.
(72) sermon (DIV1)
1918
Page 292
9055
We strive as in an Agony, and if it lay in our power we would fully comport with every Commandment. 5. When we fall short,
We strive as in an Agony, and if it lay in our power we would Fully comport with every Commandment. 5. When we fallen short,
pns12 vvb a-acp p-acp dt n1, cc cs pn31 vvb p-acp po12 n1 pns12 vmd av-j vvi p-acp d n1. crd c-crq pns12 vvb j,
(72) sermon (DIV1)
1918
Page 292
9056
and are unable to come up to the full Latitude of the Law, we look to Christs Blood to sprinkle our imperfect Obedience;
and Are unable to come up to the full Latitude of the Law, we look to Christ Blood to sprinkle our imperfect obedience;
cc vbr j pc-acp vvi a-acp p-acp dt j n1 pp-f dt n1, pns12 vvb p-acp npg1 n1 pc-acp vvi po12 j n1;
(72) sermon (DIV1)
1918
Page 292
9057
and with the grains of his Merits cast into the Scales to make it pass current.
and with the grains of his Merits cast into the Scales to make it pass current.
cc p-acp dt n2 pp-f po31 n2 vvn p-acp dt n2 pc-acp vvi pn31 vvi n1.
(72) sermon (DIV1)
1918
Page 292
9058
This is in an Evangelical Sense to keep all the Commandments; and though it be not to Satisfaction, yet it is to Acceptation.
This is in an Evangelical Sense to keep all the commandments; and though it be not to Satisfaction, yet it is to Acceptation.
d vbz p-acp dt np1 n1 pc-acp vvi d dt n2; cc cs pn31 vbb xx p-acp n1, av pn31 vbz p-acp n1.
(72) sermon (DIV1)
1918
Page 292
9059
3. Our keeping Gods Commandments must be willing, Isa. 1.19. If ye be willing and obedient.
3. Our keeping God's commandments must be willing, Isaiah 1.19. If you be willing and obedient.
crd np1 vvg ng1 n2 vmb vbi j, np1 crd. cs pn22 vbb j cc j.
(72) sermon (DIV1)
1919
Page 292
9060
God was for a Free will-offering, Deut. 16.10. David will run the way of Gods Commandments, Psal. 119.32. that is, Freely and Chearfully.God was for a Free will-offering, Deuteronomy 16.10. David will run the Way of God's commandments, Psalm 119.32. that is, Freely and Cheerfully.
np1 vbds p-acp dt j j, np1 crd. np1 vmb vvi dt n1 pp-f n2 n2, np1 crd. cst vbz, av-j cc av-j.
(72) sermon (DIV1)
1919
Page 292
9061
The Lawyers have a Canon, Adverbs are better than Adjectives; it is not the Bonum but the Bene ;
The Lawyers have a Canon, Adverbs Are better than Adjectives; it is not the Bonum but the Bene;
dt n2 vhb dt n1, n2 vbr jc cs n2; pn31 vbz xx dt fw-la p-acp dt fw-la;
(72) sermon (DIV1)
1919
Page 292
9062
not the doing much, but the doing well. A Musician is not commended for playing long, but for playing well:
not the doing much, but the doing well. A Musician is not commended for playing long, but for playing well:
xx dt vdg av-d, p-acp dt vdg av. dt n1 vbz xx vvn p-acp vvg av-j, cc-acp p-acp vvg av:
(72) sermon (DIV1)
1919
Page 292
9063
It is obeying God willingly is accepted:
It is obeying God willingly is accepted:
pn31 vbz vvg np1 av-j vbz vvn:
(72) sermon (DIV1)
1919
Page 292
9064
Virtus nolentium nullum est. The Lord hates that which is forced, it is rather a paying a Tax than an Offering.Virtus nolentium nullum est. The Lord hates that which is forced, it is rather a paying a Tax than an Offering.
fw-la fw-la fw-la fw-la. dt n1 vvz cst r-crq vbz vvn, pn31 vbz av-c dt vvg dt n1 cs dt vvg.
(72) sermon (DIV1)
1919
Page 292
9065
Cain served God grudgingly, he brought his Sacrifice, not his Heart.Cain served God grudgingly, he brought his Sacrifice, not his Heart.
np1 vvn np1 av-vvg, pns31 vvd po31 n1, xx po31 n1.
(72) sermon (DIV1)
1919
Page 292
9066
To obey Gods Commandments unwillingly, is like the Devils who came out of the Men possess'd at Christs command,
To obey God's commandments unwillingly, is like the Devils who Come out of the Men possessed At Christ command,
p-acp vvi npg1 n2 av-j, vbz av-j dt n2 r-crq vvd av pp-f dt n2 vvn p-acp npg1 n1,
(72) sermon (DIV1)
1919
Page 292
9067
but with Reluctancy and against their Will, Matt. 8.29. Obedientia praeest, and à est non timore poenae, sed amore Dei.
but with Reluctancy and against their Will, Matt. 8.29. Obedientia praeest, and à est non Timore Poenae, sed amore Dei.
cc-acp p-acp n1 cc p-acp po32 n1, np1 crd. fw-la fw-la, cc fw-fr fw-fr fw-fr fw-la fw-la, fw-la fw-la fw-la.
(72) sermon (DIV1)
1919
Page 292
9068
Good Duties must not be pressed or beaten out of us, as the Waters came out of the Rock,
Good Duties must not be pressed or beaten out of us, as the Waters Come out of the Rock,
j n2 vmb xx vbi vvn cc vvn av pp-f pno12, c-acp dt n2 vvd av pp-f dt n1,
(72) sermon (DIV1)
1919
Page 292
9069
when Moses smote it with his Rod, but must freely drop from us as Myrrhe from the Tree,
when Moses smote it with his Rod, but must freely drop from us as Myrrh from the Tree,
c-crq np1 vvd pn31 p-acp po31 n1, cc-acp vmb av-j vvi p-acp pno12 p-acp n1 p-acp dt n1,
(72) sermon (DIV1)
1919
Page 292
9070
or Hony from the Comb. If a willing mind be wanting, there wants that flower which should perfume our Obedience,
or Honey from the Comb. If a willing mind be wanting, there Wants that flower which should perfume our obedience,
cc n1 p-acp dt np1 cs dt j n1 vbb vvg, a-acp vvz d n1 r-crq vmd vvi po12 n1,
(72) sermon (DIV1)
1919
Page 292
9071
and make it a sweet smelling Savour to God. That we may keep Gods Commandments willingly, let these things be well weighed.
and make it a sweet smelling Savour to God. That we may keep God's commandments willingly, let these things be well weighed.
cc vvi pn31 dt j j-vvg n1 p-acp np1. cst pns12 vmb vvi npg1 n2 av-j, vvb d n2 vbb av vvn.
(72) sermon (DIV1)
1919
Page 292
9072
1. Our Willingness is more esteem'd than our Service.
1. Our Willingness is more esteemed than our Service.
crd po12 n1 vbz av-dc vvn cs po12 n1.
(72) sermon (DIV1)
1920
Page 292
9073
Therefore David Counsels Solomon, not only to serve God, but with a willing Mind, 1 Chron. 28.9. The Will makes Sin to be worse, and it makes Duty to be better.
Therefore David Counsels Solomon, not only to serve God, but with a willing Mind, 1 Chronicles 28.9. The Will makes since to be Worse, and it makes Duty to be better.
av np1 n2 np1, xx av-j pc-acp vvi np1, cc-acp p-acp dt j n1, crd np1 crd. dt n1 vvz n1 pc-acp vbi jc, cc pn31 vvz n1 pc-acp vbi jc.
(72) sermon (DIV1)
1920
Page 292
9074
To obey willingly, shews we do it with love: And this Crowns all our Services.
To obey willingly, shows we do it with love: And this Crowns all our Services.
p-acp vvi av-j, vvz pns12 vdb pn31 p-acp n1: cc d n2 d po12 n2.
(72) sermon (DIV1)
1920
Page 292
9075
2. There is that in the Law-giver, as may make us willing to obey the Commandments, viz. Gods Indulgence to us.
2. There is that in the Lawgiver, as may make us willing to obey the commandments, viz. God's Indulgence to us.
crd pc-acp vbz d p-acp dt n1, c-acp vmb vvi pno12 j pc-acp vvi dt n2, n1 npg1 n1 p-acp pno12.
(72) sermon (DIV1)
1921
Page 292
9076
1. God doth not require the Summum jus, as absolutely necessary to Salvation. He expects not perfect Obedience, only requires Sincerity.
1. God does not require the Summum jus, as absolutely necessary to Salvation. He expects not perfect obedience, only requires Sincerity.
crd np1 vdz xx vvi dt fw-la fw-la, c-acp av-j j p-acp n1. pns31 vvz xx j n1, av-j vvz n1.
(72) sermon (DIV1)
1922
Page 293
9077
Do but act from a Principle of Love, and aim at Honouring God in your Obedience, and it is accepted.
Do but act from a Principle of Love, and aim At Honouring God in your obedience, and it is accepted.
vdb p-acp vvi p-acp dt n1 pp-f n1, cc vvb p-acp vvg np1 p-acp po22 n1, cc pn31 vbz vvn.
(72) sermon (DIV1)
1922
Page 293
9078
2. In the times of the Gospel a Surety is admitted.
2. In the times of the Gospel a Surety is admitted.
crd p-acp dt n2 pp-f dt n1 dt n1 vbz vvn.
(72) sermon (DIV1)
1923
Page 293
9079
The Law would not favour us so far, but now God doth so indulge us, that what we cannot do of our selves, we may do by Proxy.
The Law would not favour us so Far, but now God does so indulge us, that what we cannot do of our selves, we may do by Proxy.
dt n1 vmd xx vvi pno12 av av-j, cc-acp av np1 vdz av vvi pno12, cst r-crq pns12 vmbx vdi pp-f po12 n2, pns12 vmb vdi p-acp n1.
(72) sermon (DIV1)
1923
Page 293
9080
Iesus Christ is a Surety of a better Testament, Heb. 7.22. We fall short in every thing, but God looks upon us in our Surety, and Christ having fulfilled all Righteousness, it is as if we had fulfilled the Law in our own Persons.Iesus christ is a Surety of a better Testament, Hebrew 7.22. We fallen short in every thing, but God looks upon us in our Surety, and christ having fulfilled all Righteousness, it is as if we had fulfilled the Law in our own Persons.
np1 np1 vbz dt n1 pp-f dt jc n1, np1 crd. pns12 vvb j p-acp d n1, cc-acp np1 vvz p-acp pno12 p-acp po12 n1, cc np1 vhg vvn d n1, pn31 vbz c-acp cs pns12 vhd vvn dt n1 p-acp po12 d n2.
(72) sermon (DIV1)
1923
Page 293
9081
3. God gives strength to do what he requires. The Law called for Obedience, but though it required Brick it gave no Straw.
3. God gives strength to do what he requires. The Law called for obedience, but though it required Brick it gave no Straw.
crd np1 vvz n1 pc-acp vdi r-crq pns31 vvz. dt n1 vvn p-acp n1, cc-acp cs pn31 vvd n1 pn31 vvd dx n1.
(72) sermon (DIV1)
1924
Page 293
9082
But in the Gospel, God with his Commands gives power, Ezek. 18.31. Make ye a new Heart.
But in the Gospel, God with his Commands gives power, Ezekiel 18.31. Make you a new Heart.
p-acp p-acp dt n1, np1 p-acp po31 vvz vvz n1, np1 crd. vvb pn22 dt j n1.
(72) sermon (DIV1)
1924
Page 293
9083
Alas it is above our strength, we may as well make a new World, Ezek. 36.26. I will give you a new Heart.
Alas it is above our strength, we may as well make a new World, Ezekiel 36.26. I will give you a new Heart.
uh pn31 vbz p-acp po12 n1, pns12 vmb a-acp av vvi dt j n1, np1 crd. pns11 vmb vvi pn22 dt j n1.
(72) sermon (DIV1)
1924
Page 293
9084
God commands us to cleanse our selves, Isa. 1.16. Wash ye, make you clean. But who can bring a clean thing out of an unclean? Job 14.4.
God commands us to cleanse our selves, Isaiah 1.16. Wash you, make you clean. But who can bring a clean thing out of an unclean? Job 14.4.
np1 vvz pno12 pc-acp vvi po12 n2, np1 crd. vvb pn22, vvb pn22 j. p-acp q-crq vmb vvi dt j n1 av pp-f dt j? np1 crd.
(72) sermon (DIV1)
1924
Page 293
9085
Therefore the Precep• is turn'd into a Promise, Ezek. 36.25. From all your filthiness will I cleanse you.
Therefore the Precep• is turned into a Promise, Ezekiel 36.25. From all your filthiness will I cleanse you.
av dt np1 vbz vvn p-acp dt n1, np1 crd. p-acp d po22 n1 vmb pns11 vvi pn22.
(72) sermon (DIV1)
1924
Page 293
9086
When the Child cannot go, the Nurse takes it by the Hand, Hos. 11.3. I taught Ephraim also to go, taking them by their arms.
When the Child cannot go, the Nurse Takes it by the Hand, Hos. 11.3. I taught Ephraim also to go, taking them by their arms.
c-crq dt n1 vmbx vvi, dt n1 vvz pn31 p-acp dt n1, np1 crd. pns11 vvd np1 av pc-acp vvi, vvg pno32 p-acp po32 n2.
(72) sermon (DIV1)
1924
Page 293
9087
3. There is that in Gods Commandments which may make us willing, they are not burdensome.
3. There is that in God's commandments which may make us willing, they Are not burdensome.
crd pc-acp vbz d p-acp n2 n2 r-crq vmb vvi pno12 j, pns32 vbr xx j.
(72) sermon (DIV1)
1925
Page 293
9088
1. For first a Christian (so far as he is regenerate) consents to Gods Commands, Rom. 7.16. NONLATINALPHABET. I consent to the Law, that it is good.
1. For First a Christian (so Far as he is regenerate) consents to God's Commands, Rom. 7.16.. I consent to the Law, that it is good.
crd p-acp ord dt njp (av av-j c-acp pns31 vbz vvn) vvz p-acp ng1 vvz, np1 crd.. pns11 vvb p-acp dt n1, cst pn31 vbz j.
(72) sermon (DIV1)
1926
Page 293
9089
What is done with consent is no burden. If a Virgin gives her consent, the Match goes on chearfully.
What is done with consent is no burden. If a Virgae gives her consent, the Match Goes on cheerfully.
q-crq vbz vdn p-acp n1 vbz dx n1. cs dt n1 vvz po31 n1, dt n1 vvz a-acp av-j.
(72) sermon (DIV1)
1926
Page 293
9090
If a Subject consent to his Princes Laws (as seeing the Equity and Rationality in them) then they are not irksome.
If a Subject consent to his Princes Laws (as seeing the Equity and Rationality in them) then they Are not irksome.
cs dt j-jn n1 p-acp po31 ng1 n2 (c-acp vvg dt n1 cc n1 p-acp pno32) cs pns32 vbr xx j.
(72) sermon (DIV1)
1926
Page 293
9091
A regenerate Person in his Judgment approves, and in his Will consents to Gods Commandments, therefore they are not burdensome.
A regenerate Person in his Judgement approves, and in his Will consents to God's commandments, Therefore they Are not burdensome.
dt j-vvn n1 p-acp po31 n1 vvz, cc p-acp po31 n1 vvz p-acp npg1 n2, av pns32 vbr xx j.
(72) sermon (DIV1)
1926
Page 293
9092
2. Gods Commandments are sweetned with Joy and Peace.
2. God's commandments Are sweetened with Joy and Peace.
crd npg1 n2 vbr vvn p-acp n1 cc n1.
(72) sermon (DIV1)
1927
Page 293
9093
Cicero questions whether that can properly be called a Burden, which one carries with Delight and Pleasure.Cicero questions whither that can properly be called a Burden, which one carries with Delight and Pleasure.
np1 n2 cs d vmb av-j vbi vvn dt n1, r-crq crd vvz p-acp n1 cc n1.
(72) sermon (DIV1)
1927
Page 293
9094
Utrum onus appellatur quod laetitia fertur. Utrum onus Appellatur quod Laetitia fertur.
fw-la fw-la fw-la fw-la fw-la fw-la.
(72) sermon (DIV1)
1927
Page 293
9095
If a Man carries a Bag of Mony given him, it is heavy, but the Delight takes off the Burden.
If a Man carries a Bag of Money given him, it is heavy, but the Delight Takes off the Burden.
cs dt n1 vvz dt n1 pp-f n1 vvn pno31, pn31 vbz j, cc-acp dt n1 vvz a-acp dt n1.
(72) sermon (DIV1)
1927
Page 293
9096
When God gives inward Joy, that makes the Commandment delightful, Isa. 56.7. I will make them joyful in my House of Prayer.
When God gives inward Joy, that makes the Commandment delightful, Isaiah 56.7. I will make them joyful in my House of Prayer.
c-crq np1 vvz j n1, cst vvz dt n1 j, np1 crd. pns11 vmb vvi pno32 j p-acp po11 n1 pp-f n1.
(72) sermon (DIV1)
1927
Page 293
9097
Joy is like Oyl to the Wheels, which makes a Christian run in the way of Gods Commandments;
Joy is like Oil to the Wheels, which makes a Christian run in the Way of God's commandments;
n1 vbz j n1 p-acp dt n2, r-crq vvz dt njp vvn p-acp dt n1 pp-f npg1 n2;
(72) sermon (DIV1)
1927
Page 293
9098
so that it is not burdensome. 3. Gods Commandments are Advantagious. 1. The Commandments are preventive of Evil;
so that it is not burdensome. 3. God's commandments Are Advantageous. 1. The commandments Are preventive of Evil;
av cst pn31 vbz xx j. crd npg1 n2 vbr j. crd dt n2 vbr j pp-f j-jn;
(72) sermon (DIV1)
1927
Page 293
9099
a Curb-bit to check us from Sin. What Mischiefs should not we run into, if we had not Affliction to humble us,
a Curb-bit to check us from Sin. What Mischiefs should not we run into, if we had not Affliction to humble us,
dt n1 pc-acp vvi pno12 p-acp np1 q-crq n2 vmd xx pns12 vvi p-acp, cs pns12 vhd xx n1 pc-acp vvi pno12,
(72) sermon (DIV1)
1928
Page 293
9100
and the Commandment to restrain us? Gods Commandments are to keep us within Bounds. The Yoke keeps the Beast from stragling.
and the Commandment to restrain us? God's commandments Are to keep us within Bounds. The Yoke keeps the Beast from straggling.
cc dt n1 pc-acp vvi pno12? npg1 n2 vbr pc-acp vvi pno12 p-acp n2. dt n1 vvz dt n1 p-acp vvg.
(72) sermon (DIV1)
1928
Page 293
9101
We are to be thankful to God for Precepts;
We Are to be thankful to God for Precepts;
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(72) sermon (DIV1)
1928
Page 293
9102
had not he set his Commandments as an Hedge or Bar in our way, we might have run to Hell and never stop'd.
had not he Set his commandments as an Hedge or Bar in our Way, we might have run to Hell and never stopped.
vhd xx pns31 vvi po31 n2 p-acp dt n1 cc vvi p-acp po12 n1, pns12 vmd vhi vvn p-acp n1 cc av-x vvn.
(72) sermon (DIV1)
1928
Page 293
9103
2. There is nothing in the Commandment but what is for our good, Deut. 10.13. To keep the Commandments of the Lord and his Statues, which I command thee for thy good.
2. There is nothing in the Commandment but what is for our good, Deuteronomy 10.13. To keep the commandments of the Lord and his Statues, which I command thee for thy good.
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(72) sermon (DIV1)
1929
Page 293
9104
1. God commands us to read his word, and what hurt is in this? God bespangles the Word with Promises:
1. God commands us to read his word, and what hurt is in this? God bespangles the Word with Promises:
crd np1 vvz pno12 pc-acp vvi po31 n1, cc r-crq n1 vbz p-acp d? np1 ng1 dt n1 p-acp vvz:
(72) sermon (DIV1)
1929
Page 293
9105
As if a Father should bid his Son read his Last Will and Testament, wherein he makes over a fair Estate to him. God bids us Pray:
As if a Father should bid his Son read his Last Will and Testament, wherein he makes over a fair Estate to him. God bids us Pray:
c-acp cs dt n1 vmd vvi po31 n1 vvi po31 ord n1 cc n1, c-crq pns31 vvz p-acp dt j n1 p-acp pno31. np1 vvz pno12 vvi:
(72) sermon (DIV1)
1929
Page 293
9106
And he tells us, If we ask, it shall be given, Matt. 7.7. Ask power against Sin, ask Salvation and it shall be given.
And he tells us, If we ask, it shall be given, Matt. 7.7. Ask power against since, ask Salvation and it shall be given.
cc pns31 vvz pno12, cs pns12 vvb, pn31 vmb vbi vvn, np1 crd. vvb n1 p-acp n1, vvb n1 cc pn31 vmb vbi vvn.
(72) sermon (DIV1)
1929
Page 293
9107
If you had a Friend should say, Come when you will to me, I will supply you with Mony :
If you had a Friend should say, Come when you will to me, I will supply you with Money:
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(72) sermon (DIV1)
1929
Page 293
9108
Would you think it a trouble to visit that Friend often? God commands us to fear him, Lev. 25.43. But fear thy God. And there is Hony in the mouth of this Command, Luke 1.50. His mercy is upon them that fear him.
Would you think it a trouble to visit that Friend often? God commands us to Fear him, Lev. 25.43. But Fear thy God. And there is Honey in the Mouth of this Command, Lycia 1.50. His mercy is upon them that Fear him.
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(72) sermon (DIV1)
1929
Page 293
9109
God commands us to believe, and why so? Believe and ye shall be saved, Acts 16.31. Salvation is the Crown set upon the Head of Faith.
God commands us to believe, and why so? Believe and you shall be saved, Acts 16.31. Salvation is the Crown Set upon the Head of Faith.
np1 vvz pno12 pc-acp vvi, cc q-crq av? vvb cc pn22 vmb vbi vvn, n2 crd. n1 vbz dt n1 vvn p-acp dt n1 pp-f n1.
(72) sermon (DIV1)
1929
Page 293
9110
Good reason then we obey Gods Commands willingly, they are for our good, they are not so much our Duty as our Privilege. 3. Gods Commandments are Ornamental;
Good reason then we obey God's Commands willingly, they Are for our good, they Are not so much our Duty as our Privilege. 3. God's commandments Are Ornamental;
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(72) sermon (DIV1)
1929
Page 293
9111
Omnia quae praestari jubet Deus, non onerant nos sed ornant, Salvian. Gods Commandments do not burden us but adorn us.Omnia Quae praestari jubet Deus, non onerant nos sed ornant, Salvian. God's commandments do not burden us but adorn us.
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(72) sermon (DIV1)
1930
Page 293
9112
It is an Honour to be imployed in a Kings Service: And so to be imployed in Gods, by whom Kings reign.
It is an Honour to be employed in a Kings Service: And so to be employed in God's, by whom Kings Reign.
pn31 vbz dt n1 pc-acp vbi vvn p-acp dt ng1 n1: cc av pc-acp vbi vvn p-acp n2, p-acp ro-crq ng1 n1.
(72) sermon (DIV1)
1930
Page 293
9113
To walk in Gods Commandments proclaims us to be wise, Deut. 4.5, 6. Behold I have taught you Statutes:
To walk in God's commandments proclaims us to be wise, Deuteronomy 4.5, 6. Behold I have taught you Statutes:
pc-acp vvi p-acp n2 n2 vvz pno12 pc-acp vbi j, np1 crd, crd vvb pns11 vhb vvn pn22 n2:
(72) sermon (DIV1)
1930
Page 293
9114
Keep, therefore, and do them, for this is your wisdom. And to be wise is an Honour:Keep, Therefore, and do them, for this is your Wisdom. And to be wise is an Honour:
vvb, av, cc vdb pno32, c-acp d vbz po22 n1. cc pc-acp vbi j vbz dt n1:
(72) sermon (DIV1)
1930
Page 293
9115
I may say of every Commandment of God, as Prov. 4.9. It shall give to thy head an ornament of Grace.
I may say of every Commandment of God, as Curae 4.9. It shall give to thy head an ornament of Grace.
pns11 vmb vvi pp-f d n1 pp-f np1, p-acp np1 crd. pn31 vmb vvi p-acp po21 n1 dt n1 pp-f n1.
(72) sermon (DIV1)
1930
Page 293
9116
4. The Commands of God are infinitely better than the Commands of Sin; these are intolerable.
4. The Commands of God Are infinitely better than the Commands of since; these Are intolerable.
crd dt vvz pp-f np1 vbr av-j av-jc cs dt vvz pp-f n1; d vbr j.
(72) sermon (DIV1)
1931
Page 294
9117
Let a Man be under the command of any Lust, how doth he tire himself!
Let a Man be under the command of any Lust, how does he tire himself!
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(72) sermon (DIV1)
1931
Page 294
9118
what Hazards doth he run to the endangering his Health and Soul that he may satisfie his Lust, Ier. 9.5. They weary themselves to commit Iniquity.
what Hazards does he run to the endangering his Health and Soul that he may satisfy his Lust, Jeremiah 9.5. They weary themselves to commit Iniquity.
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(72) sermon (DIV1)
1931
Page 294
9119
And are not Gods Commandments more equal, facile, pleasant, than the Commands of Sin? Chrysostom saith true, NONLATINALPHABET.
And Are not God's commandments more equal, facile, pleasant, than the Commands of since? Chrysostom Says true,.
cc vbr xx n2 n2 av-dc j-jn, j, j, cs dt vvz pp-f n1? np1 vvz j,.
(72) sermon (DIV1)
1931
Page 294
9120
To act Virtue, is easier than to act Vice: Temperance is less troublesom than Drunkenness: Meekness is less troublesom than Passion and Envy.
To act Virtue, is Easier than to act Vice: Temperance is less troublesome than drunkenness: Meekness is less troublesome than Passion and Envy.
p-acp n1 n1, vbz jc cs pc-acp vvi n1: n1 vbz av-dc j cs n1: n1 vbz av-dc j cs n1 cc n1.
(72) sermon (DIV1)
1931
Page 294
9121
There is more difficulty in the Contrivement and Pursuit of a wicked Design, than in Obeying the Commandments of God.
There is more difficulty in the Contrivement and Pursuit of a wicked Design, than in Obeying the commandments of God.
pc-acp vbz dc n1 p-acp dt n1 cc n1 pp-f dt j n1, cs p-acp vvg dt n2 pp-f np1.
(72) sermon (DIV1)
1931
Page 294
9122
Hence a Sinner is said to travel with Iniquity, Psal. 7.14.
Hence a Sinner is said to travel with Iniquity, Psalm 7.14.
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(72) sermon (DIV1)
1931
Page 294
9123
A Woman while she is in Travel, is in pain, to shew what pain and trouble a Wicked Man hath, in bringing forth Sin. Many have gone with more pains to Hell, than others have to Heaven.
A Woman while she is in Travel, is in pain, to show what pain and trouble a Wicked Man hath, in bringing forth Sin. Many have gone with more pains to Hell, than Others have to Heaven.
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(72) sermon (DIV1)
1931
Page 294
9124
This may make us obey the Commandments willingly. 5. Willingness in Obedience makes us resemble the Angels.
This may make us obey the commandments willingly. 5. Willingness in obedience makes us resemble the Angels.
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(72) sermon (DIV1)
1931
Page 294
9125
The Cherubims Types representing the Angels, are described with Wings display'd, to shew how ready the Angels are to serve God.
The Cherubims Types representing the Angels, Are described with Wings displayed, to show how ready the Angels Are to serve God.
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(72) sermon (DIV1)
1932
Page 294
9126
God no sooner speaks the Word, but they are ambitious to obey.
God no sooner speaks the Word, but they Are ambitious to obey.
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(72) sermon (DIV1)
1932
Page 294
9127
How are they ravished with Joy, while they are praising God! In Heaven we shall be NONLATINALPHABET, as the Angels;
How Are they ravished with Joy, while they Are praising God! In Heaven we shall be, as the Angels;
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(72) sermon (DIV1)
1932
Page 294
9128
by our willingness to obey Gods Commandments, we shall be like them here.
by our willingness to obey God's commandments, we shall be like them Here.
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(72) sermon (DIV1)
1932
Page 294
9129
This is that we pray for, that Gods Will may be done by us on Earth, as it is in Heaven: Is it not done willingly there? We must keep Gods Commandments constantly, Psalm 106.3. Blessed is he who doth Righteousness at all times.
This is that we pray for, that God's Will may be done by us on Earth, as it is in Heaven: Is it not done willingly there? We must keep God's commandments constantly, Psalm 106.3. Blessed is he who does Righteousness At all times.
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(72) sermon (DIV1)
1932
Page 294
9130
Our Obedience to the Command must be as the Fire of the Altar which never went out, Lev. 13.6. It must be as the motion of the Pulse, always beating.
Our obedience to the Command must be as the Fire of the Altar which never went out, Lev. 13.6. It must be as the motion of the Pulse, always beating.
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(72) sermon (DIV1)
1932
Page 294
9131
The Wind blows off the Fruit;
The Wind blows off the Fruit;
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(72) sermon (DIV1)
1932
Page 294
9132
our Fruits of Obedience must not be blown off by the Wind of Persecution, Iohn 15.16. I have chosen you that you should go and bring forth Fruit, and that your Fruit should remain.
our Fruits of obedience must not be blown off by the Wind of Persecution, John 15.16. I have chosen you that you should go and bring forth Fruit, and that your Fruit should remain.
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(72) sermon (DIV1)
1932
Page 294
9133
Use. It reproves them who live in a wilful breach of Gods Commandments, in Malice, Uncleanness, Intemperance;Use. It reproves them who live in a wilful breach of God's commandments, in Malice, Uncleanness, Intemperance;
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(72) sermon (DIV1)
1933
Page 294
9134
they walk Antipodes to the Commandment. To live in a wilful breach of the Commandment, is First, Against Reason.
they walk Antipodes to the Commandment. To live in a wilful breach of the Commandment, is First, Against Reason.
pns32 vvb n2 p-acp dt n1. p-acp vvi p-acp dt j n1 pp-f dt n1, vbz np1, p-acp n1.
(72) sermon (DIV1)
1933
Page 294
9135
Are we able to stand it out against God, 1 Cor. 10.22. Do we provoke the Lord, are we stronger than he? Can we measure Arms with God? Can Impotency stand against Omnipotency? A Sinner in acting Sin, acts against Reason. Secondly, It is against Equity.
are we able to stand it out against God, 1 Cor. 10.22. Do we provoke the Lord, Are we Stronger than he? Can we measure Arms with God? Can Impotency stand against Omnipotency? A Sinner in acting since, acts against Reason. Secondly, It is against Equity.
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(72) sermon (DIV1)
1934
Page 294
9136
We have our Being from God, and is it not equal we should obey him who gives us our Being? We have all our Subsistence from God,
We have our Being from God, and is it not equal we should obey him who gives us our Being? We have all our Subsistence from God,
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(72) sermon (DIV1)
1935
Page 294
9137
and is it not fitting that as God gives us our Allowance, we should give him our Allegiance? If a General gives his Soldier Pay, he is to march at his Command,
and is it not fitting that as God gives us our Allowance, we should give him our Allegiance? If a General gives his Soldier Pay, he is to march At his Command,
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(72) sermon (DIV1)
1935
Page 294
9138
so that to live in the breach of his Commands, is against Equity. Thirdly, It is against Nature.
so that to live in the breach of his Commands, is against Equity. Thirdly, It is against Nature.
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(72) sermon (DIV1)
1935
Page 294
9139
Every Creature in its kind, obeys Gods Laws: 1. Animate Creatures obey him, God spake to the Fish,
Every Creature in its kind, obeys God's Laws: 1. Animate Creatures obey him, God spoke to the Fish,
np1 n1 p-acp po31 n1, vvz npg1 n2: crd vvi n2 vvi pno31, np1 vvd p-acp dt n1,
(72) sermon (DIV1)
1936
Page 294
9140
and it set Ionah ashoar, Ionah 2.10. 2. Inanimate Creatures, the Wind and the Sea obey him; Mark 4.41. The very Stones, if God give them a Commission, will cry out against the Sins of Men, Hab. 2.11. The Stone shall cry out of the Wall, and the Beam out of the Timber shall answer it :
and it Set Jonah ashore, Jonah 2.10. 2. Inanimate Creatures, the Wind and the Sea obey him; Mark 4.41. The very Stones, if God give them a Commission, will cry out against the Sins of Men, Hab. 2.11. The Stone shall cry out of the Wall, and the Beam out of the Timber shall answer it:
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(72) sermon (DIV1)
1936
Page 294
9141
None disobeys God but Man and the Devil, and can we find none to joyn with else? Fourthly, It is against Kindness.
None disobeys God but Man and the devil, and can we find none to join with Else? Fourthly, It is against Kindness.
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(72) sermon (DIV1)
1936
Page 294
9142
How many Mercies have we to allure us to obey! Miracles of Mercy; therefore the Apostle joyns these Two together, Disobedient and Unthankful, 2 Tim. 3.2.
How many mercies have we to allure us to obey! Miracles of Mercy; Therefore the Apostle joins these Two together, Disobedient and Unthankful, 2 Tim. 3.2.
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(72) sermon (DIV1)
1937
Page 294
9143
And this dyes a Sin of a Crimson colour.
And this dies a since of a Crimson colour.
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(72) sermon (DIV1)
1937
Page 294
9144
And as the Sin is great, for it is a contempt of God, a hanging out of the Flag of Defiance against God, (and Rebellion is as the Sin of Witchcraft,) so the Punishment will be proportionable:
And as the since is great, for it is a contempt of God, a hanging out of the Flag of Defiance against God, (and Rebellion is as the since of Witchcraft,) so the Punishment will be proportionable:
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(72) sermon (DIV1)
1937
Page 294
9145
Such cut themselves off from Mercy.
Such Cut themselves off from Mercy.
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(72) sermon (DIV1)
1937
Page 294
9146
Gods Mercy is for them that keep his Commandments, but no Mercy to them that live in a wilful breach of them.
God's Mercy is for them that keep his commandments, but no Mercy to them that live in a wilful breach of them.
npg1 n1 vbz p-acp pno32 cst vvb po31 n2, cc-acp dx n1 p-acp pno32 cst vvb p-acp dt j n1 pp-f pno32.
(72) sermon (DIV1)
1937
Page 294
9147
All God's Judgments set themselves in Battel Array against the Disobedient. 1. Temporal Judgments, Lev. 26.15, 16. 2. Eternal Christ comes in Flames of Fire to take Vengeance on them that obey not, 2 Thes. 1.8. Such as break the Golden Chains of Gods Commands, God hath Iron Chains to hold them, Chains of Darkness, in whch the Devils are held, Iude 6. As long as there is Eternity, God hath time enough to reckon with all the wilful Breakers of his Commandments. Quest.
All God's Judgments Set themselves in Battle Array against the Disobedient. 1. Temporal Judgments, Lev. 26.15, 16. 2. Eternal christ comes in Flames of Fire to take Vengeance on them that obey not, 2 Thebes 1.8. Such as break the Golden Chains of God's Commands, God hath Iron Chains to hold them, Chains of Darkness, in which the Devils Are held, Iude 6. As long as there is Eternity, God hath time enough to reckon with all the wilful Breakers of his commandments. Quest.
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(72) sermon (DIV1)
1937
Page 294
9148
How shall we do to keep Gods Commandments? Resp. Beg the Spirit of God. We cannot do it in our own Strength;How shall we do to keep God's commandments? Resp. Beg the Spirit of God. We cannot do it in our own Strength;
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(72) sermon (DIV1)
1938
Page 295
9149
the Spirit must work in us both the NONLATINALPHABET and NONLATINALPHABET, to will and to do, Phil. 2.13.
the Spirit must work in us both the and, to will and to do, Philip 2.13.
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(72) sermon (DIV1)
1939
Page 295
9150
When the Loadstone draws, the Iron moves; when Gods Spirit draws, then we run in the way of Gods Commandments.
When the Loadstone draws, the Iron moves; when God's Spirit draws, then we run in the Way of God's commandments.
c-crq dt n1 vvz, dt n1 vvz; c-crq ng1 n1 vvz, cs pns12 vvb p-acp dt n1 pp-f npg1 n2.
(72) sermon (DIV1)
1939
Page 295
9151
Of the Commandments. Exod. 20.7.
Of the commandments. Exod 20.7.
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(73) sermon (DIV1)
1939
Page 295
9152
Thou shalt not take the Name of the Lord thy God in vain, for the Lord will not hold him guiltless, &c. THis Commandment has Two Parts;
Thou shalt not take the Name of the Lord thy God in vain, for the Lord will not hold him guiltless, etc. THis Commandment has Two Parts;
pns21 vm2 xx vvi dt n1 pp-f dt n1 po21 n1 p-acp j, p-acp dt n1 vmb xx vvi pno31 j, av d n1 vhz crd n2;
(73) sermon (DIV1)
1940
Page 295
9153
First, A Negative expressed, that we must not take Gods Name in vain, viz. Cast any Reflection or Dishonour upon Gods Name.
First, A Negative expressed, that we must not take God's Name in vain, viz. Cast any Reflection or Dishonour upon God's Name.
ord, dt j-jn vvn, cst pns12 vmb xx vvi npg1 n1 p-acp j, n1 vvb d n1 cc vvb p-acp ng1 n1.
(73) sermon (DIV1)
1941
Page 295
9154
Secondly, An Affirmative imply'd, That we should have a care to Reverence and Honour his Name;
Secondly, an Affirmative implied, That we should have a care to reverence and Honour his Name;
ord, dt j vvn, cst pns12 vmd vhi dt n1 pc-acp vvi cc vvi po31 n1;
(73) sermon (DIV1)
1941
Page 295
9155
but that I shall speak to more fully, when I come to the First Petition in the Lord's Prayer, Hallowed be thy Name. I shall now speak of the Negative expressed in this Commandment,
but that I shall speak to more Fully, when I come to the First Petition in the Lord's Prayer, Hallowed be thy Name. I shall now speak of the Negative expressed in this Commandment,
cc-acp cst pns11 vmb vvi p-acp av-dc av-j, c-crq pns11 vvb p-acp dt ord vvb p-acp dt ng1 n1, vvn vbb po21 n1. pns11 vmb av vvi pp-f dt j-jn vvn p-acp d n1,
(73) sermon (DIV1)
1941
Page 295
9156
or the Prohibition, Thou shalt not take the Name of the Lord thy God in Vain.
or the Prohibition, Thou shalt not take the Name of the Lord thy God in Vain.
cc dt n1, pns21 vm2 xx vvi dt n1 pp-f dt n1 po21 n1 p-acp j.
(73) sermon (DIV1)
1941
Page 295
9157
The Tongue is an unruly Member;
The Tongue is an unruly Member;
dt n1 vbz dt j n1;
(73) sermon (DIV1)
1941
Page 295
9158
all the Parts and Organs of the Body are defiled with Sin, as every Branch of Wormwood is bitter,
all the Parts and Organs of the Body Are defiled with since, as every Branch of Wormwood is bitter,
d dt n2 cc n2 pp-f dt n1 vbr vvn p-acp n1, c-acp d n1 pp-f n1 vbz j,
(73) sermon (DIV1)
1941
Page 295
9159
but the Tongue is full of deadly Poison, Iam. 3.8. There is no one Member of the Body doth more break forth into Gods Dishonour, than the Tongue;
but the Tongue is full of deadly Poison, Iam. 3.8. There is no one Member of the Body does more break forth into God's Dishonour, than the Tongue;
cc-acp dt n1 vbz j pp-f j n1, np1 crd. pc-acp vbz dx pi n1 pp-f dt n1 vdz dc vvi av p-acp n2 vvb, cs dt n1;
(73) sermon (DIV1)
1941
Page 295
9160
therefore this Commandment is a Bridle for the Tongue, it is to bind the Tongue to its good Behaviour;
Therefore this Commandment is a Bridle for the Tongue, it is to bind the Tongue to its good Behaviour;
av d n1 vbz dt n1 p-acp dt n1, pn31 vbz pc-acp vvi dt n1 p-acp po31 j n1;
(73) sermon (DIV1)
1941
Page 295
9161
Thou shalt not take the Name of the Lord thy God in vain :Thou shalt not take the Name of the Lord thy God in vain:
pns21 vm2 xx vvi dt n1 pp-f dt n1 po21 n1 p-acp j:
(73) sermon (DIV1)
1941
Page 295
9162
And this Prohibition is back'd with a strong Reason, For the Lord will not hold him guiltless, that is, he will not hold him Innocent.
And this Prohibition is backed with a strong Reason, For the Lord will not hold him guiltless, that is, he will not hold him Innocent.
cc d n1 vbz vvn p-acp dt j n1, p-acp dt n1 vmb xx vvi pno31 j, cst vbz, pns31 vmb xx vvi pno31 j-jn.
(73) sermon (DIV1)
1941
Page 295
9163
Men of Place and Eminency take it hainously to have their Names abused, and will inflict heavy Penalties on the Offenders.
Men of Place and Eminency take it heinously to have their Names abused, and will inflict heavy Penalties on the Offenders.
n2 pp-f n1 cc n1 vvb pn31 av-j pc-acp vhi po32 n2 vvn, cc vmb vvi j n2 p-acp dt n2.
(73) sermon (DIV1)
1941
Page 295
9164
The Lord will not hold him guiltless that taketh his Name in vain ; God looks upon him as a Criminal Person, and he will severely punish him.The Lord will not hold him guiltless that Takes his Name in vain; God looks upon him as a Criminal Person, and he will severely Punish him.
dt n1 vmb xx vvi pno31 j cst vvz po31 n1 p-acp j; np1 vvz p-acp pno31 p-acp dt j-jn n1, cc pns31 vmb av-j vvi pno31.
(73) sermon (DIV1)
1941
Page 295
9165
Well then, the thing to be insisted on, is, that great care must be had, that the Holy and Reverend Name of God, be not prophaned by us, or taken in vain. Quest.
Well then, the thing to be insisted on, is, that great care must be had, that the Holy and Reverend Name of God, be not Profaned by us, or taken in vain. Quest.
uh-av av, dt n1 pc-acp vbi vvd a-acp, vbz, cst j n1 vmb vbi vhn, cst dt j cc n-jn n1 pp-f np1, vbb xx vvn p-acp pno12, cc vvn p-acp j. n1.
(73) sermon (DIV1)
1941
Page 295
9166
How many ways may we be said to take Gods Name in vain? Resp. I.How many ways may we be said to take God's Name in vain? Resp. I.
q-crq d n2 vmb pns12 vbi vvn pc-acp vvi npg1 n1 p-acp j? np1 pns11.
(73) sermon (DIV1)
1942
Page 295
9167
We take Gods Name in vain, when we speak slightly and irreverently of his Name, Deut. 28.58. That thou mayst fear this Glorious and Fearful Name, the Lord thy God.
We take God's Name in vain, when we speak slightly and irreverently of his Name, Deuteronomy 28.58. That thou Mayest Fear this Glorious and Fearful Name, the Lord thy God.
pns12 vvb ng1 n1 p-acp j, c-crq pns12 vvb av-j cc av-j pp-f po31 n1, np1 crd. cst pns21 vm2 vvi d j cc j n1, dt n1 po21 n1.
(73) sermon (DIV1)
1943
Page 295
9168
David speaks of God with Reverence, Psal. 50.1. The Lord, even the most mighty God. Psal. 83.18. That Men may know, that thou whose Name alone is Jehovah, art the most high over all the Earth.
David speaks of God with reverence, Psalm 50.1. The Lord, even the most mighty God. Psalm 83.18. That Men may know, that thou whose Name alone is Jehovah, art the most high over all the Earth.
np1 vvz pp-f np1 p-acp n1, np1 crd. dt n1, av dt av-ds j np1. np1 crd. cst n2 vmb vvi, cst pns21 rg-crq n1 av-j vbz np1, n1 dt av-ds j p-acp d dt n1.
(73) sermon (DIV1)
1943
Page 295
9169
And the Disciples speaking of Jesus, did hallow his Name, Luke 24.19. Iesus of Nazareth, which was a Prophet mighty in Deed and Word before God and all the People.
And the Disciples speaking of jesus, did hallow his Name, Lycia 24.19. Iesus of Nazareth, which was a Prophet mighty in Deed and Word before God and all the People.
cc dt n2 vvg pp-f np1, vdd vvi po31 n1, av crd. np1 pp-f np1, r-crq vbds dt n1 j p-acp n1 cc n1 p-acp np1 cc d dt n1.
(73) sermon (DIV1)
1943
Page 295
9170
When we mention the Names of Kings, we give them some Title of Honour, as Excellent Majesty. So should we speak of God with such Sacred Reverence as is due to the infinite Majesty of Heaven.
When we mention the Names of Kings, we give them Some Title of Honour, as Excellent Majesty. So should we speak of God with such Sacred reverence as is due to the infinite Majesty of Heaven.
c-crq pns12 vvb dt n2 pp-f n2, pns12 vvb pno32 d n1 pp-f n1, c-acp j n1. av vmd pns12 vvi pp-f np1 p-acp d j n1 c-acp vbz j-jn p-acp dt j n1 pp-f n1.
(73) sermon (DIV1)
1943
Page 295
9171
When we speak slightly of God or his Works, God interprets it to be a Contempt,
When we speak slightly of God or his Works, God interprets it to be a Contempt,
c-crq pns12 vvb av-j pp-f np1 cc po31 vvz, np1 vvz pn31 pc-acp vbi dt n1,
(73) sermon (DIV1)
1943
Page 295
9172
and it is a taking his Name in vain.
and it is a taking his Name in vain.
cc pn31 vbz dt vvg po31 n1 p-acp j.
(73) sermon (DIV1)
1943
Page 295
9173
II. When we profess Gods Name, but do not live answerable to it, it is a taking his Name in vain, Titus 1.16. In Words they profess him, but in Works they deny him.
II When we profess God's Name, but do not live answerable to it, it is a taking his Name in vain, Titus 1.16. In Words they profess him, but in Works they deny him.
crd c-crq pns12 vvb ng1 n1, cc-acp vdb xx vvi j p-acp pn31, pn31 vbz dt vvg po31 n1 p-acp j, np1 crd. p-acp n2 pns32 vvb pno31, cc-acp p-acp vvz pns32 vvb pno31.
(73) sermon (DIV1)
1944
Page 295
9174
When Mens Tongues and Lives cross one another;
When Men's Tongues and Lives cross one Another;
c-crq ng2 n2 cc n2 vvi pi j-jn;
(73) sermon (DIV1)
1944
Page 295
9175
when under a Mask of Profession Men will Lye and Couzen, and be Unclean, these make use of Gods Name to abuse him, they take his Name in vain;
when under a Mask of Profession Men will Lie and Cozen, and be Unclean, these make use of God's Name to abuse him, they take his Name in vain;
c-crq p-acp dt n1 pp-f n1 n2 vmb vvi cc vvi, cc vbi j-u, d vvb n1 pp-f npg1 n1 pc-acp vvi pno31, pns32 vvb po31 n1 p-acp j;
(73) sermon (DIV1)
1944
Page 295
9176
Simulata Sanctitas duplex iniquitas, Rom. 2.24. The Name of God is blasphemed among the Gentiles through you. Simulata Sanctitas duplex iniquitas, Rom. 2.24. The Name of God is blasphemed among the Gentiles through you.
np1 np1 fw-la fw-la, np1 crd. dt n1 pp-f np1 vbz vvn p-acp dt n2-j p-acp pn22.
(73) sermon (DIV1)
1944
Page 295
9177
When the Heathens saw the Iews, who professed to be Gods People, to be Scandalous, this made them speak Evil of God,
When the heathens saw the Iews, who professed to be God's People, to be Scandalous, this made them speak Evil of God,
c-crq dt n2-jn vvd dt np2, r-crq vvd pc-acp vbi npg1 n1, pc-acp vbi j, d vvd pno32 vvi j-jn pp-f np1,
(73) sermon (DIV1)
1944
Page 295
9178
and hate the true Religion for their sakes. III. We take Gods Name in vain, when we use Gods Name in Idle Discourse.
and hate the true Religion for their sakes. III. We take God's Name in vain, when we use God's Name in Idle Discourse.
cc vvb dt j n1 p-acp po32 n2. np1. pns12 vvb ng1 n1 p-acp j, c-crq pns12 vvb ng1 n1 p-acp j n1.
(73) sermon (DIV1)
1944
Page 295
9179
God is not to be spoken of, but with an Holy Awe upon our Hearts;
God is not to be spoken of, but with an Holy Awe upon our Hearts;
np1 vbz xx pc-acp vbi vvn pp-f, cc-acp p-acp dt j n1 p-acp po12 n2;
(73) sermon (DIV1)
1945
Page 295
9180
and to bring Gods Name in at every turn, when we never think of God, to say, O God, or O Christ, or As God shall save my Soul, this is taking Gods Name in vain;
and to bring God's Name in At every turn, when we never think of God, to say, Oh God, or Oh christ, or As God shall save my Soul, this is taking God's Name in vain;
cc pc-acp vvi npg1 n1 p-acp p-acp d n1, c-crq pns12 av-x vvb pp-f np1, pc-acp vvi, uh np1, cc uh np1, cc p-acp np1 vmb vvi po11 n1, d vbz vvg n2 vvb p-acp j;
(73) sermon (DIV1)
1945
Page 295
9181
and how many are guilty in this kind? Though they have God in their Mouths, they have the Devil in their Hearts.
and how many Are guilty in this kind? Though they have God in their Mouths, they have the devil in their Hearts.
cc c-crq d vbr j p-acp d n1? cs pns32 vhb n1 p-acp po32 n2, pns32 vhb dt n1 p-acp po32 n2.
(73) sermon (DIV1)
1945
Page 296
9182
'Tis a wonder that Fire doth not come out from the Lord and consume them, as it did Nadab and Abihu, Lev. 10.2. IV. We take Gods Name in vain, when we worship him with our Lips, but not our Hearts; this is to abuse God.
It's a wonder that Fire does not come out from the Lord and consume them, as it did Nadab and Abihu, Lev. 10.2. IV. We take God's Name in vain, when we worship him with our Lips, but not our Hearts; this is to abuse God.
pn31|vbz dt n1 cst n1 vdz xx vvi av p-acp dt n1 cc vvi pno32, c-acp pn31 vdd np1 cc np1, np1 crd. np1 pns12 vvb ng1 n1 p-acp j, c-crq pns12 vvb pno31 p-acp po12 n2, cc-acp xx po12 n2; d vbz pc-acp vvi np1.
(73) sermon (DIV1)
1945
Page 296
9183
'Tis the Heart which God calls for, Prov. 23.26. My Son give me thy Heart ;
It's the Heart which God calls for, Curae 23.26. My Son give me thy Heart;
pn31|vbz dt n1 r-crq np1 vvz p-acp, np1 crd. po11 n1 vvb pno11 po21 n1;
(73) sermon (DIV1)
1946
Page 296
9184
the Heart is the chief thing in Religion, it draws the Will and Affections after it,
the Heart is the chief thing in Religion, it draws the Will and Affections After it,
dt n1 vbz dt j-jn n1 p-acp n1, pn31 vvz dt n1 cc n2 p-acp pn31,
(73) sermon (DIV1)
1946
Page 296
9185
as the Primum M•bile the other Orbs along with it. The Heart is the Incense that perfumes our Holy things;
as the Primum M•bile the other Orbs along with it. The Heart is the Incense that perfumes our Holy things;
c-acp dt fw-la fw-la dt j-jn n2 a-acp p-acp pn31. dt n1 vbz dt n1 cst vvz po12 j n2;
(73) sermon (DIV1)
1946
Page 296
9186
it is the Altar that sanctifies the Offering.
it is the Altar that Sanctifies the Offering.
pn31 vbz dt n1 cst vvz dt vvg.
(73) sermon (DIV1)
1946
Page 296
9187
Now when we seem to worship God, but withdraw our Heart from him, we take his Name in vain Isa. 29.13 This People draw near me with their Mouth,
Now when we seem to worship God, but withdraw our Heart from him, we take his Name in vain Isaiah 29.13 This People draw near me with their Mouth,
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(73) sermon (DIV1)
1946
Page 296
9188
and with their Lips do honour me, but they have removed their Heart from me. First, Hypocrites take Gods Name in vain, their Religion is a Lye;and with their Lips do honour me, but they have removed their Heart from me. First, Hypocrites take God's Name in vain, their Religion is a Lie;
cc p-acp po32 n2 vdb vvi pno11, cc-acp pns32 vhb vvn po32 n1 p-acp pno11. ord, n2 vvb n2 vvb p-acp j, po32 n1 vbz dt n1;
(73) sermon (DIV1)
1946
Page 296
9189
they seem to Honour God, but they do not Love him, their Hearts go after their Lusts, Hos. 4.8. They set their Hearts on their Iniquity.
they seem to Honour God, but they do not Love him, their Hearts go After their Lustiest, Hos. 4.8. They Set their Hearts on their Iniquity.
pns32 vvb p-acp n1 np1, cc-acp pns32 vdb xx vvi pno31, po32 n2 vvb p-acp po32 n2, np1 crd. pns32 vvd po32 n2 p-acp po32 n1.
(73) sermon (DIV1)
1947
Page 296
9190
Their Eyes are lifted up to Heaven, but their Hearts are rooted in the Earth, Ezek. 33.31. These are Devils in Samuel 's Mantle, they take Gods Name in vain.
Their Eyes Are lifted up to Heaven, but their Hearts Are rooted in the Earth, Ezekiel 33.31. These Are Devils in Samuel is Mantle, they take God's Name in vain.
po32 n2 vbr vvn a-acp p-acp n1, cc-acp po32 n2 vbr vvn p-acp dt n1, np1 crd. d vbr n2 p-acp np1 vbz n1, pns32 vvb npg1 n1 p-acp j.
(73) sermon (DIV1)
1947
Page 296
9191
Secondly, Superstitious Persons take Gods Name in vain. They bring God a few Ceremonies which he never appointed;
Secondly, Superstitious Persons take God's Name in vain. They bring God a few Ceremonies which he never appointed;
ord, j n2 vvb npg1 n1 p-acp j. pns32 vvb np1 dt d n2 r-crq pns31 av-x vvd;
(73) sermon (DIV1)
1948
Page 296
9192
they bow at Christs Name, and cringe to the Altar, but hate and persecute Gods Image:
they bow At Christ Name, and cringe to the Altar, but hate and persecute God's Image:
pns32 vvb p-acp npg1 n1, cc vvi p-acp dt n1, cc-acp vvb cc vvi npg1 n1:
(73) sermon (DIV1)
1948
Page 296
9193
These take his Name in vain.
These take his Name in vain.
d vvb po31 n1 p-acp j.
(73) sermon (DIV1)
1948
Page 296
9194
V. We take Gods Name in vain, when we pray to him, but do not believe in him.
V. We take God's Name in vain, when we pray to him, but do not believe in him.
np1 pns12 vvb ng1 n1 p-acp j, c-crq pns12 vvb p-acp pno31, cc-acp vdb xx vvi p-acp pno31.
(73) sermon (DIV1)
1949
Page 296
9195
Faith is the great Grace that Honours God, Rom. 4.20. Abraham being strong in Faith, gave Glory to God;
Faith is the great Grace that Honours God, Rom. 4.20. Abraham being strong in Faith, gave Glory to God;
n1 vbz dt j n1 cst ng1 n1, np1 crd. np1 vbg j p-acp n1, vvd n1 p-acp np1;
(73) sermon (DIV1)
1949
Page 296
9196
but when we pray to God, but do not mix Faith with our Prayer, we take his Name in vain.
but when we pray to God, but do not mix Faith with our Prayer, we take his Name in vain.
cc-acp c-crq pns12 vvb p-acp np1, cc-acp vdb xx vvi n1 p-acp po12 n1, pns12 vvb po31 n1 p-acp j.
(73) sermon (DIV1)
1949
Page 296
9197
I may Pray, (saith a Christian,) but I shall be never the better, I question whether God doth hear, or whether he will grant.
I may Pray, (Says a Christian,) but I shall be never the better, I question whither God does hear, or whither he will grant.
pns11 vmb vvi, (vvz dt njp,) cc-acp pns11 vmb vbi av-x dt jc, pns11 vvb cs np1 vdz vvi, cc cs pns31 vmb vvi.
(73) sermon (DIV1)
1949
Page 296
9198
This is to dishonour God, and take his Name in vain; this is to make God either an Idol, that he hath Ears and hears not,
This is to dishonour God, and take his Name in vain; this is to make God either an Idol, that he hath Ears and hears not,
d vbz p-acp n1 np1, cc vvi po31 n1 p-acp j; d vbz pc-acp vvi np1 d dt n1, cst pns31 vhz n2 cc vvz xx,
(73) sermon (DIV1)
1949
Page 296
9199
or a Liar, who promiseth Mercy to the Penitent, but will not make good his Word, Iohn 5.10. He that believeth not, hath made God a Liar.
or a Liar, who promises Mercy to the Penitent, but will not make good his Word, John 5.10. He that Believeth not, hath made God a Liar.
cc dt n1, r-crq vvz n1 p-acp dt n-jn, cc-acp vmb xx vvi j po31 n1, np1 crd. pns31 cst vvz xx, vhz vvn np1 dt n1.
(73) sermon (DIV1)
1949
Page 296
9200
When the Apostle saith, How shall they call on him whom they have not believed? Rom. 10.14.
When the Apostle Says, How shall they call on him whom they have not believed? Rom. 10.14.
c-crq dt n1 vvz, c-crq vmb pns32 vvi p-acp pno31 ro-crq pns32 vhb xx vvn? np1 crd.
(73) sermon (DIV1)
1949
Page 296
9201
The meaning is, how shall they call on God aright, and not believe in him? But how many do call on God, who do not believe in him? they ask for Pardon,
The meaning is, how shall they call on God aright, and not believe in him? But how many do call on God, who do not believe in him? they ask for Pardon,
dt n1 vbz, q-crq vmb pns32 vvi p-acp np1 av, cc xx vvi p-acp pno31? p-acp c-crq d vdb vvi p-acp np1, r-crq vdb xx vvi p-acp pno31? pns32 vvb p-acp n1,
(73) sermon (DIV1)
1949
Page 296
9202
but Unbelief whispers, their Sins are greater than can be forgiven.
but Unbelief whispers, their Sins Are greater than can be forgiven.
cc-acp n1 vvz, po32 n2 vbr jc cs vmb vbi vvn.
(73) sermon (DIV1)
1949
Page 296
9203
Thus to Pray and not Believe, is to take Gods Name in Vain, and is an high dishonouring of God,
Thus to Pray and not Believe, is to take God's Name in Vain, and is an high Dishonoring of God,
av pc-acp vvi cc xx vvb, vbz pc-acp vvi npg1 n1 p-acp j, cc vbz dt j vvg pp-f np1,
(73) sermon (DIV1)
1949
Page 296
9204
as if he were not such a God as the Word represents him; Plenteous in Mercy to all that call upon him, Psal. 86.5. VI. We take Gods Name in vain, when we in any kind abuse and prophane his Word.
as if he were not such a God as the Word represents him; Plenteous in Mercy to all that call upon him, Psalm 86.5. VI. We take God's Name in vain, when we in any kind abuse and profane his Word.
c-acp cs pns31 vbdr xx d dt n1 p-acp dt n1 vvz pno31; j p-acp n1 p-acp d cst vvb p-acp pno31, np1 crd. crd. pns12 vvb ng1 n1 p-acp j, c-crq pns12 p-acp d j n1 cc vvi po31 n1.
(73) sermon (DIV1)
1949
Page 296
9205
Now the Word of God is prophaned, First, In General, when Prophane Men meddle with it.
Now the Word of God is Profaned, First, In General, when Profane Men meddle with it.
av dt n1 pp-f np1 vbz vvn, ord, p-acp n1, c-crq j n2 vvi p-acp pn31.
(73) sermon (DIV1)
1950
Page 296
9206
It is unseemly and unbecoming a Wicked Man, to talk of Sacred things, of Gods Providence,
It is unseemly and unbecoming a Wicked Man, to talk of Sacred things, of God's Providence,
pn31 vbz j cc j dt j n1, pc-acp vvi pp-f j n2, pp-f npg1 n1,
(73) sermon (DIV1)
1950
Page 296
9207
and the Decrees of God and Heaven;
and the Decrees of God and Heaven;
cc dt n2 pp-f np1 cc n1;
(73) sermon (DIV1)
1950
Page 296
9208
it was very distastful to Christ, to hear the Devil quote Scripture, It is written. To hear a Wicked Man that wallows in Sin, talk of God and Religion, is offensive, it is the taking Gods Name in vain.
it was very distasteful to christ, to hear the devil quote Scripture, It is written. To hear a Wicked Man that wallows in since, talk of God and Religion, is offensive, it is the taking God's Name in vain.
pn31 vbds av j p-acp np1, pc-acp vvi dt n1 vvb n1, pn31 vbz vvn. pc-acp vvi dt j n1 cst vvz p-acp n1, n1 pp-f np1 cc n1, vbz j, pn31 vbz dt vvg npg1 n1 p-acp j.
(73) sermon (DIV1)
1950
Page 296
9209
When the Word of God is in a Drunkards Mouth, it is like a Pearl hung upon a Swine.
When the Word of God is in a Drunkards Mouth, it is like a Pearl hung upon a Swine.
c-crq dt n1 pp-f np1 vbz p-acp dt ng1 n1, pn31 vbz av-j dt n1 vvd p-acp dt n1.
(73) sermon (DIV1)
1950
Page 296
9210
Under the Law, the Lips of the Leper were to be covered, Lev. 13.45. The Lips of a Prophane Drunken Minister ought to be covered;
Under the Law, the Lips of the Leper were to be covered, Lev. 13.45. The Lips of a Profane Drunken Minister ought to be covered;
p-acp dt n1, dt n2 pp-f dt n1 vbdr pc-acp vbi vvn, np1 crd. dt n2 pp-f dt j j n1 vmd pc-acp vbi vvn;
(73) sermon (DIV1)
1950
Page 296
9211
he is unfit to speak of Gods Word, because he takes Gods Name in vain. But Secondly, More particularly, they prophane Gods Word, and take his Name in vain,
he is unfit to speak of God's Word, Because he Takes God's Name in vain. But Secondly, More particularly, they profane God's Word, and take his Name in vain,
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(73) sermon (DIV1)
1950
Page 296
9212
1. That speak Scornfully of Gods Word, 2 Pet. 3.4. Where is the Promise of his Coming? For since the Fathers fell asleep, all things continue as they were from the beginning of the Creation.
1. That speak Scornfully of God's Word, 2 Pet. 3.4. Where is the Promise of his Coming? For since the Father's fell asleep, all things continue as they were from the beginning of the Creation.
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(73) sermon (DIV1)
1951
Page 296
9213
As if they had said, here is much adoe the Preachers make about the Day of Judgment,
As if they had said, Here is much ado the Preachers make about the Day of Judgement,
c-acp cs pns32 vhd vvn, av vbz d n1 dt n2 vvb p-acp dt n1 pp-f n1,
(73) sermon (DIV1)
1951
Page 296
9214
when all must be called to account for their Works; but where is the appearing of that Day? We see things keep their Course,
when all must be called to account for their Works; but where is the appearing of that Day? We see things keep their Course,
c-crq d vmb vbi vvn pc-acp vvi p-acp po32 vvz; cc-acp q-crq vbz dt vvg pp-f d n1? pns12 vvb n2 vvi po32 n1,
(73) sermon (DIV1)
1951
Page 296
9215
and continue as they were since the Creation; thus they speak scornfully of Scripture, and did take God's Name in vain.
and continue as they were since the Creation; thus they speak scornfully of Scripture, and did take God's Name in vain.
cc vvi c-acp pns32 vbdr p-acp dt n1; av pns32 vvb av-j pp-f n1, cc vdd vvi npg1 n1 p-acp j.
(73) sermon (DIV1)
1951
Page 296
9216
If Sentence be not speedily executed, Men scorn and deride, but Prov. 19.29. Iudgments are prepared for Scorners. 2. That speak Jestingly.
If Sentence be not speedily executed, Men scorn and deride, but Curae 19.29. Judgments Are prepared for Scorner's. 2. That speak Jestingly.
cs n1 vbb xx av-j vvn, n2 vvb cc vvi, cc-acp np1 crd. n2 vbr vvn p-acp ng1. crd cst vvb av-vvg.
(73) sermon (DIV1)
1951
Page 296
9217
Such are they who sport and play with Scripture; 'tis playing with Fire. Some cannot be merry unless they make bold with God;
Such Are they who sport and play with Scripture; it's playing with Fire. some cannot be merry unless they make bold with God;
d vbr pns32 r-crq n1 cc vvi p-acp n1; pn31|vbz vvg p-acp n1. d vmbx vbi j cs pns32 vvb j p-acp np1;
(73) sermon (DIV1)
1952
Page 296
9218
they make the Scripture an Harp to drive away the Spirit of Sadness.
they make the Scripture an Harp to drive away the Spirit of Sadness.
pns32 vvb dt n1 dt n1 pc-acp vvi av dt n1 pp-f n1.
(73) sermon (DIV1)
1952
Page 296
9219
Eusebius relates of one who took a piece of Scripture to jest with, God struck him with Phrensie.Eusebius relates of one who took a piece of Scripture to jest with, God struck him with Frenzy.
np1 vvz pp-f pi r-crq vvd dt n1 pp-f n1 pc-acp vvi p-acp, np1 vvd pno31 p-acp n1.
(73) sermon (DIV1)
1952
Page 296
9220
To play with Scripture, shews a very prophane Heart. Some will rather lose their Souls than lose their Jest:
To play with Scripture, shows a very profane Heart. some will rather loose their Souls than loose their Jest:
p-acp n1 p-acp n1, vvz dt j j n1. d vmb av-c vvi po32 n2 cs vvi po32 n1:
(73) sermon (DIV1)
1952
Page 296
9221
These are guilty of taking God's Name in vain. Tremble at it: Such as mock at Scripture, God will mock at their Calamity, Prov. 1.26
These Are guilty of taking God's Name in vain. Tremble At it: Such as mock At Scripture, God will mock At their Calamity, Curae 1.26
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(73) sermon (DIV1)
1952
Page 297
9222
3. They abuse Gods Word, and take his Name in vain, that bring Scripture to countenance any Sin. The Word which was written for the suppressing of Sin, some bring it for the defending of Sin. For instance,
3. They abuse God's Word, and take his Name in vain, that bring Scripture to countenance any Sin. The Word which was written for the suppressing of since, Some bring it for the defending of Sin. For instance,
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(73) sermon (DIV1)
1953
Page 297
9223
First, If we tell a Covetous Man of his Sin, that Covetousness is Idolatry, he will bring Scripture to maintain his Sin:
First, If we tell a Covetous Man of his since, that Covetousness is Idolatry, he will bring Scripture to maintain his since:
ord, cs pns12 vvb dt j n1 pp-f po31 n1, cst n1 vbz n1, pns31 vmb vvi n1 pc-acp vvi po31 n1:
(73) sermon (DIV1)
1953
Page 297
9224
Hath not God bid me live in a Calling? Six Days shalt thou Labour.
Hath not God bid me live in a Calling? Six Days shalt thou Labour.
vhz xx np1 vvb pno11 vvi p-acp dt vvg? crd n2 vm2 pns21 vvi.
(73) sermon (DIV1)
1953
Page 297
9225
Hath not God said, that He who provides not for his Family, is worse than an Infidel ? Thus he goes to support his Covetousness with Scripture.
Hath not God said, that He who provides not for his Family, is Worse than an Infidel? Thus he Goes to support his Covetousness with Scripture.
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(73) sermon (DIV1)
1953
Page 297
9226
Resp. It is true, God hath bid thee take pains in a Calling, but not hurt thy Neighbour;Resp. It is true, God hath bid thee take pains in a Calling, but not hurt thy Neighbour;
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(73) sermon (DIV1)
1953
Page 297
9227
he hath bid thee provide for thy Family, but not by oppression, Lev. 25.14. Ye shall not Oppress one another.
he hath bid thee provide for thy Family, but not by oppression, Lev. 25.14. You shall not Oppress one Another.
pns31 vhz vvn pno21 vvi p-acp po21 n1, cc-acp xx p-acp n1, np1 crd. pn22 vmb xx vvi pi j-jn.
(73) sermon (DIV1)
1953
Page 297
9228
He hath bid thee look after a Livelihood, but not with the neglect of thy Soul:
He hath bid thee look After a Livelihood, but not with the neglect of thy Soul:
pns31 vhz vvn pno21 vvi p-acp dt n1, cc-acp xx p-acp dt n1 pp-f po21 n1:
(73) sermon (DIV1)
1953
Page 297
9229
He hath bid thee lay up thy Treasure in Heaven, Mat. 6.20. He hath commanded thee to lay out, as well as lay up;
He hath bid thee lay up thy Treasure in Heaven, Mathew 6.20. He hath commanded thee to lay out, as well as lay up;
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(73) sermon (DIV1)
1953
Page 297
9230
to sow Seeds of Charity on the Backs and Bellies of the Poor, which perhaps thou neglectest.
to sow Seeds of Charity on the Backs and Bellies of the Poor, which perhaps thou neglectest.
pc-acp vvi n2 pp-f n1 p-acp dt n2 cc n2 pp-f dt j, r-crq av pns21 vv2.
(73) sermon (DIV1)
1953
Page 297
9231
So that to bring Scripture to uphold thee in thy Sin, is an high prophaning of Scripture,
So that to bring Scripture to uphold thee in thy since, is an high profaning of Scripture,
av cst pc-acp vvi n1 pc-acp vvi pno21 p-acp po21 n1, vbz dt j vvg pp-f n1,
(73) sermon (DIV1)
1953
Page 297
9232
and a taking of Gods Name in vain.
and a taking of God's Name in vain.
cc dt n-vvg pp-f npg1 n1 p-acp j.
(73) sermon (DIV1)
1953
Page 297
9233
Second Instance, if we tell a Man of his inordinate Passions, that he may be Drunk as well with rash Anger as Wine;
Second Instance, if we tell a Man of his inordinate Passion, that he may be Drunk as well with rash Anger as Wine;
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(73) sermon (DIV1)
1953
Page 297
9234
he will bring Scripture to justifie it: Doth not the Word say, Be Angry and Sin not, Ephes. 4.26. 'Tis true, that Anger is good, which is mixed with Zeal;
he will bring Scripture to justify it: Does not the Word say, Be Angry and since not, Ephesians 4.26. It's true, that Anger is good, which is mixed with Zeal;
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(73) sermon (DIV1)
1953
Page 297
9235
then Anger is without Sin, when it is against Sin. But thou dost Sin in thy Anger, thou speakest unadvisedly with thy Lips, thy Tongue is set on Fire of Hell,
then Anger is without since, when it is against Sin. But thou dost since in thy Anger, thou Speakest unadvisedly with thy Lips, thy Tongue is Set on Fire of Hell,
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(73) sermon (DIV1)
1953
Page 297
9236
and to bring Scripture to defend thy Sin, is to prophane Scripture, and to take Gods Name in vain.
and to bring Scripture to defend thy since, is to profane Scripture, and to take God's Name in vain.
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(73) sermon (DIV1)
1953
Page 297
9237
4. They abuse the Word, and take Gods Name in vain, who adulterate the Word, and wrest it in a wrong Sense.
4. They abuse the Word, and take God's Name in vain, who adulterate the Word, and wrest it in a wrong Sense.
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(73) sermon (DIV1)
1954
Page 297
9238
Such are Hereticks, who put their own gloss upon Scripture, and make it speak that which the Holy Ghost never meant.
Such Are Heretics, who put their own gloss upon Scripture, and make it speak that which the Holy Ghost never meant.
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(73) sermon (DIV1)
1954
Page 297
9239
For instance, First, When we expound those Texts Literally, which are meant Figuratively.
For instance, First, When we expound those Texts Literally, which Are meant Figuratively.
p-acp n1, ord, c-crq pns12 vvb d n2 av-j, r-crq vbr vvn av-j.
(73) sermon (DIV1)
1954
Page 297
9240
Thus the Pharisees were guilty, when God said in the Law, Thou shalt bind the Commandments for a sign upon thy Hand,
Thus the Pharisees were guilty, when God said in the Law, Thou shalt bind the commandments for a Signen upon thy Hand,
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(73) sermon (DIV1)
1954
Page 297
9241
and they shall be as Frontlets between thine Eyes, Deut. 6.8.and they shall be as Frontlets between thine Eyes, Deuteronomy 6.8.
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(73) sermon (DIV1)
1954
Page 297
9242
The Pharisees took it in the Literal Sense, they got Two Scrolls of Parchment, wherein they wrote the Two Tables, putting one on their Left Arms,
The Pharisees took it in the Literal Sense, they god Two Scrolls of Parchment, wherein they wrote the Two Tables, putting one on their Left Arms,
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(73) sermon (DIV1)
1954
Page 297
9243
and binding the other to their Eye-brows: Thus they wrested the Scripture, and took Gods Name in vain.
and binding the other to their Eyebrows: Thus they wrested the Scripture, and took God's Name in vain.
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(73) sermon (DIV1)
1954
Page 297
9244
That Scripture was to be understood Spiritually, and by a Figure;
That Scripture was to be understood Spiritually, and by a Figure;
cst n1 vbds pc-acp vbi vvn av-j, cc p-acp dt n1;
(73) sermon (DIV1)
1954
Page 297
9245
God meant by binding his Law upon their Hands, that they should meditate in his Law, and put it in practice.
God meant by binding his Law upon their Hands, that they should meditate in his Law, and put it in practice.
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(73) sermon (DIV1)
1954
Page 297
9246
And so the Papists expound that Scripture, This is my Body, Literally, of the very Body of Christ;
And so the Papists expound that Scripture, This is my Body, Literally, of the very Body of christ;
cc av dt njp2 vvb d n1, d vbz po11 n1, av-j, pp-f dt j n1 pp-f np1;
(73) sermon (DIV1)
1954
Page 297
9247
then when Christ gave the Bread, he should have had Two Bodies, one in the Bread,
then when christ gave the Bred, he should have had Two Bodies, one in the Bred,
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(73) sermon (DIV1)
1954
Page 297
9248
and the other out of the Bread; whereas Christ meant it Figuratively, It is a sign of my Body.
and the other out of the Bred; whereas christ meant it Figuratively, It is a Signen of my Body.
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(73) sermon (DIV1)
1954
Page 297
9249
Thus they by wresting the Scripture to a wrong Sense, prophane it, and take Gods Name in vain.
Thus they by wresting the Scripture to a wrong Sense, profane it, and take God's Name in vain.
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(73) sermon (DIV1)
1954
Page 297
9250
Secondly, When we expound those Scriptures Figuratively and Allegorically, which the Holy Ghost means Literally.
Secondly, When we expound those Scriptures Figuratively and Allegorically, which the Holy Ghost means Literally.
ord, c-crq pns12 vvb d n2 av-j cc av-j, r-crq dt j n1 vvz av-j.
(73) sermon (DIV1)
1954
Page 297
9251
For example, Christ said to Peter, launch out into the Deep, and make a Draught, Luke 5.4. This Text is spoken in a plain Literal Sense, of Launching out the Ship;
For Exampl, christ said to Peter, launch out into the Deep, and make a Draught, Lycia 5.4. This Text is spoken in a plain Literal Sense, of Launching out the Ship;
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(73) sermon (DIV1)
1954
Page 297
9252
but the Papists take it in a Mystical and Allegorical.
but the Papists take it in a Mystical and Allegorical.
cc-acp dt njp2 vvb pn31 p-acp dt j cc j.
(73) sermon (DIV1)
1954
Page 297
9253
This Text proves say they, That the Pope which is Peter 's Successor, shall launch forth and catch the Ecclesiastical and Political power over the West Parts of the World;
This Text Proves say they, That the Pope which is Peter is Successor, shall launch forth and catch the Ecclesiastical and Political power over the West Parts of the World;
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(73) sermon (DIV1)
1954
Page 297
9254
this say they, was meant when Christ bad Peter launch out into the Deep.
this say they, was meant when christ bade Peter launch out into the Deep.
d vvb pns32, vbds vvn c-crq np1 vvd np1 vvi av p-acp dt j-jn.
(73) sermon (DIV1)
1954
Page 297
9255
But I think the Papists have launched out too far beyond the meaning of the Text. When Men strain their Wits, to wrest the Word to such a Sense as pleaseth them, they do profane Gods Word,
But I think the Papists have launched out too Far beyond the meaning of the Text. When Men strain their Wits, to wrest the Word to such a Sense as Pleases them, they do profane God's Word,
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(73) sermon (DIV1)
1954
Page 297
9256
and highly take his Name in vain. VII. We take Gods Name in vain, when we swear by his Name.
and highly take his Name in vain. VII. We take God's Name in vain, when we swear by his Name.
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(73) sermon (DIV1)
1954
Page 297
9257
Many seldom name God's Name but in Oaths; for this Sin the Land Mourns, Mat. 5.34. Swear not at all ;
Many seldom name God's Name but in Oaths; for this since the Land Mourns, Mathew 5.34. Swear not At all;
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(73) sermon (DIV1)
1955
Page 297
9259
not but that in some cases it is lawful to take an Oath before a Magistrate, Deut. 6.13. Thou shalt fear the Lord thy God, and serve him, and Swear by his Name, Heb. 6.16. An Oath for Confirmation, is an end of all strife.
not but that in Some cases it is lawful to take an Oath before a Magistrate, Deuteronomy 6.13. Thou shalt Fear the Lord thy God, and serve him, and Swear by his Name, Hebrew 6.16. an Oath for Confirmation, is an end of all strife.
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(73) sermon (DIV1)
1955
Page 297
9260
But when Christ saith, Swear not at all ; he forbids such a Swearing as takes Gods Name in vain.
But when christ Says, Swear not At all; he forbids such a Swearing as Takes God's Name in vain.
p-acp c-crq np1 vvz, vvb xx p-acp d; pns31 vvz d dt vvg p-acp vvz npg1 n1 p-acp j.
(73) sermon (DIV1)
1955
Page 297
9261
There is a Three-fold Swearing forbidden. 1. Vain Swearing, when Men in their ordinary Discourse let fly Oaths.
There is a Threefold Swearing forbidden. 1. Vain Swearing, when Men in their ordinary Discourse let fly Oaths.
pc-acp vbz dt n1 vvg vvn. crd j vvg, c-crq n2 p-acp po32 j n1 vvb vvi n2.
(73) sermon (DIV1)
1955
Page 297
9262
Some will go to excuse their Swearing.
some will go to excuse their Swearing.
d vmb vvi pc-acp vvi po32 vvg.
(73) sermon (DIV1)
1956
Page 297
9263
It is a course Wool that will take no Dye, and a bad Sin indeed that hath no Excuse.
It is a course Wool that will take no Die, and a bad since indeed that hath no Excuse.
pn31 vbz dt n1 n1 cst vmb vvi dx n1, cc dt j n1 av cst vhz dx n1.
(73) sermon (DIV1)
1956
Page 297
9264
Excuse 1. I swear little trifling Oaths, as Faith, or by the Mass. Resp. The Devil hath Two false Glasses which he sets before Mens Eyes, the one is a little Glass, in which the Sin appears so small, that it can hardly be seen;Excuse 1. I swear little trifling Oaths, as Faith, or by the Mass. Resp. The devil hath Two false Glasses which he sets before Men's Eyes, the one is a little Glass, in which the since appears so small, that it can hardly be seen;
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(73) sermon (DIV1)
1957
Page 298
9265
this Glass the Devil sets before Mens Eyes when they are going to commit Sin;
this Glass the devil sets before Men's Eyes when they Are going to commit since;
d n1 dt n1 vvz p-acp ng2 n2 c-crq pns32 vbr vvg pc-acp vvi n1;
(73) sermon (DIV1)
1957
Page 298
9266
the other is a great Multiplying Glass, wherein Sin appears so big that it cannot be forgiven:
the other is a great Multiplying Glass, wherein since appears so big that it cannot be forgiven:
dt n-jn vbz dt j vvg n1, c-crq n1 vvz av j cst pn31 vmbx vbi vvn:
(73) sermon (DIV1)
1957
Page 298
9267
The Devil sets this before Mens Eyes when they have sinned. Thou that sayest, Sin is small, when God shall open the Eye of thy Conscience,
The devil sets this before Men's Eyes when they have sinned. Thou that Sayest, since is small, when God shall open the Eye of thy Conscience,
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(73) sermon (DIV1)
1957
Page 298
9268
then thou wilt see it great, and be ready to despair. But to answer this Plea, thou sayest, they are but small Oaths;
then thou wilt see it great, and be ready to despair. But to answer this Plea, thou Sayest, they Are but small Oaths;
cs pns21 vm2 vvi pn31 j, cc vbi j pc-acp vvi. p-acp pc-acp vvi d n1, pns21 vv2, pns32 vbr p-acp j n2;
(73) sermon (DIV1)
1957
Page 298
9269
but Christ forbids Vain Oaths, Swear not at all :
but christ forbids Vain Oaths, Swear not At all:
cc-acp np1 vvz j n2, vvb xx p-acp d:
(73) sermon (DIV1)
1957
Page 298
9270
If God will reckon with us for Idle Words, shall not Idle Oaths be put in the Account Book?
If God will reckon with us for Idle Words, shall not Idle Oaths be put in the Account Book?
cs np1 vmb vvi p-acp pno12 p-acp j n2, vmb xx j n2 vbb vvn p-acp dt vvb n1?
(73) sermon (DIV1)
1957
Page 298
9271
Excuse 2. But I swear to the Truth. See how this Harlot-Sin would paint it self with an Excuse.Excuse 2. But I swear to the Truth. See how this Harlot-Sin would paint it self with an Excuse.
vvb crd p-acp pns11 vvb p-acp dt n1. vvb c-crq d n1 vmd vvi pn31 n1 p-acp dt n1.
(73) sermon (DIV1)
1958
Page 298
9272
Resp. 1. Though it be true, yet if it be a Rash Oath, 'tis Sinful.Resp. 1. Though it be true, yet if it be a Rash Oath, it's Sinful.
np1 crd cs pn31 vbb j, av cs pn31 vbb dt j n1, pn31|vbz j.
(73) sermon (DIV1)
1958
Page 298
9273
Besides 2. He that swears commonly, it cannot be avoided but sometimes he may swear more than is true;
Beside 2. He that swears commonly, it cannot be avoided but sometime he may swear more than is true;
p-acp crd pns31 cst vvz av-j, pn31 vmbx vbi vvn p-acp av pns31 vmb vvi av-dc cs vbz j;
(73) sermon (DIV1)
1958
Page 298
9274
as where much Water runs, some Gravel or Mud will pass along with the Water; so where there is much Swearing, some Lies will run along with the Oaths.
as where much Water runs, Some Gravel or Mud will pass along with the Water; so where there is much Swearing, Some Lies will run along with the Oaths.
c-acp c-crq d n1 vvz, d n1 cc n1 vmb vvi a-acp p-acp dt n1; av c-crq pc-acp vbz d vvg, d vvz vmb vvi a-acp p-acp dt n2.
(73) sermon (DIV1)
1958
Page 298
9275
Excuse 3. But I shall not be believed, unless I seal up my Word with an Oath.Excuse 3. But I shall not be believed, unless I seal up my Word with an Oath.
vvb crd p-acp pns11 vmb xx vbi vvn, cs pns11 vvb a-acp po11 n1 p-acp dt n1.
(73) sermon (DIV1)
1959
Page 298
9276
Resp. 1. A Man that is Honest, will be believed without an Oath, his bare Word carries Authority with it,Resp. 1. A Man that is Honest, will be believed without an Oath, his bore Word carries authority with it,
np1 crd dt n1 cst vbz j, vmb vbi vvn p-acp dt n1, po31 j n1 vvz n1 p-acp pn31,
(73) sermon (DIV1)
1959
Page 298
9277
and is as good as Letters Testimonial. 2. I answer, He who swears, the more he swears, the less others will believe him:
and is as good as Letters Testimonial. 2. I answer, He who swears, the more he swears, the less Others will believe him:
cc vbz a-acp j c-acp n2 j. crd pns11 vvb, pns31 r-crq vvz, dt av-dc pns31 vvz, dt av-dc ng2-jn vmb vvi pno31:
(73) sermon (DIV1)
1959
Page 298
9278
Iuras credit minus, Thou art a Swearer. Another thinks an Oath weighs very light with thee, thou carest not what thou swearest;Iuras credit minus, Thou art a Swearer. another thinks an Oath weighs very Light with thee, thou Carest not what thou Swearst;
npg1 n1 fw-la, pns21 vb2r dt n1. n-jn vvz dt n1 vvz av j p-acp pno21, pns21 vv2 xx r-crq pns21 vv2;
(73) sermon (DIV1)
1959
Page 298
9414
and appoint the Time when he will be worshipped.
and appoint the Time when he will be worshipped.
cc vvi dt n1 c-crq pns31 vmb vbi vvn.
(74) sermon (DIV1)
1985
Page 332
9279
and the more thou swearest, the less he believes thee: He will trust thy Bond, but not thy Oath.
and the more thou Swearst, the less he believes thee: He will trust thy Bound, but not thy Oath.
cc dt av-dc pns21 vv2, dt av-dc pns31 vvz pno21: pns31 vmb vvi po21 n1, cc-acp xx po21 n1.
(73) sermon (DIV1)
1959
Page 298
9280
Excuse 4. But it is a Custom of Swearing I have gotten, and I hope God will forgive me.Excuse 4. But it is a Custom of Swearing I have got, and I hope God will forgive me.
vvb crd p-acp pn31 vbz dt n1 pp-f vvg pns11 vhb vvn, cc pns11 vvb np1 vmb vvi pno11.
(73) sermon (DIV1)
1960
Page 298
9281
Resp. Though among Men, custom Carries it, and is pleadable in Law, yet it is not so in the case of Sin; Custom here is no Plea.Resp. Though among Men, custom Carries it, and is pleadable in Law, yet it is not so in the case of since; Custom Here is no Plea.
np1 cs p-acp n2, n1 vvz pn31, cc vbz j p-acp n1, av pn31 vbz xx av p-acp dt n1 pp-f n1; n1 av vbz dx n1.
(73) sermon (DIV1)
1960
Page 298
9282
Thou hast got an habit of Swearing, and canst not leave it, is this an Excuse? Is a thing well done,
Thou hast god an habit of Swearing, and Canst not leave it, is this an Excuse? Is a thing well done,
pns21 vh2 vvn dt n1 pp-f vvg, cc vm2 xx vvi pn31, vbz d dt n1? vbz dt n1 av vdn,
(73) sermon (DIV1)
1960
Page 298
9283
because it is commonly done? This is so far from being an Excuse, that it is an Aggravation of Sin. As if one that had been accused for Killing a Man, should plead with the Judge to spare him,
Because it is commonly done? This is so Far from being an Excuse, that it is an Aggravation of Sin. As if one that had been accused for Killing a Man, should plead with the Judge to spare him,
c-acp pn31 vbz av-j vdn? d vbz av av-j p-acp vbg dt n1, cst pn31 vbz dt n1 pp-f np1 p-acp cs crd d vhd vbn vvn p-acp vvg dt n1, vmd vvi p-acp dt n1 pc-acp vvi pno31,
(73) sermon (DIV1)
1960
Page 298
9284
because it was his Custom to Murder; this is an Aggravation of the Offence, so it is here:
Because it was his Custom to Murder; this is an Aggravation of the Offence, so it is Here:
c-acp pn31 vbds po31 n1 p-acp n1; d vbz dt n1 pp-f dt n1, av pn31 vbz av:
(73) sermon (DIV1)
1960
Page 298
9285
Therefore all Excuses for this Sin of Vain-Swearing are taken away. Dare not to live in this Sin, it is a taking Gods Name in vain.
Therefore all Excuses for this since of Vain-Swearing Are taken away. Dare not to live in this since, it is a taking God's Name in vain.
av d n2 p-acp d n1 pp-f j vbr vvn av. n1 xx pc-acp vvi p-acp d n1, pn31 vbz dt j-vvg n2 vvb p-acp j.
(73) sermon (DIV1)
1960
Page 298
9286
2. Vile Swearing, Horrid prodigious Oaths not to be named.
2. Vile Swearing, Horrid prodigious Oaths not to be nam.
crd j vvg, j j n2 xx pc-acp vbi vvn.
(73) sermon (DIV1)
1961
Page 298
9287
Swearers like Mad Dogs, fly in the Face of Heaven, and when they are angred, spue out their blasphemous Venom on Gods Sacred Majesty.
Swearers like Mad Dogs, fly in the Face of Heaven, and when they Are angered, spue out their blasphemous Venom on God's Sacred Majesty.
n2 av-j j n2, vvb p-acp dt n1 pp-f n1, cc c-crq pns32 vbr vvd, vvb av po32 j n1 p-acp npg1 j n1.
(73) sermon (DIV1)
1961
Page 298
9288
Some in Gaming, when things go cross, and the Dice run against them, their Tongues run as fast against God in Oaths and Curses:
some in Gaming, when things go cross, and the Dice run against them, their Tongues run as fast against God in Oaths and Curses:
d p-acp n-vvg, c-crq n2 vvb j, cc dt n2 vvb p-acp pno32, po32 n2 vvn a-acp av-j p-acp np1 p-acp n2 cc n2:
(73) sermon (DIV1)
1961
Page 298
9289
And tell them of their Sin, go to bring home these Asses from going astray, and it is but pouring Oyl on the Flame, they will swear the more.
And tell them of their since, go to bring home these Asses from going astray, and it is but pouring Oil on the Flame, they will swear the more.
cc vvb pno32 pp-f po32 n1, vvb pc-acp vvi av-an d n2 p-acp vvg av, cc pn31 vbz p-acp vvg n1 p-acp dt n1, pns32 vmb vvi dt av-dc.
(73) sermon (DIV1)
1961
Page 298
9290
St. Austin saith, They do no less Sin who blaspheme Christ now in Heaven, than the Jews did, who Crucified him upon Earth.
Saint Austin Says, They do no less since who Blaspheme christ now in Heaven, than the jews did, who crucified him upon Earth.
n1 np1 vvz, pns32 vdb av-dx dc n1 q-crq vvi np1 av p-acp n1, cs dt np2 vdd, r-crq vvn pno31 p-acp n1.
(73) sermon (DIV1)
1961
Page 298
9291
Swearers prophane Christs Blood, and tear his Name.
Swearers profane Christ Blood, and tear his Name.
n2 j npg1 n1, cc vvi po31 n1.
(73) sermon (DIV1)
1961
Page 298
9292
An Harlot told her Husband, that of her Three Sons, there was but one of them his;
an Harlot told her Husband, that of her Three Sons, there was but one of them his;
dt n1 vvd po31 n1, cst pp-f po31 crd n2, pc-acp vbds p-acp crd pp-f pno32 po31;
(73) sermon (DIV1)
1961
Page 298
9293
the Father dying, desired the Executors to find out which was the true natural Son, and all his Estate he bequeathed to him.
the Father dying, desired the Executors to find out which was the true natural Son, and all his Estate he bequeathed to him.
dt n1 vvg, vvd dt n2 pc-acp vvi av r-crq vbds dt j j n1, cc d po31 n1 pns31 vvd p-acp pno31.
(73) sermon (DIV1)
1961
Page 298
9294
The Father being dead, the Executors set up his Corps against a Tree, and delivered to every one of these Three Sons a Bow and Arrows, telling them, that he who could shoot nearest the Fathers Heart should have all the Estate;
The Father being dead, the Executors Set up his Corpse against a Tree, and Delivered to every one of these Three Sons a Bow and Arrows, telling them, that he who could shoot nearest the Father's Heart should have all the Estate;
dt n1 vbg j, dt n2 vvn a-acp po31 n1 p-acp dt n1, cc vvn p-acp d crd pp-f d crd n2 dt n1 cc n2, vvg pno32, cst pns31 r-crq vmd vvi av-j dt ng1 n1 vmd vhi d dt n1;
(73) sermon (DIV1)
1961
Page 298
9295
the Two Bastard Sons shot as near as they could to his Heart, but the Third did feel nature so work in him, that he refused to shoot at his Fathers Heart:
the Two Bastard Sons shot as near as they could to his Heart, but the Third did feel nature so work in him, that he refused to shoot At his Father's Heart:
dt crd n1 n2 vvn a-acp av-j c-acp pns32 vmd p-acp po31 n1, cc-acp dt ord vdd vvi n1 av vvi p-acp pno31, cst pns31 vvd pc-acp vvi p-acp po31 ng1 n1:
(73) sermon (DIV1)
1961
Page 298
9296
Whereupon the Executors judged him to be the true Son, and gave all the Estate to him.
Whereupon the Executors judged him to be the true Son, and gave all the Estate to him.
c-crq dt n2 vvd pno31 pc-acp vbi dt j n1, cc vvd d dt n1 p-acp pno31.
(73) sermon (DIV1)
1961
Page 298
9297
Such as are the true Children of God, fear to shoot at him;
Such as Are the true Children of God, Fear to shoot At him;
d c-acp vbr dt j n2 pp-f np1, vvb pc-acp vvi p-acp pno31;
(73) sermon (DIV1)
1961
Page 298
9415
2. In respect of Vs. The Sabbath-day makes for our Interest, it promotes Holiness in us.
2. In respect of Us The Sabbath-day makes for our Interest, it promotes Holiness in us.
crd p-acp n1 pp-f pno12 dt n1 vvz p-acp po12 n1, pn31 vvz n1 p-acp pno12.
(74) sermon (DIV1)
1986
Page 332
9298
but such as are Bastards and not Sons, care not, though they shoot at him in Heaven with their Oaths and Curses.
but such as Are Bastards and not Sons, care not, though they shoot At him in Heaven with their Oaths and Curses.
cc-acp d c-acp vbr n2 cc xx n2, vvb xx, cs pns32 vvb p-acp pno31 p-acp n1 p-acp po32 n2 cc n2.
(73) sermon (DIV1)
1961
Page 298
9299
And which makes Swearing yet more heinous is, when Men have resolved upon any wicked Action, they bind themselves with an Oath to do it; such were they, Acts 23.12.
And which makes Swearing yet more heinous is, when Men have resolved upon any wicked Actium, they bind themselves with an Oath to do it; such were they, Acts 23.12.
cc r-crq vvz vvg av av-dc j vbz, c-crq n2 vhb vvn p-acp d j n1, pns32 vvb px32 p-acp dt n1 pc-acp vdi pn31; d vbdr pns32, n2 crd.
(73) sermon (DIV1)
1961
Page 298
9300
who bound themselves with an Oath and Curse to kill Paul. To commit Sin is bad enough,
who bound themselves with an Oath and Curse to kill Paul. To commit since is bad enough,
q-crq vvb px32 p-acp dt n1 cc vvb pc-acp vvi np1. pc-acp vvi n1 vbz j av-d,
(73) sermon (DIV1)
1961
Page 298
9301
but to swear we will commit Sin, is an high Prophaning Gods Name, and is as it were to call God to approve our Sin.
but to swear we will commit since, is an high Profaning God's Name, and is as it were to call God to approve our Sin.
cc-acp pc-acp vvi pns12 vmb vvi n1, vbz dt j vvg npg1 n1, cc vbz p-acp pn31 vbdr pc-acp vvi np1 pc-acp vvi po12 np1
(73) sermon (DIV1)
1961
Page 298
9302
3. Forswearing: This is an Heaven-daring Sin, Lev. 19.12. Ye shall not swear by my name falsly, neither shall ye prosane my name.
3. Forswearing: This is an Heaven daring since, Lev. 19.12. You shall not swear by my name falsely, neither shall you Profane my name.
crd n-vvg: d vbz dt j n1, np1 crd. pn22 vmb xx vvi p-acp po11 n1 av-j, dx vmb pn22 n1 po11 n1.
(73) sermon (DIV1)
1962
Page 298
9303
Perjury is a calling God to witness to a Lye.
Perjury is a calling God to witness to a Lie.
n1 vbz dt n1 np1 pc-acp vvi p-acp dt n1.
(73) sermon (DIV1)
1962
Page 298
9304
It is said of Philip of Macedon, he would Swear and Unswear, as might stand best with his Interest, Ier. 4.2. Thou shalt swear the Lord liveth in Truth, in Iudgment, and in Righteousness.
It is said of Philip of Macedon, he would Swear and Unswear, as might stand best with his Interest, Jeremiah 4.2. Thou shalt swear the Lord lives in Truth, in Judgement, and in Righteousness.
pn31 vbz vvn pp-f vvi pp-f np1, pns31 vmd vvb cc vvb, c-acp vmd vvi js p-acp po31 n1, np1 crd. pns21 vm2 vvi dt n1 vvz p-acp n1, p-acp n1, cc p-acp n1.
(73) sermon (DIV1)
1962
Page 298
9305
In Righteousness, therefore it must not be an unlawful Oath: In Iudgment, therefore it must not be a rash Oath:
In Righteousness, Therefore it must not be an unlawful Oath: In Judgement, Therefore it must not be a rash Oath:
p-acp n1, av pn31 vmb xx vbi dt j n1: p-acp n1, av pn31 vmb xx vbi dt j n1:
(73) sermon (DIV1)
1962
Page 299
9306
In Truth, therefore it must not be a false Oath.
In Truth, Therefore it must not be a false Oath.
p-acp n1, av pn31 vmb xx vbi dt j n1.
(73) sermon (DIV1)
1962
Page 299
9307
Among the Scythians, if a Man did Forswear himself, he was to have his Head stricken off:
Among the Scythians, if a Man did Forswear himself, he was to have his Head stricken off:
p-acp dt njp2, cs dt n1 vdd vvb px31, pns31 vbds pc-acp vhi po31 n1 vvn a-acp:
(73) sermon (DIV1)
1962
Page 299
9308
Because if Perjury were allowed, there would be no living in a Common-wealth, it would take away all Faith and Truth among Men.
Because if Perjury were allowed, there would be no living in a Commonwealth, it would take away all Faith and Truth among Men.
c-acp cs n1 vbdr vvn, pc-acp vmd vbi dx vvg p-acp dt n1, pn31 vmd vvi av d n1 cc n1 p-acp n2.
(73) sermon (DIV1)
1962
Page 299
9309
The Perjurer is in as bad a case as the Witch, for by a false Oath he binds his Soul fast to the Devil.
The Perjurer is in as bad a case as the Witch, for by a false Oath he binds his Soul fast to the devil.
dt n1 vbz p-acp c-acp j dt n1 p-acp dt n1, c-acp p-acp dt j n1 pns31 vvz po31 n1 av-j p-acp dt n1.
(73) sermon (DIV1)
1962
Page 299
9310
In Forswearing, or taking a false Oath in a Court, there are many Sins link'd together;
In Forswearing, or taking a false Oath in a Court, there Are many Sins linked together;
p-acp n-vvg, cc vvg dt j n1 p-acp dt n1, pc-acp vbr d n2 vvn av;
(73) sermon (DIV1)
1962
Page 299
9311
Plurima peccata in uno. For besides the taking Gods name in vain, the Perjurer is a Thief, by his false Oath he robs the Innocent of his Right:Many Peccata in Uno. For beside the taking God's name in vain, the Perjurer is a Thief, by his false Oath he robs the Innocent of his Right:
fw-la n1 p-acp fw-la. c-acp p-acp dt vvg npg1 n1 p-acp j, dt n1 vbz dt n1, p-acp po31 j n1 pns31 vvz dt j-jn pp-f po31 n-jn:
(73) sermon (DIV1)
1962
Page 299
9312
He is a Perverter of Justice: He doth not only sin himself, but occasions the Jury to give a false Verdict,
He is a Perverter of justice: He does not only sin himself, but occasions the Jury to give a false Verdict,
pns31 vbz dt n1 pp-f n1: pns31 vdz xx av-j vvi px31, cc-acp n2 dt n1 pc-acp vvi dt j n1,
(73) sermon (DIV1)
1962
Page 299
9313
and the Judge to pass an unrighteous Sentence. And sure Gods Judgments will find him out.
and the Judge to pass an unrighteous Sentence. And sure God's Judgments will find him out.
cc dt n1 pc-acp vvi dt j n1. cc j n2 n2 vmb vvi pno31 av.
(73) sermon (DIV1)
1962
Page 299
9314
When Gods flying Roll or Curse goes over the face of the Earth, into whose House doth it enter? Into the house of him that swears falsly:
When God's flying Roll or Curse Goes over the face of the Earth, into whose House does it enter? Into the house of him that swears falsely:
c-crq npg1 j-vvg n1 cc vvb vvz p-acp dt n1 pp-f dt n1, p-acp rg-crq n1 vdz pn31 vvi? p-acp dt n1 pp-f pno31 cst vvz av-j:
(73) sermon (DIV1)
1962
Page 299
9315
And it shall consume the timber and stones of his house, Zech. 5.4.And it shall consume the timber and stones of his house, Zechariah 5.4.
cc pn31 vmb vvi dt n1 cc n2 pp-f po31 n1, np1 crd.
(73) sermon (DIV1)
1962
Page 299
9316
Beza relates of a Perjurer, That he had no sooner taken a false Oath, but he was immediately struck with an Apoplexy,Beza relates of a Perjurer, That he had no sooner taken a false Oath, but he was immediately struck with an Apoplexy,
np1 vvz pp-f dt n1, cst pns31 vhd av-dx av-c vvn dt j n1, cc-acp pns31 vbds av-j vvn p-acp dt n1,
(73) sermon (DIV1)
1962
Page 299
9317
and never sp•ke more, but died. O tremble at such horrid Impiety. VIII. We highly take Gods Name in vain, when we prefix Gods name to any wicked Action.
and never sp•ke more, but died. O tremble At such horrid Impiety. VIII. We highly take God's Name in vain, when we prefix God's name to any wicked Actium.
cc av-x vvb av-dc, cc-acp vvd. sy vvb p-acp d j n1. np1. pns12 av-j vvb npg1 n1 p-acp j, c-crq pns12 vvi npg1 n1 p-acp d j n1.
(73) sermon (DIV1)
1962
Page 299
9318
I say, the mentioning of God in a wicked Design, is taking his name in v•in, 2 Sam. 15.7. I pray (saith Absalom) let me pay my vow which I vowed to the Lord, in Hebron.
I say, the mentioning of God in a wicked Design, is taking his name in v•in, 2 Sam. 15.7. I pray (Says Absalom) let me pay my Voelli which I vowed to the Lord, in Hebron.
pns11 vvb, dt vvg pp-f np1 p-acp dt j n1, vbz vvg po31 n1 p-acp n1, crd np1 crd. pns11 vvb (vvz np1) vvb pno11 vvi po11 n1 r-crq pns11 vvd p-acp dt n1, p-acp np1.
(73) sermon (DIV1)
1963
Page 299
9319
This pretence of paying his Vow made to God, was only to colour over his Treason, ver. 10. When ye hear the sound of the Trumpet, ye shall •ay, A••al in reigns. When any wicked Action is baptised with the name of Religion, this is taking Gods Name in vain.
This pretence of paying his Voelli made to God, was only to colour over his Treason, ver. 10. When you hear the found of the Trumpet, you shall •ay, A••al in reigns. When any wicked Actium is baptised with the name of Religion, this is taking God's Name in vain.
d n1 pp-f vvg po31 vvb vvn p-acp np1, vbds av-j pc-acp vvi p-acp po31 n1, fw-la. crd c-crq pn22 vvb dt n1 pp-f dt n1, pn22 vmb vvi, j p-acp vvz. c-crq d j n1 vbz j-vvn p-acp dt n1 pp-f n1, d vbz vvg n2 vvb p-acp j.
(73) sermon (DIV1)
1963
Page 299
9320
Herein the Pope is guilty highly when he sends out his B•lls of Excommunication or Curses against the Christians, he begins with In nomine Domini: In the name of God.
Herein the Pope is guilty highly when he sends out his B•lls of Excommunication or Curses against the Christians, he begins with In nomine Domini: In the name of God.
av dt n1 vbz j av-j c-crq pns31 vvz av po31 n2 pp-f n1 cc n2 p-acp dt njpg2, pns31 vvz p-acp p-acp fw-la fw-la: p-acp dt n1 pp-f np1.
(73) sermon (DIV1)
1963
Page 299
9321
What a provoking Sin is this! I• is to do the Devi•s work, and put Gods name to it. IX.
What a provoking since is this! I• is to do the Devi•s work, and put God's name to it. IX.
q-crq dt j-vvg n1 vbz d! n1 vbz pc-acp vdi dt ng1 n1, cc vvd npg1 n1 p-acp pn31. crd.
(73) sermon (DIV1)
1963
Page 299
9322
We t•ke God Name in vain, when we use our Tongues any way to the Dishonour of Gods Name,
We t•ke God Name in vain, when we use our Tongues any Way to the Dishonour of God's Name,
pns12 vvb np1 vvb p-acp j, c-crq pns12 vvb po12 n2 d n1 p-acp dt vvb pp-f npg1 n1,
(73) sermon (DIV1)
1964
Page 299
9323
as when we use Railing, or Curse in our Passions: Especially when we wi•h a Curse upon our selves, if a thing be not so,
as when we use Railing, or Curse in our Passion: Especially when we wi•h a Curse upon our selves, if a thing be not so,
c-acp c-crq pns12 vvb j-vvg, cc vvb p-acp po12 n2: av-j c-crq pns12 vvb dt n1 p-acp po12 n2, cs dt n1 vbb xx av,
(73) sermon (DIV1)
1964
Page 299
9324
when we know it to be false.
when we know it to be false.
c-crq pns12 vvb pn31 pc-acp vbi j.
(73) sermon (DIV1)
1964
Page 299
9325
I have read of one who wished his Body might rot if that which he said was not true;
I have read of one who wished his Body might rot if that which he said was not true;
pns11 vhb vvn pp-f pi r-crq vvd po31 n1 vmd vvi cs d r-crq pns31 vvd vbds xx j;
(73) sermon (DIV1)
1964
Page 299
9326
and soon after his Body rotted, and he became a loathsom Spectacle.
and soon After his Body rotted, and he became a loathsome Spectacle.
cc av p-acp po31 n1 vvd, cc pns31 vvd dt j n1.
(73) sermon (DIV1)
1964
Page 299
9327
X. We take Gods Name in vain, by Rash and Unlawful Vows. There is a good Vow,
X. We take God's Name in vain, by Rash and Unlawful Vows. There is a good Voelli,
fw-la pns12 vvb ng1 n1 p-acp j, p-acp j cc j-u n2. pc-acp vbz dt j vvb,
(73) sermon (DIV1)
1965
Page 299
9328
when a Man binds himself by Vow to do that which the Word binds him to;
when a Man binds himself by Voelli to do that which the Word binds him to;
c-crq dt n1 vvz px31 p-acp vvb pc-acp vdi d r-crq dt n1 vvz pno31 pc-acp;
(73) sermon (DIV1)
1965
Page 299
9329
as if he be Sick, he Vows if God restore him, he will live a more strict holy Life, Psal. 66.13. I will pay thee my vows, which my lips have uttered when I was in trouble.
as if he be Sick, he Vows if God restore him, he will live a more strict holy Life, Psalm 66.13. I will pay thee my vows, which my lips have uttered when I was in trouble.
c-acp cs pns31 vbb j, pns31 n2 cs np1 vvb pno31, pns31 vmb vvi dt av-dc j j n1, np1 crd. pns11 vmb vvi pno21 po11 n2, r-crq po11 n2 vhb vvn c-crq pns11 vbds p-acp n1.
(73) sermon (DIV1)
1965
Page 299
9330
But Voveri non debet quod Deo displicet : Such a Vow should not be made, as is displeasing to God:
But Voveri non debet quod God displicet: Such a Voelli should not be made, as is displeasing to God:
p-acp fw-la fw-fr fw-la fw-la fw-la fw-la: d dt vvb vmd xx vbi vvn, c-acp vbz vvg p-acp np1:
(73) sermon (DIV1)
1965
Page 299
9331
As to vow voluntary Poverty, as your Friers; or to vow to live in Nunneries. Iephtha 's Vow was rash and unlawful;
As to Voelli voluntary Poverty, as your Friars; or to Voelli to live in Nunneries. Jephthah is Voelli was rash and unlawful;
c-acp pc-acp vvi j-jn n1, c-acp po22 n2; cc pc-acp vvi pc-acp vvi p-acp n2. np1 vbz vvb vbds j cc j;
(73) sermon (DIV1)
1965
Page 299
9332
he vowed to the Lord •o Sacrifice that to him which he met with next, and it was his Daughter, Iudges 11.31. He did ill to make the Vow, and worse to keep it:
he vowed to the Lord •o Sacrifice that to him which he met with next, and it was his Daughter, Judges 11.31. He did ill to make the Voelli, and Worse to keep it:
pns31 vvd p-acp dt n1 vdb vvi cst p-acp pno31 r-crq pns31 vvd p-acp ord, cc pn31 vbds po31 n1, n2 crd. pns31 vdd av-jn pc-acp vvi dt vvb, cc av-jc pc-acp vvi pn31:
(73) sermon (DIV1)
1965
Page 299
9333
He became guilty of the Breach of the Third and Sixth Commandment. XI. When we speak evil of God, now we take his name in vain, Numb. 21.5. They spake against God. Quest.
He became guilty of the Breach of the Third and Sixth Commandment. XI. When we speak evil of God, now we take his name in vain, Numb. 21.5. They spoke against God. Quest.
pns31 vvd j pp-f dt n1 pp-f dt ord cc ord n1. crd. c-crq pns12 vvb j-jn pp-f np1, av pns12 vvb po31 n1 p-acp j, j. crd. pns32 vvd p-acp np1. n1.
(73) sermon (DIV1)
1965
Page 299
9334
How do we speak against God? Resp. When we murmur at his Providences, as if he had dealt hardly with us.How do we speak against God? Resp. When we murmur At his Providences, as if he had dealt hardly with us.
q-crq vdb pns12 vvb p-acp np1? np1 c-crq pns12 vvb p-acp po31 n2, c-acp cs pns31 vhd vvn av p-acp pno12.
(73) sermon (DIV1)
1966
Page 299
9335
Murmuring is the accusing of Gods Justice, Gen. 18.25. Shall not the Iudge of all the earth do right? Murmuring springs from a bitter Root, it comes from Pride and Discontent:
Murmuring is the accusing of God's justice, Gen. 18.25. Shall not the Judge of all the earth do right? Murmuring springs from a bitter Root, it comes from Pride and Discontent:
j-vvg vbz dt vvg pp-f npg1 n1, np1 crd. vmb xx dt n1 pp-f d dt n1 vdb vvi? j-vvg n2 p-acp dt j n1, pn31 vvz p-acp n1 cc n-jn:
(73) sermon (DIV1)
1966
Page 299
9336
It is a Reproaching of God, and an high taking his name in vain. It is such a Sin as God cannot •ear, Numb. 14.27.
It is a Reproaching of God, and an high taking his name in vain. It is such a since as God cannot •ear, Numb. 14.27.
pn31 vbz dt vvg pp-f np1, cc dt j vvg po31 n1 p-acp j. pn31 vbz d dt n1 c-acp np1 vmbx vvi, j. crd.
(73) sermon (DIV1)
1966
Page 299
9337
How long shall I bear with this people that murmur against me? XII. And lastly, We take Gods name in vain when we falsifie our Promise.How long shall I bear with this people that murmur against me? XII. And lastly, We take God's name in vain when we falsify our Promise.
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(73) sermon (DIV1)
1966
Page 299
9338
To say, if God spare us life we will do this, and never intend it. Our Promise should be Sacred and Inviolable;
To say, if God spare us life we will do this, and never intend it. Our Promise should be Sacred and Inviolable;
p-acp vvb, cs np1 vvb pno12 n1 pns12 vmb vdi d, cc av-x vvb pn31. po12 n1 vmd vbi j cc j;
(73) sermon (DIV1)
1967
Page 299
9339
but if we make no reckoning to make a Promise, and mention Gods name in it,
but if we make no reckoning to make a Promise, and mention God's name in it,
cc-acp cs pns12 vvb dx n-vvg pc-acp vvi dt n1, cc vvi npg1 n1 p-acp pn31,
(73) sermon (DIV1)
1967
Page 299
9340
yet never intend to keep it, it is a double Sin, it is telling a Lye,
yet never intend to keep it, it is a double since, it is telling a Lie,
av av-x vvb pc-acp vvi pn31, pn31 vbz dt j-jn n1, pn31 vbz vvg dt n1,
(73) sermon (DIV1)
1967
Page 299
9341
and taking Gods name in vain. I should come now to the Affirmative implied ▪ But hereafter —
and taking God's name in vain. I should come now to the Affirmative implied ▪ But hereafter —
cc vvg npg1 n1 p-acp j. pns11 vmd vvi av p-acp dt j vvn ▪ cc-acp av —
(73) sermon (DIV1)
1967
Page 299
9342
Use. Take heed of taking Gods name in vain any of these ways. Remember this Commination or Threatning in the Text, The Lord will not hold him guiltless. Use. Take heed of taking God's name in vain any of these ways. remember this Commination or Threatening in the Text, The Lord will not hold him guiltless.
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(73) sermon (DIV1)
1968
Page 299
9343
Here is a Meiosis, less is said and more intended:
Here is a Meiosis, less is said and more intended:
av vbz dt np1, av-dc vbz vvn cc av-dc j-vvn:
(73) sermon (DIV1)
1968
Page 299
9344
He will not hold him guiltless, that is, he will be severely avenged on such an one.
He will not hold him guiltless, that is, he will be severely avenged on such an one.
pns31 vmb xx vvi pno31 j, cst vbz, pns31 vmb vbi av-j vvn p-acp d dt crd.
(73) sermon (DIV1)
1968
Page 299
9345
The Lord will not hold him guiltless. The Lord will not hold him guiltless.
dt n1 vmb xx vvi pno31 j.
(73) sermon (DIV1)
1968
Page 299
9346
Here the Lord speaks after the manner of a Judge who holds the Court of Assize.
Here the Lord speaks After the manner of a Judge who holds the Court of Assize.
av dt n1 vvz p-acp dt n1 pp-f dt n1 r-crq vvz dt n1 pp-f n1.
(73) sermon (DIV1)
1968
Page 299
9347
The Judge here is God himself, the Accusers Satan and a Mans own Conscience: The Matter of Fact is, Taking Gods name in vain ;
The Judge Here is God himself, the Accusers Satan and a men own Conscience: The Matter of Fact is, Taking God's name in vain;
dt n1 av vbz n1 px31, dt n2 np1 cc dt n2 d n1: dt n1 pp-f n1 vbz, vvg npg1 n1 p-acp j;
(73) sermon (DIV1)
1968
Page 299
9348
and the Malefactor accused is found guilty and Condemned, The Lord will not hold him guiltless.
and the Malefactor accused is found guilty and Condemned, The Lord will not hold him guiltless.
cc dt n1 vvn vbz vvn j cc j-vvn, dt n1 vmb xx vvi pno31 j.
(73) sermon (DIV1)
1968
Page 300
9349
Methinks these words, The Lord will not hold him guiltless, may set a Lock upon our Lips,
Methinks these words, The Lord will not hold him guiltless, may Set a Lock upon our Lips,
vvz d n2, dt n1 vmb xx vvi pno31 j, vmb vvi dt n1 p-acp po12 n2,
(73) sermon (DIV1)
1968
Page 300
9350
and make us afraid of speaking any thing that may redound Dishonour upon God, or may be a taking his Name in vain.
and make us afraid of speaking any thing that may redound Dishonour upon God, or may be a taking his Name in vain.
cc vvb pno12 j pp-f vvg d n1 cst vmb vvi vvb p-acp np1, cc vmb vbi dt vvg po31 n1 p-acp j.
(73) sermon (DIV1)
1968
Page 300
9351
The Lord will not hold him guiltless :The Lord will not hold him guiltless:
dt n1 vmb xx vvi pno31 j:
(73) sermon (DIV1)
1968
Page 300
9352
It may be Men may hold such Guiltless, when they Curse, Swear, speak Irreverently of God:
It may be Men may hold such Guiltless, when they Curse, Swear, speak Irreverently of God:
pn31 vmb vbi n2 vmb vvi d j, c-crq pns32 vvb, vvb, vvb av-j pp-f np1:
(73) sermon (DIV1)
1968
Page 300
9353
Men may hold them Guiltless, let them alone, not punish them. If one takes away anothers good Name, he shall be sure to be punished;
Men may hold them Guiltless, let them alone, not Punish them. If one Takes away another's good Name, he shall be sure to be punished;
n2 vmb vvi pno32 j, vvb pno32 av-j, xx vvi pno32. cs crd vvz av j-jn j n1, pns31 vmb vbi j pc-acp vbi vvn;
(73) sermon (DIV1)
1968
Page 300
9354
but if he takes away Gods good Name, where is he that doth punish him? He that Robs anothers Goods, shall be put to Death;
but if he Takes away God's good Name, where is he that does Punish him? He that Robs another's Goods, shall be put to Death;
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(73) sermon (DIV1)
1968
Page 300
9355
but he that Robs God of his Glory, by Oaths and Curses, he is spared;
but he that Robs God of his Glory, by Oaths and Curses, he is spared;
cc-acp pns31 cst vvz np1 pp-f po31 n1, p-acp n2 cc n2, pns31 vbz vvn;
(73) sermon (DIV1)
1968
Page 300
9356
but God himself will take the Matter into his own hand, and he will punish him who takes his Name in vain.
but God himself will take the Matter into his own hand, and he will Punish him who Takes his Name in vain.
cc-acp np1 px31 vmb vvi dt n1 p-acp po31 d n1, cc pns31 vmb vvi pno31 r-crq vvz po31 n1 p-acp j.
(73) sermon (DIV1)
1968
Page 300
9357
1. Sometimes God punisheth Swearing and Blasphemy in this Life. 1. Swearing. In the Country of Samurtia, there arose a Tempest of Thunder and Lightning:
1. Sometime God Punisheth Swearing and Blasphemy in this Life. 1. Swearing. In the Country of Samurtia, there arose a Tempest of Thunder and Lightning:
crd av np1 vvz vvg cc n1 p-acp d n1. crd vvg. p-acp dt n1 pp-f np1, a-acp vvd dt n1 pp-f n1 cc n1:
(73) sermon (DIV1)
1969
Page 300
9806
Besides, sleeping is very offensive in these Holy Assemblies:
Beside, sleeping is very offensive in these Holy Assemblies:
p-acp, j-vvg vbz j j p-acp d j n2:
(76) sermon (DIV1)
2066
Page 342
9358
A Soldier burst forth into Swearing, but the Tempest tearing up a great Tree by the Roots, it fell upon him and crushed him to pieces.
A Soldier burst forth into Swearing, but the Tempest tearing up a great Tree by the Roots, it fell upon him and crushed him to Pieces.
dt n1 vvd av p-acp vvg, cc-acp dt n1 vvg a-acp dt j n1 p-acp dt n2, pn31 vvd p-acp pno31 cc vvd pno31 p-acp n2.
(73) sermon (DIV1)
1969
Page 300
9359
The German History relates of a Youth who was given to Swearing, and did use to invent new Oaths;
The Germane History relates of a Youth who was given to Swearing, and did use to invent new Oaths;
dt j n1 vvz pp-f dt n1 r-crq vbds vvn p-acp vvg, cc vdd vvi pc-acp vvi j n2;
(73) sermon (DIV1)
1969
Page 300
9360
the Lord sent a Canker into his Mouth, which did eat out his Tongue, whereupon he died. 2. Blasphemy. He who did Blaspheme God, the Lord caused him to be stoned to death, Lev. 24.11, 23. The Israelitish womans Son blasphemed the name of the Lord and cursed.
the Lord sent a Canker into his Mouth, which did eat out his Tongue, whereupon he died. 2. Blasphemy. He who did Blaspheme God, the Lord caused him to be stoned to death, Lev. 24.11, 23. The Israelitish woman's Son blasphemed the name of the Lord and cursed.
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(73) sermon (DIV1)
1969
Page 300
9361
And Moses spake to the People of Israel, that they should bring forth him that had cursed, and stone him with stones.
And Moses spoke to the People of Israel, that they should bring forth him that had cursed, and stone him with stones.
np1 np1 vvd p-acp dt n1 pp-f np1, cst pns32 vmd vvi av pno31 cst vhd vvn, cc vvb pno31 p-acp n2.
(73) sermon (DIV1)
1969
Page 300
9362
Olympias an Arian Bishop, Reproached and Blasphemed the Sacred Trinity; whereupon he was suddenly stricken with three Flashes of Lightning which burned him to Death.Olympias an Arian Bishop, Reproached and Blasphemed the Sacred Trinity; whereupon he was suddenly stricken with three Flashes of Lightning which burned him to Death.
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(73) sermon (DIV1)
1969
Page 300
9363
Felix, an Officer of Iulian, seeing the Holy Vessels which were used in the Sacrament, said in Scorn of Christ, See what precious Vessels the Son of Mary is served withall. Soon after he was taken with a Vomiting of Blood out of his Blasphemous Mouth, whereof he died.Felix, an Officer of Iulian, seeing the Holy Vessels which were used in the Sacrament, said in Scorn of christ, See what precious Vessels the Son of Marry is served withal. Soon After he was taken with a Vomiting of Blood out of his Blasphemous Mouth, whereof he died.
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(73) sermon (DIV1)
1969
Page 300
9364
2. Or if God should not execute Judgment on the Profaners of his Name in this Life,
2. Or if God should not execute Judgement on the Profaners of his Name in this Life,
crd cc cs np1 vmd xx vvi n1 p-acp dt n2 pp-f po31 n1 p-acp d n1,
(73) sermon (DIV1)
1970
Page 300
9365
yet their Doom is to come;
yet their Doom is to come;
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(73) sermon (DIV1)
1970
Page 300
9366
God will not remit their Guilt, but deliver them to Satan the Goaler, to torment them for ever.
God will not remit their Gilded, but deliver them to Satan the Goalkeeper, to torment them for ever.
np1 vmb xx vvi po32 j-vvn, cc-acp vvb pno32 p-acp np1 dt n1, pc-acp vvi pno32 p-acp av.
(73) sermon (DIV1)
1970
Page 300
9367
If God justifie a Man, who shall condemn him? but if God condemn him, who shall justifie him? If God lay a Man in Prison, where shall he get Bail or Main-prize? God will take his full blow at the Sinner in Hell, Heb. 10.31. It is a fearful thing to fall into the hands of the living God.
If God justify a Man, who shall condemn him? but if God condemn him, who shall justify him? If God lay a Man in Prison, where shall he get Bail or Mainprize? God will take his full blow At the Sinner in Hell, Hebrew 10.31. It is a fearful thing to fallen into the hands of the living God.
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(73) sermon (DIV1)
1970
Page 300
9368
EXOD. XX. 8. Remember the Sabbath-Day to keep it Holy. Six Days shalt thou labour, and do all thy Work.EXOD. XX. 8. remember the Sabbath-Day to keep it Holy. Six Days shalt thou labour, and do all thy Work.
np1. crd. crd vvb dt n1 pc-acp vvi pn31 j. crd n2 vm2 pns21 vvi, cc vdb d po21 n1.
(74) sermon (DIV1)
1970
Page 331
9369
But the Seventh Day is the Sabbath of the Lord thy God:
But the Seventh Day is the Sabbath of the Lord thy God:
p-acp dt ord n1 vbz dt n1 pp-f dt n1 po21 n1:
(74) sermon (DIV1)
1971
Page 331
9370
in it thou shalt not do any Work, thou, nor thy Son, nor thy Daughter, thy Man-Servant,
in it thou shalt not do any Work, thou, nor thy Son, nor thy Daughter, thy Man-Servant,
p-acp pn31 pns21 vm2 xx vdi d n1, pns21, ccx po21 n1, ccx po21 n1, po21 n1,
(74) sermon (DIV1)
1971
Page 331
9371
nor thy Maid-servant, nor thy Cattel, nor thy Stranger that is within thy Gates.
nor thy Maidservant, nor thy Cattle, nor thy Stranger that is within thy Gates.
ccx po21 n1, ccx po21 n2, ccx po21 n1 cst vbz p-acp po21 n2.
(74) sermon (DIV1)
1971
Page 331
9372
For in Six Days the Lord made Heaven and Earth, the Sea, and all that in them is, and rested the Seventh Day:
For in Six Days the Lord made Heaven and Earth, the Sea, and all that in them is, and rested the Seventh Day:
p-acp p-acp crd n2 dt n1 vvd n1 cc n1, dt n1, cc d cst p-acp pno32 vbz, cc vvd dt ord n1:
(74) sermon (DIV1)
1971
Page 331
9373
Wherefore the Lord blessed the Sabbath-Day, and hallowed it.
Wherefore the Lord blessed the Sabbath-Day, and hallowed it.
c-crq dt n1 vvn dt n1, cc vvd pn31.
(74) sermon (DIV1)
1971
Page 331
9374
This Commandment was engraven in Stone by God's own Finger, and it will be our Comfort to have it engraven in our Hearts.
This Commandment was engraven in Stone by God's own Finger, and it will be our Comfort to have it engraven in our Hearts.
d n1 vbds vvn p-acp n1 p-acp npg1 d n1, cc pn31 vmb vbi po12 n1 pc-acp vhi pn31 vvn p-acp po12 n2.
(74) sermon (DIV1)
1972
Page 331
9375
The Sabbath-Day is set apart for God's Solemn Worship, it is God's Enclosure, and it must not be alienated to common Uses.
The Sabbath-Day is Set apart for God's Solemn Worship, it is God's Enclosure, and it must not be alienated to Common Uses.
dt n1 vbz vvn av p-acp npg1 j n1, pn31 vbz npg1 n1, cc pn31 vmb xx vbi vvn p-acp j n2.
(74) sermon (DIV1)
1973
Page 331
9845
and so Wise, that he cannot be deceived.
and so Wise, that he cannot be deceived.
cc av j, cst pns31 vmbx vbi vvn.
(76) sermon (DIV1)
2071
Page 343
9376
The Lord hath set a Preface before this Commandment, he hath put a Memento to it, Remember, to keep the Sabbath-Day holy.
The Lord hath Set a Preface before this Commandment, he hath put a Memento to it, remember, to keep the Sabbath-Day holy.
dt n1 vhz vvn dt n1 p-acp d n1, pns31 vhz vvn dt n1 p-acp pn31, vvb, pc-acp vvi dt n1 j.
(74) sermon (DIV1)
1973
Page 331
9377
This Word Remember, shows, that we are apt to forget Sabbath-Holiness, therefore we need a Memorandum to put us in mind of sanctifying this Day. I shall explain the Words. I.
This Word remember, shows, that we Are apt to forget Sabbath-holiness, Therefore we need a Memorandum to put us in mind of sanctifying this Day. I shall explain the Words. I.
d n1 vvb, vvz, cst pns12 vbr j pc-acp vvi n1, av pns12 vvb dt n1 pc-acp vvi pno12 p-acp n1 pp-f vvg d n1. pns11 vmb vvi dt n2. pns11.
(74) sermon (DIV1)
1973
Page 331
9378
Here is a Solemn Command, Remember the Sabbath-Day to keep it holy. II. Many Cogent Arguments to induce us to observe the Command.
Here is a Solemn Command, remember the Sabbath-Day to keep it holy. II Many Cogent Arguments to induce us to observe the Command.
av vbz dt j n1, vvb dt n1 pc-acp vvi pn31 j. crd av-d np1 n2 pc-acp vvi pno12 pc-acp vvi dt n1.
(74) sermon (DIV1)
1974
Page 331
9379
I. In the Command, 1. The Matter of it, viz. The sanctifying of the Sabbath, which Sabbath-Sanctification consists in two things.
I In the Command, 1. The Matter of it, viz. The sanctifying of the Sabbath, which Sabbath sanctification consists in two things.
uh p-acp dt n1, crd dt n1 pp-f pn31, n1 dt j-vvg pp-f dt n1, r-crq j vvz p-acp crd n2.
(74) sermon (DIV1)
1975
Page 331
9380
First, In resting from our own Works. Secondly, In a Conscientious Discharge of our Religious Duties.First, In resting from our own Works. Secondly, In a Conscientious Discharge of our Religious Duties.
ord, p-acp vvg p-acp po12 d vvz. ord, p-acp dt j n1 pp-f po12 j n2.
(74) sermon (DIV1)
1976
Page 331
9381
2. The Persons to whom the Command of sanctifying the Sabbath is given, (1.) Either Superiours, and they are 1 st. More Private, as Parents and Masters.
2. The Persons to whom the Command of sanctifying the Sabbath is given, (1.) Either Superiors, and they Are 1 Saint. More Private, as Parents and Masters.
crd dt n2 p-acp ro-crq dt n1 pp-f vvg dt n1 vbz vvn, (crd) av-d n2-jn, cc pns32 vbr crd zz. n1 j, p-acp n2 cc n2.
(74) sermon (DIV1)
1978
Page 331
9382
Or, 2 ly. More Publique, as Magistrates. Or, (2.) Inferiours. First, Natives, as Children and Servants, Thy Son and thy Daughter, thy Man-Servant and thy Maid Servant.
Or, 2 lie. More Public, as Magistrates. Or, (2.) Inferiors. First, Natives, as Children and Servants, Thy Son and thy Daughter, thy Man-Servant and thy Maid Servant.
cc, crd vvb. n1 j, p-acp n2. cc, (crd) n2-jn. ord, n2-jn, p-acp n2 cc n2, po21 n1 cc po21 n1, po21 n1 cc po21 n1 n1.
(74) sermon (DIV1)
1978
Page 331
9383
Secondly, Foreigners, The Stranger that is within thy Gates.
Secondly, Foreigners, The Stranger that is within thy Gates.
ord, n2, dt n1 cst vbz p-acp po21 n2.
(74) sermon (DIV1)
1978
Page 331
9384
II. The Cogent Arguments to obey this Command of keeping Holy the Sabbath, 1. From the Rationality of it — Six Days shalt thou labour, and do all thy Work:
II The Cogent Arguments to obey this Command of keeping Holy the Sabbath, 1. From the Rationality of it — Six Days shalt thou labour, and do all thy Work:
crd dt np1 n2 pc-acp vvi d n1 pp-f vvg j dt n1, crd p-acp dt n1 pp-f pn31 — crd n2 vm2 pns21 vvi, cc vdb d po21 n1:
(74) sermon (DIV1)
1979
Page 331
9385
As if God had said, I am not an hard Master, I do not grutch thee time to look after thy Calling, and to get an Estate.
As if God had said, I am not an hard Master, I do not grutch thee time to look After thy Calling, and to get an Estate.
c-acp cs np1 vhd vvn, pns11 vbm xx dt j n1, pns11 vdb xx vvi pno21 n1 pc-acp vvi p-acp po21 vvg, cc pc-acp vvi dt n1.
(74) sermon (DIV1)
1979
Page 331
9386
I have given thee Six Days, Six to do all thy Work in, and have taken but one Day for my self:
I have given thee Six Days, Six to doe all thy Work in, and have taken but one Day for my self:
pns11 vhb vvn pno21 crd n2, crd p-acp n1 d po21 n1 p-acp, cc vhb vvn p-acp crd n1 p-acp po11 n1:
(74) sermon (DIV1)
1979
Page 331
9387
I might have reserved Six Days for my self, and allowed thee but one;
I might have reserved Six Days for my self, and allowed thee but one;
pns11 vmd vhi vvn crd n2 p-acp po11 n1, cc vvd pno21 p-acp pi;
(74) sermon (DIV1)
1979
Page 331
9388
but I have given thee Six Days for the Works of thy Calling, and have taken but One Day for my own Service;
but I have given thee Six Days for the Works of thy Calling, and have taken but One Day for my own Service;
cc-acp pns11 vhb vvn pno21 crd n2 p-acp dt vvz pp-f po21 vvg, cc vhb vvn p-acp crd n1 p-acp po11 d n1;
(74) sermon (DIV1)
1979
Page 331
9389
therefore it is equal and rational, that thou shouldst set this Day in a special manner apart for my Worship.
Therefore it is equal and rational, that thou Shouldst Set this Day in a special manner apart for my Worship.
av pn31 vbz j-jn cc j, cst pns21 vmd2 vvi d n1 p-acp dt j n1 av p-acp po11 n1.
(74) sermon (DIV1)
1979
Page 331
9390
2. The Second Argument is taken from, 2 ly. The Iustice of it. The Seventh Day is the Sabbath of the Lord thy God :
2. The Second Argument is taken from, 2 lie. The justice of it. The Seventh Day is the Sabbath of the Lord thy God:
crd dt ord n1 vbz vvn p-acp, crd vvb. dt n1 pp-f pn31. dt ord n1 vbz dt n1 pp-f dt n1 po21 np1:
(74) sermon (DIV1)
1980
Page 331
9391
As if God had said, The Sabbath-Day is my Due, I challenge a special Right in it,
As if God had said, The Sabbath-Day is my Endue, I challenge a special Right in it,
c-acp cs np1 vhd vvn, dt n1 vbz po11 n-jn, pns11 vvb dt j n-jn p-acp pn31,
(74) sermon (DIV1)
1980
Page 331
9392
and none hath any thing to do to lay claim to it.
and none hath any thing to do to lay claim to it.
cc pi vhz d n1 pc-acp vdi pc-acp vvi n1 p-acp pn31.
(74) sermon (DIV1)
1980
Page 331
9393
He who robs me of THIS DAY, and puts it to common Uses, is a Sacrilegious Person, he steals from the Crown of Heaven,
He who robs me of THIS DAY, and puts it to Common Uses, is a Sacrilegious Person, he steals from the Crown of Heaven,
pns31 r-crq vvz pno11 pp-f d n1, cc vvz pn31 p-acp j n2, vbz dt j n1, pns31 vvz p-acp dt n1 pp-f n1,
(74) sermon (DIV1)
1980
Page 331
9394
and I will in no wise hold him guiltless.
and I will in no wise hold him guiltless.
cc pns11 vmb p-acp dx n1 vvb pno31 j.
(74) sermon (DIV1)
1980
Page 331
9416
The business on the Week-Day makes us too forgetful of God and our Souls; the Sabbath brings God into our Remembrance.
The business on the Week-Day makes us too forgetful of God and our Souls; the Sabbath brings God into our Remembrance.
dt n1 p-acp dt n1 vvz pno12 av j pp-f np1 cc po12 n2; dt n1 vvz np1 p-acp po12 n1.
(74) sermon (DIV1)
1986
Page 332
9395
3. The Third Argument for sanctifying the Sabbath, is taken from God's own Pattern, he rested the Seventh Day. As if the Lord should say, Will not you follow my Pattern? Having finished all my Works of Creation, I rested the Seventh Day.
3. The Third Argument for sanctifying the Sabbath, is taken from God's own Pattern, he rested the Seventh Day. As if the Lord should say, Will not you follow my Pattern? Having finished all my Works of Creation, I rested the Seventh Day.
crd dt ord n1 p-acp vvg dt n1, vbz vvn p-acp npg1 d n1, pns31 vvd dt ord n1. c-acp cs dt n1 vmd vvi, vmb xx pn22 vvi po11 n1? vhg vvn d po11 vvz pp-f n1, pns11 vvd dt ord n1.
(74) sermon (DIV1)
1981
Page 331
9396
So you having done all your Secular Work on the Six Days, you should now cease from the Labour of your Calling,
So you having done all your Secular Work on the Six Days, you should now cease from the Labour of your Calling,
av pn22 vhg vdn d po22 j n1 p-acp dt crd n2, pn22 vmd av vvi p-acp dt n1 pp-f po22 vvg,
(74) sermon (DIV1)
1981
Page 331
9397
and Dedicate the Seventh Day to the Lord as a Day of Holy Rest.
and Dedicate the Seventh Day to the Lord as a Day of Holy Rest.
cc j dt ord n1 p-acp dt n1 p-acp dt n1 pp-f j n1
(74) sermon (DIV1)
1981
Page 331
9398
4. The Fourth Argument for Sabbath-Sanctification, is taken ab Vtili, from the Benefit which redounds from a Religious Observation of the Sabbath.
4. The Fourth Argument for Sabbath sanctification, is taken ab Useful, from the Benefit which redounds from a Religious Observation of the Sabbath.
crd dt ord n1 p-acp j, vbz vvn fw-la np1, p-acp dt n1 r-crq vvz p-acp dt j n1 pp-f dt n1.
(74) sermon (DIV1)
1982
Page 331
9399
The Lord blessed the Seventh-Day and hallowed it: The Lord blessed the Seventh-Day and hallowed it:
dt n1 vvn dt n1 cc vvd pn31:
(74) sermon (DIV1)
1982
Page 331
9400
It is not only a Day of God's Benediction, God did not only appoint the Seventh-Day,
It is not only a Day of God's Benediction, God did not only appoint the Seventh-Day,
pn31 vbz xx av-j dt n1 pp-f npg1 n1, np1 vdd xx av-j vvi dt n1,
(74) sermon (DIV1)
1982
Page 331
9401
but he blessed the Seventh Day.
but he blessed the Seventh Day.
cc-acp pns31 j-vvn dt ord n1.
(74) sermon (DIV1)
1982
Page 331
9402
The Sabbath-Day is not only a Day of Honour to God, but a Day of Blessing to us;
The Sabbath-Day is not only a Day of Honour to God, but a Day of Blessing to us;
dt n1 vbz xx av-j dt n1 pp-f vvb p-acp np1, cc-acp dt n1 pp-f vvg p-acp pno12;
(74) sermon (DIV1)
1982
Page 331
9403
it is not only a Day wherein we give God Worship, but a Day wherein he gives us Grace;
it is not only a Day wherein we give God Worship, but a Day wherein he gives us Grace;
pn31 vbz xx av-j dt n1 c-crq pns12 vvb np1 n1, cc-acp dt n1 c-crq pns31 vvz pno12 n1;
(74) sermon (DIV1)
1982
Page 331
9404
on this Day a Blessing drops down from Heaven. This is a great Argument for the keeping the Sabbath-Day Holy:
on this Day a Blessing drops down from Heaven. This is a great Argument for the keeping the Sabbath-Day Holy:
p-acp d n1 dt n1 vvz a-acp p-acp n1. d vbz dt j n1 p-acp dt vvg dt n1 j:
(74) sermon (DIV1)
1982
Page 331
9405
God is not benefited by it, we cannot add one Cubit to his Essential Glory; but we our selves are advantaged:
God is not benefited by it, we cannot add one Cubit to his Essential Glory; but we our selves Are advantaged:
np1 vbz xx vvn p-acp pn31, pns12 vmbx vvi crd n1 p-acp po31 j n1; cc-acp pns12 po12 n2 vbr vvn:
(74) sermon (DIV1)
1982
Page 332
9406
The Sabbath-Day religiously observed, entails a Blessing upon our Souls, our Estate, our Posterity. As the not keeping this Day Holy brings a Curse, Ier. 17.27. God curseth a Man's Blessings, Mal. 2.2. The Bread which he eats is poysoned with a Curse:
The Sabbath-Day religiously observed, entails a Blessing upon our Souls, our Estate, our Posterity. As the not keeping this Day Holy brings a Curse, Jeremiah 17.27. God Curseth a Man's Blessings, Malachi 2.2. The Bred which he eats is poisoned with a Curse:
dt n1 av-j vvn, vvz dt n1 p-acp po12 n2, po12 n1, po12 n1. p-acp dt xx vvg d n1 j vvz dt n1, np1 crd. np1 vvz dt ng1 n2, np1 crd. dt n1 r-crq pns31 vvz vbz vvn p-acp dt n1:
(74) sermon (DIV1)
1982
Page 332
9407
So the Conscientious Observation of the Sabbath, brings all manner of Blessings with it. These are the Arguments to induce Sabbath-Sanctification.
So the Conscientious Observation of the Sabbath, brings all manner of Blessings with it. These Are the Arguments to induce Sabbath sanctification.
av dt j n1 pp-f dt n1, vvz d n1 pp-f n2 p-acp pn31. d vbr dt n2 pc-acp vvi j.
(74) sermon (DIV1)
1982
Page 332
9408
And so I have divided the Commandment into its several Parts, and explained the Sence of it.
And so I have divided the Commandment into its several Parts, and explained the Sense of it.
cc av pns11 vhb vvn dt n1 p-acp po31 j n2, cc vvd dt n1 pp-f pn31.
(74) sermon (DIV1)
1982
Page 332
9409
The thing I would have you observe is, That this Commandment about keeping the Sabbath, was not abrogated with the Ceremonial Law,
The thing I would have you observe is, That this Commandment about keeping the Sabbath, was not abrogated with the Ceremonial Law,
dt n1 pns11 vmd vhi pn22 vvb vbz, cst d n1 p-acp vvg dt n1, vbds xx vvn p-acp dt j n1,
(74) sermon (DIV1)
1983
Page 332
9410
but it is purely Moral, and the Observation of the Sabbath is to be continued to the end of the World.
but it is purely Moral, and the Observation of the Sabbath is to be continued to the end of the World.
cc-acp pn31 vbz av-j j, cc dt n1 pp-f dt n1 vbz pc-acp vbi vvn p-acp dt n1 pp-f dt n1.
(74) sermon (DIV1)
1983
Page 332
9411
Where can we show that God hath given us a Discharge from keeping one Day in seven? So that I say, this fourth Commandment is Moral, and obligeth Christians to the perpetual Commemoration and Sanctification of the Sabbath.
Where can we show that God hath given us a Discharge from keeping one Day in seven? So that I say, this fourth Commandment is Moral, and obliges Christians to the perpetual Commemoration and Sanctification of the Sabbath.
q-crq vmb pns12 vvi cst np1 vhz vvn pno12 dt n1 p-acp vvg crd n1 p-acp crd? av cst pns11 vvb, d ord n1 vbz j, cc vvz np1 p-acp dt j n1 cc n1 pp-f dt n1.
(74) sermon (DIV1)
1983
Page 332
9412
Quest. Why God hath appointed a Sabbath? Ans. 1. In respect of Himself ;Quest. Why God hath appointed a Sabbath? Ans. 1. In respect of Himself;
n1. q-crq np1 vhz vvn dt n1? np1 crd p-acp n1 pp-f px31;
(74) sermon (DIV1)
1984
Page 332
9413
it is requisite that God should reserve one Day in Seven for his own immediate Service, that hereby he might be acknowledged to be the great Plenipotentiary or Sovereign Lord, who hath Power over us both to command Worship,
it is requisite that God should reserve one Day in Seven for his own immediate Service, that hereby he might be acknowledged to be the great Plenipotentiary or Sovereign Lord, who hath Power over us both to command Worship,
pn31 vbz j cst np1 vmd vvi crd n1 p-acp crd p-acp po31 d j n1, cst av pns31 vmd vbi vvn pc-acp vbi dt j np1 cc j-jn n1, r-crq vhz n1 p-acp pno12 d pc-acp vvi n1,
(74) sermon (DIV1)
1985
Page 332
9417
When the Dust of the World falling hath clogg'd the Wheels of our Affections, that they would scarce move towards God, the Sabbath comes and oyls the Wheels of our Affections,
When the Dust of the World falling hath clogged the Wheels of our Affections, that they would scarce move towards God, the Sabbath comes and oils the Wheels of our Affections,
c-crq dt n1 pp-f dt n1 vvg vhz vvn dt n2 pp-f po12 n2, cst pns32 vmd av-j vvi p-acp np1, dt n1 vvz cc n2 dt n2 pp-f po12 n2,
(74) sermon (DIV1)
1986
Page 332
9418
and now they move swiftly in Religion: Therefore God hath appointed a Sabbath to ripen our Holiness.
and now they move swiftly in Religion: Therefore God hath appointed a Sabbath to ripen our Holiness.
cc av pns32 vvb av-j p-acp n1: av np1 vhz vvn dt n1 pc-acp vvi po12 n1.
(74) sermon (DIV1)
1986
Page 332
9419
On this Day the Thoughts contemplate Heaven, the Tongue speaks of God, and is as the Pen of a ready Writer ;
On this Day the Thoughts contemplate Heaven, the Tongue speaks of God, and is as the Pen of a ready Writer;
p-acp d n1 dt n2 vvi n1, dt n1 vvz pp-f np1, cc vbz p-acp dt n1 pp-f dt j n1;
(74) sermon (DIV1)
1986
Page 332
9420
now the Eyes drop Tears, now the Soul burns in Love.
now the Eyes drop Tears, now the Soul burns in Love.
av dt n2 vvb n2, av dt n1 vvz p-acp n1.
(74) sermon (DIV1)
1986
Page 332
9421
When the Heart was all the Week frozen, now on the Sabbath it is melted with the Word.
When the Heart was all the Week frozen, now on the Sabbath it is melted with the Word.
c-crq dt n1 vbds d dt n1 vvn, av p-acp dt n1 pn31 vbz vvn p-acp dt n1.
(74) sermon (DIV1)
1986
Page 332
9422
The Sabbath is a Friend to Religion, it files off the Rust of our Graces, it is a Spiritual Jubilee wherein the Soul is set to converse with its Maker.
The Sabbath is a Friend to Religion, it files off the Rust of our Graces, it is a Spiritual Jubilee wherein the Soul is Set to converse with its Maker.
dt n1 vbz dt n1 p-acp n1, pn31 n2 a-acp dt n1 pp-f po12 n2, pn31 vbz dt j n1 c-crq dt n1 vbz vvn pc-acp vvi p-acp po31 n1.
(74) sermon (DIV1)
1986
Page 332
9423
I should in the next place show you the Modus, or Manner how we should keep the Sabbath-Day Holy.
I should in the next place show you the Modus, or Manner how we should keep the Sabbath-Day Holy.
pns11 vmd p-acp dt ord n1 vvb pn22 dt fw-la, cc n1 c-crq pns12 vmd vvi dt n1 j.
(74) sermon (DIV1)
1987
Page 332
9424
But before I come to that, I shall propound a great Question, viz. Qu. How comes it to pass that we do not keep the Seventh Day Sabbath,
But before I come to that, I shall propound a great Question, viz. Qu. How comes it to pass that we do not keep the Seventh Day Sabbath,
cc-acp c-acp pns11 vvb p-acp d, pns11 vmb vvi dt j n1, n1 n1 c-crq vvz pn31 pc-acp vvi cst pns12 vdb xx vvi dt ord n1 n1,
(74) sermon (DIV1)
1987
Page 332
9425
as it was in the Primitive Institution, but have changed it to another Day? as it was in the Primitive Institution, but have changed it to Another Day?
c-acp pn31 vbds p-acp dt j n1, cc-acp vhb vvn pn31 p-acp j-jn n1?
(74) sermon (DIV1)
1988
Page 332
9426
Ans. The old Seventh-day Sabbath (which was the Jewish Sabbath) is abrogated, and in the room of it, the first Day of the Week, which is the Christian Sabbath, succeeds.Ans. The old Seventh-day Sabbath (which was the Jewish Sabbath) is abrogated, and in the room of it, the First Day of the Week, which is the Christian Sabbath, succeeds.
np1 dt j n1 n1 (r-crq vbds dt jp n1) vbz vvn, cc p-acp dt n1 pp-f pn31, dt ord n1 pp-f dt n1, r-crq vbz dt njp n1, vvz.
(74) sermon (DIV1)
1989
Page 332
9427
The Morality or Substance of the Fourth Commandment, doth not lie in keeping the Seventh Day precisely, but in keeping one Day in Seven, which God hath appointed.
The Morality or Substance of the Fourth Commandment, does not lie in keeping the Seventh Day precisely, but in keeping one Day in Seven, which God hath appointed.
dt n1 cc n1 pp-f dt ord n1, vdz xx vvi p-acp vvg dt ord n1 av-j, p-acp p-acp vvg crd n1 p-acp crd, r-crq np1 vhz vvn.
(74) sermon (DIV1)
1989
Page 332
9428
Qu. But how comes the First Day in the Week to be substituted in the room of the Seventh Day? Ans. Not by Ecclesiastical Authority.
Qu. But how comes the First Day in the Week to be substituted in the room of the Seventh Day? Ans. Not by Ecclesiastical authority.
n1 cc-acp q-crq vvz dt ord n1 p-acp dt n1 pc-acp vbi vvn p-acp dt n1 pp-f dt ord n1? np1 xx p-acp j n1.
(74) sermon (DIV1)
1990
Page 332
9429
The Church (saith Mr. Perkins ) hath no power to Ordain a Sabbath. But,
The Church (Says Mr. Perkins) hath not power to Ordain a Sabbath. But,
dt n1 (vvz n1 np1) vhz xx n1 pc-acp vvi dt n1. p-acp,
(74) sermon (DIV1)
1991
Page 332
9430
1. The Change of the Sabbath from the Last Day of the Week to the First, was by Christ's own Appointment. Christ is Lord of the Sabbath, Mark 2.28.
1. The Change of the Sabbath from the Last Day of the Week to the First, was by Christ's own Appointment. christ is Lord of the Sabbath, Mark 2.28.
crd dt n1 pp-f dt n1 p-acp dt ord n1 pp-f dt n1 p-acp dt ord, vbds p-acp npg1 d n1. np1 vbz n1 pp-f dt n1, vvb crd.
(74) sermon (DIV1)
1992
Page 332
9431
And who shall appoint a Day, but he who is Lord of it? He made this Day, Psalm 118.24. This is the Day which the Lord hath made.
And who shall appoint a Day, but he who is Lord of it? He made this Day, Psalm 118.24. This is the Day which the Lord hath made.
cc q-crq vmb vvi dt n1, cc-acp pns31 r-crq vbz n1 pp-f pn31? pns31 vvd d n1, n1 crd. d vbz dt n1 r-crq dt n1 vhz vvn.
(74) sermon (DIV1)
1992
Page 332
9432
Arnobius and the Current of Expositors understand it of our Christian Sabbath, and it is called NONLATINALPHABET, the Lords Day, Rev. 1.10.Arnobius and the Current of Expositors understand it of our Christian Sabbath, and it is called, the lords Day, Rev. 1.10.
np1 cc dt n1 pp-f n2 vvb pn31 pp-f po12 np1 n1, cc pn31 vbz vvn, dt n2 n1, n1 crd.
(74) sermon (DIV1)
1992
Page 332
9433
As it is called the Lord's Supper, because of the Lords instituting the Bread and Wine,
As it is called the Lord's Supper, Because of the lords instituting the Bred and Wine,
p-acp pn31 vbz vvn dt n1|vbz n1, c-acp pp-f dt n2 vvg dt n1 cc n1,
(74) sermon (DIV1)
1992
Page 332
9434
and setting it apart from a common Use to a more special and Sacred Use:
and setting it apart from a Common Use to a more special and Sacred Use:
cc vvg pn31 av p-acp dt j n1 p-acp dt av-dc j cc j n1:
(74) sermon (DIV1)
1992
Page 332
9435
So it is called the Lords Day, because of the Lord's Instituting it, and setting it apart from common Days to his special Worship and Service.
So it is called the lords Day, Because of the Lord's Instituting it, and setting it apart from Common Days to his special Worship and Service.
av pn31 vbz vvn dt n2 n1, c-acp pp-f dt n1|vbz vvg pn31, cc vvg pn31 av p-acp j n2 p-acp po31 j n1 cc n1.
(74) sermon (DIV1)
1992
Page 332
9881
Come to the Word to be changed into the Similitude of it.
Come to the Word to be changed into the Similitude of it.
np1 p-acp dt n1 pc-acp vbi vvn p-acp dt n1 pp-f pn31.
(77) sermon (DIV1)
2082
Page 344
9436
Christ arose on the First Day of the Week out of the Grave, and appeared twice on this Day to his Disciples, Iohn 20.19, 26. which was to intimate to the Disciples (saith Austin and Athanasius ) that he transferred the Jewish Sabbath to the Lord's Day.
christ arose on the First Day of the Week out of the Grave, and appeared twice on this Day to his Disciples, John 20.19, 26. which was to intimate to the Disciples (Says Austin and Athanasius) that he transferred the Jewish Sabbath to the Lord's Day.
np1 vvd p-acp dt ord n1 pp-f dt n1 av pp-f dt j, cc vvd av p-acp d n1 p-acp po31 n2, np1 crd, crd r-crq vbds pc-acp vvi p-acp dt n2 (vvz np1 cc np1) cst pns31 vvd dt jp n1 p-acp dt ng1 n1.
(74) sermon (DIV1)
1992
Page 332
9437
2. The keeping of the First Day, (which is the Lord's Day) was the Practice of the Apostles, 1 Cor. 16.2. Acts 20.7. On the first Day of the Week, when the Disciples came together to break Bread, Paul Preached to them.
2. The keeping of the First Day, (which is the Lord's Day) was the Practice of the Apostles, 1 Cor. 16.2. Acts 20.7. On the First Day of the Week, when the Disciples Come together to break Bred, Paul Preached to them.
crd dt n-vvg pp-f dt ord n1, (r-crq vbz dt ng1 n1) vbds dt n1 pp-f dt n2, crd np1 crd. vvz crd. p-acp dt ord n1 pp-f dt n1, c-crq dt n2 vvd av pc-acp vvi n1, np1 vvn p-acp pno32.
(74) sermon (DIV1)
1993
Page 332
9438
Here was both Preaching and Breaking of Bread on this Day.
Here was both Preaching and Breaking of Bred on this Day.
av vbds d vvg cc vvg pp-f n1 p-acp d n1.
(74) sermon (DIV1)
1993
Page 332
9439
Austin, and Innocentius, and Isidore, make the keeping of our Gospel-Sabbath to be an Apostolical Sanction, and affirm that by Vertue of the Apostles Practice, this Lord's Day is to be sequestred and set apart for Divine Worship.Austin, and Innocentius, and Isidore, make the keeping of our Gospel-Sabbath to be an Apostolical Sanction, and affirm that by Virtue of the Apostles Practice, this Lord's Day is to be sequestered and Set apart for Divine Worship.
np1, cc np1, cc np1, vvb dt n-vvg pp-f po12 n1 pc-acp vbi dt j n1, cc vvb cst p-acp n1 pp-f dt n2 n1, d n1|vbz n1 vbz pc-acp vbi vvn cc vvn av p-acp j-jn n1.
(74) sermon (DIV1)
1993
Page 333
9440
What the Apostles did, they did it by Divine Authority, for they were inspired by the Holy Ghost.
What the Apostles did, they did it by Divine authority, for they were inspired by the Holy Ghost.
q-crq dt n2 vdd, pns32 vdd pn31 p-acp j-jn n1, c-acp pns32 vbdr vvn p-acp dt j n1.
(74) sermon (DIV1)
1993
Page 333
9441
3. Besides, the Primitive Church had the Lord's Day, which we now Celebrate in High Estimation.
3. Beside, the Primitive Church had the Lord's Day, which we now Celebrate in High Estimation.
crd p-acp, dt j n1 vhd dt ng1 n1, r-crq pns12 av vvi p-acp j n1.
(74) sermon (DIV1)
1994
Page 333
9442
It was a great Badge of their Religion to observe this Day.
It was a great Badge of their Religion to observe this Day.
pn31 vbds dt j n1 pp-f po32 n1 pc-acp vvi d n1.
(74) sermon (DIV1)
1994
Page 333
9443
Ignatius the most ancient Father, who lived in the time of St. Iohn the Apostle, hath these Words, Let every one that loveth Christ, keep holy the First Day of the Week, the Lord's Day. Ignatius the most ancient Father, who lived in the time of Saint John the Apostle, hath these Words, Let every one that loves christ, keep holy the First Day of the Week, the Lord's Day.
np1 dt av-ds j n1, r-crq vvd p-acp dt n1 pp-f n1 np1 dt n1, vhz d n2, vvb d pi cst vvz np1, vvb j dt ord n1 pp-f dt n1, dt ng1 n1.
(74) sermon (DIV1)
1994
Page 333
9444
This Day hath been observed by the Church of Christ above Sixteen Hundred Years, as Learned Bucer notes.
This Day hath been observed by the Church of christ above Sixteen Hundred years, as Learned Bucer notes.
d n1 vhz vbn vvn p-acp dt n1 pp-f np1 p-acp crd crd n2, c-acp j np1 n2.
(74) sermon (DIV1)
1994
Page 333
9445
Thus you see how the Seventh-day Sabbath comes to be changed to the First-day Sabbath.
Thus you see how the Seventh-day Sabbath comes to be changed to the First-day Sabbath.
av pn22 vvb c-crq dt n1 n1 vvz pc-acp vbi vvn p-acp dt n1 n1.
(74) sermon (DIV1)
1994
Page 333
9446
Now there is a Grand Reason for changing of the Jewish Sabbath to the Lord's Day,
Now there is a Grand Reason for changing of the Jewish Sabbath to the Lord's Day,
av pc-acp vbz dt j n1 p-acp vvg pp-f dt jp n1 p-acp dt ng1 n1,
(74) sermon (DIV1)
1995
Page 333
9447
because this puts us in Mind of the Mystery of our Redemption by Christ.
Because this puts us in Mind of the Mystery of our Redemption by christ.
c-acp d vvz pno12 p-acp n1 pp-f dt n1 pp-f po12 n1 p-acp np1.
(74) sermon (DIV1)
1995
Page 333
9448
The Reason why God did institute the Old Sabbath, was, Because God would have it kept as a Memorial of the Creation:
The Reason why God did institute the Old Sabbath, was, Because God would have it kept as a Memorial of the Creation:
dt n1 c-crq np1 vdd vvi dt j n1, vbds, c-acp np1 vmd vhi pn31 vvn p-acp dt n-jn pp-f dt n1:
(74) sermon (DIV1)
1995
Page 333
9449
But the Lord hath now brought the First Day of the Week in the room of it, in memory of a more Glorious Work than Creation, and that is Redemption.
But the Lord hath now brought the First Day of the Week in the room of it, in memory of a more Glorious Work than Creation, and that is Redemption.
cc-acp dt n1 vhz av vvn dt ord n1 pp-f dt n1 p-acp dt n1 pp-f pn31, p-acp n1 pp-f dt av-dc j n1 cs n1, cc d vbz n1.
(74) sermon (DIV1)
1995
Page 333
9450
Great was the Work of Creation, but greater was the Work of Redemption. As it was said, Hag. 2.9. The Glory of the Second Temple was greater than the Glory of the First Temple :
Great was the Work of Creation, but greater was the Work of Redemption. As it was said, Hag. 2.9. The Glory of the Second Temple was greater than the Glory of the First Temple:
j vbds dt n1 pp-f n1, p-acp jc vbds dt n1 pp-f n1. p-acp pn31 vbds vvn, np1 crd. dt n1 pp-f dt ord n1 vbds jc cs dt n1 pp-f dt ord n1:
(74) sermon (DIV1)
1996
Page 333
9451
So the Glory of the Redemption was greater than the Glory of the Creation.
So the Glory of the Redemption was greater than the Glory of the Creation.
av dt n1 pp-f dt n1 vbds jc cs dt n1 pp-f dt n1.
(74) sermon (DIV1)
1996
Page 333
9452
Great Wisdom was seen in the curious making us, but more miraculous Wisdom in saving us.
Great Wisdom was seen in the curious making us, but more miraculous Wisdom in Saving us.
j n1 vbds vvn p-acp dt j vvg pno12, cc-acp av-dc j n1 p-acp vvg pno12.
(74) sermon (DIV1)
1996
Page 333
9453
Great Power was seen in bringing us out of nothing, but greater Power in helping us when we were worse than nothing.
Great Power was seen in bringing us out of nothing, but greater Power in helping us when we were Worse than nothing.
j n1 vbds vvn p-acp vvg pno12 av pp-f pix, cc-acp jc n1 p-acp vvg pno12 c-crq pns12 vbdr jc cs pix.
(74) sermon (DIV1)
1996
Page 333
10205
for ye serve the Lord Christ. for you serve the Lord christ.
c-acp pn22 vvb dt n1 np1.
(79) sermon (DIV1)
2140
Page 352
9454
It cost more to redeem us than to create us. In the Creation there was but speaking a Word, Psal. 148.5. In the Redeeming us there was shedding of Blood, 1 Pet. 1.18, 19. The Creation was the Work of God's Fingers, Psal. 8.3. Redemption was the Work of his Arm, Luke 1.5. In the Creation ▪ God gave us our selves, in the Redemption he gave us Himself :
It cost more to Redeem us than to create us. In the Creation there was but speaking a Word, Psalm 148.5. In the Redeeming us there was shedding of Blood, 1 Pet. 1.18, 19. The Creation was the Work of God's Fingers, Psalm 8.3. Redemption was the Work of his Arm, Lycia 1.5. In the Creation ▪ God gave us our selves, in the Redemption he gave us Himself:
pn31 n1 dc pc-acp vvi pno12 av pc-acp vvi pno12. p-acp dt n1 a-acp vbds p-acp vvg dt n1, np1 crd. p-acp dt vvg pno12 pc-acp vbds vvg pp-f n1, vvn np1 crd, crd dt n1 vbds dt n1 pp-f npg1 n2, np1 crd. n1 vbds dt n1 pp-f po31 n1, av crd. p-acp dt n1 ▪ np1 vvd pno12 po12 n2, p-acp dt n1 pns31 vvd pno12 px31:
(74) sermon (DIV1)
1996
Page 333
9455
By Creation we have a Life in Adam, by Redemption we have a Life in Christ, Col. 3.3. By Creation we had a right to an Earthly Paradise, by Redemption we have a Title to an Heavenly Kingdom.
By Creation we have a Life in Adam, by Redemption we have a Life in christ, Col. 3.3. By Creation we had a right to an Earthly Paradise, by Redemption we have a Title to an Heavenly Kingdom.
p-acp n1 pns12 vhb dt n1 p-acp np1, p-acp n1 pns12 vhb dt n1 p-acp np1, np1 crd. p-acp n1 pns12 vhd dt j-jn p-acp dt j n1, p-acp n1 pns12 vhb dt n1 p-acp dt j n1.
(74) sermon (DIV1)
1996
Page 333
9456
So that well might Christ change the Seventh Day of the Week into the First,
So that well might christ change the Seventh Day of the Week into the First,
av cst av vmd np1 vvi dt ord n1 pp-f dt n1 p-acp dt ord,
(74) sermon (DIV1)
1996
Page 333
9457
because this Day puts us in mind of our Redemption, which is a more glorious Work than the Creation.
Because this Day puts us in mind of our Redemption, which is a more glorious Work than the Creation.
c-acp d n1 vvz pno12 p-acp n1 pp-f po12 n1, r-crq vbz dt av-dc j n1 cs dt n1.
(74) sermon (DIV1)
1996
Page 333
9458
Vse. The Use I shall make is, That we should have this Christian Sabbath we now Celebrate in high Veneration.Use. The Use I shall make is, That we should have this Christian Sabbath we now Celebrate in high Veneration.
vvb. dt n1 pns11 vmb vvi vbz, cst pns12 vmd vhi d njp n1 pns12 av vvi p-acp j n1.
(74) sermon (DIV1)
1997
Page 333
9459
The Jews call'd the Sabbath, Desiderium Dierum, The Desire of Days, and the Queen of Days.
The jews called the Sabbath, Desiderium Days, The Desire of Days, and the Queen of Days.
dt np2 vvd dt n1, np1 np1, dt n1 pp-f n2, cc dt n1 pp-f n2.
(74) sermon (DIV1)
1997
Page 333
9460
It is a Day of sweet Rest. This Day we must call a Delight, the Holy of the Lord, Honourable, Isa. 58.13. Mettal that hath the King's Stamp upon it is Honourable, and of great value.
It is a Day of sweet Rest. This Day we must call a Delight, the Holy of the Lord, Honourable, Isaiah 58.13. Metal that hath the King's Stamp upon it is Honourable, and of great valve.
pn31 vbz dt n1 pp-f j n1 d n1 pns12 vmb vvi dt n1, dt j pp-f dt n1, j, np1 crd. n1 cst vhz dt ng1 n1 p-acp pn31 vbz j, cc pp-f j n1.
(74) sermon (DIV1)
1997
Page 333
9461
God hath set his Royal Stamp upon the Sabbath: It is the Sabbath of the Lord, this makes it Honourable.
God hath Set his Royal Stamp upon the Sabbath: It is the Sabbath of the Lord, this makes it Honourable.
np1 vhz vvn po31 j n1 p-acp dt n1: pn31 vbz dt n1 pp-f dt n1, d vvz pn31 j.
(74) sermon (DIV1)
1997
Page 333
9462
This Day we should look upon as the best Day in the Week.
This Day we should look upon as the best Day in the Week.
d n1 pns12 vmd vvi p-acp p-acp dt js n1 p-acp dt n1.
(74) sermon (DIV1)
1997
Page 333
9463
What the Phoenix is among the Birds, what the Sun is among the Planets, that the Lord's Day is among other Days.
What the Phoenix is among the Birds, what the Sun is among the Planets, that the Lord's Day is among other Days.
q-crq dt n1 vbz p-acp dt n2, r-crq dt n1 vbz p-acp dt n2, cst dt ng1 n1 vbz p-acp j-jn n2.
(74) sermon (DIV1)
1997
Page 333
9464
This is the Day which the Lord hath made, Psal. 118.24.
This is the Day which the Lord hath made, Psalm 118.24.
d vbz dt n1 r-crq dt n1 vhz vvn, np1 crd.
(74) sermon (DIV1)
1997
Page 333
9465
God hath made all the Days, but he hath blessed this. As Iocob got the Blessing from his Brother,
God hath made all the Days, but he hath blessed this. As Jacob god the Blessing from his Brother,
np1 vhz vvn d dt n2, p-acp pns31 vhz vvn d. p-acp np1 vvd dt n1 p-acp po31 n1,
(74) sermon (DIV1)
1997
Page 333
9466
so the Sabbath hath got the Blessing from all the other Days in the Week. The Sabbath is a Day in which we converse in a special manner with God.
so the Sabbath hath god the Blessing from all the other Days in the Week. The Sabbath is a Day in which we converse in a special manner with God.
av dt n1 vhz vvn dt n1 p-acp d dt j-jn n2 p-acp dt n1. dt n1 vbz dt n1 p-acp r-crq pns12 vvb p-acp dt j n1 p-acp np1.
(74) sermon (DIV1)
1997
Page 333
9467
The Jews call'd the Sabbath, Dies Lucis, A Day of Light ;
The jews called the Sabbath, Die Lucis, A Day of Light;
dt np2 vvd dt n1, vvz fw-la, dt n1 pp-f j;
(74) sermon (DIV1)
1997
Page 333
9468
on this Day the Sun of Righteousness shines upon the Soul. The Sabbath is the Market-day of the Soul, the Cream of Time;
on this Day the Sun of Righteousness shines upon the Soul. The Sabbath is the Market day of the Soul, the Cream of Time;
p-acp d n1 dt n1 pp-f n1 vvz p-acp dt n1 dt n1 vbz dt n1 pp-f dt n1, dt n1 pp-f n1;
(74) sermon (DIV1)
1997
Page 333
9469
this is the Day of Christ's rising out of the Grave, and the Holy Ghosts descending upon the Earth.
this is the Day of Christ's rising out of the Grave, and the Holy Ghosts descending upon the Earth.
d vbz dt n1 pp-f npg1 n-vvg av pp-f dt j, cc dt j n2 vvg p-acp dt n1.
(74) sermon (DIV1)
1997
Page 333
9470
This Day is perfum'd with the sweet Odour of Prayer, which goes up to Heaven as Incense.
This Day is perfumed with the sweet Odour of Prayer, which Goes up to Heaven as Incense.
d n1 vbz vvn p-acp dt j n1 pp-f n1, r-crq vvz a-acp p-acp n1 p-acp n1.
(74) sermon (DIV1)
1997
Page 333
9471
This Day the Manna falls, that Angels Food; this is the Soul's Festival Day; on this Day all the Graces act their Part:
This Day the Manna falls, that Angels Food; this is the Soul's Festival Day; on this Day all the Graces act their Part:
d n1 dt n1 vvz, cst ng1 n1; d vbz dt ng1 n1 n1; p-acp d n1 d dt n2 vvi po32 n1:
(74) sermon (DIV1)
1997
Page 333
9472
The other Days of the Week are most employed about Earth, this Day about Heaven : Then you gather Straw, now Pearl.
The other Days of the Week Are most employed about Earth, this Day about Heaven: Then you gather Straw, now Pearl.
dt j-jn n2 pp-f dt n1 vbr av-ds vvn p-acp n1, d n1 p-acp n1: cs pn22 vvb n1, av n1.
(74) sermon (DIV1)
1997
Page 333
9473
Now Christ takes the Soul up into the Mount, and gives it transfiguring Sights of Glory.
Now christ Takes the Soul up into the Mount, and gives it transfiguring Sights of Glory.
av np1 vvz dt n1 a-acp p-acp dt n1, cc vvz pn31 vvg n2 pp-f n1.
(74) sermon (DIV1)
1997
Page 333
9474
Now Christ leads his Spouse into the Wine-Cellar, and displays the Banner of his Love; now he gives her his Spiced Wine, and the Iuice of the Pomegranate, Cant. 8.2. The Lord doth usually reveal himself more to the Soul on this Day.
Now christ leads his Spouse into the Wine-Cellar, and displays the Banner of his Love; now he gives her his Spiced Wine, and the Juice of the Pomegranate, Cant 8.2. The Lord does usually reveal himself more to the Soul on this Day.
av np1 vvz po31 n1 p-acp dt n1, cc vvz dt n1 pp-f po31 n1; av pns31 vvz pno31 po31 j-vvn n1, cc dt n1 pp-f dt n1, np1 crd. dt n1 vdz av-j vvi px31 av-dc p-acp dt n1 p-acp d n1.
(74) sermon (DIV1)
1997
Page 333
9475
The Apostle Iohn was in the Spirit on the Lord's Day, Revel. 1.10. He was carried up in Divine Raptures towards Heaven.
The Apostle John was in the Spirit on the Lord's Day, Revel. 1.10. He was carried up in Divine Raptures towards Heaven.
dt n1 np1 vbds p-acp dt n1 p-acp dt ng1 n1, vvb. crd. pns31 vbds vvn a-acp p-acp j-jn n2 p-acp n1.
(74) sermon (DIV1)
1997
Page 333
9476
This Day a Christian is in the Altitudes, he walks with God, and takes as it were a turn with him in Heaven, 1 Ioh. 1.3. On this Day holy Affections are quickened:
This Day a Christian is in the Altitudes, he walks with God, and Takes as it were a turn with him in Heaven, 1 John 1.3. On this Day holy Affections Are quickened:
d n1 dt njp vbz p-acp dt n2, pns31 vvz p-acp np1, cc vvz p-acp pn31 vbdr dt n1 p-acp pno31 p-acp n1, crd np1 crd. p-acp d n1 j n2 vbr vvn:
(74) sermon (DIV1)
1997
Page 333
9477
The Stock of Grace is improved, Corruptions are weakened. On this Day Satan falls like Lightning before the Majesty of the Word.
The Stock of Grace is improved, Corruptions Are weakened. On this Day Satan falls like Lightning before the Majesty of the Word.
dt n1 pp-f n1 vbz vvn, n2 vbr vvn. p-acp d n1 np1 vvz av-j n1 p-acp dt n1 pp-f dt n1.
(74) sermon (DIV1)
1997
Page 333
9478
Christ wrought most of his Miracles upon the Sabbath: So he doth now. The dead Soul is raised;
christ wrought most of his Miracles upon the Sabbath: So he does now. The dead Soul is raised;
np1 vvd ds pp-f po31 n2 p-acp dt n1: av pns31 vdz av. dt j n1 vbz vvn;
(74) sermon (DIV1)
1997
Page 333
9479
the Heart of Stone is made Flesh. How should this Day be highly esteemed, and had in Reverence!
the Heart of Stone is made Flesh. How should this Day be highly esteemed, and had in reverence!
dt n1 pp-f n1 vbz vvn n1. q-crq vmd d n1 vbi av-j vvn, cc vhd p-acp n1!
(74) sermon (DIV1)
1997
Page 333
9480
This Day is more precious than Rubies, God hath anoynted this Day with the Oyl of Gladness above its Fellows.
This Day is more precious than Rubies, God hath anointed this Day with the Oil of Gladness above its Fellows.
d n1 vbz av-dc j cs n2, np1 vhz vvn d n1 p-acp dt n1 pp-f n1 p-acp po31 n2.
(74) sermon (DIV1)
1997
Page 333
9481
On the Sabbath we are doing Angels Work, our Tongues are tuned to God's Praises.
On the Sabbath we Are doing Angels Work, our Tongues Are tuned to God's Praises.
p-acp dt n1 pns12 vbr vdg n2 vvi, po12 n2 vbr vvn p-acp npg1 n2.
(74) sermon (DIV1)
1997
Page 334
9482
This Sabbath on Earth is a Shadow and Type of that Glorious Rest and Eternal Sabbath we hope for in Heaven,
This Sabbath on Earth is a Shadow and Type of that Glorious Rest and Eternal Sabbath we hope for in Heaven,
d n1 p-acp n1 vbz dt n1 cc n1 pp-f cst j n1 cc j n1 pns12 vvb p-acp p-acp n1,
(74) sermon (DIV1)
1997
Page 334
9483
when God shall be the Temple, and the Lamb shall be the Light of it, Rev. 21.22, 23.
when God shall be the Temple, and the Lamb shall be the Light of it, Rev. 21.22, 23.
c-crq np1 vmb vbi dt n1, cc dt n1 vmb vbi dt n1 pp-f pn31, n1 crd, crd
(74) sermon (DIV1)
1997
Page 334
9484
EXOD. XX. 9, 10.EXOD. XX. 9, 10.
np1. crd. crd, crd
(75) sermon (DIV1)
1997
Page 334
9485
Six Days shalt thou labour and do all thy Work, but the Seventh Day is the Sabbath of the Lord thy God, in it thou shalt do no manner of Work, &c. Six Days shalt thou labour — God would not have any live out of a Calling;
Six Days shalt thou labour and do all thy Work, but the Seventh Day is the Sabbath of the Lord thy God, in it thou shalt do no manner of Work, etc. Six Days shalt thou labour — God would not have any live out of a Calling;
crd n2 vm2 pns21 vvi cc vdb d po21 n1, cc-acp dt ord n1 vbz dt n1 pp-f dt n1 po21 n1, p-acp pn31 pns21 vm2 vdi dx n1 pp-f n1, av crd n2 vm2 pns21 vvi — n1 vmd xx vhi d vvi av pp-f dt vvg;
(75) sermon (DIV1)
1998
Page 334
9486
Religion seals no Warrant for Idleness.
Religion Seals no Warrant for Idleness.
n1 vvz dx vvb p-acp n1.
(75) sermon (DIV1)
1999
Page 334
9487
'Tis as well a Duty to labour Six Days, as to keep Holy Rest on the Seventh Day; Six Days shalt thou labour. 2 Thess. 3.11. We hear there are some among you walking Disorderly, NONLATINALPHABET, working not at all.
It's as well a Duty to labour Six Days, as to keep Holy Rest on the Seventh Day; Six Days shalt thou labour. 2 Thess 3.11. We hear there Are Some among you walking Disorderly,, working not At all.
pn31|vbz p-acp av dt n1 pc-acp vvi crd n2, a-acp pc-acp vvi j n1 p-acp dt ord n1; crd n2 vm2 pns21 vvi. crd np1 crd. pns12 vvb pc-acp vbr d p-acp pn22 vvg av-j,, vvg xx p-acp d.
(75) sermon (DIV1)
1999
Page 334
9488
Now them that are such we command and exhort by our Lord Iesus, that with Quietness they work and eat their own Bread.
Now them that Are such we command and exhort by our Lord Iesus, that with Quietness they work and eat their own Bred.
av pno32 cst vbr d pns12 vvb cc vvi p-acp po12 n1 np1, cst p-acp n1 pns32 vvb cc vvi po32 d n1.
(75) sermon (DIV1)
1999
Page 334
9489
A Christian must not only mind Heaven, but his Calling. While the Pilot hath his Eye to the Star, he hath his Hand to the Stern.
A Christian must not only mind Heaven, but his Calling. While the Pilot hath his Eye to the Star, he hath his Hand to the Stern.
dt njp vmb xx av-j n1 n1, p-acp po31 vvg. cs dt n1 vhz po31 n1 p-acp dt n1, pns31 vhz po31 n1 p-acp dt j.
(75) sermon (DIV1)
1999
Page 334
9490
Without labour the Pillars of a Common-wealth will dissolve, and the Earth will be like the Sluggards Field, over-run with Briars, Prov. 24.31.
Without labour the Pillars of a Commonwealth will dissolve, and the Earth will be like the Sluggards Field, overrun with Briers, Curae 24.31.
p-acp n1 dt n2 pp-f dt n1 vmb vvi, cc dt n1 vmb vbi av-j dt n2 n1, vvb p-acp n2, np1 crd.
(75) sermon (DIV1)
1999
Page 334
9491
Adam in Innocency, tho he was the Monarch of the World, yet God would not have him idle,Adam in Innocency, though he was the Monarch of the World, yet God would not have him idle,
np1 p-acp n1, cs pns31 vbds dt n1 pp-f dt n1, av np1 vmd xx vhi pno31 j,
(75) sermon (DIV1)
1999
Page 334
9492
but he must dress and till the Ground, Gen. 2.15. Piety doth not exclude Industry. Six Days shalt thou labour. Standing Water putrifies.
but he must dress and till the Ground, Gen. 2.15. Piety does not exclude Industry. Six Days shalt thou labour. Standing Water putrifies.
cc-acp pns31 vmb vvi cc p-acp dt n1, np1 crd. n1 vdz xx vvi n1. crd n2 vm2 pns21 vvi. vvg n1 vvz.
(75) sermon (DIV1)
1999
Page 334
9493
The Inanimate Creatures are in Motion: The Sun goes its Circuit, the Fountain runs, the Fire sparkles: And Animate Creatures;
The Inanimate Creatures Are in Motion: The Sun Goes its Circuit, the Fountain runs, the Fire sparkles: And Animate Creatures;
dt j n2 vbr p-acp n1: dt n1 vvz po31 n1, dt n1 vvz, dt n1 vvz: cc vvi n2;
(75) sermon (DIV1)
1999
Page 334
9494
Solomon sends us to the Ant and Pismire to learn Labour, Prov. 6.6. Chap. 30.35. The Bee is the Emblem of Industry;Solomon sends us to the Ant and Pismire to Learn Labour, Curae 6.6. Chap. 30.35. The Bee is the Emblem of Industry;
np1 vvz pno12 p-acp dt n1 cc n1 pc-acp vvi n1, np1 crd. np1 crd. dt n1 vbz dt n1 pp-f n1;
(75) sermon (DIV1)
1999
Page 334
9495
some of the Bees trim the Honey, others work the Wax, others frame the Comb, others lie Sentinel at the Door of the Hive to keep out the Drone.
Some of the Bees trim the Honey, Others work the Wax, Others frame the Comb, Others lie Sentinel At the Door of the Hive to keep out the Drone.
d pp-f dt n2 vvb dt n1, n2-jn vvb dt n1, n2-jn vvb dt n1, n2-jn vvb n1 p-acp dt n1 pp-f dt n1 pc-acp vvi av dt n1.
(75) sermon (DIV1)
1999
Page 334
9496
And shall not Man much more inure himself to labour? That Law in Paradise was never yet repealed, In the Sweat of thy Brows shalt thou eat Bread, Gen. 3.19. Such Professors are to to be disliked, who talk of living by Faith, but live out of a Calling.
And shall not Man much more inure himself to labour? That Law in Paradise was never yet repealed, In the Sweat of thy Brows shalt thou eat Bred, Gen. 3.19. Such Professors Are to to be disliked, who talk of living by Faith, but live out of a Calling.
cc vmb xx n1 av-d av-dc vvi px31 p-acp n1? cst n1 p-acp n1 vbds av-x av vvn, p-acp dt n1 pp-f po21 n2 vm2 pns21 vvi n1, np1 crd. d n2 vbr p-acp pc-acp vbi vvn, r-crq n1 pp-f vvg p-acp n1, p-acp vvi av pp-f dt vvg.
(75) sermon (DIV1)
1999
Page 334
9497
They are like the Lillies which toil not, neither do they spin, Mat. 6.28.
They Are like the Lilies which toil not, neither do they spin, Mathew 6.28.
pns32 vbr av-j dt n2 r-crq vvb xx, av-dx vdb pns32 vvi, np1 crd.
(75) sermon (DIV1)
1999
Page 334
9498
'Tis a Speech of Holy and Learned Mr. Perkins, Let a Man be endued with excellent Gifts,
It's a Speech of Holy and Learned Mr. Perkins, Let a Man be endued with excellent Gifts,
pn31|vbz dt n1 pp-f j cc j n1 np1, vvb dt n1 vbi vvn p-acp j n2,
(75) sermon (DIV1)
1999
Page 334
9499
and hear the Word with Reverence, and receive the Sacrament, yet if he practise not the Duties of his Calling, all is but Hypocrisie. and hear the Word with reverence, and receive the Sacrament, yet if he practise not the Duties of his Calling, all is but Hypocrisy.
cc vvi dt n1 p-acp n1, cc vvi dt n1, av cs pns31 vvb xx dt n2 pp-f po31 vvg, d vbz p-acp n1.
(75) sermon (DIV1)
1999
Page 334
9500
What is an idle Person good for? What benefit is there of a Ship that lies always on the shore? Or of Armour that hangs up and rusts? To live out of a Calling, exposeth a Person to Temptation. Melancton calls Idleness Balneum Diaboli, the Devil's Bath, because he bathes himself with delight in an idle Soul. We do not use to sow Seed in ground when it lies fallow;
What is an idle Person good for? What benefit is there of a Ship that lies always on the shore? Or of Armour that hangs up and rusts? To live out of a Calling, exposeth a Person to Temptation. Melanchthon calls Idleness Balneum Diaboli, the Devil's Bath, Because he baths himself with delight in an idle Soul. We do not use to sow Seed in ground when it lies fallow;
q-crq vbz dt j n1 j p-acp? q-crq n1 vbz a-acp pp-f dt n1 cst vvz av p-acp dt n1? cc pp-f n1 cst vvz a-acp cc vvz? p-acp vvi av pp-f dt vvg, vvz dt n1 p-acp n1. np1 vvz n1 np1 np1, dt n1|vbz n1, c-acp pns31 vvz px31 p-acp n1 p-acp dt j n1 pns12 vdb xx vvi pc-acp vvi n1 p-acp n1 c-crq pn31 vvz j;
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but Satan sows most of his Seed of Temptation in such Persons as lie fallow, and are out of a Calling.
but Satan Sovus most of his Seed of Temptation in such Persons as lie fallow, and Are out of a Calling.
cc-acp np1 n2 av-js pp-f po31 n1 pp-f n1 p-acp d n2 c-acp vvb j, cc vbr av pp-f dt vvg.
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1999
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Idleness is the Nurse of Vice. Seneca an Heathen could say, Nullus mihi per Otium Dies exit:
Idleness is the Nurse of Vice. Senecca an Heathen could say, Nullus mihi per Otium Die exit:
n1 vbz dt n1 pp-f n1. np1 dt j-jn vmd vvi, fw-la fw-la fw-la n1 vvz n1:
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1999
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No Day passeth me without some labour. No Day passes me without Some labour.
dx n1 vvz pno11 p-acp d n1.
(75) sermon (DIV1)
1999
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An idle Person stands for a Cypher in the World, and God writes down no Cyphers in the Book of Life.
an idle Person Stands for a Cypher in the World, and God writes down no Ciphers in the Book of Life.
dt j n1 vvz p-acp dt n1 p-acp dt n1, cc np1 vvz p-acp dx n2 p-acp dt n1 pp-f n1.
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1999
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We read in Scripture of eating the Bread of Idleness, Prov. 31.27. and drinking the Wine of Violence, Prov. 4.17. It is as well a sin to eat the Bread of Idleness, as to drink the Wine of Violence.
We read in Scripture of eating the Bred of Idleness, Curae 31.27. and drinking the Wine of Violence, Curae 4.17. It is as well a since to eat the Bred of Idleness, as to drink the Wine of Violence.
pns12 vvb p-acp n1 pp-f vvg dt n1 pp-f n1, np1 crd. cc vvg dt n1 pp-f n1, np1 crd. pn31 vbz a-acp av dt n1 p-acp vvb dt n1 pp-f n1, a-acp p-acp vvb dt n1 pp-f n1.
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1999
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An idle Person can give no account of his Time. Time is a Talent to trade with, both in our Particular and General Calling.
an idle Person can give no account of his Time. Time is a Talon to trade with, both in our Particular and General Calling.
dt j n1 vmb vvi dx n1 pp-f po31 n1. n1 vbz dt n1 pc-acp vvi p-acp, av-d p-acp po12 j cc j vvg.
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1999
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The slothful Person hides his Talent in the Earth, he doth no good, his Time is not lived but lost. An idle Person lives unprofitably, he cumbers the ground :
The slothful Person hides his Talon in the Earth, he does no good, his Time is not lived but lost. an idle Person lives unprofitably, he cumbers the ground:
dt j n1 vvz po31 n1 p-acp dt n1, pns31 vdz av-dx j, po31 n1 vbz xx vvn p-acp vvn. dt j n1 vvz av-j, pns31 n2 dt n1:
(75) sermon (DIV1)
1999
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God calls the slothful Servant wicked, Mat. 25.26. Thou wicked and slothful Servant.
God calls the slothful Servant wicked, Mathew 25.26. Thou wicked and slothful Servant.
np1 vvz dt j n1 j, np1 crd. pns21 j cc j n1.
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1999
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Draco, whose Laws were written in Blood, deprived them of their Life, who would not work for their Living.Draco, whose Laws were written in Blood, deprived them of their Life, who would not work for their Living.
np1, rg-crq n2 vbdr vvn p-acp n1, vvd pno32 pp-f po32 n1, r-crq vmd xx vvi p-acp po32 n-vvg.
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1999
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In Hetruria they caused such Persons to be banished. Idle Persons live in the Breach of this Commandment, Six Days shalt thou labour :
In Etruria they caused such Persons to be banished. Idle Persons live in the Breach of this Commandment, Six Days shalt thou labour:
p-acp np1 pns32 vvd d n2 pc-acp vbi vvn. j n2 vvb p-acp dt n1 pp-f d n1, crd n2 vm2 pns21 vvi:
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1999
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Let them take heed they be not banished Heaven.
Let them take heed they be not banished Heaven.
vvb pno32 vvi n1 pns32 vbb xx vvn n1.
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1999
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A Man may as well go to Hell for not working in his Calling, as for not Believing.
A Man may as well go to Hell for not working in his Calling, as for not Believing.
dt n1 vmb a-acp av vvi p-acp n1 c-acp xx vvg p-acp po31 vvg, c-acp c-acp xx vvg.
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1999
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So I pass to the next.
So I pass to the next.
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1999
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But The Seventh Day is the Sabbath of the Lord thy God, in it thou shalt do no manner of work.
But The Seventh Day is the Sabbath of the Lord thy God, in it thou shalt do no manner of work.
p-acp dt ord n1 vbz dt n1 pp-f dt n1 po21 n1, p-acp pn31 pns21 vm2 vdi dx n1 pp-f n1.
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2000
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Having spoken already of the Reasons of sanctifying the Sabbath, I come now to that Question: Quest.
Having spoken already of the Reasons of sanctifying the Sabbath, I come now to that Question: Quest.
vhg vvn av pp-f dt n2 pp-f vvg dt n1, pns11 vvb av p-acp d n1: n1.
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2001
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In what manner we are to sanctifie the Sabbath? Resp. 1. Negatively, we must do no Work in it;In what manner we Are to sanctify the Sabbath? Resp. 1. Negatively, we must do no Work in it;
p-acp r-crq n1 pns12 vbr pc-acp vvi dt n1? np1 crd av-j, pns12 vmb vdi dx n1 p-acp pn31;
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2002
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that is expressed in the Commandment, In it thou shalt do no manner of Work.
that is expressed in the Commandment, In it thou shalt do no manner of Work.
cst vbz vvn p-acp dt n1, p-acp pn31 pns21 vm2 vdi dx n1 pp-f n1.
(75) sermon (DIV1)
2003
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God hath enclosed this Day for himself, therefore we are not to lay it common by doing any Civil Work.
God hath enclosed this Day for himself, Therefore we Are not to lay it Common by doing any Civil Work.
np1 vhz vvn d n1 p-acp px31, av pns12 vbr xx pc-acp vvi pn31 j p-acp vdg d j n1.
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2003
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As Abraham when he went to sacrifice, left his Servant and the Ass at the bottom of the Hill, Gen. 22.5.
As Abraham when he went to sacrifice, left his Servant and the Ass At the bottom of the Hill, Gen. 22.5.
p-acp np1 c-crq pns31 vvd pc-acp vvi, vvd po31 n1 cc dt n1 p-acp dt n1 pp-f dt n1, np1 crd.
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So when we are to Worship God this Day, we must leave all worldly business behind, leave the Ass at the Bottom of the Hill. And as Ioseph when he would speak with his Brethren, thrust out the Egyptians ;
So when we Are to Worship God this Day, we must leave all worldly business behind, leave the Ass At the Bottom of the Hill. And as Ioseph when he would speak with his Brothers, thrust out the egyptians;
av c-crq pns12 vbr p-acp n1 np1 d n1, pns12 vmb vvi d j n1 a-acp, vvb dt n1 p-acp dt n1 pp-f dt n1 cc p-acp np1 c-crq pns31 vmd vvi p-acp po31 n2, vvd av dt np1;
(75) sermon (DIV1)
2003
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so when we would converse with God this Day, we must thrust out all earthly Employments.
so when we would converse with God this Day, we must thrust out all earthly Employments.
av c-crq pns12 vmd vvi p-acp np1 d n1, pns12 vmb vvi av d j n2.
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2003
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The Lord's Day is a Day of Holy Rest, all secular Works must be forborn and suspended, it is a prophaning the Day. N•hem. 13.15.
The Lord's Day is a Day of Holy Rest, all secular Works must be forborn and suspended, it is a profaning the Day. N•hem. 13.15.
dt ng1 n1 vbz dt n1 pp-f j n1, d j vvz vmb vbi vvn cc vvn, pn31 vbz dt vvg dt n1. np1. crd.
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2003
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In these days saw I in Iudah some treading Wine-presses on the Sabbath, and bringing in Sheaves, In these days saw I in Iudah Some treading Winepresses on the Sabbath, and bringing in Sheaves,
p-acp d n2 vvd pns11 p-acp np1 d vvg j p-acp dt n1, cc vvg p-acp n2,
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as also Wine-Grapes and Figs, and all manner of Burdens which they brought into Ierusalem on the Sabbath-day, and I testified against them.
as also Wine-Grapes and Figs, and all manner of Burdens which they brought into Ierusalem on the Sabbath-day, and I testified against them.
c-acp av n2 cc n2, cc d n1 pp-f n2 r-crq pns32 vvd p-acp np1 p-acp dt n1, cc pns11 vvd p-acp pno32.
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Thou I contended with the Nobles of Iudah, and said to them, What evil thing is this that ye do,
Thou I contended with the Nobles of Iudah, and said to them, What evil thing is this that you do,
pns21 p-acp vvn p-acp dt n2-j pp-f np1, cc vvd p-acp pno32, r-crq j-jn n1 vbz d cst pn22 vdb,
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2003
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and prophane the Sabbath-Day. It is Sacriledge to rob that Time for Civil Work, which God hath Dedicated and set apart for his Worship.and profane the Sabbath-Day. It is Sacrilege to rob that Time for Civil Work, which God hath Dedicated and Set apart for his Worship.
cc j dt n1. pn31 vbz n1 pc-acp vvi d n1 p-acp j n1, r-crq np1 vhz vvn cc vvn av p-acp po31 n1.
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2003
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He that converts any time of the Sabbath to worldly business, is a worse Thief than he who robs on the High-way;
He that converts any time of the Sabbath to worldly business, is a Worse Thief than he who robs on the Highway;
pns31 cst vvz d n1 pp-f dt n1 p-acp j n1, vbz dt jc n1 cs pns31 r-crq vvz p-acp dt n1;
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2003
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for such a Thief does but rob Man, but this Thief robs God, he robs him of his Day.
for such a Thief does but rob Man, but this Thief robs God, he robs him of his Day.
p-acp d dt n1 vdz p-acp vvi n1, cc-acp d n1 vvz np1, pns31 vvz pno31 pp-f po31 n1.
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The Lord forbad Manna to be gathered on the Sabbath, Exod. 16. One would think that might have been dispens'd with;
The Lord forbade Manna to be gathered on the Sabbath, Exod 16. One would think that might have been dispensed with;
dt n1 vvd n1 pc-acp vbi vvn p-acp dt n1, np1 crd pi vmd vvi cst vmd vhi vbn vvn p-acp;
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2003
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Tho the Tree bears no bad Fruit, it may be faulty at the Root.
Though the Tree bears no bad Fruit, it may be faulty At the Root.
cs dt n1 vvz dx j n1, pn31 vmb vbi j p-acp dt n1.
(89) sermon (DIV1)
2447
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for Manna was the Staff of their Life ; and the time when Manna fell was early, between Five and Six in the morning;
for Manna was the Staff of their Life; and the time when Manna fell was early, between Five and Six in the morning;
p-acp n1 vbds dt n1 pp-f po32 n1; cc dt n1 c-crq n1 vvd vbds av-j, p-acp crd cc crd p-acp dt n1;
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so that they might have gathered it betimes, and all the rest of the Sabbath they might have employed in God's Worship:
so that they might have gathered it betimes, and all the rest of the Sabbath they might have employed in God's Worship:
av cst pns32 vmd vhi vvn pn31 av, cc d dt n1 pp-f dt n1 pns32 vmd vhi vvn p-acp npg1 n1:
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2003
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And besides, they needed not to have taken any great Journey for Manna, for it was but stepping out of their Doors,
And beside, they needed not to have taken any great Journey for Manna, for it was but stepping out of their Doors,
cc a-acp, pns32 vvd xx pc-acp vhi vvn d j n1 p-acp n1, c-acp pn31 vbds p-acp vvg av pp-f po32 n2,
(75) sermon (DIV1)
2003
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and it fell about their Tents; yet they might not gather Manna on the Sabbath;
and it fell about their Tents; yet they might not gather Manna on the Sabbath;
cc pn31 vvd p-acp po32 n2; av pns32 vmd xx vvi n1 p-acp dt n1;
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and but for purposing to gather it, God was very angry, Exod. 16.27, 28. There went out some of the People on the Seventh Day to gather,
and but for purposing to gather it, God was very angry, Exod 16.27, 28. There went out Some of the People on the Seventh Day to gather,
cc p-acp p-acp vvg pc-acp vvi pn31, np1 vbds av j, np1 crd, crd a-acp vvd av d pp-f dt n1 p-acp dt ord n1 pc-acp vvi,
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and they found none, and the Lord said, How long refuse ye to keep my Commandments and my Laws? Surely the anoynting Christ when he was dead was a commendable Work;and they found none, and the Lord said, How long refuse you to keep my commandments and my Laws? Surely the anointing christ when he was dead was a commendable Work;
cc pns32 vvd pix, cc dt n1 vvd, c-crq av-j vvi pn22 pc-acp vvi po11 n2 cc po11 n2? av-j dt vvg np1 c-crq pns31 vbds j vbds dt j n1;
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but Mary Magdalen, and Mary the Mother of Iames, tho' they had prepared sweet Oyntments to anoint the dead Body of Christ,
but Marry Magdalen, and Marry the Mother of James, though they had prepared sweet Ointments to anoint the dead Body of christ,
cc-acp uh np1, cc vvi dt n1 pp-f np1, cs pns32 vhd vvn j n2 pc-acp vvi dt j n1 pp-f np1,
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2003
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yet they came not to the Sepulchre to embalm him till the Sabbath was past, Luke 23.56. They rested on the Sabbath-day, according to the Commandment.
yet they Come not to the Sepulchre to embalm him till the Sabbath was passed, Lycia 23.56. They rested on the Sabbath-day, according to the Commandment.
av pns32 vvd xx p-acp dt n1 pc-acp vvi pno31 p-acp dt n1 vbds vvn, av crd. pns32 vvd p-acp dt n1, vvg p-acp dt n1.
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2003
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The Hand cannot be busied on the Lord's Day, but the Heart will be defiled.
The Hand cannot be busied on the Lord's Day, but the Heart will be defiled.
dt n1 vmbx vbi vvn p-acp dt ng1 n1, cc-acp dt n1 vmb vbi vvn.
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The very Heathens by the Light of Nature would not do any Secular Work, in that time which they had set apart for the Worship of their False Gods. Clem. Alexandrinus reports of one of the Emperors of Rome, that on the Day of set Worship for his Gods, he did forbear Warlike Affairs,
The very heathens by the Light of Nature would not do any Secular Work, in that time which they had Set apart for the Worship of their False God's Clem. Alexandrian reports of one of the Emperor's of Room, that on the Day of Set Worship for his God's, he did forbear Warlike Affairs,
dt j n2-jn p-acp dt n1 pp-f n1 vmd xx vdi d j n1, p-acp d n1 r-crq pns32 vhd vvn av p-acp dt n1 pp-f po32 j n2 np1 np1 n2 pp-f crd pp-f dt n2 pp-f vvi, cst p-acp dt n1 pp-f j-vvn n1 p-acp po31 n2, pns31 vdd vvi j n2,
(75) sermon (DIV1)
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and did spend that time in his Devotion. To do servile Work on the Sabbath, shows an irreligious Heart, and highly affronts God.
and did spend that time in his Devotion. To do servile Work on the Sabbath, shows an irreligious Heart, and highly affronts God.
cc vdd vvi d n1 p-acp po31 n1. pc-acp vdi j n1 p-acp dt n1, vvz dt j n1, cc av-j vvz np1.
(75) sermon (DIV1)
2003
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To work servile Work this Day, is to follow the Devils Plough;
To work servile Work this Day, is to follow the Devils Plough;
p-acp n1 j n1 d n1, vbz pc-acp vvi dt n2 vvb;
(75) sermon (DIV1)
2003
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it is to debase the Soul. God hath made this Day on purpose to raise the Heart up to Heaven, to converse with God, to do Angels Work;
it is to debase the Soul. God hath made this Day on purpose to raise the Heart up to Heaven, to converse with God, to do Angels Work;
pn31 vbz pc-acp vvi dt n1 np1 vhz vvn d n1 p-acp n1 pc-acp vvi dt n1 a-acp p-acp n1, pc-acp vvi p-acp np1, pc-acp vdi n2 vvi;
(75) sermon (DIV1)
2003
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and to be employed in earthly Work, is to degrade the Soul of it's Honour. God will not have his Day intrenched upon, or defiled in the least thing.
and to be employed in earthly Work, is to degrade the Soul of it's Honour. God will not have his Day entrenched upon, or defiled in the least thing.
cc pc-acp vbi vvn p-acp j n1, vbz pc-acp vvi dt n1 pp-f pn31|vbz n1. np1 vmb xx vhi po31 n1 vvn p-acp, cc vvn p-acp dt ds n1.
(75) sermon (DIV1)
2003
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The Man that gathered sticks on the Sabbath, God would have him stoned, Numb. 15. One would think that a small thing, to pick a few sticks to make a Fire;
The Man that gathered sticks on the Sabbath, God would have him stoned, Numb. 15. One would think that a small thing, to pick a few sticks to make a Fire;
dt n1 cst vvd n2 p-acp dt n1, np1 vmd vhi pno31 vvn, j. crd pi vmd vvi d dt j n1, pc-acp vvi dt d vvz pc-acp vvi dt n1;
(75) sermon (DIV1)
2003
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but God would not have his Day violated in the smallest matters.
but God would not have his Day violated in the Smallest matters.
cc-acp np1 vmd xx vhi po31 n1 vvn p-acp dt js n2.
(75) sermon (DIV1)
2003
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9546
Nay, that Work which had a reference to a religious Use, might not be done on the Sabbath,
Nay, that Work which had a Referente to a religious Use, might not be done on the Sabbath,
uh-x, cst n1 r-crq vhd dt n1 p-acp dt j n1, vmd xx vbi vdn p-acp dt n1,
(75) sermon (DIV1)
2003
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as the hewing of stones for the building of the Sanctuary: Bezaleel, who was to cut the stones, and carve the Timber out for the Sanctuary,
as the hewing of stones for the building of the Sanctuary: Bezaleel, who was to Cut the stones, and carve the Timber out for the Sanctuary,
c-acp dt vvg pp-f n2 p-acp dt n-vvg pp-f dt n1: np1, r-crq vbds pc-acp vvi dt n2, cc vvi dt n1 av p-acp dt n1,
(75) sermon (DIV1)
2003
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yet he must forbear it on the Sabbath, Exod. 31.15. A Temple is the place of God's Worship, but it were a sin to build a Temple upon the Lord's Day.
yet he must forbear it on the Sabbath, Exod 31.15. A Temple is the place of God's Worship, but it were a since to built a Temple upon the Lord's Day.
av pns31 vmb vvi pn31 p-acp dt n1, np1 crd. dt n1 vbz dt n1 pp-f npg1 n1, cc-acp pn31 vbdr dt n1 pc-acp vvi dt n1 p-acp dt ng1 n1.
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2003
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This is keeping the Sabbath-day holy Negatively, in doing no servile Work. Yet Caution : Not but that Works of Necessity and Charity may be done on this day.
This is keeping the Sabbath-day holy Negatively, in doing no servile Work. Yet Caution: Not but that Works of Necessity and Charity may be done on this day.
d vbz vvg dt n1 j av-j, p-acp vdg dx j n1. av n1: xx p-acp d vvz pp-f n1 cc n1 vmb vbi vdn p-acp d n1.
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God in these cases will have Mercy and not Sacrifice. 1. 'Tis lawful to take the necessary Recruits of Nature:
God in these cases will have Mercy and not Sacrifice. 1. It's lawful to take the necessary Recruits of Nature:
np1 p-acp d n2 vmb vhi n1 cc xx vvi. crd pn31|vbz j pc-acp vvi dt j np1 pp-f n1:
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2003
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Food is to the Body as Oyl to the Lamp.
Food is to the Body as Oil to the Lamp.
n1 vbz p-acp dt n1 p-acp n1 p-acp dt n1.
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2004
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2. 'Tis lawful to do Works of Mercy, as helping our Neighbour when either Life or Estate are in Danger.
2. It's lawful to do Works of Mercy, as helping our Neighbour when either Life or Estate Are in Danger.
crd pn31|vbz j pc-acp vdi vvz pp-f n1, c-acp vvg po12 n1 c-crq d n1 cc n1 vbr p-acp n1.
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2005
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Herein the Jews were too nice and precise, they would not suffer Works of Charity to be done on the Sabbath.
Herein the jews were too Nicaenae and precise, they would not suffer Works of Charity to be done on the Sabbath.
av dt np2 vbdr av j cc j, pns32 vmd xx vvi vvz pp-f n1 pc-acp vbi vdn p-acp dt n1.
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2005
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If a Man were sick, they thought on this day they might not use means for his Recovery.
If a Man were sick, they Thought on this day they might not use means for his Recovery.
cs dt n1 vbdr j, pns32 vvd p-acp d n1 pns32 vmd xx vvi n2 p-acp po31 n1.
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2005
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Christ chargeth them with this, that they were angry that he had wrought a Cure on the Sabbath, Iohn 7.23.
christ charges them with this, that they were angry that he had wrought a Cure on the Sabbath, John 7.23.
np1 vvz pno32 p-acp d, cst pns32 vbdr j cst pns31 vhd vvn dt vvb p-acp dt n1, np1 crd.
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2005
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If an House were on Fire, the Jews thought they might not bring Water to quench it.
If an House were on Fire, the jews Thought they might not bring Water to quench it.
cs dt n1 vbdr p-acp n1, dt np2 vvd pns32 vmd xx vvi n1 pc-acp vvi pn31.
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2005
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If a Vessel did run, they thought that on this day they might not stop it.
If a Vessel did run, they Thought that on this day they might not stop it.
cs dt n1 vdd vvi, pns32 vvd cst p-acp d n1 pns32 vmd xx vvi pn31.
(75) sermon (DIV1)
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9558
These were righteous overmuch. Here was seeming Zeal, but it wanted Discretion to guide it.
These were righteous overmuch. Here was seeming Zeal, but it wanted Discretion to guide it.
np1 vbdr j av. av vbds vvg n1, cc-acp pn31 vvd n1 pc-acp vvi pn31.
(75) sermon (DIV1)
2005
Page 335
9559
But unless in these two Cases of Necessity and Charity, all secular Work is to be suspended and laid aside on the Lord's Day:
But unless in these two Cases of Necessity and Charity, all secular Work is to be suspended and laid aside on the Lord's Day:
p-acp cs p-acp d crd n2 pp-f n1 cc n1, d j n1 vbz pc-acp vbi vvn cc vvn av p-acp dt ng1 n1:
(75) sermon (DIV1)
2005
Page 335
9560
In it thou shalt do no manner of work ;In it thou shalt do no manner of work;
p-acp pn31 pns21 vm2 vdi dx n1 pp-f n1;
(75) sermon (DIV1)
2005
Page 335
9561
which justly doth arraign and condemn many among us, who do too much foul their Fingers with Work on this Day.
which justly does arraign and condemn many among us, who do too much foul their Fingers with Work on this Day.
r-crq av-j vdz vvi cc vvi d p-acp pno12, q-crq vdb av av-d j po32 n2 p-acp n1 p-acp d n1.
(75) sermon (DIV1)
2005
Page 335
9562
Some in dressing great Feasts, others in opening their Shop-doors and selling Meat on the Sabbath, which I have seen.
some in dressing great Feasts, Others in opening their Shop-doors and selling Meat on the Sabbath, which I have seen.
d p-acp vvg j n2, n2-jn p-acp vvg po32 n2 cc vvg n1 p-acp dt n1, r-crq pns11 vhb vvn.
(75) sermon (DIV1)
2005
Page 335
9563
The Mariner will not set to Sea but on the Sabbath, and so runs full Sail into the Breach of this Commandment.
The Mariner will not Set to Sea but on the Sabbath, and so runs full Sail into the Breach of this Commandment.
dt n1 vmb xx vvi p-acp n1 cc-acp p-acp dt n1, cc av vvz j n1 p-acp dt n1 pp-f d n1.
(75) sermon (DIV1)
2005
Page 336
9564
Others work on this Day, tho privately. They put up their Shop-windows, but follow their Trade within doors:
Others work on this Day, though privately. They put up their Shop-windows, but follow their Trade within doors:
ng2-jn vvb p-acp d n1, cs av-j. pns32 vvd a-acp po32 n2, cc-acp vvb po32 n1 p-acp n2:
(75) sermon (DIV1)
2005
Page 336
9565
But tho they think to hide their sin under a Canopy, God sees it. Psal. 139.7. Whither shall I go from thy Presence? ver. 12. The Darkness hideth not from thee.
But though they think to hide their since under a Canopy, God sees it. Psalm 139.7. Whither shall I go from thy Presence? ver. 12. The Darkness Hideth not from thee.
cc-acp cs pns32 vvb pc-acp vvi po32 n1 p-acp dt n1, np1 vvz pn31. np1 crd. q-crq vmb pns11 vvi p-acp po21 n1? fw-la. crd dt n1 vvz xx p-acp pno21.
(75) sermon (DIV1)
2005
Page 336
9566
These Persons do profane this Day, and God will have an Action of Trespass against them.
These Persons do profane this Day, and God will have an Actium of Trespass against them.
d n2 vdb vvi d n1, cc np1 vmb vhi dt n1 pp-f n1 p-acp pno32.
(75) sermon (DIV1)
2005
Page 336
9567
2. Positively. We keep the Sabbath-day holy by Consecrating and Dedicating this Day to the Service of the High God.
2. Positively. We keep the Sabbath-day holy by Consecrating and Dedicating this Day to the Service of the High God.
crd av-j. pns12 vvb dt n1 j p-acp vvg cc j-vvg d n1 p-acp dt n1 pp-f dt j np1.
(75) sermon (DIV1)
2006
Page 336
9568
'Tis good to rest on the Sabbath-day from the works of our Calling:
It's good to rest on the Sabbath-day from the works of our Calling:
pn31|vbz j pc-acp vvi p-acp dt n1 p-acp dt n2 pp-f po12 vvg:
(75) sermon (DIV1)
2006
Page 336
9714
It is not enough to say a Prayer, to pray in a dull cold manner, which teacheth God to deny;
It is not enough to say a Prayer, to pray in a dull cold manner, which Teaches God to deny;
pn31 vbz xx av-d pc-acp vvi dt n1, pc-acp vvi p-acp dt j j-jn n1, r-crq vvz np1 pc-acp vvi;
(75) sermon (DIV1)
2041
Page 340
9569
But if we rest from Labour, and do no more, the Ox and the Ass keep the Sabbath as well as we, for they rest from Labour.
But if we rest from Labour, and do no more, the Ox and the Ass keep the Sabbath as well as we, for they rest from Labour.
cc-acp cs pns12 vvb p-acp n1, cc vdb dx av-dc, dt n1 cc dt n1 vvb dt n1 c-acp av c-acp pns12, c-acp pns32 vvb p-acp n1.
(75) sermon (DIV1)
2006
Page 336
9570
We must dedicate the Day to God, we must not only keep a Sabbath, but sanctifie a Sabbath.
We must dedicate the Day to God, we must not only keep a Sabbath, but sanctify a Sabbath.
pns12 vmb vvi dt n1 p-acp np1, pns12 vmb xx av-j vvb dt n1, cc-acp vvb dt n1.
(75) sermon (DIV1)
2006
Page 336
9571
This Sabbath-sanctification consists in two things. I. The solemn Preparation for it. II. The sacred Observation of it.
This Sabbath sanctification consists in two things. I. The solemn Preparation for it. II The sacred Observation of it.
d j vvz p-acp crd n2. np1 dt j n1 p-acp pn31. crd dt j n1 pp-f pn31.
(75) sermon (DIV1)
2006
Page 336
9572
1. The solemn Preparation for it.
1. The solemn Preparation for it.
crd dt j n1 p-acp pn31.
(75) sermon (DIV1)
2007
Page 336
9573
If a Prince were to come to your House, what Preparation would you make for his Entertainment? Sweep the House, wash the Floor, adorn the Room with the richest Tapestry and Hangings, that there might be something suitable to the state and dignity of so great a Person.
If a Prince were to come to your House, what Preparation would you make for his Entertainment? Sweep the House, wash the Floor, adorn the Room with the Richest Tapestry and Hangings, that there might be something suitable to the state and dignity of so great a Person.
cs dt n1 vbdr pc-acp vvi p-acp po22 n1, r-crq n1 vmd pn22 vvi p-acp po31 n1? vvb dt n1, vvb dt n1, vvb dt n1 p-acp dt js n1 cc n2-vvg, cst a-acp vmd vbi pi j p-acp dt n1 cc n1 pp-f av j dt n1.
(75) sermon (DIV1)
2007
Page 336
9574
On the blessed Sabbath God intends to have sweet Communion with you; he seems to say to you as Christ to Zaccheus, Luke 19.5. Make hast and come down, for this day I must dine with you.
On the blessed Sabbath God intends to have sweet Communion with you; he seems to say to you as christ to Zacchaeus, Lycia 19.5. Make haste and come down, for this day I must dine with you.
p-acp dt j-vvn n1 np1 vvz pc-acp vhi j n1 p-acp pn22; pns31 vvz pc-acp vvi p-acp pn22 p-acp np1 p-acp np1, av crd. vvb n1 cc vvb a-acp, p-acp d n1 pns11 vmb vvi p-acp pn22.
(75) sermon (DIV1)
2007
Page 336
9575
Now what Preparation should you make for the entertaining this King of Glory!
Now what Preparation should you make for the entertaining this King of Glory!
av q-crq n1 vmd pn22 vvi p-acp dt vvg d n1 pp-f n1!
(75) sermon (DIV1)
2007
Page 336
9576
Now this Preparation for the Sabbath is, First, When the Evening of the Sabbath approacheth, sound a Retreat, call your Minds off from the World,
Now this Preparation for the Sabbath is, First, When the Evening of the Sabbath Approaches, found a Retreat, call your Minds off from the World,
av d n1 p-acp dt n1 vbz, ord, c-crq dt n1 pp-f dt n1 vvz, vvb dt n1, vvb po22 n2 a-acp p-acp dt n1,
(75) sermon (DIV1)
2007
Page 336
9577
and summon your Thoughts together to think of the great Work of the Day opproaching.
and summon your Thoughts together to think of the great Work of the Day opproaching.
cc vvb po22 n2 av pc-acp vvi pp-f dt j n1 pp-f dt n1 vvg.
(75) sermon (DIV1)
2007
Page 336
9578
Secondly, Purge out all unclean Affections, which may indispose you for the Work of the Sabbath.
Secondly, Purge out all unclean Affections, which may indispose you for the Work of the Sabbath.
ord, vvb av d j n2, r-crq vmb vvi pn22 p-acp dt n1 pp-f dt n1.
(75) sermon (DIV1)
2007
Page 336
9579
Evening-Preparation will be like the tuning of the Instrument, it will fit the Heart the better for the Duties of the Sabbath ensuing.
Evening-Preparation will be like the tuning of the Instrument, it will fit the Heart the better for the Duties of the Sabbath ensuing.
n1 vmb vbi av-j dt vvg pp-f dt n1, pn31 vmb vvi dt n1 dt jc p-acp dt n2 pp-f dt n1 vvg.
(75) sermon (DIV1)
2007
Page 336
9580
2. The sacred Observation of it, touching which these things are to be practised.
2. The sacred Observation of it, touching which these things Are to be practised.
crd dt j n1 pp-f pn31, vvg r-crq d n2 vbr pc-acp vbi vvn.
(75) sermon (DIV1)
2008
Page 336
9581
(1.) Rejoyce at the approach of this Day, as being a Day wherein we have a Prize for our Souls,
(1.) Rejoice At the approach of this Day, as being a Day wherein we have a Prize for our Souls,
(crd) vvb p-acp dt n1 pp-f d n1, c-acp vbg dt n1 c-crq pns12 vhb dt n1 p-acp po12 n2,
(75) sermon (DIV1)
2009
Page 336
9582
and enjoy much of God's Presence, Ioh. 8.56. Abraham saw my day and rejoyced. So when we see the Light of a Sabbath shine we should rejoyce. Isa. 58.13. Thou shalt call the Sabbath a delight :
and enjoy much of God's Presence, John 8.56. Abraham saw my day and rejoiced. So when we see the Light of a Sabbath shine we should rejoice. Isaiah 58.13. Thou shalt call the Sabbath a delight:
cc vvi d pp-f npg1 n1, np1 crd. np1 vvd po11 n1 cc vvd. av c-crq pns12 vvb dt n1 pp-f dt n1 vvb pns12 vmd vvi. np1 crd. pns21 vm2 vvi dt n1 dt n1:
(75) sermon (DIV1)
2009
Page 336
9583
This is the Queen of Days, which God hath Crowned with a Blessing.
This is the Queen of Days, which God hath Crowned with a Blessing.
d vbz dt n1 pp-f n2, r-crq np1 vhz vvn p-acp dt n1.
(75) sermon (DIV1)
2009
Page 336
9584
As there was one Day in the Week on which God did rain Manna twice as much as upon any other Day,
As there was one Day in the Week on which God did rain Manna twice as much as upon any other Day,
p-acp a-acp vbds crd n1 p-acp dt n1 p-acp r-crq np1 vdd vvi n1 av p-acp d c-acp p-acp d j-jn n1,
(75) sermon (DIV1)
2009
Page 336
9585
so God rains down the Manna of Heavenly Blessings twice as much on the Sabbath, as on any other.
so God rains down the Manna of Heavenly Blessings twice as much on the Sabbath, as on any other.
av np1 vvz a-acp dt n1 pp-f j n2 av c-acp d p-acp dt n1, c-acp p-acp d n-jn.
(75) sermon (DIV1)
2009
Page 336
9586
This is the Day wherein Christ carries the Soul into the House of Wine, and displays the Banners of Love over it.
This is the Day wherein christ carries the Soul into the House of Wine, and displays the Banners of Love over it.
d vbz dt n1 c-crq np1 vvz dt n1 p-acp dt n1 pp-f n1, cc vvz dt n2 pp-f n1 p-acp pn31.
(75) sermon (DIV1)
2009
Page 336
9587
Now the Dew of the Spirit falls on the Soul, whereby it is revived and comforted.
Now the Due of the Spirit falls on the Soul, whereby it is revived and comforted.
av dt n1 pp-f dt n1 vvz p-acp dt n1, c-crq pn31 vbz vvn cc vvn.
(75) sermon (DIV1)
2009
Page 336
9588
How many may write the Lord's day the day of their New Birth! This day of Rest is a Pledge and Earnest of that Eternal Rest in Heaven;
How many may write the Lord's day the day of their New Birth! This day of Rest is a Pledge and Earnest of that Eternal Rest in Heaven;
c-crq d vmb vvi dt ng1 n1 dt n1 pp-f po32 j n1! d n1 pp-f n1 vbz dt n1 cc n1 pp-f cst j n1 p-acp n1;
(75) sermon (DIV1)
2009
Page 336
9589
and shall not we rejoyce at the approach of it? That day on which the Sun of Righteousness shines, should be a day of Gladness.
and shall not we rejoice At the approach of it? That day on which the Sun of Righteousness shines, should be a day of Gladness.
cc vmb xx pns12 vvi p-acp dt n1 pp-f pn31? cst n1 p-acp r-crq dt n1 pp-f n1 vvz, vmd vbi dt n1 pp-f n1.
(75) sermon (DIV1)
2009
Page 336
9590
(2.) Get up betimes on the Sabbath-morning. Christ rose early on this day before the Sun was up, Iohn 20.1. Did Christ rise early to save us, and shall not we rise early to worship and glorifie him? Psal. 63.1. Early will I seek thee.
(2.) Get up betimes on the Sabbath-morning. christ rose early on this day before the Sun was up, John 20.1. Did christ rise early to save us, and shall not we rise early to worship and Glorify him? Psalm 63.1. Early will I seek thee.
(crd) vvb a-acp av p-acp dt n1. np1 vvd av-j p-acp d n1 p-acp dt n1 vbds a-acp, np1 crd. vdd np1 vvi av-j pc-acp vvi pno12, cc vmb xx pns12 vvi av-j p-acp n1 cc vvi pno31? np1 crd. av-j vmb pns11 vvi pno21.
(75) sermon (DIV1)
2010
Page 336
9591
Can we be up betimes on other days? The Husbandman is early at his Plough, the Traveller riseth early to go his Journey,
Can we be up betimes on other days? The Husbandman is early At his Plough, the Traveller Riseth early to go his Journey,
vmb pns12 vbi a-acp av p-acp j-jn n2? dt n1 vbz av-j p-acp po31 vvb, dt n1 vvz av-j pc-acp vvi po31 n1,
(75) sermon (DIV1)
2010
Page 336
9592
and shall not we, when we are on this day travelling to Heaven? Certainly did we love God as we should, we would rise on this day betimes, that we may meet with him whom our Soul loveth. Such as sit up late at work on the Night before, will be so buried in sleep, that they will hardly be up betimes on a Sabbath-morning.
and shall not we, when we Are on this day traveling to Heaven? Certainly did we love God as we should, we would rise on this day betimes, that we may meet with him whom our Soul loves. Such as fit up late At work on the Night before, will be so buried in sleep, that they will hardly be up betimes on a Sabbath-morning.
cc vmb xx pns12, c-crq pns12 vbr p-acp d n1 vvg p-acp n1? av-j vdd pns12 vvi np1 c-acp pns12 vmd, pns12 vmd vvi p-acp d n1 av, cst pns12 vmb vvi p-acp pno31 ro-crq po12 n1 vvz. d c-acp vvb a-acp av-j p-acp n1 p-acp dt n1 a-acp, vmb vbi av vvn p-acp n1, cst pns32 vmb av vbi a-acp av p-acp dt n1.
(75) sermon (DIV1)
2010
Page 336
9593
(3.) Having dressed our Bodies, we must dress our Souls for the hearing of the Word.
(3.) Having dressed our Bodies, we must dress our Souls for the hearing of the Word.
(crd) vhg vvn po12 n2, pns12 vmb vvi po12 n2 p-acp dt n-vvg pp-f dt n1.
(75) sermon (DIV1)
2011
Page 336
9594
As the People of Israel were to wash themselves before the Law was delivered to them, Exod. 19.10. so we must wash and cleanse our Souls, and that is by Reading, Meditation and Prayer. I.
As the People of Israel were to wash themselves before the Law was Delivered to them, Exod 19.10. so we must wash and cleanse our Souls, and that is by Reading, Meditation and Prayer. I.
p-acp dt n1 pp-f np1 vbdr pc-acp vvi px32 p-acp dt n1 vbds vvn p-acp pno32, np1 crd. av pns12 vmb vvi cc vvi po12 n2, cc d vbz p-acp vvg, n1 cc n1. pns11.
(75) sermon (DIV1)
2011
Page 336
9595
By Reading the Word. The Word is a great means to sanctifie the Heart, and bring it into a Sabbath-frame, Iohn 17.17. Sanctifie them through thy truth, &c. And read the Word not carelesly, but with seriousness and affection;
By Reading the Word. The Word is a great means to sanctify the Heart, and bring it into a Sabbath-frame, John 17.17. Sanctify them through thy truth, etc. And read the Word not carelessly, but with seriousness and affection;
p-acp vvg dt n1. dt n1 vbz dt j n2 pc-acp vvi dt n1, cc vvb pn31 p-acp dt j, np1 crd. vvb pno32 p-acp po21 n1, av cc vvb dt n1 xx av-j, cc-acp p-acp n1 cc n1;
(75) sermon (DIV1)
2012
Page 336
9596
it is the Oracle of Heaven, the Well of Salvation, the Book of Life.
it is the Oracle of Heaven, the Well of Salvation, the Book of Life.
pn31 vbz dt n1 pp-f n1, dt av pp-f n1, dt n1 pp-f n1.
(75) sermon (DIV1)
2012
Page 336
9597
David for the preciousness of God's Word esteemed it above Gold, and for the sweetness above Honey, Psal. 19.10.David for the preciousness of God's Word esteemed it above Gold, and for the sweetness above Honey, Psalm 19.10.
np1 p-acp dt n1 pp-f npg1 n1 vvd pn31 p-acp n1, cc p-acp dt n1 p-acp n1, np1 crd.
(75) sermon (DIV1)
2012
Page 336
9598
By reading the Word aright, our Hearts when they are dull are quickened, when they are hard are mollified,
By reading the Word aright, our Hearts when they Are dull Are quickened, when they Are hard Are mollified,
p-acp vvg dt n1 av, po12 n2 c-crq pns32 vbr j vbr vvn, c-crq pns32 vbr j vbr vvn,
(75) sermon (DIV1)
2012
Page 336
9599
when cold and frozen are enflam'd, and we can say as the Disciples, Did not our Hearts burn within us? Some step out of their Bed to hearing.
when cold and frozen Are inflamed, and we can say as the Disciples, Did not our Hearts burn within us? some step out of their Bed to hearing.
c-crq j-jn cc vvn vbr vvn, cc pns12 vmb vvi p-acp dt n2, vdd xx po12 n2 vvb p-acp pno12? d n1 av pp-f po32 n1 p-acp vvg.
(75) sermon (DIV1)
2012
Page 337
9600
The Reason why many get no more good on a Sabbath by the Word Preached, is because they did not break Fast with God in the Morning by the Reading of his Word.
The Reason why many get no more good on a Sabbath by the Word Preached, is Because they did not break Fast with God in the Morning by the Reading of his Word.
dt n1 c-crq d vvb dx av-dc j p-acp dt n1 p-acp dt n1 vvn, vbz c-acp pns32 vdd xx vvi av-j p-acp np1 p-acp dt n1 p-acp dt n-vvg pp-f po31 n1.
(75) sermon (DIV1)
2012
Page 337
9601
II. Meditation. Get upon the Mount of Meditation, and so converse with God.
II Meditation. Get upon the Mount of Meditation, and so converse with God.
crd n1. vvb p-acp dt n1 pp-f n1, cc av vvi p-acp np1.
(75) sermon (DIV1)
2013
Page 337
9602
Meditation is the Soul's retiring of its self, that by a serious and solemn thinking upon God the Heart may be raised up to Divine Affections.
Meditation is the Soul's retiring of its self, that by a serious and solemn thinking upon God the Heart may be raised up to Divine Affections.
n1 vbz dt ng1 vvg pp-f po31 n1, cst p-acp dt j cc j vvg p-acp np1 dt n1 vmb vbi vvn a-acp p-acp j-jn n2.
(75) sermon (DIV1)
2013
Page 337
9603
Meditation is a Work fit for the Morning of a Sabbath. Meditate on Four things.
Meditation is a Work fit for the Morning of a Sabbath. Meditate on Four things.
n1 vbz dt vvb j p-acp dt n1 pp-f dt n1. vvi p-acp crd n2.
(75) sermon (DIV1)
2014
Page 337
9620
O the infinite stupendious Love of Christ in raising poor lapsed Creatures from a state of Guilt and Damnation!
O the infinite stupendious Love of christ in raising poor lapsed Creatures from a state of Gilded and Damnation!
sy dt j j n1 pp-f np1 p-acp vvg j vvn n2 p-acp dt n1 pp-f j-vvn cc n1!
(75) sermon (DIV1)
2017
Page 337
9621
1. That Christ who was God should die;
1. That christ who was God should die;
crd cst np1 r-crq vbds np1 vmd vvi;
(75) sermon (DIV1)
2018
Page 337
9604
(1.) On the Works of Creation. That is express'd here in the Commandment, The Lord made Heaven and Earth, the Sea, &c. The Creation is a Looking-glass, in which we see the Wisdom and Power of God gloriously represented.
(1.) On the Works of Creation. That is expressed Here in the Commandment, The Lord made Heaven and Earth, the Sea, etc. The Creation is a Looking-glass, in which we see the Wisdom and Power of God gloriously represented.
(crd) p-acp dt vvz pp-f n1. cst vbz vvn av p-acp dt n1, dt n1 vvd n1 cc n1, dt n1, av dt n1 vbz dt n1, p-acp r-crq pns12 vvb dt n1 cc n1 pp-f np1 av-j vvn.
(75) sermon (DIV1)
2015
Page 337
9605
God produced this fair Structure of the World without any pre-existent Matter, and with a Word. Psal. 33.6. By the Word of the Lord were the Heavens made.
God produced this fair Structure of the World without any preexistent Matter, and with a Word. Psalm 33.6. By the Word of the Lord were the Heavens made.
np1 vvd d j n1 pp-f dt n1 p-acp d j n1, cc p-acp dt n1. np1 crd. p-acp dt n1 pp-f dt n1 vbdr dt n2 vvn.
(75) sermon (DIV1)
2015
Page 337
9606
The Disciples wondred that Christ could with a Word calm the Sea, Matth. 8.26. but it was far more with a Word to make the Sea. Let us on a Sabbath meditate on the Infiniteness of our Creator, look up to the Firmament, there we may see God's Glory blazing in the Sun, twinkling in the Stars ;
The Disciples wondered that christ could with a Word Cam the Sea, Matthew 8.26. but it was Far more with a Word to make the Sea. Let us on a Sabbath meditate on the Infiniteness of our Creator, look up to the Firmament, there we may see God's Glory blazing in the Sun, twinkling in the Stars;
dt n2 vvd cst np1 vmd p-acp dt n1 vvb dt n1, np1 crd. cc-acp pn31 vbds av-j av-dc p-acp dt n1 p-acp vvb dt n1 vvb pno12 p-acp dt n1 vvi p-acp dt n1 pp-f po12 n1, vvb a-acp p-acp dt n1, a-acp pns12 vmb vvi npg1 n1 vvg p-acp dt n1, vvg p-acp dt n2;
(75) sermon (DIV1)
2015
Page 337
9607
look into the Sea, there we may see God's Wonders in the Deep, Psal. 107.24.
look into the Sea, there we may see God's Wonders in the Deep, Psalm 107.24.
vvb p-acp dt n1, a-acp pns12 vmb vvi npg1 n2 p-acp dt j-jn, np1 crd.
(75) sermon (DIV1)
2015
Page 337
9608
Look into the Earth, there we may behold the Nature of Minerals, the Power of the Load-stone, the Vertue of Herbs, and Beauty of Flowers:
Look into the Earth, there we may behold the Nature of Minerals, the Power of the Loadstone, the Virtue of Herbs, and Beauty of Flowers:
n1 p-acp dt n1, a-acp pns12 vmb vvi dt n1 pp-f n2, dt n1 pp-f dt n1, dt n1 pp-f n2, cc n1 pp-f n2:
(75) sermon (DIV1)
2015
Page 337
9609
By meditating on these Works of Creation so curiously embroidered, we come to admire God, and praise him, Psal. 104.24. O Lord, how manifold are thy Works!
By meditating on these Works of Creation so curiously embroidered, we come to admire God, and praise him, Psalm 104.24. Oh Lord, how manifold Are thy Works!
p-acp vvg p-acp d vvz pp-f n1 av av-j vvn, pns12 vvb p-acp vvb np1, cc vvb pno31, np1 crd. uh n1, c-crq j vbr po21 vvz!
(75) sermon (DIV1)
2015
Page 337
9610
in Wisdom hast thou made them all. By meditating on the Works of Creation we come to confide in God.in Wisdom hast thou made them all. By meditating on the Works of Creation we come to confide in God.
p-acp n1 vh2 pns21 vvn pno32 d. p-acp vvg p-acp dt vvz pp-f n1 pns12 vvb p-acp vvi p-acp np1.
(75) sermon (DIV1)
2015
Page 337
9611
He who can Create, can Provide ;
He who can Create, can Provide;
pns31 r-crq vmb vvi, vmb vvb;
(75) sermon (DIV1)
2015
Page 337
9612
he that could make us when we were nothing, he can raise us when we are low. Psal. 124.8. Our Help stands in the Name of the Lord, who made Heaven and Earth.
he that could make us when we were nothing, he can raise us when we Are low. Psalm 124.8. Our Help Stands in the Name of the Lord, who made Heaven and Earth.
pns31 cst vmd vvi pno12 c-crq pns12 vbdr pix, pns31 vmb vvi pno12 c-crq pns12 vbr j. np1 crd. po12 n1 vvz p-acp dt n1 pp-f dt n1, r-crq vvd n1 cc n1.
(75) sermon (DIV1)
2015
Page 337
9613
(2.) Meditate on God's Holiness. Psal. 111.9. Holy and reverend is his Name. Hab. 1.13. Thou art of purer Eyes than to behold Iniquity.
(2.) Meditate on God's Holiness. Psalm 111.9. Holy and reverend is his Name. Hab. 1.13. Thou art of Purer Eyes than to behold Iniquity.
(crd) vvi p-acp npg1 n1. np1 crd. j cc n-jn vbz po31 n1. np1 crd. pns21 vb2r pp-f jc n2 cs pc-acp vvi n1.
(75) sermon (DIV1)
2016
Page 337
9614
God is Essentially, Originally and Efficiently Holy:
God is Essentially, Originally and Efficiently Holy:
np1 vbz av-j, av-j cc av-j j:
(75) sermon (DIV1)
2016
Page 337
9615
All the Holiness in Men and Angels is but a Chrystal Stream that runs from this Glorious Ocean.
All the Holiness in Men and Angels is but a Crystal Stream that runs from this Glorious Ocean.
d dt n1 p-acp n2 cc n2 vbz p-acp dt n1 n1 cst vvz p-acp d j n1.
(75) sermon (DIV1)
2016
Page 337
9616
God loves Holiness because it is his own Image. A King cannot but love to see his own Effigies stamp'd on Coyn. God counts Holiness his Glory, and the most sparkling Jewel of his Crown. Exod. 15.11. Glorious in Holiness. Here is a Meditation fit for our first entrance into a Sabbath, God's Holiness: The Contemplation of this would work in us such a Frame of Heart as is suitable to an Holy God: It would make us then Reverence his Name, Hallow his Day:
God loves Holiness Because it is his own Image. A King cannot but love to see his own Effigies stamped on Coyn. God counts Holiness his Glory, and the most sparkling Jewel of his Crown. Exod 15.11. Glorious in Holiness. Here is a Meditation fit for our First Entrance into a Sabbath, God's Holiness: The Contemplation of this would work in us such a Frame of Heart as is suitable to an Holy God: It would make us then reverence his Name, Hallow his Day:
np1 vvz n1 c-acp pn31 vbz po31 d n1. dt n1 vmbx cc-acp vvi pc-acp vvi po31 d n2 vvd p-acp n1 np1 vvz n1 po31 n1, cc dt av-ds j-vvg n1 pp-f po31 n1. np1 crd. j p-acp n1. av vbz dt n1 j p-acp po12 ord n1 p-acp dt n1, npg1 n1: dt n1 pp-f d vmd vvi p-acp pno12 d dt n1 pp-f n1 c-acp vbz j p-acp dt j np1: pn31 vmd vvi pno12 av vvi po31 n1, vvb po31 n1:
(75) sermon (DIV1)
2016
Page 337
9617
While we are musing of the Holiness of God's Nature, we begin to be transformed into his Likeness.
While we Are musing of the Holiness of God's Nature, we begin to be transformed into his Likeness.
cs pns12 vbr vvg pp-f dt n1 pp-f npg1 n1, pns12 vvb pc-acp vbi vvn p-acp po31 n1.
(75) sermon (DIV1)
2016
Page 337
9618
(3.) Meditate on Christ's Love in redeeming us, Rev. 1.5. Redemption exceeds Creation;
(3.) Meditate on Christ's Love in redeeming us, Rev. 1.5. Redemption exceeds Creation;
(crd) vvi p-acp npg1 n1 p-acp vvg pno12, n1 crd. n1 vvz n1;
(75) sermon (DIV1)
2017
Page 337
9619
the one is a Monument of God's Power, the other of his Love. Here is fit Work for a Sabbath.
the one is a Monument of God's Power, the other of his Love. Here is fit Work for a Sabbath.
dt pi vbz dt n1 pp-f npg1 n1, dt n-jn pp-f po31 vvi. av vbz j n1 p-acp dt n1.
(75) sermon (DIV1)
2017
Page 337
9622
That this Glorious Sun of Righteousness should be in an Eclipse, we can never enough admire this Love; no, not in Heaven.
That this Glorious Sun of Righteousness should be in an Eclipse, we can never enough admire this Love; no, not in Heaven.
cst d j n1 pp-f n1 vmd vbi p-acp dt n1, pns12 vmb av av-d vvi d n1; uh-dx, xx p-acp n1.
(75) sermon (DIV1)
2018
Page 337
9623
2. That Christ should die for Sinners. Not sinful Angels, but sinful Mankind. That such Clods of Earth and Sin should be made bright Stars of Glory.
2. That christ should die for Sinners. Not sinful Angels, but sinful Mankind. That such Clods of Earth and since should be made bright Stars of Glory.
crd cst np1 vmd vvi p-acp n2. xx j n2, cc-acp j n1. cst d n2 pp-f n1 cc n1 vmd vbi vvn j n2 pp-f n1.
(75) sermon (DIV1)
2019
Page 337
9624
O the amazing Love of Christ! This was Illustre amoris Christi mnemosynum.
O the amazing Love of christ! This was Illustre amoris Christ mnemosynum.
sy dt j-vvg n1 pp-f np1! d vbds fw-it fw-la fw-la fw-la.
(75) sermon (DIV1)
2019
Page 337
9625
3. That Christ should not only die for Sinners, but die as a Sinner. 2 Cor. 5.21. He was made sin for us.
3. That christ should not only die for Sinners, but die as a Sinner. 2 Cor. 5.21. He was made since for us.
crd cst np1 vmd xx av-j vvi p-acp n2, cc-acp vvb p-acp dt n1. crd np1 crd. pns31 vbds vvn n1 p-acp pno12.
(75) sermon (DIV1)
2020
Page 337
9626
He who was among the Glorious Persons of the Trinity, was numbred among Transgressors, Isa. 53.12.
He who was among the Glorious Persons of the Trinity, was numbered among Transgressors, Isaiah 53.12.
pns31 r-crq vbds p-acp dt j n2 pp-f dt np1, vbds vvn p-acp n2, np1 crd.
(75) sermon (DIV1)
2020
Page 337
9627
Not that he had Sin, but he was like a Sinner, having our Sins imputed to him. Sin did not live in him,
Not that he had since, but he was like a Sinner, having our Sins imputed to him. since did not live in him,
xx cst pns31 vhd n1, cc-acp pns31 vbds av-j dt n1, vhg po12 n2 vvn p-acp pno31. n1 vdd xx vvi p-acp pno31,
(75) sermon (DIV1)
2020
Page 337
9628
but it was laid upon him. Here was an Hyperbole of Love, enough to strike us into Astonishment.
but it was laid upon him. Here was an Hyperbole of Love, enough to strike us into Astonishment.
cc-acp pn31 vbds vvn p-acp pno31. av vbds dt n1 pp-f n1, av-d pc-acp vvi pno12 p-acp n1.
(75) sermon (DIV1)
2020
Page 337
9629
4. That Christ should redeem us, when he could not look to gain any thing, or be at all advantaged by us.
4. That christ should Redeem us, when he could not look to gain any thing, or be At all advantaged by us.
crd cst np1 vmd vvi pno12, c-crq pns31 vmd xx vvi pc-acp vvi d n1, cc vbb p-acp d vvn p-acp pno12.
(75) sermon (DIV1)
2021
Page 337
9630
Men will not lay out their Mony upon a Purchase, unless it will turn to their Profit.
Men will not lay out their Money upon a Purchase, unless it will turn to their Profit.
np1 vmb xx vvi av po32 n1 p-acp dt n1, cs pn31 vmb vvi p-acp po32 n1.
(75) sermon (DIV1)
2021
Page 337
9631
But what Benefit could Christ expect in purchasing and redeeming us? We were in such a Condition, that we could neither deserve nor recompense Christ's Love.
But what Benefit could christ expect in purchasing and redeeming us? We were in such a Condition, that we could neither deserve nor recompense Christ's Love.
p-acp r-crq n1 vmd np1 vvi p-acp vvg cc vvg pno12? pns12 vbdr p-acp d dt n1, cst pns12 vmd av-dx vvi ccx vvi npg1 n1.
(75) sermon (DIV1)
2021
Page 337
9632
First, We could not deserve it, for we were in our Blood, Ezek. 16.6. We had no Spiritual Beauty to tempt Christ.First, We could not deserve it, for we were in our Blood, Ezekiel 16.6. We had no Spiritual Beauty to tempt christ.
ord, pns12 vmd xx vvi pn31, c-acp pns12 vbdr p-acp po12 n1, np1 crd. pns12 vhd dx j n1 pc-acp vvi np1.
(75) sermon (DIV1)
2022
Page 337
9633
Nay, we were not only in our Blood, but we were up in Arms, Rom. 5.8.
Nay, we were not only in our Blood, but we were up in Arms, Rom. 5.8.
uh-x, pns12 vbdr xx av-j p-acp po12 n1, p-acp pns12 vbdr a-acp p-acp n2, np1 crd.
(75) sermon (DIV1)
2022
Page 337
9634
When we were Enemies, Christ died for us : When he was shedding his Blood, we were spitting our Poyson.
When we were Enemies, christ died for us: When he was shedding his Blood, we were spitting our Poison.
c-crq pns12 vbdr ng1, np1 vvd p-acp pno12: c-crq pns31 vbds vvg po31 n1, pns12 vbdr vvg po12 n1.
(75) sermon (DIV1)
2022
Page 337
9635
Secondly, As we could not deserve, so neither could we recompense Christ's Love. For,Secondly, As we could not deserve, so neither could we recompense Christ's Love. For,
ord, c-acp pns12 vmd xx vvi, av d vmd pns12 vvi npg1 n1. p-acp,
(75) sermon (DIV1)
2023
Page 338
9636
1. After he had dy'd for us, we could not so much as love him, till he made us love him.
1. After he had died for us, we could not so much as love him, till he made us love him.
crd p-acp pns31 vhd vvd p-acp pno12, pns12 vmd xx av av-d c-acp vvb pno31, c-acp pns31 vvd pno12 vvi pno31.
(75) sermon (DIV1)
2024
Page 338
9637
2. We could give Christ nothing in lieu of his Love. Rom. 11.35. Who hath first given to him? We were fallen to Poverty ;
2. We could give christ nothing in lieu of his Love. Rom. 11.35. Who hath First given to him? We were fallen to Poverty;
crd pns12 vmd vvi np1 pix p-acp n1 pp-f po31 n1. np1 crd. r-crq vhz ord vvn p-acp pno31? pns12 vbdr vvn p-acp n1;
(75) sermon (DIV1)
2025
Page 338
9638
if we have any Beauty, it is from Christ. Ezek. 16.14. Thou wert comely through my comeliness which I put upon thee.
if we have any Beauty, it is from christ. Ezekiel 16.14. Thou Wertenberg comely through my comeliness which I put upon thee.
cs pns12 vhb d n1, pn31 vbz p-acp np1. np1 crd. pns21 vbd2r j p-acp po11 n1 r-crq pns11 vvd p-acp pno21.
(75) sermon (DIV1)
2025
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9639
If we bring forth any good Fruit, it is not of our own Growth, it comes from Christ the True Vine, Hos. 14.8. From me is thy Fruit found.
If we bring forth any good Fruit, it is not of our own Growth, it comes from christ the True Vine, Hos. 14.8. From me is thy Fruit found.
cs pns12 vvb av d j n1, pn31 vbz xx pp-f po12 d n1, pn31 vvz p-acp np1 dt j n1, np1 crd. p-acp pno11 vbz po21 n1 vvd.
(75) sermon (DIV1)
2025
Page 338
9640
So that it was nothing but pure Love for Christ to lay out his Blood to redeem such as he could not expect to be really bettered by.
So that it was nothing but pure Love for christ to lay out his Blood to Redeem such as he could not expect to be really bettered by.
av cst pn31 vbds pix cc-acp j n1 p-acp np1 pc-acp vvi av po31 n1 pc-acp vvi d c-acp pns31 vmd xx vvi pc-acp vbi av-j vvn p-acp.
(75) sermon (DIV1)
2025
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9676
That we should grieve Christ with our Pride, rash Anger, our Unfruitfulness, Animosities, strange Factions:
That we should grieve christ with our Pride, rash Anger, our Unfruitfulness, Animosities, strange Factions:
cst pns12 vmd vvi np1 p-acp po12 n1, j n1, po12 n1, n2, j n2:
(75) sermon (DIV1)
2031
Page 339
9641
5. That Christ should die so willingly, Iohn 10.17. I lay down my Life. The Jews could not have taken it away, if he had not laid it down;
5. That christ should die so willingly, John 10.17. I lay down my Life. The jews could not have taken it away, if he had not laid it down;
crd cst np1 vmd vvi av av-j, np1 crd. pns11 vvb a-acp po11 n1. dt np2 vmd xx vhi vvn pn31 av, cs pns31 vhd xx vvn pn31 a-acp;
(75) sermon (DIV1)
2026
Page 338
9642
he could have called to his Father for a Legion of Angels to be his Life-guard;
he could have called to his Father for a Legion of Angels to be his Lifeguard;
pns31 vmd vhi vvn p-acp po31 n1 p-acp dt n1 pp-f n2 pc-acp vbi po31 n1;
(75) sermon (DIV1)
2026
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9643
but what needed that, when his Godhead could have defended him from all Assaults? But he laid down his Life :
but what needed that, when his Godhead could have defended him from all Assaults? But he laid down his Life:
cc-acp q-crq vvd cst, c-crq po31 n1 vmd vhi vvn pno31 p-acp d n2? p-acp pns31 vvn a-acp po31 n1:
(75) sermon (DIV1)
2026
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9644
The Jews did not so much thirst for Christ's Death, as he thirsted for our Redemption; Luke 12.50. I have a Baptism to be baptized with, and how am I straitned till it be accomplished.
The jews did not so much thirst for Christ's Death, as he thirsted for our Redemption; Lycia 12.50. I have a Baptism to be baptised with, and how am I straitened till it be accomplished.
dt np2 vdd xx av av-d vvi p-acp npg1 n1, c-acp pns31 vvd p-acp po12 n1; av crd. pns11 vhb dt n1 pc-acp vbi vvn p-acp, cc q-crq vbm pns11 vvn c-acp pn31 vbb vvn.
(75) sermon (DIV1)
2026
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9645
Christ call'd his Sufferings a Baptism:
christ called his Sufferings a Baptism:
np1 vvd po31 n2 dt n1:
(75) sermon (DIV1)
2026
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9646
He was to be baptiz'd and sprinkled with his own Blood, and Christ thought the time long before he suffered.
He was to be baptized and sprinkled with his own Blood, and christ Thought the time long before he suffered.
pns31 vbds pc-acp vbi vvn cc vvn p-acp po31 d n1, cc np1 vvd dt n1 av-j c-acp pns31 vvd.
(75) sermon (DIV1)
2026
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9647
NONLATINALPHABET, How am I straitned till it be accomplished. Therefore to show Christ's willingness to die, his Sufferings is called an Offering, Heb. 10.10. By the offering of the Body of Iesus:
, How am I straitened till it be accomplished. Therefore to show Christ's willingness to die, his Sufferings is called an Offering, Hebrew 10.10. By the offering of the Body of Iesus:
, q-crq vbm pns11 vvd p-acp pn31 vbb vvn. av pc-acp vvi npg1 n1 pc-acp vvi, po31 n2 vbz vvn dt vvg, np1 crd. p-acp dt n-vvg pp-f dt n1 pp-f np1:
(75) sermon (DIV1)
2026
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9648
His Death was a Free-will Offering.
His Death was a Freewill Offering.
po31 n1 vbds dt j vvg.
(75) sermon (DIV1)
2026
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9649
6. That Christ should not grutch or think much of all his Sufferings, his being scourged and crucified, (we grutch him a light Service) but that he should be well contented with what he hath done;
6. That christ should not grutch or think much of all his Sufferings, his being scourged and Crucified, (we grutch him a Light Service) but that he should be well contented with what he hath done;
crd cst np1 vmd xx vvi cc vvi d pp-f d po31 n2, po31 vbg vvn cc vvn, (po12 vvi pno31 dt j n1) cc-acp cst pns31 vmd vbi av vvn p-acp r-crq pns31 vhz vdn;
(75) sermon (DIV1)
2027
Page 338
9650
and if it were to do again, he would do it. Isa. 53.11. He shall see of the Travel of his Soul, and be satisfied.
and if it were to do again, he would do it. Isaiah 53.11. He shall see of the Travel of his Soul, and be satisfied.
cc cs pn31 vbdr pc-acp vdi av, pns31 vmd vdi pn31. np1 crd. pns31 vmb vvi pp-f dt n1 pp-f po31 n1, cc vbi vvn.
(75) sermon (DIV1)
2027
Page 338
9651
As the Mother, tho she hath had hard Labour, yet when she sees a Child brought forth, she doth not repent of her Pangs, but is well contented.
As the Mother, though she hath had hard Labour, yet when she sees a Child brought forth, she does not Repent of her Pangs, but is well contented.
p-acp dt n1, cs pns31 vhz vhn j n1, av c-crq pns31 vvz dt n1 vvd av, pns31 vdz xx vvi pp-f po31 n2, cc-acp vbz av vvn.
(75) sermon (DIV1)
2027
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9652
So Christ, though he had Hard Travel upon the Cross, which put him into an Agony,
So christ, though he had Hard Travel upon the Cross, which put him into an Agony,
av np1, cs pns31 vhd j n1 p-acp dt vvi, r-crq vvd pno31 p-acp dt n1,
(75) sermon (DIV1)
2027
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9653
yet he doth not think much, he is not troubled, but thinks his Sweat and Blood well bestowed,
yet he does not think much, he is not troubled, but thinks his Sweat and Blood well bestowed,
av pns31 vdz xx vvi d, pns31 vbz xx vvn, cc-acp vvz po31 n1 cc n1 av vvn,
(75) sermon (DIV1)
2027
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because he sees the Man-child of Redemption brought forth into the World. He shall see of the Travel of his Soul and shall be satisfied.
Because he sees the Manchild of Redemption brought forth into the World. He shall see of the Travel of his Soul and shall be satisfied.
c-acp pns31 vvz dt n1 pp-f n1 vvd av p-acp dt n1. pns31 vmb vvi pp-f dt n1 pp-f po31 n1 cc vmb vbi vvn.
(75) sermon (DIV1)
2027
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9655
7. That Christ should make Redemption effectual to some, and not to others. Here is the Quintessence of Love.
7. That christ should make Redemption effectual to Some, and not to Others. Here is the Quintessence of Love.
crd cst np1 vmd vvi n1 j p-acp d, cc xx p-acp n2-jn. av vbz dt n1 pp-f n1.
(75) sermon (DIV1)
2028
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9656
Tho there is a Sufficiency in Christ's Merit to save all, yet only some partake of its saving Vertue ; all do not believe. Iohn 6.64. There are some of you that believe not.
Tho there is a Sufficiency in Christ's Merit to save all, yet only Some partake of its Saving Virtue; all do not believe. John 6.64. There Are Some of you that believe not.
np1 a-acp vbz dt n1 p-acp npg1 n1 pc-acp vvi d, av av-j d vvi pp-f po31 vvg n1; d vdb xx vvi. np1 crd. pc-acp vbr d pp-f pn22 cst vvb xx.
(75) sermon (DIV1)
2028
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Christ doth not pray for all. Iohn 17.9. Some refuse Christ, Psal. 118.22. This is the Stone which the Builders refused. Others deride him, Luke 16.14. Others throw off his Yoak. Luke 19.14. We will not have this Man reign over us.
christ does not pray for all. John 17.9. some refuse christ, Psalm 118.22. This is the Stone which the Builders refused. Others deride him, Lycia 16.14. Others throw off his Yoke. Luke 19.14. We will not have this Man Reign over us.
np1 vdz xx vvi p-acp d. np1 crd. d vvb np1, np1 crd. d vbz dt n1 r-crq dt n2 vvn. ng2-jn vvi pno31, av crd. ng2-jn vvb p-acp po31 n1. np1 crd. pns12 vmb xx vhi d n1 vvi p-acp pno12.
(75) sermon (DIV1)
2028
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9658
So that all have not the benefit of Salvation by him.
So that all have not the benefit of Salvation by him.
av cst d vhb xx dt n1 pp-f n1 p-acp pno31.
(75) sermon (DIV1)
2028
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no sooner did God command, but he did obey.
no sooner did God command, but he did obey.
av-dx av-c vdd np1 vvi, cc-acp pns31 vdd vvi.
(89) sermon (DIV1)
2459
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9659
Herein appears the distinguishing Love of Christ, that the Vertue of his Death should reach some and not others. 1 Cor. 1.26. Not many wise Men after the Flesh, not many mighty, not many noble are called.
Herein appears the distinguishing Love of christ, that the Virtue of his Death should reach Some and not Others. 1 Cor. 1.26. Not many wise Men After the Flesh, not many mighty, not many noble Are called.
av vvz dt j-vvg n1 pp-f np1, cst dt n1 pp-f po31 n1 vmd vvi d cc xx n2-jn. crd np1 crd. xx d j n2 p-acp dt n1, xx d j, xx d j vbr vvn.
(75) sermon (DIV1)
2028
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9660
That Christ should pass by many of Birth and Parts, and that the Lot of Free-Grace should fall upon thee;
That christ should pass by many of Birth and Parts, and that the Lot of Free-Grace should fallen upon thee;
cst np1 vmd vvi p-acp d pp-f n1 cc n2, cc cst dt n1 pp-f n1 vmd vvi p-acp pno21;
(75) sermon (DIV1)
2028
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that he should sprinkle his Blood upon thee: NONLATINALPHABET, the Depth of the Love of Christ. 8. That Christ should love us with such an entire transcendent Love.
that he should sprinkle his Blood upon thee:, the Depth of the Love of christ. 8. That christ should love us with such an entire transcendent Love.
d pns31 vmd vvi po31 n1 p-acp pno21:, dt n1 pp-f dt n1 pp-f np1. crd cst np1 vmd vvi pno12 p-acp d dt j j vvb.
(75) sermon (DIV1)
2028
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The Apostle calls it a Love which passeth knowledge, Eph. 3.19. That he should love us more than the Angels:
The Apostle calls it a Love which passes knowledge, Ephesians 3.19. That he should love us more than the Angels:
dt n1 vvz pn31 dt n1 r-crq vvz n1, np1 crd. cst pns31 vmd vvi pno12 dc cs dt n2:
(75) sermon (DIV1)
2029
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9663
He loves them as his Friends, Believers as his Spouse. He loves them with such a kind of Love as God the Father bears to him, Iohn 15.9. As the Father hath loved me, so have I loved you. O what an Hyperbole of Love doth Christ show in redeeming us!
He loves them as his Friends, Believers as his Spouse. He loves them with such a kind of Love as God the Father bears to him, John 15.9. As the Father hath loved me, so have I loved you. O what an Hyperbole of Love does christ show in redeeming us!
pns31 vvz pno32 p-acp po31 n2, n2 p-acp po31 n1. pns31 vvz pno32 p-acp d dt n1 pp-f n1 p-acp np1 dt n1 vvz p-acp pno31, np1 crd. p-acp dt n1 vhz vvn pno11, av vhb pns11 vvn pn22. sy r-crq dt n1 pp-f n1 vdz np1 vvi p-acp vvg pno12!
(75) sermon (DIV1)
2029
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9. That Christ's Love in our Redemption should be everlasting, Iohn 13.1. Having loved his own, he loved them, NONLATINALPHABET, to the end.
9. That Christ's Love in our Redemption should be everlasting, John 13.1. Having loved his own, he loved them,, to the end.
crd d npg1 n1 p-acp po12 n1 vmd vbi j, np1 crd. vhg vvn po31 d, pns31 vvd pno32,, p-acp dt n1.
(75) sermon (DIV1)
2030
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As Christ's Love is matchless, so endless:
As Christ's Love is matchless, so endless:
p-acp npg1 n1 vbz j, av j:
(75) sermon (DIV1)
2030
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The Flower of Christ's Love is sweet, and that which makes it sweeter, it never dies.
The Flower of Christ's Love is sweet, and that which makes it Sweeten, it never die.
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Christ's Love is Eterniz'd, Ier. 31.3. He will never divorce his Elect Spouse: The Failings of his People cannot quite take off his Love:
Christ's Love is Eternized, Jeremiah 31.3. He will never divorce his Elect Spouse: The Failings of his People cannot quite take off his Love:
npg1 n1 vbz vvn, np1 crd. pns31 vmb av-x vvi po31 j-vvn n1: dt n2-vvg pp-f po31 n1 vmbx av vvi a-acp po31 n1:
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They may eclipse his Love, not wholly remove it; their Failings may make Christ angry with them, but not hate them.
They may eclipse his Love, not wholly remove it; their Failings may make christ angry with them, but not hate them.
pns32 vmb vvi po31 n1, xx av-jn vvi pn31; po32 n2-vvg vmb vvi np1 j p-acp pno32, cc-acp xx vvi pno32.
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Every Failing doth not break the Marriage-knot. Christ's Love is not like the Saints Love; sometimes they have strong Affections towards Christ, at other times the hot Fit is off,
Every Failing does not break the Marriage knot. Christ's Love is not like the Saints Love; sometime they have strong Affections towards christ, At other times the hight Fit is off,
np1 np1 vdz xx vvi dt n1. npg1 n1 vbz xx av-j dt n2 vvb; av pns32 vhb j n2 p-acp np1, p-acp j-jn n2 dt j j vbz a-acp,
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and they can find little or no Love stirring in them.
and they can find little or no Love stirring in them.
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But it is not so with Christ's Love to the Saints, it is a Love of Eternity. When the Sun-shine of Christ's Electing Love hath once risen upon the Soul, it never sets finally.
But it is not so with Christ's Love to the Saints, it is a Love of Eternity. When the Sunshine of Christ's Electing Love hath once risen upon the Soul, it never sets finally.
p-acp pn31 vbz xx av p-acp npg1 n1 p-acp dt n2, pn31 vbz dt n1 pp-f n1. c-crq dt n1 pp-f npg1 vvg n1 vhz a-acp vvn p-acp dt n1, pn31 av-x vvz av-j.
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Death may take away our Life from us, but not Christ's Love. Behold here a rare Subject on a Sabbath-morning to meditate upon.
Death may take away our Life from us, but not Christ's Love. Behold Here a rare Subject on a Sabbath-morning to meditate upon.
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The Meditation of Christ's wonderful Love in Redeeming us, would work in us a Sabbath-Frame of Heart.
The Meditation of Christ's wondered Love in Redeeming us, would work in us a Sabbath-Frame of Heart.
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First, It would melt us into Tears for our Spiritual Vnkindnesses. That we should sin against so sweet a Saviour, that we should be no more affected with his Love, but requite Evil for Good.First, It would melt us into Tears for our Spiritual Unkindnesses. That we should sin against so sweet a Saviour, that we should be no more affected with his Love, but requite Evil for Good.
ord, pn31 vmd vvi pno12 p-acp n2 p-acp po12 j n2. cst pns12 vmd vvi p-acp av j dt n1, cst pns12 vmd vbi dx av-dc vvn p-acp po31 n1, cc-acp vvb j-jn p-acp j.
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Like the Athenians, who notwithstanding all the good Service Aristides had done them, banished him out of their City.
Like the Athenians, who notwithstanding all the good Service Aristides had done them, banished him out of their city.
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as Israel searched for Leaven before they came to the Passover.
as Israel searched for Leaven before they Come to the Passover.
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Have we none to abuse but our Friend? Have we nothing to kick against but the Bowels of a Saviour? Did not Christ suffer enough upon the Cross,
Have we none to abuse but our Friend? Have we nothing to kick against but the Bowels of a Saviour? Did not christ suffer enough upon the Cross,
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but must we needs make him suffer more? Do we give him more Gall and Vinegar to drink? O,
but must we needs make him suffer more? Do we give him more Gall and Vinegar to drink? O,
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if any thing can dissolve the Heart in Sorrow, and broach the Eyes with Tears, 'tis dis-ingenuity and unkindness offered to Christ.
if any thing can dissolve the Heart in Sorrow, and broach the Eyes with Tears, it's disingenuity and unkindness offered to christ.
cs d n1 vmb vvi dt n1 p-acp n1, cc vvi dt n2 p-acp n2, pn31|vbz n1 cc n1 vvn p-acp np1.
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When Peter thought of Christ's Love to him, how he had made him an Apostle,
When Peter Thought of Christ's Love to him, how he had made him an Apostle,
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and reveal'd his Bosom-Secrets to him, and taken him to the Mount of Transfiguration, and that he should deny Christ, it broke his Heart with Sorrow, he went out and wept bitterly, Mat. 26.75. What a blessed thing is it to have the Eyes dropping Tears on a Sabbath!
and revealed his Bosom-Secrets to him, and taken him to the Mount of Transfiguration, and that he should deny christ, it broke his Heart with Sorrow, he went out and wept bitterly, Mathew 26.75. What a blessed thing is it to have the Eyes dropping Tears on a Sabbath!
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And nothing would sooner fetch Tears, than to meditate of Christ's Love to us, and our unkind Requitals.
And nothing would sooner fetch Tears, than to meditate of Christ's Love to us, and our unkind Requitals.
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Secondly, The Meditating on a Lord's Day Morning of Christ's Love, would kindle Love in our Hearts to Christ.Secondly, The Meditating on a Lord's Day Morning of Christ's Love, would kindle Love in our Hearts to christ.
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(75) sermon (DIV1)
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How can we look on Christ bleeding and dying for us, and our Hearts not be warmed with Love to him? Love is the Soul of Religion, the purest Affection;
How can we look on christ bleeding and dying for us, and our Hearts not be warmed with Love to him? Love is the Soul of Religion, the Purest Affection;
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(75) sermon (DIV1)
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it is not Rivers of Oyl, but Sparks of Love, that Christ values. And sure, as David said, While I was musing, the Fire burned, Psal. 39.3.
it is not rivers of Oil, but Sparks of Love, that christ value's. And sure, as David said, While I was musing, the Fire burned, Psalm 39.3.
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So while we are musing of Christ's Love in redeeming us, the Fire of our Love would burn towards Christ;
So while we Are musing of Christ's Love in redeeming us, the Fire of our Love would burn towards christ;
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and then is a Christian in a Blessed Sabbath-Frame, when he is like a Seraphim burning in Love to Christ.
and then is a Christian in a Blessed Sabbath-Frame, when he is like a Seraphim burning in Love to christ.
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(4.) On a Sabbath-morning meditate on the Glory of Heaven. Heaven is the Extract and Quintessence of Happiness.
(4.) On a Sabbath-morning meditate on the Glory of Heaven. Heaven is the Extract and Quintessence of Happiness.
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It is called a Kingdom, Mat. 25.34. A Kingdom for it's Riches and Magnificence:
It is called a Kingdom, Mathew 25.34. A Kingdom for it's Riches and Magnificence:
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It is set out by Precious Stones, Gates of Pearl, Rev. 21. There is all that is truly Glorious, transparent Light, perfect Love, unstained Honour, unmixed Joy;
It is Set out by Precious Stones, Gates of Pearl, Rev. 21. There is all that is truly Glorious, transparent Light, perfect Love, unstained Honour, unmixed Joy;
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and that which crowns the Joy of the Celestial Paradise, is Eternity. Suppose Earthly Kingdoms were more glorious than they are, their Foundations of Gold, their Walls of Pearl, their Windows of Saphire, yet they are corruptible :
and that which crowns the Joy of the Celestial Paradise, is Eternity. Suppose Earthly Kingdoms were more glorious than they Are, their Foundations of Gold, their Walls of Pearl, their Windows of Sapphire, yet they Are corruptible:
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But the Kingdom of Heaven is Eternal, those Rivers of Pleasure run for evermore, Psalm 16.11.
But the Kingdom of Heaven is Eternal, those rivers of Pleasure run for evermore, Psalm 16.11.
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And that wherein the Essence of Glory consists, and makes Heaven to be Heaven, is the immediate Sight and Fruition of the Blessed God. Psal. 17.15. When I awake I shall he satisfied with thy likeness.
And that wherein the Essence of Glory consists, and makes Heaven to be Heaven, is the immediate Sighed and Fruition of the Blessed God. Psalm 17.15. When I awake I shall he satisfied with thy likeness.
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that Sin which hath been dear to you:
that since which hath been dear to you:
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(96) part (DIV2)
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O think of this Ierusalem above! This is proper for a Sabbath. 1. The meditation of Heaven would raise our Hearts above the World.
Oh think of this Ierusalem above! This is proper for a Sabbath. 1. The meditation of Heaven would raise our Hearts above the World.
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O how would these things disappear and shrink into nothing, if our Minds were mounted above the Visible Orbs,
O how would these things disappear and shrink into nothing, if our Minds were mounted above the Visible Orbs,
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(75) sermon (DIV1)
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and we had a Prospect of Glory!
and we had a Prospect of Glory!
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2. How would the Meditation of Heaven make us Heavenly in our Sabbath-Exercises ▪ It would quicken Affection, it would add Wings to Devotion, it would make us to be in the Spirit on the Lord's Day, Rev. 1.10.
2. How would the Meditation of Heaven make us Heavenly in our Sabbath-exercises ▪ It would quicken Affection, it would add Wings to Devotion, it would make us to be in the Spirit on the Lord's Day, Rev. 1.10.
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How vigorously doth he serve God, who hath a Crown of Glory always in his Eye! III. We dress our Souls on a Sabbath-Morning, by Prayer. Mat. 6.6. When thou Prayest, enter into thy Closet, &c. Prayer sanctifies a Sabbath.
How vigorously does he serve God, who hath a Crown of Glory always in his Eye! III. We dress our Souls on a Sabbath-morning, by Prayer. Mathew 6.6. When thou Prayest, enter into thy Closet, etc. Prayer Sanctifies a Sabbath.
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(1.) The things we should pray for on the Morning of a Sabbath.
(1.) The things we should pray for on the Morning of a Sabbath.
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1. Beg a Blessing upon the Word which is to be Preached, that it may be a Savour of Life to us, that by it our Minds may be more Illuminated, our Corruptions more weakned, our Stock of Grace more encreased.
1. Beg a Blessing upon the Word which is to be Preached, that it may be a Savour of Life to us, that by it our Minds may be more Illuminated, our Corruptions more weakened, our Stock of Grace more increased.
crd vvb dt n1 p-acp dt n1 r-crq vbz pc-acp vbi vvn, cst pn31 vmb vbi dt n1 pp-f n1 p-acp pno12, cst p-acp pn31 po12 n2 vmb vbi av-dc vvn, po12 n2 av-dc vvn, po12 n1 pp-f n1 av-dc vvn.
(75) sermon (DIV1)
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Pray that God's special Presence may be with us, that our Hearts may burn within us while God speaks.
prey that God's special Presence may be with us, that our Hearts may burn within us while God speaks.
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Pray that we may receive the Word into meek humble Hearts, James 1.22. That we may submit to it, and bring forth the Fruits of it.
prey that we may receive the Word into meek humble Hearts, James 1.22. That we may submit to it, and bring forth the Fruits of it.
n1 cst pns12 vmb vvi dt n1 p-acp j j n2, np1 crd. cst pns12 vmb vvi p-acp pn31, cc vvi av dt n2 pp-f pn31.
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Nor should we only Pray for our selves, but for others. First, For him who dispenseth the Word;
Nor should we only Pray for our selves, but for Others. First, For him who dispenseth the Word;
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that his Tongue may be touched with a Coal from God's Altar ; That God would warm his Heart, who is to help to warm others.
that his Tongue may be touched with a Coal from God's Altar; That God would warm his Heart, who is to help to warm Others.
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Your Prayers may be a means to quicken the Minister. Some complain, they find not that Benefit by the Word Preached.
Your Prayers may be a means to quicken the Minister. some complain, they find not that Benefit by the Word Preached.
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Perhaps they did not Pray for their Minister as they should.
Perhaps they did not Pray for their Minister as they should.
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Prayer is like the whetting and sharpening of an Instrument, which makes it cut the better.
Prayer is like the whetting and sharpening of an Instrument, which makes it Cut the better.
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Secondly, Pray with and for your Family:Secondly, Pray with and for your Family:
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Yea, Pray for all the Congregations that meet this Day in the Fear of the Lord, that the Dew of the Spirit may fall with the Manna of the Word, that some Souls may be converted,
Yea, Pray for all the Congregations that meet this Day in the fear of the Lord, that the Due of the Spirit may fallen with the Manna of the Word, that Some Souls may be converted,
uh, vvb p-acp d dt n2 cst vvb d n1 p-acp dt n1 pp-f dt n1, cst dt n1 pp-f dt n1 vmb vvi p-acp dt n1 pp-f dt n1, cst d n2 vmb vbi vvn,
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and others strengthened, and that Gospel-Ordinances may be continued, and have no Restraint put upon them.
and Others strengthened, and that Gospel ordinances may be continued, and have no Restraint put upon them.
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These are the things we should pray for.
These Are the things we should pray for.
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The Tree of Mercy will not drop its Fruit, unless it be shaken by the Hand of Prayer.
The Tree of Mercy will not drop its Fruit, unless it be shaken by the Hand of Prayer.
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(2.) The Manner of our Prayer.
(2.) The Manner of our Prayer.
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(9.) If you would have Honour from your Children, set them a good Example:
(9.) If you would have Honour from your Children, Set them a good Exampl:
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(81) sermon (DIV1)
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but we must Pray with Reverence, Humility, Hope in God's Mercy, Fervency, Luke 22.44. Christ Pray'd NONLATINALPHABET, more earnestly. And that we may pray with more Fervency, we must Pray with a Sense of our Wants.
but we must Pray with reverence, Humility, Hope in God's Mercy, Fervency, Lycia 22.44. christ Prayed, more earnestly. And that we may pray with more Fervency, we must Pray with a Sense of our Wants.
cc-acp pns12 vmb vvi p-acp n1, n1, vvb p-acp npg1 n1, n1, av crd. np1 vvd, av-dc av-j. cc cst pns12 vmb vvi p-acp dc n1, pns12 vmb vvi p-acp dt n1 pp-f po12 vvz.
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He who is pinched with Want, will be earnest in craving an Alms. He Prays most Fervently, who Prays most Feelingly.
He who is pinched with Want, will be earnest in craving an Alms. He Prays most Fervently, who Prays most Feelingly.
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This is to sanctifie the Morning of a Sabbath, and it is a good Preparatory for the Word Preached.
This is to sanctify the Morning of a Sabbath, and it is a good Preparatory for the Word Preached.
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When the Ground is broken up by the Plough, now it is fit to receive the Seed.
When the Ground is broken up by the Plough, now it is fit to receive the Seed.
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When the Heart hath been broken by Prayer, now it is fit to receive the Seed of the Word Preached.
When the Heart hath been broken by Prayer, now it is fit to receive the Seed of the Word Preached.
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Thus you see how to dress your Souls on a Sabbath-morning. There are other Duties remaining.
Thus you see how to dress your Souls on a Sabbath-morning. There Are other Duties remaining.
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EXOD. XX. 10. IV. Having thus dressed your Souls in a Morning, for the further Sanctification of the Sabbath, address your selves to the Hearing of the Word Preached.
EXOD. XX. 10. IV. Having thus dressed your Souls in a Morning, for the further Sanctification of the Sabbath, address your selves to the Hearing of the Word Preached.
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(76) sermon (DIV1)
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(1.) And when you are set down in your Seat,
(1.) And when you Are Set down in your Seat,
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1. Lift up your Eyes to Heaven for a Blessing upon the Word to be dispensed.
1. Lift up your Eyes to Heaven for a Blessing upon the Word to be dispensed.
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For, you must know the Word Preach'd doth not work as Physick, by its own inherent Vertue,
For, you must know the Word Preached does not work as Physic, by its own inherent Virtue,
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but by a Vertue from Heaven, and the Co-operation of the Holy Ghost.
but by a Virtue from Heaven, and the Cooperation of the Holy Ghost.
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Therefore put up a short Ejaculatory Prayer for a Blessing upon the Word, that it may be made effectual to you.
Therefore put up a short Ejaculatory Prayer for a Blessing upon the Word, that it may be made effectual to you.
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(2.) The Word being begun to be Preach'd, set your selves in a right manner:
(2.) The Word being begun to be Preached, Set your selves in a right manner:
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1. With Reverence and Holy Attention. Acts 16.14. A certain Woman named Lydia attended unto the things that were spoken of Paul.
1. With reverence and Holy Attention. Acts 16.14. A certain Woman nam Lydia attended unto the things that were spoken of Paul.
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Constantine the Emperor was noted for his Reverend Attention to the Word. Luke 19.48. Christ taught daily in the Temple:
Constantine the Emperor was noted for his Reverend Attention to the Word. Lycia 19.48. christ taught daily in the Temple:
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And all the People were attentive to hear him, NONLATINALPHABET, in the Greek, They hung upon his Lip. Could we tell Men of a Rich Purchase, they would diligently attend:And all the People were attentive to hear him,, in the Greek, They hung upon his Lip. Could we tell Men of a Rich Purchase, they would diligently attend:
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And shall they not much more, when the Gospel of Grace is Preaching to them? Now that we may sanctifie and hallow the Sabbath by attentive Hearing, take heed of two things: I. Distraction in Hearing. II. Drowsiness in Hearing. I. Distraction. 1 Cor. 7.35. That ye may attend upon the Lord without Distraction.
And shall they not much more, when the Gospel of Grace is Preaching to them? Now that we may sanctify and hallow the Sabbath by attentive Hearing, take heed of two things: I Distraction in Hearing. II Drowsiness in Hearing. I Distraction. 1 Cor. 7.35. That you may attend upon the Lord without Distraction.
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It is said of St. Bernard, That when he came to the Church-Door, he would say, Stay here all my Earthly Thoughtt.
It is said of Saint Bernard, That when he Come to the Church door, he would say, Stay Here all my Earthly Thoughtt.
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The giving our Thoughts leave to ramble in Holy Duties, shows the Defect of our Love to God.
The giving our Thoughts leave to ramble in Holy Duties, shows the Defect of our Love to God.
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There are many Deceits about Grace.
There Are many Deceits about Grace.
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So should we say to our selves, when we are at the Door of God's House, Stay here all my worldly Cares, and wandring Cogitations, I am now going to hearken what the Lord will say to me. Distraction hinders Devotion.
So should we say to our selves, when we Are At the Door of God's House, Stay Here all my worldly Cares, and wandering Cogitations, I am now going to harken what the Lord will say to me. Distraction hinders Devotion.
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Distraction in Hearing is, when the Mind is tossed with vain Thoughts, and diverted from the Business in hand.
Distraction in Hearing is, when the Mind is tossed with vain Thoughts, and diverted from the Business in hand.
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'Tis hard to make the Quicksilver Heart fix.
It's hard to make the Quicksilver Heart fix.
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St. Hierom complained of himself, Some times (saith he) when I am about God's Service, per Porticus deambulo, I am walking in the Galleries, and sometimes casting up Accounts.
Saint Hieronymus complained of himself, some times (Says he) when I am about God's Service, per Porticus deambulo, I am walking in the Galleries, and sometime casting up Accounts.
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So oft in hearing of the Word the Thoughts dance up and down; and when our Eye is upon the Minister, our Mind is upon other things.
So oft in hearing of the Word the Thoughts dance up and down; and when our Eye is upon the Minister, our Mind is upon other things.
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Distracted Hearing is far from sanctifying the Sabbath. It must needs be very hainous to give way to vain Thoughts at this time,
Distracted Hearing is Far from sanctifying the Sabbath. It must needs be very heinous to give Way to vain Thoughts At this time,
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because when we are hearing the Word, we are now in God's Special Presence. To do any Treasonable Action in the King's Presence, is high Impudence. Ier. 23.11. Yea, in my House have I found their Wickedness.
Because when we Are hearing the Word, we Are now in God's Special Presence. To do any Treasonable Actium in the King's Presence, is high Impudence. Jeremiah 23.11. Yea, in my House have I found their Wickedness.
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So may the Lord say, In my House, while they are hearing of my Word, I have found Wickedness;
So may the Lord say, In my House, while they Are hearing of my Word, I have found Wickedness;
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they have wanton Eyes, and their Soul is set on Vanity. This inhanceth and aggravates the sin.
they have wanton Eyes, and their Soul is Set on Vanity. This inhanceth and aggravates the since.
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Qu. Whence do these roving distracted Thoughts in hearing come?
Qu. Whence do these roving distracted Thoughts in hearing come?
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Answ. 1. Partly from Satan. The Devil is no Recusant, he will be sure to be present in our Assemblies :Answer 1. Partly from Satan. The devil is no Recusant, he will be sure to be present in our Assemblies:
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If he cannot hinder us from hearing, he will hinder us in hearing. Iob 1.6. When the Sons of God came to present themselves before the Lord, Satan came also among them. The Devil sets vain Objects before the Fancy to cause a Diversion.
If he cannot hinder us from hearing, he will hinder us in hearing. Job 1.6. When the Sons of God Come to present themselves before the Lord, Satan Come also among them. The devil sets vain Objects before the Fancy to cause a Diversion.
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Satan's great Design is to render the Word we hear fruitless: As when one is writing, another joggs him that he cannot write even:
Satan's great Design is to render the Word we hear fruitless: As when one is writing, Another jogs him that he cannot write even:
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So when we are hearing, the Devil will be jogging us with a Temptation, that we should not attend to the Word Preached. Zach. 3.1. He showed me Ioshua the High Priest standing before the Angel of the Lord, and Satan standing at his Right Hand to resist him.
So when we Are hearing, the devil will be jogging us with a Temptation, that we should not attend to the Word Preached. Zach 3.1. He showed me Ioshua the High Priest standing before the Angel of the Lord, and Satan standing At his Right Hand to resist him.
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2. These wandring Thoughts in Hearing come partly from our selves. We must not lay all the blame upon Satan.
2. These wandering Thoughts in Hearing come partly from our selves. We must not lay all the blame upon Satan.
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(1.) They come from the Eye. A wandring Eye causeth wandring Thoughts. A Thief may be let into the House at a Window:
(1.) They come from the Eye. A wandering Eye Causes wandering Thoughts. A Thief may be let into the House At a Window:
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So vain Thoughts are let in at the Eye.
So vain Thoughts Are let in At the Eye.
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and though there be but little of it;
and though there be but little of it;
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So that as we are bid to keep our Feet when we enter into the House of God, Eccles. 5.1. so we had need make a Covenant with our Eyes when we are in the House of God, Iob 31.1. that we be not distracted by beholding other Objects.
So that as we Are bid to keep our Feet when we enter into the House of God, Eccles. 5.1. so we had need make a Covenant with our Eyes when we Are in the House of God, Job 31.1. that we be not distracted by beholding other Objects.
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2. Wandring Thoughts in hearing arise out of the Heart. These Sparks come out of our own Furnace.
2. Wandering Thoughts in hearing arise out of the Heart. These Sparks come out of our own Furnace.
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Vain Thoughts are the Mud which the Heart (as a troubled Sea) casts up. Mark 7.21. For from within, out of the Heart of men, proceed evil Thoughts.
Vain Thoughts Are the Mud which the Heart (as a troubled Sea) Cast up. Mark 7.21. For from within, out of the Heart of men, proceed evil Thoughts.
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It is the Foulness of the Stomach sends up Fumes into the Head; and the Corruption of the Heart sends up Evil Thoughts into the Mind.
It is the Foulness of the Stomach sends up Fumes into the Head; and the Corruption of the Heart sends up Evil Thoughts into the Mind.
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3. Distracted Thoughts in hearing proceed from an Evil Custom. We inure our selves to vain Thoughts at other times,
3. Distracted Thoughts in hearing proceed from an Evil Custom. We inure our selves to vain Thoughts At other times,
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therefore we cannot forbear them on a Sabbath. Custom is a Second Nature. Ier. 13.23. Can the Ethiopian change his Skin, or the Leopard his Spots, then may ye also do good that are accustomed to do evil? He that is used to bad Company, knows not how to leave it.
Therefore we cannot forbear them on a Sabbath. Custom is a Second Nature. Jeremiah 13.23. Can the Ethiopian change his Skin, or the Leopard his Spots, then may you also do good that Are accustomed to do evil? He that is used to bad Company, knows not how to leave it.
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Such as have vain Thoughts keeping them Company all the Week, they know not how to get rid of them on the Sabbath.
Such as have vain Thoughts keeping them Company all the Week, they know not how to get rid of them on the Sabbath.
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Let me show you how evil these vain distracting Thoughts in hearing are.
Let me show you how evil these vain distracting Thoughts in hearing Are.
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First, To have the Heart distracted in Hearing, is a Disrespect to God's Omnisciency. God is an all-seeing Spirit, and Thoughts speak louder in his Ears than Words do in ours. Amos 4.13. He declareth unto Man what is his Thought. First, To have the Heart distracted in Hearing, is a Disrespect to God's Omnisciency. God is an All-seeing Spirit, and Thoughts speak Louder in his Ears than Words do in ours. Amos 4.13. He Declareth unto Man what is his Thought.
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Therefore to make no Conscience of Wandring Thoughts in Hearing, is the affronting of God's Omnisciency,
Therefore to make no Conscience of Wandering Thoughts in Hearing, is the affronting of God's Omnisciency,
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as if he knew not our Heart, or did not hear the Language of our Thoughts.
as if he knew not our Heart, or did not hear the Language of our Thoughts.
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Secondly, To give way to wandring Thoughts in Hearing, is Hypocrisie. We pretend to hear what God saith,Secondly, To give Way to wandering Thoughts in Hearing, is Hypocrisy. We pretend to hear what God Says,
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and our Mind is quite upon another thing. We present God with our Bodies, but do not give him our Hearts, Hos. 7.11. This Hypocrisie God complains of, Isa. 29.13.
and our Mind is quite upon Another thing. We present God with our Bodies, but do not give him our Hearts, Hos. 7.11. This Hypocrisy God complains of, Isaiah 29.13.
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This People draw near me with their Mouth, and with their Lips do honour me, but have removed their Heart far from me. This People draw near me with their Mouth, and with their Lips do honour me, but have removed their Heart Far from me.
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This is to prevaricate, and deal falsly with God. Thirdly, Vain Thoughts in Hearing discover much want of Love to God.
This is to prevaricate, and deal falsely with God. Thirdly, Vain Thoughts in Hearing discover much want of Love to God.
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Did we love God, we should listen to his Words as Oracles, and bind them upon the Table of our Heart, Prov. 3.3.
Did we love God, we should listen to his Words as Oracles, and bind them upon the Table of our Heart, Curae 3.3.
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When a Friend whom we love speaks to us, and gives us Advice, we mind it with Seriousness, and suck in every Word.
When a Friend whom we love speaks to us, and gives us advice, we mind it with Seriousness, and suck in every Word.
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Fourthly, Vain impertinent Thoughts in Hearing defile an Ordinance: They are as dead Flies in the Box of Oyntment.Fourthly, Vain impertinent Thoughts in Hearing defile an Ordinance: They Are as dead Flies in the Box of Ointment.
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When a String in the L•te is out of Tune, it spoils the Musick.
When a String in the L•te is out of Tune, it spoils the Music.
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Distraction of Thoughts puts our Mind out of Tune, and makes our Services sound harsh and unpleasant.
Distraction of Thoughts puts our Mind out of Tune, and makes our Services found harsh and unpleasant.
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Wandring Thoughts poyson a Duty, and turn it into sin. Psal. 109.7.
Wandering Thoughts poison a Duty, and turn it into since. Psalm 109.7.
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Let his Prayer become sin. What can be worse, than to have a Man's Praying and Hearing of the Word become sin? Were it not sad when the Meat we eat should encrease bad Humours? So when the Hearing of the Word, which is the Food of the Soul, should be turned into Sin?Let his Prayer become since. What can be Worse, than to have a Man's Praying and Hearing of the Word become since? Were it not sad when the Meat we eat should increase bad Humours? So when the Hearing of the Word, which is the Food of the Soul, should be turned into since?
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Fifthly, Vain Thoughts in Hearing anger God. If the King were speaking to one of his Subjects,Fifthly, Vain Thoughts in Hearing anger God. If the King were speaking to one of his Subject's,
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and he should not give heed to what the King saith, but be thinking on another business,
and he should not give heed to what the King Says, but be thinking on Another business,
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or playing with a Feather, would not this provoke the King? So when we are in God's Presence,
or playing with a Feather, would not this provoke the King? So when we Are in God's Presence,
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and God is speaking to us in his Word, and we mind not much what he saith,
and God is speaking to us in his Word, and we mind not much what he Says,
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but our Hearts go after Covetousness, Ezek. 33.31. will not this anger God to be thus slighted? God hath pronounced a Curse upon such; Mal. 1.14. Cursed be the Deceiver which hath in his Flock a Male, and Sacrificeth to the Lord a corrupt thing. To have strong lively Affections to the World, here is a Male in the Flock;
but our Hearts go After Covetousness, Ezekiel 33.31. will not this anger God to be thus slighted? God hath pronounced a Curse upon such; Malachi 1.14. Cursed be the Deceiver which hath in his Flock a Male, and Sacrificeth to the Lord a corrupt thing. To have strong lively Affections to the World, Here is a Male in the Flock;
cc-acp po12 n2 vvb p-acp n1, np1 crd. vmb xx d n1 np1 pc-acp vbi av vvn? np1 vhz vvn dt n1 p-acp d; np1 crd. vvd vbi dt n1 r-crq vhz p-acp po31 vvb dt j-jn, cc vvz p-acp dt n1 dt j n1. pc-acp vhi j j n2 p-acp dt n1, av vbz dt j-jn p-acp dt vvb;
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but to hear the Word with Distraction, to give God Duties fly-blown with Vain Thoughts, this is to offer to the Lord a corrupt thing ;
but to hear the Word with Distraction, to give God Duties flyblown with Vain Thoughts, this is to offer to the Lord a corrupt thing;
cc-acp pc-acp vvi dt n1 p-acp n1, pc-acp vvi np1 n2 vvn p-acp j n2, d vbz pc-acp vvi p-acp dt n1 dt j n1;
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this brings a Curse, Cursed be the Deceiver.
this brings a Curse, Cursed be the Deceiver.
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Sixthly, Vain Thoughts in Hearing (when allowed and not resisted ) make way for hardning the Heart.Sixthly, Vain Thoughts in Hearing (when allowed and not resisted) make Way for hardening the Heart.
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A Stone in the Heart, is worse than in the Kidneys. Distracted Thoughts in hearing do not Better the Heart,
A Stone in the Heart, is Worse than in the Kidneys. Distracted Thoughts in hearing do not Better the Heart,
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but Harden it. Vain Thoughts take away the holy Awe of God which should be upon the Heart, they make Conscience less Tender,
but Harden it. Vain Thoughts take away the holy Awe of God which should be upon the Heart, they make Conscience less Tender,
cc-acp vvb pn31. j n2 vvb av dt j n1 pp-f np1 r-crq vmd vbi p-acp dt n1, pns32 vvb n1 av-dc j,
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and hinder the Efficacy the Word should have upon the Heart. Seventhly, Vain distracting Thoughts rob us of the Comfort of an Ordinance.
and hinder the Efficacy the Word should have upon the Heart. Seventhly, Vain distracting Thoughts rob us of the Comfort of an Ordinance.
cc vvi dt n1 dt n1 vmd vhi p-acp dt n1. crd, j n-vvg n2 vvi pno12 pp-f dt n1 pp-f dt n1.
(76) sermon (DIV1)
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9784
A gracious Soul oft meets with God in the Sanctuary, and can say as Cant. 3.4. I found him whom my Soul loveth.
A gracious Soul oft meets with God in the Sanctuary, and can say as Cant 3.4. I found him whom my Soul loves.
dt j n1 av vvz p-acp np1 p-acp dt n1, cc vmb vvi p-acp np1 crd. pns11 vvd pno31 r-crq po11 n1 vvz.
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He is like Ionathan, who having tasted the Hony on the Rod, his Eyes were enlightned. But Vain Thoughts hinder the Comfort of an Ordinance,
He is like Ionathan, who having tasted the Honey on the Rod, his Eyes were enlightened. But Vain Thoughts hinder the Comfort of an Ordinance,
pns31 vbz av-j np1, r-crq vhg vvn dt n1 p-acp dt n1, po31 n2 vbdr vvn. p-acp j n2 vvi dt n1 pp-f dt n1,
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as a black Cloud hides the warm comfortable Beams of the Sun from us.
as a black Cloud hides the warm comfortable Beams of the Sun from us.
c-acp dt j-jn n1 vvz dt j j n2 pp-f dt n1 p-acp pno12.
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Will God speak Peace to us when our Minds are wandring, and our Thoughts are travelling to the Ends of the Earth, Prov. 17.24? If ever you would hear the Word with Attention, do as Abraham, he drove away the Fowls from the Sacrifice, Gen. 15.11.
Will God speak Peace to us when our Minds Are wandering, and our Thoughts Are traveling to the Ends of the Earth, Curae 17.24? If ever you would hear the Word with Attention, do as Abraham, he drove away the Fowls from the Sacrifice, Gen. 15.11.
n1 np1 vvi n1 p-acp pno12 c-crq po12 n2 vbr vvg, cc po12 n2 vbr vvg p-acp dt n2 pp-f dt n1, np1 crd? cs av pn22 vmd vvi dt n1 p-acp n1, vdb c-acp np1, pns31 vvd av dt n2 p-acp dt n1, np1 crd.
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So when we find these Excursions and sinful Wanderings in hearing, labour to drive away the Fowls;
So when we find these Excursions and sinful Wanderings in hearing, labour to drive away the Fowls;
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get rid of these vain Thoughts; they are Vagrants, and we must not give them Entertainment.
get rid of these vain Thoughts; they Are Vagrants, and we must not give them Entertainment.
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Qu. But how shall we get help against these Vagabond Thoughts? Resp. 1. Pray and watch against them.
Qu. But how shall we get help against these Vagabond Thoughts? Resp. 1. prey and watch against them.
n1 cc-acp q-crq vmb pns12 vvi n1 p-acp d n1 n2? np1 crd n1 cc vvi p-acp pno32.
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2. Let the Sence of God's Omniscient Eye over-awe our Hearts. The Servant will not sport in his Masters Presence.
2. Let the Sense of God's Omniscient Eye overawe our Hearts. The Servant will not sport in his Masters Presence.
crd vvb dt n1 pp-f npg1 j n1 n1 po12 n2. dt n1 vmb xx vvi p-acp po31 ng1 n1.
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3. Labour for an Holy Frame of Heart. Were the Heart more Spiritual, the Mind would be less Feathery.
3. Labour for an Holy Frame of Heart. Were the Heart more Spiritual, the Mind would be less Feathery.
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4. Bring more Love to the Word. That which we love we fix our Minds upon.
4. Bring more Love to the Word. That which we love we fix our Minds upon.
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He that loves his Pleasures and Recreations, his Mind is fixed on them, and he can follow them without Distraction.
He that loves his Pleasures and Recreations, his Mind is fixed on them, and he can follow them without Distraction.
pns31 cst vvz po31 n2 cc n2, po31 n1 vbz vvn p-acp pno32, cc pns31 vmb vvi pno32 p-acp n1.
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Were our Love more set upon the Word Preached, our Minds would be more fixed upon it.
Were our Love more Set upon the Word Preached, our Minds would be more fixed upon it.
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And surely, there is enough to make us love the Word Preached, for it is the Word of Life — the Inlet to Knowledge, the Antidote against Sin, the Quickner of Holy Affections:
And surely, there is enough to make us love the Word Preached, for it is the Word of Life — the Inlet to Knowledge, the Antidote against since, the Quickener of Holy Affections:
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It is the True Manna, which hath all sorts of sweet Tasts in it.
It is the True Manna, which hath all sorts of sweet Tastes in it.
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It is the Pool of Bethesda, in which the Rivers of Life spring forth to heal the broken in Heart.
It is the Pool of Bethesda, in which the rivers of Life spring forth to heal the broken in Heart.
pn31 vbz dt n1 pp-f np1, p-acp r-crq dt n2 pp-f n1 n1 av p-acp vvi dt j-vvn p-acp n1.
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It is a Soveveraign Elixir or Cordial to revive the sorrowful Spirit. Get Love to the Word Preached, and you will not be so distracted in hearing.
It is a Soveveraign Elixir or Cordial to revive the sorrowful Spirit. Get Love to the Word Preached, and you will not be so distracted in hearing.
pn31 vbz dt j-jn n1 cc j pc-acp vvi dt j n1. vvb n1 p-acp dt n1 vvn, cc pn22 vmb xx vbi av vvn p-acp vvg.
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What the Heart delights in, the Thoughts dwell upon.
What the Heart delights in, the Thoughts dwell upon.
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II. If you would sanctifie the Sabbath by deligent attentive hearing, take heed of Drowsiness in Hearing. Drowsiness shows much Irreverence.
II If you would sanctify the Sabbath by deligent attentive hearing, take heed of Drowsiness in Hearing. Drowsiness shows much Irreverence.
crd cs pn22 vmd vvi dt n1 p-acp j j n-vvg, vvb n1 pp-f n1 p-acp vvg. n1 vvz d n1.
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How lively are many when they are about the World, but in the Worship of God how drowsie,
How lively Are many when they Are about the World, but in the Worship of God how drowsy,
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as if the Devil had given them some Opium to make them sleep! A Drowsie Temper is ( now ) very absurd and sinful.
as if the devil had given them Some Opium to make them sleep! A Drowsy Temper is (now) very absurd and sinful.
c-acp cs dt n1 vhd vvn pno32 d n1 pc-acp vvi pno32 vvi! dt j vvi vbz (av) av j cc j.
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Are not you in Prayer asking Pardon of sin? Will the Prisoner fall asleep when he is begging his Pardon? In the Preaching of the Word is not the Bread of Life breaking to you,
are not you in Prayer asking Pardon of since? Will the Prisoner fallen asleep when he is begging his Pardon? In the Preaching of the Word is not the Bred of Life breaking to you,
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and will a Man fall asleep at his Food? Which is worse, to stay from a Sermon, or sleep at a Sermon? While you sleep, perhaps that Truth was delivered, which might have converted your Souls.
and will a Man fallen asleep At his Food? Which is Worse, to stay from a Sermon, or sleep At a Sermon? While you sleep, perhaps that Truth was Delivered, which might have converted your Souls.
cc vmb dt n1 vvb j p-acp po31 n1? r-crq vbz av-jc, pc-acp vvi p-acp dt n1, cc n1 p-acp dt n1? cs pn22 vvb, av d n1 vbds vvn, r-crq vmd vhi vvn po22 n2.
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there is no sealing of pardons after death.
there is no sealing of Pardons After death.
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It is not only a grieving the Spirit of God, but a making the Hearts of the Righteous sad, Ezek. 13.22. It troubles them to see any show such a Contempt of God and his Worship;
It is not only a grieving the Spirit of God, but a making the Hearts of the Righteous sad, Ezekiel 13.22. It Troubles them to see any show such a Contempt of God and his Worship;
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to see Men busie in the Shop, but drowsie in the Temple. Therefore as Christ said, Mat. 26.40.
to see Men busy in the Shop, but drowsy in the Temple. Therefore as christ said, Mathew 26.40.
pc-acp vvi n2 j p-acp dt n1, cc-acp j p-acp dt n1. av c-acp np1 vvd, np1 crd.
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Could ye not watch one Hour? So can ye not wake one Hour? I deny not but a Child of God may sometimes through Weakness and Indisposition of Body drop asleep at a Sermon,Could you not watch one Hour? So can you not wake one Hour? I deny not but a Child of God may sometime through Weakness and Indisposition of Body drop asleep At a Sermon,
vmd pn22 xx vvi crd n1? av vmb pn22 xx vvi crd n1? pns11 vvb xx p-acp dt n1 pp-f np1 vmb av p-acp n1 cc n1 pp-f n1 vvb j p-acp dt n1,
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but it is not voluntary or ordinary. The Sun may be in an Eclipse, but not often.
but it is not voluntary or ordinary. The Sun may be in an Eclipse, but not often.
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If sleeping be customary, and allowed, it is a very bad sign, and is a profaning of the Ordinance.
If sleeping be customary, and allowed, it is a very bad Signen, and is a profaning of the Ordinance.
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A good Remedy against Drowsiness is to use a Spare Diet upon this Day.
A good Remedy against Drowsiness is to use a Spare Diet upon this Day.
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Such as indulge their Appetite too much on a Sabbath, are fitter to sleep on a Couch than pray in the Temple.
Such as indulge their Appetite too much on a Sabbath, Are fitter to sleep on a Couch than pray in the Temple.
d c-acp vvb po32 n1 av av-d p-acp dt n1, vbr jc pc-acp vvi p-acp dt n1 cs vvb p-acp dt n1.
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Now, that you may throw off Distracting Thoughts and Drowsiness on the Lord's Day, and may hear the Word with reverend Attention, consider,
Now, that you may throw off Distracting Thoughts and Drowsiness on the Lord's Day, and may hear the Word with reverend Attention, Consider,
av, cst pn22 vmb vvi a-acp n-vvg n2 cc n1 p-acp dt ng1 n1, cc vmb vvi dt n1 p-acp j-jn n1, vvb,
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1. It is God that speaks to us in his Word; therefore the Preaching of the Word is called the Breath of his Lips, Isa. 11.4.
1. It is God that speaks to us in his Word; Therefore the Preaching of the Word is called the Breath of his Lips, Isaiah 11.4.
crd pn31 vbz np1 cst vvz p-acp pno12 p-acp po31 n1; av dt vvg pp-f dt n1 vbz vvn dt n1 pp-f po31 n2, np1 crd.
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And Christ is said now to speak to us from Heaven, Heb. 12.25. as a King speaks in his Ambassador.
And christ is said now to speak to us from Heaven, Hebrew 12.25. as a King speaks in his Ambassador.
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Ministers are but as the Pipes and Organs, it is the Spirit of the Living God breathes in them:
Ministers Are but as the Pipes and Organs, it is the Spirit of the Living God breathes in them:
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When we come to the Word, we should think thus with our selves, God speaks in this Preacher.
When we come to the Word, we should think thus with our selves, God speaks in this Preacher.
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The Thessalonians heard the Word Paul Preached, as if God himself had spoken to them, 1 Thess. 2.13.
The Thessalonians herd the Word Paul Preached, as if God himself had spoken to them, 1 Thess 2.13.
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When ye received the Word of God, which ye heard of us, ye receiv'd it not as the Word of Men, When the received the Word of God, which you herd of us, you received it not as the Word of Men,
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but (as it is in truth) the Word of God. When Samuel knew it was the Lord that spake to him, he lent his Ear, 1 Sam. 3.10.but (as it is in truth) the Word of God. When Samuel knew it was the Lord that spoke to him, he lent his Ear, 1 Sam. 3.10.
cc-acp (c-acp pn31 vbz p-acp n1) dt n1 pp-f np1. c-crq np1 vvd pn31 vbds dt n1 cst vvd p-acp pno31, pns31 vvd po31 n1, crd np1 crd.
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If we do not regard God when he speaks to us, he will not regard us when we pray to him.
If we do not regard God when he speaks to us, he will not regard us when we pray to him.
cs pns12 vdb xx vvi np1 c-crq pns31 vvz p-acp pno12, pns31 vmb xx vvi pno12 c-crq pns12 vvb p-acp pno31.
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2. Consider how serious and weighty the matters delivered to us are. As Moses said, Deut. 30.19. I call Heaven and Earth •o record this day, that I have set before you Life and Death.
2. Consider how serious and weighty the matters Delivered to us Are. As Moses said, Deuteronomy 30.19. I call Heaven and Earth •o record this day, that I have Set before you Life and Death.
crd np1 c-crq j cc j dt n2 vvn p-acp pno12 vbr. p-acp np1 vvd, np1 crd. pns11 vvb n1 cc n1 vdb vvi d n1, cst pns11 vhb vvn p-acp pn22 n1 cc n1.
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Can Men be regardless of the Word, or drowsie when the weighty matters of Eternity are set before them? We Preach of Faith,
Can Men be regardless of the Word, or drowsy when the weighty matters of Eternity Are Set before them? We Preach of Faith,
vmb n2 vbb j pp-f dt n1, cc j c-crq dt j n2 pp-f n1 vbr vvn p-acp pno32? pns12 vvb pp-f n1,
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and Holiness of Life, and the Day of Judgment, and the Eternal Recompences; here is Life and Death set before you;
and Holiness of Life, and the Day of Judgement, and the Eternal Recompenses; Here is Life and Death Set before you;
cc n1 pp-f n1, cc dt n1 pp-f n1, cc dt j n2; av vbz n1 cc n1 vvn p-acp pn22;
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and doth not all this call for serious Attention? If a Letter were read to one of special business, wherein his Life and Estate were concern'd, would not he be very serious in listning to that Letter? In the Preaching of the Word, your Salvation is concerned,
and does not all this call for serious Attention? If a letter were read to one of special business, wherein his Life and Estate were concerned, would not he be very serious in listening to that letter? In the Preaching of the Word, your Salvation is concerned,
cc vdz xx d d vvb p-acp j n1? cs dt n1 vbdr vvn p-acp crd pp-f j n1, c-crq po31 n1 cc n1 vbdr vvn, vmd xx pns31 vbi av j p-acp vvg p-acp d n1? p-acp dt vvg pp-f dt n1, po22 n1 vbz vvn,
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and if ever you will attend, it should be now, Deut. 32.47. It is not a vain thing for you, because it is your Life.
and if ever you will attend, it should be now, Deuteronomy 32.47. It is not a vain thing for you, Because it is your Life.
cc cs av pn22 vmb vvi, pn31 vmd vbi av, np1 crd. pn31 vbz xx dt j n1 p-acp pn22, c-acp pn31 vbz po22 n1.
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9828
3. To give way to Vain Thoughts and Drowsiness in hearing, doth much gratifie Satan.
3. To give Way to Vain Thoughts and Drowsiness in hearing, does much gratify Satan.
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9829
He knows, that not to mind a Duty, is all one as not to do a Duty.
He knows, that not to mind a Duty, is all one as not to do a Duty.
pns31 vvz, cst xx p-acp n1 dt n1, vbz d pi p-acp xx p-acp vdb dt n1.
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9830
Quicquid cor non facit, non sit ; in Religion, What the Heart doth not do, is not done. Quicquid cor non facit, non fit; in Religion, What the Heart does not do, is not done.
fw-la fw-la fw-la fw-la, fw-fr vvb; p-acp n1, r-crq dt n1 vdz xx vdi, vbz xx vdn.
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9831
Therefore Christ saith of some, Hearing they hear not, Mat. 13.13.
Therefore christ Says of Some, Hearing they hear not, Mathew 13.13.
av np1 vvz pp-f d, vvg pns32 vvb xx, np1 crd.
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9832
How could that be? Because tho' the Word sounded in their Ear, yet they minded not what was said to them;
How could that be? Because though the Word sounded in their Ear, yet they minded not what was said to them;
q-crq vmd d vbi? p-acp cs dt n1 vvd p-acp po32 n1, av pns32 vvd xx r-crq vbds vvn p-acp pno32;
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9833
their Thoughts were upon other things; therefore it was all one as if they did not •ear.
their Thoughts were upon other things; Therefore it was all one as if they did not •ear.
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Hearing they hear not. And doth not this please Satan, to see Men come to the Word,Hearing they hear not. And does not this please Satan, to see Men come to the Word,
vvg pns32 vvb xx. cc vdz xx d vvi np1, pc-acp vvi n2 vvb p-acp dt n1,
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and as good stay away? They are haunted with vain Thoughts, they are taken off the Duty while they are in it;
and as good stay away? They Are haunted with vain Thoughts, they Are taken off the Duty while they Are in it;
cc p-acp j n1 av? pns32 vbr vvn p-acp j n2, pns32 vbr vvn a-acp dt n1 cs pns32 vbr p-acp pn31;
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their Body is in the Assembly, their Heart in their Shop; Hearing they hear not. 4. It may be the last Sabbath that ever we shall keep.
their Body is in the Assembly, their Heart in their Shop; Hearing they hear not. 4. It may be the last Sabbath that ever we shall keep.
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We may go from the place of Hearing to the place of Judging, and shall not we give Reverend Attention to the Word? Did we think thus when we come into God's House, Perhaps this will be the last time that ever God will counsel us about our Souls;
We may go from the place of Hearing to the place of Judging, and shall not we give Reverend Attention to the Word? Did we think thus when we come into God's House, Perhaps this will be the last time that ever God will counsel us about our Souls;
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before another Sermon Death's Alarum will sound in our Ears:
before Another Sermon Death's Alarm will found in our Ears:
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With what Attention and Devotion should we come hither, and our Affections would be all on Fire in hearing!
With what Attention and Devotion should we come hither, and our Affections would be all on Fire in hearing!
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5. You must give an Account for every Sermon you hear, Luke 16.2. Redde rationem: Give an account of thy Stewardship.
5. You must give an Account for every Sermon you hear, Lycia 16.2. Red rationem: Give an account of thy Stewardship.
crd pn22 vmb vvi dt vvb p-acp d n1 pn22 vvb, av crd. j-jn fw-la: vvb dt n1 pp-f po21 n1.
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So will God say, Give an Account of thy Hearing.
So will God say, Give an Account of thy Hearing.
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Hast thou been affected with the Word? Hast thou profited by it? And how can we give an Account,
Hast thou been affected with the Word? Hast thou profited by it? And how can we give an Account,
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if we have been distracted in hearing, and have not taken notice what hath been said to us? The Judge to whom we must give an Account is God. Were one to give an Account to Man, he might falsifie his Accounts,
if we have been distracted in hearing, and have not taken notice what hath been said to us? The Judge to whom we must give an Account is God. Were one to give an Account to Man, he might falsify his Accounts,
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but we must give an Account to God. Nec donis corrumpitur, nec blanditiis fallitur. He is so Iust a God, that he cannot be bribed;
but we must give an Account to God. Nec donis corrumpitur, nec blanditiis Fallitur. He is so Just a God, that he cannot be bribed;
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Therefore being to give an Account to such an impartial Judge, how should we observe every Word Preached, remembring the Account! Let all this make us shake off Distraction and Drowsiness in Hearing,
Therefore being to give an Account to such an impartial Judge, how should we observe every Word Preached, remembering the Account! Let all this make us shake off Distraction and Drowsiness in Hearing,
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and have our Ears chain'd to the Word.
and have our Ears chained to the Word.
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EXOD. XX. 8. Remember the Sabbath-day to keep it holy, &c. II. If you would hear the Word aright, lay aside those things which may render the Word Preached ineffectual. As,EXOD. XX. 8. remember the Sabbath-day to keep it holy, etc. II If you would hear the Word aright, lay aside those things which may render the Word Preached ineffectual. As,
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1. Curiosity. Some come to the Word Preached, not so much to get Grace, as to enrich themselves with Notions. Itching Ears, 2 Tim. 4.3.
1. Curiosity. some come to the Word Preached, not so much to get Grace, as to enrich themselves with Notions. Itching Ears, 2 Tim. 4.3.
crd n1. d vvb p-acp dt n1 vvn, xx av av-d pc-acp vvi n1, c-acp pc-acp vvi px32 p-acp n2. j-vvg n2, crd np1 crd.
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Austin confesseth that before his Conversion, he went to hear St. Ambrose rather for his Eloquence,Austin Confesses that before his Conversion, he went to hear Saint Ambrose rather for his Eloquence,
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than the Spirituality of the matter. Ezek. 33.32. Thou art unto them as a very lovely Song of one that hath a pleasant Voice, and can play well on an Instrument.
than the Spirituality of the matter. Ezekiel 33.32. Thou art unto them as a very lovely Song of one that hath a pleasant Voice, and can play well on an Instrument.
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Many come to the Word only to feast their Ears;
Many come to the Word only to feast their Ears;
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they like the Melody of the Voice, the Mellifluous Sweetness of the Expression, the Newness of the Notion, Acts 17.21. This is to love the Garnishing of the Dish more than the Food.
they like the Melody of the Voice, the Mellifluous Sweetness of the Expression, the Newness of the Notion, Acts 17.21. This is to love the Garnishing of the Dish more than the Food.
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This is to desire to be pleased, rather than edifyed. Like a Woman that paints her Face, but neglects her Health.
This is to desire to be pleased, rather than edified. Like a Woman that paints her Face, but neglects her Health.
d vbz pc-acp vvi pc-acp vbi vvn, av-c cs vvn. av-j dt n1 cst vvz po31 n1, cc-acp vvz po31 n1.
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So they paint and adorn themselves with curious Speculations, but neglect their Souls Health. This hearing doth neither sanctifie the Heart nor the Sabbath. 2. Lay aside Prejudice.
So they paint and adorn themselves with curious Speculations, but neglect their Souls Health. This hearing does neither sanctify the Heart nor the Sabbath. 2. Lay aside Prejudice.
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(1.) Prejudice against the Truths Preached. The Sadduces were prejudiced against the Doctrin of the Resurrection, Luke 20.27. (2.) Prejudice against the Person preaching, 1 King. 22.8. There is one Micaiah, by whom we may enquire of the Lord, but I hate him. This hinders the Vertue of the Word.
(1.) Prejudice against the Truths Preached. The Sadducees were prejudiced against the Doctrine of the Resurrection, Lycia 20.27. (2.) Prejudice against the Person preaching, 1 King. 22.8. There is one Micaiah, by whom we may inquire of the Lord, but I hate him. This hinders the Virtue of the Word.
(crd) n1 p-acp dt n2 vvn. dt np2 vbdr vvn p-acp dt n1 pp-f dt n1, av crd. (crd) n1 p-acp dt n1 vvg, crd n1. crd. pc-acp vbz pi np1, p-acp ro-crq pns12 vmb vvi pp-f dt n1, cc-acp pns11 vvb pno31. d vvz dt n1 pp-f dt n1.
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If a Patient hath an ill Opinion of his Physician, he will not take any of his Receipts tho never so good.
If a Patient hath an ill Opinion of his physician, he will not take any of his Receipts though never so good.
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Prejudice in the Mind is like an Obstruction in the Stomach, which hinders the Nutritive Vertue of the Meat.
Prejudice in the Mind is like an Obstruction in the Stomach, which hinders the Nutritive Virtue of the Meat.
n1 p-acp dt n1 vbz av-j dt n1 p-acp dt n1, r-crq vvz dt j n1 pp-f dt n1.
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Prejudice poysons the Word, and makes it to lose its Efficacy.
Prejudice poisons the Word, and makes it to loose its Efficacy.
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3. Lay aside Covetousness. Covetousness is in not only getting the World unjustly, but loving it inordinately. This is a Great Hindrance to the Word Preached.
3. Lay aside Covetousness. Covetousness is in not only getting the World unjustly, but loving it inordinately. This is a Great Hindrance to the Word Preached.
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The Seed which fell among Thorns was choked, Mat. 13.22. An Emblem of the Word being Preached to a Covetous Hearer.
The Seed which fell among Thorns was choked, Mathew 13.22. an Emblem of the Word being Preached to a Covetous Hearer.
dt n1 r-crq vvd p-acp n2 vbds vvn, np1 crd. dt n1 pp-f dt n1 vbg vvn p-acp dt j n1.
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as Naaman the Syrian went to Iordan to be healed of his Leprosie. 1 Pet. 2.2. Desire the sincere Milk of the Word, that ye may grow thereby.
as Naaman the Syrian went to Iordan to be healed of his Leprosy. 1 Pet. 2.2. Desire the sincere Milk of the Word, that you may grow thereby.
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The Covetous Man is thinking of the World when he is hearing; his Heart is in his Shop. Ezek. 33.31. They sit before thee as my People, and they hear thy Words, but their Heart goeth after their Covetousness. A Covetous Hearer derides the Word, Luke 16.14.
The Covetous Man is thinking of the World when he is hearing; his Heart is in his Shop. Ezekiel 33.31. They fit before thee as my People, and they hear thy Words, but their Heart Goes After their Covetousness. A Covetous Hearer derides the Word, Lycia 16.14.
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The Pharisees who were covetous heard all, and they derided him. The Pharisees who were covetous herd all, and they derided him.
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4. Lay aside Partiality. Partiality in hearing is, when we like to hear some Truths Preached,
4. Lay aside Partiality. Partiality in hearing is, when we like to hear Some Truths Preached,
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but not all. We love to hear of Heaven, but not of Self-denial; of reigning with Christ, but not of suffering;
but not all. We love to hear of Heaven, but not of Self-denial; of reigning with christ, but not of suffering;
cc-acp xx av-d. pns12 vvb pc-acp vvi pp-f n1, cc-acp xx pp-f n1; pp-f vvg p-acp np1, cc-acp xx pp-f vvg;
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of the more Facil Duties of Religion, but not them which are more knotty and difficult,
of the more Facil Duties of Religion, but not them which Are more knotty and difficult,
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as Mortification, laying the Ax to the Root, and hewing down their Beloved Sin, Isa. 30.10. Proyhesie smooth things, such as may not grate upon our Conscience.
as Mortification, laying the Ax to the Root, and hewing down their beloved since, Isaiah 30.10. Proyhesie smooth things, such as may not grate upon our Conscience.
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Many like to hear of the Love of Christ, but not of loving their Enemies: They like the Comforts of the Word, not the Reproofs. Herod heard Iohn Baptist gladly;
Many like to hear of the Love of christ, but not of loving their Enemies: They like the Comforts of the Word, not the Reproofs. Herod herd John Baptist gladly;
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he liked many Truths, but not when he spake against his Incest. Lay aside Partiality.
he liked many Truths, but not when he spoke against his Incest. Lay aside Partiality.
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5. Lay aside Censoriousness. Some instead of judging themselves for Sin, sit as Judges upon the Preacher :
5. Lay aside Censoriousness. some instead of judging themselves for since, fit as Judges upon the Preacher:
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Either his Sermon had too much Gall in it, or it was too long: These will sooner censure a Sermon than practise it. God will judge the Judger. Mat. 7.1. 6. Lay aside Disobedience, Rom. 10.21.
Either his Sermon had too much Gall in it, or it was too long: These will sooner censure a Sermon than practise it. God will judge the Judger. Mathew 7.1. 6. Lay aside Disobedience, Rom. 10.21.
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All the day long have I stretched forth my hands unto a disobedient People. 'Tis spoken of the Jews, God stretched out his Hands in the Preaching of the Word, but they rejected Christ.All the day long have I stretched forth my hands unto a disobedient People. It's spoken of the jews, God stretched out his Hands in the Preaching of the Word, but they rejected christ.
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Let there be none among you that wilfully refuse the Counsels of the Word: 'Tis sad to have an Adders Ear, an Adamant Heart.
Let there be none among you that wilfully refuse the Counsels of the Word: It's sad to have an Adders Ear, an Adamant Heart.
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Zac. 7.11, 12. If when God speaks to us in his Word we are deaf, when we speak to him in Prayer he will be dumb. III.Zac. 7.11, 12. If when God speaks to us in his Word we Are deaf, when we speak to him in Prayer he will be dumb. III.
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If you would hear the Word aright, have God Ends in hearing. Come to the Word to be made better. Some have no other end in hearing,
If you would hear the Word aright, have God Ends in hearing. Come to the Word to be made better. some have no other end in hearing,
cs pn22 vmd vvi dt n1 av, vhb np1 vvz p-acp vvg. np1 p-acp dt n1 pc-acp vbi vvn av-jc. d vhb dx j-jn n1 p-acp vvg,
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but because it is in Fashion, or to gain Repute, or stop the Mouth of Consbience.
but Because it is in Fashion, or to gain Repute, or stop the Mouth of Consbience.
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But come to the Word to be made more Holy.
But come to the Word to be made more Holy.
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There's a great deal of difference between one that goes to a Garden for Flowers to wear in her Bosom,
There's a great deal of difference between one that Goes to a Garden for Flowers to wear in her Bosom,
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and another that goes for Flowers to make Syrups and Medicines of. We should go to the Word for a Medicine to cure us;
and Another that Goes for Flowers to make Syrups and Medicines of. We should go to the Word for a Medicine to cure us;
cc n-jn cst vvz p-acp n2 pc-acp vvi n2 cc n2 pp-f. pns12 vmd vvi p-acp dt n1 p-acp dt n1 pc-acp vvi pno12;
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As the Seal leaves its Print upon the Wax, so labour that the Word Preached may leave the Print of its own Holiness upon your Heart.
As the Seal leaves its Print upon the Wax, so labour that the Word Preached may leave the Print of its own Holiness upon your Heart.
p-acp dt n1 vvz po31 n1 p-acp dt n1, av vvb d dt n1 vvn vmb vvi dt n1 pp-f po31 d n1 p-acp po22 n1.
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Labour that the Word may have such a Vertue upon you as the Water of Jealousie, to kill and make fruitful, Numb. 5.27. That it may kill your Sins, and make your Souls fruitful in Grace.
Labour that the Word may have such a Virtue upon you as the Water of Jealousy, to kill and make fruitful, Numb. 5.27. That it may kill your Sins, and make your Souls fruitful in Grace.
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IV. If you would hear the Word aright, come to it with Delight.
IV. If you would hear the Word aright, come to it with Delight.
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The Word Preached is a Feast of fat things. With what Delight do Men come to a Feast? The Word Preached anoynts the blind Eye, mollifies the Rocky Heart;
The Word Preached is a Feast of fat things. With what Delight do Men come to a Feast? The Word Preached anoints the blind Eye, mollifies the Rocky Heart;
dt n1 vvn vbz dt n1 pp-f j n2. p-acp r-crq n1 vdb n2 vvb p-acp dt n1? dt n1 vvn vvz dt j n1, vvz dt j n1;
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it beats off our Fetters, and turns us from the Power of Satan to God, Acts 26.18. The Word is the Seed of Regeneration, Iam. 1.18. the Engine of Salvation.
it beats off our Fetters, and turns us from the Power of Satan to God, Acts 26.18. The Word is the Seed of Regeneration, Iam. 1.18. the Engine of Salvation.
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Hear the Word with Delight and Complacency. Ier. 15.16. Thy Words were found and I did eat them, they were the joy and rejoycing of my Heart. Psal. 119.103. How sweet are thy words unto my taste, yea, sweeter than Honey unto my mouth.
Hear the Word with Delight and Complacency. Jeremiah 15.16. Thy Words were found and I did eat them, they were the joy and rejoicing of my Heart. Psalm 119.103. How sweet Are thy words unto my taste, yea, Sweeten than Honey unto my Mouth.
np1 dt n1 p-acp n1 cc n1. np1 crd. po21 n2 vbdr vvn cc pns11 vdd vvi pno32, pns32 vbdr dt n1 cc vvg pp-f po11 n1. np1 crd. c-crq j vbr po21 n2 p-acp po11 n1, uh, jc cs n1 p-acp po11 n1.
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Yea, love that Word which comes most home to the Conscience. Bless God when your Corruptions have been met with;
Yea, love that Word which comes most home to the Conscience. Bless God when your Corruptions have been met with;
uh, vvb d n1 r-crq vvz av-ds n1-an p-acp dt n1. vvb np1 c-crq po22 n2 vhb vbn vvn p-acp;
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when the Sword of the Spirit hath divided between you and your Sins. Who cares for that Physick which will not work?
when the Sword of the Spirit hath divided between you and your Sins. Who Cares for that Physic which will not work?
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V. If you would hear the Word aright, mix it with Faith. Believe the Verity of the Word Preached, that it is that Word by which you must be judged;
V. If you would hear the Word aright, mix it with Faith. Believe the Verity of the Word Preached, that it is that Word by which you must be judged;
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and not only give Credence to the Word Preached, but learn to apply it to your own Souls.
and not only give Credence to the Word Preached, but Learn to apply it to your own Souls.
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Faith concocts the Word, and turns it into Spiritual Nourishment. Many hear the Word, but it may be said of them as Psal. 106.24. They believed not his Word. Faith concocts the Word, and turns it into Spiritual Nourishment. Many hear the Word, but it may be said of them as Psalm 106.24. They believed not his Word.
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As Melancton once said to some of the Italians, Ye Italians Worship God in the Bread,
As Melanchthon once said to Some of the Italians, You Italians Worship God in the Bred,
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when ye do not believe him to be in Heaven So many hear God's Word, but do not believe that God is;when you do not believe him to be in Heaven So many hear God's Word, but do not believe that God is;
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they question the Truth of his Oracles.
they question the Truth of his Oracles.
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If we do not mix Faith with the Word, it is like leaving out the Chief Ingredient in a Medicine, which makes it ineffectual.
If we do not mix Faith with the Word, it is like leaving out the Chief Ingredient in a Medicine, which makes it ineffectual.
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Unbelief hardens Mens Hearts against the Word. Acts 19.9. Divers were hardened and believed not.
Unbelief hardens Men's Hearts against the Word. Acts 19.9. Diverse were hardened and believed not.
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Men hear many Truths delivered concerning the Preciousness of Christ, the Beauty of Holiness, the Felicity of a Glorified Estate;
Men hear many Truths Delivered Concerning the Preciousness of christ, the Beauty of Holiness, the Felicity of a Glorified Estate;
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but if through Unbelief and Atheism they question these Truths, we may as well speak to the Stones and Pillars of the Church as to them.
but if through Unbelief and Atheism they question these Truths, we may as well speak to the Stones and Pillars of the Church as to them.
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That Word which is not Believed can never be Practised. Vbi male creditur, ibi nec benè vivitur.
That Word which is not Believed can never be Practised. Vbi male creditur, There nec benè vivitur.
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Unbelief makes the Word Preached of no effect. Heb. 9.2. The Word preached did not profit, not being mixed with Faith in them that heard it.
Unbelief makes the Word Preached of no Effect. Hebrew 9.2. The Word preached did not profit, not being mixed with Faith in them that herd it.
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The Word to an Unbeliever is like Dioscordium put into a Dead Man's Mouth, which loseth all its Vertue.
The Word to an Unbeliever is like Discordium put into a Dead Man's Mouth, which loses all its Virtue.
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If there be any Unbelievers in our Congregations, what shall Ministers say to God at the last Day? Lord, we have preached to the People thou sentest us to;
If there be any Unbelievers in our Congregations, what shall Ministers say to God At the last Day? Lord, we have preached to the People thou sentest us too;
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we showed them our Commission, we declared unto them the whole Counsel of God, but they believed never a Word we spake:
we showed them our Commission, we declared unto them the Whole Counsel of God, but they believed never a Word we spoke:
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We told them what would be the Fruit of Sin, but they would drink their Sugared Draught,
We told them what would be the Fruit of since, but they would drink their Sugared Draught,
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tho there was Death in the Cup: Lord, we are free from their Blood. God forbid that ever Ministers should make this Report to God of their People:
though there was Death in the Cup: Lord, we Are free from their Blood. God forbid that ever Ministers should make this Report to God of their People:
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But this they must be forc'd to do, if People live and die in Unbelief.
But this they must be forced to do, if People live and die in Unbelief.
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Would you sanctifie a Sabbath in hearing the Word aright? Hear the Word with Faith.
Would you sanctify a Sabbath in hearing the Word aright? Hear the Word with Faith.
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The Apostle puts these two together, Belief and Salvation. Heb. 10.39. We are of them that believe to the Saving of the Soul. VI.
The Apostle puts these two together, Belief and Salvation. Hebrew 10.39. We Are of them that believe to the Saving of the Soul. VI.
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If you would hear the Word aright, hear it with meek Spirits, Iam. 1.21. Receive the Word in mansuetudine, with meekness.
If you would hear the Word aright, hear it with meek Spirits, Iam. 1.21. Receive the Word in Mildness, with meekness.
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Meekness is a submissive Frame of Heart to the Word.
Meekness is a submissive Frame of Heart to the Word.
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Contrary to this Meekness is Fierceness of Spirit, when Men rise up in a Rage against the Word.
Contrary to this Meekness is Fierceness of Spirit, when Men rise up in a Rage against the Word.
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As if the Patient should be angry with the Physician when he gives him a Receipt to purge out his bad Humours. Acts 7.54. When they heard this they were cut to the Heart, and gnashed on Stephen with their Teeth. 2 Chron. 16.10. Asa was wroth with the Seer, and put him in a Prison-House.
As if the Patient should be angry with the physician when he gives him a Receipt to purge out his bad Humours. Acts 7.54. When they herd this they were Cut to the Heart, and gnashed on Stephen with their Teeth. 2 Chronicles 16.10. Asa was wroth with the Seer, and put him in a Prison-House.
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Pride and Guilt make Men •ret at the Word.
Pride and Gilded make Men •ret At the Word.
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What made Asa storm so but Pride? He was a King, and thought he was too good to be told of his Sin. What made Cain so angry,
What made Asa storm so but Pride? He was a King, and Thought he was too good to be told of his Sin. What made Cain so angry,
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when God said to him, Where is Abel thy Brother? Saith he, Am I my Brothers Keeper? What made him so touchy,
when God said to him, Where is Abel thy Brother? Says he, Am I my Brother's Keeper? What made him so touchy,
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but Guilt? He had embrued his Hands in his Brothers Blood.
but Gilded? He had embrued his Hands in his Brother's Blood.
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If you would hear the Word aright, lay down your Passions, Receive the Word with Meekness ;
If you would hear the Word aright, lay down your Passion, Receive the Word with Meekness;
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One reason why Preaching the Word on a Sabbath doth no more good, is, because there is so little good Conference.
One reason why Preaching the Word on a Sabbath does no more good, is, Because there is so little good Conference.
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get humble Hearts to submit to the Truths delivered. God takes the meek Person to be his Scholar. Psal. 25.9. The Meek will he teach his way.
get humble Hearts to submit to the Truths Delivered. God Takes the meek Person to be his Scholar. Psalm 25.9. The Meek will he teach his Way.
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Meekness makes the Word Preached to be NONLATINALPHABET, an engrafted Word, Iam. 1.21.
Meekness makes the Word Preached to be, an engrafted Word, Iam. 1.21.
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A good Cion grafted into a Bad Stock, changeth the Nature of it, and makes it bear sweet and generous Fruit. So when the Word Preached is grafted into Man's Heart, it sanctifies them,
A good Cion grafted into a Bad Stock, changes the Nature of it, and makes it bear sweet and generous Fruit. So when the Word Preached is grafted into Man's Heart, it Sanctifies them,
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and makes them bring forth the sweet Fruits of Righteousness. By Meekness it becomes an engrafted Word. VII.
and makes them bring forth the sweet Fruits of Righteousness. By Meekness it becomes an engrafted Word. VII.
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If you would hear the Word aright, be not only attentive, but retentive : Lay the Word up in your Memories and Hearts, Luke 8.15. The Seed on the good Ground are they, who having heard the Word keep it.
If you would hear the Word aright, be not only attentive, but retentive: Lay the Word up in your Memories and Hearts, Lycia 8.15. The Seed on the good Ground Are they, who having herd the Word keep it.
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The Greek Word NONLATINALPHABET, to keep, signifies to hold the Word fast that it doth not run from us.
The Greek Word, to keep, signifies to hold the Word fast that it does not run from us.
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If the Seed be not kept in the Ground, but is presently washed away, it is sown to little purpose:
If the Seed be not kept in the Ground, but is presently washed away, it is sown to little purpose:
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So if the Word Preached be not kept in your Memories and Hearts, it is Preached in vain.
So if the Word Preached be not kept in your Memories and Hearts, it is Preached in vain.
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Many People have Memories like leaking Vessels, the Word goes out as fast as it comes in.
Many People have Memories like leaking Vessels, the Word Goes out as fast as it comes in.
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How can it profit? If a Treasure be put in a Chest, and the Chest be not lock'd, it may easily be taken out.
How can it profit? If a Treasure be put in a Chest, and the Chest be not locked, it may Easily be taken out.
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A bad Memory is like a Chest without a Lock, the Devil can easily take out all the Treasure. Luke 8.12. Then comes the Devil and takes away the Word out of their Hearts.
A bad Memory is like a Chest without a Lock, the devil can Easily take out all the Treasure. Lycia 8.12. Then comes the devil and Takes away the Word out of their Hearts.
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Labour to keep in Memory the Truths you hear. The things we esteem we are not so apt to forget.
Labour to keep in Memory the Truths you hear. The things we esteem we Are not so apt to forget.
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Will a Bride forget her Iewels? Ier. 2.32. Can a Maid forget her Ornaments? Did we prize the Word more, we should not so soon forget it.Will a Bride forget her Jewels? Jeremiah 2.32. Can a Maid forget her Ornament? Did we prize the Word more, we should not so soon forget it.
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If the Meat doth not stay in the Stomach, but comes up as fast as we eat it, it cannot nourish:
If the Meat does not stay in the Stomach, but comes up as fast as we eat it, it cannot nourish:
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So if the Word stays not in the Memory, but is presently gone, it can do the Soul but little good. VIII.
So if the Word stays not in the Memory, but is presently gone, it can do the Soul but little good. VIII.
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If you would hear aright, practise what you hear; Practice is the Life of all. Rev. 22.14. Blessed are they that do his Commandments, that they may have right to the Tree of Life.
If you would hear aright, practise what you hear; Practice is the Life of all. Rev. 22.14. Blessed Are they that do his commandments, that they may have right to the Tree of Life.
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Bare Hearing will be no Plea at the Day of Judgment. Lord, I have heard so many Sermons.
Bore Hearing will be no Plea At the Day of Judgement. Lord, I have herd so many Sermons.
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But God will say, What Fruits of Obedience have ye brought forth? The Word we Preach is not only to inform you, but to reform you;
But God will say, What Fruits of obedience have you brought forth? The Word we Preach is not only to inform you, but to reform you;
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not only to mend your Sight, but to mend your Pace in the way to Heaven.
not only to mend your Sighed, but to mend your Pace in the Way to Heaven.
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A good Hearer is like the Helitropium, &c. it opens and shuts with the Sun, to God, against Sin. Now that you may sanctifie a Sabbath by Hearing:
A good Hearer is like the Helitropium, etc. it Opens and shuts with the Sun, to God, against Sin. Now that you may sanctify a Sabbath by Hearing:
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1. If you do not hear the Word aright, you lose all your Labour.
1. If you do not hear the Word aright, you loose all your Labour.
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How many a weary Step have you taken? Your Body hath been crowded, your Spirit faint;
How many a weary Step have you taken? Your Body hath been crowded, your Spirit faint;
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if you are not bettered by hearing, if you are as proud, as vain, as earthly as ever, all your hearing is lost.
if you Are not bettered by hearing, if you Are as proud, as vain, as earthly as ever, all your hearing is lost.
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You would be loth to Trade in vain; and why not as well to hear Sermons in vain? Iob 9.29.
You would be loath to Trade in vain; and why not as well to hear Sermons in vain? Job 9.29.
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Why then labour I in vain? Put this Question to thy own Soul, Why labour I in vain? Why do I take all this Pains to hear,Why then labour I in vain? Put this Question to thy own Soul, Why labour I in vain? Why do I take all this Pains to hear,
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yet have not the Grace to practise? I am as bad as ever, why then labour I in vain?
yet have not the Grace to practise? I am as bad as ever, why then labour I in vain?
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2. If you hear the Word, and are not bettered by it, you are like the Salamander in the Fire, not hotter;
2. If you hear the Word, and Are not bettered by it, you Are like the Salamander in the Fire, not hotter;
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your hearing will encrease your Condemnation. Luke 12.47. That Servant which knew his Lord's Will and did it not, shall be beaten with many Stripe•.
your hearing will increase your Condemnation. Luke 12.47. That Servant which knew his Lord's Will and did it not, shall be beaten with many Stripe•.
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We pity such as know not where to hear; it will be worse with such as care not how they hear.
We pity such as know not where to hear; it will be Worse with such as care not how they hear.
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To graceless disobedient Hearers every Sermon will be a Faggot to heat Hell. It's sad to go loaden to Hell with Ordinances.
To graceless disobedient Hearers every Sermon will be a Faggot to heat Hell. It's sad to go loaded to Hell with Ordinances.
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O beg the Spirit to make the Word Preached effectual. Ministers can but speak to the Ear, the Spirit speaks to the Heart. Acts 10.44. While Peter spake, the Holy Ghost sell upon all them that heard the Word.
O beg the Spirit to make the Word Preached effectual. Ministers can but speak to the Ear, the Spirit speaks to the Heart. Acts 10.44. While Peter spoke, the Holy Ghost fell upon all them that herd the Word.
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V. Having heard the Word in an Holy and Spiritual manner, for the further Sanctification of the Sabbath, confer of the Word.
V. Having herd the Word in an Holy and Spiritual manner, for the further Sanctification of the Sabbath, confer of the Word.
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We are forbid on this Day to speak our own Words, Isa. 58.14. but we must speak of God's Word. Speak of the Sermon as you sit together;
We Are forbid on this Day to speak our own Words, Isaiah 58.14. but we must speak of God's Word. Speak of the Sermon as you fit together;
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This is one part of sanctifying the Sabbath. Good Discourse brings holy Truths into our Memories, and fastens them upon our Hearts. Mal. 3.17. Then they that feared the Lord spake often one to another.
This is one part of sanctifying the Sabbath. Good Discourse brings holy Truths into our Memories, and fastens them upon our Hearts. Malachi 3.17. Then they that feared the Lord spoke often one to Another.
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There is a great Power and Efficacy in good Discourse. Iob 6.25. How forcible are right words!
There is a great Power and Efficacy in good Discourse. Job 6.25. How forcible Are right words!
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By holy Conference on a Sabbath, one Christian helps to warm another when he is frozen, to strengthen another when he is weak.
By holy Conference on a Sabbath, one Christian helps to warm Another when he is frozen, to strengthen Another when he is weak.
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Latimer confessed he was much furthered in Religion, by having Conference with Mr. Bilny the Martyr. Psal. 119.172. My Tongue shall speak of thy Word. Latimer confessed he was much furthered in Religion, by having Conference with Mr. Bilny the Martyr. Psalm 119.172. My Tongue shall speak of thy Word.
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As the Key is suited to all the Wards in the Lock, and can open them;
As the Key is suited to all the Wards in the Lock, and can open them;
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Few speak of the Word they have heard, as if Sermons were such Secrets, that they must not be spoken of again:
Few speak of the Word they have herd, as if Sermons were such Secrets, that they must not be spoken of again:
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Or, as if it were a shame to speak of that which will save us. VI. Shut up the Sabbath-Evening with Repetition, Singing of Psalms and Prayer :
Or, as if it were a shame to speak of that which will save us. VI. Shut up the Sabbath-Evening with Repetition, Singing of Psalms and Prayer:
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Beg that God would bless the Word you have heard; but I hope your Practice herein will prevent my farther speaking.
Beg that God would bless the Word you have herd; but I hope your Practice herein will prevent my farther speaking.
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Could we but ▪ thus spend a Sabbath, we might be in the Spirit on the Lord's Day, Rev. 1.10. our Souls might be nourished and comforted:
Could we but ▪ thus spend a Sabbath, we might be in the Spirit on the Lord's Day, Rev. 1.10. our Souls might be nourished and comforted:
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And this Sabbath which we now keep, would be an earnest of that everlasting Sabbath which we shall Celebrate in Heaven.
And this Sabbath which we now keep, would be an earnest of that everlasting Sabbath which we shall Celebrate in Heaven.
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EXOD. XX. 8. Remember to keep the Sabbath-day Holy. Vse I. See here a Christians Duty, To keep the Sabbath-Day Holy. EXOD. XX. 8. remember to keep the Sabbath-day Holy. Use I. See Here a Christians Duty, To keep the Sabbath-Day Holy.
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1. The whole Sabbath is to be Dedicated to God.
1. The Whole Sabbath is to be Dedicated to God.
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It is not said, Keep a part of the Sabbath holy, but the whole day must be religiously observed.
It is not said, Keep a part of the Sabbath holy, but the Whole day must be religiously observed.
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If God hath given us Six Days, and taken but One to himself, shall we grudge him any part of that Day? It were Sacriledge.
If God hath given us Six Days, and taken but One to himself, shall we grudge him any part of that Day? It were Sacrilege.
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The Jews kept a whole Day to the Lord, and we are not to abridge or curtail the Sabbath, (saith St. Austin ) more than the Jews did.
The jews kept a Whole Day to the Lord, and we Are not to abridge or curtail the Sabbath, (Says Saint Austin) more than the jews did.
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The very Heathens by the Light of Nature did set apart a whole Day in the Honour of their False Gods:
The very heathens by the Light of Nature did Set apart a Whole Day in the Honour of their False God's:
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And Scaevola their High Priest did affirm, That the wilful Transgression of that Day could have no Expiation or Pardon. And Scaevola their High Priest did affirm, That the wilful Transgression of that Day could have no Expiation or Pardon.
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Whoever do rob any part of the Sabbath for servile Work or Recreation, Scaevola the High Priest of the Heathenish Gods shall rise up in Judgment against such Christians and condemn them.
Whoever do rob any part of the Sabbath for servile Work or Recreation, Scaevola the High Priest of the Heathenish God's shall rise up in Judgement against such Christians and condemn them.
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And they who say, that to keep a whole Sabbath is too Iudaical, let them show where God hath made any Abatement of the Time of Worship, where he hath said, You shall keep but a Part of the Sabbath.
And they who say, that to keep a Whole Sabbath is too Judaical, let them show where God hath made any Abatement of the Time of Worship, where he hath said, You shall keep but a Part of the Sabbath.
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And if they cannot show that, it argues much Boldness to go to rob God of his Due.
And if they cannot show that, it argues much Boldness to go to rob God of his Endue.
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That a whole Day be design'd and set apart for God's special Worship, is a perpetual Statute while the Church remains upon the Earth, saith Pet. Martyr. Of this Opinion also were Theodoret, Austin, Iraeneus, and the Chief of the Fathers.
That a Whole Day be designed and Set apart for God's special Worship, is a perpetual Statute while the Church remains upon the Earth, Says Pet. Martyr. Of this Opinion also were Theodoret, Austin, Irenaeus, and the Chief of the Father's.
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2. As the whole Sabbath is to be Dedicated to God, so it must be kept Holy. You see the manner of sanctifying the Lord's Day, by Reading, Meditation, Prayer, hearing of the Word,
2. As the Whole Sabbath is to be Dedicated to God, so it must be kept Holy. You see the manner of sanctifying the Lord's Day, by Reading, Meditation, Prayer, hearing of the Word,
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and by Singing of Psalms, to make Melody to the Lord.
and by Singing of Psalms, to make Melody to the Lord.
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Now, besides what I have said for the keeping this Day holy, let me make a short Comment or Paraphrase on that Scripture, Isa. 58.13.
Now, beside what I have said for the keeping this Day holy, let me make a short Comment or paraphrase on that Scripture, Isaiah 58.13.
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If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day, If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day,
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and call the Sabbath a delight, the holy of the Lord, honourable, and shalt honour him, not doing thy own ways,
and call the Sabbath a delight, the holy of the Lord, honourable, and shalt honour him, not doing thy own ways,
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nor finding thy own pleasure, nor speaking thy own words. Here is a Description of the right sanctifying a Sabbath.nor finding thy own pleasure, nor speaking thy own words. Here is a Description of the right sanctifying a Sabbath.
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(1.) If thou turn away thy foot from the Sabbath. ] That may be understood either Literally or Principally.
(1.) If thou turn away thy foot from the Sabbath. ] That may be understood either Literally or Principally.
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First, Literally. If thou turn away thy foot from the Sabbath, that is, If thou withdrawest thy Foot from taking long Walks or Journeys on the Sabbath-day.First, Literally. If thou turn away thy foot from the Sabbath, that is, If thou withdrawest thy Foot from taking long Walks or Journeys on the Sabbath-day.
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So the Jewish Doctors expound it. Or,
So the Jewish Doctors expound it. Or,
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Secondly. Spiritually. If thou turn away thy foot from the Sabbath, that is, If thou turn away thy Affections (the Feet of thy Soul) from enclining to any worldly Business.Secondly. Spiritually. If thou turn away thy foot from the Sabbath, that is, If thou turn away thy Affections (the Feet of thy Soul) from inclining to any worldly Business.
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(2.) From doing thy Pleasure on my holy Day.
(2.) From doing thy Pleasure on my holy Day.
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] That is, Thou must not do that which may please the Carnal Part, as Sports and Pastimes.
] That is, Thou must not do that which may please the Carnal Part, as Sports and Pastimes.
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This is to do the Devil's Work on God's Day.
This is to do the Devil's Work on God's Day.
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(3.) And call the Sabbath a Delight. ] Call it a Delight, that is, esteem it so.
(3.) And call the Sabbath a Delight. ] Call it a Delight, that is, esteem it so.
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Tho the Sabbath be not a Day for Carnal Pleasure, yet holy Pleasure is not forbidden.
Tho the Sabbath be not a Day for Carnal Pleasure, yet holy Pleasure is not forbidden.
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The Soul must take pleasure in the Duties of a Sabbath.
The Soul must take pleasure in the Duties of a Sabbath.
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The Saints of old counted the Sabbath a Delight. The Jews called the Sabbath, Dies Lucis, A Day of Light.
The Saints of old counted the Sabbath a Delight. The jews called the Sabbath, Die Lucis, A Day of Light.
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The Lord's Day, on which the Sun of Righteousness shines, is both a Day of Light and Delight. This is the Day of sweet Intercourse between God and the Soul. On this Day a Christian makes his Sallies out to Heaven, his Soul is lifted above the Earth;
The Lord's Day, on which the Sun of Righteousness shines, is both a Day of Light and Delight. This is the Day of sweet Intercourse between God and the Soul. On this Day a Christian makes his Sallies out to Heaven, his Soul is lifted above the Earth;
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and can this be without Delight? The higher the Bird flies, the sweeter it sings.
and can this be without Delight? The higher the Bird flies, the Sweeten it sings.
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On a Sabbath the Soul acts its Love to God; and where the Love is, there is the Delight.
On a Sabbath the Soul acts its Love to God; and where the Love is, there is the Delight.
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On this Day a Believers Heart is melted, q. d. quickned, enlarged in Holy Duties;
On this Day a Believers Heart is melted, q. worser. quickened, enlarged in Holy Duties;
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and how can all this be, and not a secret Delight go along with it? On a Sabbath a gracious Soul can say as Cant. 2.3. I sat under his shadow with great delight, and his Fruit was sweet to my taste.
and how can all this be, and not a secret Delight go along with it? On a Sabbath a gracious Soul can say as Cant 2.3. I sat under his shadow with great delight, and his Fruit was sweet to my taste.
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and the stamp of Divine Benediction. This makes it honourable. This is a sanctifying the Sabbath, to call it a Delight, and Honourable.
and the stamp of Divine Benediction. This makes it honourable. This is a sanctifying the Sabbath, to call it a Delight, and Honourable.
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How can a Spiritual Heart chuse but call the Sabbath a Delight? Is it not delightful to a Queen to be putting on her Wedding Robes in which she shall meet the King her Bridegroom? When we are about Sabbath-Exercises, we are dressing our selves,
How can a Spiritual Heart choose but call the Sabbath a Delight? Is it not delightful to a Queen to be putting on her Wedding Robes in which she shall meet the King her Bridegroom? When we Are about Sabbath-exercises, we Are dressing our selves,
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and putting on our Wedding-Robes in which we are to meet our Heavenly Bridegroom the Lord Jesus? And is not this delightful? On the Sabbath God makes a Feast of fat things, he Feasts the Ear with his Word, and the Heart with his Grace.
and putting on our Wedding-Robes in which we Are to meet our Heavenly Bridegroom the Lord jesus? And is not this delightful? On the Sabbath God makes a Feast of fat things, he Feasts the Ear with his Word, and the Heart with his Grace.
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Well then may we call the Sabbath a Delight;
Well then may we call the Sabbath a Delight;
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and to find this holy Delight, is to be in the Spirit on the Lord's Day.
and to find this holy Delight, is to be in the Spirit on the Lord's Day.
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(4.) The Holy of the Lord, honourable.
(4.) The Holy of the Lord, honourable.
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] In the Hebrew it is NONLATINALPHABET, Glorious. To call the Sabbath Honourable, is not to be understood so much of an outward Honour given to it by wearing richer Apparel,
] In the Hebrew it is, Glorious. To call the Sabbath Honourable, is not to be understood so much of an outward Honour given to it by wearing Richer Apparel,
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or having better Diet on this Day, as the Jewish Doctors corruptly gloss. This is the chief Honour some give to this Day.
or having better Diet on this Day, as the Jewish Doctors corruptly gloss. This is the chief Honour Some give to this Day.
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But thou shalt call the Sabbath Honourable, that is meant, of the Honour of the Heart that we give to this Day, reverencing it,
But thou shalt call the Sabbath Honourable, that is meant, of the Honour of the Heart that we give to this Day, reverencing it,
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and esteeming it the Queen of Days. We are to count the Sabbath Honourable, because God hath honoured it.
and esteeming it the Queen of Days. We Are to count the Sabbath Honourable, Because God hath honoured it.
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All the Persons in the Trinity have honoured it, God the Father blessed it, God the Son rose upon it, God the Holy Ghost descended on this Day, Acts 2.1.All the Persons in the Trinity have honoured it, God the Father blessed it, God the Son rose upon it, God the Holy Ghost descended on this Day, Acts 2.1.
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And indeed this Day is to be honoured of all good Christians, and had in high Veneration.
And indeed this Day is to be honoured of all good Christians, and had in high Veneration.
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It is a Day of Renown: On this Day a Golden Scepter of Mercy is held forth.
It is a Day of Renown: On this Day a Golden Sceptre of Mercy is held forth.
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The Christian Sabbath is the very Crepusculum and Dawning of the Heavenly Sabbath. It is honourable, because this Day God comes down to us, and visits us.
The Christian Sabbath is the very Crepusculum and Dawning of the Heavenly Sabbath. It is honourable, Because this Day God comes down to us, and visits us.
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To have the King of Heaven present in a special manner in our Assemblies, makes the Sabbath-day honourable.
To have the King of Heaven present in a special manner in our Assemblies, makes the Sabbath-day honourable.
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Besides, the Work that is done on this Day makes it honourable.
Beside, the Work that is done on this Day makes it honourable.
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The Six Days are fill'd up with-servile Work, which makes them lose much of their Glory,
The Six Days Are filled up with-servile Work, which makes them loose much of their Glory,
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but on this Day Sacred Work is done. The Soul is employed wholly about the Worship of God; it is Praying, Hearing, Meditating;
but on this Day Sacred Work is done. The Soul is employed wholly about the Worship of God; it is Praying, Hearing, Meditating;
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it is doing Angels Work, Praising and Blessing of God.
it is doing Angels Work, Praising and Blessing of God.
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Again, The Day is Honourable by vertue of a Divine Institution. Silver is of it self valuable;
Again, The Day is Honourable by virtue of a Divine Institution. Silver is of it self valuable;
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but when the Royal Stamp is put upon it, it is honourable. So God hath put a Sacred Stamp upon this Day, the stamp of Divine Authority,
but when the Royal Stamp is put upon it, it is honourable. So God hath put a Sacred Stamp upon this Day, the stamp of Divine authority,
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(5.) Not doing thy own ways. ] That is, Thou shalt not defile the Day by doing any Servile Work.
(5.) Not doing thy own ways. ] That is, Thou shalt not defile the Day by doing any Servile Work.
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(6.) Nor Finding thy own pleasure. ] That is, not gratifying the Fleshly Part by Walks, Visits or Pastimes.
(6.) Nor Finding thy own pleasure. ] That is, not gratifying the Fleshly Part by Walks, Visits or Pastimes.
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(7.) Nor Speaking thy own Words. ] That is, Words Heterogeneous and unsuitable for a Sabbath, vain impertinent Words, Discourses of Worldly Affairs.
(7.) Nor Speaking thy own Words. ] That is, Words Heterogeneous and unsuitable for a Sabbath, vain impertinent Words, Discourses of Worldly Affairs.
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Here is the sanctifying of a Sabbath described.
Here is the sanctifying of a Sabbath described.
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Vse II. If the Sabbath-day be to be kept holy, it reproves them, who instead of sanctifying the Sabbath, profane it.Use II If the Sabbath-day be to be kept holy, it reproves them, who instead of sanctifying the Sabbath, profane it.
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They take that Time which should be Dedicated wholly to God, and spend it in the Service of the Devil and their Lusts. The Lord hath enclosed this Day for his own Worship,
They take that Time which should be Dedicated wholly to God, and spend it in the Service of the devil and their Lusts. The Lord hath enclosed this Day for his own Worship,
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and they lay God's Day common: God hath set an Hedge about this Commandment, Remember, and they break this Hedge.
and they lay God's Day Common: God hath Set an Hedge about this Commandment, remember, and they break this Hedge.
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But he who breaks an Hedge, a Serpent shall bite him, Eccles. 10.8. The Sabbath-day in England lies bleeding:
But he who breaks an Hedge, a Serpent shall bite him, Eccles. 10.8. The Sabbath-day in England lies bleeding:
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And Oh! that our Parliament would pour in some Balm into the Wounds which the Sabbath hath received.
And Oh! that our Parliament would pour in Some Balm into the Wounds which the Sabbath hath received.
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How is this Day profaned, by sitting idle at home, by selling Meat, by vain Discourse, by sinful Visits, by walking in the Fields, by using Sports.
How is this Day profaned, by sitting idle At home, by selling Meat, by vain Discourse, by sinful Visits, by walking in the Fields, by using Sports.
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The People of Israel might not gather Manna on the Sabbath, and may we use Sports and Dancings on this Day? Truly it should be matter of Grief to us to see so much Sabbath-profanation.
The People of Israel might not gather Manna on the Sabbath, and may we use Sports and Dancings on this Day? Truly it should be matter of Grief to us to see so much Sabbath profanation.
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When one of Darius 's Eunuchs saw Alexander setting his Feet on a rich Table of Darius 's, he fell a weeping.
When one of Darius is Eunuchs saw Alexander setting his Feet on a rich Table of Darius is, he fell a weeping.
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Alexander ask'd him why he wept? He said, It was to see the Table which his Master so highly esteemed, to be now made a Footstool.Alexander asked him why he wept? He said, It was to see the Table which his Master so highly esteemed, to be now made a Footstool.
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So we may weep to see the Sabbath-day, which God so highly esteems, and hath so honoured and blessed, to be made a Footstool,
So we may weep to see the Sabbath-day, which God so highly esteems, and hath so honoured and blessed, to be made a Footstool,
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and to be trampled upon by the Feet of Sinners. To profane the Sabbath is a Sin of an High Nature ;
and to be trampled upon by the Feet of Sinners. To profane the Sabbath is a since of an High Nature;
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it is a wilful Contempt of God:
it is a wilful Contempt of God:
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It is not only a Casting God's Law behind our back, but a trampling it under foot.
It is not only a Casting God's Law behind our back, but a trampling it under foot.
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God saith, Keep the Sabbath holy, but Men will pollute it:
God Says, Keep the Sabbath holy, but Men will pollute it:
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This is to despise God, to hang out the Flag of Defiance, to throw down the Gantlet, and challenge God himself.
This is to despise God, to hang out the Flag of Defiance, to throw down the Gauntlet, and challenge God himself.
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Now how can God endure to be thus saucily confronted by proud Dust? God will not suffer this high Impudence to go unpunished.
Now how can God endure to be thus saucily confronted by proud Dust? God will not suffer this high Impudence to go unpunished.
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But to contemn God is worse, 'tis to slight him;
But to contemn God is Worse, it's to slight him;
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This will draw God's Curses upon the Sabbath-breaker, and God's Curse blasts where it comes. No sooner did Christ curse the Fig-tree, but it withered.
This will draw God's Curses upon the Sabbath breaker, and God's Curse blasts where it comes. No sooner did christ curse the Fig tree, but it withered.
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Tho the Law of the Land lets Sabbath-breakers alone;
Tho the Law of the Land lets Sabbath breakers alone;
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to rob a Man of his Purse shall be punished with Death, but to rob God of his Day shall not be punished with Death.
to rob a Man of his Purse shall be punished with Death, but to rob God of his Day shall not be punished with Death.
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But God will take the matter into his own hand; he will see after the punishing of Sabbath-violation:
But God will take the matter into his own hand; he will see After the punishing of Sabbath-violation:
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And how doth he punish it?
And how does he Punish it?
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1. With Spiritual Plagues. He gives up Sabbath-profaners to hardness of Heart, and a seared Conscience. Spiritual Judgments are sorest. Psal. 81.12. So I gave them up to their own Hearts Lusts. A Sear in the Conscience is a Brand-mark of Reprobation.
1. With Spiritual Plagues. He gives up Sabbath-profaners to hardness of Heart, and a seared Conscience. Spiritual Judgments Are Sorest. Psalm 81.12. So I gave them up to their own Hearts Lusts. A Sear in the Conscience is a Brand-mark of Reprobation.
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2. God punisheth this Sin of Sabbath-breaking, by giving them up to commit other Sins.
2. God Punisheth this since of Sabbath-breaking, by giving them up to commit other Sins.
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God to revenge the breaking of his Sabbath, suffers Men to break open Houses, and so come to be punished by the Magistrate.
God to revenge the breaking of his Sabbath, suffers Men to break open Houses, and so come to be punished by the Magistrate.
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How many such Confessions have we heard from Thieves going to be executed! They never regarded the Sabbath, and so God suffered them to commit those hainous Sins,
How many such Confessions have we herd from Thieves going to be executed! They never regarded the Sabbath, and so God suffered them to commit those heinous Sins,
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for which now they are to die.
for which now they Are to die.
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3. God punisheth Sabbath-breaking by sudden visible Judgments on Men for this Sin. God punisheth them in their Estates, and in their Persons. One carrying Corn into his Barn on the Lord's Day, both House and Corn consumed with Fire from Heaven.
3. God Punisheth Sabbath-breaking by sudden visible Judgments on Men for this Sin. God Punisheth them in their Estates, and in their Persons. One carrying Corn into his Barn on the Lord's Day, both House and Corn consumed with Fire from Heaven.
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In Wiltshire there was a Dancing Match appointed upon the Lord's Day, and one of the Company as he was dancing fell down dead suddenly,
In Wiltshire there was a Dancing Match appointed upon the Lord's Day, and one of the Company as he was dancing fell down dead suddenly,
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and so was made a Spectacle of God's Justice.
and so was made a Spectacle of God's justice.
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The Theatre of God's Iudgments relates of one, who used every Lord's Day to hunt in Sermon-time,
The Theatre of God's Judgments relates of one, who used every Lord's Day to hunt in Sermon time,
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and he had a Child by his Wife with an Head like a Dog, and it cried like an Hound.
and he had a Child by his Wife with an Head like a Dog, and it cried like an Hound.
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His Sin was monstrous, and it was punish'd with a monstrous Birth.
His since was monstrous, and it was punished with a monstrous Birth.
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The Lord threatned the Jews, That if they would not hallow the Sabbath-day, he would kindle a Fire in their Gates, Jer. 17.27. The dreadful Fire which brake out in London began on the Sabbath-day;
The Lord threatened the jews, That if they would not hallow the Sabbath-day, he would kindle a Fire in their Gates, Jer. 17.27. The dreadful Fire which brake out in London began on the Sabbath-day;
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as if God would tell us from Heaven, he was then punishing us for our Sabbath-profanation.
as if God would tell us from Heaven, he was then punishing us for our Sabbath profanation.
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Nor doth God punish it only in this Life with Death, but with Damnation.
Nor does God Punish it only in this Life with Death, but with Damnation.
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Such as break God's Sabbath, let them see if they can break those Chains of Darkness in which they and the Devils shall be held. Vse III. It exhorts us to Sabbath-holiness. I.
Such as break God's Sabbath, let them see if they can break those Chains of Darkness in which they and the Devils shall be held. Use III. It exhorts us to Sabbath-holiness. I.
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Make Conscience of keeping this Day Holy. The other Commandments have only an Affirmative in them, or a Negative:
Make Conscience of keeping this Day Holy. The other commandments have only an Affirmative in them, or a Negative:
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This Fourth Commandment hath both an Affirmative in it, and a Negative: Thou shalt keep the Sabbath-day holy:
This Fourth Commandment hath both an Affirmative in it, and a Negative: Thou shalt keep the Sabbath-day holy:
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And, Thou shalt not do any manner of Work in it : To show how carefully God would have us observe this Day.
And, Thou shalt not do any manner of Work in it: To show how carefully God would have us observe this Day.
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Nor only must you keep this Day your Selves, but have a care that all under your Charge keep it.
Nor only must you keep this Day your Selves, but have a care that all under your Charge keep it.
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Thou, and thy Son, and thy Daughter, and thy Man-Servant, and thy Maid-Servant. Thou, and thy Son, and thy Daughter, and thy Man-Servant, and thy Maid-Servant.
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That is, Thou who art a Superiour, a Parent or a Master, thou must have a Care that not only thy self sanctifie the Day,
That is, Thou who art a Superior, a Parent or a Master, thou must have a Care that not only thy self sanctify the Day,
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but those who are under thy Trust and Tuition. To blame are those Masters of Families, who are careful that their Servants serve them,
but those who Are under thy Trust and Tuition. To blame Are those Masters of Families, who Are careful that their Servants serve them,
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but have no care that they serve God.
but have no care that they serve God.
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They care not though their Servants should serve the Devil, so long as their Bodies do them Service.
They care not though their Servants should serve the devil, so long as their Bodies do them Service.
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That which St. Paul saith to Timothy, 1 Tim. 6.20. Serva Depositum, Keep that which is committed to thy Trust, is of a large Extension.
That which Saint Paul Says to Timothy, 1 Tim. 6.20. Serva Depositum, Keep that which is committed to thy Trust, is of a large Extension.
d r-crq n1 np1 vvz p-acp np1, crd np1 crd. np1 fw-la, vvb d r-crq vbz vvn p-acp po21 n1, vbz pp-f dt j n1.
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Not only have a Care of thy own Soul, but have a Care of the Souls thou art entrusted with.
Not only have a Care of thy own Soul, but have a Care of the Souls thou art Entrusted with.
xx av-j vhi dt n1 pp-f po21 d n1, cc-acp vhb dt n1 pp-f dt n2 pns21 vb2r vvn p-acp.
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See that they who are under thy Charge sanctifie the Sabbath.
See that they who Are under thy Charge sanctify the Sabbath.
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God's Law provided, That if a Man met an Ox or an Ass going astray, he should bring him back again:
God's Law provided, That if a Man met an Ox or an Ass going astray, he should bring him back again:
npg1 n1 vvn, cst cs dt n1 vvd dt n1 cc dt n1 vvg av, pns31 vmd vvi pno31 av av:
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Much more when thou seest the Soul of thy Child or Servant going astray from God,
Much more when thou See the Soul of thy Child or Servant going astray from God,
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and breaking his Sabbath, thou shouldest bring him back again to a Religious Observation of this Day.
and breaking his Sabbath, thou Shouldst bring him back again to a Religious Observation of this Day.
cc vvg po31 n1, pns21 vmd2 vvi pno31 av av p-acp dt j n1 pp-f d n1.
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Now that I may press you to Sabbath-Sanctification, consider, (1.) God hath promised great Blessings to the strict Observers of this Day.
Now that I may press you to Sabbath sanctification, Consider, (1.) God hath promised great Blessings to the strict Observers of this Day.
av cst pns11 vmb vvi pn22 p-acp j, vvb, (crd) np1 vhz vvn j n2 p-acp dt j n2 pp-f d n1.
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If this Day be a Delight, Isa. 58.14. Then shalt thou delight thy self in the Lord. If this Day be a Delight, Isaiah 58.14. Then shalt thou delight thy self in the Lord.
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Delighting in God is both a Duty, and a Reward. In this Text it is a Reward, Then shalt thou delight thy self in the Lord :
Delighting in God is both a Duty, and a Reward. In this Text it is a Reward, Then shalt thou delight thy self in the Lord:
vvg p-acp np1 vbz d dt n1, cc dt vvb. p-acp d n1 pn31 vbz dt vvb, av vm2 pns21 vvi po21 n1 p-acp dt n1:
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As if God had said, If thou keep the Sabbath Conscientiously, I will give thee that which shall fill thee with Delight.
As if God had said, If thou keep the Sabbath Conscientiously, I will give thee that which shall fill thee with Delight.
c-acp cs np1 vhd vvn, cs pns21 vvb dt n1 av-j, pns11 vmb vvi pno21 cst r-crq vmb vvi pno21 p-acp n1.
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If thou keepest the Sabbath willingly, I will make thee keep it joyfully:
If thou Keepest the Sabbath willingly, I will make thee keep it joyfully:
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I will give thee those Enlargements in Duty, and that inward Comfort as shall abundantly satisfie thee;
I will give thee those Enlargements in Duty, and that inward Comfort as shall abundantly satisfy thee;
pns11 vmb vvi pno21 d n2 p-acp n1, cc cst j n1 c-acp vmb av-j vvi pno21;
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thy Soul shall overflow with such a stream of Joy, that thou shalt say, Lord, in keeping thy Sabbath there is great Reward.
thy Soul shall overflow with such a stream of Joy, that thou shalt say, Lord, in keeping thy Sabbath there is great Reward.
po21 n1 vmb vvi p-acp d dt n1 pp-f n1, cst pns21 vm2 vvi, n1, p-acp vvg po21 n1 a-acp vbz j n1.
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And, I will cause thee to ride upon the High Places of the Earth: That is, I will advance thee to Honour, ascendere faciam ; so Munster interprets it.
And, I will cause thee to ride upon the High Places of the Earth: That is, I will advance thee to Honour, ascendere faciam; so Munster interprets it.
np1, pns11 vmb vvi pno21 pc-acp vvi p-acp dt j n2 pp-f dt n1: cst vbz, pns11 vmb vvi pno21 p-acp n1, fw-la fw-la; av np1 vvz pn31.
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Some by the High Places of the Earth understand Iudaea :
some by the High Places of the Earth understand Iudaea:
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So Grotius. I will bring thee into the Land of Iudaea, which is higher situated than the other Countries adjacent.
So Grotius. I will bring thee into the Land of Iudaea, which is higher situated than the other Countries adjacent.
av np1. pns11 vmb vvi pno21 p-acp dt n1 pp-f np1, r-crq vbz av-jc vvn cs dt j-jn n2 j.
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And I will feed thee with the Heritage of Iacob. And I will feed thee with the Heritage of Iacob.
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That is, I will feed thee with all the delicious things of Canaan, and afterwards I'll translate thee to Heaven, whereof Canaan was but a Type — And another Promise, Isa. 56.2. Blessed is the Man that doth this, that keepeth the Sabbath from polluting it. Blessed is the Man ;
That is, I will feed thee with all the delicious things of Canaan, and afterwards I'll translate thee to Heaven, whereof Canaan was but a Type — And Another Promise, Isaiah 56.2. Blessed is the Man that does this, that Keepeth the Sabbath from polluting it. Blessed is the Man;
cst vbz, pns11 vmb vvi pno21 p-acp d dt j n2 pp-f np1, cc av pns11|vmb vvi pno21 p-acp n1, c-crq np1 vbds p-acp dt n1 — cc j-jn n1, np1 crd. vvn vbz dt n1 cst vdz d, cst vvz dt n1 p-acp vvg pn31. j-vvn vbz dt n1;
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in the Hebrew it is, [ in the Plural, Ashre, ] Blessedness. To him that keeps the Sabbath holy, here is Blessedness upon Blessedness belongs to him:
in the Hebrew it is, [ in the Plural, Ashre, ] Blessedness. To him that keeps the Sabbath holy, Here is Blessedness upon Blessedness belongs to him:
p-acp dt njp pn31 vbz, [ p-acp dt j, n1, ] n1. p-acp pno31 cst vvz dt n1 j, av vbz n1 p-acp n1 vvz p-acp pno31:
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he shall be blessed with the Vpper and Nether Springs ; he shall be blessed in his Name, Estate, Soul, Progeny.
he shall be blessed with the Upper and Neither Springs; he shall be blessed in his Name, Estate, Soul, Progeny.
pns31 vmb vbi vvn p-acp dt jc cc j n2; pns31 vmb vbi vvn p-acp po31 vvb, n1, n1, n1.
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Who would not keep the Sabbath from polluting it, that shall have so many Blessings entail'd upon him and his Posterity after him?
Who would not keep the Sabbath from polluting it, that shall have so many Blessings entailed upon him and his Posterity After him?
r-crq vmd xx vvi dt n1 p-acp vvg pn31, cst vmb vhi av d n2 vvn p-acp pno31 cc po31 n1 p-acp pno31?
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(2.) A Conscientious keeping the Sabbath seasons the Heart for God's Service all the Week after.
(2.) A Conscientious keeping the Sabbath seasons the Heart for God's Service all the Week After.
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Christian, the more holy thou art on a Sabbath, the more holy thou wilt be on the Week following.
Christian, the more holy thou art on a Sabbath, the more holy thou wilt be on the Week following.
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EXOD. XX. 12. Honour thy Father and thy Mother, that thy Days may be long upon the Land which the Lord thy God giveth thee.EXOD. XX. 12. Honour thy Father and thy Mother, that thy Days may be long upon the Land which the Lord thy God gives thee.
np1. crd. crd vvb po21 n1 cc po21 n1, cst po21 n2 vmb vbi j p-acp dt n1 r-crq dt n1 po21 np1 vvz pno21.
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Having done with the First Table, I am next to speak of the Duties of the Second Table. The Commandments may be likened to Iacob 's Ladder:
Having done with the First Table, I am next to speak of the Duties of the Second Table. The commandments may be likened to Iacob is Ladder:
vhg vdn p-acp dt ord n1, pns11 vbm ord pc-acp vvi pp-f dt n2 pp-f dt ord n1. dt n2 vmb vbi vvn p-acp np1 vbz n1:
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The First Table, as the Top of the Ladder, reacheth to Heaven, it respects God. The Second Table, as the Foot of the Ladder, rests on the Earth; it respects Superiors and Inferiors.
The First Table, as the Top of the Ladder, reaches to Heaven, it respects God. The Second Table, as the Foot of the Ladder, rests on the Earth; it respects Superiors and Inferiors.
dt ord n1, c-acp dt n1 pp-f dt n1, vvz p-acp n1, pn31 vvz np1. dt ord n1, c-acp dt n1 pp-f dt n1, vvz p-acp dt n1; pn31 vvz n2-jn cc n2-jn.
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By the First Table we walk Religiously towards God, by the Second we walk Righteously towards Man. He cannot be good in the First Table, that is bad in the Second. Honour thy Father and thy Mother.
By the First Table we walk Religiously towards God, by the Second we walk Righteously towards Man. He cannot be good in the First Table, that is bad in the Second. Honour thy Father and thy Mother.
p-acp dt ord n1 pns12 vvb av-j p-acp np1, p-acp dt ord pns12 vvb av-j p-acp n1 pns31 vmbx vbi j p-acp dt ord n1, cst vbz j p-acp dt ord. n1 po21 n1 cc po21 n1.
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In this, 1. A Command, Honour thy Father and thy Mother. 2. A Reason annexed to it;
In this, 1. A Command, Honour thy Father and thy Mother. 2. A Reason annexed to it;
p-acp d, crd dt n1, vvb po21 n1 cc po21 n1. crd dt n1 vvn p-acp pn31;
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That thy Days may be long in the Land. (1.) The Command, Honour thy Father. Quest.That thy Days may be long in the Land. (1.) The Command, Honour thy Father. Quest.
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Who is meant here by Father? Ans. Father (Verbum NONLATINALPHABET) is taken several ways;Who is meant Here by Father? Ans. Father (Verbum) is taken several ways;
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the Political, Ancient, Spiritual, Oeconomical, Natural.
the Political, Ancient, Spiritual, Economical, Natural.
dt j, j, j, j, j.
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not only to the Good and Gentle, but also to the Froward. not only to the Good and Gentle, but also to the Froward.
xx av-j p-acp dt j cc j, cc-acp av p-acp dt j.
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First, The Political Father, the Magistrate. He is the Father of his Countrey, he is to be an Encourager of Vertue, a Punisher of Vice, a Father to the Widdow and Orphan.First, The Political Father, the Magistrate. He is the Father of his Country, he is to be an Encourager of Virtue, a Punisher of Vice, a Father to the Widow and Orphan.
ord, dt j n1, dt n1. pns31 vbz dt n1 pp-f po31 n1, pns31 vbz pc-acp vbi dt n1 pp-f n1, dt n1 pp-f n1, dt n1 p-acp dt n1 cc n1.
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Such a Father was Iob, Chap. 29.16. I was a Father to the Poor, and the Cause which I knew not I searched out.
Such a Father was Job, Chap. 29.16. I was a Father to the Poor, and the Cause which I knew not I searched out.
d dt n1 vbds np1, np1 crd. pns11 vbds dt n1 p-acp dt j, cc dt n1 r-crq pns11 vvd xx pns11 vvn av.
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And as Magistrates are Fathers, so especially the King, who is the Head of Magistrates, is a Political Father.
And as Magistrates Are Father's, so especially the King, who is the Head of Magistrates, is a Political Father.
cc p-acp n2 vbr n2, av av-j dt n1, r-crq vbz dt n1 pp-f n2, vbz dt j n1.
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He is placed as the Sun among the lesser Stars. The Scripture calls Kings Fathers. Isa. 49.23. Kings shall be thy Nursing Fathers :
He is placed as the Sun among the lesser Stars. The Scripture calls Kings Father's. Isaiah 49.23. Kings shall be thy Nursing Father's:
pns31 vbz vvn p-acp dt n1 p-acp dt jc n2. dt n1 vvz n2 n2. np1 crd. n2 vmb vbi po21 n-vvg n2:
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They are to nurse up their Subjects in Piety, by their good Edicts and Examples; and to nurse them up in Peace and Plenty.
They Are to nurse up their Subject's in Piety, by their good Edicts and Examples; and to nurse them up in Peace and Plenty.
pns32 vbr p-acp n1 a-acp po32 n2-jn p-acp n1, p-acp po32 j n2 cc n2; cc pc-acp vvi pno32 a-acp p-acp n1 cc n1.
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Such nourishing Fathers were David, Hezekiah, Iosiah, Constantine, Theodosius.
Such nourishing Father's were David, Hezekiah, Josiah, Constantine, Theodosius.
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It is happy for a People who have such nursing Fathers, whose Breasts milk Comfort to their Children.
It is happy for a People who have such nursing Father's, whose Breasts milk Comfort to their Children.
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These Fathers are to be Honour'd. For, (1.) Their Place deserves Honour.
These Father's Are to be Honoured. For, (1.) Their Place deserves Honour.
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God hath set these Political Fathers to preserve Order and Harmony in a Nation, and to prevent those State-Convulsions which otherwise might ensue. Iudg. 17.6. When there was no King in Israel, every man did that which was right in his own Eyes. A Wonder. Prov. 30.27.
God hath Set these Political Father's to preserve Order and Harmony in a nation, and to prevent those State-Convulsions which otherwise might ensue. Judges 17.6. When there was no King in Israel, every man did that which was right in his own Eyes. A Wonder. Curae 30.27.
np1 vhz vvn d j n2 pc-acp vvi n1 cc n1 p-acp dt n1, cc pc-acp vvi d n2 r-crq av vmd vvi. np1 crd. c-crq a-acp vbds dx n1 p-acp np1, d n1 vdd d r-crq vbds j-jn p-acp po31 d n2. dt n1. np1 crd.
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(2.) God hath promoted Kings, that they may promote Iustice. As they have a Sword in their Hand to signifie their Power,
(2.) God hath promoted Kings, that they may promote Justice As they have a Sword in their Hand to signify their Power,
(crd) np1 vhz vvn n2, cst pns32 vmb vvi n1 c-acp pns32 vhb dt n1 p-acp po32 n1 pc-acp vvi po32 n1,
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so a Scepter, an Emblem of Justice.
so a Sceptre, an Emblem of justice.
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It is said of Marcus Aurelius Emperor, That he allotted one Hour of the Day to hear the Complaints of such as were oppressed.
It is said of Marcus Aurelius Emperor, That he allotted one Hour of the Day to hear the Complaints of such as were oppressed.
pn31 vbz vvn pp-f np1 np1 n1, cst pns31 vvd crd n1 pp-f dt n1 pc-acp vvi dt n2 pp-f d c-acp vbdr vvn.
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Kings place Judges, as Cherubims about the Throne, for distribution of Justice. These Political Fathers are to be honoured, Honour the King, 1 Pet. 2.17.
Kings place Judges, as Cherubims about the Throne, for distribution of justice. These Political Father's Are to be honoured, Honour the King, 1 Pet. 2.17.
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And this Honour is to be shown by a Civil Respect to their Persons, and a chearful Submission to their Laws,
And this Honour is to be shown by a Civil Respect to their Persons, and a cheerful Submission to their Laws,
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so far as they agree and run parallel with God's Law.
so Far as they agree and run parallel with God's Law.
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Kings are to be Pray'd for, which is a part of that Honour we give them. 1 Tim. 2.1. I exhort that Supplications, Prayers, Intercessions be made for Kings, that we may lead a quiet, peaceable Life under them in all Godliness and Honesty.
Kings Are to be Prayed for, which is a part of that Honour we give them. 1 Tim. 2.1. I exhort that Supplications, Prayers, Intercessions be made for Kings, that we may led a quiet, peaceable Life under them in all Godliness and Honesty.
ng1 vbr pc-acp vbi vvd p-acp, r-crq vbz dt n1 pp-f d n1 pns12 vvb pno32. crd np1 crd. pns11 vvb d n2, n2, n2 vbb vvn p-acp n2, cst pns12 vmb vvi dt j-jn, j n1 p-acp pno32 p-acp d n1 cc n1.
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We are to pray for Kings, that God would honour them to be Blessings, that under them we may enjoy the Gospel of Peace,
We Are to pray for Kings, that God would honour them to be Blessings, that under them we may enjoy the Gospel of Peace,
pns12 vbr pc-acp vvi p-acp n2, cst np1 vmd vvi pno32 pc-acp vbi n2, cst p-acp pno32 pns12 vmb vvi dt n1 pp-f n1,
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and the Peace of the Gospel. How happy was the Reign of Numa Pompilius, when the Swords were beaten into Plough-shares,
and the Peace of the Gospel. How happy was the Reign of Numa Pompilius, when the Swords were beaten into Ploughshares,
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so Adam had a Power suited to all God's Commands, and could obey them.
so Adam had a Power suited to all God's Commands, and could obey them.
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and the Bees made their Hives of the Soldiers Helmets! Secondly, There is the grave, ancient Father, who is Venerable for old Age;
and the Bees made their Hives of the Soldiers Helmets! Secondly, There is the grave, ancient Father, who is Venerable for old Age;
cc dt n2 vvd po32 n2 pp-f dt n2 n2! ord, pc-acp vbz dt j, j n1, r-crq vbz j p-acp j n1;
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whose Grey Hairs are resembled to the White Flowers of the Almond-tree, Eccles. 12.5. These are Fathers for Seniority, on whose wrinkled Brows, and in the Furrows of whose Cheeks is pictur'd the Map of Old Age.
whose Gray Hairs Are resembled to the White Flowers of the Almond tree, Eccles. 12.5. These Are Father's for Seniority, on whose wrinkled Brows, and in the Furrows of whose Cheeks is pictured the Map of Old Age.
rg-crq j-jn n2 vbr vvn p-acp dt j-jn n2 pp-f dt n1, np1 crd. d vbr n2 p-acp n1, p-acp rg-crq j-vvn n2, cc p-acp dt n2 pp-f r-crq n2 vbz vvn dt n1 pp-f j n1.
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These Fathers are to be honoured. Levit. 19.32.
These Father's Are to be honoured. Levit. 19.32.
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Thou shalt rise up before the hoary Head, and honour the Face of the Old Man. Especially those are to honoured who are Fathers, not only for their Seniority,Thou shalt rise up before the hoary Head, and honour the Face of the Old Man. Especially those Are to honoured who Are Father's, not only for their Seniority,
pns21 vm2 vvi a-acp p-acp dt j n1, cc vvi dt n1 pp-f dt j n1 av-j d vbr p-acp vvn r-crq vbr n2, xx av-j p-acp po32 n1,
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but their Piety, whose Souls are flourishing when their Bodies are a decaying.
but their Piety, whose Souls Are flourishing when their Bodies Are a decaying.
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'Tis a blessed sight to see the Spring of Grace in the Autumn of Old Age:
It's a blessed sighed to see the Spring of Grace in the Autumn of Old Age:
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To see Men stooping towards the Grave, yet going up the Hill of God. To see them lose their Colour, yet keep their Savour.
To see Men stooping towards the Grave, yet going up the Hill of God. To see them loose their Colour, yet keep their Savour.
pc-acp vvi n2 vvg p-acp dt j, av vvg a-acp dt n1 pp-f np1. p-acp vvi pno32 vvi po32 n1, av vvb po32 n1.
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Such whose silver Hairs are crowned with Righteousness, are worthy of double Honour:
Such whose silver Hairs Are crowned with Righteousness, Are worthy of double Honour:
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They are to be honoured, not only as Pieces of Antiquity, but as Patterns of Vertue.
They Are to be honoured, not only as Pieces of Antiquity, but as Patterns of Virtue.
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If you see an Old Man fearing God, whose Grace shines brightest when the Sun of his Life is setting, O honour him as a Father by reverencing and imitating him.
If you see an Old Man fearing God, whose Grace shines Brightest when the Sun of his Life is setting, Oh honour him as a Father by reverencing and imitating him.
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Thirdly, There are Spiritual Fathers, as Pastors and Ministers. These are the Instruments of the New-Birth, 1 Cor. 4.15. Tho you have Ten Thousand Instructors, yet have ye not many Fathers, for in Christ Iesus I have begotten you through the Gospel. Thirdly, There Are Spiritual Father's, as Pastors and Ministers. These Are the Instruments of the New birth, 1 Cor. 4.15. Though you have Ten Thousand Instructors, yet have you not many Father's, for in christ Iesus I have begotten you through the Gospel.
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The Spiritual Fathers are to be honoured, 1. In respect of their Office. What-ever their Persons are, their Office is honourable.
The Spiritual Father's Are to be honoured, 1. In respect of their Office. Whatever their Persons Are, their Office is honourable.
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They are the Messengers of the Lord of Hosts, Mal. 2.7. They represent no less than God himself, 2 Cor. 5.20. Now then we are Ambassadors for Christ.
They Are the Messengers of the Lord of Hosts, Malachi 2.7. They represent no less than God himself, 2 Cor. 5.20. Now then we Are ambassadors for christ.
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Jesus Christ was of this Calling; he had his Mission and Sanction from Heaven, Ioh. 8.18.
jesus christ was of this Calling; he had his Mission and Sanction from Heaven, John 8.18.
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And this Crowns the Ministerial Calling with Honour. 2. Ministers, these Spiritual Fathers are to be honoured for their Work sake ;
And this Crowns the Ministerial Calling with Honour. 2. Ministers, these Spiritual Father's Are to be honoured for their Work sake;
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they come like the Dove with an Olive-branch in their Mouth; they preach glad Tidings of Peace.
they come like the Dove with an Olive-branch in their Mouth; they preach glad Tidings of Peace.
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Their Work is to save Souls. Other Callings have only to do with Mens Bodies or Estates,
Their Work is to save Souls. Other Callings have only to do with Men's Bodies or Estates,
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but the Ministers Calling is employed about the Souls of Men.
but the Ministers Calling is employed about the Souls of Men.
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Their Work is to redee• Spiritual Captives, and turn Men from the Power of Satan to God, Acts 26.18.
Their Work is to redee• Spiritual Captives, and turn Men from the Power of Satan to God, Acts 26.18.
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Their Work is to enlighten them who sit in the Region of Darkness, and make them shine as Stars in the Kingdom of Heaven. These Spiritual Fathers are to be honoured for their Work sake,
Their Work is to enlighten them who fit in the Region of Darkness, and make them shine as Stars in the Kingdom of Heaven. These Spiritual Father's Are to be honoured for their Work sake,
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and this Honour is to be shown three ways. 1. By giving them Respect, 1 Thess. 5.12. Know them which labour among you, and are over you in the Lord, and esteem them very highly in love for their work sake.
and this Honour is to be shown three ways. 1. By giving them Respect, 1 Thess 5.12. Know them which labour among you, and Are over you in the Lord, and esteem them very highly in love for their work sake.
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I confess the scandalous Lives of some Ministers hath been a great Reproach, and hath made the Offering of the Lord to be abhorred in some places of the Land. The Leper in the Law was to have his Lip covered.
I confess the scandalous Lives of Some Ministers hath been a great Reproach, and hath made the Offering of the Lord to be abhorred in Some places of the Land. The Leper in the Law was to have his Lip covered.
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Such as are Angels by Office, but Lepers in their Lives, ought to have their Lips covered, and to be silenced.
Such as Are Angels by Office, but Lepers in their Lives, ought to have their Lips covered, and to be silenced.
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But tho some deserve no Honour, yet such as are faithful, and make it their Work to bring Souls to Christ, are to be reverenced as Spiritual Fathers.
But though Some deserve no Honour, yet such as Are faithful, and make it their Work to bring Souls to christ, Are to be reverenced as Spiritual Father's.
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Obadiah honoured the Prophet Elijah, 1 King. 18.17. Why did God reckon the Tribe of Levi for the First-born? Numb. 3.12.Obadiah honoured the Prophet Elijah, 1 King. 18.17. Why did God reckon the Tribe of Levi for the Firstborn? Numb. 3.12.
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Why did he appoint that the Prince should ask Counsel of God by the Priest? Numb. 27.21.
Why did he appoint that the Prince should ask Counsel of God by the Priest? Numb. 27.21.
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Why did the Lord show by that Miracle of Aaron 's Rod flourishing, that he had chosen the Tribe of Levi to Minister before him? Numb. 17. Why doth Christ call his Apostles the Lights of the World ? Why doth he say to all his Ministers, Lo, I am with you to the end of the World ? But because he would have these Spiritual Fathers reverenced? In ancient times the Egyptians chose their Kings out of their Priests.
Why did the Lord show by that Miracle of Aaron is Rod flourishing, that he had chosen the Tribe of Levi to Minister before him? Numb. 17. Why does christ call his Apostles the Lights of the World? Why does he say to all his Ministers, Lo, I am with you to the end of the World? But Because he would have these Spiritual Father's reverenced? In ancient times the egyptians chosen their Kings out of their Priests.
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They are far from showing this Respect and Honour to their Spiritual Fathers, who have slight Thoughts of such as have the Charge of the Sanctuary,
They Are Far from showing this Respect and Honour to their Spiritual Father's, who have slight Thoughts of such as have the Charge of the Sanctuary,
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and do minister before the Lord — Know them, saith the Apostle, which labour among you — Many can be content to know their Ministers in their Infirmities, and are glad when they have any thing against them;
and do minister before the Lord — Know them, Says the Apostle, which labour among you — Many can be content to know their Ministers in their Infirmities, and Are glad when they have any thing against them;
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but not to know them in the Apostles Sence, so as to give them double Honour. Surely, were it not for the Ministry, you would not be a Vineyard, but a Desart. Were it not for the Ministry, you would be destitute of the two Seals of the Covenant, Baptism and the Lord's Supper; you would be Infidels; For Faith comes by hearing;
but not to know them in the Apostles Sense, so as to give them double Honour. Surely, were it not for the Ministry, you would not be a Vineyard, but a Desert. Were it not for the Ministry, you would be destitute of the two Seals of the Covenant, Baptism and the Lord's Supper; you would be Infidels; For Faith comes by hearing;
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and how shall they hear without a Preacher? Rom. 10.14. 2. Honour the Ministers, these Spiritual Fathers, by becoming Advocates for them, and wiping off those Slanders and Calumnies which are unjustly cast upon them, 1 Tim. 5.19.and how shall they hear without a Preacher? Rom. 10.14. 2. Honour the Ministers, these Spiritual Father's, by becoming Advocates for them, and wiping off those Slanders and Calumnies which Are unjustly cast upon them, 1 Tim. 5.19.
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Constantine was a great Honourer of the Ministry, he vindicated them, he would not read the envious Accusations brought in against them, but did burn them.Constantine was a great Honourer of the Ministry, he vindicated them, he would not read the envious Accusations brought in against them, but did burn them.
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Do the Ministers open their Mouths to God for you in Prayer, and will not you open your Mouths in their Behalf? Surely,
Do the Ministers open their Mouths to God for you in Prayer, and will not you open your Mouths in their Behalf? Surely,
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if they labour to preserve you from Hell, you should preserve them from Slander. If they labour to save your Souls, you ought to save their Credit.
if they labour to preserve you from Hell, you should preserve them from Slander. If they labour to save your Souls, you ought to save their Credit.
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3. Honour them, by conforming to their Doctrine.
3. Honour them, by conforming to their Doctrine.
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This is the greatest Honour you can put upon your Spiritual Fathers, by believing and obeying their Doctrine.
This is the greatest Honour you can put upon your Spiritual Father's, by believing and obeying their Doctrine.
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He is an Honourer of the Ministry, who is not only an Hearer, but a Follower of the Word.
He is an Honourer of the Ministry, who is not only an Hearer, but a Follower of the Word.
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As Disobedience reproacheth the Ministry, so Obedience honoureth it. The Apostle calls his Thessalonians, his Crown, 1 Thess. 2.19. What is our Crown of rejoycing, are not ye? A thriving People are a Ministers Crown.
As Disobedience Reproacheth the Ministry, so obedience Honoureth it. The Apostle calls his Thessalonians, his Crown, 1 Thess 2.19. What is our Crown of rejoicing, Are not you? A thriving People Are a Ministers Crown.
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When there is a Metamorphosis, a Change wrought; People came to the Word proud, but they go away humble;
When there is a Metamorphosis, a Change wrought; People Come to the Word proud, but they go away humble;
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they came Earthly, but go away Heavenly: They came as Naaman to Iordan, Lepers, but they go away healed.
they Come Earthly, but go away Heavenly: They Come as Naaman to Iordan, Lepers, but they go away healed.
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This is an Honour to the Ministry. 2 Cor. 3.1.
This is an Honour to the Ministry. 2 Cor. 3.1.
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Need we as some others, Epistles of Commendation? Tho other Ministers might need Letters of Commendation, yet Paul needed none:Need we as Some Others, Epistles of Commendation? Though other Ministers might need Letters of Commendation, yet Paul needed none:
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For when Men should hear of the Obedience of these Corinthians, which was wrought in them by Paul 's Preaching;
For when Men should hear of the obedience of these Corinthians, which was wrought in them by Paul is Preaching;
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this was a sufficient Certificate for him, that God had blessed his Labours. The Corinthians were a sufficient Honour to him, they were his Letters Testimonial.
this was a sufficient Certificate for him, that God had blessed his Labours. The Corinthians were a sufficient Honour to him, they were his Letters Testimonial.
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You cannot honour your Spiritual Fathers more, than by thriving under their Ministry, and living those Sermons which they preach.
You cannot honour your Spiritual Father's more, than by thriving under their Ministry, and living those Sermons which they preach.
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Fourthly, There is the Oeconomical Father ;Fourthly, There is the Economical Father;
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that is, the Master. He is Pater Familias, the Father of the Family. Therefore Naaman 's Servants called their Master Father, 2 Kings 5.13.
that is, the Master. He is Pater Familias, the Father of the Family. Therefore Naaman is Servants called their Master Father, 2 Kings 5.13.
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And the Centurion calls his Servant Son , Matth. 8.6. The Servant is to honour his Master as the Father of the Family.
And the Centurion calls his Servant Son, Matthew 8.6. The Servant is to honour his Master as the Father of the Family.
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Tho the Master be not so exactly qualify'd as he should, yet the Servant must not neglect his Duty,
Tho the Master be not so exactly qualified as he should, yet the Servant must not neglect his Duty,
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but show some kind of Honour to him.
but show Some kind of Honour to him.
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(1.) In obeying his Master in licitis & honestis, in things that are lawful and honest. 1 Pet. 2.18. Servants be subject to your Masters;
(1.) In obeying his Master in Licitis & honestis, in things that Are lawful and honest. 1 Pet. 2.18. Servants be Subject to your Masters;
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God hath no where given you a Charter of Exemption to free you from your Duty.
God hath no where given you a Charter of Exemption to free you from your Duty.
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You cannot disobey your Earthly Master, but you disobey your Master in Heaven.
You cannot disobey your Earthly Master, but you disobey your Master in Heaven.
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Think not that Birth, or High Parts, no nor yet your Grace, will exempt you from Obedience to your Master.
Think not that Birth, or High Parts, no nor yet your Grace, will exempt you from obedience to your Master.
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To obey him, is an Ordinance of God; and the Apostle saith, Whosoever resisteth the Ordinance, shall receive to themselves Damnation, Rom. 13.2. (2.) The Servants honouring of his Master (his Oeconomical Father) is seen in being diligent in his Service.
To obey him, is an Ordinance of God; and the Apostle Says, Whosoever Resisteth the Ordinance, shall receive to themselves Damnation, Rom. 13.2. (2.) The Servants honouring of his Master (his Economical Father) is seen in being diligent in his Service.
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Apelles painted a Servant with his Hands full of Tools, an Emblem of Diligence.Apelles painted a Servant with his Hands full of Tools, an Emblem of Diligence.
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The loytering Servant is a kind of Thief, tho he doth not steal from his Master Goods,
The loitering Servant is a kind of Thief, though he does not steal from his Master Goods,
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yet he steals that Time which he should have employed in his Masters Service. The slothful Servant is called a Wicked Servant, Matth. 25.26. (3.) The Servant is to Honour his Master, who is his Family-Father, by being Faithful. Matth. 24.45. Who then is a faithful and wise Servant.
yet he steals that Time which he should have employed in his Masters Service. The slothful Servant is called a Wicked Servant, Matthew 25.26. (3.) The Servant is to Honour his Master, who is his Family-Father, by being Faithful. Matthew 24.45. Who then is a faithful and wise Servant.
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Faithfulness is the chief thing in a Servant. This Faithfulness in a Servant is seen in Six things.
Faithfulness is the chief thing in a Servant. This Faithfulness in a Servant is seen in Six things.
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First, In Tenaciousness, in concealing the Secrets your Master hath entrusted you with: If those Secrets are not Sins, you ought to promise Privacy.First, In Tenaciousness, in concealing the Secrets your Master hath Entrusted you with: If those Secrets Are not Sins, you ought to promise Privacy.
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What is whispered in your Ear, you are not to publish on the House-top. Such Servants are Spies.
What is whispered in your Ear, you Are not to publish on the Housetop. Such Servants Are Spies.
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Who would keep a Glass tkat is crack'd? Who would keep a Servant that hath a Crack in his Brain,
Who would keep a Glass tkat is cracked? Who would keep a Servant that hath a Crac in his Brain,
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and cannot keep a Secret? Secondly, Faithfulness in a Servant is seen in designing the Masters Advantage.
and cannot keep a Secret? Secondly, Faithfulness in a Servant is seen in designing the Masters Advantage.
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A Faithful Servant esteems his Masters Good as his own.
A Faithful Servant esteems his Masters Good as his own.
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Such a good Servant had Abraham. When his Master sent him to transact business for him, he was as careful about it,
Such a good Servant had Abraham. When his Master sent him to transact business for him, he was as careful about it,
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as if it had been his own. Gen. 24.12.
as if it had been his own. Gen. 24.12.
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O Lord God of my Master Abraham, I pray thee send me good speed this day, Oh Lord God of my Master Abraham, I pray thee send me good speed this day,
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and shew kindness unto my Master Abraham. and show kindness unto my Master Abraham.
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Doubtless Abraham 's Servant was as glad he had got a Wife for his Masters Son,
Doubtless Abraham is Servant was as glad he had god a Wife for his Masters Son,
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as if he had got a Wife for himself.
as if he had god a Wife for himself.
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Thirdly, Faithfulness in a Servant is seen in standing up for the Honour of his Master.Thirdly, Faithfulness in a Servant is seen in standing up for the Honour of his Master.
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When he hears him spoken against, he must vindicate him.
When he hears him spoken against, he must vindicate him.
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Servants obey in all things your Masters according to the Flesh, not with eye-service, knowing that of the Lord ye shall receive the Reward of the Inheritance, Servants obey in all things your Masters according to the Flesh, not with eye-service, knowing that of the Lord you shall receive the Reward of the Inheritance,
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As the Master is careful of the Servant's Body, so the Servant should be careful of the Master's Name. When the Master is unjustly reproached, the Servant cannot be excused if he be possessed with a dumb Devil.
As the Master is careful of the Servant's Body, so the Servant should be careful of the Masters Name. When the Master is unjustly reproached, the Servant cannot be excused if he be possessed with a dumb devil.
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Fourthly, Faithfulness is, when a Servant is true to his Word.Fourthly, Faithfulness is, when a Servant is true to his Word.
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He dares not tell a Lie, but will speak the Truth, tho it be against himself. A Lie doubles the sin. Psal. 101.7. He that telleth Lies, shall not tarry in my sight.
He dares not tell a Lie, but will speak the Truth, though it be against himself. A Lie doubles the since. Psalm 101.7. He that Telleth Lies, shall not tarry in my sighed.
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A Liar is of near a-kin to the Devil, Ioh. 8.44.
A Liar is of near akin to the devil, John 8.44.
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And who would let any of the Devil's Kindred live with him? The Lie that Gehazi told his Master Elisha, entailed a Leprosie on Gehazi and his Seed for ever, 2 Kings 5.22. A Faithful Servant, his Tongue is the true Index of his Heart.
And who would let any of the Devil's Kindred live with him? The Lie that Gehazi told his Master Elisha, entailed a Leprosy on Gehazi and his Seed for ever, 2 Kings 5.22. A Faithful Servant, his Tongue is the true Index of his Heart.
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Fifthly, Faithfulness is, when a Servant is against Impropriation. He dares not convert his Masters Goods to his own Use. Tit. 2.10. Not purloyning. Ne aliquid haereat in digitis. Fifthly, Faithfulness is, when a Servant is against Impropriation. He dares not convert his Masters Goods to his own Use. Tit. 2.10. Not purloining. Ne Aliquid haereat in digitis.
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What a Servant filcheth from his Master, is damnable Gain. The Servant who enricheth himself by stealing from his Master, stuffs his Pillow with Thorns,
What a Servant filcheth from his Master, is damnable Gain. The Servant who enricheth himself by stealing from his Master, stuffs his Pillow with Thorns,
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and his Head will lie very uneasie when he comes to die. Sixthly, Faithfulness is in preserving the Masters Person, if unjustly in Danger.
and his Head will lie very uneasy when he comes to die. Sixthly, Faithfulness is in preserving the Masters Person, if unjustly in Danger.
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Banister who betrayed his Master the Duke of Buckingham in King Richard the Third's Reign, it is remarkable how the Judgments of God befell that Traiterous Servant:Banister who betrayed his Master the Duke of Buckingham in King Richard the Third's Reign, it is remarkable how the Judgments of God befell that Traitorous Servant:
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His eldest Son ran mad, his Daughter of a singular Beauty was suddenly struck with Leprosie, his younger Son was drowned,
His eldest Son ran mad, his Daughter of a singular Beauty was suddenly struck with Leprosy, his younger Son was drowned,
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and he himself arraigned, and had been executed, had he not been saved by his Clergy.
and he himself arraigned, and had been executed, had he not been saved by his Clergy.
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That Servant who is not true to his Master, will never be true to God or his own Soul.
That Servant who is not true to his Master, will never be true to God or his own Soul.
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(4.) The Servant is to honour his Master, by serving him as with Love, (for Willingness is more than the Work) so with Silence: That is, without repining, and without replying. Titus 2.9. Exhort Servants to be obedient to their Masters, not answering again.
(4.) The Servant is to honour his Master, by serving him as with Love, (for Willingness is more than the Work) so with Silence: That is, without repining, and without replying. Titus 2.9. Exhort Servants to be obedient to their Masters, not answering again.
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Greek, NONLATINALPHABET, Not giving cross Answers. Some Servants are quick of Speech, tho slow at Work ; and instead of being sorry for a Fault, they provoke by unbeseeming Language.
Greek,, Not giving cross Answers. some Servants Are quick of Speech, though slow At Work; and instead of being sorry for a Fault, they provoke by unbeseeming Language.
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Were the Heart more humble, the Tongue would be more silent.
Were the Heart more humble, the Tongue would be more silent.
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They are the Apostles Words, not answering again. And to those Servants who do thus honour their Masters,
They Are the Apostles Words, not answering again. And to those Servants who do thus honour their Masters,
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or Family-Fathers, by Submission, Diligence, Faithfulness, Love, and humble Silence, for their encouragement let them take that, Col. 3.24.
or Family-Fathers, by Submission, Diligence, Faithfulness, Love, and humble Silence, for their encouragement let them take that, Col. 3.24.
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In serving your Masters ye serve Christ, and he will not let you lose your Labour, ye shall receive the Reward of the Inheritance. From serving on Earth, you shall be taken up to Reign in Heaven,
In serving your Masters you serve christ, and he will not let you loose your Labour, you shall receive the Reward of the Inheritance. From serving on Earth, you shall be taken up to Reign in Heaven,
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and shall sit with Christ upon his Throne, Rev. 3.21.
and shall fit with christ upon his Throne, Rev. 3.21.
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EXOD. XX. 12. Honour thy Father and thy Mother, &c. If we are not just we cannot be holy.EXOD. XX. 12. Honour thy Father and thy Mother, etc. If we Are not just we cannot be holy.
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Having shown you how Servants are to honour their Masters, the Fathers of Families, I shall next show how Masters are to carry it towards their Servants, that they may gain Honour from them.
Having shown you how Servants Are to honour their Masters, the Father's of Families, I shall next show how Masters Are to carry it towards their Servants, that they may gain Honour from them.
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1. In General. Masters must remember that they have a Master in Heaven, who will call them to Account. Eph. 6.9. Knowing, that your Master is also in Heaven. 2. More Particularly.
1. In General. Masters must Remember that they have a Master in Heaven, who will call them to Account. Ephesians 6.9. Knowing, that your Master is also in Heaven. 2. More Particularly.
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(1.) Masters must have a care to provide for their Servants:
(1.) Masters must have a care to provide for their Servants:
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As they cut them out Work, so they must give them their Meat in due season, Luke 17.7.
As they Cut them out Work, so they must give them their Meat in due season, Lycia 17.7.
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And the Food should be wholsom and sufficing.
And the Food should be wholesome and sufficing.
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It is an unworthy thing in some Governors of Families, to lay out so much upon their own Backs,
It is an unworthy thing in Some Governors of Families, to lay out so much upon their own Backs,
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as to pinch their Servants Bellies.
as to pinch their Servants Bellies.
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(2.) Masters should encourage their Servants in their Work, by commending them when they do well:
(2.) Masters should encourage their Servants in their Work, by commending them when they do well:
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Tho a Master is to tell a Servant of his Faults, yet he is not always to beat upon one string,
Though a Master is to tell a Servant of his Faults, yet he is not always to beatrice upon one string,
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but sometimes take notice of that which is praise-worthy.
but sometime take notice of that which is praiseworthy.
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This makes a Servant more chearful in his Work, and gains the Master Love from his Servant.
This makes a Servant more cheerful in his Work, and gains the Master Love from his Servant.
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(3.) Masters must not over-burden their Servants, but proportion their Work to their Strength.
(3.) Masters must not overburden their Servants, but proportion their Work to their Strength.
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If you lay too much load on a Servant, he will faint under it. Christianity teacheth Compassion.
If you lay too much load on a Servant, he will faint under it. Christianity Teaches Compassion.
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(4.) Masters must endeavour the Spiritual Good of their Servants; they must be Seraphims to kindle their Love to Religion:
(4.) Masters must endeavour the Spiritual Good of their Servants; they must be Seraphims to kindle their Love to Religion:
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They must be Monitors to put them in mind of their Souls:
They must be Monitors to put them in mind of their Souls:
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They must bring them to the Pool of the Sanctuary, waiting till the Angel stir the Waters, Iohn 5.4. They must seek God for them, that their Servants may be his Servants:
They must bring them to the Pool of the Sanctuary, waiting till the Angel stir the Waters, John 5.4. They must seek God for them, that their Servants may be his Servants:
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They must allow them Time convenient for secret Devotion. Some Masters are cruel to the Souls of their Servants;
They must allow them Time convenient for secret Devotion. some Masters Are cruel to the Souls of their Servants;
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they look that they do the Work about the House, but abridge them of Time they should employ in working out Salvation.
they look that they do the Work about the House, but abridge them of Time they should employ in working out Salvation.
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but refused to obey him in a matter of greater Concernment, namely, in the Choice of a Wife.
but refused to obey him in a matter of greater Concernment, namely, in the Choice of a Wife.
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(5.) Masters should use mild gentle Behaviour towards Servants, Eph. 6.9 Forbearing Threatning. Lev. 25.43. Thou shalt not rule over him with rigour, but fear thy God.
(5.) Masters should use mild gentle Behaviour towards Servants, Ephesians 6.9 Forbearing Threatening. Lev. 25.43. Thou shalt not Rule over him with rigour, but Fear thy God.
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It requires Wisdom in a Master to know how to keep up his Authority, yet lay down his Austerity.
It requires Wisdom in a Master to know how to keep up his authority, yet lay down his Austerity.
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We have a good Copy to write after. Our Master in Heaven is slow to Anger, and of great Mercy, Psal. 145.8. Some Masters are so harsh and implacable, that they are enough to spoil a good Servant.
We have a good Copy to write After. Our Master in Heaven is slow to Anger, and of great Mercy, Psalm 145.8. some Masters Are so harsh and implacable, that they Are enough to spoil a good Servant.
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(6.) Be very exact and punctual in the Compacts and Agreements you make with your Servants: Do not prevaricate;
(6.) Be very exact and punctual in the Compacts and Agreements you make with your Servants: Do not prevaricate;
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keep not back any of their Wages, nor deal deceitfully with them, as Laban did with Iacob, changing his Wages, Gen. 31.7. Falseness in Promise is as as bad as False Weights.
keep not back any of their Wages, nor deal deceitfully with them, as Laban did with Iacob, changing his Wages, Gen. 31.7. Falseness in Promise is as as bad as False Weights.
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(7.) Be careful of your Servants, not only in Health but in Sickness. They have got their Sickness in your Service;
(7.) Be careful of your Servants, not only in Health but in Sickness. They have god their Sickness in your Service;
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use what means you can for their Recovery.
use what means you can for their Recovery.
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Be not like the Amalekite, who forsook his Servant when he was sick, 1 Sam. 30.13. but be as the good Centurion, who kept his sick Servant, and sought to Christ for a Cure, Mat. 8.6.
Be not like the Amalekite, who forsook his Servant when he was sick, 1 Sam. 30.13. but be as the good Centurion, who kept his sick Servant, and sought to christ for a Cure, Mathew 8.6.
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If you have a Beast that falls sick, you will not turn it off, but have it look'd to, and pay for its Cure.
If you have a Beast that falls sick, you will not turn it off, but have it looked to, and pay for its Cure.
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Will you be kinder to your Horses than your Servants? Thus should Masters (the Fathers of the Family) carry themselves prudently and piously, that they may gain Honour from their Servants,
Will you be kinder to your Horses than your Servants? Thus should Masters (the Father's of the Family) carry themselves prudently and piously, that they may gain Honour from their Servants,
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and may give up their Accounts to God with Joy. Fifthly, The Natural Father. The Father of the Flesh, Heb. 12.9. Honour thy Natural Father. This is so necessary a Duty, that Philo the Jew placed the Fifth Commandment in the First Table, as tho' we had not perform'd our whole Duty to God, till we had paid this Debt of Honour to our Natural Parents.
and may give up their Accounts to God with Joy. Fifthly, The Natural Father. The Father of the Flesh, Hebrew 12.9. Honour thy Natural Father. This is so necessary a Duty, that Philo the Jew placed the Fifth Commandment in the First Table, as though we had not performed our Whole Duty to God, till we had paid this Debt of Honour to our Natural Parents.
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Children are the Vineyard of the Parents planting, and Honour done to the Parent, is some of the Fruit of the Vineyard.
Children Are the Vineyard of the Parents planting, and Honour done to the Parent, is Some of the Fruit of the Vineyard.
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Quest. Wherein are Children to show their Honour to their Parents? Resp. I. In a Reverential Esteem of their Persons. Quest. Wherein Are Children to show their Honour to their Parents? Resp. I. In a Reverential Esteem of their Persons.
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They must NONLATINALPHABET, Give them a Civil Veneration.
They must, Give them a Civil Veneration.
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Therefore when the Apostle speaks of Fathers of our Bodies, he speaks also of giving them Reverence, Heb. 12.9.
Therefore when the Apostle speaks of Father's of our Bodies, he speaks also of giving them reverence, Hebrew 12.9.
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This Veneration or Reverence must be shown, 1. Inwardly, by Fear mixed with Love. Lev. 19.3. Ye shall fear every Man his Mother and his Father.
This Veneration or reverence must be shown, 1. Inwardly, by fear mixed with Love. Lev. 19.3. You shall Fear every Man his Mother and his Father.
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Ver. 49. I honour my Father. The Wise Men did not only bow the Knee to Christ,
Ver. 49. I honour my Father. The Wise Men did not only bow the Knee to christ,
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In the Commandment the Father is named First, here the Mother is named First. (1.) Partly, to put the Honour upon her the Mother,
In the Commandment the Father is nam First, Here the Mother is nam First. (1.) Partly, to put the Honour upon her the Mother,
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because by reason of many Weaknesses incident to her Sex, she is apt to be more slighted by Children.
Because by reason of many Weaknesses incident to her Sex, she is apt to be more slighted by Children.
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And (2.) Partly, because the Mother endures more for the Child;
And (2.) Partly, Because the Mother endures more for the Child;
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therefore here God gives the Mother the Priority, names her first, Ye shall fear every one his Mother and his Father.
Therefore Here God gives the Mother the Priority, names her First, You shall Fear every one his Mother and his Father.
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2. Reverence must be shown to Parents Outwardly, viz. In Word and Gesture. (1.) In Word ;
2. reverence must be shown to Parents Outwardly, viz. In Word and Gesture. (1.) In Word;
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and that either in speaking to Parents, or speaking of them. First, Reverence in speaking to Parents.
and that either in speaking to Parents, or speaking of them. First, reverence in speaking to Parents.
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Children must speak to Parents respectively, and in decent Language. 1 Kings 2.20. Ask on my Mother, said King Solomon, to his Mother Bathsheba.
Children must speak to Parents respectively, and in decent Language. 1 Kings 2.20. Ask on my Mother, said King Solomon, to his Mother Bathsheba.
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Secondly, Reverence in speaking of Parents. Children must speak of their Parents honourably; they ought to speak well of them if they deserve well. Prov. 31.28. Her Children rise up and call her Blessed. Secondly, reverence in speaking of Parents. Children must speak of their Parents honourably; they ought to speak well of them if they deserve well. Curae 31.28. Her Children rise up and call her Blessed.
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And in case a Parent betrays Weakness and Indiscretion, the Child should make the best of it,
And in case a Parent betrays Weakness and Indiscretion, the Child should make the best of it,
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and by his wise Apologies for his Father, cover his Fathers Nakedness.
and by his wise Apologies for his Father, cover his Father's Nakedness.
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(2.) In Gesture. Children are to show their Reverence to their Parents by Submissive Behaviour, by uncovering the Head, bending the Knee.
(2.) In Gesture. Children Are to show their reverence to their Parents by Submissive Behaviour, by uncovering the Head, bending the Knee.
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Ioseph, tho he were a Great Prince, and his Father grown poor, yet he bow'd to him,Ioseph, though he were a Great Prince, and his Father grown poor, yet he bowed to him,
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and behaved himself as humbly as if his Father had been the Prince, and he the poor Man, Gen. 48.46.
and behaved himself as humbly as if his Father had been the Prince, and he the poor Man, Gen. 48.46.
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And King Solomon, when his Mother came to him, rose off his Throne, and bowed himself to her, 1 Kings 2.19. Among the Lacedemonians, if a Child had carried himself arrogantly and sawcily to his Father, it was lawful for the Father to appoint whom he would to be his Heir.
And King Solomon, when his Mother Come to him, rose off his Throne, and bowed himself to her, 1 Kings 2.19. Among the Lacedaemonians, if a Child had carried himself arrogantly and saucily to his Father, it was lawful for the Father to appoint whom he would to be his Heir.
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O how many Children are far from this giving Reverence to their Parents! They despise their Parents;
O how many Children Are Far from this giving reverence to their Parents! They despise their Parents;
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they carry themselves with that Pride and Malapertness towards them, that they are a shame to Religion,
they carry themselves with that Pride and Malapertness towards them, that they Are a shame to Religion,
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and bring their Parents Grey Hairs with Sorrow to the Grave. Deut. 27.16. Cursed be he that setteth light by his Father or Mother.
and bring their Parents Gray Hairs with Sorrow to the Grave. Deuteronomy 27.16. Cursed be he that sets Light by his Father or Mother.
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If all that set light by their Parents are Cursed, how many Children in our Age are under a Curse!
If all that Set Light by their Parents Are Cursed, how many Children in our Age Are under a Curse!
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If such as are disrespectful to their Parents live to have Children, they will be Thorns in their sides,
If such as Are disrespectful to their Parents live to have Children, they will be Thorns in their sides,
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and God will make them read their Sin in their Punishment. II. The Second way of showing Honour to Parents, is in careful Obedience. Col. 3.20. Children obey your Parents in all things.
and God will make them read their since in their Punishment. II The Second Way of showing Honour to Parents, is in careful obedience. Col. 3.20. Children obey your Parents in all things.
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Our Lord Christ herein set a Pattern to Children. Luke 2.51. He was subject to his Parents.
Our Lord christ herein Set a Pattern to Children. Lycia 2.51. He was Subject to his Parents.
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He to whom Angels were subject, yet was subject to his Parents. This Obedience to Parents is shown three ways.
He to whom Angels were Subject, yet was Subject to his Parents. This obedience to Parents is shown three ways.
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(1.) In hearkning to their Counsel. Prov. 1.8. Hear the Instruction of thy Father, and forsake not the Law of thy Mother.
(1.) In Harkening to their Counsel. Curae 1.8. Hear the Instruction of thy Father, and forsake not the Law of thy Mother.
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Parents are as it were in the room of God ;
Parents Are as it were in the room of God;
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if they would teach you the Fear of the Lord, you must listen to their Words as Oracles,
if they would teach you the fear of the Lord, you must listen to their Words as Oracles,
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and not be as the deaf Adder to stop your Ears. Ely 's Sons hearkned not to the Voice of their Father, 1 Sam. 2.25.
and not be as the deaf Adder to stop your Ears. Ely is Sons hearkened not to the Voice of their Father, 1 Sam. 2.25.
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but they were called Sons of Belial, ver. 12. — And Children must hearken to the Counsel of their Parents,
but they were called Sons of Belial, ver. 12. — And Children must harken to the Counsel of their Parents,
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as in Spiritual Matters, so in other Affairs which relate to this Life, as in the Choice of a Calling,
as in Spiritual Matters, so in other Affairs which relate to this Life, as in the Choice of a Calling,
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and in case of entring into Marriage. Iacob would not dispose of himself in Marriage, (tho he were Forty Years old) without the Advice and Consent of his Parents, Gen. 28.1, 2. Children are as it were the Parents proper Goods and Possession,
and in case of entering into Marriage. Iacob would not dispose of himself in Marriage, (though he were Forty years old) without the advice and Consent of his Parents, Gen. 28.1, 2. Children Are as it were the Parents proper Goods and Possession,
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and it is high Injustice in a Child to give away her self without the Parents leave.
and it is high Injustice in a Child to give away her self without the Parents leave.
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If Parents should indeed counsel a Child to match with one that is Irreligious or Popish, I think the case is plain;
If Parents should indeed counsel a Child to match with one that is Irreligious or Popish, I think the case is plain;
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and many of the Learned are of Opinion, that here the Child may have a Negative Voice,
and many of the Learned Are of Opinion, that Here the Child may have a Negative Voice,
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and is not obliged to be ruled by the Parent. Children are to marry in the Lord, 1 Cor. 7.39.
and is not obliged to be ruled by the Parent. Children Are to marry in the Lord, 1 Cor. 7.39.
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Therefore not with Persons Irreligious, for that is not to marry in the Lord.
Therefore not with Persons Irreligious, for that is not to marry in the Lord.
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(2.) Obedience to Parents is shown in subscribing to their Commands. A Child should be the Parents Eccho :
(2.) obedience to Parents is shown in subscribing to their Commands. A Child should be the Parents Echo:
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When the Father speaks, the Child should Eccho back Obedience. The Rechabites were forbidden by their Father to drink Wine, and they did obey him,
When the Father speaks, the Child should Echo back obedience. The Rechabites were forbidden by their Father to drink Wine, and they did obey him,
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and were commended for it, Ier. 35.6. And Children must obey their Parents NONLATINALPHABET, in all things, Col. 3.20. Things that are more against the Grain, and which they have some Reluctancy to, yet they must obey their Parents.
and were commended for it, Jeremiah 35.6. And Children must obey their Parents, in all things, Col. 3.20. Things that Are more against the Grain, and which they have Some Reluctancy to, yet they must obey their Parents.
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Esau would obey his Father, when he commanded him to fetch him Venison, because it is probable he took pleasure in hunting;Esau would obey his Father, when he commanded him to fetch him Venison, Because it is probable he took pleasure in hunting;
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But tho Children must obey their Parents in all things, yet restringitur ad licita & honesta, it is with this Limitation, Things just and honest. Obey in the Lord, Ephes. 6.1. That is, so far as the Commands of Parents agree with, and are consonant to Gods Commands.
But though Children must obey their Parents in all things, yet restringitur ad Licita & Honesta, it is with this Limitation, Things just and honest. Obey in the Lord, Ephesians 6.1. That is, so Far as the Commands of Parents agree with, and Are consonant to God's Commands.
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If they command against God, here they lose their Right of being obeyed, and in this Case we must unchild our selves.
If they command against God, Here they loose their Right of being obeyed, and in this Case we must unchild our selves.
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(3.) Honour is to be shown to Parents in relieving their Wants. Ioseph cherished his Father in his Old Age, Gen. 47.12.
(3.) Honour is to be shown to Parents in relieving their Wants. Ioseph cherished his Father in his Old Age, Gen. 47.12.
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It is but the paying a just Debt. Parents have brought up Children when they were young,
It is but the paying a just Debt. Parents have brought up Children when they were young,
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and Children ought to nourish their Parents when they are old.
and Children ought to nourish their Parents when they Are old.
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The young Storks by the Instinct of Nature bring Meat to the Old Storks, when by reason of Age ther are not able to fly, Pliny. Lex Pelargica — The Memory of Aeneas was honoured,
The young Storks by the Instinct of Nature bring Meat to the Old Storks, when by reason of Age there Are not able to fly, pliny. Lex Pelargica — The Memory of Aeneas was honoured,
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for carrying his Aged Father out of Troy when it was on Fire.
for carrying his Aged Father out of Troy when it was on Fire.
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I have read of a Daughter, whose Father being condemned to be starv'd to Death, she did in Prison give him Suck with her own Breasts, which being known to the Governours, procured his Freedom out of Prison.
I have read of a Daughter, whose Father being condemned to be starved to Death, she did in Prison give him Suck with her own Breasts, which being known to the Governors, procured his Freedom out of Prison.
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To blame are such, shall I say Children or Monsters, who are ashamed of their Parents when they are old, and fallen to decay.
To blame Are such, shall I say Children or Monsters, who Are ashamed of their Parents when they Are old, and fallen to decay.
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When Parents Tears and lean Cheeks may plead Pity, yet Children have no Compassion: When they ask for Bread they give them a Stone.
When Parents Tears and lean Cheeks may plead Pity, yet Children have no Compassion: When they ask for Bred they give them a Stone.
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When Houses are shut up, we say the Plague is there. When Childrens Hearts are shut up against their Parents, the Plague is in those Hearts.
When Houses Are shut up, we say the Plague is there. When Children's Hearts Are shut up against their Parents, the Plague is in those Hearts.
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Our blessed Saviour took great Care for his Mother:
Our blessed Saviour took great Care for his Mother:
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When he was on the Cross, he charg'd his Disciple Iohn to take her home to him as his Mother,
When he was on the Cross, he charged his Disciple John to take her home to him as his Mother,
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and see that she wanted nothing, Iohn 19.26, 27. The Reasons why Children should honour their Parents, are:
and see that she wanted nothing, John 19.26, 27. The Reasons why Children should honour their Parents, Are:
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1. It is a Solemn Command of God, Honour thy Father, &c. As God's Word is the Rule,
1. It is a Solemn Command of God, Honour thy Father, etc. As God's Word is the Rule,
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so his Will must be the Reason of our Obedience.
so his Will must be the Reason of our obedience.
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2. They deserve Honour, in respect of that great Love and Affection which they bear to their Children, 2. They deserve Honour, in respect of that great Love and Affection which they bear to their Children,
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and that Love is evidenced both by their Care and Cost. (1.) Their Care in bringing up their Children.
and that Love is evidenced both by their Care and Cost. (1.) Their Care in bringing up their Children.
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A Sign their Hearts are full of Love, because their Heads are so full of Care.
A Signen their Hearts Are full of Love, Because their Heads Are so full of Care.
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Parents oft take more Care for their Children than for themselves.
Parents oft take more Care for their Children than for themselves.
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They take Care of them when they are tender, least like Wall-Fruit they should be nip'd in the Bud. And as Children grow older,
They take Care of them when they Are tender, least like Wall-Fruit they should be nipped in the Bud. And as Children grow older,
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so the Care of Parents grows greater.
so the Care of Parents grows greater.
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They are afraid of their Childrens falling when young, and of worse Faults when they are older. (2.) Their Love is evidenced by their Cost. 1 Cor. 12.14. They lay up, and lay out for their Children.
They Are afraid of their Children's falling when young, and of Worse Faults when they Are older. (2.) Their Love is evidenced by their Cost. 1 Cor. 12.14. They lay up, and lay out for their Children.
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They are not like the Raven or Ostrich, Job. 39.14. which are cruel to their Young.
They Are not like the Raven or Ostrich, Job. 39.14. which Are cruel to their Young.
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Parents sometimes do impoverlsh themselves to enrich their Children. All this calls for Honour from the Children.
Parents sometime do impoverlsh themselves to enrich their Children. All this calls for Honour from the Children.
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Children can never parallel or equal Parents Love.
Children can never parallel or equal Parents Love.
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Parents are the Instruments of Life to their Children, Children cannot be so to their Parents.
Parents Are the Instruments of Life to their Children, Children cannot be so to their Parents.
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3. To honour Parents is NONLATINALPHABET, well-pleasing to the Lord, Col. 3.20. As it is joyful to the Parents, so it is pleasing to the Lord.
3. To honour Parents is, Well-pleasing to the Lord, Col. 3.20. As it is joyful to the Parents, so it is pleasing to the Lord.
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Children, is it not your Desire to please God? In honouring and obeying your Parents, you please God as well as when you Repent and Believe.
Children, is it not your Desire to please God? In honouring and obeying your Parents, you please God as well as when you repent and Believe.
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And that you may see how well it pleaseth God, he bestows a Reward upon it, That thy Days may be long in the Land which the Lord thy God giveth thee.
And that you may see how well it Pleases God, he bestows a Reward upon it, That thy Days may be long in the Land which the Lord thy God gives thee.
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Iacob would not let the Angel go till he had blessed him; nor God would not part with this Commandment till he had blessed it.Iacob would not let the Angel go till he had blessed him; nor God would not part with this Commandment till he had blessed it.
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Here is the Blessing, That thy Days may be long in the Land, &c. St. Paul calls this the First Commandment with Promise, Eph. 6.2. The Second Commandment hath a General Promise of Mercy.
Here is the Blessing, That thy Days may be long in the Land, etc. Saint Paul calls this the First Commandment with Promise, Ephesians 6.2. The Second Commandment hath a General Promise of Mercy.
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But this is the First Commandment that hath a Particular Promise made to it, That thy Days may be long in the Land which the Lord thy God giveth thee.
But this is the First Commandment that hath a Particular Promise made to it, That thy Days may be long in the Land which the Lord thy God gives thee.
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Long Life is mentioned as a Blessing, Psal. 128.6. Thou shalt see thy Childrens Children. Long Life is mentioned as a Blessing, Psalm 128.6. Thou shalt see thy Children's Children.
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It was a great Favour of God to Moses, that tho' he was an Hundred and Twenty Years old he needed no Spectacles, his Eye was not dim, nor his Natural Strength abated, Deut. 34.7. God threatned it as a Curse to Eli, That there should not be an Old Man in his Family, 1 Sam. 2.31.
It was a great Favour of God to Moses, that though he was an Hundred and Twenty years old he needed no Spectacles, his Eye was not dim, nor his Natural Strength abated, Deuteronomy 34.7. God threatened it as a Curse to Eli, That there should not be an Old Man in his Family, 1 Sam. 2.31.
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Since the Flood Life is much abbreviated and cut short: Some the Womb is their Tomb;
Since the Flood Life is much abbreviated and Cut short: some the Womb is their Tomb;
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others exchange their Cradle for their Grave; others die in the Flower of their Age; Death serves it's Warrant every Day upon one or other.
Others exchange their Cradle for their Grave; Others die in the Flower of their Age; Death serves it's Warrant every Day upon one or other.
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but presented him with Gold and Myrrh, Mat. 2.8.
but presented him with Gold and Myrrh, Mathew 2.8.
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Now when Death lies in Ambush continually for us, if God satisfie us with Long Life: Psal. 91.16. With long Life will I satisfie him:
Now when Death lies in Ambush continually for us, if God satisfy us with Long Life: Psalm 91.16. With long Life will I satisfy him:
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This is to be esteemed a Blessing.
This is to be esteemed a Blessing.
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It is a Blessing that God gives a long time to repent, and a long time to do Service,
It is a Blessing that God gives a long time to Repent, and a long time to do Service,
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and a long time to enjoy the Comfort of Relations;
and a long time to enjoy the Comfort of Relations;
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and who is this Blessing of Long Life entail'd upon, but Obedient Children? Honour thy Father, that thy Days may be long. Nothing sooner shortens Life than Disobedience to Parents.
and who is this Blessing of Long Life entailed upon, but Obedient Children? Honour thy Father, that thy Days may be long. Nothing sooner shortens Life than Disobedience to Parents.
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Absalom was a disobedient Son, who sought to deprive his Father of his Life and Crown,Absalom was a disobedient Son, who sought to deprive his Father of his Life and Crown,
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and he did not live out half his Days. The Mule he rode upon, as being weary of such a Burden, left him hanging in the Oak betwixt Heaven and Earth,
and he did not live out half his Days. The Mule he road upon, as being weary of such a Burden, left him hanging in the Oak betwixt Heaven and Earth,
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as not fit to tread upon the one, or enter into the other. Obedience to Parents spins out thy Life, — That thy Days may be long.
as not fit to tread upon the one, or enter into the other. obedience to Parents spins out thy Life, — That thy Days may be long.
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Nor doth Obedience to Parents only lengthen Life, but sweeten it:
Nor does obedience to Parents only lengthen Life, but sweeten it:
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Therefore it follows, That thy Days may be long in the Land which the Lord thy God giveth thee.
Therefore it follows, That thy Days may be long in the Land which the Lord thy God gives thee.
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To live long, and not have a Foot of Land, is a Misery; but Obedience to Parents settles Land of Inheritance upon the Child.
To live long, and not have a Foot of Land, is a Misery; but obedience to Parents settles Land of Inheritance upon the Child.
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Hast thou but one Blessing, O my Father? said Esau. Behold, God hath more Blessings for an Obedient Child than one;Hast thou but one Blessing, Oh my Father? said Esau Behold, God hath more Blessings for an Obedient Child than one;
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not only shall he have a Long Life, but a Fruitful Land : And not only shall he have Land, but Land given in Love.
not only shall he have a Long Life, but a Fruitful Land: And not only shall he have Land, but Land given in Love.
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The Land which the Lord thy God giveth thee. Thou shalt have thy Land not only with God's Leave, but with his Love.The Land which the Lord thy God gives thee. Thou shalt have thy Land not only with God's Leave, but with his Love.
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All which are cogent Arguments to make Children Honour and Obey their Parents.
All which Are cogent Arguments to make Children Honour and Obey their Parents.
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EXOD. XX. 12. Honour thy Father — Vse I.EXOD. XX. 12. Honour thy Father — Use I.
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If we are to Honour our Fathers on Earth, then much more our Father in Heaven. Mal. 1.6.
If we Are to Honour our Father's on Earth, then much more our Father in Heaven. Malachi 1.6.
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If then I am a Father, where is my Honour? A Father is but the Instrument of conveying Life,If then I am a Father, where is my Honour? A Father is but the Instrument of conveying Life,
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but God is the Original Cause of our Being. Psal. 100.3. For it is he that hath made us, and not we our selves.
but God is the Original Cause of our Being. Psalm 100.3. For it is he that hath made us, and not we our selves.
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Honour and Adoration is a Pearl belongs only to the Crown of Heaven. And, 1. We show Honour to our Heavenly Father by obeying him. Thus Christ honoured his Father. Iohn 6.38. I came down from Heaven, not to do my own Will, but the Will of him that sent me. This he calls honouring of God. Iohn 8.29. I do always those things which please him.
Honour and Adoration is a Pearl belongs only to the Crown of Heaven. And, 1. We show Honour to our Heavenly Father by obeying him. Thus christ honoured his Father. John 6.38. I Come down from Heaven, not to do my own Will, but the Will of him that sent me. This he calls honouring of God. John 8.29. I do always those things which please him.
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So we must not only bow the Knee, give God Adoration, but bring Presents, give him Golden Obedience.
So we must not only bow the Knee, give God Adoration, but bring Presents, give him Golden obedience.
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2. We show Honour to our Heavenly Father, by appearing as Advocates in his Cause, and standing up for his Truth in an Adulterous Generation.
2. We show Honour to our Heavenly Father, by appearing as Advocates in his Cause, and standing up for his Truth in an Adulterous Generation.
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That Son honours his Father, who stands up in his Defence, and vindicates him when he is calumniated and reproached.
That Son honours his Father, who Stands up in his Defence, and vindicates him when he is calumniated and reproached.
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Do they honour God who are ashamed of him? Iohn 12.42. Many believed on him, but durst not confess him. They are Bastard Sons, who are ashamed to own their Heavenly Father.
Do they honour God who Are ashamed of him? John 12.42. Many believed on him, but durst not confess him. They Are Bastard Sons, who Are ashamed to own their Heavenly Father.
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Such as are born of God, are steeled with Courage for his Truth: They are like the Rock which no Waves can break;
Such as Are born of God, Are steeled with Courage for his Truth: They Are like the Rock which no Waves can break;
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like the Adamant, which no Sword can cut. Basil was a Champion for Truth in the Time of the Emperor Valens ;
like the Adamant, which no Sword can Cut. Basil was a Champion for Truth in the Time of the Emperor Valens;
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and Athanasius, when the World was Arrian, appeared for God.
and Athanasius, when the World was Arrian, appeared for God.
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3. We show Honour to our Heavenly Father, by ascribing the Honour of all we do to him. 1 Cor. 15.10. I laboured morè abundantly than they all, yet not I, but the Grace of God which was in me.
3. We show Honour to our Heavenly Father, by ascribing the Honour of all we do to him. 1 Cor. 15.10. I laboured morè abundantly than they all, yet not I, but the Grace of God which was in me.
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If a Christian hath any Assistance in Duty, any strength against Corruption, he rears up a Pillar,
If a Christian hath any Assistance in Duty, any strength against Corruption, he rears up a Pillar,
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and writes upon it, Hitherto the Lord hath helped me.
and writes upon it, Hitherto the Lord hath helped me.
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As Ioab when he had fought against Rabbah, and had like to have taken it, sent for King David, that he might carry away the Honour of the Victory, 2 Sam. 12.27.
As Ioab when he had fought against Rabbah, and had like to have taken it, sent for King David, that he might carry away the Honour of the Victory, 2 Sam. 12.27.
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So when a Child of God hath any Conquest over Satan, he gives all the Honour to God.
So when a Child of God hath any Conquest over Satan, he gives all the Honour to God.
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Hypocrites (whose Lamp is fed with the Oyl of Vain-Glory) while they do any eminent Service for God, seek themselves;
Hypocrites (whose Lamp is fed with the Oil of Vain-Glory) while they do any eminent Service for God, seek themselves;
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and so their very serving of him is a dshonouring him. 4. We show Honour to our Heavenly Father by Celebrating his Praise. Psal. 71.8. Let my mouth be filled with thy praise, and with thy honour all the Day. Rev. 5.13. Blessing, Honour, Glory and Power be unto him that sits upon the Throne.
and so their very serving of him is a dshonouring him. 4. We show Honour to our Heavenly Father by Celebrating his Praise. Psalm 71.8. Let my Mouth be filled with thy praise, and with thy honour all the Day. Rev. 5.13. Blessing, Honour, Glory and Power be unto him that sits upon the Throne.
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Blessing God is honouring of God. It lifts him up in the Eyes of others; it spreads his Fame and Renown in the World.
Blessing God is honouring of God. It lifts him up in the Eyes of Others; it spreads his Fame and Renown in the World.
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In this manner the Angels, the Quiristers of Heaven, are now honouring God, they Trumpet forth his Praise.
In this manner the Angels, the Quiristers of Heaven, Are now honouring God, they Trumpet forth his Praise.
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In Prayer we act like Saints, in Praise like Angels.
In Prayer we act like Saints, in Praise like Angels.
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5. We show Honour to our Heavenly Father by suffering Dishonour, yea, Death for his sake.
5. We show Honour to our Heavenly Father by suffering Dishonour, yea, Death for his sake.
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A fit Emblem of such Ministers as have a Golden Office, but are dirty and polluted in their Lives.
A fit Emblem of such Ministers as have a Golden Office, but Are dirty and polluted in their Lives.
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St. Paul did bear in his Body the Marks of the Lord Iesus, Gal. 6.17. As they were Marks of Honour to him, so Trophies of Honour to the Gospel.
Saint Paul did bear in his Body the Marks of the Lord Iesus, Gal. 6.17. As they were Marks of Honour to him, so Trophies of Honour to the Gospel.
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The Honour which comes to God, is not by bringing that Outward Pomp and Glory to him as we do to Kings,
The Honour which comes to God, is not by bringing that Outward Pomp and Glory to him as we do to Kings,
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but it comes in another way, by the Sufferings of his People.
but it comes in Another Way, by the Sufferings of his People.
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They let the World see what a good God they serve, and how they love him,
They let the World see what a good God they serve, and how they love him,
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and will fight under his Banner to the Death. Thus you see how you are to Honour your Heavenly Father.
and will fight under his Banner to the Death. Thus you see how you Are to Honour your Heavenly Father.
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God is worthy of Honour. Psal. 104.1. Thou art Cloathed with Honour and Majesty.
God is worthy of Honour. Psalm 104.1. Thou art Clothed with Honour and Majesty.
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What are all his Attributes, but Glorious Beams shining from this Sun. He deserves more Honour than Men or Angels can give him. 2 Sam. 22. I will call upon the Lord, who is worthy to be praised. God is worthy of Honour.
What Are all his Attributes, but Glorious Beams shining from this Sun. He deserves more Honour than Men or Angels can give him. 2 Sam. 22. I will call upon the Lord, who is worthy to be praised. God is worthy of Honour.
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Often times we confer Honour upon them that do not deserve it. Many Noble Persons we give Titles of Honour to, who are sordid and vicious;
Often times we confer Honour upon them that do not deserve it. Many Noble Persons we give Titles of Honour to, who Are sordid and vicious;
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they do no deserve Honour, but God is worthy of Honour. Neh. 9.5. Blessed be thy Glorious Name, which is exalted above all Blessings and Praise.
they do not deserve Honour, but God is worthy of Honour. Neh 9.5. Blessed be thy Glorious Name, which is exalted above all Blessings and Praise.
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He is above all the Acclamations and Triumphs of the Arch-angels. O then let every true Child of God honour his Heavenly Father!
He is above all the Acclamations and Triumphos of the Archangels. O then let every true Child of God honour his Heavenly Father!
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Tho the wicked dishonour him by their Flagitious Lives, yet let not his own Children dishonour him.
Tho the wicked dishonour him by their Flagitious Lives, yet let not his own Children dishonour him.
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Sins in you are worse than in others:
Sins in you Are Worse than in Others:
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A Fault in a Stranger is not so much taken notice of as a Fault in a Child.
A Fault in a Stranger is not so much taken notice of as a Fault in a Child.
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A Spot in a black Cloth is not so much observed, but a Spot in Scarlet every ones Eye is upon it.
A Spot in a black Cloth is not so much observed, but a Spot in Scarlet every ones Eye is upon it.
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A Sin in the Wicked is not so much wondred at, it is a Spot in black:
A since in the Wicked is not so much wondered At, it is a Spot in black:
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But a Sin in a Child of God, here is a Spot in Scarlet; this is more visible, and brings an Odium and Dishonour upon the Gospel.
But a since in a Child of God, Here is a Spot in Scarlet; this is more visible, and brings an Odium and Dishonour upon the Gospel.
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The Sins of God's own Children go nearer to his Heart. Deut. 32.19. When the Lord sa• it, h• abhorred them, because of the provoking of his Sons and Daughters.
The Sins of God's own Children go nearer to his Heart. Deuteronomy 32.19. When the Lord sa• it, h• abhorred them, Because of the provoking of his Sons and Daughters.
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O forbear doing any thing may reflect Dishonour upon God.
Oh forbear doing any thing may reflect Dishonour upon God.
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Will you disgrace your Heavenly Father? Let not God complain of the Provocations of his Sons and Daughters;
Will you disgrace your Heavenly Father? Let not God complain of the Provocations of his Sons and Daughters;
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let him not cry out as Isa. 1.2. I have brought up Children, and they have rebelled against me. So much for the First:
let him not cry out as Isaiah 1.2. I have brought up Children, and they have rebelled against me. So much for the First:
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If our Earthly Father be to be honoured, then much more our Heavenly.
If our Earthly Father be to be honoured, then much more our Heavenly.
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Vse II. Exhort. First Branch. Doth God Command, Honour thy Father and thy Mother? Then let it exhort Children to put this great Duty in Practice, be living Commentaries upon this Commandment. Honour and Reverence your Parents;Use II Exhort. First Branch. Does God Command, Honour thy Father and thy Mother? Then let it exhort Children to put this great Duty in Practice, be living Commentaries upon this Commandment. Honour and reverence your Parents;
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not only obey their Commands, but submit to their Rebukes. You cannot honour your Father in Heaven, unless you honour your Earthly Parents.
not only obey their Commands, but submit to their Rebukes. You cannot honour your Father in Heaven, unless you honour your Earthly Parents.
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To deny Obedience to Parents entails God's Judgments upon Children. Prov. 30.17. The Eye that mocketh at his Father, and despiseth to obey his Mother, the Ravens of the Valley shall pick it out , and the young Eagle shall eat it.
To deny obedience to Parents entails God's Judgments upon Children. Curae 30.17. The Eye that mocks At his Father, and despises to obey his Mother, the Ravens of the Valley shall pick it out, and the young Eagl shall eat it.
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Eli 's Two Disobedient Sons were slain, 1 Sam. 4.11. God made a Law that the Rebellious Son should be stoned ;Eli is Two Disobedient Sons were slave, 1 Sam. 4.11. God made a Law that the Rebellious Son should be stoned;
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the same Death the Blasphemer had, Lev. 24.14. Deut. 21.18.
the same Death the Blasphemer had, Lev. 24.14. Deuteronomy 21.18.
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If a Man have a stubborn and rebellious Son, which will not obey the voice of his Father or the voice of his Mother, If a Man have a stubborn and rebellious Son, which will not obey the voice of his Father or the voice of his Mother,
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then shall his Father and his Mother lay hold on him, and bring him out unto the Elders of the City,
then shall his Father and his Mother lay hold on him, and bring him out unto the Elders of the city,
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and all the Men of his City shall stone him with Stones that he die. A Father once complaining, Never had Father a worse Son than I have.
and all the Men of his city shall stone him with Stones that he die. A Father once complaining, Never had Father a Worse Son than I have.
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Yes, saith the Son, my Grandfather had : A Prodigy of Impudence that can hardly be parallel'd.Yes, Says the Son, my Grandfather had: A Prodigy of Impudence that can hardly be paralleled.
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Manlius, when he was grown old and poor, and had a Son very rich, the old Father desired some Food of him,Manlius, when he was grown old and poor, and had a Son very rich, the old Father desired Some Food of him,
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but the Son denied him Relief; yea, disclaimed him from being his Father, and sent him away with reproachful Language.
but the Son denied him Relief; yea, disclaimed him from being his Father, and sent him away with reproachful Language.
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The poor old Father let Tears fall, (as Witnesses of his Grief.) But God to revenge this Disobedience, struck this unnatural Son with Madness, of which he could never be cured.
The poor old Father let Tears fallen, (as Witnesses of his Grief.) But God to revenge this Disobedience, struck this unnatural Son with Madness, of which he could never be cured.
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Disobedient Children stand in the place where all God's Arrows fly. Second Branch. Let Parents so carry it, as they may gain Honour from their Children. Quest.
Disobedient Children stand in the place where all God's Arrows fly. Second Branch. Let Parents so carry it, as they may gain Honour from their Children. Quest.
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How may Parents so carry it towards their Children, that their Children may willingly pay the Debt of Honour and Reverence to their Parents? How may Parents so carry it towards their Children, that their Children may willingly pay the Debt of Honour and reverence to their Parents?
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Resp. 1. If you would have your Children honour you,Resp. 1. If you would have your Children honour you,
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1. Be careful to bring them up in the Fear and Nurture of the Lord, Ephes. 6.4. Bring them up in the Admonition of the Lord.
1. Be careful to bring them up in the fear and Nurture of the Lord, Ephesians 6.4. Bring them up in the Admonition of the Lord.
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You conveyed the Plague of Sin to them, Ergo, Endeavour to get them healed and sanctified.
You conveyed the Plague of since to them, Ergo, Endeavour to get them healed and sanctified.
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Forc'd Callings do as ill sometimes as Forc'd Matches. To let a Child be out of a Calling, is to expose it to Temptation. Melancton. Otium Balneum Diaboli. Forced Callings do as ill sometime as Forced Matches. To let a Child be out of a Calling, is to expose it to Temptation. Melanchthon. Otium Balneum Diaboli.
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Austin saith, his Mother Monica travelled more for his Spiritual Birth, than his Natural. Timothy 's Mother instructed him from a Child, 2 Tim. 3.15. She did not only give him her Breastmilk, but the sincere Milk of the Word. Austin Says, his Mother Monica traveled more for his Spiritual Birth, than his Natural. Timothy is Mother instructed him from a Child, 2 Tim. 3.15. She did not only give him her Breastmilk, but the sincere Milk of the Word.
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Season your Children with good Principles betimes, that they may with Obadiah, fear the Lord from their Youth, 1 King. 18.12.
Season your Children with good Principles betimes, that they may with Obadiah, Fear the Lord from their Youth, 1 King. 18.12.
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When Parents instruct not their Children, they seldom prove Blessings. God oft punisheth the carelesness of Parents with Undutifulness in their Children.
When Parents instruct not their Children, they seldom prove Blessings. God oft Punisheth the carelessness of Parents with Undutifulness in their Children.
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It is not enough that in Baptism your Child is Dedicated to God, but it must be Educated for God.
It is not enough that in Baptism your Child is Dedicated to God, but it must be Educated for God.
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Children are young Plants which you must be continually watering with good Instruction. Prov. 22.6. Train up a Child in the way he should go, and he will not depart from it when he is old.
Children Are young Plants which you must be continually watering with good Instruction. Curae 22.6. Train up a Child in the Way he should go, and he will not depart from it when he is old.
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The more your Children fear God, the more they will honour you.
The more your Children Fear God, the more they will honour you.
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2. If you would have your Children honour you, keep up your Parental Authority over your Children;
2. If you would have your Children honour you, keep up your Parental authority over your Children;
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be kind, but do not cocker them:
be kind, but do not cocker them:
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If you let them get too much Head, they will Contemn you instead of Honouring you.
If you let them get too much Head, they will Contemn you instead of Honouring you.
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The Rod of Discipline must not be with-held. Prov. 23.14. Thou shalt beat him with the Rod, and deliver his Soul from Hell.
The Rod of Discipline must not be withheld. Curae 23.14. Thou shalt beatrice him with the Rod, and deliver his Soul from Hell.
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A Child indulg'd and humour'd in Wickedness, will be a Thorn in the Parents Eye. David cockered Adonijah, 1 Kings 1.6.
A Child indulged and humoured in Wickedness, will be a Thorn in the Parents Eye. David cockered Adonijah, 1 Kings 1.6.
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His Father had not displeased him at any time, in saying, Why hast thou done so? And he afterward was a Grief of Heart to his Father,His Father had not displeased him At any time, in saying, Why hast thou done so? And he afterwards was a Grief of Heart to his Father,
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and was false to the Crown, ver. 7 ▪ 9. Keep up your Authority, and you keep up your Honour.
and was false to the Crown, ver. 7 ▪ 9. Keep up your authority, and you keep up your Honour.
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3. Provide for your Children what is fitting both in their Minority, and when they come to Maturity. 2 Cor. 12.14. The Children ought not to lay up for the Parents, but the Parents for the Children. They are your own Flesh ;
3. Provide for your Children what is fitting both in their Minority, and when they come to Maturity. 2 Cor. 12.14. The Children ought not to lay up for the Parents, but the Parents for the Children. They Are your own Flesh;
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and as the Apostle saith, No Man yet ever hated his own Flesh, Eph. 5.29. The Parents Bountifulness will cause Dutifulness in the Child.
and as the Apostle Says, No Man yet ever hated his own Flesh, Ephesians 5.29. The Parents Bountifulness will cause Dutifulness in the Child.
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If you pour Water into a Pump, the Pump will send Water out again freely.
If you pour Water into a Pump, the Pump will send Water out again freely.
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So if Parents pour in something of their Estate to their Children, Children (if ingenuous) will pour out Obedience again to their Parents.
So if Parents pour in something of their Estate to their Children, Children (if ingenuous) will pour out obedience again to their Parents.
av cs n2 vvb p-acp pi pp-f po32 n1 p-acp po32 n2, n2 (cs j) vmb vvi av n1 av p-acp po32 n2.
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4. When your Children are grown up, put them to some Lawful Calling, wherein they may serve their Generation.
4. When your Children Are grown up, put them to Some Lawful Calling, wherein they may serve their Generation.
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And it is good to consult the Natural Genius and Inclination of a Child.
And it is good to consult the Natural Genius and Inclination of a Child.
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A Child out of a Calling is like Fallow Ground, and what can you expect should grow up but Weeds of Disobedience.
A Child out of a Calling is like Fallow Ground, and what can you expect should grow up but Weeds of Disobedience.
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5. Carry it Lovingly to your Children. In all your Counsels and Commands, let them read Love. Love will command Honour:
5. Carry it Lovingly to your Children. In all your Counsels and Commands, let them read Love. Love will command Honour:
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And how can the Parent but love the Child who is his living Picture, nay, part of himself.
And how can the Parent but love the Child who is his living Picture, nay, part of himself.
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The Child is the Father in the Second Edition. 6. Carry it prudently towards your Children.
The Child is the Father in the Second Edition. 6. Carry it prudently towards your Children.
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A great Point of Prudence is, when a Parent doth not provoke his Children to Wrath. Col. 3.21. Fathers provoke not your Children to Anger, lest they be discouraged. Quest.
A great Point of Prudence is, when a Parent does not provoke his Children to Wrath. Col. 3.21. Father's provoke not your Children to Anger, lest they be discouraged. Quest.
dt j n1 pp-f n1 vbz, c-crq dt n1 vdz xx vvi po31 n2 p-acp np1 np1 crd. n2 vvb xx po22 n2 p-acp n1, cs pns32 vbb vvn. n1.
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How many ways may a Parent provoke his Children to Wrath? Resp. 1. By giving them Opprobrious Tearms. 1 Sam. 20.30. Thou Son of the perverse rebellious Woman, said Saul to his Son Ionathan. Some Parents use Imprecations and Curses to their Children.How many ways may a Parent provoke his Children to Wrath? Resp. 1. By giving them Opprobrious Terms. 1 Sam. 20.30. Thou Son of the perverse rebellious Woman, said Saul to his Son Ionathan. some Parents use Imprecations and Curses to their Children.
q-crq d n2 vmb dt n1 vvi po31 n2 p-acp n1? np1 crd p-acp vvg pno32 j n2. vvn np1 crd. pns21 n1 pp-f dt j j n1, vvd np1 p-acp po31 n1 np1. d n2 vvb n2 cc n2 p-acp po32 n2.
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This is to provoke them to Wrath. Would you have God bless your Children, and do you curse?
This is to provoke them to Wrath. Would you have God bless your Children, and do you curse?
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(2.) Parents provoke Children to Wrath, when they strike their Children without a Cause ;
(2.) Parents provoke Children to Wrath, when they strike their Children without a Cause;
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or when the Correction exceeds the Fault. This is rather to be a Tyrant than a Father.
or when the Correction exceeds the Fault. This is rather to be a Tyrant than a Father.
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Saul cast a Javelin at his Son to smite him, 1 Sam. 20.33. and his Son was provoked to Anger. Saul cast a Javelin At his Son to smite him, 1 Sam. 20.33. and his Son was provoked to Anger.
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Ver. 34. So Ionathan arose from the Table in fierce Anger. In Filium pater obtinet non tyrannicum imperium sed Basilicum. Davenant.
Ver. 34. So Ionathan arose from the Table in fierce Anger. In Son pater obtinet non Tyrannical imperium sed Basilicum. Davenant.
np1 crd av np1 vvd p-acp dt n1 p-acp j n1. p-acp fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la. np1.
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(3.) When Parents deny their Children Conveniences ; they will not let them have that which may cherish or cover Nature.
(3.) When Parents deny their Children Conveniences; they will not let them have that which may cherish or cover Nature.
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Some have thus provoked their Children;
some have thus provoked their Children;
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they have stinted them, and kept them so short, that they have forc'd their Children upon indirect Courses,
they have stinted them, and kept them so short, that they have forced their Children upon indirect Courses,
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and made them put forth their Hands to Iniquity.
and made them put forth their Hands to Iniquity.
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(4.) When Parents carry it unequally towards their Children, showing more kindness to one than another; this sometimes breeds bad Blood.
(4.) When Parents carry it unequally towards their Children, showing more kindness to one than Another; this sometime breeds bad Blood.
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Tho a Parent hath a greater Love to one Child, yet Discretion should guide Affection, that he should not show more Love to one than to another.
Tho a Parent hath a greater Love to one Child, yet Discretion should guide Affection, that he should not show more Love to one than to Another.
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Iacob show'd more love to Ioseph than all his Children, and what did it procure but Envy of his Brethren? Gen. 37.3. Now Israel loved Ioseph more than all his Children, and when his Brethren saw that, they hated him, and could not speak peaceably to him. Iacob showed more love to Ioseph than all his Children, and what did it procure but Envy of his Brothers? Gen. 37.3. Now Israel loved Ioseph more than all his Children, and when his Brothers saw that, they hated him, and could not speak peaceably to him.
np1 vvn dc n1 p-acp np1 cs d po31 n2, cc q-crq vdd pn31 vvi p-acp n1 pp-f po31 n2? np1 crd. av np1 vvd np1 av-dc cs d po31 n2, cc c-crq po31 n2 vvd cst, pns32 vvd pno31, cc vmd xx vvi av-j p-acp pno31.
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(5.) When a Parent doth any thing which is sordid and unworthy, that which casts Disgrace upon himself, and his Family;
(5.) When a Parent does any thing which is sordid and unworthy, that which Cast Disgrace upon himself, and his Family;
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as to cosen, or take a false Oath; this is to provoke the Child to Wrath. As the Child should honour his Father,
as to Cousin, or take a false Oath; this is to provoke the Child to Wrath. As the Child should honour his Father,
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so the Father should not dishonour the Child.
so the Father should not dishonour the Child.
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(6.) When Parents lay such Commands upon their Children, as their Children cannot perform without wronging their Conscience.
(6.) When Parents lay such Commands upon their Children, as their Children cannot perform without wronging their Conscience.
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Saul commanded his Son Ionathan to bring David to him. 1 Sam. 20.3. Fetch him to me, for he shall surely die. Saul commanded his Son Ionathan to bring David to him. 1 Sam. 20.3. Fetch him to me, for he shall surely die.
np1 vvd po31 n1 np1 pc-acp vvi np1 p-acp pno31. crd np1 crd. vvb pno31 p-acp pno11, c-acp pns31 vmb av-j vvi.
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Ionathan could not do this with a good Conscience, but was provoked to Anger. Ver. 34. Ionathan rose from the Table in fierce Anger. Ionathan could not do this with a good Conscience, but was provoked to Anger. Ver. 34. Ionathan rose from the Table in fierce Anger.
np1 vmd xx vdi d p-acp dt j n1, cc-acp vbds vvn p-acp n1. np1 crd np1 vvd p-acp dt n1 p-acp j n1.
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Now the Reason why Parents should show their Prudence in not provoking their Children to Wrath, is set down, Col. 3.21.
Now the Reason why Parents should show their Prudence in not provoking their Children to Wrath, is Set down, Col. 3.21.
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Lest they be discouraged. This Word NONLATINALPHABET, Discouraged, implies three things. 1. Grief. The Parents provoking the Child, the Child so takes it to Heart, that it causeth immature Death. 2. Despondency. The Parents Austerity dispirits the Child,Lest they be discouraged. This Word, Discouraged, Implies three things. 1. Grief. The Parents provoking the Child, the Child so Takes it to Heart, that it Causes immature Death. 2. Despondency. The Parents Austerity dispirits the Child,
cs pns32 vbb vvn. d n1, vvn, vvz crd n2. crd n1. dt n2 vvg dt n1, dt n1 av vvz pn31 p-acp n1, cst pn31 vvz n1 n1. crd n1. dt ng1 n1 n2 dt n1,
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and makes it unfit for Service:
and makes it unfit for Service:
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Like Members of the Body stupifyed, which are unfit for Work. 3. Contuma•y and Refractoriness. The Child being provoked by the cruel and unnatural carriage of the Parent, grows desperate,
Like Members of the Body Stupified, which Are unfit for Work. 3. Contuma•y and Refractoriness. The Child being provoked by the cruel and unnatural carriage of the Parent, grows desperate,
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and oft studies to irritate and vex his Parent: Which tho it be evil in the Child, yet the Parent is accessary to it,
and oft studies to irritate and vex his Parent: Which though it be evil in the Child, yet the Parent is accessary to it,
cc av vvz pc-acp fw-la cc vvi po31 n1: r-crq cs pn31 vbb j-jn p-acp dt n1, av dt n1 vbz j-jn p-acp pn31,
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as being the occasion of it. (7.) If you would have Honour from your Children, pray much for them :
as being the occasion of it. (7.) If you would have Honour from your Children, pray much for them:
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Not only lay up a Portion for them, but lay up a Stock of Prayer for them.
Not only lay up a Portion for them, but lay up a Stock of Prayer for them.
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Monica prayed much for her Son Austin ;Monica prayed much for her Son Austin;
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and it was said, It was impossible a Son of so many Prayers and Tears should perish.
and it was said, It was impossible a Son of so many Prayers and Tears should perish.
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Pray that your Children may be preserved from the Contagion of the Times:
prey that your Children may be preserved from the Contagion of the Times:
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Pray that as your Children bear your Image in their Faces, they may bear God's Image in their Hearts.
Pray that as your Children bear your Image in their Faces, they may bear God's Image in their Hearts.
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Pray they may be Instruments and Vessels of Glory. This may be one Fruit of Prayer, that the Child shall honour a Praying Parent.
prey they may be Instruments and Vessels of Glory. This may be one Fruit of Prayer, that the Child shall honour a Praying Parent.
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(8.) Encourage that which you see good and commendable in your Children ▪ Virtus laudata crescit. Commending that which is good in your Children, makes them more in love with Vertuous Actions;
(8.) Encourage that which you see good and commendable in your Children ▪ Virtus laudata crescit. Commending that which is good in your Children, makes them more in love with Virtuous Actions;
(crd) vvb d r-crq pn22 vvb j cc j p-acp po22 n2 ▪ fw-la fw-la fw-la. vvg d r-crq vbz j p-acp po22 n2, vvz pno32 dc p-acp n1 p-acp j n2;
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and is like watering of Plants, which makes them grow more.
and is like watering of Plants, which makes them grow more.
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Some Parents discourage the good they see in their Children, and so nip Vertue in the Bud,
some Parents discourage the good they see in their Children, and so nip Virtue in the Bud,
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and help to damn their Childrens Souls. They have their Childrens Curses.
and help to damn their Children's Souls. They have their Children's Curses.
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It makes Children despise their Parents, when the Parents live in a contradiction to their own Precepts:
It makes Children despise their Parents, when the Parents live in a contradiction to their own Precepts:
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When they bid their Children be sober, yet they themselves will be drunk: They bid their Children fear God, yet are themselves loose in their Lives.
When they bid their Children be Sobrium, yet they themselves will be drunk: They bid their Children Fear God, yet Are themselves lose in their Lives.
c-crq pns32 vvb po32 n2 vbb j, av pns32 px32 vmb vbi vvn: pns32 vvb po32 n2 vvb np1, av vbr px32 j p-acp po32 n2.
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Oh! If you would have your Children honour you, teach them by an Holy Example. A Father is a Looking-glass which the Child oft dresseth himself by; Oh! If you would have your Children honour you, teach them by an Holy Exampl. A Father is a Looking-glass which the Child oft dresseth himself by;
uh cs pn22 vmd vhi po22 n2 vvb pn22, vvb pno32 p-acp dt j n1. dt n1 vbz dt n1 r-crq dt n1 av vvz px31 p-acp;
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let the Glass be Clear and not Spotted. Parents should observe a Good Decorum in their whole Carriage,
let the Glass be Clear and not Spotted. Parents should observe a Good Decorum in their Whole Carriage,
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lest they give occasion to their Children to say to them as Plato 's Servant, My Master hath made a Book against rash Anger, but he himself is passionate.
lest they give occasion to their Children to say to them as Plato is Servant, My Master hath made a Book against rash Anger, but he himself is passionate.
cs pns32 vvb n1 p-acp po32 n2 pc-acp vvi p-acp pno32 c-acp np1 vbz n1, po11 n1 vhz vvn dt n1 p-acp j n1, cc-acp pns31 px31 vbz j.
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Or as a Son once said to his Father, If I have done Evil, I have learned it of you.
Or as a Son once said to his Father, If I have done Evil, I have learned it of you.
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Quest. Which is the Sixth Commandment? Resp. EXOD. XX. 13. Thou shalt not Kill. Quest. Which is the Sixth Commandment? Resp. EXOD. XX. 13. Thou shalt not Kill.
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In this Commandment, (1.) Is a Sin forbidden, viz. Murder. Thou shalt not kill.
In this Commandment, (1.) Is a since forbidden, viz. Murder. Thou shalt not kill.
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(2.) A Duty implied, To preserve our own Life, and the Life of others.
(2.) A Duty implied, To preserve our own Life, and the Life of Others.
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1. The Sin forbidden, Murder. Thou shalt not kill.
1. The since forbidden, Murder. Thou shalt not kill.
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Where two things are to be understood. (1.) The not injuring another. (2.) Our selves.
Where two things Are to be understood. (1.) The not injuring Another. (2.) Our selves.
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I. In this, Thou shalt not kill, is meant the not Injuring another. 1. We must not injure him in his Name. 2. In his Body. 3. In his Soul.
I In this, Thou shalt not kill, is meant thee not Injuring Another. 1. We must not injure him in his Name. 2. In his Body. 3. In his Soul.
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(1.) We must not injure another in his Name. A good Name is a precious Balsom;
(1.) We must not injure Another in his Name. A good Name is a precious Balsam;
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it is a great Cruelty to murder a Man in his Name. We injure others in their Name.
it is a great Cruelty to murder a Man in his Name. We injure Others in their Name.
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When we calumniate and slander them. 'Twas David 's Complaint, Psal. 35.11. They laid to my Charge things which I knew not.
When we calumniate and slander them. 'Twas David is Complaint, Psalm 35.11. They laid to my Charge things which I knew not.
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The Primitive Christians were traduced for Incest and killing their Children, as Tertul. Dicimur infanticidii, incestus rei.
The Primitive Christians were traduced for Incest and killing their Children, as Tertulian Dicimur infanticidii, incestus rei.
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This is to behead others in their good Name; this is an irreparable Injury: No Physician can heal the Wounds of the Tongue.
This is to behead Others in their good Name; this is an irreparable Injury: No physician can heal the Wounds of the Tongue.
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(2.) We must not injure another in his Body. The Life is the most precious thing,
(2.) We must not injure Another in his Body. The Life is the most precious thing,
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and God hath set this Commandment as a Fence about it to preserve it, Thou shalt not kill. God made a Statute which was never to this Day repealed. Gen. 9.6. Who so sheddeth Man's Blood, by Man shall his Blood be shed.
and God hath Set this Commandment as a Fence about it to preserve it, Thou shalt not kill. God made a Statute which was never to this Day repealed. Gen. 9.6. Who so sheds Man's Blood, by Man shall his Blood be shed.
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In the Old Law had a Man killed another unawares, he might take Sanctuary;
In the Old Law had a Man killed Another unawares, he might take Sanctuary;
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The thoughts of this would make us hoc agere, mind the Duty we are about.
The thoughts of this would make us hoc agere, mind the Duty we Are about.
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but if he had killed him willingly, tho he did fly to the Sanctuary, the Holiness of the Place was not to defend him. Exod. 21.14. If a Man come presumptuously upon his Neighbour to slay him with Guile, thou shalt take him from my Altar that he may die.
but if he had killed him willingly, though he did fly to the Sanctuary, the Holiness of the Place was not to defend him. Exod 21.14. If a Man come presumptuously upon his Neighbour to slay him with Guile, thou shalt take him from my Altar that he may die.
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Now in this Commandment, Thou shalt do no Murder, all those Sins are forbidden which lead to it,
Now in this Commandment, Thou shalt do no Murder, all those Sins Are forbidden which led to it,
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and are the occasions of it. As, 1. Vnadvised Anger. Anger boyls up the Blood in the Veins, and oft produceth Murder. Gen. 49.6.
and Are the occasions of it. As, 1. Unadvised Anger. Anger boils up the Blood in the veins, and oft Produceth Murder. Gen. 49.6.
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In their Anger they slew a Man. In their Anger they slew a Man.
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2. Envy. Satan envy'd our first Parents the Robe of Innocence, and the Glory of Paradise,
2. Envy. Satan envied our First Parents the Robe of Innocence, and the Glory of Paradise,
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therefore never left till he had procured their Death.
Therefore never left till he had procured their Death.
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Ioseph 's Brethren envied him, because his Father loved him, and gave him a Coat of divers Colours, therefore take Counsel to slay him, Gen. 37.20. NONLATINALPHABET and NONLATINALPHABET, Envy and Murder are near a-kin, therefore the Apostle puts them together. Gal. 5.21.Ioseph is Brothers envied him, Because his Father loved him, and gave him a Coat of diverse Colours, Therefore take Counsel to slay him, Gen. 37.20. and, Envy and Murder Are near akin, Therefore the Apostle puts them together. Gal. 5.21.
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Envyings, Murders. Envy is a Sin breaks both the Tables at once. It begins in Discontent against God,Envyings, Murders. Envy is a since breaks both the Tables At once. It begins in Discontent against God,
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and ends in Injury against Man, as we see in Cain, Gen. 4.6, 8. Envious Cain, first discontented with God, there he broke the First Table;
and ends in Injury against Man, as we see in Cain, Gen. 4.6, 8. Envious Cain, First discontented with God, there he broke the First Table;
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and then he fell out with his Brother and slew him, there he broke the Second Table.
and then he fell out with his Brother and slew him, there he broke the Second Table.
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Anger is sometimes soon over, like Fire kindled in Straw, which is quickly out; but Envy is a radicated thing, and will not quench its Thirst without Blood. Prov. 27.4.
Anger is sometime soon over, like Fire kindled in Straw, which is quickly out; but Envy is a radicated thing, and will not quench its Thirst without Blood. Curae 27.4.
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Who is able to stand before Envy? Who is able to stand before Envy?
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3. Hatred. The Pharisees hated Christ because he excelled them in Gifts, and had more Honour among the People than they,
3. Hatred. The Pharisees hated christ Because he excelled them in Gifts, and had more Honour among the People than they,
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therefore they never left till they had nailed him to the Cross, and taken away his Life.
Therefore they never left till they had nailed him to the Cross, and taken away his Life.
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Hatred is a Vermin lives upon Blood. Ezek. 35.5. Because thou hast had a perpetual Hatred, and hast shed the Blood of the Children of Israel.
Hatred is a Vermin lives upon Blood. Ezekiel 35.5. Because thou hast had a perpetual Hatred, and hast shed the Blood of the Children of Israel.
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Haman hated Mordecai because he did not bow to him, and he presently sought Revenge.Haman hated Mordecai Because he did not bow to him, and he presently sought Revenge.
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He got a Bloody Warrant sealed for the Destruction of the whole Race and Seed of the Jews, Esther 3.9. Hatred is ever cruel.
He god a Bloody Warrant sealed for the Destruction of the Whole Raze and Seed of the jews, Esther 3.9. Hatred is ever cruel.
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All these Sins are forbidden in this Commandment which lead the Van, and are oft the occasions of this Sin of Murder. Quest.
All these Sins Are forbidden in this Commandment which led the Van, and Are oft the occasions of this since of Murder. Quest.
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How many ways is Murder committed? Resp. We may be said to Murder another, Twelve ways.How many ways is Murder committed? Resp. We may be said to Murder Another, Twelve ways.
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(1.) With the Hand. As Ioab kill 〈 ◊ 〉 Abner and Amasa, 2 Sam. 20.10. He smote him in the Fifth Rib, and shed out his Bowels.
(1.) With the Hand. As Ioab kill 〈 ◊ 〉 Abner and Amasa, 2 Sam. 20.10. He smote him in the Fifth Rib, and shed out his Bowels.
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(2.) Murder is committed with the Mind. Malice is Mental Murder, 1 Iohn 3.15. Whoso hateth his Brother is a Murderer.
(2.) Murder is committed with the Mind. Malice is Mental Murder, 1 John 3.15. Whoso hates his Brother is a Murderer.
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To malign another, and wish Evil against him in the Heart, is a murdering him.
To malign Another, and wish Evil against him in the Heart, is a murdering him.
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(3.) Murder is committed with the Tongue. By speaking to the Prejudice of another,
(3.) Murder is committed with the Tongue. By speaking to the Prejudice of Another,
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and causing him to be put to Death.
and causing him to be put to Death.
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Thus the Jews kill'd the Lord of Life, when they inveighed against him, and accused him falsly to Pilate, Iohn 18.30. (4.) Murder is committed with the Pen. So David killed Vriah, in writing to Ioab to set Vriah in the Fore-front of the Battle, 2 Sam. 11.15. Tho the Ammonites Sword cut off Vriah, yet David 's Pen was the Cause of his Death.
Thus the jews killed the Lord of Life, when they inveighed against him, and accused him falsely to Pilate, John 18.30. (4.) Murder is committed with the Pen. So David killed Uriah, in writing to Ioab to Set Uriah in the Forefront of the Battle, 2 Sam. 11.15. Tho the Ammonites Sword Cut off Uriah, yet David is Pen was the Cause of his Death.
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Therefore the Lord tells David by the Prophet Nathan, 2 Sam. 12.9. Thou hast killed Vriah.
Therefore the Lord tells David by the Prophet Nathan, 2 Sam. 12.9. Thou hast killed Uriah.
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(5.) Murder is committed by Plotting anothers Death.
(5.) Murder is committed by Plotting another's Death.
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Thus Iezabel, tho she did not lay Hands her self upon Naboth, yet because she contrived his Death,
Thus Jezebel, though she did not lay Hands her self upon Naboth, yet Because she contrived his Death,
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and caused Two false Witnesses to swear against him, and bring him within the Compass of Treason, she was a Murderer, 1 Kings 21.10. (6.) Murder is committed by instilling Poyson into Potions.
and caused Two false Witnesses to swear against him, and bring him within the Compass of Treason, she was a Murderer, 1 Kings 21.10. (6.) Murder is committed by instilling Poison into Potions.
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Thus the Wife of Commodus the Emperor killed her Husband, by poysoning the Wine which he drank.
Thus the Wife of Commodus the Emperor killed her Husband, by poisoning the Wine which he drank.
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So many kill the Children they go with, by taking such Medicines or strong Purges as prove the Death of the Child.
So many kill the Children they go with, by taking such Medicines or strong Purges as prove the Death of the Child.
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(7.) By Witchcraft and Sorcery, a thing forbidden under the Law, Deut. 18.10. There shall not be found among you an Enchanter or a Witch, or a Consulter with Familiar Spirits.
(7.) By Witchcraft and Sorcery, a thing forbidden under the Law, Deuteronomy 18.10. There shall not be found among you an Enchanter or a Witch, or a Consulter with Familiar Spirits.
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(8.) By having an Intention to kill another; as Herod would, under a Pretence of Worshipping Christ, have killed him.
(8.) By having an Intention to kill Another; as Herod would, under a Pretence of Worshipping christ, have killed him.
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Mat. 2..8, 13. So Saul, when he made David go as Captain against the Philistins, designing thereby that the Philistins should have killed him. 1 Sam. 18.17. Saul said, Let not my Hand be upon him, but let the Hand of the Philistins be upon him. Mathew 2..8, 13. So Saul, when he made David go as Captain against the philistines, designing thereby that the philistines should have killed him. 1 Sam. 18.17. Saul said, Let not my Hand be upon him, but let the Hand of the philistines be upon him.
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Here was intentional Murder, and it was in God's Account as bad as actual. (9.) By consenting to anothers Death.
Here was intentional Murder, and it was in God's Account as bad as actual. (9.) By consenting to another's Death.
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So Saul to the Death of Stephen. Acts 22.20. I also was standing by and consenting to his Death.
So Saul to the Death of Stephen. Acts 22.20. I also was standing by and consenting to his Death.
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Men will go to prescribe him, and super-add their inventions:
Men will go to prescribe him, and superadd their Inventions:
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He that gives Consent is accessary to the Murder. (10.) By not hindring the Death of another when in our Power.
He that gives Consent is accessary to the Murder. (10.) By not hindering the Death of Another when in our Power.
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Pilate knew Christ was innocent, I find no Fault in him ; but he did not hinder his Death; therefore he was guilty.Pilate knew christ was innocent, I find no Fault in him; but he did not hinder his Death; Therefore he was guilty.
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It was not washing his Hands in Water could wash away the Guilt of Christ's Blood.
It was not washing his Hands in Water could wash away the Gilded of Christ's Blood.
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(11.) By Vnmercifulness. 1. By taking away that which is necessary for the Sustentation of Life:
(11.) By Unmercifulness. 1. By taking away that which is necessary for the Sustentation of Life:
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As, to take away those Tools or Utensils whereby a Man gets his Living. Deut. 24.6. No man shall take away the nether or the upper Milstone to pledge, for he takes a mans Life.
As, to take away those Tools or Utensils whereby a Man gets his Living. Deuteronomy 24.6. No man shall take away the neither or the upper Millstone to pledge, for he Takes a men Life.
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2. By not helping him when he is ready to perish.
2. By not helping him when he is ready to perish.
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You may be the Death of another as well by not relieving him, as by offering him Violence. Si non paveris, occidisti. Ambrose.
You may be the Death of Another as well by not relieving him, as by offering him Violence. Si non paveris, occidisti. Ambrose.
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If thou dost not feed him that is starving, thou killest him. And then how many are guilty of the Breach of this Commandment?
If thou dost not feed him that is starving, thou Killest him. And then how many Are guilty of the Breach of this Commandment?
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(12.) By not Executing the Law upon Capital Offenders.
(12.) By not Executing the Law upon Capital Offenders.
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A Felon having committed Six Murders, the Judge may be said to be guilty of Five of them, because he did not execute the Felon for his first Offence.
A Felon having committed Six Murders, the Judge may be said to be guilty of Five of them, Because he did not execute the Felon for his First Offence.
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The next thing I shall speak to, is to show the Aggravations of this Sin of Murder. As,
The next thing I shall speak to, is to show the Aggravations of this since of Murder. As,
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1. To shed the Blood of another Causless ; as to kill another in an Humour or Frolick.
1. To shed the Blood of Another Causeless; as to kill Another in an Humour or Frolic.
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A Bee will not sting unless provok'd. But many when they are not provoked will take away the Life of another.
A Bee will not sting unless provoked. But many when they Are not provoked will take away the Life of Another.
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This makes the Sin of Blood more bloody. The less Provocation to a Sin, the greater the Sin.
This makes the since of Blood more bloody. The less Provocation to a since, the greater the Sin.
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2. To shed the Blood of another contrary to Promise. Thus after the Princes of Israel had sworn to the Gibeonites that they should live, Iosh. 9.15. Saul slew them, 2 Sam. 21.1. Here were two Sins twisted together, Breach of Oath and Murder.
2. To shed the Blood of Another contrary to Promise. Thus After the Princes of Israel had sworn to the Gibeonites that they should live, Joshua 9.15. Saul slew them, 2 Sam. 21.1. Here were two Sins twisted together, Breach of Oath and Murder.
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3. To take away the Life of any Publick Person inhanceth the Murder, and makes it greater.
3. To take away the Life of any Public Person inhanceth the Murder, and makes it greater.
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As 1. To Kill a Judge upon the Bench, because he represents the King's Person. 2. To murder a Person, whose Office is Sacred,
As 1. To Kill a Judge upon the Bench, Because he represents the King's Person. 2. To murder a Person, whose Office is Sacred,
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and comes on the King of Heaven's Ambassage: The murdering of him may be the murdering of many.
and comes on the King of Heaven's Ambassage: The murdering of him may be the murdering of many.
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Herod added this Sin above all, that he shut up Iohn Baptist in Prison, Luke 3.20.Herod added this since above all, that he shut up John Baptist in Prison, Lycia 3.20.
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Then much more to behead Iohn in Prison. 3. To stain ones Hands with Royal Blood.
Then much more to behead John in Prison. 3. To stain ones Hands with Royal Blood.
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Sinners are said to plot Sin. Psal. 36.4.
Sinners Are said to plot Sin. Psalm 36.4.
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David 's Heart smote him, because he did but cut off the Lap of King Saul 's Garment, 1 Sam. 24.5.David is Heart smote him, Because he did but Cut off the Lap of King Saul is Garment, 1 Sam. 24.5.
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How would David 's Heart have smote him, if he had cut off Sauls Head?
How would David is Heart have smote him, if he had Cut off Saul's Head?
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4. To shed the Blood of a near Relation aggravates the Murder, and dies it of a deeper Crimson. For a Son to kill his Father is horrid. Parricides are Monsters in Nature.
4. To shed the Blood of a near Relation aggravates the Murder, and die it of a Deeper Crimson. For a Son to kill his Father is horrid. Parricides Are Monsters in Nature.
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Qui occidit patrem plurima committit peccata in uno. Cicero. He who takes away his Fathers Life, committeth many Sins in one.Qui occidit patrem Many Committit Peccata in Uno. Cicero. He who Takes away his Father's Life, Committeth many Sins in one.
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He is not only guilty of Murder, but of Disobedience, Ingratitude, Ostracism, and Diabolical Cruelty. Exod. 21.15. He who striketh his Father or Mother, shall be surely put to Death.
He is not only guilty of Murder, but of Disobedience, Ingratitude, Ostracism, and Diabolical Cruelty. Exod 21.15. He who striketh his Father or Mother, shall be surely put to Death.
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Then how many Deaths is he worthy of, that destroyes his Father or Mother. Such a Monster was Nero, who caused his Mother Agrippina to be slain.
Then how many Death's is he worthy of, that Destroys his Father or Mother. Such a Monster was Nero, who caused his Mother Agrippina to be slave.
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5. To shed the Blood of any Righteous Person aggravates the Sin. First, Hereby Justice is perverted.
5. To shed the Blood of any Righteous Person aggravates the Sin. First, Hereby justice is perverted.
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Such a Person being innocent, is unworthy of Death. Secondly, A Saint being NONLATINALPHABET, a Publick Blessing;
Such a Person being innocent, is unworthy of Death. Secondly, A Saint being, a Public Blessing;
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he lies in the Breach to turn away Wrath:
he lies in the Breach to turn away Wrath:
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So that to destroy him, is to go to pull down the Pillars of a Nation.
So that to destroy him, is to go to pull down the Pillars of a nation.
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Thirdly, He is precious to God, Isa. 15.43, 44. He is a Member of Christ's Body;
Thirdly, He is precious to God, Isaiah 15.43, 44. He is a Member of Christ's Body;
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therefore what Injury is offered to him, is done to God himself, Acts 9.4. Caution I.
Therefore what Injury is offered to him, is done to God himself, Acts 9.4. Caution I.
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Tho this Commandment forbids Private Persons, Thou shalt not kill, to shed the Blood of another, (unless in their own Defence,) yet such as are in Office must punish Publick Offenders ;
Though this Commandment forbids Private Persons, Thou shalt not kill, to shed the Blood of Another, (unless in their own Defence,) yet such as Are in Office must Punish Public Offenders;
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yea, with Death, else they sin. To kill an Offender is not Murder but Justice.
yea, with Death, Else they sin. To kill an Offender is not Murder but justice.
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A Private Person sins if he draws the Sword, a Publick Person sins if he put up the Sword.
A Private Person Sins if he draws the Sword, a Public Person Sins if he put up the Sword.
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A Magistrate ought not to let the Sword of Justice rust in the Scabbard.
A Magistrate ought not to let the Sword of justice rust in the Scabbard.
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As the Magistrate should not let the Sword be too sharp by Severity, so neither should the Edge of it be blunted by too much Lenity.
As the Magistrate should not let the Sword be too sharp by Severity, so neither should the Edge of it be blunted by too much Lenity.
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Caution II. Neither doth this Commandment, Thou shalt not kill, prohibit a Iust War. When Mens Sins grow ripe,Caution II Neither does this Commandment, Thou shalt not kill, prohibit a Just War. When Men's Sins grow ripe,
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and long Plenty hath bred Surfeit. Then God saith, Sword, go through the Land, Ezek. 14.17.
and long Plenty hath bred Surfeit. Then God Says, Sword, go through the Land, Ezekiel 14.17.
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God did abet the War between the Tribes of Israel and Benjamin. When the Iniquity of the Amorites was full,
God did abet the War between the Tribes of Israel and Benjamin. When the Iniquity of the amorites was full,
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Phocas, to get the Empire, put to Death all the Sons of Mauritius the Emperor, and then slew him.Phocas, to get the Empire, put to Death all the Sons of Mauritius the Emperor, and then slew him.
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then God sent Israel to commence a War against them, Iudg. 11.21. Vse I. Lamentation, That this Land is so defiled with Blood: Numb. 35.33.
then God sent Israel to commence a War against them, Judges 11.21. Use I Lamentation, That this Land is so defiled with Blood: Numb. 35.33.
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How common is this Sin in this Hectoring Age! England 's Sins are written in Letters of Blood.
How Common is this since in this Hectoring Age! England is Sins Are written in Letters of Blood.
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Some make no more of killing Men, than Sheep. Ier. 2.34. In thy Skirts is found the Blood of the poor Innocents. Iunius reads it in Alis ;
some make no more of killing Men, than Sheep. Jeremiah 2.34. In thy Skirts is found the Blood of the poor Innocents. Iunius reads it in Aloes;
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and so in Hebrew, In Thy Wings is found the Blood of Innocents.
and so in Hebrew, In Thy Wings is found the Blood of Innocents.
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It alludes to the Birds of Prey, which stain their Wings with the Blood of other Birds.
It alludes to the Birds of Prey, which stain their Wings with the Blood of other Birds.
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May not the Lord justly take up a Controversie with the Inhabitants of the Land, because Blood toucheth Blood, Hos. 4.2. There is a Concatenation, a Plurality of Murders.
May not the Lord justly take up a Controversy with the Inhabitants of the Land, Because Blood touches Blood, Hos. 4.2. There is a Concatenation, a Plurality of Murders.
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And that which may encrease our Lamentation, is, that not only Man 's Blood is shed among us, but Chrst's Blood.
And that which may increase our Lamentation, is, that not only Man is Blood is shed among us, but Chrst's Blood.
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Such as are profane flagitious Sinners are said to Crucify the Son of God afresh, Heb. 6.6. (1.) They Swear by his Blood,
Such as Are profane flagitious Sinners Are said to Crucify the Son of God afresh, Hebrew 6.6. (1.) They Swear by his Blood,
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and so do as it were make his Wounds bleed afresh. (2.) Crucifie Christ in his Members.
and so do as it were make his Wounds bleed afresh. (2.) Crucify christ in his Members.
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Why persecutest thou me? The Foot being trodden on, the Head cried out. (3.) If it lay in their Power, were Christ alive on Earth, they would nail him again to the Cross. Thus Men Crucifie Christ afresh.Why Persecutest thou me? The Foot being trodden on, the Head cried out. (3.) If it lay in their Power, were christ alive on Earth, they would nail him again to the Cross. Thus Men Crucify christ afresh.
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And if Man's Blood doth so cry, how loud will Christ's Blood cry against Sinners?
And if Man's Blood does so cry, how loud will Christ's Blood cry against Sinners?
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Vse II. Beware of having your Hands imbrued in the Blood of others. Obj. But such a one hath wronged me by Defamation, or other ways; Use II Beware of having your Hands imbrued in the Blood of Others. Object But such a one hath wronged me by Defamation, or other ways;
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and if I spill his Blood, I do but revenge my own Quarrel. Resp. If he hath done you wrong, the Law is open ;and if I spill his Blood, I do but revenge my own Quarrel. Resp. If he hath done you wrong, the Law is open;
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but take heed of shedding Blood.
but take heed of shedding Blood.
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What, because he hath wronged you, will you therefore wrong God? Is it not a Wrong to God, to take his Work out of his Hand? He hath said, Vengeance is mine, and I will repay, Rom. 12.19.
What, Because he hath wronged you, will you Therefore wrong God? Is it not a Wrong to God, to take his Work out of his Hand? He hath said, Vengeance is mine, and I will repay, Rom. 12.19.
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But you will take upon you to revenge your self: You will be both Plantiff, and Judge, and Executioner your self.
But you will take upon you to revenge your self: You will be both Plaintiff, and Judge, and Executioner your self.
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This is an high Wrong done to God, and he will not hold you guiltless.
This is an high Wrong done to God, and he will not hold you guiltless.
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Now to deterr all from having their Hands defiled with Blood, consider what a Sin Murder is.
Now to deter all from having their Hands defiled with Blood, Consider what a since Murder is.
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He carried a Curse along with him. 5. It is a Wrath-procuring Sin, 2 Kings 24.4. (1.) It procures Temporal Judgments.
He carried a Curse along with him. 5. It is a Wrath-procuring since, 2 Kings 24.4. (1.) It procures Temporal Judgments.
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They are Murderers, and the Blood of Souls will cry against them at the last Day.
They Are Murderers, and the Blood of Souls will cry against them At the last Day.
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1. A God-affronting Sin. It is a Breach of Commandment, trampling upon God's Royal Edict: It is a Wrong offered to God's Image. Gen. 9.6. In the Image of God made he Man. It is a tearing God's Picture, and breaking in Pieces the King of Heavens Broad-Seal.
1. A God-affronting Sin. It is a Breach of Commandment, trampling upon God's Royal Edict: It is a Wrong offered to God's Image. Gen. 9.6. In the Image of God made he Man. It is a tearing God's Picture, and breaking in Pieces the King of Heavens Broad-Seal.
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Man is the Temple of God. 1 Cor. 6.19. Know ye not that your Body is the Temple of the Holy Ghost? So that the Man-slayer destroys God's Temple:
Man is the Temple of God. 1 Cor. 6.19. Know you not that your Body is the Temple of the Holy Ghost? So that the Manslayer Destroys God's Temple:
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And will God endure to be thus confronted by proud Dust?
And will God endure to be thus confronted by proud Dust?
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2. It is a crying Sin. Clamitat in Coelum vox Sanguinis — There are three Sins in Scripture said to cry. (1.) Oppression, Psal. 12.5. (2.) Sodomy, Gen. 18.21. (3.) Blood-shed. This comes so loud, that it drowns all the other Cries. Gen. 4.10. The Voice of thy Brothers Blood cries unto me from the Ground.
2. It is a crying Sin. Clamitat in Coelum vox blood — There Are three Sins in Scripture said to cry. (1.) Oppression, Psalm 12.5. (2.) Sodomy, Gen. 18.21. (3.) Bloodshed. This comes so loud, that it drowns all the other Cries. Gen. 4.10. The Voice of thy Brother's Blood cries unto me from the Ground.
crd pn31 vbz dt j-vvg np1 fw-la p-acp fw-la fw-la fw-la — pc-acp vbr crd n2 p-acp np1 vvd pc-acp vvi. (crd) n1, np1 crd. (crd) n1, np1 crd. (crd) j. d vvz av av-j, cst pn31 vvz d dt n-jn vvz. np1 crd. dt n1 pp-f po21 ng1 n1 vvz p-acp pno11 p-acp dt n1.
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Abel 's Blood had as many Tongues as Drops to cry aloud for Vengeance. This Sin of Blood lay heavy on David 's Conscience.Abel is Blood had as many Tongues as Drops to cry aloud for Vengeance. This since of Blood lay heavy on David is Conscience.
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Tho he had sinned by Adultery, yet that he cried out of most was, this Crimson Sin of Blood. Psal. 51.14. Deliver me from Blood-guiltiness, O God.
Though he had sinned by Adultery, yet that he cried out of most was, this Crimson since of Blood. Psalm 51.14. Deliver me from Bloodguiltiness, Oh God.
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Tho the Lord visits for every Sin, yet he will in a special manner make Inquisition for Blood, Psal. 9.12.
Though the Lord visits for every since, yet he will in a special manner make Inquisition for Blood, Psalm 9.12.
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If a Beast did kill a Man, the Beast was to be ston'd, and his Flesh must not be eaten, Exod. 21.8.
If a Beast did kill a Man, the Beast was to be stoned, and his Flesh must not be eaten, Exod 21.8.
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If God would have a Beast stoned that killed a Man, who had not the Use of Reason to restrain him,
If God would have a Beast stoned that killed a Man, who had not the Use of Reason to restrain him,
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then much more will he be incensed against those, who go both against Reason and Conscience in spoiling the Life of a Man.
then much more will he be incensed against those, who go both against Reason and Conscience in spoiling the Life of a Man.
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3. Murder is a Diabolical Sin : It makes a Man Primogenitum Diaboli, The Devil's First-born: He was a Murderer from the beginning, Iohn 8.44. By saying to our First Parents, Ye shall not die, he brought in Death to the World.
3. Murder is a Diabolical since: It makes a Man Primogeniture Diaboli, The Devil's Firstborn: He was a Murderer from the beginning, John 8.44. By saying to our First Parents, You shall not die, he brought in Death to the World.
crd n1 vbz dt j n1: pn31 vvz dt n1 n1 np1, dt n1|vbz j: pns31 vbds dt n1 p-acp dt n1, np1 crd. p-acp vvg p-acp po12 ord n2, pn22 vmb xx vvi, pns31 vvd p-acp n1 p-acp dt n1.
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4. It is a Cursed Sin. If there be a Curse for him that smites his Neighbour secretly, Deut. 27.4. then he is double cursed that kills him.
4. It is a Cursed Sin. If there be a Curse for him that smites his Neighbour secretly, Deuteronomy 27.4. then he is double cursed that kills him.
crd pn31 vbz dt j-vvn np1 cs pc-acp vbi dt n1 p-acp pno31 cst vvz po31 n1 av-jn, np1 crd. av pns31 vbz j-jn j-vvn cst vvz pno31.
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The first Man that was born was a Murderer. Gen. 4.11. And now art thou cursed from the Earth.
The First Man that was born was a Murderer. Gen. 4.11. And now art thou cursed from the Earth.
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He was an excommunicate Person, banish'd from the place of God's Publick Worship.
He was an excommunicate Person, banished from the place of God's Public Worship.
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God set a Mark upon bloody Cain, Gen. 24 ▪ 15. Some think it was Horror of Mind, which (above all Sins) doth accompany the Sin of Blood.
God Set a Mark upon bloody Cain, Gen. 24 ▪ 15. some think it was Horror of Mind, which (above all Sins) does accompany the since of Blood.
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Others think this Mark was a continual Shaking and trembling in his Flesh, which was a Mark of Infamy God set upon him.
Others think this Mark was a continual Shaking and trembling in his Flesh, which was a Mark of Infamy God Set upon him.
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But this Phocas was pursued by his Son-in-law Priscus, who cut off his Ears and Feet, and then kill'd him.
But this Phocas was pursued by his Son-in-law Priscus, who Cut off his Ears and Feet, and then killed him.
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Charles the 9 th, who caused the Massacre of so many Christians at Paris, Blood issued out at several parts of his Body, of which he died.Charles the 9 that, who caused the Massacre of so many Christians At paris, Blood issued out At several parts of his Body, of which he died.
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Albonia kill'd a Man, and then made a Cup of his Skull to drink in:Albonia killed a Man, and then made a Cup of his Skull to drink in:
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afterwards his own Wife caused him to be murdered in his Bed. Vengeance as a Blood-hound pursues the Murderer.
afterwards his own Wife caused him to be murdered in his Bed Vengeance as a Bloodhound pursues the Murderer.
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Bloody Men shall not live out half their Days, Psal. 55.23. (2.) It brings Eternal Judgments.Bloody Men shall not live out half their Days, Psalm 55.23. (2.) It brings Eternal Judgments.
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It binds Men over to Hell. The Papists make nothing of Massacres; theirs is a Bloody Religion :
It binds Men over to Hell. The Papists make nothing of Massacres; theirs is a Bloody Religion:
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They dispense with Men for Murder, so it be to propagate the Catholick Cause.
They dispense with Men for Murder, so it be to propagate the Catholic Cause.
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If a Cardinal put his Red Hat upon the Head of a Murderer going to Execution, he is saved from Death.
If a Cardinal put his Read Hat upon the Head of a Murderer going to Execution, he is saved from Death.
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But let all impenitent Murderers read their Doom, Rev. 21.8. Murderers shall have their part in the Lake which burns with Fire and Brimstone :
But let all impenitent Murderers read their Doom, Rev. 21.8. Murderers shall have their part in the Lake which burns with Fire and Brimstone:
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This is the Second Death. We read of Fire mingled with Blood, Rev. 8.7. Such as have their Hands full of Blood, must undergo the Wrath of God.
This is the Second Death. We read of Fire mingled with Blood, Rev. 8.7. Such as have their Hands full of Blood, must undergo the Wrath of God.
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Here is Fire mingled with Blood, and this Fire is inextinguishable, Mark 9.44. Time will not finish it, Tears will not quench it.Here is Fire mingled with Blood, and this Fire is inextinguishable, Mark 9.44. Time will not finish it, Tears will not quench it.
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EXOD. XX. 12. Thou shalt not Kill.EXOD. XX. 12. Thou shalt not Kill.
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(3.) We must not injure anothers Soul. This is the greatest Murder of all,
(3.) We must not injure another's Soul. This is the greatest Murder of all,
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because there is more of God's Image in the Soul than in the Body.
Because there is more of God's Image in the Soul than in the Body.
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Ths Soul, tho it cannot be annihilated, is said to be murdered, because it misseth of Happiness,
This Soul, though it cannot be annihilated, is said to be murdered, Because it misses of Happiness,
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and is for ever in Torment. Now how many are Soul-murderers?
and is for ever in Torment. Now how many Are Soul-murderers?
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1. Such as corrupt others by bad Example. Vivitur Exemplis — The World is led by Example ;
1. Such as corrupt Others by bad Exampl. Vivitur Exemplis — The World is led by Exampl;
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especially the Examples of Great ones are very pernicious. — Magnates, Magnetes — We are apt to do as we see others before us, especially above us.
especially the Examples of Great ones Are very pernicious. — Magnates, Magnetes — We Are apt to do as we see Others before us, especially above us.
av-j dt n2 pp-f j pi2 vbr j j. — np1, np1 — pns12 vbr j pc-acp vdi c-acp pns12 vvb ng2-jn p-acp pno12, av-j p-acp pno12.
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Such as are placed in High Power are like the Pillar of Cloud, when that went Israel went. When Great Ones move in their Sphere, others will follow them, tho it be to Hell.
Such as Are placed in High Power Are like the Pillar of Cloud, when that went Israel went. When Great Ones move in their Sphere, Others will follow them, though it be to Hell.
d c-acp vbr vvn p-acp j n1 vbr av-j dt n1 pp-f n1, c-crq cst vvd np1 vvd. c-crq j pi2 vvi p-acp po32 n1, n2-jn vmb vvi pno32, cs pn31 vbb p-acp n1.
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Evil Magistrates, like the Tail of the Dragon, draw the third part of the Stars after them.
Evil Magistrates, like the Tail of the Dragon, draw the third part of the Stars After them.
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Some say that Prester Iohn, the Lord of Africa, causeth to be carried before him a Golden Cup full of Dirt:
some say that Prester John, the Lord of Africa, Causes to be carried before him a Golden Cup full of Dirt:
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2. Such as entice others to Sin. The Harlot by curling her Hair, rolling her Eyes, laying open her Breasts, doth what in her lies, to be both a Tempter and a Murderer.
2. Such as entice Others to Sin. The Harlot by curling her Hair, rolling her Eyes, laying open her Breasts, does what in her lies, to be both a Tempter and a Murderer.
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Such an one was Messalina, Wife to Claudius the Emperor.
Such an one was Messallina, Wife to Claudius the Emperor.
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Prov. 7.7, 10. I discerned a young Man, and there met him a Woman with the Attire of an Harlot, Curae 7.7, 10. I discerned a young Man, and there met him a Woman with the Attire of an Harlot,
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so she caught him and kissed him. Better are the Reproofs of a Friend, than the Kisses of an Harlot.so she caught him and kissed him. Better Are the Reproofs of a Friend, than the Kisses of an Harlot.
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3. Ministers are Murderers, who either starve, or poyson, or infect Souls. (1.) That starve Souls. 1 Pet. 5.2. Feed the Flock of God which is among you.
3. Ministers Are Murderers, who either starve, or poison, or infect Souls. (1.) That starve Souls. 1 Pet. 5.2. Feed the Flock of God which is among you.
crd vvz vbr n2, r-crq d vvi, cc n1, cc vvb n2. (crd) d vvb n2. crd np1 crd. vvb dt vvb pp-f np1 r-crq vbz p-acp pn22.
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These Feed themselves, and starve the Flock: Either through Non-residing they do not Preach, or through Insufficiency they cannot.
These Feed themselves, and starve the Flock: Either through Non-residing they do not Preach, or through Insufficiency they cannot.
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There are many in the Ministry (a shame to speak it) so ignorant, that they had need to be taught the First Principles of the Oracles of God, Heb. 5.12.
There Are many in the Ministry (a shame to speak it) so ignorant, that they had need to be taught the First Principles of the Oracles of God, Hebrew 5.12.
pc-acp vbr d p-acp dt n1 (dt n1 pc-acp vvi pn31) av j, cst pns32 vhd n1 pc-acp vbi vvn dt ord n2 pp-f dt n2 pp-f np1, np1 crd.
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Was not he fit to be a Preacher in Israel, (think ye) who being asked something concerning the Decalogue, answered, He never saw any such Book?
Was not he fit to be a Preacher in Israel, (think you) who being asked something Concerning the Decalogue, answered, He never saw any such Book?
vbds xx pns31 vvi pc-acp vbi dt n1 p-acp np1, (vvb pn22) r-crq vbg vvn pi vvg dt n1, vvd, pns31 av-x vvd d d n1?
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(2.) That Poyson Souls. Such are Heterodox Ministers, who poyson People with Error. The Basilisk poysons Herbs and Flowers by breathing on them.
(2.) That Poison Souls. Such Are Heterodox Ministers, who poison People with Error. The Basilisk poisons Herbs and Flowers by breathing on them.
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The Breath of Heretical Ministers, like the Basilisks Breath, poysons Souls. The Socinian, that would rob Christ of his Godhead;
The Breath of Heretical Ministers, like the Basilisks Breath, poisons Souls. The Socinian, that would rob christ of his Godhead;
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the Arminian, that by advancing the Power of the Will, would take off the Crown from the Head of Free-Grace;
the Arminian, that by advancing the Power of the Will, would take off the Crown from the Head of Free-Grace;
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the Antinomian, who denies the Use of the Moral Law to a Believer, as if it were antiquated and out of date ▪ these Poyson Mens Souls.
the Antinomian, who Denies the Use of the Moral Law to a Believer, as if it were antiquated and out of date ▪ these Poison Men's Souls.
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Error is as damnable as Vice. 1 Pet. 2.1. There shall he false Teachers among you, who privily shall bring in damnable Hereresies, denying the Lord, that bought them.
Error is as damnable as Vice. 1 Pet. 2.1. There shall he false Teachers among you, who privily shall bring in damnable Heresies, denying the Lord, that bought them.
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(3.) That Infect Souls, viz. By their Scandalous Lives. Exod. 19.22. Let the Priests which come near to the Lord sanctifie themselves.
(3.) That Infect Souls, viz. By their Scandalous Lives. Exod 19.22. Let the Priests which come near to the Lord sanctify themselves.
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Ministers who by their Places are nearer to God, should be holier than others. The Elements, the higher they are, the purer.
Ministers who by their Places Are nearer to God, should be Holier than Others. The Elements, the higher they Are, the Purer.
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The Air is purer than the Water; the Fire is purer than the Air. The higher Men are by Office, the holier they should be.
The Air is Purer than the Water; the Fire is Purer than the Air. The higher Men Are by Office, the Holier they should be.
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Iohn Baptist was a shining Lamp. But there are many who infect their People with their Bad Life:John Baptist was a shining Lamp. But there Are many who infect their People with their Bad Life:
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They preach one thing, and live another. Qui curios simulant & Bacchanalia vivunt. They, like Eli 's Sons, are in White Linen, but they have Scarlet Sins.
They preach one thing, and live Another. Qui curios simulant & Bacchanalia Vivunt. They, like Eli is Sons, Are in White Linen, but they have Scarlet Sins.
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4. Such as destroy others by getting them into bad Company, and so making them Proselytes to the Devil.
4. Such as destroy Others by getting them into bad Company, and so making them Proselytes to the devil.
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Vitia in proximum quem { que } transiliunt. Vices in Proximum Whom { que } transiliunt.
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Sen. A Man cannot live in the Aethiopian Climate, but he will be discoloured with the Sun;
Sen. A Man cannot live in the aethiopian Climate, but he will be discoloured with the Sun;
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nor he cannot be in bad Company, but he will partake of their Evil. One Drunkard makes another;
nor he cannot be in bad Company, but he will partake of their Evil. One Drunkard makes Another;
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as the Prophet speaks in another Sence, Ier. 35.5. I set before them pots full of Wine and Cups, and said unto them, Drink ye Wine.
as the Prophet speaks in Another Sense, Jeremiah 35.5. I Set before them pots full of Wine and Cups, and said unto them, Drink you Wine.
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So the Wicked set Pots of Wine before others, and make them drink till Reason be stupified, and Lust enflamed.
So the Wicked Set Pots of Wine before Others, and make them drink till Reason be Stupified, and Lust inflamed.
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These are guilty of the Breach of this Commandment, they are Murderers of Souls.
These Are guilty of the Breach of this Commandment, they Are Murderers of Souls.
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How sad will it be with these, who have not only their own Sins, but the Blood of others to answer for.
How sad will it be with these, who have not only their own Sins, but the Blood of Others to answer for.
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So much for the First thing forbidden in the Commandment, the Injuring of others.
So much for the First thing forbidden in the Commandment, the Injuring of Others.
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II. The Second thing forbidden in it is, the injuring ones self. Thou shalt not kill :
II The Second thing forbidden in it is, the injuring ones self. Thou shalt not kill:
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Thou shalt do no hurt to thy self.
Thou shalt do no hurt to thy self.
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(1.) Thou shalt not hurt thy own Body. One may be guilty of Self-murder, either 1. Indirectly and Occasionally. 2. Directly and Absolutely. 1. Indirectly and Occasionally. As,
(1.) Thou shalt not hurt thy own Body. One may be guilty of Self-murder, either 1. Indirectly and Occasionally. 2. Directly and Absolutely. 1. Indirectly and Occasionally. As,
(crd) pns21 vm2 xx vvi po21 d n1. crd vmb vbi j pp-f n1, d crd av-j cc av-j. crd av-j cc av-j. crd av-j cc av-j. a-acp,
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First, When a Man thrusts himself into Danger which he might prevent.First, When a Man thrusts himself into Danger which he might prevent.
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As if a Company of Archers were shooting, and one should go and stand in the place where the Arrows fly,
As if a Company of Archers were shooting, and one should go and stand in the place where the Arrows fly,
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if the Arrow did kill him, he is accessary to his own Death.
if the Arrow did kill him, he is accessary to his own Death.
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In the Law God would have the Leper shut up to keep others from being infected, Lev. 13.4.
In the Law God would have the Leper shut up to keep Others from being infected, Lev. 13.4.
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Now if any would be so presumptuous as to go in to the Leper and get the Plague of Leprosie, he might thank himself, he occasioned his own Death.
Now if any would be so presumptuous as to go in to the Leper and get the Plague of Leprosy, he might thank himself, he occasioned his own Death.
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Secondly, A Person may be in some Sence guilty of his own Death, by neglecting the Use of Means:Secondly, A Person may be in Some Sense guilty of his own Death, by neglecting the Use of Means:
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if sick, and use no Physick. If hehath received a Wound, and will not apply Balsom, he hastens his own Death.
if sick, and use no Physic. If hehath received a Wound, and will not apply Balsam, he hastens his own Death.
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God appointed Hezekiah to lay a Lump of Figs to the Boil, Isa. 38.21.
God appointed Hezekiah to lay a Lump of Figs to the Boil, Isaiah 38.21.
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If he had not used the Lump of Figs, he had been the cause of his own Death.
If he had not used the Lump of Figs, he had been the cause of his own Death.
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Thirdly, By Immoderate Grief, 2 Cor. 7.10. The Sorrow of the World worketh Death. When God takes away a dear Relation, and one is swallowed up with Sorrow.Thirdly, By Immoderate Grief, 2 Cor. 7.10. The Sorrow of the World works Death. When God Takes away a dear Relation, and one is swallowed up with Sorrow.
ord, p-acp j n1, crd np1 crd. dt n1 pp-f dt n1 vvz n1. c-crq np1 vvz av dt j-jn n1, cc crd vbz vvn a-acp p-acp n1.
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Some Men have foolishly taken up a Prejudice against Religion;
some Men have foolishly taken up a Prejudice against Religion;
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How many weep themselves into their Graves! Queen Mary grieved so excessively for the loss of Calice, that it broke her Heart.
How many weep themselves into their Graves! Queen Marry grieved so excessively for the loss of Calice, that it broke her Heart.
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Fourthly, By Intemperance, Excess in Diet. Surfeiting shortens Life. Plures periere crapula quam gladio : Many dig their Grave with their Teeth.Fourthly, By Intemperance, Excess in Diet. Surfeiting shortens Life. Plures periere crapula quam Gladio: Many dig their Grave with their Teeth.
ord, p-acp n1, n1 p-acp np1 vvg vvz n1. fw-la fw-la fw-la fw-la fw-la: d vvb po32 j p-acp po32 n2.
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Too much Oyl choaks the Lamp: The Cup kills more than the Canon. Excessive drinking causeth untimely Death.
Too much Oil chokes the Lamp: The Cup kills more than the Canon. Excessive drinking Causes untimely Death.
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2. One may be guilty of Self-murder Directly and Absolutely.
2. One may be guilty of Self-murder Directly and Absolutely.
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(1.) By Envy. Envy is Tristitia de bonis alienis, a secret repining at the Welfare of another. Invidus alterius rebus macrescit opimis.
(1.) By Envy. Envy is Tristitia de bonis alienis, a secret repining At the Welfare of Another. Envious alterius rebus macrescit opimis.
(crd) p-acp n1. n1 vbz np1 fw-fr fw-la fw-la, dt n-jn vvg p-acp dt n1 pp-f n-jn. np1 fw-la fw-la fw-la fw-la.
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An envious Man is more sorry at anothers Prosperity, than at his own Adversity. He never laughs but when another Weeps.
an envious Man is more sorry At another's Prosperity, than At his own Adversity. He never laughs but when Another Weeps.
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Envy is a Self-murder, a Fretting Canker. Cyprian calls it Vulnus occultum, a Secret Wound;
Envy is a Self-murder, a Fretting Canker. Cyprian calls it Wound occultum, a Secret Wound;
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it hurts a Man's self most-Envy corrodes the Heart, dries up the Blood, rots the Bones. Prov. 14.30. Envy is the rottenness of the Bones.
it hurts a Man's self most-Envy corrodes the Heart, dries up the Blood, rots the Bones. Curae 14.30. Envy is the rottenness of the Bones.
pn31 vvz dt ng1 n1 n1 vvz dt n1, vvz a-acp dt n1, vvz dt n2. np1 crd. n1 vbz dt n1 pp-f dt n2.
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10661
It is to the Body as the Moth to the Cloth, it eats it, and makes its Beauty consume. Envy drinks its own Venom.
It is to the Body as the Moth to the Cloth, it eats it, and makes its Beauty consume. Envy drinks its own Venom.
pn31 vbz p-acp dt n1 p-acp dt n1 p-acp dt n1, pn31 vvz pn31, cc vvz po31 n1 vvi. n1 vvz po31 d n1.
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The Viper which leap'd on Paul 's Hand, thought to have hurt Paul, but fell her self into the Fire, Acts 28.3.
The Viper which leaped on Paul is Hand, Thought to have hurt Paul, but fell her self into the Fire, Acts 28.3.
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So while the envious Man thinks to hurt another, he destroys himself.
So while the envious Man thinks to hurt Another, he Destroys himself.
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(2.) By laying Violent Hands upon himself, and thus he is Felo de se ;
(2.) By laying Violent Hands upon himself, and thus he is Fellow de se;
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as Saul fell upon his own Sword and kill'd himself.
as Saul fell upon his own Sword and killed himself.
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Because I see so many in the Bills of Mortality who make away themselves, let me a little expatiate.
Because I see so many in the Bills of Mortality who make away themselves, let me a little expatiate.
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It is the most unnatural and barbarous kind of Murder for a Man to butcher himself,
It is the most unnatural and barbarous kind of Murder for a Man to butcher himself,
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and imbrue his Hands in his own Blood.
and imbrue his Hands in his own Blood.
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A Man's self is most near to him, therefore this Sin of Self-murder breaks both the Law of God and the Bonds of Nature. The Lord hath placed the Soul in the Body as in a Prison;
A Man's self is most near to him, Therefore this since of Self-murder breaks both the Law of God and the Bonds of Nature. The Lord hath placed the Soul in the Body as in a Prison;
dt ng1 n1 vbz av-ds av-j p-acp pno31, av d n1 pp-f n1 vvz d dt n1 pp-f np1 cc dt n2 pp-f n1. dt n1 vhz vvn dt n1 p-acp dt n1 c-acp p-acp dt n1;
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now it is a great Sin to break Prison, till God by Death open the Door.
now it is a great since to break Prison, till God by Death open the Door.
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Self-murders are worse than the Brute-Creatures, they will tear and gore one another, but no Beast will go to destroy its self.
Self-murders Are Worse than the Brute-Creatures, they will tear and gore one Another, but no Beast will go to destroy its self.
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10672
Self-murder is occasion'd usually from Discontent. Discontent is joyned with a sullen Melancholy.
Self-murder is occasioned usually from Discontent. Discontent is joined with a sullen Melancholy.
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The Bird that beats her self in the Cage, and is ready to kill her self, is the true Emblem of a discontented Spirit. And this Discontent ariseth,
The Bird that beats her self in the Cage, and is ready to kill her self, is the true Emblem of a discontented Spirit. And this Discontent arises,
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'Tis our Excellency to be like God.
It's our Excellency to be like God.
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1. From Pride. A Man that is swell'd with an High Opinion of himself, thinks he deserves better than others;
1. From Pride. A Man that is swelled with an High Opinion of himself, thinks he deserves better than Others;
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and if any Cross befall him, he is discontented, and now in a suddain Passion will make away himself.
and if any Cross befall him, he is discontented, and now in a sudden Passion will make away himself.
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Achitophel had high Thoughts of himself, his Words were esteemed Oracles;Ahithophel had high Thoughts of himself, his Words were esteemed Oracles;
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and to have his Wise Counsel rejected, he was not able to bear it. 2 Sam. 17.23.
and to have his Wise Counsel rejected, he was not able to bear it. 2 Sam. 17.23.
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He put his House in order, and hanged himself. 2. Discontent is occasioned from Poverty. Poverty is a sore Temptation: NONLATINALPHABET, Menand. Prov. 30.29. Give me not Poverty. Many by their Sin have brought themselves to Poverty;He put his House in order, and hanged himself. 2. Discontent is occasioned from Poverty. Poverty is a soar Temptation:, Menand. Curae 30.29. Give me not Poverty. Many by their since have brought themselves to Poverty;
pns31 vvd po31 n1 p-acp n1, cc vvn px31. crd n1 vbz vvn p-acp n1. n1 vbz dt j n1:, np1. np1 crd. vvb pno11 xx n1. d p-acp po32 n1 vhb vvn px32 p-acp n1;
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and when a great Estate is boil'd away to nothing, then they are discontented, and think better to die quickly, than languish in Misery.
and when a great Estate is boiled away to nothing, then they Are discontented, and think better to die quickly, than languish in Misery.
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Hereupon the Devil helps them to dispatch themselves.
Hereupon the devil helps them to dispatch themselves.
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3. Discontent is occasion'd from Covetousness. Avarice is a dry Drunkenness, an Horseleech that is never satisfied.
3. Discontent is occasioned from Covetousness. Avarice is a dry drunkenness, an Horseleech that is never satisfied.
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The Covetous Man is like Behemoth, Iob 40.23. Behold he drinketh up a River, and yet his Thirst is not allayed.
The Covetous Man is like behemoth, Job 40.23. Behold he Drinketh up a River, and yet his Thirst is not allayed.
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10683
The covetous Miser hoards up Corn; and if he hears the Price of Corn begins to fall, then he is troubled,
The covetous Miser hoards up Corn; and if he hears the Price of Corn begins to fallen, then he is troubled,
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and there's no Cure for his Discontent but an Halter.
and there's no Cure for his Discontent but an Halter.
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4. From Horror of Mind. A Man hath sinn'd a great Sin, he hath swallowed down some Pills of Temptation the Devil hath given him;
4. From Horror of Mind. A Man hath sinned a great since, he hath swallowed down Some Pills of Temptation the devil hath given him;
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10686
and these Pills begin to work in his Conscience, and the Horror is so great, that he chooseth Strangling. Iudas having betray'd Innocent Blood, he was in that Agony, that he hanged himself to quiet his Conscience.
and these Pills begin to work in his Conscience, and the Horror is so great, that he chooses Strangling. Iudas having betrayed Innocent Blood, he was in that Agony, that he hanged himself to quiet his Conscience.
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10687
As if one should, to avoid the stinging of a Gnat, endure the biting of a Serpent.
As if one should, to avoid the stinging of a Gnat, endure the biting of a Serpent.
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This Self-murder, NONLATINALPHABET, is an High Breach of this Commandment, it is an execrable Sin. I can see no ground of hope for such as make away themselves;
This Self-murder,, is an High Breach of this Commandment, it is an execrable Sin. I can see no ground of hope for such as make away themselves;
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for they die in the very Act of Sin, and cannot have time to repent. (2.) Here is forbidden hurting ones own Soul. Thou shalt not Kill.
for they die in the very Act of since, and cannot have time to Repent. (2.) Here is forbidden hurting ones own Soul. Thou shalt not Kill.
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10690
Many who are free from other Murder, yet are guilty here; they go about to murder their own Souls;
Many who Are free from other Murder, yet Are guilty Here; they go about to murder their own Souls;
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10691
they are wilfully set to damn themselves, and throw themselves into Hell. Quest. Who are they that go about desperately to murder their own Souls?
they Are wilfully Set to damn themselves, and throw themselves into Hell. Quest. Who Are they that go about desperately to murder their own Souls?
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Resp. 1. Such wilfully go about to murder their Souls, who have no Sence of God, or the other World.Resp. 1. Such wilfully go about to murder their Souls, who have no Sense of God, or the other World.
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and after Morning Sacrifice, to spend the other part of the Sabbath in Vanity and Pleasure;
and After Morning Sacrifice, to spend the other part of the Sabbath in Vanity and Pleasure;
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They are past feeling, Eph. 4.19. Tell them of God's Holiness and Justice, they are not at all affected. Zech. 7.12. They made their Hearts like an Adamant.
They Are past feeling, Ephesians 4.19. Tell them of God's Holiness and justice, they Are not At all affected. Zechariah 7.12. They made their Hearts like an Adamant.
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10694
The Adamant, saith Pliny, is insuperable, the Hammer cannot conquer it: Sinners have Adamantine Hearts. The Altar of Stone, when the Prophet spake to it, rent asunder, 1 Kings 13.2.
The Adamant, Says pliny, is insuperable, the Hammer cannot conquer it: Sinners have Adamantine Hearts. The Altar of Stone, when the Prophet spoke to it, rend asunder, 1 Kings 13.2.
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10695
But Sinners Hearts are so hardened in Sin, that nothing will work upon them, neither Ordinances nor Judgments;
But Sinners Hearts Are so hardened in since, that nothing will work upon them, neither Ordinances nor Judgments;
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10696
they do not believe a Deity, they laugh at Hell:
they do not believe a Deity, they laugh At Hell:
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10697
These go about to murder their Souls, they are throwing themselves as fast as they can into Hell.
These go about to murder their Souls, they Are throwing themselves as fast as they can into Hell.
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2. Such as are set wilfully to murder their Souls, are they who are resolved upon their Lusts, let what will come of it;
2. Such as Are Set wilfully to murder their Souls, Are they who Are resolved upon their Lustiest, let what will come of it;
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the Soul may cry out, I am killing, I am murdering. Eph. 4.19. They have given themselves over to work all Vncleanness with Greediness.
the Soul may cry out, I am killing, I am murdering. Ephesians 4.19. They have given themselves over to work all Uncleanness with Greediness.
dt n1 vmb vvi av, pns11 vbm vvg, pns11 vbm vvg. np1 crd. pns32 vhb vvn px32 a-acp pc-acp vvi d n1 p-acp n1.
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Let Ministers speak to them about their Sins, let Conscience speak, let Affliction speak, yet they will have their Lusts,
Let Ministers speak to them about their Sins, let Conscience speak, let Affliction speak, yet they will have their Lustiest,
vvb n2 vvi p-acp pno32 p-acp po32 n2, vvb n1 vvi, vvb n1 vvi, av pns32 vmb vhi po32 n2,
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tho they go to Hell for them.
though they go to Hell for them.
cs pns32 vvb p-acp n1 p-acp pno32.
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Are not these resolved to murder their Souls? As Agrippina, Mother to Nero, said, Occidat modò imperet, Let my Son kill me, so he may Reign.
are not these resolved to murder their Souls? As Agrippina, Mother to Nero, said, Occidat modò imperet, Let my Son kill me, so he may Reign.
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So many say in their Hearts, Let our Sins damn us, so they may but please us.
So many say in their Hearts, Let our Sins damn us, so they may but please us.
av d vvb p-acp po32 n2, vvb po12 n2 vvb pno12, av pns32 vmb cc-acp vvb pno12.
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Herod will have his incestuous Lust, tho it cost him his Soul. Men will for a drop of Pleasure drink a Sea of Wrath. Are not these about to massacre and damn their own Souls?Herod will have his incestuous Lust, though it cost him his Soul. Men will for a drop of Pleasure drink a Sea of Wrath. are not these about to massacre and damn their own Souls?
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3. They murder their Souls, who avoid all means of saving their Souls.
3. They murder their Souls, who avoid all means of Saving their Souls.
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They will go to Plays, to drunken Meetings, but will not set their Foot within God's House,
They will go to Plays, to drunken Meetings, but will not Set their Foot within God's House,
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or come near the Sound of the Gospel Trumpet. As if one that is Diseased should shun the Bath, for fear of being healed.
or come near the Found of the Gospel Trumpet. As if one that is Diseased should shun the Bath, for Fear of being healed.
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These do wilfully damn their Souls, and are as great Murderers of themselves, as he, who having means of Cure offered him, chooseth Death rather than Physick.
These do wilfully damn their Souls, and Are as great Murderers of themselves, as he, who having means of Cure offered him, chooses Death rather than Physic.
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4. They do voluntarily murder their Souls, who suck in false Prejudices against Religion; as if Religion were too strict and severe;
4. They do voluntarily murder their Souls, who suck in false Prejudices against Religion; as if Religion were too strict and severe;
crd pns32 vdb av-jn vvi po32 n2, r-crq vvb p-acp j n2 p-acp n1; c-acp cs n1 vbdr av j cc j;
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they that espouse Holiness must live a melancholly Life, like Hermits and Anchorites, and drown all their Joy in Tears.
they that espouse Holiness must live a melancholy Life, like Hermit's and Anchorites, and drown all their Joy in Tears.
pns32 cst vvb n1 vmb vvi dt j-jn n1, av-j ng1 cc n2, cc vvi d po32 n1 p-acp n2.
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This is a Slander which the Devil hath cast upon Religion: For there's no true Joy but in believing, Rom. 15.13. No Hony so sweet as that which drops from a Promise.
This is a Slander which the devil hath cast upon Religion: For there's no true Joy but in believing, Rom. 15.13. No Honey so sweet as that which drops from a Promise.
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they are resolved rather never to go to Heaven, than go thither through the Strait Gate. I may say of Prejudice as Paul to Elimas, Acts 13.10. O Prejudice, thou Child of the Devil, thou Enemy of all Righteousness, how many Souls hast thou damned!
they Are resolved rather never to go to Heaven, than go thither through the Strait Gate. I may say of Prejudice as Paul to Elymas, Acts 13.10. Oh Prejudice, thou Child of the devil, thou Enemy of all Righteousness, how many Souls hast thou damned!
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5. They are wilfully set to murder their own Souls, who will neither be good to themselves,
5. They Are wilfully Set to murder their own Souls, who will neither be good to themselves,
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nor suffer others to be so. Matth. 23.13. Ye neither go into the Kingdom of Heaven your selves, neither suffer ye them that are entring, to go in. Such are those that persecute others for their Religion. Drunken Meetings shall escape Punishment:
nor suffer Others to be so. Matthew 23.13. You neither go into the Kingdom of Heaven your selves, neither suffer you them that Are entering, to go in. Such Are those that persecute Others for their Religion. Drunken Meetings shall escape Punishment:
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But if Men meet to serve God, then let all Severity be used. These are resolved to Shipwrack others, tho they themselves are cast away in the Storm.
But if Men meet to serve God, then let all Severity be used. These Are resolved to Shipwreck Others, though they themselves Are cast away in the Storm.
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Oh! Take heed of this, of murdering your own Souls: No Creature but Man doth willingly kill its self.
Oh! Take heed of this, of murdering your own Souls: No Creature but Man does willingly kill its self.
uh vvb n1 pp-f d, pp-f vvg po22 d n2: uh-dx n1 p-acp n1 vdz av-j vvi po31 n1.
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So I have done with the First, the Sin Forbidden in this Commandment, Thou shalt not kill.
So I have done with the First, the since Forbidden in this Commandment, Thou shalt not kill.
av pns11 vhb vdn p-acp dt ord, dt n1 vvn p-acp d n1, pns21 vm2 xx vvi.
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EXOD. XX. 13. Thou shalt not Kill.EXOD. XX. 13. Thou shalt not Kill.
np1. crd. crd pns21 vm2 xx vvi.
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II. The Second Duty implyed, is, That we should do all the Good we can to our selves and others.
II The Second Duty employed, is, That we should do all the Good we can to our selves and Others.
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1. In reference to Others. We should endeavour to preserve the Lives and Souls of others. 2. In reference to our selves. To preserve our own Life and Soul.
1. In Referente to Others. We should endeavour to preserve the Lives and Souls of Others. 2. In Referente to our selves. To preserve our own Life and Soul.
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[ 1. ] In reference to Others.
[ 1. ] In Referente to Others.
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(1.) To preserve the Life of others. Comfort them in their Sorrows, relieve them in their Wants:
(1.) To preserve the Life of Others. Comfort them in their Sorrows, relieve them in their Wants:
(crd) p-acp vvi dt n1 pp-f n2-jn. vvb pno32 p-acp po32 n2, vvb pno32 p-acp po32 vvz:
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Be as the good Samaritan, pour Wine and Oyl into their Wounds. Iob 29.16. I was a Father to the poor.
Be as the good Samaritan, pour Wine and Oil into their Wounds. Job 29.16. I was a Father to the poor.
vbb p-acp dt j np1, vvb n1 cc n1 p-acp po32 n2. np1 crd. pns11 vbds dt n1 p-acp dt j.
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— 13. The blessing of him that was ready to perish came upon me.
— 13. The blessing of him that was ready to perish Come upon me.
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This is a great means of preserving the Life of another, by relieving him when he is ready to perish.
This is a great means of preserving the Life of Another, by relieving him when he is ready to perish.
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Pompey, when there was a great Dearth in Rome, provided Corn for their Relief;Pompey, when there was a great Dearth in Room, provided Corn for their Relief;
np1, c-crq pc-acp vbds dt j n1 p-acp vvi, vvn n1 p-acp po32 n1;
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and when the Mariners were backward to sail thither in a Tempest, saith he, NONLATINALPHABET, It is not necessary that we should live,
and when the Mariners were backward to sail thither in a Tempest, Says he,, It is not necessary that we should live,
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but it is necessary that Rome be relieved. Grace makes the Heart tender, it causeth Sympathy and Charity:
but it is necessary that Room be relieved. Grace makes the Heart tender, it Causes sympathy and Charity:
cc-acp pn31 vbz j cst vvb vbb vvn. n1 vvz dt n1 j, pn31 vvz n1 cc n1:
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As it melts the Heart in Contrition towards God, so in Compassion towards others. Psal. 112.9. He hath dispersed, he hath given to the poor.
As it melts the Heart in Contrition towards God, so in Compassion towards Others. Psalm 112.9. He hath dispersed, he hath given to the poor.
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This the Commandment implies, That we should be so far from ruining others, that we should do all we can to preserve the Lives of others.
This the Commandment Implies, That we should be so Far from ruining Others, that we should do all we can to preserve the Lives of Others.
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When we see the Picture of Death drawn in their Faces, administer to their Necessities. Be Temporal Saviours to them;
When we see the Picture of Death drawn in their Faces, administer to their Necessities. Be Temporal Saviors to them;
c-crq pns12 vvb dt n1 pp-f n1 vvn p-acp po32 n2, vvb p-acp po32 n2. vbb j ng1 pc-acp pno32;
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draw them out of the Waters of Affliction with a Silver Cord of Charity. That I may perswade you to this, let me lay before you Arguments.
draw them out of the Waters of Affliction with a Silver Cord of Charity. That I may persuade you to this, let me lay before you Arguments.
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First, Works of Charity evidence Grace. 1. Faith. Iam. 2.18. I mill shew thee my Faith by my Works. First, Works of Charity evidence Grace. 1. Faith. Iam. 2.18. I mill show thee my Faith by my Works.
ord, vvz pp-f n1 n1 n1. crd n1. np1 crd. pns11 n1 vvb pno21 po11 n1 p-acp po11 vvz.
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Works are Faith's Letters of Credence to show.
Works Are Faith's Letters of Credence to show.
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We judge of the Health of the Body by the Pulse, where the Blood stirs and operates.
We judge of the Health of the Body by the Pulse, where the Blood stirs and operates.
pns12 vvb pp-f dt n1 pp-f dt n1 p-acp dt n1, c-crq dt n1 vvz cc vvz.
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Christian, judge of the Health of thy Faith by the Pulse of Charity:
Christian, judge of the Health of thy Faith by the Pulse of Charity:
njp, n1 pp-f dt n1 pp-f po21 n1 p-acp dt n1 pp-f n1:
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The Word of God is the Rule of Faith, and good Works are the Witnesses of Faith. 2. Love. Love loves Mercy:
The Word of God is the Rule of Faith, and good Works Are the Witnesses of Faith. 2. Love. Love loves Mercy:
dt n1 pp-f np1 vbz dt vvb pp-f n1, cc j vvz vbr dt n2 pp-f n1. crd n1. n1 vvz n1:
(84) sermon (DIV1)
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It is a Noble bountiful Grace. Mary loved Christ, and how liberal was her Love! She bestows on Christ her Tears, Kisses, costly Oyntments.
It is a Noble bountiful Grace. Marry loved christ, and how liberal was her Love! She bestows on christ her Tears, Kisses, costly Ointments.
pn31 vbz dt j j n1. uh vvd np1, cc c-crq j vbds po31 n1! pns31 vvz p-acp np1 po31 n2, vvz, j n2.
(84) sermon (DIV1)
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Love is like a full Vessel, will have Vent; it vents it self in Acts of Liberality.
Love is like a full Vessel, will have Vent; it vents it self in Acts of Liberality.
n1 vbz av-j dt j n1, vmb vhi vvi; pn31 vvz pn31 n1 p-acp n2 pp-f n1.
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Secondly, To communicate to the Necessities of others, is not Arbitrary, (it's not left to our Choice whether we will or no) but it is a Duty incumbent. 1 Tim. 6.17. Charge them that are Rich in this World, that they do good, — that they be rich in good Works. Secondly, To communicate to the Necessities of Others, is not Arbitrary, (it's not left to our Choice whither we will or not) but it is a Duty incumbent. 1 Tim. 6.17. Charge them that Are Rich in this World, that they do good, — that they be rich in good Works.
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(84) sermon (DIV1)
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This is not only a Counsel, but a Charge. If God should lay a Charge upon the Inanimate Creatures, they would obey.
This is not only a Counsel, but a Charge. If God should lay a Charge upon the Inanimate Creatures, they would obey.
d vbz xx av-j dt n1, p-acp dt vvb. cs np1 vmd vvi dt vvb p-acp dt j n2, pns32 vmd vvi.
(84) sermon (DIV1)
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If he should charge the Rocks, they would send forth Water: If he should charge the Clouds, they would melt into Showers:
If he should charge the Rocks, they would send forth Water: If he should charge the Clouds, they would melt into Showers:
cs pns31 vmd vvi dt n2, pns32 vmd vvi av n1: cs pns31 vmd vvi dt n2, pns32 vmd vvi p-acp n2:
(84) sermon (DIV1)
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If he should charge the Stones, they would become Bread.
If he should charge the Stones, they would become Bred.
cs pns31 vmd vvi dt n2, pns32 vmd vvi n1.
(84) sermon (DIV1)
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And shall we be harder than the Stones, not to obey God, when he chargeth us to be rich in Good Works?
And shall we be harder than the Stones, not to obey God, when he charges us to be rich in Good Works?
cc vmb pns12 vbi jc cs dt n2, xx pc-acp vvi np1, c-crq pns31 vvz pno12 p-acp vbb j p-acp j vvz?
(84) sermon (DIV1)
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Thirdly, God supplies our Wants, and shall not we supply the Wants of others? We could not live without Mercy. Thirdly, God supplies our Wants, and shall not we supply the Wants of Others? We could not live without Mercy.
ord, np1 vvz po12 vvz, cc vmb xx pns12 vvi dt vvz pp-f n2-jn? pns12 vmd xx vvi p-acp n1.
(84) sermon (DIV1)
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God makes every Creature helpful to us. The Sun doth enrich us with it's Golden Beams:
God makes every Creature helpful to us. The Sun does enrich us with it's Golden Beams:
np1 vvz d n1 j p-acp pno12. dt n1 vdz vvi pno12 p-acp pn31|vbz j n2:
(84) sermon (DIV1)
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10748
The Earth yields us its Encrease, Veins of Gold, Crops of Corn, store of Flowers.
The Earth yields us its Increase, veins of Gold, Crops of Corn, store of Flowers.
dt n1 vvz pno12 po31 n1, n2 pp-f n1, n2 pp-f n1, n1 pp-f n2.
(84) sermon (DIV1)
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10749
God opens the Treasury of his Mercy, he feeds us every Day out of the Alms-basket of his Providence.
God Opens the Treasury of his Mercy, he feeds us every Day out of the Alms-basket of his Providence.
np1 vvz dt n1 pp-f po31 n1, pns31 vvz pno12 d n1 av pp-f dt n1 pp-f po31 n1.
(84) sermon (DIV1)
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Thou openest thy hand, and satisfiest the desire of every living thing, Psal. 145.16.Thou openest thy hand, and satisfiest the desire of every living thing, Psalm 145.16.
pns21 vv2 po21 n1, cc vv2 dt n1 pp-f d j-vvg n1, np1 crd.
(84) sermon (DIV1)
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10751
Now, doth God supply our Wants, and shall not we minister to the Wants of others? Shall we be only as a Spunge to suck in Mercy,
Now, does God supply our Wants, and shall not we minister to the Wants of Others? Shall we be only as a Sponge to suck in Mercy,
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(84) sermon (DIV1)
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and not as a Breast to milk it out to others? Fourthly, Herein we resemble God, to be doing Good to others.
and not as a Breast to milk it out to Others? Fourthly, Herein we resemble God, to be doing Good to Others.
cc xx p-acp dt n1 pc-acp vvi pn31 av p-acp n2-jn? ord, av pns12 vvb np1, pc-acp vbi vdg j p-acp n2-jn.
(84) sermon (DIV1)
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Godliness is God-likeness. And wherein are we more like him than in Acts of Bounty and Munificence? Psal. 119.68. Thou art good, and dost good. Godliness is Godlikeness. And wherein Are we more like him than in Acts of Bounty and Munificence? Psalm 119.68. Thou art good, and dost good.
n1 vbz n1. cc c-crq vbr pns12 av-dc av-j pno31 cs p-acp n2 pp-f n1 cc n1? np1 crd. pns21 vb2r j, cc vd2 av-j.
(84) sermon (DIV1)
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Thou art good, there is God's Essential Goodness; and dost good, there is his Communicative Goodness.Thou art good, there is God's Essential goodness; and dost good, there is his Communicative goodness.
pns21 vb2r j, a-acp vbz npg1 j n1; cc vd2 j, a-acp vbz po31 j n1.
(84) sermon (DIV1)
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The more helpful we are to others, the more like we are to God.
The more helpful we Are to Others, the more like we Are to God.
dt av-dc j pns12 vbr p-acp n2-jn, dt av-dc av-j pns12 vbr p-acp np1.
(84) sermon (DIV1)
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We cannot be like God in Omnisciency, or in working Miracles, but we may be like him in doing Works of Mercy.
We cannot be like God in Omnisciency, or in working Miracles, but we may be like him in doing Works of Mercy.
pns12 vmbx vbi av-j np1 p-acp n1, cc p-acp j-vvg n2, cc-acp pns12 vmb vbi av-j pno31 p-acp vdg vvz pp-f n1.
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Fifthly, God remembers all our Deeds of Charity, and takes them kindly at our Hands. Heb. 6.10. God is not unrighteous to forget your labour of Love which ye have shewed towards his Name, in that ye have ministred to the Saints. Fifthly, God remembers all our deeds of Charity, and Takes them kindly At our Hands. Hebrew 6.10. God is not unrighteous to forget your labour of Love which you have showed towards his Name, in that you have ministered to the Saints.
ord, np1 vvz d po12 n2 pp-f n1, cc vvz pno32 av-j p-acp po12 n2. np1 crd. np1 vbz xx j pc-acp vvi po22 n1 pp-f n1 r-crq pn22 vhb vvn p-acp po31 n1, p-acp cst pn22 vhb vvn p-acp dt n2.
(84) sermon (DIV1)
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The Chief Butler may forget Ioseph 's Kindness, but the Lord will not forget any kindness we show to his People. Mat. 25.35. I was an hungred and ye gave me Meat, Thirsty and ye gave me Drink.
The Chief Butler may forget Ioseph is Kindness, but the Lord will not forget any kindness we show to his People. Mathew 25.35. I was an hungered and you gave me Meat, Thirsty and you gave me Drink.
dt j-jn n1 vmb vvi np1 vbz n1, cc-acp dt n1 vmb xx vvi d n1 pns12 vvi p-acp po31 n1. np1 crd. pns11 vbds dt vvd cc pn22 vvd pno11 n1, j cc pn22 vvd pno11 vvi.
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Christ takes the kindness done to his Saints as done to himself.
christ Takes the kindness done to his Saints as done to himself.
np1 vvz dt n1 vdn p-acp po31 n2 a-acp vdn p-acp px31.
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God that hath a Bottle for your Tears, hath a Book to write down your Alms. Mal. 3.16. A Book of Remembrance was written before him.
God that hath a Bottle for your Tears, hath a Book to write down your Alms. Malachi 3.16. A Book of Remembrance was written before him.
np1 cst vhz dt n1 p-acp po22 n2, vhz dt n1 pc-acp vvi a-acp po22 np1 np1 crd. dt n1 pp-f n1 vbds vvn p-acp pno31.
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Tamerlane had a Register to write down all the Names, and good Service of his Soldiers:Tamerlane had a Register to write down all the Names, and good Service of his Soldiers:
n1 vhd dt n1 pc-acp vvi a-acp d dt n2, cc j n1 pp-f po31 n2:
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So God hath a Book of Remembrance to write down all your Charitable Works, and at the Day of Judgment there shall be an open and honourable mention made of them in the Presence of the Angels.
So God hath a Book of Remembrance to write down all your Charitable Works, and At the Day of Judgement there shall be an open and honourable mention made of them in the Presence of the Angels.
av np1 vhz dt n1 pp-f n1 pc-acp vvi a-acp d po22 j vvz, cc p-acp dt n1 pp-f n1 a-acp vmb vbi dt j cc j n1 vvn pp-f pno32 p-acp dt n1 pp-f dt n2.
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Sixthly, Hard-heartedness to them in Misery reproacheth the Gospel.Sixthly, Hardheartedness to them in Misery Reproacheth the Gospel.
j, n1 p-acp pno32 p-acp n1 vvz dt n1.
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When Men's Hearts are like pieces of Rocks, or as the Scales of the Leviathan, shut up as with a close Seal, Job 41.15. You may as well extract Oyl out of a Flint, as the Golden Oyl of Charity out of their Hearts.
When Men's Hearts Are like Pieces of Rocks, or as the Scales of the Leviathan, shut up as with a close Seal, Job 41.15. You may as well extract Oil out of a Flint, as the Golden Oil of Charity out of their Hearts.
c-crq ng2 n2 vbr j n2 pp-f n2, cc c-acp dt n2 pp-f dt np1, vvn a-acp c-acp p-acp dt j n1, np1 crd. pn22 vmb a-acp av vvi n1 av pp-f dt n1, c-acp dt j n1 pp-f n1 av pp-f po32 n2.
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These Vnchristian themselves. Unmercifulness is the Sin of the Heathen, Rom. 1.31. NONLATINALPHABET, without Mercy. It eclipseth the Glory of the Gospel.
These Unchristian themselves. Unmercifulness is the since of the Heathen, Rom. 1.31., without Mercy. It Eclipseth the Glory of the Gospel.
np1 j px32. n1 vbz dt n1 pp-f dt j-jn, np1 crd., p-acp n1. pn31 vvz dt n1 pp-f dt n1.
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Doth the Gospel teach Uncharitableness? Doth it not bid us draw out our Soul to the Hungry, Isa. 58.10. Tit. 3.8. These things I will that you affirm, that they which have believed in God might be careful to maintain good Works.
Does the Gospel teach Uncharitableness? Does it not bid us draw out our Soul to the Hungry, Isaiah 58.10. Tit. 3.8. These things I will that you affirm, that they which have believed in God might be careful to maintain good Works.
vdz dt n1 vvb n1? vdz pn31 xx vvi pno12 vvi av po12 n1 p-acp dt j, np1 crd. np1 crd. d n2 pns11 vmb cst pn22 vvb, cst pns32 r-crq vhb vvn p-acp np1 vmd vbi j pc-acp vvi j vvz.
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While you relieve not such as are in Want, you walk Antipodes to the Gospel;
While you relieve not such as Are in Want, you walk Antipodes to the Gospel;
cs pn22 vvb xx d c-acp vbr p-acp n1, pn22 vvb n2 p-acp dt n1;
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you cause it to be evil spoken of, and lay it open to the Las• and Censure of others.
you cause it to be evil spoken of, and lay it open to the Las• and Censure of Others.
pn22 vvb pn31 pc-acp vbi j-jn vvn pp-f, cc vvd pn31 j p-acp dt np1 cc n1 pp-f n2-jn.
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Seventhly, There is nothing lost by relieving the Necessitous.Seventhly, There is nothing lost by relieving the Necessitous.
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We must take heed of running on the Rock of Uncleanness, and so making Shipwrack of our Chastity.
We must take heed of running on the Rock of Uncleanness, and so making Shipwreck of our Chastity.
pns12 vmb vvi n1 pp-f vvg p-acp dt n1 pp-f n1, cc av vvg n1 pp-f po12 n1.
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The Shunamite Woman was kind to the Prophet, she welcomed him to her House, and she received Kindness from him another way.
The Shunamite Woman was kind to the Prophet, she welcomed him to her House, and she received Kindness from him Another Way.
dt n1 n1 vbds j p-acp dt n1, pns31 vvd pno31 p-acp po31 n1, cc pns31 vvd n1 p-acp pno31 j-jn n1.
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He restored her Dead Child to Life. 2 Kings 4.35. Such as are helpful to others, shall find Mercy to help in time of need.
He restored her Dead Child to Life. 2 Kings 4.35. Such as Are helpful to Others, shall find Mercy to help in time of need.
pns31 vvd po31 j n1 p-acp n1. crd n2 crd. d c-acp vbr j p-acp n2-jn, vmb vvi n1 pc-acp vvi p-acp n1 pp-f n1.
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Such as pour out the Golden Oyl of Compassion to others, God will pour out the Golden Oyl of Salvation to them.
Such as pour out the Golden Oil of Compassion to Others, God will pour out the Golden Oil of Salvation to them.
d c-acp vvb av dt j n1 pp-f n1 p-acp n2-jn, np1 vmb vvi av dt j n1 pp-f n1 p-acp pno32.
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For a Cup of cold Water they shall have Rivers of Pleasure. Nay, God will make it up some way or other in this Life. Prov. 11.25. The Liberal Soul shall be made fa• :
For a Cup of cold Water they shall have rivers of Pleasure. Nay, God will make it up Some Way or other in this Life. Curae 11.25. The Liberal Soul shall be made fa•:
p-acp dt n1 pp-f j-jn n1 pns32 vmb vhi n2 pp-f n1. uh, np1 vmb vvi pn31 a-acp d n1 cc n-jn p-acp d n1. np1 crd. dt j n1 vmb vbi vvn n1:
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As the Loaves in breaking multiplied, or as the Widows Oyl encreased by pouring out, 1 Kings 17.16.
As the Loaves in breaking multiplied, or as the Widows Oil increased by pouring out, 1 Kings 17.16.
c-acp dt n2 p-acp vvg vvn, cc p-acp dt ng1 n1 vvn p-acp vvg av, crd n2 crd.
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An Estate may be imparted, yet not impaired. Eighthly, To do good to others in Necessity, keeps up the Credit of Religion.
an Estate may be imparted, yet not impaired. Eighthly, To do good to Others in Necessity, keeps up the Credit of Religion.
dt n1 vmb vbi vvn, av xx vvn. j, pc-acp vdi j p-acp n2-jn p-acp n1, vvz a-acp dt n1 pp-f n1.
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Works of Mercy adorn the Gospel as the Fruit Adorns the Tree.
Works of Mercy adorn the Gospel as the Fruit Adorns the Tree.
vvz pp-f n1 vvb dt n1 p-acp dt n1 vvz dt n1.
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When our Light so shines that others see our Good Works, this glorifies God, Crowns Religion, silenceth the Lips of Gain-sayers.
When our Light so shines that Others see our Good Works, this Glorifies God, Crowns Religion, silenceth the Lips of Gainsayers.
c-crq po12 vvi av vvz cst n2-jn vvb po12 j vvz, d vvz np1, vvz n1, vvz dt n2 pp-f j.
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Basil saith, Nothing rendred the True Religion more famous in the Primitive Times, and made more Proselytes to it,Basil Says, Nothing rendered the True Religion more famous in the Primitive Times, and made more Proselytes to it,
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than the Bounty and Charity of the Christians. Ninthly and Lastly, The Evil that doth accrue by not preserving the Lives of others,
than the Bounty and Charity of the Christians. Ninthly and Lastly, The Evil that does accrue by not preserving the Lives of Others,
cs dt n1 cc n1 pp-f dt np1. ord cc ord, dt n-jn cst vdz vvi p-acp xx vvg dt n2 pp-f n2-jn,
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and helping them in their Necessities. God sends oft a secret Moth into their Estate. Prov. 11.24. There is that with-holdeth more than is meet, but it tendeth to Poverty. Prov. 21.13.
and helping them in their Necessities. God sends oft a secret Moth into their Estate. Curae 11.24. There is that withholdeth more than is meet, but it tendeth to Poverty. Curae 21.13.
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Whoso stoppeth his Ears at the cry of the poor, he also shall cry himself, but shall not be heard. Jam. 2.13. He shall have Iudgment without Mercy, that showed no Mercy. Whoso stoppeth his Ears At the cry of the poor, he also shall cry himself, but shall not be herd. Jam. 2.13. He shall have Judgement without Mercy, that showed no Mercy.
r-crq vvz po31 n2 p-acp dt n1 pp-f dt j, pns31 av vmb vvi px31, cc-acp vmb xx vbi vvn. np1 crd. pns31 vmb vhi n1 p-acp n1, cst vvd dx n1.
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Dives denied Lazarus a Crumb of Bread, and Dives was denied a Drop of Water. Mat. 25.41. Depart from me ye cursed, for I was an hungred and ye gave me no meat. Dives denied Lazarus a Crumb of Bred, and Dives was denied a Drop of Water. Mathew 25.41. Depart from me you cursed, for I was an hungered and you gave me no meat.
np1 vvn np1 dt n1 pp-f n1, cc vvz vbds vvn dt n1 pp-f n1. np1 crd. vvb p-acp pno11 pn22 vvd, c-acp pns11 vbds dt vvd cc pn22 vvd pno11 dx n1.
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Christ saith not, Ye took away my Meat: But, Ye gave me no Meat;
christ Says not, You took away my Meat: But, You gave me no Meat;
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ye did not feed my Members, therefore depart from me. By all this, be ready to distribute to the Necessities of others.
you did not feed my Members, Therefore depart from me. By all this, be ready to distribute to the Necessities of Others.
pn22 vdd xx vvi po11 n2, av vvb p-acp pno11. p-acp d d, vbb j pc-acp vvi p-acp dt n2 pp-f n2-jn.
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This is included in the Commandment, Thou shalt not kill. Not only, Thou shalt not destroy his Life,
This is included in the Commandment, Thou shalt not kill. Not only, Thou shalt not destroy his Life,
d vbz vvd p-acp dt n1, pns21 vm2 xx vvi. xx av-j, pns21 vm2 xx vvi po31 n1,
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but thou shalt preserve it by giving to his Necessities.
but thou shalt preserve it by giving to his Necessities.
cc-acp pns21 vm2 vvi pn31 p-acp vvg p-acp po31 n2.
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(2.) It is imply'd, that we should endeavour to preserve the Souls of others ;
(2.) It is implied, that we should endeavour to preserve the Souls of Others;
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counsel them about their Souls, set Life and Death before them, help them to Heaven.
counsel them about their Souls, Set Life and Death before them, help them to Heaven.
vvb pno32 p-acp po32 n2, vvn n1 cc n1 p-acp pno32, vvb pno32 p-acp n1.
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In the Law, if one met his Neighbours Ox or Ass going astray, he must bring him back, Exod. 33.4. Much more if we see our Neighbours Soul going astray, we should use all means to bring him back to God by Repentance.
In the Law, if one met his Neighbours Ox or Ass going astray, he must bring him back, Exod 33.4. Much more if we see our Neighbours Soul going astray, we should use all means to bring him back to God by Repentance.
p-acp dt n1, cs pi vvd po31 ng1 n1 cc n1 vvg av, pns31 vmb vvi pno31 av, np1 crd. av-d av-dc cs pns12 vvb po12 ng1 n1 vvg av, pns12 vmd vvi d n2 pc-acp vvi pno31 av p-acp np1 p-acp n1.
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[ 2. ] In reference to our selves. The Commandment, Thou shalt not kill, requires that we should preserve our own Life and Soul. 'Tis engraven upon every Creature, that we should preserve our own Natural Life.
[ 2. ] In Referente to our selves. The Commandment, Thou shalt not kill, requires that we should preserve our own Life and Soul. It's engraven upon every Creature, that we should preserve our own Natural Life.
[ crd ] p-acp n1 p-acp po12 n2. dt n1, pns21 vm2 xx vvi, vvz cst pns12 vmd vvi po12 d n1 cc n1 pn31|vbz vvn p-acp d n1, cst pns12 vmd vvi po12 d j n1.
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We must be so far from Self-murder, that we must do all we can to preserve our Natural Life.
We must be so Far from Self-murder, that we must do all we can to preserve our Natural Life.
pns12 vmb vbi av av-j p-acp n1, cst pns12 vmb vdi d pns12 vmb p-acp vvi po12 j n1.
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We must use all means of Diet, Exercise, and lawful Recreation, which is like Oyl to preserve the Lamp of Life from going out. Some have been under Temptation ;
We must use all means of Diet, Exercise, and lawful Recreation, which is like Oil to preserve the Lamp of Life from going out. some have been under Temptation;
pns12 vmb vvi d n2 pp-f n1, n1, cc j n1, r-crq vbz av-j n1 pc-acp vvi dt n1 pp-f n1 p-acp vvg av. d vhb vbn p-acp n1;
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Satan hath suggested, they are such Sinners as do not deserve a bit of Bread, and so they have been ready to starve themselves.
Satan hath suggested, they Are such Sinners as do not deserve a bit of Bred, and so they have been ready to starve themselves.
np1 vhz vvn, pns32 vbr d n2 c-acp vdb xx vvi dt n1 pp-f n1, cc av pns32 vhb vbn j pc-acp vvi px32.
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This is contrary to this Sixth Commandment, Thou shalt do no Murder ;
This is contrary to this Sixth Commandment, Thou shalt do no Murder;
d vbz j-jn p-acp d ord n1, pns21 vm2 vdi dx n1;
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it is imply'd, we are to use all means for the preserving our own Life, 1 Tim. 5.23. Drink no longer Water, but use a little Wine for thy Stomach's sake.
it is implied, we Are to use all means for the preserving our own Life, 1 Tim. 5.23. Drink no longer Water, but use a little Wine for thy Stomach's sake.
pn31 vbz vvn, pns12 vbr pc-acp vvi d n2 p-acp dt j-vvg po12 d n1, crd np1 crd. vvb dx jc n1, cc-acp vvb dt j n1 p-acp po21 ng1 n1.
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Timothy was not by drinking too much Water to over-cool his Stomach, and weaken Nature; but he must use means for Self-preservation, Drink a little Wine, &c.Timothy was not by drinking too much Water to over-cool his Stomach, and weaken Nature; but he must use means for Self-preservation, Drink a little Wine, etc.
np1 vbds xx p-acp vvg av d n1 pc-acp vvi po31 n1, cc vvi n1; cc-acp pns31 vmb vvi n2 p-acp n1, vvb dt j n1, av
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Secondly, This Commandment requires, that we should endeavour (as to preserve our own Life, so especially) to preserve our own Souls. Omnia si perdas animam servare memento.Secondly, This Commandment requires, that we should endeavour (as to preserve our own Life, so especially) to preserve our own Souls. Omnia si Perdas animam servare memento.
ord, d n1 vvz, cst pns12 vmd vvi (c-acp pc-acp vvi po12 d n1, av av-j) pc-acp vvi po12 d n2. fw-la fw-la fw-la fw-la fw-la fw-la.
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It is engraven upon every Creature, as with the Point of a Diamond, that it should look to its own Preservation.
It is engraven upon every Creature, as with the Point of a Diamond, that it should look to its own Preservation.
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If the Life of the Body must be preserved, then much more the Life of the Soul. If he who doth not provide for his own House is worse than an Infidel, 1 Tim. 5.8. then much more he who doth not provide for his own Soul. This is a main thing implied in the Commandment, a special Care for the preserving our Souls. The Soul is the Iewel, NONLATINALPHABET, Macar. The Soul is a Diamond set in a Ring of Clay.
If the Life of the Body must be preserved, then much more the Life of the Soul. If he who does not provide for his own House is Worse than an Infidel, 1 Tim. 5.8. then much more he who does not provide for his own Soul. This is a main thing implied in the Commandment, a special Care for the preserving our Souls. The Soul is the Jewel,, Macar. The Soul is a Diamond Set in a Ring of Clay.
cs dt n1 pp-f dt n1 vmb vbi vvn, av av-d av-dc dt n1 pp-f dt n1 cs pns31 r-crq vdz xx vvi p-acp po31 d n1 vbz jc cs dt n1, crd np1 crd. av av-d av-dc pns31 r-crq vdz xx vvi p-acp po31 d n1 d vbz dt j n1 vvn p-acp dt n1, dt j vvb p-acp dt j-vvg po12 n2. dt n1 vbz dt n1,, np1. dt n1 vbz dt n1 vvn p-acp dt n1 pp-f n1.
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Christ puts the Soul in ballance with the World, and it outweighs, Matth. 16.26. The Soul is a Glass, in which some Rays of Divine Glory shine:
christ puts the Soul in balance with the World, and it outweighs, Matthew 16.26. The Soul is a Glass, in which Some Rays of Divine Glory shine:
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10802
It hath in it some Faint Idea and Resemblance of a Deity: It is a Celestial Spark lighted by the Breath of God.
It hath in it Some Faint Idea and Resemblance of a Deity: It is a Celestial Spark lighted by the Breath of God.
pn31 vhz p-acp pn31 d j n1 cc n1 pp-f dt n1: pn31 vbz dt j n1 vvn p-acp dt n1 pp-f np1.
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The Body was made out of the Dust, but the Soul is of a more noble Extract and Original. Gen. 2.7.
The Body was made out of the Dust, but the Soul is of a more noble Extract and Original. Gen. 2.7.
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God breathed into Man a living Soul. God breathed into Man a living Soul.
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1. The Soul is Excellent in its Nature. It is a Spiritual Being, 'tis a kind of Angelical thing:
1. The Soul is Excellent in its Nature. It is a Spiritual Being, it's a kind of Angelical thing:
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The Mind sparkles with Knowledge, the Will is crown'd with Liberty, and all the Affections are as Stars shining in their Orb. The Soul being Spiritual, (1.) Is of quick Operation. How quick is the Motion of a Spark! The Mind sparkles with Knowledge, the Will is crowned with Liberty, and all the Affections Are as Stars shining in their Orb. The Soul being Spiritual, (1.) Is of quick Operation. How quick is the Motion of a Spark!
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How swift is the Wing of a Cherubim! So quick and agil is the Motion of the Soul!
How swift is the Wing of a Cherubin! So quick and Agile is the Motion of the Soul!
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What is quicker than a Thought? How many Miles can the Soul travel in an Instant! (2.) The Soul being Spiritual, moves upward, it contemplates God and Glory. Psal. 73.25. Whom have I in Heaven but thee? The Motion of the Soul is upward;
What is quicker than a Thought? How many Miles can the Soul travel in an Instant! (2.) The Soul being Spiritual, moves upward, it contemplates God and Glory. Psalm 73.25. Whom have I in Heaven but thee? The Motion of the Soul is upward;
q-crq vbz jc cs dt n1? c-crq d n2 vmb dt n1 vvb p-acp dt j-jn! (crd) dt n1 vbg j, vvz av-j, pn31 vvz np1 cc n1. np1 crd. ro-crq vhb pns11 p-acp n1 p-acp pno21? dt n1 pp-f dt n1 vbz j;
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only Sin hath put a wrong Byass upon the Soul, and made it move too much down-ward. (3.) The Soul being Spiritual, is NONLATINALPHABET, it hath a self-moving Power, it can subsist and move when the Body is dead,
only since hath put a wrong Byass upon the Soul, and made it move too much downward. (3.) The Soul being Spiritual, is, it hath a self-moving Power, it can subsist and move when the Body is dead,
av-j n1 vhz vvn dt j-jn np1 p-acp dt n1, cc vvd pn31 vvi av av-d av-j. (crd) dt n1 vbg j, vbz, pn31 vhz dt j n1, pn31 vmb vvi cc vvi c-crq dt n1 vbz j,
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as the Mariner can subsist when the Ship is broken. (4.) The Soul being Spiritual, is Immortal. Scaliger. Aeternitatis Gemma, a Bud of Eternity.
as the Mariner can subsist when the Ship is broken. (4.) The Soul being Spiritual, is Immortal. Scaliger. Aeternitatis Gemma, a Bud of Eternity.
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2. As the Soul is excellent in its Nature, so in its Capacities :
2. As the Soul is excellent in its Nature, so in its Capacities:
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It is capable of Grace, it is fit to be an Associate and Companion of Angels.
It is capable of Grace, it is fit to be an Associate and Companion of Angels.
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It is capable of Communion with God, of being Christ's Spouse, 2 Cor. 11.2. That I might espouse you Virgin-Souls to Christ. It is capable of being Crown'd with Glory for ever.
It is capable of Communion with God, of being Christ's Spouse, 2 Cor. 11.2. That I might espouse you Virgin-Souls to christ. It is capable of being Crowned with Glory for ever.
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O then, carrying such precious Souls about you, created with the Breath of God, redeemed with the Blood of God, what Endeavours should you use for the Saving of these Souls!
Oh then, carrying such precious Souls about you, created with the Breath of God, redeemed with the Blood of God, what Endeavours should you use for the Saving of these Souls!
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Let not the Devil have your Souls. Heliogabalus fed his Lions with Pheasant. The Devil is call'd a Roaring Lion, feed him not with your Souls.
Let not the devil have your Souls. Heliogabalus fed his Lions with Pheasant. The devil is called a Roaring lion, feed him not with your Souls.
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Besides, the Excellency of the Soul, which may make you labour to get it saved, consider,
Beside, the Excellency of the Soul, which may make you labour to get it saved, Consider,
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how sad it will be not to have the Soul saved. It is such a Loss, as there is none like it:
how sad it will be not to have the Soul saved. It is such a Loss, as there is none like it:
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Because in losing the Soul, you lose a great many things with it. A Merchant in losing his Ship, loseth many things with it: He loseth Money, Jewels, Spices.
Because in losing the Soul, you loose a great many things with it. A Merchant in losing his Ship, loses many things with it: He loses Money, Jewels, Spices.
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So he that loseth his Soul, loseth Christ, the company of Angels, Heaven: It is an infinite Loss, and it is an irreparable Loss;
So he that loses his Soul, loses christ, the company of Angels, Heaven: It is an infinite Loss, and it is an irreparable Loss;
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it can never be made up again. Two Eyes, but one Soul. Chrys. O what Care should be taken about the Immortal Soul. I would request but this of you, that you would but take as much Care for the saving your Souls,
it can never be made up again. Two Eyes, but one Soul. Chrys. Oh what Care should be taken about the Immortal Soul. I would request but this of you, that you would but take as much Care for the Saving your Souls,
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as you do for the getting an Estate :
as you do for the getting an Estate:
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Nay, I will say this, Do but take as much Care for the saving your Souls,
Nay, I will say this, Do but take as much Care for the Saving your Souls,
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as the Devil doth for destroying them. O how industrious is Satan to damn Souls! How doth he play the Serpent in his subtile laying of Snares to catch Souls!
as the devil does for destroying them. O how Industria is Satan to damn Souls! How does he play the Serpent in his subtle laying of Snares to catch Souls!
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How doth he shoot Fiery Darts! The Devil is never idle:
How does he shoot Fiery Darts! The devil is never idle:
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The Devil is a busie Bishop in his Diocess, he walks up and down seeking whom he may devour, 1 Pet. 5.8.
The devil is a busy Bishop in his Diocese, he walks up and down seeking whom he may devour, 1 Pet. 5.8.
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Now is not this a Reasonable Request, to take but as much Care for the saving of your Souls,
Now is not this a Reasonable Request, to take but as much Care for the Saving of your Souls,
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as the Devil doth for the destroying them? Quest. How shall we do to get our Souls saved?
as the devil does for the destroying them? Quest. How shall we do to get our Souls saved?
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Resp. By having them sanctified. Only the pure in Heart shall see God. Get your Souls in-laid and enamel'd with Holiness. 1 Pet. 1.16. It is not enough that we cease to do Evil, (which is all the Evidence some have to show,) this is to lose Heaven by short shooting;Resp. By having them sanctified. Only the pure in Heart shall see God. Get your Souls inlaid and enameled with Holiness. 1 Pet. 1.16. It is not enough that we cease to do Evil, (which is all the Evidence Some have to show,) this is to loose Heaven by short shooting;
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but we must be inwardly sanctify'd :
but we must be inwardly sanctified:
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Not only the unclean Spirit must go out, but we must be filled with the Holy Ghost, Eph. 5.18.
Not only the unclean Spirit must go out, but we must be filled with the Holy Ghost, Ephesians 5.18.
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This Holiness must needs be, if you consider God is to dwell with you here, and you are to dwell with him hereafter.
This Holiness must needs be, if you Consider God is to dwell with you Here, and you Are to dwell with him hereafter.
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First, God is to dwell with you here. God takes up the Soul for his own Lodgings. Eph. 3.17. That Christ may dwell in your Heart. First, God is to dwell with you Here. God Takes up the Soul for his own Lodgings. Ephesians 3.17. That christ may dwell in your Heart.
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Therefore the Soul must be Consecrated. A King's Palace must be kept clean, especially his Presence-Chamber.
Therefore the Soul must be Consecrated. A King's Palace must be kept clean, especially his Presence-Chamber.
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The Body is the Temple of the Holy Ghost, 1 Cor. 6.19. then the Soul is the Sanctum Sanctorum, how Holy ought that to be?
The Body is the Temple of the Holy Ghost, 1 Cor. 6.19. then the Soul is the Sanctum Sanctorum, how Holy ought that to be?
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Secondly, You are to dwell with God. Heaven is an Holy Place. 1 Pet. 1.4. An Inheritance undefiled. And how can you dwell with God till you are sanctified? We do not put Wine into a musty Vessel:Secondly, You Are to dwell with God. Heaven is an Holy Place. 1 Pet. 1.4. an Inheritance undefiled. And how can you dwell with God till you Are sanctified? We do not put Wine into a musty Vessel:
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God will not put the New Wine of Glory into a sinful Heart.
God will not put the New Wine of Glory into a sinful Heart.
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O then, as you love your Souls, and would have them sav'd Eternally, endeavour after Holiness;
O then, as you love your Souls, and would have them saved Eternally, endeavour After Holiness;
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by this means you will have an Idoneity and Fitness for the Kingdom of Heaven, and your Souls will be saved in the Day of the Lord Jesus.
by this means you will have an Idoneity and Fitness for the Kingdom of Heaven, and your Souls will be saved in the Day of the Lord jesus.
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EXOD. XX. 14. Thou shalt not commit Adultery. God is NONLATINALPHABET, a pure holy Spirit, and hath an infinite Antipathy against all Uncleanness.EXOD. XX. 14. Thou shalt not commit Adultery. God is, a pure holy Spirit, and hath an infinite Antipathy against all Uncleanness.
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In this Commandment he hath entred his Caution against it. Non maechaberis, Thou shalt not commit Adultery.
In this Commandment he hath entered his Caution against it. Non Machiavellists, Thou shalt not commit Adultery.
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The Sum of this Commandment, is, The Preservation of Corporal Purity.
The Sum of this Commandment, is, The Preservation of Corporal Purity.
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Now, he who is bought, is not his own ;
Now, he who is bought, is not his own;
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In this Commandment there is something tacitly implyed, and something tacitly forbidden. 1. Something tacitly Implyed, (viz.) That the Ordinance of Marriage should be observed.
In this Commandment there is something tacitly employed, and something tacitly forbidden. 1. Something tacitly Employed, (viz.) That the Ordinance of Marriage should be observed.
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2. Something expresly Forbidden, (viz.) The infecting our selves with Bodily Pollution, Thou shalt not commit Adultery.
2. Something expressly Forbidden, (viz.) The infecting our selves with Bodily Pollution, Thou shalt not commit Adultery.
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(1.) Something Implyed, That the Ordinance of Marriage should be observed. 1 Cor. 7.2. Let every Man have his own Wife, and every Woman have her own Husband.
(1.) Something Employed, That the Ordinance of Marriage should be observed. 1 Cor. 7.2. Let every Man have his own Wife, and every Woman have her own Husband.
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Marriage is honourable, and the Bed undefiled, Heb. 13.4. God did institute Marriage in Paradise; he brought the Woman to the Man, Gen. 2.22. He did as it were give them in Marriage.Marriage is honourable, and the Bed undefiled, Hebrew 13.4. God did institute Marriage in Paradise; he brought the Woman to the Man, Gen. 2.22. He did as it were give them in Marriage.
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And Jesus Christ did honour Marriage with his Presence, Iohn 2.2. The first Miracle he wrought was at a Marriage, when he turned the Water into Wine. Marriage is a Type and Resemblance of the Mystical Union between Christ and his Church, Eph. 5.32. Concerning Marriage,
And jesus christ did honour Marriage with his Presence, John 2.2. The First Miracle he wrought was At a Marriage, when he turned the Water into Wine. Marriage is a Type and Resemblance of the Mystical union between christ and his Church, Ephesians 5.32. Concerning Marriage,
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[ 1. ] There are General Duties. 1. The General Duty of the Husband is to Rule. Eph. 5.23. The Husband is the Head of the Wife.
[ 1. ] There Are General Duties. 1. The General Duty of the Husband is to Rule. Ephesians 5.23. The Husband is the Head of the Wife.
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The Head is the Seat of Rule and Government: but he must rule with Discretion.
The Head is the Seat of Rule and Government: but he must Rule with Discretion.
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He is Head, therefore must not rule without Reason. 2. The General Duty on the Wife's part, is, Submission. Eph. 5.22. Wives submit your selves unto your own Husbands as unto the Lord.
He is Head, Therefore must not Rule without Reason. 2. The General Duty on the Wife's part, is, Submission. Ephesians 5.22. Wives submit your selves unto your own Husbands as unto the Lord.
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It is observable the Holy Ghost passeth by Sarah 's Failings; he doth not mention her Unbelief;
It is observable the Holy Ghost passes by Sarah is Failings; he does not mention her Unbelief;
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but he takes notice of that which was good in her, her Reverence and Obedience to her Husband. 1 Pet. 3.6. Sarah obey'd Abraham, calling him Lord.
but he Takes notice of that which was good in her, her reverence and obedience to her Husband. 1 Pet. 3.6. Sarah obeyed Abraham, calling him Lord.
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[ 2. ] Special Duties belonging to Marriage, are Love and Fidelity. 1. Love. Eph. 5.25. Love is the Marriage of the Affections.
[ 2. ] Special Duties belonging to Marriage, Are Love and Fidis. 1. Love. Ephesians 5.25. Love is the Marriage of the Affections.
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There is as it were but one Heart in two Bodies: Love lines the Yoak, and makes it easie:
There is as it were but one Heart in two Bodies: Love lines the Yoke, and makes it easy:
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Love perfumes the Marriage-Relation, without which it is not Conjugium, but Conjurgium ;
Love perfumes the Marriage relation, without which it is not Conjugium, but Conjuration;
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it is like two Poysons in one Stomach, one is ever sick of the other. 2. Fidelity. In Marriage there is a mutual Promise of living together Faithfully according to God's Holy Ordinance.
it is like two Poisons in one Stomach, one is ever sick of the other. 2. Fidis. In Marriage there is a mutual Promise of living together Faithfully according to God's Holy Ordinance.
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Among the Romans, on the Day of Marriage the Woman presented to her Husband Fire and Water : Fire refines Metal, Water cleanseth:
Among the Roman, on the Day of Marriage the Woman presented to her Husband Fire and Water: Fire refines Metal, Water Cleanseth:
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Hereby signifying, that she would live with her Husband in Chastity and Sincerity.
Hereby signifying, that she would live with her Husband in Chastity and Sincerity.
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This is the First thing in the Commandment implied, that the Ordinance of Marriage should be purely observed.
This is the First thing in the Commandment implied, that the Ordinance of Marriage should be purely observed.
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(2.) The thing Forbidden in the Commandment, i. e. Infecting our selves with Bodily Pollution and Uncleanness, Thou shalt not commit Adultery.
(2.) The thing Forbidden in the Commandment, i. e. Infecting our selves with Bodily Pollution and Uncleanness, Thou shalt not commit Adultery.
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The Fountain of this Sin is Lust. Since the Fall, Holy Love is degenerated into Lust.
The Fountain of this since is Lust. Since the Fallen, Holy Love is degenerated into Lust.
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Lust is the Fever of the Soul. There is a two-fold Adultery. 1. Mental. Matth. 5.28. Whosoever looketh on a Woman to lust after her, hath committed Adultery already with her in his Heart.
Lust is the Fever of the Soul. There is a twofold Adultery. 1. Mental. Matthew 5.28. Whosoever looks on a Woman to lust After her, hath committed Adultery already with her in his Heart.
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As a Man may die of an inward Bleeding, so he may be damn'd for the inward boylings of Lust,
As a Man may die of an inward Bleeding, so he may be damned for the inward boilings of Lust,
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if they be not mortify'd. 2. Corporal Adultery ;
if they be not mortified. 2. Corporal Adultery;
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when Sin hath conceiv'd and brought forth in the Act. This is expresly forbidden, under a Sub poena, Thou shalt not commit Adultery.
when since hath conceived and brought forth in the Act. This is expressly forbidden, under a Sub poena, Thou shalt not commit Adultery.
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This Commandment is set as an Hedge to keep out Uncleanness, and they that break this Hedge, a Serpent shall bite them.
This Commandment is Set as an Hedge to keep out Uncleanness, and they that break this Hedge, a Serpent shall bite them.
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Iob calls Adultery an heinous Crime, Job 31.11. Every Failing is not a Crime, and every Crime is not an heinous Crime, but Adultery is Flagitium, an Heinous Crime. The Lord calls it Villany. Jer. 29.23. They have committed Villany in Israel, and have committed Adultery with their Neighbours Wives. Quest.Job calls Adultery an heinous Crime, Job 31.11. Every Failing is not a Crime, and every Crime is not an heinous Crime, but Adultery is Flagitium, an Heinous Crime. The Lord calls it Villainy. Jer. 29.23. They have committed Villainy in Israel, and have committed Adultery with their Neighbours Wives. Quest.
np1 vvz n1 dt j n1, np1 crd. np1 vvg vbz xx dt n1, cc d n1 vbz xx dt j n1, cc-acp n1 vbz np1, dt j n1. dt n1 vvz pn31 n1. np1 crd. pns32 vhb vvn n1 p-acp np1, cc vhb vvn n1 p-acp po32 ng1 n2. n1.
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Wherein appears the Heinousness of this Sin of Adultery? Wherein appears the Heinousness of this since of Adultery?
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Resp. 1. In that Adultery is the Brea•h of the Marriage-Oath. When Persons come together in a Matrimonial way, they bind themselves by Covenant each to other, in the Presence of God, to be true and faithful in the Conjugal Relation.Resp. 1. In that Adultery is the Brea•h of the Marriage-Oath. When Persons come together in a Matrimonial Way, they bind themselves by Covenant each to other, in the Presence of God, to be true and faithful in the Conjugal Relation.
np1 crd p-acp d n1 vbz dt av pp-f dt n1. c-crq n2 vvb av p-acp dt j n1, pns32 vvb px32 p-acp n1 d p-acp n-jn, p-acp dt n1 pp-f np1, pc-acp vbi j cc j p-acp dt j n1.
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Unchastity is a falsifying this Solemn Oath. And herein Adultery is worse than Fornication, because 'tis a Breach of the Conjugal Bond.
Unchastity is a falsifying this Solemn Oath. And herein Adultery is Worse than Fornication, Because it's a Breach of the Conjugal Bond.
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10871
2. The Heinousness of Adultery lies in this, that it is such an high Dishonour done to God.
2. The Heinousness of Adultery lies in this, that it is such an high Dishonour done to God.
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10872
God saith, Thou shalt not commit Adultery.
God Says, Thou shalt not commit Adultery.
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10873
The Adulterer sets his Will above God's Law, tramples upon God's Command, affronts him to his Face;
The Adulterer sets his Will above God's Law, tramples upon God's Command, affronts him to his Face;
dt n1 vvz po31 n1 p-acp npg1 n1, vvz p-acp npg1 n1, vvz pno31 p-acp po31 n1;
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10874
as if a Subject should tear his Princes Proclamation.
as if a Subject should tear his Princes Proclamation.
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10875
The Adulterer is highly injurious to all the Persons in the Trinity. (1.) To God the Father. Sinner, God hath given thee thy Life,
The Adulterer is highly injurious to all the Persons in the Trinity. (1.) To God the Father. Sinner, God hath given thee thy Life,
dt n1 vbz av-j j p-acp d dt n2 p-acp dt np1. (crd) p-acp np1 dt n1. n1, np1 vhz vvn pno21 po21 n1,
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10876
and thou dost waste the Lamp of thy Life, the Flower of thy Age in Lewdness.
and thou dost waste the Lamp of thy Life, the Flower of thy Age in lewdness.
cc pns21 vd2 vvi dt n1 pp-f po21 n1, dt n1 pp-f po21 n1 p-acp n1.
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10877
He hath bestowed on thee many Mercies, Health and Estate, and thou spendest all on Harlots.
He hath bestowed on thee many mercies, Health and Estate, and thou spendest all on Harlots.
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10878
Did God give thee Wages to serve the Devil? (2.) Injurious to God the Son, two ways.
Did God give thee Wages to serve the devil? (2.) Injurious to God the Son, two ways.
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10879
First, As he hath purchased thee with his Blood. 1 Cor. 6.20. Ye are bought with a price.
First, As he hath purchased thee with his Blood. 1 Cor. 6.20. You Are bought with a price.
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10881
it is a Sin for him to go to another without consent from Christ, who hath bought him with a price.
it is a since for him to go to Another without consent from christ, who hath bought him with a price.
pn31 vbz dt n1 p-acp pno31 pc-acp vvi p-acp j-jn p-acp n1 p-acp np1, r-crq vhz vvd pno31 p-acp dt n1.
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10882
Secondly, By vertue of Baptism thou art a Christian, and professest that Christ is thy Head,
Secondly, By virtue of Baptism thou art a Christian, and professest that christ is thy Head,
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10883
and thou art a Member of Christ;
and thou art a Member of christ;
cc pns21 vb2r dt n1 pp-f np1;
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10884
therefore what an Injury is it to Christ, to take the Members of Christ and make them the Members of an Harlot! 1 Cor. 6.15. (3.) It is injurious to God the Holy Ghost, for the Body is his Temple. 1 Cor. 6.19. Know ye not that your Body is the Temple of the Holy Ghost which is in you? And what a Sin is it to defile his Temple.
Therefore what an Injury is it to christ, to take the Members of christ and make them the Members of an Harlot! 1 Cor. 6.15. (3.) It is injurious to God the Holy Ghost, for the Body is his Temple. 1 Cor. 6.19. Know you not that your Body is the Temple of the Holy Ghost which is in you? And what a since is it to defile his Temple.
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10885
3. The Heinousness of Adultery lies in this, That it is committed with mature Deliberation. First, There is the contriving the Sin in the Mind,
3. The Heinousness of Adultery lies in this, That it is committed with mature Deliberation. First, There is the contriving the since in the Mind,
crd dt n1 pp-f n1 vvz p-acp d, cst pn31 vbz vvn p-acp j n1. ord, pc-acp vbz dt vvg dt n1 p-acp dt n1,
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10886
then Consent in the Will, and then the Sin is put forth into Act. To sin against the Light of Nature, and to sin deliberately, is like the Die to the Wooll, it gives Sin a Tincture,
then Consent in the Will, and then the since is put forth into Act. To sin against the Light of Nature, and to sin deliberately, is like the Die to the Wool, it gives since a Tincture,
av vvb p-acp dt n1, cc av dt n1 vbz vvn av p-acp n1 pc-acp vvi p-acp dt n1 pp-f n1, cc pc-acp vvi av-j, vbz av-j dt vvb p-acp dt n1, pn31 vvz n1 dt n1,
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10887
and dies it of a Crimson Colour.
and die it of a Crimson Colour.
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10888
4. That which makes Adultery so Heinous is, that it is a Sin after Remedy. God hath provided a Remedy to prevent this Sin. 1 Cor. 7.2. To avoid Fornication let every Man have his own Wife.
4. That which makes Adultery so Heinous is, that it is a since After Remedy. God hath provided a Remedy to prevent this Sin. 1 Cor. 7.2. To avoid Fornication let every Man have his own Wife.
crd d r-crq vvz n1 av j vbz, cst pn31 vbz dt n1 p-acp n1. np1 vhz vvn dt n1 pc-acp vvi d np1 crd np1 crd. pc-acp vvi n1 vvb d n1 vhb po31 d n1.
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10889
Therefore, after this Remedy prescribed, to be guilty of Fornication or Adultery, is inexcusable; it is like a rich Thief, that steals when he hath no need.
Therefore, After this Remedy prescribed, to be guilty of Fornication or Adultery, is inexcusable; it is like a rich Thief, that steals when he hath no need.
av, c-acp d n1 vvn, pc-acp vbi j pp-f n1 cc n1, vbz j; pn31 vbz av-j dt j n1, cst vvz c-crq pns31 vhz dx n1.
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10890
This doth enhance and accent the Sin, and make it heinous. Vse I. It condemns the Church of Rome, who allow the Sin of Fornication and Adultery.
This does enhance and accent the since, and make it heinous. Use I. It condemns the Church of Rome, who allow the since of Fornication and Adultery.
d vdz vvi cc n1 dt n1, cc vvi pn31 j. vvb pns11. pn31 vvz dt n1 pp-f np1, r-crq vvb dt n1 pp-f n1 cc n1.
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10891
They suffer not their Priests to marry, but they may have their Curtizans.
They suffer not their Priests to marry, but they may have their Courtesans.
pns32 vvb xx po32 n2 pc-acp vvi, cc-acp pns32 vmb vhi po32 n2.
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10892
The worst kind of Uncleanness, Incest with the nearest of Kin, is dispens'd with for Money.
The worst kind of Uncleanness, Incest with the nearest of Kin, is dispensed with for Money.
dt js n1 pp-f n1, n1 p-acp dt js pp-f n1, vbz vvn p-acp p-acp n1.
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10893
It was once said of Rome, — Vrbs est jam tota Lupanar, — " Rome was become a Common Stews. And no wonder,
It was once said of Room, — Urbs est jam tota Lupanar, — " Room was become a Common Stews. And no wonder,
pn31 vbds a-acp vvn pp-f vvi, — np1 fw-la fw-la fw-la np1, — " n1 vbds vvn dt j n2. cc dx n1,
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10894
when the Pope could, for a Sum of Money, give them a License and Patent to commit Uncleanness;
when the Pope could, for a Sum of Money, give them a License and Patent to commit Uncleanness;
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10895
and if the Patent were not enough, he would give them a Pardon. Many of the Papists judge Fornication Venial. God condemns the very Lusting, Mat. 5.28.
and if the Patent were not enough, he would give them a Pardon. Many of the Papists judge Fornication Venial. God condemns the very Lusting, Mathew 5.28.
cc cs dt n1 vbdr xx av-d, pns31 vmd vvi pno32 dt n1. av-d pp-f dt njp2 vvb n1 j. np1 vvz dt j j-vvg, np1 crd.
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10896
If God condemns the Thought, how dare they allow the Fact of Fornication? You see what a Cage of Unclean Birds the Church of Rome is.
If God condemns the Thought, how Dare they allow the Fact of Fornication? You see what a Cage of Unclean Birds the Church of Room is.
cs np1 vvz dt vvd, q-crq vvb pns32 vvb dt n1 pp-f n1? pn22 vvb r-crq dt n1 pp-f j-u n2 dt n1 pp-f vvb vbz.
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10897
They call themselves the Holy Catholick Church. But how can they be Holy, who are so steep'd and parboil'd in Fornication, Incest, Sodomy, and all manner of Uncleanness.
They call themselves the Holy Catholic Church. But how can they be Holy, who Are so steeped and parboiled in Fornication, Incest, Sodomy, and all manner of Uncleanness.
pns32 vvb px32 dt j njp n1. cc-acp q-crq vmb pns32 vbb j, r-crq vbr av vvn cc vvn p-acp n1, n1, n1, cc d n1 pp-f n1.
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and Thievery would cease, if it were not encouraged by the Receiver.
and Thievery would cease, if it were not encouraged by the Receiver.
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Vse II. It is matter of Lamentation to see this Commandment so slighted and violated among us.Use II It is matter of Lamentation to see this Commandment so slighted and violated among us.
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10899
Adultery is the reigning Sin of the Times. Hos. 7.4. They are all Adulterers, as an Oven heated by the Baker.
Adultery is the reigning since of the Times. Hos. 7.4. They Are all Adulterers, as an Oven heated by the Baker.
n1 vbz dt j-vvg n1 pp-f dt n2. np1 crd. pns32 vbr d n2, c-acp dt n1 vvn p-acp dt n1.
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10900
The time of King Henry the 8 th was called the Golden Age, but this may be called the Vnclean Age, wherein Whore-hunting is common. Ezek. 24.13. In your Filthiness is Lewdness.
The time of King Henry the 8 that was called the Golden Age, but this may be called the Unclean Age, wherein Whore-hunting is Common. Ezekiel 24.13. In your Filthiness is lewdness.
dt n1 pp-f n1 np1 dt crd cst vbds vvn dt j n1, p-acp d vmb vbi vvn dt j-u n1, c-crq j vbz j. np1 crd. p-acp po22 n1 vbz n1.
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10901
Luther tells of one who said, If he might but satisfie his Lust, and be carried from one Whore-house to another, he would desire no other Heaven.Luther tells of one who said, If he might but satisfy his Lust, and be carried from one Whorehouse to Another, he would desire no other Heaven.
np1 vvz pp-f pi r-crq vvd, cs pns31 vmd cc-acp vvi po31 n1, cc vbi vvn p-acp crd n1 p-acp j-jn, pns31 vmd vvi dx j-jn n1.
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10902
Afterwards he breathed out his Soul betwixt two notorious Strumpets.
Afterwards he breathed out his Soul betwixt two notorious Strumpets.
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10903
This is to be the right Seed of Adam, to love the Forbidden-Fruit, to love to drink of Stollen Waters. Ezek. 8.8, 9. Son of Man, dig in the Wall;
This is to be the right Seed of Adam, to love the Forbidden-Fruit, to love to drink of Stolen Waters. Ezekiel 8.8, 9. Son of Man, dig in the Wall;
d vbz pc-acp vbi dt j-jn n1 pp-f np1, pc-acp vvi dt n1, pc-acp vvi pc-acp vvi pp-f vvn n2. np1 crd, crd n1 pp-f n1, vvb p-acp dt n1;
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10904
and when I had digged, behold a Door; and he said, Go in and behold the wicked Abominations that they do here. and when I had dug, behold a Door; and he said, Go in and behold the wicked Abominations that they do Here.
cc c-crq pns11 vhd vvn, vvb dt n1; cc pns31 vvd, vvb p-acp cc vvi dt j n2 cst pns32 vdb av.
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10905
Could we, as the Prophet, dig in the Walls of many Houses, what vile Abominations should we see there!
Could we, as the Prophet, dig in the Walls of many Houses, what vile Abominations should we see there!
vmd pns12, c-acp dt n1, vvb p-acp dt n2 pp-f d n2, r-crq j n2 vmd pns12 vvi a-acp!
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10906
In some Chambers we might see Fornication, dig further and see Adultery, dig further and we might see Incest, &c. And may not the Lord go from his Sanctuary? As Ezek. 8.6. Seest thou the great Abominations that the House of Israel committeth, that I should go far off from my Sanctuary.
In Some Chambers we might see Fornication, dig further and see Adultery, dig further and we might see Incest, etc. And may not the Lord go from his Sanctuary? As Ezekiel 8.6. See thou the great Abominations that the House of Israel Committeth, that I should go Far off from my Sanctuary.
p-acp d n2 pns12 vmd vvi n1, vvb av-jc cc vvb n1, vvb av-jc cc pns12 vmd vvi n1, av cc vmb xx dt n1 vvb p-acp po31 n1? p-acp np1 crd. vv2 pns21 dt j n2 cst dt n1 pp-f np1 vvz, cst pns11 vmd vvi av-j a-acp p-acp po11 n1.
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10907
God might remove his Gospel, and then we might write Ichabod on the Nation, The Glory is departed. Let us mourn for what we cannot reform. Vse III. It exhorts us to keep our selves from this Sin of Adultery.
God might remove his Gospel, and then we might write ichabod on the nation, The Glory is departed. Let us mourn for what we cannot reform. Use III. It exhorts us to keep our selves from this since of Adultery.
np1 vmd vvi po31 n1, cc av pns12 vmd vvi np1 p-acp dt n1, dt n1 vbz vvn. vvb pno12 vvi p-acp r-crq pns12 vmbx vvi. vvb np1. pn31 vvz pno12 pc-acp vvi po12 n2 p-acp d n1 pp-f n1.
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10908
Let every Man have his own Wife, saith Paul, 1 Cor. 7.2. Not his Concubine, not his Curtezan.Let every Man have his own Wife, Says Paul, 1 Cor. 7.2. Not his Concubine, not his Courtesan.
vvb d n1 vhb po31 d n1, vvz np1, crd np1 crd. xx po31 n1, xx po31 n1.
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10909
Now that I may deterr you from Adultery, let me show you the great Evil of it.
Now that I may deter you from Adultery, let me show you the great Evil of it.
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10910
First, It is a thievish Sin. Adultery is the highest sort of Theft.First, It is a thievish Sin. Adultery is the highest sort of Theft.
ord, pn31 vbz dt j np1 n1 vbz dt js n1 pp-f n1.
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10911
The Adulterer steals from his Neighbour that which is more than his Goods and Estate, he steals away his Wife from him, who is Flesh of his Flesh.
The Adulterer steals from his Neighbour that which is more than his Goods and Estate, he steals away his Wife from him, who is Flesh of his Flesh.
dt n1 vvz p-acp po31 n1 cst r-crq vbz av-dc cs po31 n2-j cc n1, pns31 vvz av po31 n1 p-acp pno31, r-crq vbz n1 pp-f po31 n1.
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10912
Secondly, Adultery debaseth a Person, it makes him resemble the Beasts. Therefore the Adulterer is described like an Horse neighing. Ier. 5.8. Every one neighed after his Neighbours Wife. Nay, this is worse than bruitish;Secondly, Adultery debaseth a Person, it makes him resemble the Beasts. Therefore the Adulterer is described like an Horse neighing. Jeremiah 5.8. Every one neighed After his Neighbours Wife. Nay, this is Worse than brutish;
ord, n1 vvz dt n1, pn31 vvz pno31 vvi dt n2. av dt n1 vbz vvn av-j dt n1 vvg. np1 crd. d crd vvd p-acp po31 ng1 n1. uh, d vbz jc cs j;
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10913
for some Creatures that are void of Reason, yet by the Instinct of Nature observe a kind of Decorum, or Chastity.
for Some Creatures that Are void of Reason, yet by the Instinct of Nature observe a kind of Decorum, or Chastity.
p-acp d n2 cst vbr j pp-f n1, av p-acp dt n1 pp-f n1 vvb dt n1 pp-f n1, cc n1.
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10914
The Turtle-Dove is a chaste Creature, and keeps to it's Mate. The Stork, where-ever he flies, comes in no Nest but his own.
The Turtle-Dove is a chaste Creature, and keeps to it's Mate. The Stork, wherever he flies, comes in no Nest but his own.
dt n1 vbz dt j n1, cc vvz pc-acp pn31|vbz n1. dt n1, j pns31 vvz, vvz p-acp dx n1 p-acp po31 d.
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10915
Naturalists write, if a Stork leaving his own Mate joyneth with any other, all the rest of the Storks fall upon him,
Naturalists write, if a Stork leaving his own Mate Joineth with any other, all the rest of the Storks fallen upon him,
n2 vvb, cs dt n1 vvg po31 d n1 vvz p-acp d n-jn, d dt n1 pp-f dt n2 vvb p-acp pno31,
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10916
and pull his Feathers from him. Adultery is worse than Bruitish, it degrades a Person of his Honour.
and pull his Feathers from him. Adultery is Worse than Brutish, it degrades a Person of his Honour.
cc vvi po31 n2 p-acp pno31. n1 vbz jc cs j, pn31 n2 dt n1 pp-f po31 n1.
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10917
Thirdly, Adultery doth pollute and befilthy a Person. The Devil is call'd an Vnclean Spirit, Luke 11.24. The Adulterer is the Devils First-born; he is unclean; he is a moving Quagmire;Thirdly, Adultery does pollute and befilthy a Person. The devil is called an Unclean Spirit, Lycia 11.24. The Adulterer is the Devils Firstborn; he is unclean; he is a moving Quagmire;
ord, n1 vdz vvi cc j dt n1. dt n1 vbz vvn dt j-u n1, av crd. dt n1 vbz dt ng1 j; pns31 vbz j; pns31 vbz dt j-vvg n1;
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10918
he is all over ulcerated with Sin:
he is all over ulcerated with since:
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10919
His Eyes sparkle with Lust, his Mouth fomes out Filth, his Heart burns like Mount Aetna in unclean Desires:
His Eyes sparkle with Lust, his Mouth fomes out Filth, his Heart burns like Mount Aetna in unclean Desires:
png31 n2 vvb p-acp n1, po31 n1 fw-la av n1, po31 n1 vvz av-j vvi np1 p-acp j n2:
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10920
He is so Filthy, that if he die in this Sin, all the Flames of Hell will never purge away his Uncleanness.
He is so Filthy, that if he die in this since, all the Flames of Hell will never purge away his Uncleanness.
pns31 vbz av j, cst cs pns31 vvb p-acp d n1, d dt n2 pp-f n1 vmb av-x vvi av po31 n1.
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And as for the Adulteress, who can paint her black enough? The Scripture calls her a deep Ditch, Prov. 23.27. She is a Common-shore. Whereas a Believer, his Body is a Living Temple, and his Soul a little Heaven, bespangled with the Graces as so many little Stars.
And as for the Adulteress, who can paint her black enough? The Scripture calls her a deep Ditch, Curae 23.27. She is a Common shore. Whereas a Believer, his Body is a Living Temple, and his Soul a little Heaven, bespangled with the Graces as so many little Stars.
cc c-acp p-acp dt n1, r-crq vmb vvi po31 j-jn av-d? dt n1 vvz pno31 dt j-jn n1, np1 crd. pns31 vbz dt n1. cs dt n1, po31 n1 vbz dt j-vvg n1, cc po31 n1 dt j n1, vvn p-acp dt n2 c-acp av d j n2.
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The Body of an Harlot is a walking Dunghil, and her Soul a lesser Hell. Fourthly, Adultery is destructive to the Body. Prov. 5.11. And thou mourn at last, when thy Flesh and thy Body is consumed. It brings into a Consumption.
The Body of an Harlot is a walking Dunghill, and her Soul a lesser Hell. Fourthly, Adultery is destructive to the Body. Curae 5.11. And thou mourn At last, when thy Flesh and thy Body is consumed. It brings into a Consumption.
dt n1 pp-f dt n1 vbz dt j-vvg n1, cc po31 n1 dt jc n1. ord, n1 vbz j p-acp dt n1. np1 crd. cc pns21 vvi p-acp ord, c-crq po21 n1 cc po21 n1 vbz vvn. pn31 vvz p-acp dt n1.
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Uncleanness turns the Body into an Hospital ; it wastes the Radical Moisture, rots the Skull, eats the Beauty of the Face.
Uncleanness turns the Body into an Hospital; it wastes the Radical Moisture, rots the Skull, eats the Beauty of the Face.
n1 vvz dt n1 p-acp dt n1; pn31 vvz dt j n1, vvz dt n1, vvz dt n1 pp-f dt n1.
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10924
As the Flame wastes the Candle, so the Fire of Lust consumes the Bones. The Adulterer hastens his own Death. Prov. 7.23. Till a Dart strike through his Liver.
As the Flame wastes the Candle, so the Fire of Lust consumes the Bones. The Adulterer hastens his own Death. Curae 7.23. Till a Dart strike through his Liver.
p-acp dt n1 vvz dt n1, av dt n1 pp-f n1 vvz dt n2. dt n1 vvz po31 d n1. np1 crd. p-acp dt n1 vvb p-acp po31 n1.
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The Romans had their Funerals at the Gate of Venus Temple, to signify that Lust brings Death. Venus is Lust. The Romans had their Funerals At the Gate of Venus Temple, to signify that Lust brings Death. Venus is Lust.
dt np1 vhd po32 n2 p-acp dt n1 pp-f np1 n1, pc-acp vvi d n1 vvz n1. np1 vbz n1.
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Fifthly, Adultery is a Purgatory to the Purse, as it wastes the Body so the Estate. Prov. 6.26. By the means of a Whorish Woman a Man is brought to a piece of Bread. Fifthly, Adultery is a Purgatory to the Purse, as it wastes the Body so the Estate. Curae 6.26. By the means of a Whorish Woman a Man is brought to a piece of Bred.
ord, n1 vbz dt n1 p-acp dt n1, c-acp pn31 vvz dt n1 av dt n1. np1 crd. p-acp dt n2 pp-f dt j n1 dt n1 vbz vvn p-acp dt n1 pp-f n1.
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10927
Whores are the Devil's Horseleeches, Spunges that will soon suck in all ones Money. The Prodigal had soon spent his Portion when once he fell among Harlots, Luke 15.30.
Whores Are the Devil's Horseleeches, Sponges that will soon suck in all ones Money. The Prodigal had soon spent his Portion when once he fell among Harlots, Lycia 15.30.
n2 vbr dt ng1 n2, n2 cst vmb av vvi p-acp d pig n1. dt n-jn vhd av vvn po31 n1 c-crq a-acp pns31 vvd p-acp n2, av crd.
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10928
King Edward the Third's Concubine, when he lay a dying, got all she could from him,
King Edward the Third's Concubine, when he lay a dying, god all she could from him,
n1 np1 dt ord n1, c-crq pns31 vvd dt j-vvg, vvd d pns31 vmd p-acp pno31,
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10929
and pluck'd the Rings off his Fingers, and so left him. He that lives in Luxury dies in Beggery.
and plucked the Rings off his Fingers, and so left him. He that lives in Luxury die in Beggary.
cc vvd dt n2 a-acp po31 n2, cc av vvd pno31. pns31 cst vvz p-acp n1 vvz p-acp n1.
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10930
Sixthly, Adultery blots and eclipseth the Name. Prov. 6.33. Whoso committeth Adultery with a Woman, a wound and dishonour shall he get, and his Reproach shall not be wiped away. Sixthly, Adultery blots and Eclipseth the Name. Curae 6.33. Whoso Committeth Adultery with a Woman, a wound and dishonour shall he get, and his Reproach shall not be wiped away.
j, n1 n2 cc vvz dt n1. np1 crd. r-crq vvz n1 p-acp dt n1, dt n1 cc n1 vmb pns31 vvi, cc po31 n1 vmb xx vbi vvn av.
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Some while they get Wounds get Honour. The Soldiers Wounds are full of Honour. The Martyrs Wounds for Christ are full of Honour:
some while they get Wounds get Honour. The Soldiers Wounds Are full of Honour. The Martyrs Wounds for christ Are full of Honour:
d n1 pns32 vvb n2 vvi n1. dt n2 n2 vbr j pp-f n1. dt ng1 n2 p-acp np1 vbr j pp-f n1:
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These get Honour while they get Wounds: But the Adulterer gets Wounds in his Name, but no Honour.
These get Honour while they get Wounds: But the Adulterer gets Wounds in his Name, but no Honour.
d vvb n1 cs pns32 vvb n2: cc-acp dt n1 vvz n2 p-acp po31 n1, cc-acp dx n1.
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10933
His Reproach shall not be wiped away. The Wounds of the Name no Physician can heal.His Reproach shall not be wiped away. The Wounds of the Name no physician can heal.
po31 n1 vmb xx vbi vvn av. dt n2 pp-f dt n1 dx n1 vmb vvi.
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10934
The Adulterer, when he is dead, his Shame lives. When his Body rots under ground, his Name rots above ground.
The Adulterer, when he is dead, his Shame lives. When his Body rots under ground, his Name rots above ground.
dt n1, c-crq pns31 vbz j, po31 n1 vvz. c-crq po31 n1 vvz p-acp n1, po31 n1 vvz p-acp n1.
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10935
His base-born Children will be the Living Monuments of his Shame. Seventhly, This Sin doth much eclipse the Light of Reason ;
His baseborn Children will be the Living Monuments of his Shame. Seventhly, This since does much eclipse the Light of Reason;
po31 j n2 vmb vbi dt j-vvg n2 pp-f po31 n1. crd, d n1 vdz d vvi dt n1 pp-f n1;
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10936
it steals away the Understanding, it stupifies the Heart. Hos. 4.11. Whoredom takes away the Heart:
it steals away the Understanding, it stupifies the Heart. Hos. 4.11. Whoredom Takes away the Heart:
pn31 vvz av dt n1, pn31 vvz dt n1. np1 crd. n1 vvz av dt n1:
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10937
It eats out all Heart for good. Solomon besotted himself with Women, and they enticed him to Idolatry.
It eats out all Heart for good. Solomon besotted himself with Women, and they enticed him to Idolatry.
pn31 vvz av d n1 p-acp j. np1 vvn px31 p-acp n2, cc pns32 vvd pno31 p-acp n1.
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10938
Eighthly, This Sin of Adultery ushers in Temporal Iudgments. The Mosaical Law made Adultery Death, Lev. 20.10. The Adulterer and the Adulteress shall surely be put to Death: Eighthly, This since of Adultery ushers in Temporal Judgments. The Mosaical Law made Adultery Death, Lev. 20.10. The Adulterer and the Adulteress shall surely be put to Death:
j, d n1 pp-f n1 vvz p-acp j n2. dt j n1 vvd n1 n1, np1 crd. dt n1 cc dt n1 vmb av-j vbi vvn p-acp n1:
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10939
And the usual Death was Stoning, Deut. 22.24. The Saxons commanded the Persons taken in this Sin to be burnt.
And the usual Death was Stoning, Deuteronomy 22.24. The Saxons commanded the Persons taken in this since to be burned.
cc dt j n1 vbds np1, np1 crd. dt np1 vvd dt n2 vvn p-acp d n1 pc-acp vbi vvn.
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10940
The Romans caused their Heads to be stricken off. This Sin, like a Scorpion, carries a Sting in the Tail of it.
The Romans caused their Heads to be stricken off. This since, like a Scorpion, carries a Sting in the Tail of it.
dt np1 vvd po32 n2 pc-acp vbi vvn a-acp. d n1, av-j dt n1, vvz dt n1 p-acp dt n1 pp-f pn31.
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10941
The Adultery of Paris and Helena a beautiful Strumpet, ended in the Ruin of Troy, and was the Death both of Paris and Helena. Iealousie is the rage of a Man ;
The Adultery of paris and Helena a beautiful Strumpet, ended in the Ruin of Troy, and was the Death both of paris and Helena. Jealousy is the rage of a Man;
dt n1 pp-f np1 cc np1 dt j n1, vvn p-acp dt n1 pp-f np1, cc vbds dt n1 av-d pp-f np1 cc np1. n1 vbz dt n1 pp-f dt n1;
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10942
and the Adulterer is oft killed in the Act of his Sin. Adultery cost Otho the Emperor and Pope Sixtus the Fourth their Lives.
and the Adulterer is oft killed in the Act of his Sin. Adultery cost Otho the Emperor and Pope Sixtus the Fourth their Lives.
cc dt n1 vbz av vvn p-acp dt n1 pp-f po31 np1 n1 vvb np1 dt n1 cc n1 np1 dt ord po32 n2.
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10943
Laeta venire Venus tristis abire solet.
Laeta venire Venus tristis abire Solent.
np1 n1 np1 fw-la fw-la n1.
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10944
I have read of two Citizens in London, 1583. who defiling themselves with Adultery on the Lord's Day, were immediately struck dead with a Fire from Heaven.
I have read of two Citizens in London, 1583. who defiling themselves with Adultery on the Lord's Day, were immediately struck dead with a Fire from Heaven.
pns11 vhb vvn pp-f crd n2 p-acp np1, crd r-crq vvg px32 p-acp n1 p-acp dt ng1 n1, vbdr av-j vvn j p-acp dt n1 p-acp n1.
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10945
If all that were now guilty of this Sin should be punished in this manner, it would rain Fire again, as on Sodom.
If all that were now guilty of this since should be punished in this manner, it would rain Fire again, as on Sodom.
cs d cst vbdr av j pp-f d n1 vmd vbi vvn p-acp d n1, pn31 vmd vvi n1 av, c-acp p-acp np1.
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10946
Ninthly, Adultery, (without Repentance) damns the Soul. 1 Cor. 6.9. Neither Fornicators, nor Adulterers, nor Effeminate, shall enter into the Kingdom of God. Ninthly, Adultery, (without Repentance) damns the Soul. 1 Cor. 6.9. Neither Fornicators, nor Adulterers, nor Effeminate, shall enter into the Kingdom of God.
ord, n1, (p-acp n1) vvz dt n1 crd np1 crd. av-dx n2, ccx n2, ccx j, vmb vvi p-acp dt n1 pp-f np1.
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10947
The Fire of Lust brings to the Fire of Hell. Heb. 13.4. Whoremongers and Adulterers God will judge.
The Fire of Lust brings to the Fire of Hell. Hebrew 13.4. Whoremongers and Adulterers God will judge.
dt n1 pp-f n1 vvz p-acp dt n1 pp-f n1. np1 crd. n2 cc n2 np1 vmb vvi.
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10948
Tho Men may neglect to judge them, yet God will judge them. — But, will not God judge all other Sinners? Yes.
Though Men may neglect to judge them, yet God will judge them. — But, will not God judge all other Sinners? Yes.
cs n2 vmb vvi pc-acp vvi pno32, av np1 vmb vvi pno32. — cc-acp, vmb xx np1 vvi d j-jn n2? uh.
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10949
Why then doth the Apostle say, Whoremongers and Adulterers God will judge ? The meaning is, (1.) He will judge them assuredly ;
Why then does the Apostle say, Whoremongers and Adulterers God will judge? The meaning is, (1.) He will judge them assuredly;
uh-crq av vdz dt n1 vvb, n2 cc n2 np1 vmb vvi? dt n1 vbz, (crd) pns31 vmb vvi pno32 av-vvn;
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10950
they shall not escape the Hand of Justice. (2.) He will punish them severely, 2 Pet. 2.10.
they shall not escape the Hand of justice. (2.) He will Punish them severely, 2 Pet. 2.10.
pns32 vmb xx vvi dt n1 pp-f n1. (crd) pns31 vmb vvi pno32 av-j, crd np1 crd.
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10951
The Lord knoweth how to reserve the Vnjust to the Day of Iudgment to be punish'd, The Lord Knoweth how to reserve the Unjust to the Day of Judgement to be punished,
dt n1 vvz c-crq pc-acp vvi dt j p-acp dt n1 pp-f n1 pc-acp vbi vvn,
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10952
but chiefly them that walk in the Lust of Vncleanness. The Harlot's Breast keeps from Abraham 's Bosom.but chiefly them that walk in the Lust of Uncleanness. The Harlot's Breast keeps from Abraham is Bosom.
cc-acp av-jn pno32 cst vvb p-acp dt n1 pp-f n1. dt ng1 n1 vvz p-acp np1 vbz n1.
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10953
Momentaneum est quod delectat Aeternum, q. d.Momentaneous est quod delectat Aeternum, q. worser.
np1 fw-la fw-la fw-la fw-la, vvd. sy.
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10954
Cruciat. Who would for a Cup of Pleasure drink a Sea of Wrath? Prov. 9.18. Her Guests are in the depths of Hell. Cruciate. Who would for a Cup of Pleasure drink a Sea of Wrath? Curae 9.18. Her Guests Are in the depths of Hell.
n1. r-crq vmd p-acp dt n1 pp-f n1 vvi dt n1 pp-f n1? np1 crd. po31 n2 vbr p-acp dt n2 pp-f n1.
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10955
A wise Traveller when he comes to his Inn, tho many pleasant Dishes are set before him,
A wise Traveller when he comes to his Inn, though many pleasant Dishes Are Set before him,
dt j n1 c-crq pns31 vvz p-acp po31 n1, cs d j n2 vbr vvn p-acp pno31,
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10956
yet he forbears to taste, because of the Reckoning which will be brought in. We are here all Travellers to Ierusalem above;
yet he forbears to taste, Because of the Reckoning which will be brought in. We Are Here all Travellers to Ierusalem above;
av pns31 vvz pc-acp vvi, c-acp pp-f dt j-vvg r-crq vmb vbi vvn p-acp. pns12 vbr av d n2 p-acp np1 a-acp;
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10957
and tho many Baits of Temptation are set before us, yet we should forbear, and think of the reckoning which will be brought in at Death.
and though many Baits of Temptation Are Set before us, yet we should forbear, and think of the reckoning which will be brought in At Death.
cc cs d n2 pp-f n1 vbr vvn p-acp pno12, av pns12 vmd vvi, cc vvb pp-f dt n-vvg r-crq vmb vbi vvn p-acp p-acp n1.
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10958
With what Stomach could Dionisius eat his Dainties, when he imagined there was a naked Sword hung over his Head as he sat at Meat.
With what Stomach could Dionysius eat his Dainties, when he imagined there was a naked Sword hung over his Head as he sat At Meat.
p-acp r-crq n1 vmd np1 vvi po31 n2-j, c-crq pns31 vvd a-acp vbds dt j n1 vvn p-acp po31 n1 c-acp pns31 vvd p-acp n1.
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10959
While the Adulterer feeds on strange Flesh, the Sword of God's Justice hangs over his Head. Causinus speaks of a Tree that grows in Spain, that is of a sweet Smell,
While the Adulterer feeds on strange Flesh, the Sword of God's justice hangs over his Head. Causinus speaks of a Tree that grows in Spain, that is of a sweet Smell,
n1 dt n1 vvz p-acp j n1, dt n1 pp-f npg1 n1 vvz p-acp po31 n1 np1 vvz pp-f dt n1 cst vvz p-acp np1, cst vbz pp-f dt j n1,
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10960
and pleasant to the Taste, but the Juyice of it is poysonous. The Emblem of an Harlot;
and pleasant to the Taste, but the Juyice of it is poisonous. The Emblem of an Harlot;
cc j p-acp dt n1, cc-acp dt np1 pp-f pn31 vbz j. dt n1 pp-f dt n1;
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10961
she is perfum'd with Powders, and fair to look on, but poysonous and damnable to the Soul. Prov. 7.26. She hath cast down many wounded, yea, many strong Men have been slain by her.
she is perfumed with Powders, and fair to look on, but poisonous and damnable to the Soul. Curae 7.26. She hath cast down many wounded, yea, many strong Men have been slave by her.
pns31 vbz vvn p-acp n2, cc j pc-acp vvi a-acp, cc-acp j cc j p-acp dt n1 np1 crd. pns31 vhz vvn a-acp d j-vvn, uh, d j n2 vhb vbn vvn p-acp pno31.
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10962
Tenthly, The Adulterer doth not only wrong his own Soul, but doth what in him lies to destroy the Soul of another, and so kill two at once.Tenthly, The Adulterer does not only wrong his own Soul, but does what in him lies to destroy the Soul of Another, and so kill two At once.
ord, dt n1 vdz xx av-j vvi po31 d n1, cc-acp vdz q-crq p-acp pno31 vvz p-acp vvb dt n1 pp-f n-jn, cc av vvb crd p-acp a-acp.
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10963
And thus the Adulterer is worse than the Thief.
And thus the Adulterer is Worse than the Thief.
cc av dt n1 vbz jc cs dt n1.
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10964
For suppose a Thief Rob a Man, yea, take away his Life, yet that Man's Soul may be happy, he may go to Heaven,
For suppose a Thief Rob a Man, yea, take away his Life, yet that Man's Soul may be happy, he may go to Heaven,
p-acp vvb dt n1 vvb dt n1, uh, vvb av po31 n1, av cst ng1 n1 vmb vbi j, pns31 vmb vvi p-acp n1,
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10965
as well as if he had died in his Bed. But he who commits Adultery endangers the Soul of another,
as well as if he had died in his Bed But he who commits Adultery endangers the Soul of Another,
c-acp av c-acp cs pns31 vhd vvn p-acp po31 n1 p-acp pns31 r-crq vvz n1 vvz dt n1 pp-f n-jn,
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10966
and deprives her of Salvation so far as in him lies.
and deprives her of Salvation so Far as in him lies.
cc vvz pno31 pp-f n1 av av-j c-acp p-acp pno31 vvz.
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10967
Now, what a fearful thing is it to be an Instrument to draw another to Hell.
Now, what a fearful thing is it to be an Instrument to draw Another to Hell.
av, q-crq dt j n1 vbz pn31 pc-acp vbi dt n1 pc-acp vvi j-jn p-acp n1.
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10968
Eleventhly, The Adulterer is abhorr'd of God. Prov. 22.14. The mouth of a strange Woman is a deep Pit: Eleventhly, The Adulterer is abhorred of God. Curae 22.14. The Mouth of a strange Woman is a deep Pit:
ord, dt n1 vbz vvn pp-f np1. np1 crd. dt n1 pp-f dt j n1 vbz dt j-jn n1:
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10969
he who is abhorred of the Lord shall fall therein. he who is abhorred of the Lord shall fallen therein.
pns31 r-crq vbz vvn pp-f dt n1 vmb vvi av.
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10970
What can be worse than to be abhorr'd of God? God may be angry with his own Children;
What can be Worse than to be abhorred of God? God may be angry with his own Children;
q-crq vmb vbi jc cs pc-acp vbi vvn pp-f np1? np1 vmb vbi j p-acp po31 d n2;
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10971
but for God to Abhor a Man, it is the highest Degree of Hatred. Quest. But how doth the Lord show his abhorring of the Adulterer?
but for God to Abhor a Man, it is the highest Degree of Hatred. Quest. But how does the Lord show his abhorring of the Adulterer?
cc-acp c-acp np1 p-acp vvb dt n1, pn31 vbz dt js n1 pp-f n1. n1. cc-acp q-crq vdz dt n1 vvb po31 vvg pp-f dt n1?
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11068
This Consideration may make all fearful of this Sin; None that go to her return again. Soft Pleasures harden the Heart.
This Consideration may make all fearful of this since; None that go to her return again. Soft Pleasures harden the Heart.
d n1 vmb vvi d j pp-f d n1; pix cst vvb p-acp po31 n1 av. j n2 vvi dt n1.
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10972
Answ. In giving him up to a Reprobate Mind and a Seared Conscience, Rom. 1.26. And now he is in such a condition that he cannot repent.Answer In giving him up to a Reprobate Mind and a Seared Conscience, Rom. 1.26. And now he is in such a condition that he cannot Repent.
np1 p-acp vvg pno31 a-acp p-acp dt j-jn n1 cc dt vvn n1, np1 crd. cc av pns31 vbz p-acp d dt n1 cst pns31 vmbx vvi.
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10973
This is to be abhorred of God:
This is to be abhorred of God:
d vbz pc-acp vbi vvn pp-f np1:
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10974
Such a Person stands upon the Threshold of Hell, and when Death gives him a Jog he tumbles in.
Such a Person Stands upon the Threshold of Hell, and when Death gives him a Jog he tumbles in.
d dt n1 vvz p-acp dt n1 pp-f n1, cc c-crq n1 vvz pno31 dt vvb pns31 vvz p-acp.
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10975
All which may sound a Retreat in our Ears, and call us off from the pursuit of so damnable a Sin as Uncleanness.
All which may found a Retreat in our Ears, and call us off from the pursuit of so damnable a since as Uncleanness.
av-d r-crq vmb vvi dt n1 p-acp po12 n2, cc vvb pno12 a-acp p-acp dt n1 pp-f av j dt n1 p-acp n1.
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10976
I will conclude with two Scriptures, Prov. 5.8. Come not nigh the Door of her House. Prov. 7.27. Her House is the way to Hell.
I will conclude with two Scriptures, Curae 5.8. Come not High the Door of her House. Curae 7.27. Her House is the Way to Hell.
pns11 vmb vvi p-acp crd n2, np1 crd. vvb xx av-j dt n1 pp-f po31 n1. np1 crd. po31 n1 vbz dt n1 p-acp n1.
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Twelfthly, Adultery is a Sower of Discord : It destroyes Peace and Love, the two best Flowers which grow in a Family.Twelfthly, Adultery is a Sour of Discord: It Destroys Peace and Love, the two best Flowers which grow in a Family.
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Adultery sets Husband against Wife, and Wife against Husband, and so it causeth the Ioynts of the same Body to smite one against another.
Adultery sets Husband against Wife, and Wife against Husband, and so it Causes the Joints of the same Body to smite one against Another.
n1 vvz n1 p-acp n1, cc n1 p-acp n1, cc av pn31 vvz dt n2 pp-f dt d n1 pc-acp vvi pi p-acp n-jn.
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And this Division in a Family works Confusion: For an House divided against it self cannot stand, Luke 11.17. Omne divisibile est corruptibile. Quest.
And this Division in a Family works Confusion: For an House divided against it self cannot stand, Lycia 11.17. Omne divisibile est corruptibile. Quest.
cc d n1 p-acp dt n1 vvz n1: c-acp dt n1 vvn p-acp pn31 n1 vmbx vvi, av crd. fw-la fw-la fw-la fw-la. n1.
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How may we abstain from this Sin of Adultery? How may we abstain from this since of Adultery?
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Resp. I shall lay down some Directions, by way of Antidote, to keep you from being infected with this Sin.Resp. I shall lay down Some Directions, by Way of Antidote, to keep you from being infected with this Sin.
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(1.) Come not into the Company of a Whorish Woman, avoid her House as a Seaman doth a Rock. Prov. 5.8. Come not near the Door of her House.
(1.) Come not into the Company of a Whorish Woman, avoid her House as a Seaman does a Rock. Curae 5.8. Come not near the Door of her House.
(crd) vvb xx p-acp dt n1 pp-f dt j n1, vvb po31 n1 p-acp dt n1 vdz dt n1. np1 crd. vvb xx av-j dt n1 pp-f po31 n1.
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He who would not have the Plague, must not come near Houses infected. Every Whore-house hath the Plague in it.
He who would not have the Plague, must not come near Houses infected. Every Whorehouse hath the Plague in it.
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Beware of the occasion of Sin:
Beware of the occasion of since:
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To venture upon the occasion of Sin, and then pray, Lead us not into Temptation, is,
To venture upon the occasion of since, and then pray, Led us not into Temptation, is,
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as if one should put his Finger in the Candle, and then pray that it may not be burnt.
as if one should put his Finger in the Candle, and then pray that it may not be burned.
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(2.) Look to your Eyes. Much Sin comes in by the Eye. 2 Pet. 2.14. Having Eyes full of Adultery.
(2.) Look to your Eyes. Much since comes in by the Eye. 2 Pet. 2.14. Having Eyes full of Adultery.
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The Eye tempts the Fancy, and the Fancy works upon the Heart.
The Eye tempts the Fancy, and the Fancy works upon the Heart.
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A wanton amorous Eye may usher in Sin. Eve first saw the Tree of Knowledge, and then she took, Gen. 3.6.
A wanton Amoros Eye may usher in Sin. Eve First saw the Tree of Knowledge, and then she took, Gen. 3.6.
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First she looked, and then she loved ; NONLATINALPHABET. The Eye oft sets the Heart on Fire: Therefore Iob laid a Law upon his Eyes. Iob 31.1.
First she looked, and then she loved;. The Eye oft sets the Heart on Fire: Therefore Job laid a Law upon his Eyes. Job 31.1.
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I made a Covenant with my Eyes, why then should I think upon a Maid? Democritus the Philosopher pluck'd out his Eyes,I made a Covenant with my Eyes, why then should I think upon a Maid? Democritus the Philosopher plucked out his Eyes,
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because he would not be tempted with vain Objects: The Scripture doth not bid us do so, but set a Watch before our Eyes.
Because he would not be tempted with vain Objects: The Scripture does not bid us do so, but Set a Watch before our Eyes.
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(3.) Look to your Lips. Take heed of any unseemly Word that may enkindle unclean Thoughts in your selves or others. 1 Cor. 15.33. Evil Communications corrupt good Manners.
(3.) Look to your Lips. Take heed of any unseemly Word that may enkindle unclean Thoughts in your selves or Others. 1 Cor. 15.33. Evil Communications corrupt good Manners.
(crd) n1 p-acp po22 n2 vvb n1 pp-f d j n1 cst vmb vvi j n2 p-acp po22 n2 cc n2-jn. crd np1 crd. j-jn n2 vvb j n2.
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Impure Discourse is the Bellows to blow up the Fire of Lust. Much Evil is conveyed to the Heart by the Tongue. Psal. 141.3. Set a watch, O Lord, before my mouth.
Impure Discourse is the Bellows to blow up the Fire of Lust. Much Evil is conveyed to the Heart by the Tongue. Psalm 141.3. Set a watch, Oh Lord, before my Mouth.
j n1 vbz dt n2 pc-acp vvi a-acp dt n1 pp-f n1. av-d j-jn vbz vvn p-acp dt n1 p-acp dt n1. np1 crd. vvb dt n1, uh n1, p-acp po11 n1.
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(4.) Look in a special manner to your Heart. Prov. 4.23. Keep thy Heart with all keeping.
(4.) Look in a special manner to your Heart. Curae 4.23. Keep thy Heart with all keeping.
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Every one hath a Tempter in his own Bosom. Matth. 15.19. Out of the Heart come Evil Thoughts.
Every one hath a Tempter in his own Bosom. Matthew 15.19. Out of the Heart come Evil Thoughts.
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And thinking of Sin makes way for the Act of Sin. Suppress the first Risings of Sin in your Heart.
And thinking of since makes Way for the Act of Sin. Suppress the First Risings of since in your Heart.
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As the Serpent, when Danger is near, keeps his Head: So keep your Heart, which is the Spring from whence all lustful Motions do proceed.
As the Serpent, when Danger is near, keeps his Head: So keep your Heart, which is the Spring from whence all lustful Motions do proceed.
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(5.) Look to your Attire. We read of the Attire of an Harlot, Prov. 7.10. A wanton Dress is a Provocation to Lust.
(5.) Look to your Attire. We read of the Attire of an Harlot, Curae 7.10. A wanton Dress is a Provocation to Lust.
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Curlings and Towrings of the Hair, a Painted Face, naked Breasts, are Allurements to Vanity. Where the Bush is hung out, People will go in and taste of the Liquor.
Curlings and Towrings of the Hair, a Painted Face, naked Breasts, Are Allurements to Vanity. Where the Bush is hung out, People will go in and taste of the Liquour.
n2-vvg cc n2 pp-f dt n1, dt j-vvn n1, j n2, vbr n2 p-acp n1. c-crq dt n1 vbz vvn av, n1 vmb vvi p-acp cc n1 pp-f dt n1.
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Hierom saith, Such as by their lascivious Attires endeavour to draw others to Lust, tho no Evil follow;Hieronymus Says, Such as by their lascivious Attires endeavour to draw Others to Lust, though no Evil follow;
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yet these Tempters shall be punished, because they offered Poyson to others, tho they would not drink.
yet these Tempters shall be punished, Because they offered Poison to Others, though they would not drink.
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(6.) Take heed of Evil Company. Serpunt vitia & in proximum quem { que } transiliunt.
(6.) Take heed of Evil Company. Serpent Vices & in Proximum Whom { que } transiliunt.
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Sin is a Disease very catching: since is a Disease very catching:
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One Man tempts another to sin, and hardens him in Sin. There are three Cords to draw Men to Adultery :
One Man tempts Another to since, and hardens him in Sin. There Are three Cords to draw Men to Adultery:
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The Inclination of the Heart, the Perswasion of Evil Company, and the Embraces of the Harlot;
The Inclination of the Heart, the Persuasion of Evil Company, and the Embraces of the Harlot;
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and this Three-fold Cord is not easily broken. Psal. 106.18. A Fire was kindled in their Company.
and this Threefold Cord is not Easily broken. Psalm 106.18. A Fire was kindled in their Company.
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I may allude to it, the Fire of Lust is kindled in bad Company.
I may allude to it, the Fire of Lust is kindled in bad Company.
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(7.) Beware of going to Plays. A Play-house is oft a Preface to a Whore-house.
(7.) Beware of going to Plays. A Playhouse is oft a Preface to a Whorehouse.
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Ludi praebent semina nequitiae. We are forbid to avoid all appearance of Evil :Ludi praebent semina nequitiae. We Are forbid to avoid all appearance of Evil:
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Are not Plays the appearance of Evil? Such Sights are there as are not fit to be beheld with chaste Eyes.
are not Plays the appearance of Evil? Such Sights Are there as Are not fit to be beheld with chaste Eyes.
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Both Fathers and Councils have shown their Dislike of going to Plays.
Both Father's and Councils have shown their Dislike of going to Plays.
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A Learned Divine observes, That many have on their Death-beds confessed with Tears, that the Pollution of their Bodies hath been occasioned by going to Plays.
A Learned Divine observes, That many have on their Deathbeds confessed with Tears, that the Pollution of their Bodies hath been occasioned by going to Plays.
dt j j-jn vvz, cst d vhb p-acp po32 n2 vvn p-acp n2, cst dt n1 pp-f po32 n2 vhz vbn vvn p-acp vvg p-acp vvz.
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(8.) Take heed of mix'd Dancing. Instrumenta luxuriae tripudia. From Dancing People come to Dalliance one with another, and from Dalliance to Uncleanness.
(8.) Take heed of mixed Dancing. Instrumenta Luxuriae tripudia. From Dancing People come to Dalliance one with Another, and from Dalliance to Uncleanness.
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There is, saith Calvin, for the most part some unchaste Behaviour in Dancing. Dances draw the Heart to Folly by wanton Gestures, by Unchaste Touches, by Lustful Looks.
There is, Says calvin, for the most part Some unchaste Behaviour in Dancing. Dances draw the Heart to Folly by wanton Gestures, by Unchaste Touches, by Lustful Looks.
pc-acp vbz, vvz np1, p-acp dt av-ds n1 d j n1 p-acp j-vvg. n2 vvb dt n1 p-acp n1 p-acp j-jn n2, p-acp j vvz, p-acp j vvz.
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St. Chrysostom did inveigh against mix'd Dancing in his Time.
Saint Chrysostom did inveigh against mixed Dancing in his Time.
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We read, saith he, of a Marriage-Feast, and of Virgins going before with Lamps, Matth. 25.7. but of Dancing there, we read not.
We read, Says he, of a Marriage-feast, and of Virgins going before with Lamps, Matthew 25.7. but of Dancing there, we read not.
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Many have been insnared by Dancing; as the Duke of Normandy, and others. Saltatio ad adulteras non ad pudicas pertinet.
Many have been Ensnared by Dancing; as the Duke of Normandy, and Others. Saltatio ad adulteras non ad pudicas pertinet.
av-d vhb vbn vvn p-acp j-vvg; c-acp dt n1 pp-f np1, cc n2-jn. fw-la fw-la n2-av fw-fr fw-la fw-la fw-la.
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Ambros. Chrysostom saith, Where Dancing is, there the Devil is: I speak chiefly of mix'd Dancing.
Ambos Chrysostom Says, Where Dancing is, there the devil is: I speak chiefly of mixed Dancing.
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And whereas we read of Dances in Scripture, Exod. 15. those were sober and modest.
And whereas we read of Dances in Scripture, Exod 15. those were Sobrium and modest.
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They were not mix'd Dances, but Pious and Religious, being usually accompanied with singing Praises to God.
They were not mixed Dances, but Pious and Religious, being usually accompanied with singing Praises to God.
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(9.) Take heed of Lascivious Books, and those Pictures that provoke to Lust. 1. Books. As the reading of Scripture doth stir up Love to God,
(9.) Take heed of Lascivious Books, and those Pictures that provoke to Lust. 1. Books. As the reading of Scripture does stir up Love to God,
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so reading of bad Books doth stir up the Mind to Wickedness.
so reading of bad Books does stir up the Mind to Wickedness.
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I could name one who publish'd a Book to the World full of effeminate, amorous and wanton Expressions;
I could name one who published a Book to the World full of effeminate, Amoros and wanton Expressions;
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before he died he was much troubled for it, and did burn that Book which did make so many burn in Lust. 2. And to Lascivious Books, I may add Lascivious Pictures, which bewitch the Eye,
before he died he was much troubled for it, and did burn that Book which did make so many burn in Lust. 2. And to Lascivious Books, I may add Lascivious Pictures, which bewitch the Eye,
c-acp pns31 vvd pns31 vbds av-d vvn p-acp pn31, cc vdd vvi d n1 r-crq vdd vvi av d n1 p-acp n1. crd cc p-acp j n2, pns11 vmb vvi j n2, r-crq vvb dt n1,
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and are the Incendiaries of Lust. They secretly convey Poyson to the Heart. Qui aspicit innocens aspectu fit nocens.
and Are the Incendiaries of Lust. They secretly convey Poison to the Heart. Qui aspicit Innocent aspectu fit Nocens.
cc vbr dt n2-j pp-f n1. pns32 av-jn vvi n1 p-acp dt n1. fw-la fw-la fw-la fw-la j fw-la.
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Popish Pictures are not more prone to stir up to Adultery, than unclean Pictures are to stir up to Concupiscence.
Popish Pictures Are not more prove to stir up to Adultery, than unclean Pictures Are to stir up to Concupiscence.
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(10.) Take heed of Excess in Diet. When Gluttony and Drunkenness lead the Van, Chambering and Wantonness bring up the Rear. Vinum fomentum libidinis ; any Wine inflames Lust:
(10.) Take heed of Excess in Diet. When Gluttony and drunkenness led the Van, Chambering and Wantonness bring up the Rear. Vinum Fomentum libidinis; any Wine inflames Lust:
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And Fulness of Bread is made the Cause of Sodom 's Uncleanness, Ezek. 16.49. The rankest Weeds grow out of the fattest Soil. Uncleanness proceeds from Excess. Ier. 5.8. When they were fed to the full, every one neighed after his Neighbours Wife.
And Fullness of Bred is made the Cause of Sodom is Uncleanness, Ezekiel 16.49. The rankest Weeds grow out of the Fattest Soil. Uncleanness proceeds from Excess. Jeremiah 5.8. When they were fed to the full, every one neighed After his Neighbours Wife.
cc n1 pp-f n1 vbz vvn dt n1 pp-f np1 vbz n1, np1 crd. dt js n2 vvb av pp-f dt js n1. n1 vvz p-acp n1. np1 crd. c-crq pns32 vbdr vvn p-acp dt j, d pi vvd p-acp po31 ng1 n1.
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Get the Golden Bridle of Temperance. God allows Recruits of Nature, and what may fit us the better for his Service; but beware of Surfeit.
Get the Golden Bridle of Temperance. God allows Recruits of Nature, and what may fit us the better for his Service; but beware of Surfeit.
vvb dt j n1 pp-f n1. np1 vvz np1 pp-f n1, cc q-crq vmb vvi pno12 dt jc p-acp po31 n1; cc-acp vvb pp-f n1.
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If Prayer will cast out the Devil, why may it not cast out those Lusts which come from the Devil?
If Prayer will cast out the devil, why may it not cast out those Lustiest which come from the devil?
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Excess in the Creature clouds the Mind, choaks good Affections, provokes Lust! St. Paul did NONLATINALPHABET, keep under his Body, 1 Cor. 9.27. The Flesh pampered is apt to rebell. Corpus impinguatum recalcitrat.
Excess in the Creature Clouds the Mind, chokes good Affections, provokes Lust! Saint Paul did, keep under his Body, 1 Cor. 9.27. The Flesh pampered is apt to rebel. Corpus impinguatum recalcitrat.
n1 p-acp dt n1 n2 dt n1, vvz j n2, vvz n1! n1 np1 vdd, vvb p-acp po31 n1, crd np1 crd. dt n1 j-vvn vbz j pc-acp vvi. fw-la fw-la fw-la.
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(11.) Take heed of Idleness. When a Man is out of a Calling, now he is fit to receive any Temptation.
(11.) Take heed of Idleness. When a Man is out of a Calling, now he is fit to receive any Temptation.
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We do not use to sow Seed in Fallow Ground: But the Devil sows most Seed of Temptation in such as lie sallow.
We do not use to sow Seed in Fallow Ground: But the devil Sovus most Seed of Temptation in such as lie sallow.
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Idleness is the Cause of Sodomy and Uncleanness, Ezek. 16.49.
Idleness is the Cause of Sodomy and Uncleanness, Ezekiel 16.49.
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When David was idle on the Top of his Leads, then he espied Bathsheba, and took her to him, 2 Sam. 11.4. Hierom gave his Friend this Counsel, to be always well employed in God's Vineyard, that when the Devil came he might have no leisure to listen to a Temptation.
When David was idle on the Top of his Leads, then he espied Bathsheba, and took her to him, 2 Sam. 11.4. Hieronymus gave his Friend this Counsel, to be always well employed in God's Vineyard, that when the devil Come he might have no leisure to listen to a Temptation.
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(12.) To avoid Fornication and Adultery, let every Man have a chaste entire Love to his own Wife. Ezekiel 's Wife was the Desire of his Eyes, chap. 24.16.
(12.) To avoid Fornication and Adultery, let every Man have a chaste entire Love to his own Wife. Ezekielem is Wife was the Desire of his Eyes, chap. 24.16.
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When Solomon had disswaded from strange Women, he prescribes a Remedy against it: Prov. 5.18. Rejoyce with the Wife of thy Youth.
When Solomon had dissuaded from strange Women, he prescribes a Remedy against it: Curae 5.18. Rejoice with the Wife of thy Youth.
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It is not the having a Wife, but the loving a Wife, makes a Man live Chastly.
It is not the having a Wife, but the loving a Wife, makes a Man live Chastely.
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He who loves his Wife, whom Solomon calls his Fountain, will not go abroad to drink of muddy poysoned Waters.
He who loves his Wife, whom Solomon calls his Fountain, will not go abroad to drink of muddy poisoned Waters.
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Pure Conjugal Love is a Gift of God, and comes from Heaven. This, like the Vestal Fire, must be cherished, that it do not go out.
Pure Conjugal Love is a Gift of God, and comes from Heaven. This, like the Vestal Fire, must be cherished, that it do not go out.
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He who loves not his Wife, is the likelyest Person to embrace the Bosom of a Stranger.
He who loves not his Wife, is the likeliest Person to embrace the Bosom of a Stranger.
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(13.) Labour to get the Fear of God into your Hearts. Prov. 16.6.
(13.) Labour to get the fear of God into your Hearts. Curae 16.6.
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By the Fear of the Lord Men depart from Evil. As the Banks keep out the Water,By the fear of the Lord Men depart from Evil. As the Banks keep out the Water,
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so the Fear of the Lord keeps out Uncleanness.
so the fear of the Lord keeps out Uncleanness.
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Such as want the Fear of God, want the Bridle that should check them from Sin. How did Ioseph keep from his Mistresses Temptation? The Fear of God pull'd him back. Gen. 39.9.
Such as want the fear of God, want the Bridle that should check them from Sin. How did Ioseph keep from his Mistress's Temptation? The fear of God pulled him back. Gen. 39.9.
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How should I do this great Wickedness and sin against God? St. Bernard calls Holy Fear Ianitor Animae, The Door-keeper of the Soul. As a Noble-man's Porter stands at the Door,How should I do this great Wickedness and since against God? Saint Bernard calls Holy fear Janitor Spirits, The Doorkeeper of the Soul. As a Nobleman's Porter Stands At the Door,
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and keeps out Vagrants, so the Fear of God stands and keeps out all sinful Temptations from entring.
and keeps out Vagrants, so the fear of God Stands and keeps out all sinful Temptations from entering.
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(14.) Get a Delight in the Word of God. Psal. 119.123. How sweet is thy Word to my taste!
(14.) Get a Delight in the Word of God. Psalm 119.123. How sweet is thy Word to my taste!
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Vse ult. If the Body must be kept pure from Defilement, much more the Soul of a Christian must be kept pure. Use ult. If the Body must be kept pure from Defilement, much more the Soul of a Christian must be kept pure.
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St. Chrysostom compares God's Word to a Garden. If we walk in this Garden, and suck Sweetness from the Flowers of the Promises, we shall never care to pluck the Forbidden Fruit. Sint castae deliciae meae Scripturae.
Saint Chrysostom compares God's Word to a Garden. If we walk in this Garden, and suck Sweetness from the Flowers of the Promises, we shall never care to pluck the Forbidden Fruit. Sint Castae Deliciae meae Scriptures.
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Aug. The Reason why Persons seek after unchaste sinful Pleasures, is, because they have no better.
Aug. The Reason why Persons seek After unchaste sinful Pleasures, is, Because they have no better.
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Caesar riding through a City, and seeing the Women play with Dogs and Parrots, said, Sure they have no Children. Caesar riding through a city, and seeing the Women play with Dogs and Parrots, said, Sure they have no Children.
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So they that sport with Harlots, it is because they have no better Pleasures.
So they that sport with Harlots, it is Because they have no better Pleasures.
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He that hath once tasted Christ in a Promise, is ravish'd with Delight, and how would he scorn a Motion to sin!
He that hath once tasted christ in a Promise, is ravished with Delight, and how would he scorn a Motion to since!
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Iob said, the Word was his appointed Food, Iob 23.12. No Wonder then he made a Covenant with his Eyes. Job said, the Word was his appointed Food, Job 23.12. No Wonder then he made a Covenant with his Eyes.
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(15.) If you would abstain from Adultery, use Serious Consideration. Consider, 1. God sees thee in the Act of Sin. He sees all thy Curtain-wickedness.
(15.) If you would abstain from Adultery, use Serious Consideration. Consider, 1. God sees thee in the Act of Sin. He sees all thy Curtain-wickedness.
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He is Totus Oculus, All Eye.
He is Totus Oculus, All Eye.
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Aug. The Clouds are no Canopy, the Night is no Curtain to hide thee from God's Eye.Aug. The Clouds Are no Canopy, the Night is no Curtain to hide thee from God's Eye.
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Thou canst not sin, but thy Judge looks on. Ier. 13.27. I have seen thy Adulteries and thy Neighings. Jer. 29.33. They have committed Adultery with their Neighbours Wives, even I know, and am a Witness, saith the Lord.
Thou Canst not sin, but thy Judge looks on. Jeremiah 13.27. I have seen thy Adulteries and thy Neighings. Jer. 29.33. They have committed Adultery with their Neighbours Wives, even I know, and am a Witness, Says the Lord.
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2. Few that are intangled in the Sin of Adultery recover out of the Snare. Prov. 2.19. None that go to her return again.
2. Few that Are entangled in the since of Adultery recover out of the Snare. Curae 2.19. None that go to her return again.
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That made some of the Ancients conclude that Adultery was an unpardonable Sin. But not so:
That made Some of the Ancients conclude that Adultery was an unpardonable Sin. But not so:
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David repented, and Mary Magdalen was a Weeping Penitent.David repented, and Marry Magdalen was a Weeping Penitent.
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Her Amorous Eyes that had sparkled with Lust, she seeks to be revenged of them, she washed Christ's Feet with her Tears.
Her Amoros Eyes that had sparkled with Lust, she seeks to be revenged of them, she washed Christ's Feet with her Tears.
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So that some have recovered out of the Snare.
So that Some have recovered out of the Snare.
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But None that go to her return, that is, very few. It is rare to hear of any who are inchanted and bewitched with this Sin of Adultery, that recover out of it. Eccles. 7.26. Her Heart is Snares and Nets, and her Hands as Bands.
But None that go to her return, that is, very few. It is rare to hear of any who Are enchanted and bewitched with this since of Adultery, that recover out of it. Eccles. 7.26. Her Heart is Snares and Nets, and her Hands as Bans.
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Her Heart is Snares, that is, she is subtile to deceive those who come to her.Her Heart is Snares, that is, she is subtle to deceive those who come to her.
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And, Her Hands are Bands. That is, Her Embraces are powerful to hold and intangle her Lovers.
And, Her Hands Are Bans. That is, Her Embraces Are powerful to hold and entangle her Lovers.
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Plutarch said of the Persian Kings, They were Captives to their Concubines. They were so inflamed, that they had no Power to leave their Company.Plutarch said of the Persian Kings, They were Captives to their Concubines. They were so inflamed, that they had no Power to leave their Company.
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perhaps God hath spoke to us a long time in his Word to leave such Sins,
perhaps God hath spoke to us a long time in his Word to leave such Sins,
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3. Consider what the Scripture saith, and it may ponere obicem, Lay a Bar in the way to this Sin. Mal. 3.5. I will be a swift Witness against the Adulterers.
3. Consider what the Scripture Says, and it may ponere obicem, Lay a Bar in the Way to this Sin. Malachi 3.5. I will be a swift Witness against the Adulterers.
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It is good when God is a Witness for us : When he witnesseth for our Sincerity, as he did for Iob :
It is good when God is a Witness for us: When he Witnesseth for our Sincerity, as he did for Job:
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But it is sad to have God a Witness against us. I (saith God) will be a Witness against the Adulterer.
But it is sad to have God a Witness against us. I (Says God) will be a Witness against the Adulterer.
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And who shall disprove his Witness? And he is both Witness and Iudge. Heb. 13.4. Whoremongers and Adulterers God will judge.
And who shall disprove his Witness? And he is both Witness and Judge. Hebrew 13.4. Whoremongers and Adulterers God will judge.
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4. Consider the Sad Farewell this Sin of Adultery leaves; it leaves an Hell in the Conscience. Prov. 15.4. The Lips of a strange Woman drop as an Honey-comb, her End is bitter as Wormwood.
4. Consider the Sad Farewell this since of Adultery leaves; it leaves an Hell in the Conscience. Curae 15.4. The Lips of a strange Woman drop as an Honeycomb, her End is bitter as Wormwood.
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The Goddess Diana was so artificially drawn, that she seemed to smile upon those that came into her Temple,
The Goddess Diana was so artificially drawn, that she seemed to smile upon those that Come into her Temple,
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but frown on those that went out.
but frown on those that went out.
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So the Harlot smiles on her Lovers as they come to her, but at last comes the Frown and Sting, A Dart strikes through their Liver, Prov. 7.23. Her End is bitter. When a Man hath been vertuous, the Labour is gone, but the Comfort remains.
So the Harlot smiles on her Lovers as they come to her, but At last comes the Frown and Sting, A Dart strikes through their Liver, Curae 7.23. Her End is bitter. When a Man hath been virtuous, the Labour is gone, but the Comfort remains.
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But when he hath been vicious and unclean, the Pleasure is gone, but the Sting remains.
But when he hath been vicious and unclean, the Pleasure is gone, but the Sting remains.
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Delectat in momentum, cruciat in aeternum. Delectat in momentum, cruciate in aeternum.
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Jerom. When the Sences have been feasted with unchaste Pleasures, the Soul is left to pay the Reckoning. Stollen Waters are sweet.
Jerome When the Senses have been feasted with unchaste Pleasures, the Soul is left to pay the Reckoning. Stolen Waters Are sweet.
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But as Poyson, tho' it be sweet in the Mouth, it torments the Bowels. Sin alwas ends in a Tragedy.
But as Poison, though it be sweet in the Mouth, it torments the Bowels. since always ends in a Tragedy.
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11081
Memorable is that which Fincelius reports of a Priest in Flanders, who enticed a Maid to Uncleanness.
Memorable is that which Fincelius reports of a Priest in Flanders, who enticed a Maid to Uncleanness.
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She objected how vile a Sin it was.
She objected how vile a since it was.
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He told her, By Authority from the Pope he could commit any Sin. So at last he drew her to his wicked purpose.
He told her, By authority from the Pope he could commit any Sin. So At last he drew her to his wicked purpose.
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But when they had been together a while, in came the Devil and took away the Harlot from the Priest's side;
But when they had been together a while, in Come the devil and took away the Harlot from the Priest's side;
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and notwithstanding all her crying out, carried her away.
and notwithstanding all her crying out, carried her away.
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If all that are guilty of Bodily Uncleanness in this Nation, should have the Devil come and carry them away, I fear more would be carried away than would be left behind.
If all that Are guilty of Bodily Uncleanness in this nation, should have the devil come and carry them away, I Fear more would be carried away than would be left behind.
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(16.) Pray against this Sin. Luther gave a Lady this Advice, That when any Lust began to rise in her Heart, she should go to Prayer.
(16.) prey against this Sin. Luther gave a Lady this advice, That when any Lust began to rise in her Heart, she should go to Prayer.
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Prayer is the best Armour of Proof. Prayer quencheth the Wild-fire of Lust.
Prayer is the best Armour of Proof. Prayer quenches the Wildfire of Lust.
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This is the meaning of the Commandment, Not only that we should not stain our Bodies with Adultery,
This is the meaning of the Commandment, Not only that we should not stain our Bodies with Adultery,
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but that we should keep our Souls pure.
but that we should keep our Souls pure.
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To have a chaste Body, but an unclean Soul, is like a fair Face with bad Lungs;
To have a chaste Body, but an unclean Soul, is like a fair Face with bad Lungs;
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or a guilt Chimney-piece, that is all Soot within. 1 Pet. 1.16. Be ye holy, for I am holy.
or a guilt Chimney-piece, that is all Soot within. 1 Pet. 1.16. Be you holy, for I am holy.
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The Soul cannot be lovely to God, till it hath Christ's Image stamp'd upon it, which Image consists in Righteousness and true Holiness, Eph. 4.14. The Soul must especially be kept pure, because it is the chief place of God's Residence, Eph. 3.17: A King's Palace must be kept clean, especially his Presence-Chamber.
The Soul cannot be lovely to God, till it hath Christ's Image stamped upon it, which Image consists in Righteousness and true Holiness, Ephesians 4.14. The Soul must especially be kept pure, Because it is the chief place of God's Residence, Ephesians 3.17: A King's Palace must be kept clean, especially his Presence-Chamber.
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If the Body of the Temple, the Soul, is the Holy of Holies, this must be consecrated.
If the Body of the Temple, the Soul, is the Holy of Holies, this must be consecrated.
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We must not only keep our Bodies from Carnal Pollution, but our Souls from Envy and Malice. Quest.
We must not only keep our Bodies from Carnal Pollution, but our Souls from Envy and Malice. Quest.
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How shall we know our Souls are pure? How shall we know our Souls Are pure?
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Resp. 1. If our Souls are pure, then we fly from the appearance of evil, 1 Thess. 5.22. We will not do that which looks like sin.Resp. 1. If our Souls Are pure, then we fly from the appearance of evil, 1 Thess 5.22. We will not do that which looks like since.
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When Ioseph 's Mistress did court and tempt him, he left his Garment in her hand, and fled, Gen. 39.12. 'Twas suspicious to be near her.
When Ioseph is Mistress did court and tempt him, he left his Garment in her hand, and fled, Gen. 39.12. 'Twas suspicious to be near her.
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Polycarp would not be seen in Company with Marcion the Heretick, because it would not be of good Report.Polycarp would not be seen in Company with Marcion the Heretic, Because it would not be of good Report.
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2. If our Souls are pure, this Light of Purity will shine forth.
2. If our Souls Are pure, this Light of Purity will shine forth.
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Aaron had Holiness to the Lord written upon his Golden Plate. Where there is Sanctity in the Soul, there Holiness to the Lord is engraven upon our Life;Aaron had Holiness to the Lord written upon his Golden Plate. Where there is Sanctity in the Soul, there Holiness to the Lord is engraven upon our Life;
np1 vhd n1 p-acp dt n1 vvn p-acp po31 j n1. c-crq pc-acp vbz n1 p-acp dt n1, a-acp n1 p-acp dt n1 vbz vvn p-acp po12 n1;
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we are adorn'd with Patience, Humility, good Works, and shine as Lights in the World, Phil. 2.15. carry Christ's Picture in our Conversations. 1 Iohn 2.6. O let us labour for this Soul-Purity, without it there's no seeing of God. Heb. 12.14. What Communion hath Light with Darkness? And that we may keep our Souls pure, (1.) Have Recourse to the Blood of Christ:
we Are adorned with Patience, Humility, good Works, and shine as Lights in the World, Philip 2.15. carry Christ's Picture in our Conversations. 1 John 2.6. O let us labour for this Soul-purity, without it there's no seeing of God. Hebrew 12.14. What Communion hath Light with Darkness? And that we may keep our Souls pure, (1.) Have Recourse to the Blood of christ:
pns12 vbr vvn p-acp n1, n1, j vvz, cc vvi p-acp n2 p-acp dt n1, np1 crd. vvb npg1 n1 p-acp po12 n2. crd np1 crd. sy vvb pno12 vvi p-acp d n1, p-acp pn31 pc-acp|vbz dx vvg pp-f np1. np1 crd. q-crq n1 vhz n1 p-acp n1? cc cst pns12 vmb vvi po12 n2 j, (crd) vhb n1 p-acp dt n1 pp-f np1:
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This is the Fountain set open for Sin and Vncleanness, Zech. 13.1. A Soul steep'd in the Brinish Tears of Repentance, and bathed in the Blood of Christ, is made pure. (2.) Pray much for Pureness of Soul. Psal. 51.10. Create in me a clean Heart, O God.
This is the Fountain Set open for since and Uncleanness, Zechariah 13.1. A Soul steeped in the Brinish Tears of Repentance, and bathed in the Blood of christ, is made pure. (2.) Pray much for Pureness of Soul. Psalm 51.10. Create in me a clean Heart, Oh God.
d vbz dt n1 vvd j p-acp n1 cc n1, np1 crd. dt n1 vvn p-acp dt j n2 pp-f n1, cc vvn p-acp dt n1 pp-f np1, vbz vvn j. (crd) vvb av-d p-acp n1 pp-f n1 np1 crd. vvb p-acp pno11 dt j n1, uh np1.
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Some pray for Children, others for Riches, but pray for Soul-purity.
some pray for Children, Others for Riches, but pray for Soul-purity.
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Say, Lord, tho my Body is kept pure, yet, Lord, my Soul is defiled, I pollute all I touch. O purge me with Hyssop :
Say, Lord, though my Body is kept pure, yet, Lord, my Soul is defiled, I pollute all I touch. Oh purge me with Hyssop:
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Let Christ's Blood sprinkle me, let the Holy Ghost come upon me and anoynt me.
Let Christ's Blood sprinkle me, let the Holy Ghost come upon me and anoint me.
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O make me Evangelically pure, that I may be translated to Heaven, and placed among the Cherubims, where I shall be as holy as thou wouldst have me to be,
O make me Evangelically pure, that I may be translated to Heaven, and placed among the Cherubims, where I shall be as holy as thou Wouldst have me to be,
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and as happy as I can desire to be.
and as happy as I can desire to be.
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EXOD. XX. 15. Thou shalt not Steal.EXOD. XX. 15. Thou shalt not Steal.
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As the Holiness of God sets him against Vncleanness, Thou shalt not commit Adultery, so the Justice of God sets him against Rapine and Robbery, Thou shalt not steal.
As the Holiness of God sets him against Uncleanness, Thou shalt not commit Adultery, so the justice of God sets him against Rapine and Robbery, Thou shalt not steal.
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The thing forbidden in the Commandment, is, medling with another Man's Propriety, Thou shalt not steal. The Civil Lawyers define Furtum, Stealth or Theft, to be, the laying Hands unjustly on that which is anothers : The invading anothers Right.
The thing forbidden in the Commandment, is, meddling with Another Man's Propriety, Thou shalt not steal. The Civil Lawyers define Furtum, Stealth or Theft, to be, the laying Hands unjustly on that which is another's: The invading another's Right.
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Quest. 1. Whence doth Theft arise?
Quest. 1. Whence does Theft arise?
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Resp. 1. The Internal Causes are, (1.) Vnbelief. A Man hath an high Distrust of God's Providence.Resp. 1. The Internal Causes Are, (1.) Unbelief. A Man hath an high Distrust of God's Providence.
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Can God prepare a Table in the Wilderness? Psalm 78.19. So saith the Unbeliever, Can God spread a Table for me? No, he cannot.Can God prepare a Table in the Wilderness? Psalm 78.19. So Says the Unbeliever, Can God spread a Table for me? No, he cannot.
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Therefore he is resolved he will spread a Table for himself, but it shall be of other Mens Cost,
Therefore he is resolved he will spread a Table for himself, but it shall be of other Men's Cost,
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and both first and second Course shall be served in with stollen Goods. (2.) Covetousness. The Greek Word for Covetousness, NONLATINALPHABET, signifies an immoderate Deisre of Getting. This is the Root of Theft.
and both First and second Course shall be served in with stolen Goods. (2.) Covetousness. The Greek Word for Covetousness,, signifies an immoderate Deisre of Getting. This is the Root of Theft.
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A Man covets more than his own, and this Itch of Covetousness makes him scratch what he can from another.
A Man covets more than his own, and this Itch of Covetousness makes him scratch what he can from Another.
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Achan 's covetous Humour made him steal the Wedge of Gold, which Wedge did cleave asunder his Soul from God, Iosh. 7.21. 2. The External Cause of Theft, is, Satan's Sollicitation: Iudas was a Thief, Iohn 12.6. achan is covetous Humour made him steal the Wedge of Gold, which Wedge did cleave asunder his Soul from God, Joshua 7.21. 2. The External Cause of Theft, is, Satan's Solicitation: Iudas was a Thief, John 12.6.
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How came he to be a Thief? Satan entred into him, John 13.27. The Devil is the great Master-Thief, he robbed us of our Coat of Innocency, and he perswades Men to take up his Trade:
How Come he to be a Thief? Satan entered into him, John 13.27. The devil is the great Master-Thief, he robbed us of our Coat of Innocency, and he persuades Men to take up his Trade:
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He tells Men how bravely they shall live by Thieving, and how they may catch an Estate.
He tells Men how bravely they shall live by Thieving, and how they may catch an Estate.
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And as Eve listned to the Serpents Voice, so do they; and as Birds of Prey, live upon Spoil and Rapine.
And as Eve listened to the Serpents Voice, so do they; and as Birds of Prey, live upon Spoil and Rapine.
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Quest. 2. How many sorts of Theft are there? Res. I. There is a stealing from God ;
Quest. 2. How many sorts of Theft Are there? Rest I. There is a stealing from God;
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and so they are Thieves who rob any part of God's Day from him. — Remember to keep holy the Sabbath-day — Not a pa•t of the Day only,
and so they Are Thieves who rob any part of God's Day from him. — remember to keep holy the Sabbath-day — Not a pa•t of the Day only,
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but the Whole Day must be dedicated to God.
but the whole Day must be dedicated to God.
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And lest any should forget this, the Lord hath prefixed a Memento, Remember. Therefore to cut God short,
And lest any should forget this, the Lord hath prefixed a Memento, remember. Therefore to Cut God short,
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11129
this is Spiritual Thievery, 'tis to rob God of his Due ; and the very Heathens will rise up in Judgment against such Christians.
this is Spiritual Thievery, it's to rob God of his Due; and the very heathens will rise up in Judgement against such Christians.
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For the Heathens (as Macrobius notes) did observe a whole Day to their False Gods.
For the heathens (as Macrobius notes) did observe a Whole Day to their False God's
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II. There is a stealing from Others. (1.) A stealing away their Souls ; and so Hereticks are Thieves:
II There is a stealing from Others. (1.) A stealing away their Souls; and so Heretics Are Thieves:
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By robbing Men of the Truth, they rob them of their Souls. (2.) A stealing away their Money and Goods from them.
By robbing Men of the Truth, they rob them of their Souls. (2.) A stealing away their Money and Goods from them.
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11133
And under this Head of stealing away others Money, there may be several arraigned for Thieves.
And under this Head of stealing away Others Money, there may be several arraigned for Thieves.
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(1.) The High-way Thief, who takes a Purse contrary to the Letter of this Commandment, Lev. 19.13. Thou shalt not rob thy Neighbour. Mark 10.19. NONLATINALPHABET, Do not steal. This is not the Violence which takes the Kingdom of Heaven, Matth. 11.12. (2.) The House-Thief, who purloyns and filcheth out of his Masters Cash, or steals his Wares and Drugs.
(1.) The Highway Thief, who Takes a Purse contrary to the letter of this Commandment, Lev. 19.13. Thou shalt not rob thy Neighbour. Mark 10.19., Do not steal. This is not the Violence which Takes the Kingdom of Heaven, Matthew 11.12. (2.) The House-Thief, who purloins and filcheth out of his Masters Cash, or steals his Wares and Drugs.
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The Apostle saith, Some have entertained Angels into their Houses unawares, Heb. 13.2. But many Masters have entertained Thieves into their Houses unawares.
The Apostle Says, some have entertained Angels into their Houses unawares, Hebrew 13.2. But many Masters have entertained Thieves into their Houses unawares.
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The House-Thief is an Hypocrite as well as a Thief;
The House-Thief is an Hypocrite as well as a Thief;
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he hath demure Looks, and pretends he is helping his Master, when he only helps to rob him.
he hath demure Looks, and pretends he is helping his Master, when he only helps to rob him.
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(3.) The Thief that shrowds himseif under Law, as the unjust Attorney or Lawyer, who prevaricates and deals falsly with his Client.
(3.) The Thief that shrowds himseif under Law, as the unjust attorney or Lawyer, who prevaricates and deals falsely with his Client.
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This is to steal from the Client.
This is to steal from the Client.
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By Deceit and Prevarication the Lawyer robs the Client of his Land, and may be the means to ruine his Family.
By Deceit and Prevarication the Lawyer robs the Client of his Land, and may be the means to ruin his Family.
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11141
He is no better than a Thief in God's Account.
He is no better than a Thief in God's Account.
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(4.) The Church-Thief, or Plura•st, who holds several Benifices, but seldom or never preacheth to the People:
(4.) The Church-Thief, or Plura•st, who holds several Benefices, but seldom or never Preacheth to the People:
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He gets the Golden Fleece, but lets his Flock starve. Ezek. 34.2. Wo be to the Shepherds of Israel.
He gets the Golden Fleece, but lets his Flock starve. Ezekiel 34.2. Woe be to the Shepherd's of Israel.
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11144
Ver. 8. They feed themselves, and feed not my Flock. These Ministers will be indited for Thieves at God's Bar.
Ver. 8. They feed themselves, and feed not my Flock. These Ministers will be Indited for Thieves At God's Bar.
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(5.) The Shop-Thief, he steals in selling, (1.) Who useth False Weights and Measures,
(5.) The Shop-Thief, he steals in selling, (1.) Who uses False Weights and Measures,
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11146
and so steals from others what is their due. Amos 5.8. Who make the Ephah small.
and so steals from Others what is their endue. Amos 5.8. Who make the Ephah small.
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11147
The Ephah was a Measure the Jews used in Selling; they made the Ephah small, gave scant measure, which was plain stealing. Hos. 12.7. The Ballances of Deceit are in his Hand.
The Ephah was a Measure the jews used in Selling; they made the Ephah small, gave scant measure, which was plain stealing. Hos. 12.7. The Balances of Deceit Are in his Hand.
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11148
Men by making their Weights lighter, make their Accounts heavier. (2.) He steals in selling, who puts excessive Prices on his Commodities.
Men by making their Weights lighter, make their Accounts Heavier. (2.) He steals in selling, who puts excessive Princes on his Commodities.
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11149
He takes thrice as much for a Commodity as it cost him, or as it is worth.
He Takes thrice as much for a Commodity as it cost him, or as it is worth.
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To over-reach others in selling, is to steal Mens Money from them. Lev. 19.13. Thou shalt not defraud thy Neighbour, neither rob him.
To overreach Others in selling, is to steal Men's Money from them. Lev. 19.13. Thou shalt not defraud thy Neighbour, neither rob him.
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To defraud him is to rob him.
To defraud him is to rob him.
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This over-reaching others in selling, (which is a cunning way of stealing) is both against Law and Gospel. 1. It is against the Law of God. Levit. 25.14. If thou sell ought to thy Neighbour, ye shall not oppress one another.
This overreaching Others in selling, (which is a cunning Way of stealing) is both against Law and Gospel. 1. It is against the Law of God. Levit. 25.14. If thou fell ought to thy Neighbour, you shall not oppress one Another.
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And, 2. Against Gospel. 1 Thess. 4.6. Let no Man go beyond, or defraud his Brother. It is stealing.
And, 2. Against Gospel. 1 Thess 4.6. Let no Man go beyond, or defraud his Brother. It is stealing.
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(6.) The Vsurer, who takes of others even to Extortion :
(6.) The Usurer, who Takes of Others even to Extortion:
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He seems to help another by letting him have Mony in his Necessity, but gets him into Bonds,
He seems to help Another by letting him have Money in his Necessity, but gets him into Bonds,
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and sucks out his very Blood and Marrow. I read of a Woman whom Satan had Bound, Luke 13.16.
and sucks out his very Blood and Marrow. I read of a Woman whom Satan had Bound, Lycia 13.16.
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And truly, he is almost in as bad a Condition whom the Usurer hath bound. The oppressing Usurer is a Robber.
And truly, he is almost in as bad a Condition whom the Usurer hath bound. The oppressing Usurer is a Robber.
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An Usurer once asked a Prodigal, When he would leave spending? Saith the Prodigal,
an Usurer once asked a Prodigal, When he would leave spending? Says the Prodigal,
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Then I will leave spending what is my own, when thou leavest off stealing from others.
Then I will leave spending what is my own, when thou Leavest off stealing from Others.
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Zacheus was an Extortioner, and after his Conversion, he made Restitution, Luke 19.8. He thought all he got by Extortion was Theft.Zacchaeus was an Extortioner, and After his Conversion, he made Restitution, Lycia 19.8. He Thought all he god by Extortion was Theft.
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(7.) The Feoffee in Trust, who hath the Orphans Estate committed to him: He is deputed to be his Guardian, and manage his Estate for him;
(7.) The Feoffee in Trust, who hath the Orphans Estate committed to him: He is deputed to be his Guardian, and manage his Estate for him;
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and he curtails the Estate, and gets a Fleece out of it for himself, and wrongs the Orphan. This is a Thief.
and he curtails the Estate, and gets a Fleece out of it for himself, and wrongs the Orphan. This is a Thief.
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This is worse than taking a Purse, because he betrays his Trust, which is the highest piece of Treachery and Injustice.
This is Worse than taking a Purse, Because he betrays his Trust, which is the highest piece of Treachery and Injustice.
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(8.) The Borrower, who borrows Mony from others with an Intention never to pay them again. Psal. 37.21. The wicked borroweth and payeth not again.
(8.) The Borrower, who borrows Money from Others with an Intention never to pay them again. Psalm 37.21. The wicked borroweth and payeth not again.
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What is it but Thievery to take Money and Goods from others, and not restore them again? The Prophet Elisha bad the Widow sell her Oyl, and pay her Debts, and then live upon the rest, 2 Kings 4.7.
What is it but Thievery to take Money and Goods from Others, and not restore them again? The Prophet Elisha bade the Widow fell her Oil, and pay her Debts, and then live upon the rest, 2 Kings 4.7.
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(9.) & Vlt. The last sort of Thief is, the Receiver of stollen Goods. The Receiver,
(9.) & Ult The last sort of Thief is, the Receiver of stolen Goods. The Receiver,
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if he be not the Principal, yet he is Accessary to the Theft, and the Law makes him guilty.
if he be not the Principal, yet he is Accessary to the Theft, and the Law makes him guilty.
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The Thief steals the Mony, and the Receiver holds the Sack to put it in. The Root would die if it were not watered;
The Thief steals the Money, and the Receiver holds the Sack to put it in. The Root would die if it were not watered;
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I am apt to think he who doth not scruple to take Stollen Goods into his House, would as little scruple to take a Purse. Quest.
I am apt to think he who does not scruple to take Stolen Goods into his House, would as little scruple to take a Purse. Quest.
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What are the Aggravations of this Sin of Stealing? Resp. 1. To steal when one hath no need. To be a Rich Thief.What Are the Aggravations of this since of Stealing? Resp. 1. To steal when one hath no need. To be a Rich Thief.
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2. To steal Sacrilegiously. To devour things set apart to holy Uses. Prov. 20.25. It is a Snare to the Man who devoureth that which is holy.
2. To steal Sacrilegiously. To devour things Set apart to holy Uses. Curae 20.25. It is a Snare to the Man who devoureth that which is holy.
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Such an one was Dionysius, who rob'd the Temple, and took away the Silver Vessels.
Such an one was Dionysius, who robbed the Temple, and took away the Silver Vessels.
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3. To commit the Sin of Theft against Checks of Conscience, and Examples of God's Justice;
3. To commit the since of Theft against Checks of Conscience, and Examples of God's justice;
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this is like the Dye to the Wooll, it doth dye the Sin of a Crimson Colour.
this is like the Die to the Wool, it does die the since of a Crimson Colour.
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4. To rob the Widow and Orphan, Exod. 22.22. Ye shall not afflict the Widow or Fatherless: Peccatum clamans:
4. To rob the Widow and Orphan, Exod 22.22. You shall not afflict the Widow or Fatherless: Peccatum Clamans:
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If they cry unto me I will surely hear them. If they cry unto me I will surely hear them.
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5. To Rob the Poor. How did David disdain that the Rich Man should take away the poor Man's Lamb!
5. To Rob the Poor. How did David disdain that the Rich Man should take away the poor Man's Lamb!
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As the Lord lives he shall surely die, 2 Sam. 12.5. What is the Enclosing of Commons, but robbing of the Poor? III. There is a stealing from a Man's Self. A Man may be a Thief to himself. Quest. How so? As the Lord lives he shall surely die, 2 Sam. 12.5. What is the Enclosing of Commons, but robbing of the Poor? III. There is a stealing from a Man's Self. A Man may be a Thief to himself. Quest. How so?
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Resp. 1. By Niggardliness. The Niggard is a Thief, he steals from himself, in that he doth not allow himself what is fitting.Resp. 1. By Niggardliness. The Niggard is a Thief, he steals from himself, in that he does not allow himself what is fitting.
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He thinks that lost which is bestowed upon himself. He robs himself of Necessaries. Eccles. 6.2. A Man to whom God hath given Riches, yet God gives him not power to eat thereof.
He thinks that lost which is bestowed upon himself. He robs himself of Necessaries. Eccles. 6.2. A Man to whom God hath given Riches, yet God gives him not power to eat thereof.
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He gluts his Chest and starves his Belly. He is like the Ass that is loaded with Gold, but feeds upon Thistles.
He gluts his Chest and starves his Belly. He is like the Ass that is loaded with Gold, but feeds upon Thistles.
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He robs himself of that which God allows him. This is indeed to be punish'd with Riches;
He robs himself of that which God allows him. This is indeed to be punished with Riches;
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to have an Estate, and want an Heart to take the Comfort of it, this Man is a Thief to himself.
to have an Estate, and want an Heart to take the Comfort of it, this Man is a Thief to himself.
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2. A Man may be a Thief to himself, and rob himself by Prodigality, viz. Wasting his Estate. The Prodigal lavisheth Gold out of tht Bag ;
2. A Man may be a Thief to himself, and rob himself by Prodigality, viz. Wasting his Estate. The Prodigal lavisheth Gold out of that Bag;
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he is like Crates the Philosopher, who threw his Gold into the Sea. The Prodigal boils a great Estate to nothing.
he is like Crates the Philosopher, who threw his Gold into the Sea. The Prodigal boils a great Estate to nothing.
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This is to be a Thief to himself, to spend away that Estate from himself, which might conduce to the Comfort of Life.
This is to be a Thief to himself, to spend away that Estate from himself, which might conduce to the Comfort of Life.
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3. He is a Thief to himself, by Idleness, when he mispends his Time. To spend ones Hours in Pleasure ond Vanity, this is to rob himself of that precious Time which God hath given him to work out Salvation.
3. He is a Thief to himself, by Idleness, when he mispends his Time. To spend ones Hours in Pleasure and Vanity, this is to rob himself of that precious Time which God hath given him to work out Salvation.
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Time is a rich Commodity, because on the well spending this present Time, an happy Eternity depends.
Time is a rich Commodity, Because on the well spending this present Time, an happy Eternity depends.
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He that spends his Time idly and vainly, is a Thief to himself; he robs himself of his Golden Seasons, and by consequence of Salvation.
He that spends his Time idly and vainly, is a Thief to himself; he robs himself of his Golden Seasons, and by consequence of Salvation.
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4. A Man may be a Thief to himself by Suretiship. Prov. 22.26. Be not thou one of them that are Sureties for Debt :
4. A Man may be a Thief to himself by Suretyship. Curae 22.26. Be not thou one of them that Are Sureties for Debt:
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The Creditor comes upon the Surety for Debt, and so by paying anothers Debt he is a Thief to himself, he undoes himself.
The Creditor comes upon the Surety for Debt, and so by paying another's Debt he is a Thief to himself, he undoes himself.
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Let not any Man say, He should have been counted unkind, if he had not entred into Bonds for his Friend.
Let not any Man say, He should have been counted unkind, if he had not entered into Bonds for his Friend.
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Better thy Friend count thee unkind, than all Men count thee unwise. Lend another what you can spare;
Better thy Friend count thee unkind, than all Men count thee unwise. Lend Another what you can spare;
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nay, give him if he needs, but never be a Surety. It is no Wisdom for a Man so to help another, as to undo himself.
nay, give him if he needs, but never be a Surety. It is no Wisdom for a Man so to help Another, as to undo himself.
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This is to rob himself and his Family. Vse I. It confutes the Doctrine of Community ;
This is to rob himself and his Family. Use I. It confutes the Doctrine of Community;
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that all things are common, and one Man hath a Right to anothers Estate. The Scripture confutes it. Deut. 23.25. When thou comest into the standing Corn of thy Neighbours, thou shalt not move a Sickle unto thy Neighbours Corn. Propriety must be observ'd.
that all things Are Common, and one Man hath a Right to another's Estate. The Scripture confutes it. Deuteronomy 23.25. When thou Comest into the standing Corn of thy Neighbours, thou shalt not move a Fickle unto thy Neighbours Corn. Propriety must be observed.
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God hath set this Eighth Commandment as an Hedge about a Man's Estate, and this Hedge cannot be broken without Sin. If all things be common,
God hath Set this Eighth Commandment as an Hedge about a Man's Estate, and this Hedge cannot be broken without Sin. If all things be Common,
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then there is no Stealth, and so this Commandment were in vain. Vse II. It reproves such as live upon Stealing.
then there is no Stealth, and so this Commandment were in vain. Use II It reproves such as live upon Stealing.
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Instead of Living by Faith, they live by their Shifts. The Apostle exhorts, that every Man eat of his own Bread, 2 Thess. 3.12. The Thief doth not eat of his own Bread, but of anothers.
Instead of Living by Faith, they live by their Shifts. The Apostle exhorts, that every Man eat of his own Bred, 2 Thess 3.12. The Thief does not eat of his own Bred, but of another's.
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If there be any who are guilty of this Sin, let them labour to recover out of the Snare of the Devil by Repentance,
If there be any who Are guilty of this since, let them labour to recover out of the Snare of the devil by Repentance,
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and let them show their Repentance by Restitution. Non remittitur peccatum nisi restituatur ablatum. Aug. Without Restitution no Remission. Luke 19.8. If I have taken away any thing from any Man unjustly, I restore four-fold.
and let them show their Repentance by Restitution. Non remittitur peccatum nisi restituatur ablatum. Aug. Without Restitution no Remission. Luke 19.8. If I have taken away any thing from any Man unjustly, I restore fourfold.
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It may suffice to restore ill-gotten Goods by ones own Hand, or by a Proxy. Better a thousand times restore Goods unlawfully gotten, than to stuff ones Pillow with Thorns,
It may suffice to restore ill-gotten Goods by ones own Hand, or by a Proxy. Better a thousand times restore Goods unlawfully got, than to stuff ones Pillow with Thorns,
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and have Guilt trouble ones Conscience upon a Death-Bed. Vse III. Exhort. To all to take heed of this Sin of Thieving;
and have Gilded trouble ones Conscience upon a Death-Bed. Use III. Exhort. To all to take heed of this since of Thieving;
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it is a Sin against the Light of Nature. Some may go to excuse this Sin. Hear the Thiefs Plea:
it is a since against the Light of Nature. some may go to excuse this Sin. Hear the Thieves Plea:
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How can I do this great wickedness and sin against God? How can I do this great wickedness and since against God?
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'Tis a course Wooll will take no die; and a bad Sin indeed that hath no Excuse.
It's a course Wool will take no die; and a bad since indeed that hath no Excuse.
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I am (saith one) grown low in the World, and trading is bad, and I have no other way to a Livelyhood.
I am (Says one) grown low in the World, and trading is bad, and I have no other Way to a Livelihood.
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Resp. 1. This shows a great Distrust of God, as if he could not provide for thee without thy Sin. 2. This shows Sin is gotten to a great Heighth, that because a Man is Low in the World,Resp. 1. This shows a great Distrust of God, as if he could not provide for thee without thy Sin. 2. This shows since is got to a great Height, that Because a Man is Low in the World,
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therefore he will Acheronta movere, Go to the Devil for a Livelyhood.
Therefore he will Acheronta movere, Go to the devil for a Livelihood.
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Abraham would not have it said, that the King of Sodom had made him rich, Gen. 14.23. O let it never be said, that the Devil hath made thee rich!Abraham would not have it said, that the King of Sodom had made him rich, Gen. 14.23. O let it never be said, that the devil hath made thee rich!
np1 vmd xx vhi pn31 vvn, cst dt n1 pp-f np1 vhd vvn pno31 j, np1 crd. sy vvb pn31 av-x vbi vvn, cst dt n1 vhz vvn pno21 j!
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3. Thou oughtest not to undertake any Action which thou canst not pray for a Blessing upon:
3. Thou Ought not to undertake any Actium which thou Canst not pray for a Blessing upon:
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But if thou livest on Thieving, thou canst not pray for a Blessing upon stollen Goods.
But if thou Livest on Thieving, thou Canst not pray for a Blessing upon stolen Goods.
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Therefore take heed of this Sin. Lucrum in arca, damnum in conscientia. Aug. Take heed of getting the World with the Loss of Heaven.
Therefore take heed of this Sin. Lucrum in arca, damnum in conscientia. Aug. Take heed of getting the World with the Loss of Heaven.
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To disswade all from this horrid Sin, consider, (1.) Thieves are the Caterpillars of the Earth, Enemies to Civil Society.
To dissuade all from this horrid since, Consider, (1.) Thieves Are the Caterpillars of the Earth, Enemies to Civil Society.
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(2.) God hates them. In the Law the Cormorant was unclean, Lev. 11.17.
(2.) God hates them. In the Law the Cormorant was unclean, Lev. 11.17.
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because a thievish devouring Creature, a Bird of Prey, by which God shew'd his Hatred of this Sin.
Because a thievish devouring Creature, a Bird of Prey, by which God showed his Hatred of this Sin.
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(3.) The Thief is a Terror to himself, he is always in Fear. Psal. 53.5. There were they in great Fear : True of the Thief. Guilt breeds Fear.
(3.) The Thief is a Terror to himself, he is always in fear. Psalm 53.5. There were they in great fear: True of the Thief. Gilded breeds fear.
(crd) dt n1 vbz dt n1 p-acp px31, pns31 vbz av p-acp n1. np1 crd. a-acp vbdr pns32 p-acp j n1: j pp-f dt n1. j-vvn n2 vvb.
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If he hear but the shaking of a Tree, his Heart shakes. It was said of Cataline, He was afraid of every Noise.
If he hear but the shaking of a Tree, his Heart shakes. It was said of Cataline, He was afraid of every Noise.
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If a Briar doth but take hold of a Thiefs Garment, he is afraid it is the Officer to apprehend him:
If a Briar does but take hold of a Thieves Garment, he is afraid it is the Officer to apprehend him:
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And Fear hath Torment in it, 1 John 4.18. (4.) The Iudgments which follow this Sin. Achan the Thief was stoned to Death, Iosh. 7. and Zech. 5.2. What seest thou? And I said, A flying roll.
And fear hath Torment in it, 1 John 4.18. (4.) The Judgments which follow this Sin. achan the Thief was stoned to Death, Joshua 7. and Zechariah 5.2. What See thou? And I said, A flying roll.
cc n1 vhz vvb p-acp pn31, vvn np1 crd. (crd) dt n2 r-crq vvb d np1 np1 dt n1 vbds vvn p-acp n1, np1 crd cc np1 crd. q-crq vv2 pns21? cc pns11 vvd, dt j-vvg n1.
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Ver. 3. This is the Curse that goes over the Face of the Earth, I will bring it forth, saith the Lord,
Ver. 3. This is the Curse that Goes over the Face of the Earth, I will bring it forth, Says the Lord,
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and it shall enter into the House of the Thief. Fabius a Roman Censor, condemned his own Son to die for Theft.and it shall enter into the House of the Thief. Fabius a Roman Censor, condemned his own Son to die for Theft.
cc pn31 vmb vvi p-acp dt n1 pp-f dt n1. np1 dt njp n1, vvd po31 d n1 pc-acp vvi p-acp n1.
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Thieves die with Ignominy, the Ladder is their Preferment.
Thieves die with Ignominy, the Ladder is their Preferment.
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And there's a worse thing than Death, while they rob others of Money, they rob themselves of Salvation. Quest.
And there's a Worse thing than Death, while they rob Others of Money, they rob themselves of Salvation. Quest.
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What is to be done to avoid stealing? Resp. 1. Live in a Calling. Eph. 4.28.What is to be done to avoid stealing? Resp. 1. Live in a Calling. Ephesians 4.28.
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Let him that stole steal no more, but rather let him labour, working with his Hands, &c. Such as stand idle, the Devil hires them,Let him that stole steal no more, but rather let him labour, working with his Hands, etc. Such as stand idle, the devil hires them,
vvb pno31 cst vvd vvi av-dx av-dc, cc-acp av-c vvb pno31 n1, vvg p-acp po31 n2, av d c-acp vvb j, dt n1 n2 pno32,
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and puts them into the pilfering Trade. An idle Person tempts the Devil to tempt him.
and puts them into the pilfering Trade. an idle Person tempts the devil to tempt him.
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2. Be contented with the Estate God hath given you. Heb. 13.5. Be content with such things as you have.
2. Be contented with the Estate God hath given you. Hebrew 13.5. Be content with such things as you have.
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Theft is the Daughter of Avarice. Study Contentment. Believe that Condition best God hath carved out to you.
Theft is the Daughter of Avarice. Study Contentment. Believe that Condition best God hath carved out to you.
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God can bless that little Meal in the Barrel. We shall not need these things long;
God can bless that little Meal in the Barrel. We shall not need these things long;
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we shall carry nothing out of the World with us but our Winding Sheet. If we have but enough to bear our Charges to Heaven, it is sufficient.
we shall carry nothing out of the World with us but our Winding Sheet. If we have but enough to bear our Charges to Heaven, it is sufficient.
pns12 vmb vvi pix av pp-f dt n1 p-acp pno12 p-acp po12 vvg n1. cs pns12 vhb p-acp d pc-acp vvi po12 n2 p-acp n1, pn31 vbz j.
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EXOD. XX. 16. Thou shalt not bear False Witness against thy Neighbour.EXOD. XX. 16. Thou shalt not bear False Witness against thy Neighbour.
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The Tongue, which at first was made to be an Organ of God's Praise, is now become an Instrument of Unrighteousness.
The Tongue, which At First was made to be an Organ of God's Praise, is now become an Instrument of Unrighteousness.
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This Commandment binds the Tongue to its good Behaviour.
This Commandment binds the Tongue to its good Behaviour.
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God hath set two Fences to keep in the Tongue, the Teeth and Lips. And this Commandment is a Third Fence set about it, that it should not break forth into Evil:
God hath Set two Fences to keep in the Tongue, the Teeth and Lips. And this Commandment is a Third Fence Set about it, that it should not break forth into Evil:
np1 vhz vvn crd n2 pc-acp vvi p-acp dt n1, dt n2 cc n2 cc d n1 vbz dt ord n1 vvn p-acp pn31, cst pn31 vmd xx vvi av p-acp j-jn:
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Thou shalt not bear False Witness against thy Neighbour. Thou shalt not bear False Witness against thy Neighbour.
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This Commandment hath a Prohibitory and a Mandatory Part. The First is set down in plain Words, the other is clearly implyed.
This Commandment hath a Prohibitory and a Mandatory Part. The First is Set down in plain Words, the other is clearly employed.
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I. The Prohibitory Part of the Commandment, or what it forbids in general. It forbids any thing which may tend to the Disparagement or Prejudice of our Neighbour.
I The Prohibitory Part of the Commandment, or what it forbids in general. It forbids any thing which may tend to the Disparagement or Prejudice of our Neighbour.
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More particularly, two things are forbidden in this Commandment. (1.) Slandering. (2.) False Witness.
More particularly, two things Are forbidden in this Commandment. (1.) Slandering. (2.) False Witness.
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(1.) Slandering our Neighbour. This is a Sin against the 9 th Commandment.
(1.) Slandering our Neighbour. This is a since against the 9 that Commandment.
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The Scorpion carries his Poyson in his Tail, the Slanderer carries his Poyson in his Tongue.
The Scorpion carries his Poison in his Tail, the Slanderer carries his Poison in his Tongue.
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Slandering, is to report things of others unjustly. Psal. 35.11. They laid things to my charge which I knew not. Slandering, is to report things of Others unjustly. Psalm 35.11. They laid things to my charge which I knew not.
vvg, vbz pc-acp vvi n2 pp-f n2-jn av-j. np1 crd. pns32 vvd n2 p-acp po11 n1 r-crq pns11 vvd xx.
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It is usual to bring in a Christian beheaded of his Good Name.
It is usual to bring in a Christian beheaded of his Good Name.
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They rais'd a Slander of Paul, that he should preach Men might do Evil that Good might come of it. Rom. 3.8. We are slanderously reported, and some affirm that we say, Let us do Evil that Good may come.
They raised a Slander of Paul, that he should preach Men might do Evil that Good might come of it. Rom. 3.8. We Are slanderously reported, and Some affirm that we say, Let us do Evil that Good may come.
pns32 vvd dt n1 pp-f np1, cst pns31 vmd vvi n2 vmd vdi j-jn cst j vmd vvi pp-f pn31. np1 crd. pns12 vbr av-j vvn, cc d vvb cst pns12 vvb, vvb pno12 vdi n-jn cst j vmb vvi.
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Eminency is commonly blasted by Slander. Holiness its self is no Shield for Slander. The Lambs Innocency will not preserve it from the Wolf. Eminency is commonly blasted by Slander. Holiness its self is no Shield for Slander. The Lambs Innocency will not preserve it from the Wolf.
n1 vbz av-j vvn p-acp n1. n1 po31 n1 vbz dx n1 p-acp n1. dt ng1 n1 vmb xx vvi pn31 p-acp dt n1.
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then shall ye do unto him as he had thought to have done unto his Brother: i. e.then shall you do unto him as he had Thought to have done unto his Brother: i. e.
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Christ was the most innocent upon Earth, yet was reported to be a Friend of Sinners. Iohn Baptist, a Man of an holy Austere Life,
christ was the most innocent upon Earth, yet was reported to be a Friend of Sinners. John Baptist, a Man of an holy Austere Life,
np1 vbds dt av-ds j-jn p-acp n1, av vbds vvn pc-acp vbi dt n1 pp-f n2. np1 np1, dt n1 pp-f dt j j n1,
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yet they said of him, He had a Devil, Matth. 11.18. The Scripture calls Slandering, Smiting with the Tongue. Ier. 18.18. Come and let us smite him with the Tongue.
yet they said of him, He had a devil, Matthew 11.18. The Scripture calls Slandering, Smiting with the Tongue. Jeremiah 18.18. Come and let us smite him with the Tongue.
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You may smite another and never touch him. Majora sunt linguae vulnera quam gladii. Aug. The Wounds of the Tongue no Physician can heal:
You may smite Another and never touch him. Marjoram sunt linguae vulnera quam gladii. Aug. The Wounds of the Tongue no physician can heal:
pn22 vmb vvi j-jn cc av vvb pno31. n1 fw-la fw-la fw-la fw-la fw-la. np1 dt n2 pp-f dt n1 dx n1 vmb vvi:
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And to pretend Friendship to a Man, yet slander him, is most odious. St. Hierom speaks thus, The Arrian Faction made a show of Kindness;
And to pretend Friendship to a Man, yet slander him, is most odious. Saint Hieronymus speaks thus, The Arrian Faction made a show of Kindness;
cc pc-acp vvi n1 p-acp dt n1, av vvb pno31, vbz av-ds j. n1 np1 vvz av, dt n1 n1 vvd dt n1 pp-f n1;
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they kissed my Hands, but slandered me, and sought my Life.
they kissed my Hands, but slandered me, and sought my Life.
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And as it is a Sin against this Commandment to raise a false Report of another,
And as it is a since against this Commandment to raise a false Report of Another,
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so it is a Sin to receive a false Report before we have examined it. Psal. 15.1.
so it is a since to receive a false Report before we have examined it. Psalm 15.1.
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Lord, who shall dwell in thy holy Hill? Quis ad Coelum? Ver. 3. He that back biteth not, Lord, who shall dwell in thy holy Hill? Quis ad Coelum? Ver. 3. He that back bites not,
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nor taketh up a Reproach against his Neighbour. We must not only not raise a false Report, but not take it up.nor Takes up a Reproach against his Neighbour. We must not only not raise a false Report, but not take it up.
ccx vvz a-acp dt n1 p-acp po31 n1. pns12 vmb xx j xx vvi dt j n1, cc-acp xx vvi pn31 a-acp.
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He that raiseth a Slander, carries the Devil in his Tongue; and he that receives it, carries the Devil in his Ear.
He that Raiseth a Slander, carries the devil in his Tongue; and he that receives it, carries the devil in his Ear.
pns31 cst vvz dt n1, vvz dt n1 p-acp po31 n1; cc pns31 cst vvz pn31, vvz dt n1 p-acp po31 n1.
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(2.) The Second thing Forbidden in this Commandment, is False Witness. Here Three Sins are condemned. 1. Speaking. 2. Witnessing. 3. Swearing that which is False, contra proximum.
(2.) The Second thing Forbidden in this Commandment, is False Witness. Here Three Sins Are condemned. 1. Speaking. 2. Witnessing. 3. Swearing that which is False, contra Proximum.
(crd) dt ord n1 vvn p-acp d n1, vbz j n1. av crd n2 vbr vvn. crd vvg. crd vvg. crd vvg d r-crq vbz j, fw-la fw-la.
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1. Speaking that which is false. Prov. 12.22. Lying Lips are an Abomination to the Lord.
1. Speaking that which is false. Curae 12.22. Lying Lips Are an Abomination to the Lord.
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To lie, is to speak that which one knows to be an Untruth. There is nothing more contrary to God than a Lie.
To lie, is to speak that which one knows to be an Untruth. There is nothing more contrary to God than a Lie.
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The Holy Ghost is call'd the Spirit of Truth, 1 Iohn 4.5, 6. Lying is a Sin that doth not go alone, it ushers in other Sins.
The Holy Ghost is called the Spirit of Truth, 1 John 4.5, 6. Lying is a since that does not go alone, it ushers in other Sins.
dt j n1 vbz vvn dt n1 pp-f n1, crd np1 crd, crd vvg vbz dt n1 cst vdz xx vvi av-j, pn31 vvz p-acp j-jn n2.
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Absalom told his Father a Lie, that he was going to pay his Vow at Hebron, 2 Sam. 15.7. and this Lie was a Preface to his Treason.Absalom told his Father a Lie, that he was going to pay his Voelli At Hebron, 2 Sam. 15.7. and this Lie was a Preface to his Treason.
np1 vvd po31 n1 dt n1, cst pns31 vbds vvg pc-acp vvi po31 vvb p-acp np1, crd np1 crd. cc d n1 vbds dt n1 p-acp po31 n1.
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Where there is a Lie in the Tongue, it shows the Devil is in the Heart. Acts 5.3. Why hath Satan filled thy Heart to lie? Lying is such a Sin as unfits Men for Civil Society. How can you converse or bargain with him, that you cannot trust a Word he saith? This is a Sin which highly provokes God.
Where there is a Lie in the Tongue, it shows the devil is in the Heart. Acts 5.3. Why hath Satan filled thy Heart to lie? Lying is such a since as unfits Men for Civil Society. How can you converse or bargain with him, that you cannot trust a Word he Says? This is a since which highly provokes God.
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Ananias and Saphira were struck dead for telling a Lie, Acts 5.5. The Furnace of Hell is heated for Liars. Rev. 22.15. Without are Sorcerers, and whosoever loveth and maketh a Lie. Oh abhor this Sin!Ananias and Sapphira were struck dead for telling a Lie, Acts 5.5. The Furnace of Hell is heated for Liars. Rev. 22.15. Without Are Sorcerers, and whosoever loves and makes a Lie. O abhor this since!
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Quicquid dixeris juratum putes. Hierom. When thou speakest, let thy Words be as Authentick as thy Oath.Quicquid Dixers juratum putes. Hieronymus When thou Speakest, let thy Words be as Authentic as thy Oath.
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Imitate God, who is the Pattern of Truth. Pythagoras being asked, What made Men like God? Answered, Cum vera loquuntur, When they speak Truth.Imitate God, who is the Pattern of Truth. Pythagoras being asked, What made Men like God? Answered, Cum vera loquuntur, When they speak Truth.
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It is made the Character of a Man that shall go to Heaven, Psal. 15.2. He speaketh the Truth from his Heart.
It is made the Character of a Man that shall go to Heaven, Psalm 15.2. He speaks the Truth from his Heart.
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2. That which is condemned in the Commandment, is, NONLATINALPHABET, Witnessing that which is false, Thou shalt not bear false witness.
2. That which is condemned in the Commandment, is,, Witnessing that which is false, Thou shalt not bear false witness.
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There is a two-fold bearing of False Witness. (1.) There is a bearing False Witness for another. (2.) A Bearing False Witness against another.
There is a twofold bearing of False Witness. (1.) There is a bearing False Witness for Another. (2.) A Bearing False Witness against Another.
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(1.) A bearing False Witness for another.
(1.) A bearing False Witness for Another.
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When we do give our Testimony for a Person that is Criminal and Guilty, we justifie him as if he were Innocent. Isa. 5.23. Which justifie the Wicked for Reward.
When we do give our Testimony for a Person that is Criminal and Guilty, we justify him as if he were Innocent. Isaiah 5.23. Which justify the Wicked for Reward.
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He that goes to make a wicked Man just, makes himself Unjust. (2.) There is a bearing False Witness against another:
He that Goes to make a wicked Man just, makes himself Unjust. (2.) There is a bearing False Witness against Another:
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i. e. When we accuse another in open Court falsly. This is to imitate the Devil, who is the Accuser of the Brethren. Tho the Devil is no Adulterer, yet he is a False Witness. Solomon saith, Prov. 25.18. A Man that beareth false Witness against his Neighbour, is a Hammer and a Sword. i. e. When we accuse Another in open Court falsely. This is to imitate the devil, who is the Accuser of the Brothers. Though the devil is no Adulterer, yet he is a False Witness. Solomon Says, Curae 25.18. A Man that bears false Witness against his Neighbour, is a Hammer and a Sword.
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In his Face he is hardned like an Hammer, he cannot blush, he cares not what Lie he witnesseth to. And he is a Sword :
In his Face he is hardened like an Hammer, he cannot blush, he Cares not what Lie he Witnesseth to. And he is a Sword:
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His Tongue is a Sword to wound him he witnesseth against in his Goods or Life. Thus 1 Kings 21.13. There came in two men, Children of Belial, and witnessed against Naboth, saying, Naboth did blaspheme God and the King :
His Tongue is a Sword to wound him he Witnesseth against in his Goods or Life. Thus 1 Kings 21.13. There Come in two men, Children of Belial, and witnessed against Naboth, saying, Naboth did Blaspheme God and the King:
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And their Witness took away his Life.
And their Witness took away his Life.
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The Queen of Persia being sick, the Magicians accused two Godly Virgins, that they had by Charms procured the Queens Sickness;
The Queen of Persiam being sick, the Magicians accused two Godly Virgins, that they had by Charms procured the Queen's Sickness;
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whereupon she caused these Virgins to be sawn asunder. A False Witness doth pervert the place of Iudicature : He corrupts the Iury ;
whereupon she caused these Virgins to be sawn asunder. A False Witness does pervert the place of Judicature: He corrupts the Jury;
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his bearing False Witness makes them give in a false Verdict:
his bearing False Witness makes them give in a false Verdict:
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And he corrupts the Judge, by making him pronounce a wrong Sentence, and cause the Innocent to suffer.
And he corrupts the Judge, by making him pronounce a wrong Sentence, and cause the Innocent to suffer.
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Vengeance will find out the False Witness. Prov. 19.5. A False Witness shall not be unpunished.
Vengeance will find out the False Witness. Curae 19.5. A False Witness shall not be unpunished.
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Deut. 19.18, 19. If the witness be a false witness, and hath testified falsly against his Brother,
Deuteronomy 19.18, 19. If the witness be a false witness, and hath testified falsely against his Brother,
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and bearing False Witness, and to avoid these Sins,
and bearing False Witness, and to avoid these Sins,
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If he had thought to have taken away his Life, his own Life shall go for it.
If he had Thought to have taken away his Life, his own Life shall go for it.
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3. That which is condemned in the Commandment, is, Swearing that which is false. When Men take a False Oath, and by that take away the Life of another. Zech. 8.17. Love no false Oath. Chap. 5.2.
3. That which is condemned in the Commandment, is, Swearing that which is false. When Men take a False Oath, and by that take away the Life of Another. Zechariah 8.17. Love no false Oath. Chap. 5.2.
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What seest thou? I said, A flying Roll. Ver. 3, 4. This is the Curse that goeth forth, What See thou? I said, A flying Roll. Ver. 3, 4. This is the Curse that Goes forth,
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and it shall enter, inquit Dominus, into the House of him that sweareth falsly by my Name,
and it shall enter, inquit Dominus, into the House of him that Sweareth falsely by my Name,
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and it shall consume his House, with the Timber and Stones of it. and it shall consume his House, with the Timber and Stones of it.
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The Scythians made a Law, when a Man did bind two sins together, a Lie with an Oath, he was to lose his Head;
The Scythians made a Law, when a Man did bind two Sins together, a Lie with an Oath, he was to loose his Head;
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because this Sin did take away all Truth and Faith among Men. The Devil hath taken great possession of such who dare swear to a Lie.
Because this since did take away all Truth and Faith among Men. The devil hath taken great possession of such who Dare swear to a Lie.
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This is a manifest Breach of this Commandment.
This is a manifest Breach of this Commandment.
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Vse I. 1 st. Br. It reproves the Church of Rome, who will dispense with a Lie,Use I. 1 Saint. Br. It reproves the Church of Rome, who will dispense with a Lie,
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or a False Oath, if it be to promote the Catholick Cause. They approve of an Officious Lie:
or a False Oath, if it be to promote the Catholic Cause. They approve of an Officious Lie:
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They hold some Lies to be lawful; they may as well hold some Sins to be lawful.
They hold Some Lies to be lawful; they may as well hold Some Sins to be lawful.
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God hath no need of our Lie.
God hath no need of our Lie.
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It is not lawful to tell a Lie, propter Dei gloriam, if we were sure to bring Glory to God by it, as Austin speaks.
It is not lawful to tell a Lie, propter Dei gloriam, if we were sure to bring Glory to God by it, as Austin speaks.
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2 d. Br. 2. It reproves those who make no Conscience of slandering others; they come under the Breach of this Commandment. Psal. 50.20. Thou sittest and slanderest thy own Mothers Son. Jer. 20.10. Report, say they, and we will report. Ezra 4.15. This City (i. e.
2 d. Br. 2. It reproves those who make no Conscience of slandering Others; they come under the Breach of this Commandment. Psalm 50.20. Thou Sittest and slanderest thy own Mother's Son. Jer. 20.10. Report, say they, and we will report. Ezra 4.15. This city (i. e.
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Hierusalem) is a rebellious City, and hurtful to Kings and Provinces. Jerusalem) is a rebellious city, and hurtful to Kings and Provinces.
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Paul was slandered as a Mover of Sedition, and the Head of a Faction, Acts 24.5. The same Word signifies both a Slanderer and a Devil, 1 Tim. 3.11. Not Slanderers. In the Greek, NONLATINALPHABET, Not Devils. Some think it is no great matter to misreport and slander others;Paul was slandered as a Mover of Sedition, and the Head of a Faction, Acts 24.5. The same Word signifies both a Slanderer and a devil, 1 Tim. 3.11. Not Slanderers. In the Greek,, Not Devils. some think it is no great matter to misreport and slander Others;
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Know that this is •o Act the part of a Devil.Know that this is •o Act the part of a devil.
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Clipping a Man's Credit to make it weigh lighter, is worse than clipping of Coyn. The Slanderer wounds three at once :
Clipping a Man's Credit to make it weigh lighter, is Worse than clipping of Coyn. The Slanderer wounds three At once:
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He wounds him that he slanders, and he wounds him to whom he reports the Slander, by causing uncharitable Thoughts to arise in his Mind against the Party slandered;
He wounds him that he slanders, and he wounds him to whom he reports the Slander, by causing uncharitable Thoughts to arise in his Mind against the Party slandered;
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and he wounds his own Soul, by reporting that of another which is false.
and he wounds his own Soul, by reporting that of Another which is false.
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This is a Great Sin, and I would I could not say it is common. You may kill a Man as well in his Name as in his Person. Some are loth to take away their Neighbours Goods, Conscience would fly in their Face:
This is a Great since, and I would I could not say it is Common. You may kill a Man as well in his Name as in his Person. some Are loath to take away their Neighbours Goods, Conscience would fly in their Face:
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But better take away their Corn out of their Field, their Wares out of their Shop,
But better take away their Corn out of their Field, their Wares out of their Shop,
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than take away their good Name. This is a Sin you can never make them reparation for;
than take away their good Name. This is a since you can never make them reparation for;
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a Blot in a Man's Name being like a Blot in a White Paper, which will never be got out.
a Blot in a Man's Name being like a Blot in a White Paper, which will never be god out.
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Surely God will visit for this Sin. If Idle Words shall be accounted for, shall not Vnjust Slanders? The Lord will make Inquisition one day as well for Names as for Blood.
Surely God will visit for this Sin. If Idle Words shall be accounted for, shall not Unjust Slanders? The Lord will make Inquisition one day as well for Names as for Blood.
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Oh therefore take heed of this Sin! It is a Breach of the Ninth Commandment. Was it a Sin under the Law to defame a Virgin, Deut. 22.19.
O Therefore take heed of this since! It is a Breach of the Ninth Commandment. Was it a since under the Law to defame a Virgae, Deuteronomy 22.19.
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And is it not a greater Sin to defame a Saint, who is a Member of Christ? The Heathens, by the Light of Nature, abhorr'd this Sin of slandering.
And is it not a greater since to defame a Saint, who is a Member of christ? The heathens, by the Light of Nature, abhorred this since of slandering.
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Diogenes used to say, Of all Wild Beasts, a Slanderer is the worst.Diogenes used to say, Of all Wild Beasts, a Slanderer is the worst.
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Antoninus made a Law, That if a Person could not prove the Crime he reported another to be guilty of, he should be put no Death.Antoninus made a Law, That if a Person could not prove the Crime he reported Another to be guilty of, he should be put no Death.
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3 d. Br. 3. It reproves them who are so wicked, as to bear false witness against others.
3 d. Br. 3. It reproves them who Are so wicked, as to bear false witness against Others.
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These are Monsters in Nature, unfit to live in a Civil Society.
These Are Monsters in Nature, unfit to live in a Civil Society.
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Eusebius relates of one Narcissus, a Man famous for Piety, who was accused by two False Witnesses of Unchastity,Eusebius relates of one Narcissus, a Man famous for Piety, who was accused by two False Witnesses of Unchastity,
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and to prove their Accusation, they bound it with Oaths and Curses after this manner: One said, If I speak not true, I pray God I may perish by Fire :
and to prove their Accusation, they bound it with Oaths and Curses After this manner: One said, If I speak not true, I pray God I may perish by Fire:
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The other said, If I do not speak true, I wish I may be deprived of my sight.
The other said, If I do not speak true, I wish I may be deprived of my sighed.
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It pleased God, that the first Witness who forswore himself, his House being set on Fire, he was burnt in the Flame.
It pleased God, that the First Witness who forswore himself, his House being Set on Fire, he was burned in the Flame.
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The other Witness being troubled in Conscience, confessed his Perjury, and continued so long Weeping, that he wept himself blind.
The other Witness being troubled in Conscience, confessed his Perjury, and continued so long Weeping, that he wept himself blind.
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Iezabel, who suborned two false Witnesses against Naboth, she was thrown down out of a Window,Jezebel, who suborned two false Witnesses against Naboth, she was thrown down out of a Window,
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and the Dogs licked her Blood, 2 Kings 9.33. O tremble at this Sin! A perjured Person is the Devils Excrement.
and the Dogs licked her Blood, 2 Kings 9.33. O tremble At this since! A perjured Person is the Devils Excrement.
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He is cursed in his Name, and seared in his Conscience. Hell gapes for such a Wind-fall.
He is cursed in his Name, and seared in his Conscience. Hell gapes for such a Windfall.
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Vse II. 1 st Br. Exhort. To all, to take heed of the Breach of this Commandment, of lying, slandering,Use II 1 Saint Br. Exhort. To all, to take heed of the Breach of this Commandment, of lying, slandering,
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1. Get the Fear of God. Why doth David say, The Fear of the Lord is clean? Psal. 19.8.
1. Get the fear of God. Why does David say, The fear of the Lord is clean? Psalm 19.8.
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Because it cleanseth the Heart of Malice, it cleanseth the Tongue of Slander. The fear of the Lord is clean.
Because it Cleanseth the Heart of Malice, it Cleanseth the Tongue of Slander. The Fear of the Lord is clean.
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It is to the Soul as Lightning to the Air, which cleanseth it. 2. Get Love to your Neighbour, Lev. 19.18. Then there would not be NONLATINALPHABET.
It is to the Soul as Lightning to the Air, which Cleanseth it. 2. Get Love to your Neighbour, Lev. 19.18. Then there would not be.
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If we love a Friend, we will not speak or attest any thing to his Prejudice.
If we love a Friend, we will not speak or attest any thing to his Prejudice.
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Mens Minds are cankered with Envy and Hatred: Hence comes slandering and false Witness. Love is a Lovely Grace.
Men's Minds Are cankered with Envy and Hatred: Hence comes slandering and false Witness. Love is a Lovely Grace.
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Love thinks no Evil, 1 Cor. 13.5. It makes the best Interpretation of anothers Words.Love thinks no Evil, 1 Cor. 13.5. It makes the best Interpretation of another's Words.
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Love is a Well-wisher, and it is rare to speak ill of him we wish well to.
Love is a Wellwisher, and it is rare to speak ill of him we wish well to.
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Love is that which cements Christians together; it is the Healer of Division, and the Hinderer of Slander.
Love is that which cements Christians together; it is the Healer of Division, and the Hinderer of Slander.
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2 d Br. To such whose Lot it is to meet with Slanderers and false Accusers, (1.) Labour to make a Sanctified use of it. When Shimei rail'd on David, David made a sanctified use of it, 2 Sam. 16.10. The Lord hath said to him, Curse David.
2 d Br. To such whose Lot it is to meet with Slanderers and false Accusers, (1.) Labour to make a Sanctified use of it. When Shimei railed on David, David made a sanctified use of it, 2 Sam. 16.10. The Lord hath said to him, Curse David.
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So if you are slandered, or falsly accus'd, make a good use of it.
So if you Are slandered, or falsely accused, make a good use of it.
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See if you have no sin unrepented of, for which God may suffer you to be calumniated and reproached.
See if you have no since unrepented of, for which God may suffer you to be calumniated and reproached.
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See if you have not at any time wronged others in their Name, and said that of them which you cannot prove,
See if you have not At any time wronged Others in their Name, and said that of them which you cannot prove,
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then lay your Hand on your Mouth, and confess the Lord is Righteous to let you fall under the Scourge of the Tongue. (2.) If you are slandered,
then lay your Hand on your Mouth, and confess the Lord is Righteous to let you fallen under the Scourge of the Tongue. (2.) If you Are slandered,
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or falsly accused, but know your own Innocency, be not too much troubled :
or falsely accused, but know your own Innocency, be not too much troubled:
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Let this be your rejoycing, the Witness of your Conscience. Murus aheneus esto nil conscire sibi — A good Conscience is a Wall of Brass, that will be able to stand against all False Witness.
Let this be your rejoicing, the Witness of your Conscience. Murus aheneus esto nil Conscire sibi — A good Conscience is a Wall of Brass, that will be able to stand against all False Witness.
vvb d vbi po22 vvg, dt vvb pp-f po22 n1. np1 fw-la fw-la fw-la fw-la fw-la — dt j n1 vbz dt n1 pp-f n1, cst vmb vbi j pc-acp vvi p-acp d j n1.
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As no Flattery can heal a bad Conscience, so no Slander can hurt a good. God will clear up the Names of his People. Psal. 37.6. He shall bring forth thy Righteousness as the Light.
As no Flattery can heal a bad Conscience, so no Slander can hurt a good. God will clear up the Names of his People. Psalm 37.6. He shall bring forth thy Righteousness as the Light.
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God, as he will wipe away Tears from the Eyes, so he will wipe off Reproach from the Name.
God, as he will wipe away Tears from the Eyes, so he will wipe off Reproach from the Name.
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Believers shall come forth out of all their Slanders and Reproaches as the Wings of a Dove covered with Silver,
Believers shall come forth out of all their Slanders and Reproaches as the Wings of a Dove covered with Silver,
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and her Feathers with yellow Gold.
and her Feathers with yellow Gold.
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3 d. Br. It should exhort such to be v••y thankful to God, whom God hath preserved from Slander and False-Witness.
3 d. Br. It should exhort such to be v••y thankful to God, whom God hath preserved from Slander and False witness.
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Iob calls it the Scourge of the Tongue, Chap. 5.21. As a Rod doth scourge the Back, so the Slanderers Tongue doth scourge the Name.Job calls it the Scourge of the Tongue, Chap. 5.21. As a Rod does scourge the Back, so the Slanderers Tongue does scourge the Name.
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It is a great Mercy to be kept from the Scourge of the Tongue; a Mercy that God stops malignant Mouths from bearing False Witness.
It is a great Mercy to be kept from the Scourge of the Tongue; a Mercy that God stops malignant Mouths from bearing False Witness.
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What mischief may not a lying Report, or a False Oath do? One destroys the Name, the other the Life.
What mischief may not a lying Report, or a False Oath do? One Destroys the Name, the other the Life.
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It is the Lord that muzzles the Mouths of the wicked, and keeps these Dogs that snarl at us from flying upon us. Psal. 31.20. Thou shalt keep them secretly in a Pavilion from the strife of Tongues.
It is the Lord that muzzles the Mouths of the wicked, and keeps these Dogs that snarl At us from flying upon us. Psalm 31.20. Thou shalt keep them secretly in a Pavilion from the strife of Tongues.
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It is, I suppose, an Allusion to Kings, who being resolved to protect their Favourites against the Accusations of Men, take them into their Bed-Chamber,
It is, I suppose, an Allusion to Kings, who being resolved to Pact their Favourites against the Accusations of Men, take them into their Bed-Chamber,
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or Bosom, where none may touch them.
or Bosom, where none may touch them.
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So God hath a Pavilion, or secret hiding-place for his Favourites, where he preserves their Credit and Reputation untouch'd;
So God hath a Pavilion, or secret hiding-place for his Favourites, where he preserves their Credit and Reputation untouched;
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he keeps them from the Strife of Tongues. This is a Mercy we ought to acknowledge to God.
he keeps them from the Strife of Tongues. This is a Mercy we ought to acknowledge to God.
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II. The Mandatory part of this Commandment imply'd, that is, that we should stand up for others,
II The Mandatory part of this Commandment implied, that is, that we should stand up for Others,
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and vindicate them when they are injur'd by Lying Lips. This is the Sence of the Commandment, not only that we should not slander,
and vindicate them when they Are injured by Lying Lips. This is the Sense of the Commandment, not only that we should not slander,
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or falsly accuse others, but that we should witness for them, and stand up in their Defence when we know them to be traduced.
or falsely accuse Others, but that we should witness for them, and stand up in their Defence when we know them to be traduced.
cc av-j vvi n2-jn, cc-acp cst pns12 vmd vvi p-acp pno32, cc vvb a-acp p-acp po32 n1 c-crq pns12 vvb pno32 pc-acp vbi vvn.
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A Man may wrong another as well by Silence as Slander ; when he knows him to he wrongfully accused, yet doth not speak in his behalf.
A Man may wrong Another as well by Silence as Slander; when he knows him to he wrongfully accused, yet does not speak in his behalf.
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If others cast false Aspersions on any, we should wipe them off.
If Others cast false Aspersions on any, we should wipe them off.
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The Apostles (who were filled with the Wine of Spirit) being charged with Drunkenness, Peter was their Compurgator, and openly clear'd their Innocency. Acts 2.15. These are not drunken as ye suppose.
The Apostles (who were filled with the Wine of Spirit) being charged with drunkenness, Peter was their Compurgator, and openly cleared their Innocency. Acts 2.15. These Are not drunken as you suppose.
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Ionathan knowing David to be a worthy Man, and all those things Saul said of him to be Slanders, vindicated David. 1 Sam. 19.4, 5. David hath not sinn'd against thee,
Ionathan knowing David to be a worthy Man, and all those things Saul said of him to be Slanders, vindicated David. 1 Sam. 19.4, 5. David hath not sinned against thee,
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but his Works to thee-ward have been very good. Wherefore then wilt thou sin against innocent Blood, and slay David without a Cause. but his Works to thee-ward have been very good. Wherefore then wilt thou sin against innocent Blood, and slay David without a Cause.
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When the Primitive Christians were falsly accused for Incest, and killing their Children, Tertullian made a Famous Apology in their Vindication.
When the Primitive Christians were falsely accused for Incest, and killing their Children, Tertullian made a Famous Apology in their Vindication.
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This is to act the part both of a Friend and a Christian: To be an Advocate for another, when he is wronged in his good Name.
This is to act the part both of a Friend and a Christian: To be an Advocate for Another, when he is wronged in his good Name.
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EXOD. XX. 17.EXOD. XX. 17.
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Thou shalt not covet thy Neighbours House, thou shalt not covet thy Neighbours Wife, nor his Man-servant,
Thou shalt not covet thy Neighbours House, thou shalt not covet thy Neighbours Wife, nor his Manservant,
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nor his Maid-servant, nor his Ox, nor his Ass, nor any thing that is thy Neighbours.
nor his Maidservant, nor his Ox, nor his Ass, nor any thing that is thy Neighbours.
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This Commandment forbids, (1.) Covetousness in General, Thou shalt not covet. (2.) In Particular, Thy Neighbours House, thy Neighbours Wife, &c.
This Commandment forbids, (1.) Covetousness in General, Thou shalt not covet. (2.) In Particular, Thy Neighbours House, thy Neighbours Wife, etc.
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(1.) It forbids Covetousness in General, Thou shalt not covet. 'Tis lawful to use the World,
(1.) It forbids Covetousness in General, Thou shalt not covet. It's lawful to use the World,
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yea, and to desire so much of it, as may, 1. Keep us from the Temptation of Poverty. Prov. 30.8. Give me not Poverty, lest I steal, and take the Name of my God in vain ▪ 2. As may enable us to Honour God with Works of Mercy. Prov. 3.9. Honour the Lord with thy Substance.
yea, and to desire so much of it, as may, 1. Keep us from the Temptation of Poverty. Curae 30.8. Give me not Poverty, lest I steal, and take the Name of my God in vain ▪ 2. As may enable us to Honour God with Works of Mercy. Curae 3.9. Honour the Lord with thy Substance.
uh, cc pc-acp vvi av d pp-f pn31, c-acp vmb, crd n1 pno12 p-acp dt n1 pp-f n1. np1 crd. vvb pno11 xx n1, cs pns11 vvb, cc vvb dt n1 pp-f po11 n1 p-acp j ▪ crd p-acp vmb vvi pno12 p-acp n1 np1 p-acp vvz pp-f n1. np1 crd. vvb dt n1 p-acp po21 n1.
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But all the Danger is, when the World gets into the Heart. The Water is useful for the Sailing of the Ship;
But all the Danger is, when the World gets into the Heart. The Water is useful for the Sailing of the Ship;
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all the Danger is, when the Water gets into the Ship: So the Fear is, when the World gets into the Heart. Thou shalt not covet. Quest.
all the Danger is, when the Water gets into the Ship: So the fear is, when the World gets into the Heart. Thou shalt not covet. Quest.
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What is it to covet? What is it to covet?
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Resp. There are two Words in the Greek which set forth the Nature of Covetousness. 1. NONLATINALPHABET, which signifies an insatiable desire of getting the World. Covetousness is a dry Dropsie.Resp. There Are two Words in the Greek which Set forth the Nature of Covetousness. 1., which signifies an insatiable desire of getting the World. Covetousness is a dry Dropsy.
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Austin defines Covetousness, plus velle quam sat est ; To desire more than enough: To aim at a great Estate:Austin defines Covetousness, plus velle quam sat est; To desire more than enough: To aim At a great Estate:
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To be like the Daughters of the Horseleech, crying, Give, give, Prov. 30.15. Or like Behemoth, Job 40.23. He trusteth that he can draw up Iordan into his Mouth.
To be like the Daughters of the Horseleech, crying, Give, give, Curae 30.15. Or like behemoth, Job 40.23. He Trusteth that he can draw up Iordan into his Mouth.
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2. NONLATINALPHABET, which signifies an inordinate Love of the World. The World is the Idol ;
2., which signifies an inordinate Love of the World. The World is the Idol;
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it is so loved, that a Man will not part with it to any good Use.
it is so loved, that a Man will not part with it to any good Use.
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This is to come under the Inditement of Covetousness.
This is to come under the Indictment of Covetousness.
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He may be said to be covetous, not only who gets the World unrighteously, but who loves the World inordinately.
He may be said to be covetous, not only who gets the World unrighteously, but who loves the World inordinately.
pns31 vmb vbi vvn pc-acp vbi j, xx av-j r-crq vvz dt n1 av-j, cc-acp q-crq vvz dt n1 av-j.
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But for a more full Answer to the Question, What is it to covet? I shall shew you in Six Particulars,
But for a more full Answer to the Question, What is it to covet? I shall show you in Six Particulars,
p-acp p-acp dt av-dc j n1 p-acp dt n1, q-crq vbz pn31 pc-acp vvi? pns11 vmb vvi pn22 p-acp crd n2-j,
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when a Man may be said to be given to Covetousness. 1. When his Thoughts are wholly taken up about the World.
when a Man may be said to be given to Covetousness. 1. When his Thoughts Are wholly taken up about the World.
c-crq dt n1 vmb vbi vvn pc-acp vbi vvn p-acp n1. crd c-crq po31 n2 vbr av-jn vvn a-acp p-acp dt n1.
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As a good Man's Thoughts are still in Heaven : He is thinking of Christ's Love, and Eternal Recompences. Psal. 139.18. When I awake I am still with thee : That is, by Divine Contemplation.
As a good Man's Thoughts Are still in Heaven: He is thinking of Christ's Love, and Eternal Recompenses. Psalm 139.18. When I awake I am still with thee: That is, by Divine Contemplation.
p-acp dt j ng1 n2 vbr av p-acp n1: pns31 vbz vvg pp-f npg1 n1, cc j n2. np1 crd. c-crq pns11 vvb pns11 vbm av p-acp pno21: cst vbz, p-acp j-jn n1.
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So a covetous Man is still with the World : His Mind is wholly taken up about it;
So a covetous Man is still with the World: His Mind is wholly taken up about it;
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he can think of nothing but his Shop or Farm.
he can think of nothing but his Shop or Farm.
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The Fancy is a Mint-House, and most of the Thougts a covetous Man mints are Worldly.
The Fancy is a Mint-house, and most of the Thoughts a covetous Man mints Are Worldly.
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He is always plotting and projecting about the NONLATINALPHABET, the things of this Life. Like a Virgin that hath all her Thoughts running upon her Suitor.
He is always plotting and projecting about the, the things of this Life. Like a Virgae that hath all her Thoughts running upon her Suitor.
pns31 vbz av vvg cc vvg p-acp dt, dt n2 pp-f d n1. j dt n1 cst vhz d po31 n2 vvg p-acp po31 n1.
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2. A Man may be said to be given to Covetousness, when he takes more pains for the getting of Earth,
2. A Man may be said to be given to Covetousness, when he Takes more pains for the getting of Earth,
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than for the getting of Heaven.
than for the getting of Heaven.
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He will turn every Stone, break his Sleep, take many a weary Step for the World,
He will turn every Stone, break his Sleep, take many a weary Step for the World,
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but will take no pains for Christ or Heaven.
but will take no pains for christ or Heaven.
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The Gauls, who were an ancient People of France, after they had tasted the sweet Wine of the Italian Grape, they enquired after the Countrey,
The Gauls, who were an ancient People of France, After they had tasted the sweet Wine of the Italian Grape, they inquired After the Country,
dt np2, r-crq vbdr dt j n1 pp-f np1, c-acp pns32 vhd vvn dt j n1 pp-f dt jp n1, pns32 vvd p-acp dt n1,
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and never rested till they had arrived at it.
and never rested till they had arrived At it.
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So a covetous Man, having had a Relish of the World, pursues after it, and never leaves till he hath got it;
So a covetous Man, having had a Relish of the World, pursues After it, and never leaves till he hath god it;
np1 dt j n1, vhg vhn dt vvb pp-f dt n1, vvz p-acp pn31, cc av-x vvz c-acp pns31 vhz vvn pn31;
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but he neglects the things of Eternity.
but he neglects the things of Eternity.
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He could be content if Salvation would drop into his Mouth, as a ripe Fig drops into the Mouth of the Eater, Nahum. 3.12.
He could be content if Salvation would drop into his Mouth, as a ripe Fig drops into the Mouth of the Eater, Nahum. 3.12.
pns31 vmd vbi j cs n1 vmd vvi p-acp po31 n1, c-acp dt j n1 vvz p-acp dt n1 pp-f dt n1, np1. crd.
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But he is loath to put himself to too much Sweat or Trouble to obtain Christ or Salvation.
But he is loath to put himself to too much Sweat or Trouble to obtain christ or Salvation.
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He hunts for the World, he wisheth only for Heaven.
He hunt's for the World, he wishes only for Heaven.
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3. A Man may be said to be given to Covetousness, when all his Discourse is about the World. Iohn 3.31. He that is of the Earth, speaketh of the Earth :
3. A Man may be said to be given to Covetousness, when all his Discourse is about the World. John 3.31. He that is of the Earth, speaks of the Earth:
crd dt n1 vmb vbi vvn pc-acp vbi vvn p-acp n1, c-crq d po31 n1 vbz p-acp dt n1. np1 crd. pns31 cst vbz pp-f dt n1, vvz pp-f dt n1:
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As it is a sign of Godliness to be still speaking of Heaven, to have the Tongue tuned to the Language of Canaan. Eccles. 10.12. The Words of a wise Man's Mouth are gracious.
As it is a Signen of Godliness to be still speaking of Heaven, to have the Tongue tuned to the Language of Canaan. Eccles. 10.12. The Words of a wise Man's Mouth Are gracious.
c-acp pn31 vbz dt n1 pp-f n1 pc-acp vbi av vvg pp-f n1, pc-acp vhi dt n1 vvn p-acp dt n1 pp-f np1. np1 crd. dt n2 pp-f dt j ng1 n1 vbr j.
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He speaks as if he had been already in Heaven.
He speaks as if he had been already in Heaven.
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So a sign of a Man given to Covetousness, he is speaking of Secular things, his Wares and Drugs.
So a Signen of a Man given to Covetousness, he is speaking of Secular things, his Wares and Drugs.
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A covetous Man's Breath, like a Dying Man's, smells strong of the Earth. As they said to Peter, Thy Speech bewrayeth thee, Matth. 26.73.
A covetous Man's Breath, like a Dying Man's, smells strong of the Earth. As they said to Peter, Thy Speech bewrayeth thee, Matthew 26.73.
dt j ng1 n1, av-j dt j-vvg ng1, vvz j pp-f dt n1. p-acp pns32 vvd p-acp np1, po21 n1 vvz pno21, np1 crd.
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So a covetous Man's Speech bewrayeth him.
So a covetous Man's Speech bewrayeth him.
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He is like the Fish in the Gospel, which had a Piece of Money in the Mouth, Matth. 17.27. Verba sunt Speculum mentis. Bern. The Words are the Looking-glass of the Heart, they show what is within. Ex abundantia cordis.
He is like the Fish in the Gospel, which had a Piece of Money in the Mouth, Matthew 17.27. Verba sunt Speculum mentis. Bern. The Words Are the Looking-glass of the Heart, they show what is within. Ex abundantia Cordis.
pns31 vbz av-j dt n1 p-acp dt n1, r-crq vhd dt n1 pp-f n1 p-acp dt n1, np1 crd. fw-la fw-la fw-la fw-la. np1 dt n2 vbr dt n1 pp-f dt n1, pns32 vvb r-crq vbz a-acp. fw-la fw-la fw-la.
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4. A Man is given to Covetousness, when he doth so set his Heart upon worldly things, that for the love of them he will part with Heavenly.
4. A Man is given to Covetousness, when he does so Set his Heart upon worldly things, that for the love of them he will part with Heavenly.
crd dt n1 vbz vvn p-acp n1, c-crq pns31 vdz av vvi po31 n1 p-acp j n2, cst p-acp dt n1 pp-f pno32 pns31 vmb vvi p-acp j.
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For the Wedge of Gold he will part with the Pearl of Price. The Young Man in the Gospel,
For the Wedge of Gold he will part with the Pearl of Price. The Young Man in the Gospel,
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when Christ said, Sell all, and come and follow me ; Abiit trist is, He went away sorrowful, Matth. 19.22. He would rather part with Christ, than with his Earthly Possessions.
when christ said, Fell all, and come and follow me; Abiit trist is, He went away sorrowful, Matthew 19.22. He would rather part with christ, than with his Earthly Possessions.
c-crq np1 vvd, vvb d, cc vvi cc vvb pno11; vvb n1 vbz, pns31 vvd av j, np1 crd. pns31 vmd av-c vvi p-acp np1, cs p-acp po31 j n2.
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Cardinal Burbon said, He would for go his part in Paradise, if he might keep his Cardinalship in Paris. When it comes to a critical point, that Men must either relinquish their Estate or Christ,
Cardinal Bourbon said, He would for go his part in Paradise, if he might keep his Cardinalship in paris. When it comes to a critical point, that Men must either relinquish their Estate or christ,
n1 np1 vvd, pns31 vmd p-acp vvi po31 n1 p-acp n1, cs pns31 vmd vvi po31 n1 p-acp np1. c-crq pn31 vvz p-acp dt j n1, cst n2 vmb av-d vvi po32 n1 cc np1,
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and they will rather part with Christ and a good Conscience, than with their Estate, it is a clear Case they are possessed with the Devil of Covetousness.
and they will rather part with christ and a good Conscience, than with their Estate, it is a clear Case they Are possessed with the devil of Covetousness.
cc pns32 vmb av-c vvi p-acp np1 cc dt j n1, cs p-acp po32 n1, pn31 vbz dt j n1 pns32 vbr vvn p-acp dt n1 pp-f n1.
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5. A Man is given to Covetousness, when he over-loads himself with worldly Business. He hath many Irons in the Fire;
5. A Man is given to Covetousness, when he overloads himself with worldly Business. He hath many Irons in the Fire;
crd dt n1 vbz vvn p-acp n1, c-crq pns31 n2 px31 p-acp j n1. pns31 vhz d n2 p-acp dt n1;
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he is in this Sence a Pluralist, he takes so much business upon him, that he cannot find time to serve God;
he is in this Sense a Pluralist, he Takes so much business upon him, that he cannot find time to serve God;
pns31 vbz p-acp d n1 dt n1, pns31 vvz av d n1 p-acp pno31, cst pns31 vmbx vvi n1 pc-acp vvi np1;
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he hath scarce time to eat his Meat, but no time to Pray.
he hath scarce time to eat his Meat, but no time to Pray.
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When a Man doth over-charge himself with the World, and as Martha, cumber himself about many things, that he cannot have time for his Soul, sure he is under the Power of Covetousness.
When a Man does overcharge himself with the World, and as Martha, cumber himself about many things, that he cannot have time for his Soul, sure he is under the Power of Covetousness.
c-crq dt n1 vdz n1 px31 p-acp dt n1, cc c-acp np1, vvi px31 p-acp d n2, cst pns31 vmbx vhi n1 p-acp po31 n1, av-j pns31 vbz p-acp dt n1 pp-f n1.
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6. He is given to Covetousness, whose Heart is so set upon the World, that to get it he cares not what unlawful indirect means he useth;
6. He is given to Covetousness, whose Heart is so Set upon the World, that to get it he Cares not what unlawful indirect means he uses;
crd pns31 vbz vvn p-acp n1, rg-crq n1 vbz av vvn p-acp dt n1, cst pc-acp vvi pn31 pns31 vvz xx r-crq j j n2 pns31 vvz;
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he will have the World per fas & nefas : He will wrong and defraud, and raise his Estate upon the Ruines of another.
he will have the World per fas & nefas: He will wrong and defraud, and raise his Estate upon the Ruins of Another.
pns31 vmb vhi dt n1 fw-la fw-la cc fw-la: pns31 vmb vvi cc n1, cc vvi po31 n1 p-acp dt n2 pp-f n-jn.
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Hos. 12.7, 8. The Ballances of Deceit are in his Hand, he loveth to oppress. And Ephraim said, Yet I am become rich. Hos. 12.7, 8. The Balances of Deceit Are in his Hand, he loves to oppress. And Ephraim said, Yet I am become rich.
np1 crd, crd dt n2 pp-f n1 vbr p-acp po31 n1, pns31 vvz pc-acp vvi. cc np1 vvd, av pns11 vbm vvn j.
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Pope Sylvester the Second did sell his Soul to the Devil for a Popedom. Vse. Take heed and beware of Covetousness, Luke 12.15. It is a direct Breach of this Tenth Commandment.
Pope Sylvester the Second did fell his Soul to the devil for a Popedom. Use. Take heed and beware of Covetousness, Lycia 12.15. It is a Direct Breach of this Tenth Commandment.
n1 np1 dt ord vdd vvi po31 n1 p-acp dt n1 p-acp dt n1. vvb. vvb n1 cc vvi pp-f n1, av crd. pn31 vbz dt j n1 pp-f d ord n1.
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Covetousness is a Moral Vice, it infects and pollutes the whole Soul. The Sin,
Covetousness is a Moral Vice, it infects and pollutes the Whole Soul. The since,
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(1.) It is a Subtile Sin, a Sin that many do not so well discern in themselves:
(1.) It is a Subtle since, a since that many do not so well discern in themselves:
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As some have the Scurvy, yet do not know it. This Sin can dress it self in the Attire of Vertue.
As Some have the Scurvy, yet do not know it. This since can dress it self in the Attire of Virtue.
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It is called the Cloak of Covetousness, 1 Thess. 2.5. Covetousness is a Sin that wears a Cloak, it cloaks it self under the Name of Frugality and good Husbandry.
It is called the Cloak of Covetousness, 1 Thess 2.5. Covetousness is a since that wears a Cloak, it cloaks it self under the Name of Frugality and good Husbandry.
pn31 vbz vvn dt n1 pp-f n1, vvn np1 crd. n1 vbz dt n1 cst vvz dt n1, pn31 n2 pn31 n1 p-acp dt n1 pp-f n1 cc j n1.
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It hath many Pleas and Excuses for it self, more than any other Sin, as, the providing for ones Family.
It hath many Pleasant and Excuses for it self, more than any other since, as, the providing for ones Family.
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The more subtile the Sin is, the less discernable. (2) Covetousness is a dangerous Sin, it checks all that is good.
The more subtle the since is, the less discernible. (2) Covetousness is a dangerous since, it Checks all that is good.
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It is an Enemy to Grace, it damps good Affections, as the Earth puts out the Fire.
It is an Enemy to Grace, it damps good Affections, as the Earth puts out the Fire.
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I shall next prescribe some Remedies against Covetousness.
I shall next prescribe Some Remedies against Covetousness.
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The Hedgehog in the Fable came to the Cony-burroughs in stormy Weather, and desir'd Harbour;
The Hedgehog in the Fable Come to the Cony-burrows in stormy Weather, and desired Harbour;
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but when once he had gotten Entertainment, he set up his Prickles, and did never leave till he had thrust the poor Conies out of their Burroughs.
but when once he had got Entertainment, he Set up his Prickles, and did never leave till he had thrust the poor Conies out of their Burroughs.
cc-acp c-crq c-acp pns31 vhd vvn n1, pns31 vvd a-acp po31 n2, cc vdd av vvi c-acp pns31 vhd vvn dt j n2 av pp-f po32 np1.
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So Covetousness by fair Pretences wins it self into the Heart, but as soon as you have let it in, it will never leave till it hath choked all good Beginnings,
So Covetousness by fair Pretences wins it self into the Heart, but as soon as you have let it in, it will never leave till it hath choked all good Beginnings,
av n1 p-acp j n2 vvz pn31 n1 p-acp dt n1, cc-acp c-acp av c-acp pn22 vhb vvn pn31 p-acp, pn31 vmb av-x vvi c-acp pn31 vhz vvn d j n2,
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and thrust all Religion out of your Hearts. Covetousness hinders the Efficacy of the Word Preached.
and thrust all Religion out of your Hearts. Covetousness hinders the Efficacy of the Word Preached.
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In the Parable the Thorns (which Christ expounded to be the Cares of this Life) choked the Good Seed, Matth. 13.7. Many Sermons lie dead, buried in Earthly Hearts.
In the Parable the Thorns (which christ expounded to be the Cares of this Life) choked the Good Seed, Matthew 13.7. Many Sermons lie dead, buried in Earthly Hearts.
p-acp dt n1 dt n2 (r-crq np1 vvn pc-acp vbi dt n2 pp-f d n1) vvd dt j n1, np1 crd. av-d n2 vvb j, vvn p-acp j n2.
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We preach to Men to get their Hearts in Heaven;
We preach to Men to get their Hearts in Heaven;
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but where Covetousness is predominant, it chains them to the Earth, and makes them like the Woman which Satan had bowed together, that she could not lift up her self, Luke 13.11. You may as well bid an Elephant fly in the Air, as a covetous Man live by Faith.
but where Covetousness is predominant, it chains them to the Earth, and makes them like the Woman which Satan had bowed together, that she could not lift up her self, Lycia 13.11. You may as well bid an Elephant fly in the Air, as a covetous Man live by Faith.
cc-acp q-crq n1 vbz j, pn31 n2 pno32 p-acp dt n1, cc vvz pno32 av-j dt n1 r-crq np1 vhd vvn av, cst pns31 vmd xx vvi a-acp po31 n1, av crd. pn22 vmb a-acp av vvb dt n1 vvb p-acp dt n1, c-acp dt j n1 vvi p-acp n1.
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We Preach to Men to give freely to Christ's Poor;
We Preach to Men to give freely to Christ's Poor;
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but Covetousness makes them to be like him in the Gospel, who had a wither'd Hand, Mark 3.1. They have a wither'd Hand, and cannot stretch it out to the Poor.
but Covetousness makes them to be like him in the Gospel, who had a withered Hand, Mark 3.1. They have a withered Hand, and cannot stretch it out to the Poor.
cc-acp n1 vvz pno32 pc-acp vbi av-j pno31 p-acp dt n1, r-crq vhd dt vvd n1, vvb crd. pns32 vhb dt vvd n1, cc vmbx vvi pn31 av p-acp dt j.
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It is impossible to be Earthly-minded and charitable-minded. Thus Covetousness obstructs the Efficacy of the Word, and makes it prove Abortive.
It is impossible to be Earthly-minded and charitable-minded. Thus Covetousness obstructs the Efficacy of the Word, and makes it prove Abortive.
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Such whose Hearts are rooted in the Earth, will be so far from profiting by the Word, that they will be ready rather to deride it. Luke 16.14. The Pharisees who were covetous derided him.
Such whose Hearts Are rooted in the Earth, will be so Far from profiting by the Word, that they will be ready rather to deride it. Lycia 16.14. The Pharisees who were covetous derided him.
d r-crq n2 vbr vvn p-acp dt n1, vmb vbi av av-j p-acp vvg p-acp dt n1, cst pns32 vmb vbi j av-c pc-acp vvi pn31. av crd. dt np2 r-crq vbdr j vvn pno31.
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(3.) Covetousness is a Mother-Sin, a Radical Vice. 1 Tim. 6.10. The Love of Money is the root of all Evil. — Quid non mortalia pectora cogit Auri sacra fames — Hor. He who hath this Spiritual Itch, a greedy desire of getting the World, hath in him the Root of all Sin. Covetousness is a Mother-sin.
(3.) Covetousness is a Mother-sin, a Radical Vice. 1 Tim. 6.10. The Love of Money is the root of all Evil. — Quid non mortalia pectora cogit Auri sacra Fames — Hor. He who hath this Spiritual Itch, a greedy desire of getting the World, hath in him the Root of all Sin. Covetousness is a Mother-sin.
(crd) n1 vbz dt n1, dt j n1. crd np1 crd. dt n1 pp-f n1 vbz dt n1 pp-f d np1 — fw-la fw-la fw-la fw-la fw-la fw-la fw-la n2 — np1 pns31 r-crq vhz d j n1, dt j n1 pp-f vvg dt n1, vhz p-acp pno31 dt n1 pp-f d np1 n1 vbz dt n1.
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I shall make it appear that Covetousness is a Breach of all the Ten Commandments. 1. It breaks the First Commandment, Thou shalt have no other Gods but one.
I shall make it appear that Covetousness is a Breach of all the Ten commandments. 1. It breaks the First Commandment, Thou shalt have no other God's but one.
pns11 vmb vvi pn31 vvi d n1 vbz dt n1 pp-f d dt crd n2. crd pn31 vvz dt ord n1, pns21 vm2 vhi dx j-jn n2 p-acp pi.
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The covetous Man hath more God's than one; Mammon is his God. He hath a God of Gold, therefore he is called an Idolater, Col. 3.5. 2. Covetousness breaks the Second Commandment:
The covetous Man hath more God's than one; Mammon is his God. He hath a God of Gold, Therefore he is called an Idolater, Col. 3.5. 2. Covetousness breaks the Second Commandment:
dt j n1 vhz dc np1|vbz av pi; np1 vbz po31 n1. pns31 vhz dt n1 pp-f n1, av pns31 vbz vvn dt n1, np1 crd. crd n1 vvz dt ord n1:
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Thou shalt not make any graven Image, thou shalt not bow down thy self to them. Thou shalt not make any graved Image, thou shalt not bow down thy self to them.
pns21 vm2 xx vvi d j-vvn n1, pns21 vm2 xx vvi a-acp po21 n1 p-acp pno32.
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A covetous Man bows down, tho not to the graven Image in the Church, yet to the Graven Image in his Coyn.
A covetous Man bows down, though not to the graved Image in the Church, yet to the Graved Image in his Coyn.
dt j n1 vvz a-acp, cs xx p-acp dt j-vvn n1 p-acp dt n1, av p-acp dt j-vvn n1 p-acp po31 n1
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3. Covetousness is a Breach of the Third Commandment, Thou shalt not take the Name of the Lord thy God in vain.
3. Covetousness is a Breach of the Third Commandment, Thou shalt not take the Name of the Lord thy God in vain.
crd n1 vbz dt n1 pp-f dt ord n1, pns21 vm2 xx vvi dt n1 pp-f dt n1 po21 n1 p-acp j.
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Absalom 's Design was to get his Fathers Crown, there was Covetousness;Absalom is Design was to get his Father's Crown, there was Covetousness;
np1 vbz n1 vbds pc-acp vvi po31 ng1 n1, pc-acp vbds n1;
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but he talks of paying his Vow to God, there he took God's Name in vain.
but he talks of paying his Voelli to God, there he took God's Name in vain.
cc-acp pns31 vvz pp-f vvg po31 vvb p-acp np1, a-acp pns31 vvd npg1 n1 p-acp j.
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4. Covetousness is a Breach of the Fourth Commandment, Remember the Sabbath-day to keep it holy.
4. Covetousness is a Breach of the Fourth Commandment, remember the Sabbath-day to keep it holy.
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A Covetous Man doth not keep the Sabbath Holy: He will ride to Fairs on a Sabbath.
A Covetous Man does not keep the Sabbath Holy: He will ride to Fairs on a Sabbath.
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Instead of reading in the Bible, he will cast up his Accounts. 5. Covetousness is a Breach of the Fifth Commandment, Honour thy Father and thy Mother.
Instead of reading in the bible, he will cast up his Accounts. 5. Covetousness is a Breach of the Fifth Commandment, Honour thy Father and thy Mother.
av pp-f vvg p-acp dt n1, pns31 vmb vvi a-acp po31 n2. crd n1 vbz dt n1 pp-f dt ord n1, vvb po21 n1 cc po21 n1.
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A covetous Person will not honour his Father, if he doth not feed him with Money:
A covetous Person will not honour his Father, if he does not feed him with Money:
dt j n1 vmb xx vvi po31 n1, cs pns31 vdz xx vvi pno31 p-acp n1:
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Nay, he will get his Father to make over his Estate to him in his Life-time,
Nay, he will get his Father to make over his Estate to him in his Lifetime,
uh-x, pns31 vmb vvi po31 n1 pc-acp vvi p-acp po31 n1 p-acp pno31 p-acp po31 n1,
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and so the Father shall be at the Sons Command.
and so the Father shall be At the Sons Command.
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6. Covetousness is a Breach of the Sixth Commandment, Thou shalt not kill. Covetous Ahab kill'd Naboth to get his Vineyard, 1 Kings 21.13.
6. Covetousness is a Breach of the Sixth Commandment, Thou shalt not kill. Covetous Ahab killed Naboth to get his Vineyard, 1 Kings 21.13.
crd n1 vbz dt n1 pp-f dt ord n1, pns21 vm2 xx vvi. j np1 vvn np1 pc-acp vvi po31 n1, crd n2 crd.
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How many have swum to the Crown in Blood! 7. Covetousness is a Breach of the Seventh Commandment, Thou shalt not commit Adultery. Covetousness causeth Uncleanness.
How many have swum to the Crown in Blood! 7. Covetousness is a Breach of the Seventh Commandment, Thou shalt not commit Adultery. Covetousness Causes Uncleanness.
c-crq d vhb vvn p-acp dt n1 p-acp n1! crd n1 vbz dt n1 pp-f dt ord n1, pns21 vm2 xx vvi n1. n1 vvz n1.
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You read of the Hire of a Whore, Deut. 23.18. An Adulteress for Money sets both Conscience and Chastity to Sale.
You read of the Hire of a Whore, Deuteronomy 23.18. an Adulteress for Money sets both Conscience and Chastity to Sale.
pn22 vvb pp-f dt n1 pp-f dt n1, np1 crd. dt n1 p-acp n1 vvz d n1 cc n1 p-acp n1.
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8. Covetousness is a Breach of the Eighth Commandment, Thou shalt not steal. Covetousness is the Root of Theft. Covetous Achan stole the Wedge of Gold.
8. Covetousness is a Breach of the Eighth Commandment, Thou shalt not steal. Covetousness is the Root of Theft. Covetous achan stole the Wedge of Gold.
crd n1 vbz dt n1 pp-f dt ord n1, pns21 vm2 xx vvi. n1 vbz dt n1 pp-f n1. j np1 vvd dt n1 pp-f n1.
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Therefore Thieves and Covetous are put together, 1 Cor. 6.10. 9. Covetousness is a Breach of the Ninth Commandment, Thou shalt not bear false witness.
Therefore Thieves and Covetous Are put together, 1 Cor. 6.10. 9. Covetousness is a Breach of the Ninth Commandment, Thou shalt not bear false witness.
av n2 cc j vbr vvn av, crd np1 crd. crd n1 vbz dt n1 pp-f dt ord n1, pns21 vm2 xx vvi j n1.
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What makes the Perjurer take a false Oath, but Covetousness? He hopes for a Dividend. And,
What makes the Perjurer take a false Oath, but Covetousness? He hope's for a Dividend. And,
q-crq vvz dt n1 vvb dt j n1, cc-acp n1? pns31 vvz p-acp dt n1. np1,
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10. It is plainly a Breach of the Last Commandment, Thou shalt not covet. The Mammonist covets his Neighbours House and Goods,
10. It is plainly a Breach of the Last Commandment, Thou shalt not covet. The Mammonist covets his Neighbours House and Goods,
crd pn31 vbz av-j dt n1 pp-f dt ord n1, pns21 vm2 xx vvi. dt np1 vvz po31 ng1 n1 cc n2-j,
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and endeavours to get them into his own Hands. Thus you see how vile a Sin Covetousness is:
and endeavours to get them into his own Hands. Thus you see how vile a since Covetousness is:
cc n2 pc-acp vvi pno32 p-acp po31 d n2. av pn22 vvb c-crq j dt n1 n1 vbz:
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It is a Mother-sin, it is a plain Breach of every one of the Ten Commandments.
It is a Mother-sin, it is a plain Breach of every one of the Ten commandments.
pn31 vbz dt n1, pn31 vbz dt j n1 pp-f d crd pp-f dt crd n2.
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(4.) Covetousness is a Sin dishonourable to Religion. For such as say their Hopes are Above, yet their Hearts are below.
(4.) Covetousness is a since dishonourable to Religion. For such as say their Hope's Are Above, yet their Hearts Are below.
(crd) n1 vbz dt n1 j p-acp n1. p-acp d c-acp vvb po32 ng1 vbr p-acp, av po32 n2 vbr a-acp.
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For them who profess to be above the Stars, to lick the Dust of the Serpent:
For them who profess to be above the Stars, to lick the Dust of the Serpent:
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To be born of God, yet buried in the Earth: How dishonourable is this to Religion!
To be born of God, yet buried in the Earth: How dishonourable is this to Religion!
pc-acp vbi vvn pp-f np1, av vvn p-acp dt n1: c-crq j vbz d p-acp n1!
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The Lapwing wears a little Coronet on its Head, yet feeds on Dung.
The Lapwing wears a little Coronet on its Head, yet feeds on Dung.
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An Emblem of such as profess to be Crown'd Kings and Priests unto God, yet feed immoderately on these Terrene Dunghil Comforts. Ier. 45.5. And seekest thou great things for thy self, seek them not.
an Emblem of such as profess to be Crowned Kings and Priests unto God, yet feed immoderately on these Terrene Dunghill Comforts. Jeremiah 45.5. And Seekest thou great things for thy self, seek them not.
dt n1 pp-f d c-acp vvb pc-acp vbi vvn n2 cc n2 p-acp np1, av vvb av-j p-acp d j n1 n2. np1 crd. cc vv2 pns21 j n2 p-acp po21 n1, vvb pno32 xx.
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What thou Baruk, who art enobled by thy New Birth, and art illustrious by thy Office, a Levite, dost thou seek earthly things? And seek them now? When the Ship is sinking, art thou trimming thy Cabin? O do not so degrade thy self, nor blot thy Scutcheon!
What thou Baruch, who art ennobled by thy New Birth, and art illustrious by thy Office, a Levite, dost thou seek earthly things? And seek them now? When the Ship is sinking, art thou trimming thy Cabin? O do not so degrade thy self, nor blot thy Scutcheon!
r-crq pns21 vvd, r-crq n1 vvd p-acp po21 j n1, cc n1 j p-acp po21 n1, dt np1, vd2 pns21 vvi j n2? cc vvb pno32 av? c-crq dt n1 vbz vvg, vb2r pns21 vvg po21 n1? sy vdb xx av vvi po21 n1, ccx vvb po21 n1!
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Seekest thou great things? Seek them not. The higher Grace is, the less earthly should Christians be:Seekest thou great things? Seek them not. The higher Grace is, the less earthly should Christians be:
vv2 pns21 j n2? vvb pno32 xx. dt jc n1 vbz, dt av-dc j vmd np1 vbi:
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The Higher the Sun is, the shorter always is the Shadow. 1. Covetousness exposeth us to God's Abhorrency. Psal. 10.3. The Covetous whom the Lord abhorreth.
The Higher the Sun is, the shorter always is the Shadow. 1. Covetousness exposeth us to God's Abhorrency. Psalm 10.3. The Covetous whom the Lord abhorreth.
dt jc dt n1 vbz, dt jc av vbz dt n1. crd n1 vvz pno12 p-acp npg1 np1. np1 crd. dt j r-crq dt n1 vvz.
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A King abhors to see his Statue abused.
A King abhors to see his Statue abused.
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God abhors to see a Man made in his Image should have the Heart of a Beast given to him.
God abhors to see a Man made in his Image should have the Heart of a Beast given to him.
np1 vvz pc-acp vvi dt n1 vvd p-acp po31 n1 vmd vhi dt n1 pp-f dt n1 vvn p-acp pno31.
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Who would live in such a Sin as makes him abhorr'd of God? Whom God abhors he curseth,
Who would live in such a since as makes him abhorred of God? Whom God abhors he Curseth,
q-crq vmd vvi p-acp d dt n1 c-acp vvz pno31 vvn pp-f np1? ro-crq np1 vvz pns31 vvz,
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and God's Curse blasts where-ever it comes. 2. Covetousness precipitates Men to Ruine : It shuts them out of Heaven. Eph. 5.5. This ye know, that no covetous Man, who is an Idolater, hath any Inheritance in the Kingdom of Christ and of God.
and God's Curse blasts wherever it comes. 2. Covetousness precipitates Men to Ruin: It shuts them out of Heaven. Ephesians 5.5. This you know, that no covetous Man, who is an Idolater, hath any Inheritance in the Kingdom of christ and of God.
cc npg1 n1 vvz j pn31 vvz. crd n1 vvz n2 p-acp n1: pn31 vvz pno32 av pp-f n1. np1 crd. d pn22 vvb, cst dx j n1, r-crq vbz dt n1, vhz d n1 p-acp dt n1 pp-f np1 cc pp-f np1.
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What should a covetous Man do in Heaven? God can no more converse with them,
What should a covetous Man do in Heaven? God can no more converse with them,
q-crq vmd dt j n1 vdb p-acp n1? np1 vmb av-dx av-dc vvi p-acp pno32,
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than a King can converse with a Swine. 1 Tim. 6.9. They that will be rich fall into a Snare, and many hurtful Lusts, which drown Men in Perdition.
than a King can converse with a Swine. 1 Tim. 6.9. They that will be rich fallen into a Snare, and many hurtful Lustiest, which drown Men in Perdition.
cs dt n1 vmb vvi p-acp dt n1. crd np1 crd. pns32 d vmb vbi j n1 p-acp dt n1, cc d j n2, r-crq vvb n2 p-acp n1.
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A covetous Man is like a Bee that gets into a Barrel of Honey, and there drowns it self.
A covetous Man is like a Bee that gets into a Barrel of Honey, and there drowns it self.
dt j n1 vbz av-j dt n1 cst vvz p-acp dt n1 pp-f n1, cc a-acp vvz pn31 n1.
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He is like a Ferry-man that takes in so many Passengers to encrease his Fare, that he sinks his Boat.
He is like a Ferryman that Takes in so many Passengers to increase his Fare, that he sinks his Boat.
pns31 vbz av-j dt n1 cst vvz p-acp av d n2 pc-acp vvi po31 n1, cst pns31 vvz po31 n1.
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So a covetous Man takes in more Gold to the encreasing of his Estate, that he damns himself in Perdition.
So a covetous Man Takes in more Gold to the increasing of his Estate, that he damns himself in Perdition.
np1 dt j n1 vvz p-acp dc n1 p-acp dt n-vvg pp-f po31 n1, cst pns31 vvz px31 p-acp n1.
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I have read of some Inhabitants near Athens, who lived in a very dry barren Island,
I have read of Some Inhabitants near Athens, who lived in a very dry barren Island,
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and they took much pains to draw a River to this Island to water it, and make it fruitful;
and they took much pains to draw a River to this Island to water it, and make it fruitful;
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but when they had opened the Passages, and brought the River to it, the Water brake in with such a Force, that it drowned the Land,
but when they had opened the Passages, and brought the River to it, the Water brake in with such a Force, that it drowned the Land,
cc-acp c-crq pns32 vhd vvn dt n2, cc vvd dt n1 p-acp pn31, dt n1 vvd p-acp p-acp d dt n1, cst pn31 vvd dt n1,
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and all the People in it. An Emblem of a Covetous Man;
and all the People in it. an Emblem of a Covetous Man;
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he labours to draw Riches to him, and at last they come in in such abundance, that they drown him in Hell and Perdition.
he labours to draw Riches to him, and At last they come in in such abundance, that they drown him in Hell and Perdition.
pns31 vvz pc-acp vvi n2 p-acp pno31, cc p-acp ord pns32 vvb p-acp p-acp d n1, cst pns32 vvb pno31 p-acp n1 cc n1.
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How many, to build up an Estate, pull down their Souls. Oh therefore fly from Covetousness.
How many, to built up an Estate, pull down their Souls. O Therefore fly from Covetousness.
c-crq d, pc-acp vvi a-acp dt n1, vvb a-acp po32 n2. uh av vvb p-acp n1.
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EXOD. XX. 17. Thou shalt not covet thy Neighbour's House, thou shalt not covet thy Neighbours Wife, &c. EXOD. XX. 17. Thou shalt not covet thy Neighbour's House, thou shalt not covet thy Neighbours Wife, etc.
np1. crd. crd pns21 vm2 xx vvi po21 ng1 n1, pns21 vm2 xx vvi po21 ng1 n1, av
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I am in the next place to resolve a Question, How we may do to cure this Itch of Covetousness?
I am in the next place to resolve a Question, How we may do to cure this Itch of Covetousness?
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Resp. For Answer to this, I shall prescribe some Remedies and Antidotes against this Sin. 1. Faith. 1 Iohn 5.4. This is the Victory over the World, even your Faith. Resp. For Answer to this, I shall prescribe Some Remedies and Antidotes against this Sin. 1. Faith. 1 John 5.4. This is the Victory over the World, even your Faith.
np1 p-acp n1 p-acp d, pns11 vmb vvi d n2 cc n2 p-acp d np1 crd n1. crd np1 crd. d vbz dt n1 p-acp dt n1, av po22 n1.
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The Root of Covetousness is, the Distrust of God's Providence. Faith believes God will provide. God who feeds the Birds will feed his Children.
The Root of Covetousness is, the Distrust of God's Providence. Faith believes God will provide. God who feeds the Birds will feed his Children.
dt n1 pp-f n1 vbz, dt vvb pp-f npg1 n1. n1 vvz np1 vmb vvi. np1 r-crq vvz dt n2 vmb vvi po31 n2.
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He who cloaths the Lillies, will cloath his Lambs: And so Faith overcomes the World.
He who clothes the Lilies, will cloth his Lambs: And so Faith overcomes the World.
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Faith is the Cure of Care. Faith not only purifies the Heart, but satisfies the Heart.
Faith is the Cure of Care. Faith not only Purifies the Heart, but Satisfies the Heart.
n1 vbz dt vvb pp-f n1. n1 xx av-j vvz dt n1, cc-acp vvz dt n1.
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Faith makes God our Portion, and so in him we have enough. Psal. 16.5. The Lord is the Portion of mine Inheritance, the Lines are fallen unto me in pleasant places;
Faith makes God our Portion, and so in him we have enough. Psalm 16.5. The Lord is the Portion of mine Inheritance, the Lines Are fallen unto me in pleasant places;
n1 vvz np1 po12 n1, cc av p-acp pno31 pns12 vhb av-d. np1 crd. dt n1 vbz dt n1 pp-f po11 n1, dt n2 vbr vvn p-acp pno11 p-acp j n2;
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yea, I have a goodly Heritage. Faith by a Divine Chymistry extracts its chief Comforts out of God.yea, I have a goodly Heritage. Faith by a Divine Chemistry extracts its chief Comforts out of God.
uh, pns11 vhb dt j n1. n1 p-acp dt j-jn n1 vvz po31 j-jn n2 av pp-f np1.
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A little with God is sweet. Thus Faith is a Remedy against Covetousness. Faith overcomes not only the Fear of the World, but the Love of the World.
A little with God is sweet. Thus Faith is a Remedy against Covetousness. Faith overcomes not only the fear of the World, but the Love of the World.
dt j p-acp np1 vbz j. av n1 vbz dt n1 p-acp n1. n1 vvz xx av-j dt vvb pp-f dt n1, cc-acp dt vvb pp-f dt n1.
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2. The Second Remedy is, Judicious Consideration.
2. The Second Remedy is, Judicious Consideration.
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(1.) What poor things these things below are, that we should covet them. 1. They are below the worth of the Soul, which carries in it an Idea and Resemblance of God.
(1.) What poor things these things below Are, that we should covet them. 1. They Are below the worth of the Soul, which carries in it an Idea and Resemblance of God.
(crd) q-crq j n2 d n2 a-acp vbr, cst pns12 vmd vvi pno32. crd pns32 vbr p-acp dt n1 pp-f dt n1, r-crq vvz p-acp pn31 dt n1 cc n1 pp-f np1.
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The World is but the Workmanship of God, the Soul is the Image of God. 2. You covet that which will not satisfie you. Eccles. 5.10. He that loveth Silver shall not be satisfied with Silver.
The World is but the Workmanship of God, the Soul is the Image of God. 2. You covet that which will not satisfy you. Eccles. 5.10. He that loves Silver shall not be satisfied with Silver.
dt n1 vbz p-acp dt n1 pp-f np1, dt n1 vbz dt n1 pp-f np1. crd pn22 vvb d r-crq vmb xx vvi pn22. np1 crd. pns31 cst vvz n1 vmb xx vbi vvn p-acp n1.
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Solomon had put all the Creatures in a Limbeck, and stilled out the Quintessence, and behold, All was Vanity, Eccles. 2.11. Covetousness is a dry Dropsie;Solomon had put all the Creatures in a Limbeck, and stilled out the Quintessence, and behold, All was Vanity, Eccles. 2.11. Covetousness is a dry Dropsy;
np1 vhd vvn d dt n2 p-acp dt n1, cc vvn av dt n1, cc vvi, d vbds np1-n, np1 crd. n1 vbz dt j n1;
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the more a Man hath, the more he thirsts.
the more a Man hath, the more he thirsts.
dt av-dc dt n1 vhz, dt av-dc pns31 vvz.
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Quo plus sunt potae, plus sitiuntur aquae. 3. Worldly things cannot remove Trouble of mind. King Saul being perplexed in Conscience, all his Crown-Jewels could not administer Comfort to him, 1 Sam. 28.15.
Quo plus sunt potae, plus sitiuntur Water. 3. Worldly things cannot remove Trouble of mind. King Saul being perplexed in Conscience, all his Crown-Jewels could not administer Comfort to him, 1 Sam. 28.15.
fw-la fw-fr fw-la fw-la, fw-fr fw-la fw-la. crd j n2 vmbx vvb vvb pp-f n1. n1 np1 vbg vvn p-acp n1, d po31 n2 vmd xx vvi n1 p-acp pno31, crd np1 crd.
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The things of the World will no more ease a troubled Spirit, than a Gold Cap will cure the Head-ach. 4. The things of the World,
The things of the World will no more ease a troubled Spirit, than a Gold Cap will cure the Headache. 4. The things of the World,
dt n2 pp-f dt n1 vmb av-dx av-dc vvi dt j-vvn n1, cs dt n1 n1 vmb vvi dt n1. crd dt n2 pp-f dt n1,
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if you had more of them, cannot continue with you.
if you had more of them, cannot continue with you.
cs pn22 vhd dc pp-f pno32, vmbx vvb p-acp pn22.
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NONLATINALPHABET, Isocr. The Creature hath a little Honey in its Mouth, but it hath Wings to fly away. Glass Mettal.
, Isocrate. The Creature hath a little Honey in its Mouth, but it hath Wings to fly away. Glass Metal.
, np1. dt n1 vhz dt j n1 p-acp po31 n1, cc-acp pn31 vhz n2 pc-acp vvi av. n1 n1.
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These things either go from us, or we from them. What poor things are these to covet? (2.) Second Consideration.
These things either go from us, or we from them. What poor things Are these to covet? (2.) Second Consideration.
np1 n2 av-d vvb p-acp pno12, cc pns12 p-acp pno32. q-crq j n2 vbr d pc-acp vvi? (crd) np1 n1.
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The Frame and Contexture of the Body. God hath made the Face to look upwards towards Heaven.
The Frame and Contexture of the Body. God hath made the Face to look upward towards Heaven.
dt n1 cc n1 pp-f dt n1. np1 vhz vvn dt n1 pc-acp vvi av-j p-acp n1.
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Os Homini sublime dedit, coelum { que } tueri Iussit — Ovid. Anatomists observe, that whereas other Creatures have but Four Muscles to their Eyes, Man hath a Fifth Muscle, by which he is able to look up to Heaven.
Os Homini sublime dedit, coelum { que } tueri Iussit — Ovid. Anatomists observe, that whereas other Creatures have but Four Muscles to their Eyes, Man hath a Fifth Muscle, by which he is able to look up to Heaven.
fw-la fw-la j fw-la, fw-la { fw-fr } fw-la fw-la — np1. n2 vvb, cst cs j-jn n2 vhb p-acp crd n2 p-acp po32 n2, n1 vhz dt ord n1, p-acp r-crq pns31 vbz j pc-acp vvi a-acp p-acp n1.
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And as for the Heart, it is made like a Glass Viol, narrow and contracted downwards, but wide and broad upwards.
And as for the Heart, it is made like a Glass Violent, narrow and contracted downwards, but wide and broad upward.
cc c-acp p-acp dt n1, pn31 vbz vvn av-j dt n1 j, j cc vvn av, cc-acp j cc j av-j.
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And as the Frame and Contexture of the Body teacheth us to look to things Above, so especially the Soul is planted in the Body,
And as the Frame and Contexture of the Body Teaches us to look to things Above, so especially the Soul is planted in the Body,
cc c-acp dt n1 cc n1 pp-f dt n1 vvz pno12 pc-acp vvi p-acp n2 p-acp, av av-j dt n1 vbz vvn p-acp dt n1,
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as a Divine Sparkle to ascend upwards.
as a Divine Sparkle to ascend upward.
c-acp dt j-jn vvb pc-acp vvi av-j.
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Can it be imagined that God gave us intellectual Immortal Souls, to covet only Earthly things? What wise Man would fish for Gudgeons with Golden Hooks? Did God give us Glorious Souls, only to fish for the World? Sure our Souls are made for an higher End;
Can it be imagined that God gave us intellectual Immortal Souls, to covet only Earthly things? What wise Man would Fish for Gudgeons with Golden Hooks? Did God give us Glorious Souls, only to Fish for the World? Sure our Souls Are made for an higher End;
vmb pn31 vbi vvn cst np1 vvd pno12 j j n2, pc-acp vvi av-j j n2? q-crq j n1 vmd vvi p-acp n2 p-acp j n2? vdd np1 vvi pno12 j n2, av-j pc-acp vvi p-acp dt n1? j po12 n2 vbr vvn p-acp dt jc vvb;
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to aspire after the enjoyment of God in Glory. (3.) Third Consideration. The Examples of those who have been Contemners and Despisers of the World.
to aspire After the enjoyment of God in Glory. (3.) Third Consideration. The Examples of those who have been Contemners and Despisers of the World.
pc-acp vvi p-acp dt n1 pp-f np1 p-acp n1. (crd) ord n1. dt n2 pp-f d r-crq vhb vbn n2 cc n2 pp-f dt n1.
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The Primitive Christians, as Clemens Alexandrinus observes, were sequestred from the World, and where wholly taken up in Converse with God;
The Primitive Christians, as Clemens Alexandrian observes, were sequestered from the World, and where wholly taken up in Converse with God;
dt j np1, c-acp np1 np1 vvz, vbdr vvn p-acp dt n1, cc c-crq av-jn vvn a-acp p-acp vvi p-acp np1;
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they lived in the World above the World.
they lived in the World above the World.
pns32 vvd p-acp dt n1 p-acp dt n1.
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Like the Birds of Paradise, who soar above in the Air, and seldom or never touch with their Feet upon Earth.
Like the Birds of Paradise, who soar above in the Air, and seldom or never touch with their Feet upon Earth.
j dt n2 pp-f n1, q-crq vvb p-acp p-acp dt n1, cc av cc av-x vvb p-acp po32 n2 p-acp n1.
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Luther saith, That he was never tempted to this Sin of Covetousness.Luther Says, That he was never tempted to this since of Covetousness.
np1 vvz, cst pns31 vbds av-x vvn p-acp d n1 pp-f n1.
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The Saints of old, tho they did live in the World, they did trade in Heaven. Phil. 3.20. NONLATINALPHABET, Our Conversation is in Heaven.
The Saints of old, though they did live in the World, they did trade in Heaven. Philip 3.20., Our Conversation is in Heaven.
dt n2 pp-f j, cs pns32 vdd vvi p-acp dt n1, pns32 vdd vvi p-acp n1. np1 crd., po12 n1 vbz p-acp n1.
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The Greek Word signifies, our Commerce, or Traffick, or Burghership is in Heaven. Enoch walked with God, Gen. 5.24. His Affections were sublimated, he did take a turn in Heaven every Day.
The Greek Word signifies, our Commerce, or Traffic, or Burghership is in Heaven. Enoch walked with God, Gen. 5.24. His Affections were sublimated, he did take a turn in Heaven every Day.
dt jp n1 vvz, po12 n1, cc n1, cc n1 vbz p-acp n1. np1 vvd p-acp np1, np1 crd. po31 n2 vbdr vvn, pns31 vdd vvi dt n1 p-acp n1 d n1.
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The Righteous are compared to a Palm-Tree, Psal. 92.12. Philo observes, That whereas all other Trees have their Sap in their Root, the Sap of the Palm-tree is towards the Top. The Emblem of the Saints, whose Hearts are above in Heaven, where their Treasure is. 3. The Third Remedy.
The Righteous Are compared to a Palm-Tree, Psalm 92.12. Philo observes, That whereas all other Trees have their Sap in their Root, the Sap of the Palm tree is towards the Top. The Emblem of the Saints, whose Hearts Are above in Heaven, where their Treasure is. 3. The Third Remedy.
dt j vbr vvn p-acp dt n1, np1 crd. np1 vvz, cst cs d j-jn n2 vhb po32 n1 p-acp po32 n1, dt n1 pp-f dt n1 vbz p-acp dt n1 dt n1 pp-f dt n2, rg-crq n2 vbr a-acp p-acp n1, c-crq po32 n1 vbz. crd dt ord n1.
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Covet Spiritual things more, and you will Covet earthly things less. Covet Grace. Grace is the best Blessing;Covet Spiritual things more, and you will Covet earthly things less. Covet Grace. Grace is the best Blessing;
vvb j n2 av-dc, cc pn22 vmb vvb j n2 av-dc. vvb vvi. n1 vbz dt js n1;
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it is the Seed of God, 1 Iohn 3.9. The Angels Glory: covet Heaven. Heaven is the Region of Happiness, 'tis the most pleasant Climate.
it is the Seed of God, 1 John 3.9. The Angels Glory: covet Heaven. Heaven is the Region of Happiness, it's the most pleasant Climate.
pn31 vbz dt n1 pp-f np1, crd np1 crd. dt ng1 n1: vvb n1. n1 vbz dt n1 pp-f n1, pn31|vbz dt av-ds j n1.
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Did we covet Heaven more, we should covet Earth less.
Did we covet Heaven more, we should covet Earth less.
vdd pns12 vvi n1 av-dc, pns12 vmd vvi n1 av-dc.
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11516
They that stand on the top of the Alps, the great Cities of Campania seem but as small Villages in their Eye.
They that stand on the top of the Alps, the great Cities of Campania seem but as small Villages in their Eye.
pns32 cst vvb p-acp dt n1 pp-f dt np2, dt j n2 pp-f np1 vvb cc-acp c-acp j n2 p-acp po32 n1.
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If we could have our Hearts more fixed upon the Ierusalem above, how would all Worldly things disappear,
If we could have our Hearts more fixed upon the Ierusalem above, how would all Worldly things disappear,
cs pns12 vmd vhi po12 n2 av-dc vvn p-acp dt np1 a-acp, q-crq vmd d j n2 vvi,
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and be as nothing in our Eye.
and be as nothing in our Eye.
cc vbi c-acp pix p-acp po12 n1.
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We read of an Angel coming down from Heaven, who did tread with his right Foot on the Sea,
We read of an Angel coming down from Heaven, who did tread with his right Foot on the Sea,
pns12 vvb pp-f dt n1 vvg a-acp p-acp n1, r-crq vdd vvi p-acp po31 j-jn n1 p-acp dt n1,
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and with his left Foot on the Earth, Rev. 10.2.and with his left Foot on the Earth, Rev. 10.2.
cc p-acp po31 j n1 p-acp dt n1, n1 crd.
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Had we but once been in Heaven, and viewed the Superlative Glory of it, how might we in an holy Scorn trample with one Foot upon the Earth,
Had we but once been in Heaven, and viewed the Superlative Glory of it, how might we in an holy Scorn trample with one Foot upon the Earth,
vhd pns12 p-acp a-acp vbn p-acp n1, cc vvd dt j n1 pp-f pn31, q-crq vmd pns12 p-acp dt j n1 vvi p-acp crd n1 p-acp dt n1,
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and with the other Foot upon the Sea. Oh covet after Heavenly things.
and with the other Foot upon the Sea. O covet After Heavenly things.
cc p-acp dt j-jn n1 p-acp dt n1 uh vvb p-acp j n2.
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There is the Tree of Life, the Mountains of Spices, the Rivers of Pleasure, the Honey-comb of God's Love dropping, the Delights of Angels, the Flower of Joy fully ripe and blown.
There is the Tree of Life, the Mountains of Spices, the rivers of Pleasure, the Honeycomb of God's Love dropping, the Delights of Angels, the Flower of Joy Fully ripe and blown.
pc-acp vbz dt n1 pp-f n1, dt n2 pp-f n2, dt n2 pp-f n1, dt n1 pp-f npg1 n1 vvg, dt n2 pp-f n2, dt n1 pp-f n1 av-j j cc vvn.
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There is the pure Air to breath in;
There is the pure Air to breath in;
pc-acp vbz dt j n1 pc-acp vvi p-acp;
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no Fogs nor Vapors of Sin arise to infect that Air, but the Sun of Righteousness enlightens that Horizon continually with its glorious Beams.
no Fogs nor Vapours of since arise to infect that Air, but the Sun of Righteousness enlightens that Horizon continually with its glorious Beams.
dx n2 ccx n2 pp-f n1 vvb pc-acp vvi d n1, cc-acp dt n1 pp-f n1 vvz d n1 av-j p-acp po31 j n2.
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O let your Thoughts and Delights be always taken up about the City of Pearl, the Paradise of God.
O let your Thoughts and Delights be always taken up about the city of Pearl, the Paradise of God.
sy vvb po22 n2 cc n2 vbb av vvn a-acp p-acp dt n1 pp-f n1, dt n1 pp-f np1.
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Did we covet Heavenly things more, we should covet earthly things less.
Did we covet Heavenly things more, we should covet earthly things less.
vdd po12 vvb j n2 av-dc, pns12 vmd vvi j n2 av-dc.
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It is reported after Lazarus was raised from the Grave, he was never seen to smile or be delighted with the World after.
It is reported After Lazarus was raised from the Grave, he was never seen to smile or be delighted with the World After.
pn31 vbz vvn p-acp np1 vbds vvn p-acp dt j, pns31 vbds av-x vvn pc-acp vvi cc vbi vvn p-acp dt n1 a-acp.
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11529
Were our Hearts rais'd by the Power of the Holy Ghost up to Heaven, we should not be much taken with Earthly things. 4. The Fourth Remedy. Pray for an Heavenly Mind.
Were our Hearts raised by the Power of the Holy Ghost up to Heaven, we should not be much taken with Earthly things. 4. The Fourth Remedy. Pray for an Heavenly Mind.
np1 po12 n2 vvn p-acp dt n1 pp-f dt j n1 a-acp p-acp n1, pns12 vmd xx vbi av-d vvn p-acp j n2. crd dt ord n1. vvb p-acp dt j n1.
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Lord, let the Loadstone of thy Spirit draw my Heart upward. Lord, dig the Earth out of my Heart;
Lord, let the Loadstone of thy Spirit draw my Heart upward. Lord, dig the Earth out of my Heart;
n1, vvb dt n1 pp-f po21 n1 vvb po11 n1 av-j. n1, vvb dt n1 av pp-f po11 n1;
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teach me how to possess the World, and not love it; how to hold it in my hand, and not let it get into my Heart.
teach me how to possess the World, and not love it; how to hold it in my hand, and not let it get into my Heart.
vvb pno11 c-crq pc-acp vvi dt n1, cc xx vvi pn31; c-crq pc-acp vvi pn31 p-acp po11 n1, cc xx vvi pn31 vvi p-acp po11 n1.
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So much for the Commandment in General, Thou shalt not cover.
So much for the Commandment in General, Thou shalt not cover.
av av-d c-acp dt n1 p-acp n1, pns21 vm2 xx vvi.
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(2.) I shall speak of it more Particularly: Thou shalt not covet thy Neighbours House, thou shalt not covet thy Neighbours Wife, &c. Observe here the Holiness and Perfection of God's Law.
(2.) I shall speak of it more Particularly: Thou shalt not covet thy Neighbours House, thou shalt not covet thy Neighbours Wife, etc. Observe Here the Holiness and Perfection of God's Law.
(crd) pns11 vmb vvi pp-f pn31 av-dc av-jn: pns21 vm2 xx vvi po21 ng1 n1, pns21 vm2 xx vvi po21 ng1 n1, av vvb av dt n1 cc n1 pp-f npg1 n1.
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It forbids the Motus primo primi, the First Motions and Risings of Sin in the Heart, Thou shalt not covet.
It forbids the Motus primo Primi, the First Motions and Risings of since in the Heart, Thou shalt not covet.
pn31 vvz dt fw-la fw-la fw-la, dt ord n2 cc n2-vvg pp-f n1 p-acp dt n1, pns21 vm2 xx vvi.
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The Laws of Men take hold of the Actions, but the Law of God goes further, it forbids not only the Actions, but the Affections. Thou shalt not covet thy Neighbours House.
The Laws of Men take hold of the Actions, but the Law of God Goes further, it forbids not only the Actions, but the Affections. Thou shalt not covet thy Neighbours House.
dt n2 pp-f n2 vvb vvi pp-f dt n2, cc-acp dt n1 pp-f np1 vvz av-jc, pn31 vvz xx av-j dt n2, p-acp dt n2. pns21 vm2 xx vvi po21 ng1 n1.
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It is not said, Thou shalt not take away his House : But, Thou shalt not covet it.
It is not said, Thou shalt not take away his House: But, Thou shalt not covet it.
pn31 vbz xx vvn, pns21 vm2 xx vvi av po31 n1: cc-acp, pns21 vm2 xx vvi pn31.
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These Lustings and Desires after the Forbidden Fruit are sinful. Rom. 7.7. The Law hath said, Thou shalt not covet.
These Lustings and Desires After the Forbidden Fruit Are sinful. Rom. 7.7. The Law hath said, Thou shalt not covet.
d np1 cc n2 p-acp dt vvn n1 vbr j. np1 crd. dt n1 vhz vvn, pns21 vm2 xx vvi.
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11539
Tho a Man doth not commit Gross Sin, yet who can say his Heart is pure? There may be a Faultiness at the Root, there may be sinful Covetings and Lustings in the Soul.
Tho a Man does not commit Gross since, yet who can say his Heart is pure? There may be a Faultiness At the Root, there may be sinful Covetings and Lustings in the Soul.
np1 dt n1 vdz xx vvi j n1, av r-crq vmb vvi po31 n1 vbz j? a-acp vmb vbi dt n1 p-acp dt n1, pc-acp vmb vbi j n2-vvg cc n2-vvg p-acp dt n1
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Vse. Let us be humbled for the Sin of our Nature, the Risings of Evil Thoughts, coveting that which we ought not.Use. Let us be humbled for the since of our Nature, the Risings of Evil Thoughts, coveting that which we ought not.
vvb. vvb pno12 vbi vvn p-acp dt n1 pp-f po12 n1, dt n2-vvg pp-f j-jn n2, vvg cst r-crq pns12 vmd xx.
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11541
Our Nature is a Seed-Plot of Iniquity; it is like Charcoal, that is ever sparkling. The Sparkles of Pride, Envy, Covetousness, arise in the Mind. How should this humble us!
Our Nature is a Seed-Plot of Iniquity; it is like Charcoal, that is ever sparkling. The Sparkles of Pride, Envy, Covetousness, arise in the Mind. How should this humble us!
po12 n1 vbz dt n1 pp-f n1; pn31 vbz j n1, cst vbz av j-vvg. dt vvz pp-f n1, n1, n1, vvb p-acp dt n1. q-crq vmd d vvi pno12!
(89) sermon (DIV1)
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11542
If there be not sinful Actings, there are sinful Covetings. Let us pray for mortifying Grace, which may be like the Water of Jealousie, to make the Thigh of Sin to rot.
If there be not sinful Actings, there Are sinful Covetings. Let us pray for mortifying Grace, which may be like the Water of Jealousy, to make the Thigh of since to rot.
cs pc-acp vbb xx j n2, a-acp vbr j n2-vvg. vvb pno12 vvi p-acp j-vvg n1, r-crq vmb vbi av-j dt n1 pp-f n1, pc-acp vvi dt n1 pp-f n1 pc-acp vvi.
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But to come to the Words more nearly, Thou shalt not covet thy Neighbours House, nor thy Neighbours Wife, &c. Quest.
But to come to the Words more nearly, Thou shalt not covet thy Neighbours House, nor thy Neighbours Wife, etc. Quest.
p-acp pc-acp vvi p-acp dt n2 av-dc av-j, pns21 vm2 xx vvi po21 ng1 n1, ccx po21 ng1 n1, av n1.
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Why is the House put before the Wife? In Deuteronomy the Wife is put first, Deut. 5.21.Why is the House put before the Wife? In Deuteronomy the Wife is put First, Deuteronomy 5.21.
q-crq vbz dt n1 vvd p-acp dt n1? p-acp np1 dt n1 vbz vvn ord, np1 crd.
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Neither shalt thou desire thy Neighbours Wife, neither shalt thou covet thy Neighbours House. Here the House is put first.
Neither shalt thou desire thy Neighbours Wife, neither shalt thou covet thy Neighbours House. Here the House is put First.
av-dx vm2 pns21 vvi po21 ng1 n1, av-dx vm2 pns21 vvi po21 ng1 n1. av dt n1 vbz vvn ord.
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Resp. In Deuteronomy the Wife is set down first in respect of her Value. She (if a good Wife) is of far greater Value and Estimate than the House. Prov. 31.10. Her Price is far above Rubies. Resp. In Deuteronomy the Wife is Set down First in respect of her Valve. She (if a good Wife) is of Far greater Valve and Estimate than the House. Curae 31.10. Her Price is Far above Rubies.
np1 p-acp np1 dt n1 vbz vvn a-acp ord p-acp n1 pp-f pno31 vvi. pns31 (cs dt j n1) vbz pp-f av-j jc vvi cc vvi cs dt n1. np1 crd. po31 n1 vbz av-j p-acp n2.
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She is the Furniture of the House, and this Furniture is more worth than the House.
She is the Furniture of the House, and this Furniture is more worth than the House.
pns31 vbz dt n1 pp-f dt n1, cc d n1 vbz av-dc j cs dt n1.
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When Alexander had overcome King Darius in Battel, Darius seemed not to be much dismayed.
When Alexander had overcome King Darius in Battle, Darius seemed not to be much dismayed.
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But when he heard his Wife was taken Prisoner, now his Eyes like Spouts did gush forth Water,
But when he herd his Wife was taken Prisoner, now his Eyes like Spouts did gush forth Water,
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as valuing his Wife dearer than his Life. But yet in this place in Exodus, the House is put before the Wife :
as valuing his Wife Dearer than his Life. But yet in this place in Exodus, the House is put before the Wife:
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The Reason is, Because the House is first in Order. The House is erected before the Wife can live in it.
The Reason is, Because the House is First in Order. The House is erected before the Wife can live in it.
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The Nest is built before the Bird is in it. The Wife is first esteemed, but the House must be first provided.
The Nest is built before the Bird is in it. The Wife is First esteemed, but the House must be First provided.
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1. Then, Thou shalt not covet thy Neighbours House. How depraved is Man since the Fall!
1. Then, Thou shalt not covet thy Neighbours House. How depraved is Man since the Fallen!
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Man knows not how to keep within Bounds, but is coveting more than his own. Ahab one would think had enough;
Man knows not how to keep within Bounds, but is coveting more than his own. Ahab one would think had enough;
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he was King, and one would suppose his Crown-Revenues should have contented him; but still he was coveting more;
he was King, and one would suppose his Crown-Revenues should have contented him; but still he was coveting more;
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Naboth 's Vineyard was in his Eye, and stood near the Smoak of his Chimney, and he could not be quiet till he had it in Possession.Naboth is Vineyard was in his Eye, and stood near the Smoke of his Chimney, and he could not be quiet till he had it in Possession.
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To couzen and defraud is a sin, but to do it with a Bible in ones Hand is a double sin.
To cozen and defraud is a since, but to do it with a bible in ones Hand is a double since.
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Were there not so much Coveting, there would not be so much Bribing. One Man pulls away anothers House from him.
Were there not so much Coveting, there would not be so much Bribing. One Man pulls away another's House from him.
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It is only the Prisoner lives in such a Tenement as he may be sure none will go about to take from him.
It is only the Prisoner lives in such a Tenement as he may be sure none will go about to take from him.
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2. Thou shalt not covet thy Neighbours Wife.
2. Thou shalt not covet thy Neighbours Wife.
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This Commandment is a Bridle to check the Inordinacy of Brutish Lusts. Thou shalt not covet thy Neighbours Wife.
This Commandment is a Bridle to check the Inordinacy of Brutish Lusts. Thou shalt not covet thy Neighbours Wife.
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It was the Devil that sowed another Man's Ground, Matth. 13.25. But how is the Hedge of this Commandment trodden down in our Times!
It was the devil that sowed Another Man's Ground, Matthew 13.25. But how is the Hedge of this Commandment trodden down in our Times!
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There be many who do more than covet their Neighbours Wives, they take them. Deut. 27.20. Cursed be he that lies with his Fathers Wife, and all the People shall say Amen.
There be many who do more than covet their Neighbours Wives, they take them. Deuteronomy 27.20. Cursed be he that lies with his Father's Wife, and all the People shall say Amen.
pc-acp vbi d r-crq vdb av-dc cs vvb po32 ng1 n2, pns32 vvb pno32. np1 crd. vvd vbb pns31 cst vvz p-acp po31 ng1 n1, cc d dt n1 vmb vvi uh-n.
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If it were to be proclaimed, Cursed be he that lies with his Neighbours Wife, and all that were guilty should say Amen, how many would curse themselves!
If it were to be proclaimed, Cursed be he that lies with his Neighbours Wife, and all that were guilty should say Amen, how many would curse themselves!
cs pn31 vbdr pc-acp vbi vvn, vvn vbb pns31 cst vvz p-acp po31 ng1 n1, cc d cst vbdr j vmd vvi uh-n, c-crq d vmd vvi px32!
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3. Thou shalt not covet thy Neighbours Man-servant, nor his Maid-servant. Servants, when Faithful, are a Treasure.
3. Thou shalt not covet thy Neighbours Manservant, nor his Maidservant. Servants, when Faithful, Are a Treasure.
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What a true and trusty Servant had Abraham, he was his Right-hand!
What a true and trusty Servant had Abraham, he was his Right-hand!
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How prudent and faithful was he in the matter he was entrusted with, in getting a Wife for his Masters Son! Gen. 24.9.
How prudent and faithful was he in the matter he was Entrusted with, in getting a Wife for his Masters Son! Gen. 24.9.
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And surely, it would have gone near to Abraham to have had any one enticed away his Servant from him.
And surely, it would have gone near to Abraham to have had any one enticed away his Servant from him.
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But this Sin of coveting Servants is common. If one hath a better Servant, others will be inveigling and laying Baits for him,
But this since of coveting Servants is Common. If one hath a better Servant, Others will be inveigling and laying Baits for him,
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and endeavour to draw him away from his Master. This is a Sin against the Tenth Commandment.
and endeavour to draw him away from his Master. This is a since against the Tenth Commandment.
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To steal away anothers Servant by Enticement, is no better than Thievery. 4. Nor his Ox, nor his Ass, nor any thing that is thy Neighbours.
To steal away another's Servant by Enticement, is no better than Thievery. 4. Nor his Ox, nor his Ass, nor any thing that is thy Neighbours.
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Were there not coveting of Ox and Ass, there would not be so much stealing. First Men break the Tenth Commondment by coveting, and then they break the Eighth Commandment by stealing. It was an excellent Appeal that Samuel made to the People, 1 Sam. 12.3. Witness against me before the Lord, whose Ox have I taken, or whose Ass, or whom have I defrauded.
Were there not coveting of Ox and Ass, there would not be so much stealing. First Men break the Tenth Commondment by coveting, and then they break the Eighth Commandment by stealing. It was an excellent Appeal that Samuel made to the People, 1 Sam. 12.3. Witness against me before the Lord, whose Ox have I taken, or whose Ass, or whom have I defrauded.
vbdr pc-acp xx vvg pp-f n1 cc n1, pc-acp vmd xx vbi av d vvg. ord n2 vvb dt ord n1 p-acp vvg, cc av pns32 vvb dt ord n1 p-acp vvg. pn31 vbds dt j n1 cst np1 vvn p-acp dt n1, crd np1 crd. vvb p-acp pno11 p-acp dt n1, rg-crq n1 vhb pns11 vvn, cc rg-crq n1, cc qo-crq vhb pns11 vvd.
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And it was a brave Speech of St. Paul, Acts 20.33. I have coveted no Man's Gold, or Silver, or Apparel. Quest.
And it was a brave Speech of Saint Paul, Acts 20.33. I have coveted no Man's Gold, or Silver, or Apparel. Quest.
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But what means may we use to keep us from coveting that which is our Neighbours? But what means may we use to keep us from coveting that which is our Neighbours?
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Ans. The best Remedy is Contentation. If we are content with our own, we shall not covet that which is anothers. Ans. The best Remedy is Contentation. If we Are content with our own, we shall not covet that which is another's.
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St. Paul could say, I have coveted no Man's Gold or Silver. Whence was this? It was from Contentment. Phil. 4.11. I have learned in whatever state I am, therewith to be content.
Saint Paul could say, I have coveted no Man's Gold or Silver. Whence was this? It was from Contentment. Philip 4.11. I have learned in whatever state I am, therewith to be content.
n1 np1 vmd vvi, pns11 vhb vvn dx ng1 n1 cc n1. q-crq vbds d? pn31 vbds p-acp n1. np1 crd. pns11 vhb vvn p-acp r-crq n1 pns11 vbm, av pc-acp vbi j.
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Content saith, as Iacob, Gen. 33.11. I have enough: I have a Promise of Heaven, and have sufficient to bear my Charges thither, I have enough.
Content Says, as Iacob, Gen. 33.11. I have enough: I have a Promise of Heaven, and have sufficient to bear my Charges thither, I have enough.
n1 vvz, c-acp np1, np1 crd. pns11 vhb av-d: pns11 vhb dt n1 pp-f n1, cc vhb j p-acp vvi po11 n2 av, pns11 vhb av-d.
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And he who hath enough will not covet that which is anothers. Be content :
And he who hath enough will not covet that which is another's. Be content:
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And the best way to be contented is, (1.) Believe that Condition best which God carves out to you by his Providence.
And the best Way to be contented is, (1.) Believe that Condition best which God carves out to you by his Providence.
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If God had seen it fit for us to have more, we should have had it;
If God had seen it fit for us to have more, we should have had it;
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but his Wisdom sees this best for us.
but his Wisdom sees this best for us.
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Perhaps we could not manage a great Estate, it is hard to carry a full Cup without spilling,
Perhaps we could not manage a great Estate, it is hard to carry a full Cup without spilling,
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and a full Estate without sinning. Great Estates may he Snares ; a Boat may be overturned by having too great a Sail.
and a full Estate without sinning. Great Estates may he Snares; a Boat may be overturned by having too great a Sail.
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The believing that Estate best God carves us, makes us content;
The believing that Estate best God carves us, makes us content;
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and being contented, we will not covet that which is anothers. (2.) The way to be content with such things as we have,
and being contented, we will not covet that which is another's. (2.) The Way to be content with such things as we have,
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and not to covet anothers, is to consider the less Estate we have, the less Account we shall have to give at the last Day.
and not to covet another's, is to Consider the less Estate we have, the less Account we shall have to give At the last Day.
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Every Person is a Steward, and must be accountable to God. They who have great Estates, have the greater Reckoning.
Every Person is a Steward, and must be accountable to God. They who have great Estates, have the greater Reckoning.
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God will say, What good have you done with your Estates? Have you honoured me with your Substance? Where are the poor you have fed and cloathed? If you cannot give a good Account, it will be sad.
God will say, What good have you done with your Estates? Have you honoured me with your Substance? Where Are the poor you have fed and clothed? If you cannot give a good Account, it will be sad.
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This may make us contented with a less Portion: To consider, the less Estate, the less Account we have to give:
This may make us contented with a less Portion: To Consider, the less Estate, the less Account we have to give:
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The less Riches, the less Reckoning. This is the way to have Contentment, and no better Antidote against coveting that which is anothers,
The less Riches, the less Reckoning. This is the Way to have Contentment, and no better Antidote against coveting that which is another's,
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than being content with that which is our own. So much for the Commandments. Quest. Is any Man able perfectly to keep the Commandments of God?
than being content with that which is our own. So much for the commandments. Quest. Is any Man able perfectly to keep the commandments of God?
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Answ. No meer Man since the Fall is able in this Life perfectly to keep the Commandments of God,
Answer No mere Man since the Fallen is able in this Life perfectly to keep the commandments of God,
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but doth daily break them in Thought, Word and Deed? Iames 3.2. In many things we offend all.
but does daily break them in Thought, Word and Deed? James 3.2. In many things we offend all.
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Man in his Primitive State of Innocency was endued with Ability to keep the whole Moral Law.
Man in his Primitive State of Innocency was endued with Ability to keep the Whole Moral Law.
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Adam had rectitude of Mind, Sanctity of Will, Perfection of Power. Adam had the Copy of God's Law written in his Heart;Adam had rectitude of Mind, Sanctity of Will, Perfection of Power. Adam had the Copy of God's Law written in his Heart;
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Adam 's Obedience did exactly run parallel with the Moral Law, as a well-made Dial goes exactly with the Sun. Man in Innocency was like a well-tuned Organ, he did sweetly tune to the Will of God.Adam is obedience did exactly run parallel with the Moral Law, as a well-made Dial Goes exactly with the Sun. Man in Innocency was like a well-tuned Organ, he did sweetly tune to the Will of God.
np1 vbz n1 vdd av-j vvi n1 p-acp dt j n1, c-acp dt j n1 vvz av-j p-acp dt n1 n1 p-acp n1 vbds av-j dt j n1, pns31 vdd av-j vvi p-acp dt n1 pp-f np1.
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He was adorned with Holiness as the Angels, but not confirmed in Holiness as the Angels. Adam was Holy but Mutable ;
He was adorned with Holiness as the Angels, but not confirmed in Holiness as the Angels. Adam was Holy but Mutable;
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he fell from his Purity, and we with him. Sin cut the Lock of Original Righteousness where our Strength lay.
he fell from his Purity, and we with him. since Cut the Lock of Original Righteousness where our Strength lay.
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Sin hath brought such a Languor and Faintness into our Souls, and hath so weakned us, that we shall never recover our full Strength till we put on Immortality. The thing I am now to demonstrate is, That we cannot yield perfect Obedience to the Moral Law. — In many things we offend all.
since hath brought such a Languor and Faintness into our Souls, and hath so weakened us, that we shall never recover our full Strength till we put on Immortality. The thing I am now to demonstrate is, That we cannot yield perfect obedience to the Moral Law. — In many things we offend all.
n1 vhz vvn d dt n1 cc n1 p-acp po12 n2, cc vhz av vvn pno12, cst pns12 vmb av-x vvi po12 j n1 c-acp pns12 vvn p-acp n1. dt n1 pns11 vbm av pc-acp vvi vbz, cst pns12 vmbx vvi j n1 p-acp dt j n1. — p-acp d n2 pns12 vvb d.
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1. The Case of an Vnregenerate Man is such, that he cannot perfectly obey all God's Commands.
1. The Case of an Unregenerate Man is such, that he cannot perfectly obey all God's Commands.
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He may as well touch the Stars, or span the Ocean, as yield exact Obedience to the Law.
He may as well touch the Stars, or span the Ocean, as yield exact obedience to the Law.
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A Person unregenerate cannot act Spiritually, he cannot pray in the Holy Ghost, he cannot live by Faith, he cannot do Duty out of love to Duty;
A Person unregenerate cannot act Spiritually, he cannot pray in the Holy Ghost, he cannot live by Faith, he cannot do Duty out of love to Duty;
dt n1 j vmbx vvi av-j, pns31 vmbx vvi p-acp dt j n1, pns31 vmbx vvi p-acp n1, pns31 vmbx vdi n1 av pp-f n1 p-acp n1;
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and if he cannot do Duty Spiritually, then much less Perfectly. Now that a Natural Man cannot yield perfect Obedience to the Moral Law, is evident: (1.) Because he is Spiritually dead, Eph. 2.1.
and if he cannot do Duty Spiritually, then much less Perfectly. Now that a Natural Man cannot yield perfect obedience to the Moral Law, is evident: (1.) Because he is Spiritually dead, Ephesians 2.1.
cc cs pns31 vmbx vdi n1 av-j, av av-d av-dc av-j. av cst dt j n1 vmbx vvi j n1 p-acp dt j n1, vbz j: (crd) p-acp pns31 vbz av-j j, np1 crd.
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And being so, how can he keep the Commandments of God perfectly? A dead Man is not fit for Action.
And being so, how can he keep the commandments of God perfectly? A dead Man is not fit for Actium.
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A Sinner hath the Symptoms of Death upon him. 1. He hath no Sense; a Dead Man hath no Sense:
A Sinner hath the Symptoms of Death upon him. 1. He hath no Sense; a Dead Man hath no Sense:
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He hath no Sense of the Evil of Sin, of God's Holiness and Veracity;
He hath no Sense of the Evil of since, of God's Holiness and Veracity;
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therefore he is said to be without feeling, Eph. 4.19. 2. He hath no Strength, Rom. 5.6. What Strength hath a dead Man? A Natural Man hath no Strength to deny himself, to resist Temptation; he is dead:
Therefore he is said to be without feeling, Ephesians 4.19. 2. He hath no Strength, Rom. 5.6. What Strength hath a dead Man? A Natural Man hath no Strength to deny himself, to resist Temptation; he is dead:
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And can a dead Man fulfill the Moral Law? (2.) A natural Man cannot perfectly keep all God's Commandments,
And can a dead Man fulfil the Moral Law? (2.) A natural Man cannot perfectly keep all God's commandments,
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because he is so interlarded with Sin. He is born in Sin, Psal. 51.5. Iob 15.16. — He drinks Iniquity as Water.
Because he is so interlarded with Sin. He is born in since, Psalm 51.5. Job 15.16. — He drinks Iniquity as Water.
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All the Imagination of his Thoughts are evil, and only evil, Gen. 6.5. Now the least Evil Thought is NONLATINALPHABET, a Breach of the Royal Law :All the Imagination of his Thoughts Are evil, and only evil, Gen. 6.5. Now the least Evil Thought is, a Breach of the Royal Law:
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And if there be Defection, there cannot be Perfection. And as a natural Man hath no Power to keep the Moral Law,
And if there be Defection, there cannot be Perfection. And as a natural Man hath no Power to keep the Moral Law,
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so he hath no Will. He is not only Dead, but worse than dead.
so he hath no Will. He is not only Dead, but Worse than dead.
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but we would not hear him, therefore he lets us speak to him in Prayer,
but we would not hear him, Therefore he lets us speak to him in Prayer,
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A dead Man doth no Hurt, but there is a Life of Resistance against God goes along with the Death of sin? A Natural Man not only cannot keep the Law through Weakness,
A dead Man does not Hurt, but there is a Life of Resistance against God Goes along with the Death of since? A Natural Man not only cannot keep the Law through Weakness,
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but he breaks it through Wilfulness. Ier. 44.17. We will do whatsoever goeth out of our Mouth, to burn Incense to the Queen of Heaven.
but he breaks it through Wilfulness. Jeremiah 44.17. We will do whatsoever Goes out of our Mouth, to burn Incense to the Queen of Heaven.
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2. As the Unregenerate cannot keep the Moral Law perfectly, so neither the Regenerate. Eccles. 7.20. There is not a just Man upon the Earth that doth good and sinneth not:
2. As the Unregenerate cannot keep the Moral Law perfectly, so neither the Regenerate. Eccles. 7.20. There is not a just Man upon the Earth that does good and Sinneth not:
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Nay, that sins not in doing good.
Nay, that Sins not in doing good.
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There's that in the best Actions of a Righteous Man that is damnable, if God should weigh him in the Ballance of Justice. Alas!
There's that in the best Actions of a Righteous Man that is damnable, if God should weigh him in the Balance of justice. Alas!
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How are his Duties Fly-blown. He cannot pray without wandring, nor believe without doubting. Rom. 7.18. To me to will is present, but how to perform I find not.
How Are his Duties Flyblown. He cannot pray without wandering, nor believe without doubting. Rom. 7.18. To me to will is present, but how to perform I find not.
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In the Greek it is NONLATINALPHABET, How to do it thoroughly I find not.
In the Greek it is, How to do it thoroughly I find not.
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Paul, tho a Saint of the first Magnitude, was better at willing, than at performing. Mary asked where they had laid Christ:Paul, though a Saint of the First Magnitude, was better At willing, than At performing. Mary asked where they had laid christ:
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She had a mind to have carried him away, but she wanted Strength: So the Regenerate have a Will to obey God's Law perfectly, but they want Strength:
She had a mind to have carried him away, but she wanted Strength: So the Regenerate have a Will to obey God's Law perfectly, but they want Strength:
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Their Obedience is weak and sickly: The Mark they are to shoot at is perfection of Holiness;
Their obedience is weak and sickly: The Mark they Are to shoot At is perfection of Holiness;
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tho they take a right Aim, yet do what they can they shoot short. Rom. 7.19. The Good which I would I do not.
though they take a right Aim, yet do what they can they shoot short. Rom. 7.19. The Good which I would I do not.
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A Christian, while he is serving God, is hindred. Like a Ferry-man that plies the Oar,
A Christian, while he is serving God, is hindered. Like a Ferryman that plies the Oar,
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and rows hard, but a Gust of Wind carries him back again. So saith Paul, The Good I would I do not ;
and rows hard, but a Gust of Wind carries him back again. So Says Paul, The Good I would I do not;
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I am driven back by a Temptation.
I am driven back by a Temptation.
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Now if there be any Failure in our Obedience, we cannot make a perfect Commentary upon God's Law.
Now if there be any Failure in our obedience, we cannot make a perfect Commentary upon God's Law.
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No Christian alive can write a Copy of Holiness without blotting.
No Christian alive can write a Copy of Holiness without blotting.
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The Virgin Mary 's Obedience was not perfect, she needed Christ's Blood to wash her Tears.
The Virgae Marry is obedience was not perfect, she needed Christ's Blood to wash her Tears.
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Aaron was to make Atonement for the Altar, Exod. 29.37. to show that the most holy Offering hath Defilement in it, and needs Atonement to be made for it.Aaron was to make Atonement for the Altar, Exod 29.37. to show that the most holy Offering hath Defilement in it, and needs Atonement to be made for it.
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Quest. 1. But if Man hath not power to keep the whole Moral Law, then why doth God require that of Man, which he is not able to perform? How doth this stand with his Iustice?
Quest. 1. But if Man hath not power to keep the Whole Moral Law, then why does God require that of Man, which he is not able to perform? How does this stand with his justice?
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Answ. Tho Man hath lost his Power of Obeying, God hath not lost his Right of Commanding.Answer Tho Man hath lost his Power of Obeying, God hath not lost his Right of Commanding.
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If a Master entrusts a Servant with Money to lay out, and the Servant spends it dissolutely, may not the Master justly demand this Money? God gave us a Power to keep the Moral Law;
If a Master entrusts a Servant with Money to lay out, and the Servant spends it dissolutely, may not the Master justly demand this Money? God gave us a Power to keep the Moral Law;
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we by tampering with Sin lost it:
we by tampering with since lost it:
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But may not God still call for perfect Obedience? Or in case of Default, justly punish us?
But may not God still call for perfect obedience? Or in case of Default, justly Punish us?
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Quest. 2. But why doth God suffer such an Impotency to lie upon Man, that he cannot perfectly keep the Law?
Quest. 2. But why does God suffer such an Impotency to lie upon Man, that he cannot perfectly keep the Law?
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Answ. The Lord doth it (1.) To humble us.Answer The Lord does it (1.) To humble us.
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Man is a self-exalting Creature, and if he hath but any thing of Worth, he is ready to be puffed up:
Man is a Self-exalting Creature, and if he hath but any thing of Worth, he is ready to be puffed up:
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But when he comes to see his NONLATINALPHABET, his Deficiencies and Failings, and how far short he comes of the Holiness and Perfection God's Law requires;
But when he comes to see his, his Deficiencies and Failings, and how Far short he comes of the Holiness and Perfection God's Law requires;
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this is a means to pull down his Plumes of Pride, and lay them in the Dust. He weeps over his Impotency, he blusheth for his Leprous Spots;
this is a means to pull down his Plumes of Pride, and lay them in the Dust. He weeps over his Impotency, he blusheth for his Leprous Spots;
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he saith as Iob, I abhor my self in Dust and Ashes.
he Says as Job, I abhor my self in Dust and Ashes.
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(2.) God lets this Impotency and Infirmness lie upon us, that we may have recourse to Christ to obtain Pardon for our Defects,
(2.) God lets this Impotency and Infirmness lie upon us, that we may have recourse to christ to obtain Pardon for our Defects,
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and to sprinkle our best Duties with his Blood.
and to sprinkle our best Duties with his Blood.
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When a Man sees himself indebted, he owes perfect Obedience to the Law, but he hath nothing to pay:
When a Man sees himself indebted, he owes perfect obedience to the Law, but he hath nothing to pay:
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This makes him fly to Christ to be his Friend, and answer all the Demands and Challenges of the Law,
This makes him fly to christ to be his Friend, and answer all the Demands and Challenges of the Law,
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and set him free in the Court of Justice. Vse I.
and Set him free in the Court of justice. Use I.
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Is matter of Humiliation for our Fall in Adam. In the State of Innocency we were perfectly holy;
Is matter of Humiliation for our Fallen in Adam. In the State of Innocency we were perfectly holy;
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our Minds were crowned with Knowledge, and our Wills as a Queen did sway the Scepter of Liberty:
our Minds were crowned with Knowledge, and our Wills as a Queen did sway the Sceptre of Liberty:
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But now we may say as Lam. 5.16. The Crown is fallen from our Head. We have lost that Power which was Inherent in us.
But now we may say as Lam. 5.16. The Crown is fallen from our Head. We have lost that Power which was Inherent in us.
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When we look back to our Primitive Glory, when we s•ined as Earthly Angels, we may take up Iob 's Words, Chap. 29.2. O that it were as in Months past!
When we look back to our Primitive Glory, when we s•ined as Earthly Angels, we may take up Job is Words, Chap. 29.2. Oh that it were as in Months past!
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O that it were with us as at first, when there was no Stain upon our Virgin-Nature,
Oh that it were with us as At First, when there was no Stain upon our Virgin-Nature,
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when there was a perfect Harmony between God's Law, and Man's Will. But alas!
when there was a perfect Harmony between God's Law, and Man's Will. But alas!
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Now the Scene is alter'd, our Strength is gone from us, we tread awry every Step; we come below every Precept;
Now the Scene is altered, our Strength is gone from us, we tread awry every Step; we come below every Precept;
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our Dwarfishness will not reach the Sublimity of God's Law; we fail in our Obedience;
our Dwarfishness will not reach the Sublimity of God's Law; we fail in our obedience;
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and while we fail, we forfeit. This may put us in close Mourning, and spring a Leak of Sorrow in all our Souls.
and while we fail, we forfeit. This may put us in close Mourning, and spring a Leak of Sorrow in all our Souls.
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Vse II. 1 st. Br. Confutation. It confutes the Arminians, who cry up the Power of the Will:Use II 1 Saint. Br. Confutation. It confutes the Arminians, who cry up the Power of the Will:
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They hold they have a Will to save themselves. But, by Nature we not only want Strength, Rom. 5.6. but we want Will to that which is Good.
They hold they have a Will to save themselves. But, by Nature we not only want Strength, Rom. 5.6. but we want Will to that which is Good.
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The Will is not only full of Impotency, but Obstinacy. Psal. 81.11. Israel would none of me.
The Will is not only full of Impotency, but Obstinacy. Psalm 81.11. Israel would none of me.
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The Will hangs forth a Flag of Defiance against God. Such as speak of the Sovereign Power of the Will, forget Phil. 2.13. It is God that worketh in you NONLATINALPHABET, both to will and to do.
The Will hangs forth a Flag of Defiance against God. Such as speak of the Sovereign Power of the Will, forget Philip 2.13. It is God that works in you, both to will and to do.
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If the Power be in the Will of Man, then what needs God to work in us to Will? If the Air can enlighten it self, what needs the Sun to shine? Such as talk of the Power of Nature,
If the Power be in the Will of Man, then what needs God to work in us to Will? If the Air can enlighten it self, what needs the Sun to shine? Such as talk of the Power of Nature,
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and the Ability they have to save themselves, they disparage Christ's Merits. I may say as Gal. 5.4. Christ is become of no effect to them.
and the Ability they have to save themselves, they disparage Christ's Merits. I may say as Gal. 5.4. christ is become of no Effect to them.
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This I affirm, Such as advance the Power of their Will in matters of Salvation, without the Medicinal Grace of Christ, do absolutely put themselves under the Covenant of Works. And now I would ask them, Can they perfectly keep the Moral Law? Malum oritur ex quolibet defectu.
This I affirm, Such as advance the Power of their Will in matters of Salvation, without the Medicinal Grace of christ, do absolutely put themselves under the Covenant of Works. And now I would ask them, Can they perfectly keep the Moral Law? Malum oritur ex quolibet defectu.
d pns11 vvb, d c-acp vvi dt n1 pp-f po32 n1 p-acp n2 pp-f n1, p-acp dt j n1 pp-f np1, vdb av-j vvi px32 p-acp dt n1 pp-f vvz. cc av pns11 vmd vvi pno32, vmb pns32 av-j vvi dt j n1? fw-la fw-la fw-la fw-la fw-la.
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If there be but the least Defect in their Obedience, they are gone.
If there be but the least Defect in their obedience, they Are gone.
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For one sinful Thought the Law of God curseth them, and the Justice of God arraigns them.
For one sinful Thought the Law of God Curseth them, and the justice of God arraigns them.
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Confounded be their Pride, who cry up the Power of Nature, as if by their own inherent Abilities they could rear up a Building, the top whereof should reach to Heaven.
Confounded be their Pride, who cry up the Power of Nature, as if by their own inherent Abilities they could rear up a Building, the top whereof should reach to Heaven.
vvn vbb po32 n1, r-crq vvb a-acp dt n1 pp-f n1, c-acp cs p-acp po32 d j n2 pns32 vmd vvi a-acp dt n1, dt n1 c-crq vmd vvi p-acp n1.
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2 d. Br. It confutes a sort of People that brag of Perfection ; and according to that Principle, they can keep all God's Commandments perfectly.
2 d. Br. It confutes a sort of People that brag of Perfection; and according to that Principle, they can keep all God's commandments perfectly.
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I would ask these, Have they at no time a vain Thought come into their Mind? if they have, then they are not perfect.
I would ask these, Have they At no time a vain Thought come into their Mind? if they have, then they Are not perfect.
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The Virgin Mary was not perfect;
The Virgae Marry was not perfect;
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tho' her Womb were pure (being overshadowed with the Holy Ghost) yet her Soul was not perfect.
though her Womb were pure (being overshadowed with the Holy Ghost) yet her Soul was not perfect.
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Christ doth tacitly imply a Failing in her, Luke 2.49.
christ does tacitly imply a Failing in her, Lycia 2.49.
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And are they more perfect than the Blessed Virgin was? Such as hold Perfection, need not confess Sin. David confessed Sin, Psal. 32.6.
And Are they more perfect than the Blessed Virgae was? Such as hold Perfection, need not confess Sin. David confessed since, Psalm 32.6.
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And Paul confessed Sin, Rom. 7.24. But they are got beyond David and Paul ; they are perfect, they never transgress;
And Paul confessed since, Rom. 7.24. But they Are god beyond David and Paul; they Are perfect, they never transgress;
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and where there is no Transgression, what needs Confession? 2. If they are perfect, they need not ask Pardon:
and where there is no Transgression, what needs Confessi? 2. If they Are perfect, they need not ask Pardon:
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They can pay God's Justice what they owe;
They can pay God's justice what they owe;
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therefore what need they pray, Forgive us our Debts? O that the Devil should rock Men so fast asleep,
Therefore what need they pray, Forgive us our Debts? Oh that the devil should rock Men so fast asleep,
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as to make them dream of Perfection. And whereas they bring that, Phil. 3.15. Let us therefore as many as be Perfect be thus minded.
as to make them dream of Perfection. And whereas they bring that, Philip 3.15. Let us Therefore as many as be Perfect be thus minded.
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Answ. Perfection there is meant of Sincerity. God is best able to interpret his own Word, he calls Sincerity Perfection. Iob 1.8.Answer Perfection there is meant of Sincerity. God is best able to interpret his own Word, he calls Sincerity Perfection. Job 1.8.
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A perfect and an upright Man. But who is exactly perfect? A Man full of Diseases may as well say he is healthful,A perfect and an upright Man. But who is exactly perfect? A Man full of Diseases may as well say he is healthful,
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as a Man full of Sin say he is perfect. Vse III. To Regenerate Persons.
as a Man full of since say he is perfect. Use III. To Regenerate Persons.
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Tho you fail in your Obedience, and cannot keep the Moral Law exactly, yet be not discouraged. Quest.
Tho you fail in your obedience, and cannot keep the Moral Law exactly, yet be not discouraged. Quest.
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What comfort may be given to a Regenerate Person under the Failures and Imperfections of his Obedience? What Comfort may be given to a Regenerate Person under the Failures and Imperfections of his obedience?
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Resp. 1. That a Believer is not under the Covenant of Works, but under the Covenant of Grace. The Covenant of Works requires perfect, personal, perpetual Obedience.Resp. 1. That a Believer is not under the Covenant of Works, but under the Covenant of Grace. The Covenant of Works requires perfect, personal, perpetual obedience.
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But in the Covenant of Grace God will make some Abatements: He will accept of less than he required in the Covenant of Works.
But in the Covenant of Grace God will make Some Abatements: He will accept of less than he required in the Covenant of Works.
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(1.) In the Covenant of Works God required Perfection of Degrees. In the Covenant of Grace he accepts Perfection of Parts:
(1.) In the Covenant of Works God required Perfection of Degrees. In the Covenant of Grace he accepts Perfection of Parts:
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There he required perfect Working, here he accepts sincere Believing. In the Covenant of Works God required us to live without Sin;
There he required perfect Working, Here he accepts sincere Believing. In the Covenant of Works God required us to live without since;
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in the Covenant of Grace God accepts of our Combat with Sin. (2.) Tho a Christian cannot in his own Person perform all God's Commandments,
in the Covenant of Grace God accepts of our Combat with Sin. (2.) Tho a Christian cannot in his own Person perform all God's commandments,
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yet Christ as his Surety, and in his stead hath fulfilled the Law for him,
yet christ as his Surety, and in his stead hath fulfilled the Law for him,
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and God accepts of Christ's Obedience, which is perfect, to satisfie for that Obedience which is imperfect:
and God accepts of Christ's obedience, which is perfect, to satisfy for that obedience which is imperfect:
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Christ being made a Curse for Believers, all the Curses of the Law have their Sting pulled out.
christ being made a Curse for Believers, all the Curses of the Law have their Sting pulled out.
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(3.) Tho a Christian cannot keep the Commands of God to Satisfaction, yet he may to Approbation. Quest. How is that?
(3.) Tho a Christian cannot keep the Commands of God to Satisfaction, yet he may to Approbation. Quest. How is that?
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Answ. 1. He gives his full Assent and Consent to the Law of God. Rom. 7.12. The Law is Holy and Iust. There was Assent in the Judgment. Rom. 7.16. I consent to the Law. Answer 1. He gives his full Assent and Consent to the Law of God. Rom. 7.12. The Law is Holy and Just There was Assent in the Judgement. Rom. 7.16. I consent to the Law.
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There was Consent in the Will. 2. A Christian mourns that he cannot keep the Commandments fully: When he fails, he weeps:
There was Consent in the Will. 2. A Christian mourns that he cannot keep the commandments Fully: When he fails, he weeps:
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He is not angry with the Law, because it is so strict; but he is angry with himself because he is so deficient.
He is not angry with the Law, Because it is so strict; but he is angry with himself Because he is so deficient.
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3. He takes a sweet complacential Delight in the Law. Rom. 7.22. I delight in the Law of God, in the inward Man. Gr. NONLATINALPHABET, I take Pleasure in it. Psal. 119.97. O how love I thy Law!
3. He Takes a sweet complacential Delight in the Law. Rom. 7.22. I delight in the Law of God, in the inward Man. Great, I take Pleasure in it. Psalm 119.97. Oh how love I thy Law!
crd pns31 vvz dt j j n1 p-acp dt n1. np1 crd. pns11 vvb p-acp dt n1 pp-f np1, p-acp dt j n1 np1, pns11 vvb n1 p-acp pn31. np1 crd. uh q-crq vvb pns11 po21 n1!
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Tho a Christian cannot keep God's Law, yet he loves his Law. Tho he cannot serve God perfectly, yet he serves him willingly.
Though a Christian cannot keep God's Law, yet he loves his Law. Though he cannot serve God perfectly, yet he serves him willingly.
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4. It is his cordial Desire to walk in all God's Commands. Psal. 119.5. O that my ways were directed to keep thy Statues.
4. It is his cordial Desire to walk in all God's Commands. Psalm 119.5. Oh that my ways were directed to keep thy Statues.
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Tho his Strength fails, yet his Pulse beats.
Though his Strength fails, yet his Pulse beats.
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5. He doth really endeavour to obey God's Law perfectly, and wherein he comes short, he runs to Christ's Blood to make Supply for his Defects.
5. He does really endeavour to obey God's Law perfectly, and wherein he comes short, he runs to Christ's Blood to make Supply for his Defects.
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This cordial Desire and real Endeavour God esteems as perfect Obedience. 2 Cor. 8.12. If there be a willing mind, it is accepted.
This cordial Desire and real Endeavour God esteems as perfect obedience. 2 Cor. 8.12. If there be a willing mind, it is accepted.
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Let me hear thy Voice, for sweet is thy Voice, Cant. 2.14. Tho the Prayers of the Righteous are mixed with Sin, yet God sees they would pray better;Let me hear thy Voice, for sweet is thy Voice, Cant 2.14. Tho the Prayers of the Righteous Are mixed with since, yet God sees they would pray better;
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God picks out the Weeds from the Flowers; he sees the Faith, and winks at the Failing.
God picks out the Weeds from the Flowers; he sees the Faith, and winks At the Failing.
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The Saints Obedience, tho it falls short of Legal Perfection, yet having Sincerity in it, and Christ's Merits mix'd with it, finds gracious Acceptance.
The Saints obedience, though it falls short of Legal Perfection, yet having Sincerity in it, and Christ's Merits mixed with it, finds gracious Acceptance.
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When the Lord sees endeavours after Perfect Obedience, this he takes well at our Hands:
When the Lord sees endeavours After Perfect obedience, this he Takes well At our Hands:
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As a Father that receives a Letter from his Child, tho' there be Blots in the Letters and False Spellings,
As a Father that receives a letter from his Child, though there be Blots in the Letters and False Spellings,
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yet the Father takes all in good Part. O what Blottings are there in our Holy Things!
yet the Father Takes all in good Part. O what Blottings Are there in our Holy Things!
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But God is pleas'd to take all in good part. Saith God, It is my Child, and he would do better if he could; I will accept it. Quest.
But God is pleased to take all in good part. Says God, It is my Child, and he would do better if he could; I will accept it. Quest.
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Are all the Transgressions of the Law equally heinous? are all the Transgressions of the Law equally heinous?
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Answ. Some Sins in themselves, and by reason of several Aggravations, are more hainous in the sight of God than others. Iohn 19.11. He that delivered me unto thee hath the Greater Sin. The Stoick Philosophers held, that all Sins were equal. But this Scripture clearly holds forth, that there is a gradual difference in Sin: Some are greater than others:
Answer some Sins in themselves, and by reason of several Aggravations, Are more heinous in the sighed of God than Others. John 19.11. He that Delivered me unto thee hath the Greater Sin. The Stoic Philosophers held, that all Sins were equal. But this Scripture clearly holds forth, that there is a gradual difference in since: some Are greater than Others:
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Some are mighty Sins, Amos 5.12. And crying Sins, Gen. 18.21.
some Are mighty Sins, Amos 5.12. And crying Sins, Gen. 18.21.
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Every Sin hath a Voice to speak, but some Sins cry. As some Diseases are worse than others, and some poysons more venomous;
Every since hath a Voice to speak, but Some Sins cry. As Some Diseases Are Worse than Others, and Some poisons more venomous;
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so some Sins are more heinous, Ezek. 16.47. Ier. 16.12. You have done worse than your Fathers, your Sins have exceeded theirs.
so Some Sins Are more heinous, Ezekiel 16.47. Jeremiah 16.12. You have done Worse than your Father's, your Sins have exceeded theirs.
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Some Sins have a blacker Aspect than others.
some Sins have a blacker Aspect than Others.
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To clip the King's Coyn is Treason, but to strike his Person is an higher degree of Treason.
To clip the King's Coin is Treason, but to strike his Person is an higher degree of Treason.
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A vain Thoughr is a Sin, but a blasphemous Word is a greater Sin. That some Sins are greater than others, appears, (1.) Because there was difference in the Offerings under the Law.
A vain Thoughr is a since, but a blasphemous Word is a greater Sin. That Some Sins Are greater than Others, appears, (1.) Because there was difference in the Offerings under the Law.
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The Sin-offering was greater than the Trespass-Offering. (2.) Because some Sins are not capable of Pardon as others are,
The Sin-offering was greater than the Trespass offering. (2.) Because Some Sins Are not capable of Pardon as Others Are,
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therefore they must needs he more heinous, as the Blasphemy against the Holy Ghost, Matth. 12.31. (3.) Because some Sins have a greater Degree of Punishment than others. Matth. 23.14. Ye shall receive greater Damnation, NONLATINALPHABET.
Therefore they must needs he more heinous, as the Blasphemy against the Holy Ghost, Matthew 12.31. (3.) Because Some Sins have a greater Degree of Punishment than Others. Matthew 23.14. You shall receive greater Damnation,.
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Shall not the Iudge of all the Earth do right? God would not punish one more than another,Shall not the Judge of all the Earth do right? God would not Punish one more than Another,
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but that his Sin is greater.
but that his since is greater.
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It is true, all Sins are equally hainous in respect of the Object, or the Person against whom Sin is committed, (viz.) The Infinite God.
It is true, all Sins Are equally heinous in respect of the Object, or the Person against whom since is committed, (viz.) The Infinite God.
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But in another Sence all Sins are not alike hainous.
But in Another Sense all Sins Are not alike heinous.
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Some Sins have more bloody Circumstances in them, which are like the Die to the Wooll, to give it a deeper Colour. Quest.
some Sins have more bloody circumstances in them, which Are like the Die to the Wool, to give it a Deeper Colour. Quest.
d n2 vhb dc j n2 p-acp pno32, r-crq vbr av-j dt n1 p-acp dt n1, pc-acp vvi pn31 dt jc-jn n1. n1.
(89) sermon (DIV1)
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What Sins may be said to be more hainous than others? Resp. 1. Such Sins as are committed without any occasion offered:What Sins may be said to be more heinous than Others? Resp. 1. Such Sins as Are committed without any occasion offered:
q-crq n2 vmb vbi vvn pc-acp vbi av-dc j cs n2-jn? np1 crd d n2 c-acp vbr vvn p-acp d n1 vvd:
(89) sermon (DIV1)
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11725
A Man swears or is angry, and hath no Provocation.
A Man swears or is angry, and hath no Provocation.
dt n1 vvz cc vbz j, cc vhz dx n1.
(89) sermon (DIV1)
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11726
The less the occasion of Sin is, the greater is the Sin. (2.) Such Sins are more hainous that are committed presumptuously. Under the Law there was no Sacrifice for Presumptuous Sins, Numb. 15.30. Quest.
The less the occasion of since is, the greater is the Sin. (2.) Such Sins Are more heinous that Are committed presumptuously. Under the Law there was no Sacrifice for Presumptuous Sins, Numb. 15.30. Quest.
dt av-dc dt n1 pp-f n1 vbz, dt jc vbz dt np1 (crd) d n2 vbr av-dc j cst vbr vvn av-j. p-acp dt n1 a-acp vbds dx n1 p-acp j n2, j. crd. n1.
(89) sermon (DIV1)
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What is it to sin presumptuously, which doth heighten and aggravate Sin, and make it more hainous? What is it to sin presumptuously, which does heighten and aggravate since, and make it more heinous?
q-crq vbz pn31 pc-acp vvi av-j, r-crq vdz vvi cc vvi n1, cc vvi pn31 av-dc j?
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Answ. To sin presumptuously, is to sin against Convictions and Illuminations, or an enlightned Conscience. Iob 24.13. They are of those that rebell against the Light. Answer To since presumptuously, is to sin against Convictions and Illuminations, or an enlightened Conscience. Job 24.13. They Are of those that rebel against the Light.
np1 p-acp n1 av-j, vbz pc-acp vvi p-acp n2 cc n2, cc dt vvn n1. np1 crd. pns32 vbr pp-f d cst vvb p-acp dt n1.
(89) sermon (DIV1)
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11729
Conscience, like the Cherubim, stands with a Flaming Sword in its Hand, to deterr the Sinner, yet he will sin.
Conscience, like the Cherubin, Stands with a Flaming Sword in its Hand, to deter the Sinner, yet he will sin.
n1, av-j dt n1, vvz p-acp dt vvg n1 p-acp po31 n1, pc-acp vvi dt n1, av pns31 vmb vvi.
(89) sermon (DIV1)
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11730
Did not Pilat sin against Conviction, and with an high hand, in condemning Christ? He knew that of Envy the Jews had delivered him, Matth. 27.18. He confessed he found no fault with him, Luke 23.14.
Did not Pilat since against Conviction, and with an high hand, in condemning christ? He knew that of Envy the jews had Delivered him, Matthew 27.18. He confessed he found no fault with him, Lycia 23.14.
vdd xx np1 n1 p-acp n1, cc p-acp dt j n1, p-acp vvg np1? pns31 vvd d pp-f vvb dt np2 vhd vvn pno31, np1 crd. pns31 vvd pns31 vvd dx n1 p-acp pno31, av crd.
(89) sermon (DIV1)
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11731
And his own Wife sent to him, Have nothing to do with that just Man, Matth. 27.19.
And his own Wife sent to him, Have nothing to do with that just Man, Matthew 27.19.
cc po31 d n1 vvn p-acp pno31, vhb pix pc-acp vdi p-acp d j n1, np1 crd.
(89) sermon (DIV1)
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11732
Yet, for all this he gave the Sentence of Death against Christ. Here he sinned presumptuously, against an enlightned Conscience.
Yet, for all this he gave the Sentence of Death against christ. Here he sinned presumptuously, against an enlightened Conscience.
av, c-acp d d pns31 vvd dt n1 pp-f n1 p-acp np1. av pns31 vvd av-j, p-acp dt vvn n1.
(89) sermon (DIV1)
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11733
To sin ignorantly doth something extenuate and pare off the Guilt. Iohn 15.22. If I had not come, ye had had no sin.
To since ignorantly does something extenuate and pare off the Gilded. John 15.22. If I had not come, you had had no since.
p-acp n1 av-j vdz pi vvi cc vvi a-acp dt j-vvn. np1 crd. cs pns11 vhd xx vvn, pn22 vhd vhn dx n1.
(89) sermon (DIV1)
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11734
That is, your Sin had been less. But to sin against Illuminations and Convictions, doth inhance and accent Mens Sins.
That is, your since had been less. But to since against Illuminations and Convictions, does inhance and accent Men's Sins.
cst vbz, po22 n1 vhd vbn av-dc. p-acp p-acp n1 p-acp n2 cc n2, vdz vvi cc n1 ng2 n2.
(89) sermon (DIV1)
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11735
These Sins make deep Wounds in the Soul. Other Sins fetch Blood, these are a Stab at the Heart. Quest.
These Sins make deep Wounds in the Soul. Other Sins fetch Blood, these Are a Stab At the Heart. Quest.
np1 n2 vvi j-jn n2 p-acp dt n1 av-jn n2 vvb n1, d vbr dt vvb p-acp dt n1. n1.
(89) sermon (DIV1)
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11736
How many ways doth a Man Sin against Illuminations and Convictions? Answ. 1. When he lives in the total neglect of Duty.How many ways does a Man since against Illuminations and Convictions? Answer 1. When he lives in the total neglect of Duty.
q-crq d n2 vdz dt n1 n1 p-acp n2 cc n2? np1 crd c-crq pns31 vvz p-acp dt j n1 pp-f n1.
(89) sermon (DIV1)
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11737
He is not ignorant that it is a Duty to read the Word, yet he lets the Bible lie by as rusty Armour, that he seldom makes use of.
He is not ignorant that it is a Duty to read the Word, yet he lets the bible lie by as rusty Armour, that he seldom makes use of.
pns31 vbz xx j cst pn31 vbz dt n1 pc-acp vvi dt n1, av pns31 vvz dt n1 vvb p-acp p-acp j n1, cst pns31 av vvz n1 pp-f.
(89) sermon (DIV1)
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11738
He is convinced that it is a Duty to pray in his Family, yet he can go Days and Months,
He is convinced that it is a Duty to pray in his Family, yet he can go Days and Months,
pns31 vbz vvn cst pn31 vbz dt n1 pc-acp vvi p-acp po31 n1, av pns31 vmb vvi n2 cc n2,
(89) sermon (DIV1)
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11739
and God never hear of him. He calls God Father, but never asks him Blessing.
and God never hear of him. He calls God Father, but never asks him Blessing.
cc np1 av-x vvb pp-f pno31. pns31 vvz np1 n1, cc-acp av-x vvz pno31 n1.
(89) sermon (DIV1)
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11740
Neglect of Family-Prayer doth as it were uncover the Roof of Mens Houses, and make way for a Curse to be rained down upon their Table.
Neglect of Family prayer does as it were uncover the Roof of Men's Houses, and make Way for a Curse to be reigned down upon their Table.
vvb pp-f n1 vdz p-acp pn31 vbdr vvb dt n1 pp-f ng2 n2, cc vvi n1 p-acp dt n1 pc-acp vbi vvn a-acp p-acp po32 n1.
(89) sermon (DIV1)
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11741
2. When a Man lives in the same Sins which he condemns in others. Rom. 2.1. Thou that judgest another dost the same things.
2. When a Man lives in the same Sins which he condemns in Others. Rom. 2.1. Thou that Judges Another dost the same things.
crd c-crq dt n1 vvz p-acp dt d n2 r-crq pns31 vvz p-acp n2-jn. np1 crd. pns21 cst vv2 j-jn vd2 dt d n2.
(89) sermon (DIV1)
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11742
As Austin saith of Seneca, He wrote against Superstitions, yet he worshipped those Images which he reproved. One Man condemns another for rash censuring,
As Austin Says of Senecca, He wrote against Superstitions, yet he worshipped those Images which he reproved. One Man condemns Another for rash censuring,
p-acp np1 vvz pp-f np1, pns31 vvd p-acp n2, av pns31 vvd d n2 r-crq pns31 vvd. crd n1 vvz j-jn p-acp j vvg,
(89) sermon (DIV1)
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11743
yet lives in the same Sin himself. A Master reproves his Apprentice for Swearing, yet he himself Swears.
yet lives in the same since himself. A Master reproves his Apprentice for Swearing, yet he himself Swears.
av vvz p-acp dt d n1 px31. dt n1 vvz po31 n1 p-acp vvg, av pns31 px31 vvz.
(89) sermon (DIV1)
2491
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11744
The Snuffers of the Tabernacle were of pure Gold.
The Snuffers of the Tabernacle were of pure Gold.
dt vvz pp-f dt n1 vbdr pp-f j n1.
(89) sermon (DIV1)
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11745
They who reprove and snuff the Vices of others, had need themselves to be free from those Sins.
They who reprove and snuff the Vices of Others, had need themselves to be free from those Sins.
pns32 r-crq vvb cc vvi dt n2 pp-f n2-jn, vhd n1 px32 pc-acp vbi j p-acp d n2.
(89) sermon (DIV1)
2491
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11746
The Snuffers must be of Gold. 3. When a Man sins after Vow. Psal. 56.12. Thy Vows, O God, are upon me.
The Snuffers must be of Gold. 3. When a Man Sins After Voelli. Psalm 56.12. Thy Vows, Oh God, Are upon me.
dt vvz vmb vbi pp-f n1. crd c-crq dt n1 n2 p-acp vvi. np1 crd. po21 n2, uh np1, vbr p-acp pno11.
(89) sermon (DIV1)
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11747
A Vow is a Religious Promise made to God to dedicate our selves to him.
A Voelli is a Religious Promise made to God to dedicate our selves to him.
dt vvb vbz dt j n1 vvn p-acp np1 pc-acp vvi po12 n2 p-acp pno31.
(89) sermon (DIV1)
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11748
A Vow is not only a Purpose, but a Promise. Every Votary makes himself a Debtor, he binds himself to God in a solemn manner.
A Voelli is not only a Purpose, but a Promise. Every Votary makes himself a Debtor, he binds himself to God in a solemn manner.
sy vvb vbz xx av-j dt vvb, p-acp dt vvb. d n1 vvz px31 dt n1, pns31 vvz px31 p-acp np1 p-acp dt j n1.
(89) sermon (DIV1)
2492
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11749
Now to Sin after Vow, to vow himself to God, and give his Soul to the Devil, must needs be against the highest Convictions.
Now to since After Voelli, to Voelli himself to God, and give his Soul to the devil, must needs be against the highest Convictions.
av p-acp n1 p-acp vvb, pc-acp vvi px31 p-acp np1, cc vvi po31 n1 p-acp dt n1, vmb av vbi p-acp dt js n2.
(89) sermon (DIV1)
2492
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11750
4. When a Man sins after Counsels, Admonitions, Warnings, he cannot plead Ignorance:
4. When a Man Sins After Counsels, Admonitions, Warnings, he cannot plead Ignorance:
crd c-crq dt n1 n2 p-acp n2, n2, n2, pns31 vmbx vvi n1:
(89) sermon (DIV1)
2493
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11751
The Trumpet of the Gospel hath been blown in his Ears, and sounded a Retreat to call him off from his Sins;
The Trumpet of the Gospel hath been blown in his Ears, and sounded a Retreat to call him off from his Sins;
dt n1 pp-f dt n1 vhz vbn vvn p-acp po31 n2, cc vvd dt n1 pc-acp vvi pno31 a-acp p-acp po31 n2;
(89) sermon (DIV1)
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17608
How oft do we offend in our Eye by envious impure glances;
How oft do we offend in our Eye by envious impure glances;
c-crq av vdb pns12 vvi p-acp po12 n1 p-acp j j n2;
(99) part (DIV2)
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he hath been told of his Injustice, living in Malice, keeping bad Company, yet he would venture upon Sin. This is to sin against Conviction;
he hath been told of his Injustice, living in Malice, keeping bad Company, yet he would venture upon Sin. This is to since against Conviction;
pns31 vhz vbn vvn pp-f po31 n1, vvg p-acp n1, vvg j n1, av pns31 vmd vvi p-acp np1 d vbz p-acp n1 p-acp n1;
(89) sermon (DIV1)
2493
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11753
it aggravates the Sin, and is like a Weight put in the Scale, to make his Sin weigh the heavier.
it aggravates the since, and is like a Weight put in the Scale, to make his since weigh the Heavier.
pn31 vvz dt n1, cc vbz av-j dt n1 vvd p-acp dt n1, pc-acp vvi po31 n1 vvi dt jc.
(89) sermon (DIV1)
2493
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11754
If a Sea-mark be set up to give Warning that there are Shelves and Rocks in that place,
If a Seamark be Set up to give Warning that there Are Shelves and Rocks in that place,
cs dt j vbb vvn a-acp pc-acp vvi vvg cst a-acp vbr n2 cc n2 p-acp d n1,
(89) sermon (DIV1)
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11755
yet if the Mariner will fail there, and split his Ship, it is Presumption; and if he be cast away, who will pity him?
yet if the Mariner will fail there, and split his Ship, it is Presumption; and if he be cast away, who will pity him?
av cs dt n1 vmb vvi a-acp, cc vvi po31 n1, pn31 vbz n1; cc cs pns31 vbb vvn av, r-crq vmb vvi pno31?
(89) sermon (DIV1)
2493
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11756
5. When a Man sins against express Comminations and Threatnings. God hath thundered out Threatnings against such Sins. Psal. 66.21. God shall wound the hairy Scalp of such an one as goes on still in his Trespasses.
5. When a Man Sins against express Comminations and Threatenings. God hath thundered out Threatenings against such Sins. Psalm 66.21. God shall wound the hairy Scalp of such an one as Goes on still in his Trespasses.
crd c-crq dt n1 n2 p-acp j n2 cc n2-vvg. np1 vhz vvn av n2-vvg p-acp d n2. np1 crd. np1 vmb vvi dt j n1 pp-f d dt crd c-acp vvz p-acp av p-acp po31 n2.
(89) sermon (DIV1)
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11757
Yet tho God set the point of his Sword to the Breast of a Sinner,
Yet though God Set the point of his Sword to the Breast of a Sinner,
av cs np1 vvd dt n1 pp-f po31 n1 p-acp dt n1 pp-f dt n1,
(89) sermon (DIV1)
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11758
yet he will commit Sin. The Pleasure of Sin doth more delight him, than the Threatnings affright him.
yet he will commit Sin. The Pleasure of since does more delight him, than the Threatenings affright him.
av pns31 vmb vvi np1 dt n1 pp-f n1 vdz dc vvi pno31, cs dt n2-vvg vvi pno31.
(89) sermon (DIV1)
2494
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11759
He, like the Liviathan, laughs at the shaking of a Spear, Iob 41.29. Nay, he derides God's Threatnings. Isa. 5.19. Let him make speed and hasten his Work that we may see it.
He, like the Leviathan, laughs At the shaking of a Spear, Job 41.29. Nay, he derides God's Threatenings. Isaiah 5.19. Let him make speed and hasten his Work that we may see it.
pns31, av-j dt np1, vvz p-acp dt n-vvg pp-f dt n1, np1 crd. uh-x, pns31 vvz npg1 n2-vvg. np1 crd. vvb pno31 vvi n1 cc vvi po31 n1 cst pns12 vmb vvi pn31.
(89) sermon (DIV1)
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11760
We have heard much what God intends to do, and of Judgment approrching, we would fain see it.
We have herd much what God intends to do, and of Judgement approrching, we would fain see it.
pns12 vhb vvn av-d r-crq np1 vvz pc-acp vdi, cc pp-f n1 vvg, pns12 vmd av-j vvi pn31.
(89) sermon (DIV1)
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11761
For Men to see the Flaming Sword of God's Threatnings brandished, yet to strengthen themse•ves in Sin, is in an high manner to sin against Illumination and Conviction.
For Men to see the Flaming Sword of God's Threatenings brandished, yet to strengthen themse•ves in since, is in an high manner to sin against Illumination and Conviction.
p-acp n2 pc-acp vvi dt vvg n1 pp-f npg1 n2-vvg vvd, av pc-acp vvi n2 p-acp n1, vbz p-acp dt j n1 pc-acp vvi p-acp n1 cc n1.
(89) sermon (DIV1)
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11762
6. When a Man sins under Affliction. God doth not only thunder by Threatning, but hath let his Thunderbolt fall;
6. When a Man Sins under Affliction. God does not only thunder by Threatening, but hath let his Thunderbolt fallen;
crd c-crq dt n1 n2 p-acp n1. np1 vdz xx av-j vvi p-acp vvg, cc-acp vhz vvn po31 n1 vvi;
(89) sermon (DIV1)
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11763
he hath inflicted Judgments on a Person, he may read his Sin in his Punishment, yet he sins: His Sin was Vncleanness ;
he hath inflicted Judgments on a Person, he may read his since in his Punishment, yet he Sins: His since was Uncleanness;
pns31 vhz vvn n2 p-acp dt n1, pns31 vmb vvi po31 n1 p-acp po31 n1, av pns31 vvz: po31 n1 vbds n1;
(89) sermon (DIV1)
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11764
he hath wasted his Strength as well as his Estate;
he hath wasted his Strength as well as his Estate;
pns31 vhz vvn po31 n1 c-acp av c-acp po31 n1;
(89) sermon (DIV1)
2495
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11765
he hath had a Fit of Apoplexy, yet tho he feels the smart of Sin, he retains the Love of Sin. This is to sin against Conviction. 2 Chron. 28.22. In his Distress did he trespass yet more: this is that King Ahaz.
he hath had a Fit of Apoplexy, yet though he feels the smart of since, he retains the Love of Sin. This is to since against Conviction. 2 Chronicles 28.22. In his Distress did he trespass yet more: this is that King Ahaz.
pns31 vhz vhn dt j pp-f n1, av cs pns31 vvz dt n1 pp-f n1, pns31 vvz dt n1 pp-f np1 d vbz p-acp n1 p-acp n1. crd np1 crd. p-acp po31 n1 vdd pns31 vvi av dc: d vbz d n1 np1.
(89) sermon (DIV1)
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11766
This doth inhance and make the Sin greater than other Sins: For sinning against an enlightned Conscience,
This does inhance and make the since greater than other Sins: For sinning against an enlightened Conscience,
d vdz vvi cc vvi dt n1 jc cs j-jn n2: c-acp vvg p-acp dt vvn n1,
(89) sermon (DIV1)
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11767
First, Is full of Obstinacy and Pertinaciousness.First, Is full of Obstinacy and Pertinaciousness.
ord, vbz j pp-f n1 cc n1.
(89) sermon (DIV1)
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11768
Men can give no Reason, make no Defence for their Sins, yet they are resolved to hold fast Iniquity. This is desperate Wilfulness :
Men can give no Reason, make no Defence for their Sins, yet they Are resolved to hold fast Iniquity. This is desperate Wilfulness:
np1 vmb vvi dx n1, vvb dx n1 p-acp po32 n2, av pns32 vbr vvn pc-acp vvi av-j n1. d vbz j n1:
(89) sermon (DIV1)
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11769
And Voluntas est regula & mensura actionis, The more of the Will in a Sin, the greater the Sin. Ier. 18.12. We will walk after our own Devices.
And Voluntas est regula & Mensura actionis, The more of the Will in a since, the greater the Sin. Jeremiah 18.12. We will walk After our own Devices.
cc np1 fw-la fw-la cc fw-es fw-la, dt av-dc pp-f dt n1 p-acp dt n1, dt jc cs np1 np1 crd. pns12 vmb vvi p-acp po12 d n2.
(89) sermon (DIV1)
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11846
First, What this Wrath is? In this Wrath there is, 1. Something that is Privative ;First, What this Wrath is? In this Wrath there is, 1. Something that is Privative;
ord, q-crq d n1 vbz? p-acp d n1 a-acp vbz, crd pi cst vbz j;
(89) sermon (DIV1)
2515
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11770
Tho there be Death and Hell every step, we will march on under Satan's Colours. This made the Sin of the Apostate Angels so great, because it was wilful ;
Though there be Death and Hell every step, we will march on under Satan's Colours. This made the since of the Apostate Angels so great, Because it was wilful;
av pc-acp vbi n1 cc n1 d n1, pns12 vmb vvi a-acp p-acp npg1 n2. np1 vvd dt n1 pp-f dt n1 n2 av j, c-acp pn31 vbds j;
(89) sermon (DIV1)
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11771
they had no Ignorance in their Mind, no Passion to stir them up, there was no Tempter to deceive them,
they had no Ignorance in their Mind, no Passion to stir them up, there was no Tempter to deceive them,
pns32 vhd dx n1 p-acp po32 n1, dx n1 pc-acp vvi pno32 a-acp, pc-acp vbds dx n1 pc-acp vvi pno32,
(89) sermon (DIV1)
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11772
but they sinn'd obstinately and out of Choice. Secondly, To sin against Convictions and Illuminations, is joyn'd with slighting and contempt of God.
but they sinned obstinately and out of Choice. Secondly, To sin against Convictions and Illuminations, is joined with slighting and contempt of God.
cc-acp pns32 vvd av-j cc av pp-f n1. ord, pc-acp vvi p-acp n2 cc n2, vbz vvn p-acp vvg cc n1 pp-f np1.
(89) sermon (DIV1)
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11773
It is bad for a Sinner to forget God, but it is worse to contemn him. Prov. 10.13. Wherefore do the wicked contemn God? An enlightned Sinner knows that by his Sin he disobligeth and angers God;
It is bad for a Sinner to forget God, but it is Worse to contemn him. Curae 10.13. Wherefore do the wicked contemn God? an enlightened Sinner knows that by his since he disobligeth and anger's God;
pn31 vbz j p-acp dt n1 p-acp vvb np1, cc-acp pn31 vbz jc p-acp vvb pno31. np1 crd. q-crq vdb dt j vvb np1? dt vvn n1 vvz d p-acp po31 n1 pns31 vvz cc vvz np1;
(89) sermon (DIV1)
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11774
but he cares not whether God be pleased or no, he will have his Sin. Therefore such an one is said to reproach God. Numb. 15.30. The Soul that doth ought presumptuously, the same reproacheth the Lord.
but he Cares not whither God be pleased or no, he will have his Sin. Therefore such an one is said to reproach God. Numb. 15.30. The Soul that does ought presumptuously, the same Reproacheth the Lord.
cc-acp pns31 vvz xx c-crq np1 vbb vvn cc uh-dx, pns31 vmb vhi po31 np1 av d dt pi vbz vvn p-acp vvb np1. j. crd. dt n1 cst vdz pi av-j, dt d vvz dt n1.
(89) sermon (DIV1)
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11775
Every Sin displeaseth God, but sins against an enlightned Conscience reproach the Lord. To contemn the Authority of a Prince, is a Reproach done to him.
Every since displeaseth God, but Sins against an enlightened Conscience reproach the Lord. To contemn the authority of a Prince, is a Reproach done to him.
d n1 vvz np1, cc-acp n2 p-acp dt vvn n1 np1-n dt n1. p-acp vvi dt n1 pp-f dt n1, vbz dt n1 vdn p-acp pno31.
(89) sermon (DIV1)
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11776
Thirdly, It is accompanied with Impudency. Fear and Shame are banished, the Vail of Modesty is laid aside. Zeph. 3.5. The Vnjust knoweth no shame. Thirdly, It is accompanied with Impudence. fear and Shame Are banished, the vail of Modesty is laid aside. Zephaniah 3.5. The Unjust Knoweth no shame.
ord, pn31 vbz vvn p-acp n1. vvb cc n1 vbr vvn, dt n1 pp-f n1 vbz vvn av. np1 crd. dt j vvz dx n1.
(89) sermon (DIV1)
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Iudas knew Christ was the Messiah, he was convinced of it by an Oracle from Heaven,Iudas knew christ was the Messiah, he was convinced of it by an Oracle from Heaven,
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and by the Miracles he wrought, and yet he impudently goes on in his Treason;
and by the Miracles he wrought, and yet he impudently Goes on in his Treason;
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nay, when Christ said, He that dips his Hand with me in the Dish, he shall betray me.
nay, when christ said, He that dips his Hand with me in the Dish, he shall betray me.
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And Iudas knew Christ meant him:
And Iudas knew christ meant him:
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And when Iudas was going about his Treason, Christ pronounced a Wo to him, Luke 22.22. yet for all that he proceeded in his Treason.
And when Iudas was going about his Treason, christ pronounced a Woe to him, Lycia 22.22. yet for all that he proceeded in his Treason.
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Thus to sin presumptuously, against an enlightned Conscience, dies the Sin of a crimson Colour, and makes it greater than other Sins.
Thus to since presumptuously, against an enlightened Conscience, die the since of a crimson Colour, and makes it greater than other Sins.
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(3.) Such Sins are more hainous than others, which are Sins of Continuance. The continuing of Sin is the inhancing of Sin. He who plots Treason, makes himself a greater Offender.
(3.) Such Sins Are more heinous than Others, which Are Sins of Continuance. The Continuing of since is the inhancing of Sin. He who plots Treason, makes himself a greater Offender.
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Some Men's Heads are the Devil's Mint-house, they are minting of Mischief. Rom. 1.30. Inventers of evil things. Some invent new Oaths, others new Snares:
some Men's Heads Are the Devil's Mint-house, they Are minting of Mischief. Rom. 1.30. Inventers of evil things. some invent new Oaths, Others new Snares:
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Such were those Presidents that invented a Decree against Daniel, and got the King to sign it, Dan. 6.9. (4.) Those Sins are greater which proceed from a Spirit of Malignity. To malign Holiness is Diabolical.
Such were those Presidents that invented a decree against daniel, and god the King to Signen it, Dan. 6.9. (4.) Those Sins Are greater which proceed from a Spirit of Malignity. To malign Holiness is Diabolical.
d vbdr d n2 cst vvd dt n1 p-acp np1, cc vvd dt n1 pc-acp vvi pn31, np1 crd. (crd) d n2 vbr jc r-crq vvb p-acp dt n1 pp-f n1. pc-acp vvi n1 vbz j.
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'Tis a Sin to want Grace, it is worse to hate it.
It's a since to want Grace, it is Worse to hate it.
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that is, the being deprived of the Smiles of God's Face.
that is, the being deprived of the Smiles of God's Face.
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In Nature there are Antipathies, as between the Vine and Lawrel. Some have an Antipathy against God because of his Purity. Isa. 30.11. Cause the Holy One of Israel to cease from before us.
In Nature there Are Antipathies, as between the Vine and Laurel. some have an Antipathy against God Because of his Purity. Isaiah 30.11. Cause the Holy One of Israel to cease from before us.
p-acp n1 pc-acp vbr n2, c-acp p-acp dt n1 cc n1. d vhb dt n1 p-acp np1 c-acp pp-f po31 n1. np1 crd. vvb dt j pi pp-f np1 pc-acp vvi p-acp p-acp pno12.
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Sinners, if it lay in their Power, would not only Unthrone God, but Unbe God. If they could help it, God should be no longer God.
Sinners, if it lay in their Power, would not only Unthrone God, but Unbe God. If they could help it, God should be no longer God.
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This Sin is boil'd up to a greater height.
This since is boiled up to a greater height.
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(5.) Those Sins are of a greater Magnitude, which are mixed with Ingratitude. God cannot endure of all things to have his kindness slighted.
(5.) Those Sins Are of a greater Magnitude, which Are mixed with Ingratitude. God cannot endure of all things to have his kindness slighted.
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God's Mercy is seen in reprieving Men so long, in wooing them by his Spirit and Ministers to be reconciled, in crowning them with so many Temporal Blessings;
God's Mercy is seen in reprieving Men so long, in wooing them by his Spirit and Ministers to be reconciled, in crowning them with so many Temporal Blessings;
npg1 n1 vbz vvn p-acp vvg n2 av av-j, p-acp vvg pno32 p-acp po31 n1 cc n2 pc-acp vbi vvn, p-acp vvg pno32 p-acp av d j n2;
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now to abuse all this Love, when God hath been filling up the Measure of his Mercy, that Men should fill up the Measure of theit Sins!
now to abuse all this Love, when God hath been filling up the Measure of his Mercy, that Men should fill up the Measure of theit Sins!
av pc-acp vvi d d n1, c-crq np1 vhz vbn vvg a-acp dt n1 pp-f po31 n1, cst n2 vmd vvi a-acp dt n1 pp-f n1 n2!
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This is high Ingratitude, and doth make their Sins of a deeper Crimson. Some are worse for Mercy.
This is high Ingratitude, and does make their Sins of a Deeper Crimson. some Are Worse for Mercy.
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The Vulture (saith Aelian ) draws Sickness from Perfumes: So the Sinner contracts Evil from the sweet Perfumes of God's Mercy.
The Vulture (Says Aelian) draws Sickness from Perfumes: So the Sinner contracts Evil from the sweet Perfumes of God's Mercy.
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The English Chronicle reports of one Parry, who being condemned to die, Queen Elizabeth sent him his Pardon;
The English Chronicle reports of one Parry, who being condemned to die, Queen Elizabeth sent him his Pardon;
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and after he was pardoned, he conspired and plotted the Queens Death. Just •o some deal with God;
and After he was pardoned, he conspired and plotted the Queen's Death. Just •o Some deal with God;
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he bestows Mercy, and they plot Treason against him. Isa. 1.2. I have nourished and brought up Children, and they have rebelled against me.
he bestows Mercy, and they plot Treason against him. Isaiah 1.2. I have nourished and brought up Children, and they have rebelled against me.
pns31 vvz n1, cc pns32 vvb n1 p-acp pno31. np1 crd. pns11 vhb vvn cc vvn a-acp n2, cc pns32 vhb vvd p-acp pno11.
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The Athenians, in lieu of the good Service Themistocles had done them, banished him their City.
The Athenians, in lieu of the good Service Themistocles had done them, banished him their city.
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The Snake in the Fable being frozen, stung him that gave it Warmth. Certainly sins against Mercy are far more hainous.
The Snake in the Fable being frozen, stung him that gave it Warmth. Certainly Sins against Mercy Are Far more heinous.
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(6.) Those Sins are more hainous than other, which are committed with Delectation. A Child of God may sin through a Surprizal, or against his Will. Rom. 7.19. The Evil which I would not, that do I.
(6.) Those Sins Are more heinous than other, which Are committed with Delectation. A Child of God may sin through a Surprisal, or against his Will. Rom. 7.19. The Evil which I would not, that do I.
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Like one that is carried down the Stream involuntarily. But to sin with Delight, doth heighten and greaten the Sin:
Like one that is carried down the Stream involuntarily. But to since with Delight, does heighten and greaten the since:
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A sign the Heart is in the Sin. Hos. 4.8. They set their Heart on their Iniquity.
A Signen the Heart is in the Sin. Hos. 4.8. They Set their Heart on their Iniquity.
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As a Man follows his Gain with Delight. Rev. 22.15. Without are Dogs, and whosoever loveth and maketh a Lie.
As a Man follows his Gain with Delight. Rev. 22.15. Without Are Dogs, and whosoever loves and makes a Lie.
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To tell a Lie is a sin, but to love to tell a Lie is a greater sin.
To tell a Lie is a since, but to love to tell a Lie is a greater since.
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(7.) Those sins are more hanous than others, which are committed under a pretence of Religion.
(7.) Those Sins Are more hanous than Others, which Are committed under a pretence of Religion.
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To be unchaste is a sin, but to put on a Mask of Religion to play the Whore, makes the sin the greater. Prov. 7.14. I have Peace-offerings with me;
To be unchaste is a since, but to put on a Mask of Religion to play the Whore, makes the since the greater. Curae 7.14. I have Peace-offerings with me;
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this day have I paid my Vows, come let us take our fill of Love. She speaks as if she had been at Church, and had been saying her Prayers;this day have I paid my Vows, come let us take our fill of Love. She speaks as if she had been At Church, and had been saying her Prayers;
d n1 vhb pns11 vvn po11 n2, vvb vvb pno12 vvi po12 n1 pp-f n1. pns31 vvz c-acp cs pns31 vhd vbn p-acp n1, cc vhd vbn vvg pno31 n2;
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who would ever have suspected her of Dishonesty? But behold her Hypocrisie; she makes her Devotion a Preface to Adultery. Luke 20.47. Who devour Widows Houses, and for pretence make long Prayers.
who would ever have suspected her of Dishonesty? But behold her Hypocrisy; she makes her Devotion a Preface to Adultery. Lycia 20.47. Who devour Widows Houses, and for pretence make long Prayers.
r-crq vmd av vhi vvn pno31 pp-f n1? p-acp vvi po31 n1; pns31 vvz po31 n1 dt n1 p-acp n1. av crd. q-crq vvb n2 n2, cc p-acp n1 vvi av-j n2.
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This sin was not in making long Prayers, (for Christ was a whole Night in Prayer) but to make long Prayers that they might do unrighteous Actions, did make their sin more horrid.
This since was not in making long Prayers, (for christ was a Whole Night in Prayer) but to make long Prayers that they might do unrighteous Actions, did make their since more horrid.
d n1 vbds xx p-acp vvg av-j n2, (c-acp np1 vbds dt j-jn n1 p-acp n1) cc-acp pc-acp vvi j n2 cst pns32 vmd vdi j n2, vdd vvi po32 n1 av-dc j.
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(8.) Sins of Apostacy are more hainous than other. Demas forsook the Truth, 2 Tim. 4.10.
(8.) Sins of Apostasy Are more heinous than other. Demas forsook the Truth, 2 Tim. 4.10.
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and afterwards became a Priest in an Idol Temple, saith Dorotheus. To fall is a sin,
and afterwards became a Priest in an Idol Temple, Says Dorotheus. To fallen is a since,
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but to fall away is a greater sin. Apostates cast a Disgrace upon Religion. The Apostate (saith Tertullian ) seems to put God and Satan in the Ballance,
but to fallen away is a greater since. Apostates cast a Disgrace upon Religion. The Apostate (Says Tertullian) seems to put God and Satan in the Balance,
cc-acp pc-acp vvi av vbz dt jc n1. n2 vvd dt n1 p-acp n1. dt n1 (vvz np1) vvz pc-acp vvi np1 cc np1 p-acp dt n1,
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and having weighed both their Services, prefers the Devils Services, and proclaims him to be the best Master.
and having weighed both their Services, prefers the Devils Services, and proclaims him to be the best Master.
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In which respect the Apostate is said to put Christ to open Shame, Heb. 6.6. This dies a sin in grain, and makes it greater.
In which respect the Apostate is said to put christ to open Shame, Hebrew 6.6. This die a since in grain, and makes it greater.
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It is a sin not to profess Christ, but it is a greater to deny him.
It is a since not to profess christ, but it is a greater to deny him.
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Not to wear Christ's Colours is a sin, but to run from his Colours is a greater Sin. A Pagan sins less than a Baptized Renegado.
Not to wear Christ's Colours is a since, but to run from his Colours is a greater Sin. A Pagan Sins less than a Baptised Renegado.
xx pc-acp vvi npg1 n2 vbz dt n1, cc-acp pc-acp vvi p-acp po31 n2 vbz dt jc np1 dt j-jn n2 av-dc cs dt j-vvn n1.
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(9.) To persecute Religion, makes sin greater, Acts 7.22. To have no Religion is a sin, but to endeavour to destroy Religion is a greater.
(9.) To persecute Religion, makes sin greater, Acts 7.22. To have no Religion is a since, but to endeavour to destroy Religion is a greater.
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Antiochus Epiphanes took more tedious Journies, and run more hazards, to vex and oppose the Jews, Antiochus Epiphanes took more tedious Journeys, and run more hazards, to vex and oppose the jews,
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than all his Predecessors had done in obtaining Victories. Herod added this above all, that he put Iohn in Prison. He sinned before by Incest;
than all his Predecessors had done in obtaining Victories. Herod added this above all, that he put John in Prison. He sinned before by Incest;
cs d po31 n2 vhd vdn p-acp vvg n2. np1 vvd d p-acp d, cst pns31 vvd np1 p-acp n1. pns31 vvd a-acp p-acp n1;
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but by imprisoning the Prophet, this added to his sin, and made it greater. Persecution fills up the Measure of sin. Matth. 23.32. Fill you up the measure of your Fathers.
but by imprisoning the Prophet, this added to his since, and made it greater. Persecution fills up the Measure of since. Matthew 23.32. Fill you up the measure of your Father's.
cc-acp p-acp vvg dt n1, d vvn p-acp po31 n1, cc vvd pn31 jc. n1 vvz a-acp dt n1 pp-f n1. np1 crd. vvb pn22 p-acp dt n1 pp-f po22 n2.
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If you pour in a Porringer of Water into a Cistern, that adds something to it;
If you pour in a Porringer of Water into a Cistern, that adds something to it;
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but pour in a Bucket full or two, and that fills up the measure of the Cistern.
but pour in a Bucket full or two, and that fills up the measure of the Cistern.
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So Persecution fills up the measure of sin, and makes it greater. (10.) To sin malitiously, makes sin greater.
So Persecution fills up the measure of since, and makes it greater. (10.) To since maliciously, makes sin greater.
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Aquinas and other of the School-men place the sin against the Holy Ghost in Malice. The Sinner doth all he can to vex God,Aquinas and other of the Schoolmen place the since against the Holy Ghost in Malice. The Sinner does all he can to vex God,
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and despight the Spirit of Grace, Heb. 10.29.
and despite the Spirit of Grace, Hebrew 10.29.
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Thus Iulian, who threw up his Dagger in the Air, as if he would have been revenged upon God.
Thus Iulian, who threw up his Dagger in the Air, as if he would have been revenged upon God.
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This swells sin to its full bigness, it cannot be greater.
This Swells since to its full bigness, it cannot be greater.
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When a Man is once come to this, blasphemously to despight the Spirit, there is but one step lower he can fall, and that is to Hell.
When a Man is once come to this, blasphemously to despite the Spirit, there is but one step lower he can fallen, and that is to Hell.
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(11.) & ult. It aggravates sin, and makes it greater, when a Man not only sins himself, but endeavours to make others sin. 1. Such as teach Errors to the People, who decry Christ's Deity,
(11.) & ult. It aggravates since, and makes it greater, when a Man not only Sins himself, but endeavours to make Others since. 1. Such as teach Errors to the People, who decry Christ's Deity,
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or deny his Vertue, making him only a Political Head, not an Head of Influence;
or deny his Virtue, making him only a Political Head, not an Head of Influence;
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who preach against the Morality of the Sabbath, or the Immorality of the Soul. These Mens sins are greater than others.
who preach against the Morality of the Sabbath, or the Immorality of the Soul. These Men's Sins Are greater than Others.
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If the Breakers of God's Law sin, what do they that teach Men to break them? Matth. 5.19. 2. Such as destroy others by their bad Example.
If the Breakers of God's Law since, what do they that teach Men to break them? Matthew 5.19. 2. Such as destroy Others by their bad Exampl.
cs dt n2 pp-f npg1 n1 n1, q-crq vdb pns32 cst vvb n2 pc-acp vvi pno32? np1 crd. crd d c-acp vvi n2-jn p-acp po32 j n1.
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The swearing Father hath taught his Son to swear, and damned him by his Example.
The swearing Father hath taught his Son to swear, and damned him by his Exampl.
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These Mens sins are greater than others, and they shall have an hotter place in Hell.
These Men's Sins Are greater than Others, and they shall have an hotter place in Hell.
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Vse. You see all sins are not Equal, some are more grievous than others, and bring greater Wrath;Use. You see all Sins Are not Equal, Some Are more grievous than Others, and bring greater Wrath;
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therefore especially take heed of these Sins. Psal. 19.13. Keep hack thy Servant from presumptuous sins.
Therefore especially take heed of these Sins. Psalm 19.13. Keep hack thy Servant from presumptuous Sins.
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The least sin is bad enough, you need not aggravate your sins, and make them more hainous.
The least since is bad enough, you need not aggravate your Sins, and make them more heinous.
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He that hath a little Wound will not make it deeper. Oh beware of those bloody Circumstances which greaten your sin, and make it more hainous.
He that hath a little Wound will not make it Deeper. O beware of those bloody circumstances which greaten your since, and make it more heinous.
pns31 cst vhz dt j n1 vmb xx vvi pn31 jc-jn. uh vvb pp-f d j n2 r-crq vvb po22 n1, cc vvi pn31 av-dc j.
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The higher a Man is in sinning, the lower he shall lie in Torment. Quest. What doth every Sin deserve?
The higher a Man is in sinning, the lower he shall lie in Torment. Quest. What does every since deserve?
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Answ. " God's Wrath and Curse both in this Life, and that which is to come. Matth. 25.41. Depart from me ye cursed into everlasting Fire. —
Answer " God's Wrath and Curse both in this Life, and that which is to come. Matthew 25.41. Depart from me you cursed into everlasting Fire. —
np1 " np1|vbz n1 cc vvb d p-acp d n1, cc cst r-crq vbz pc-acp vvi. np1 crd. vvb p-acp pno11 pn22 vvd p-acp j n1. —
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Man having sinned, is like a Favourite turn'd out of the King's Favour, and deserves the Wrath and Curse of God.
Man having sinned, is like a Favourite turned out of the King's Favour, and deserves the Wrath and Curse of God.
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(1.) God's Curse, Gal. 3.10. As when Christ cursed the Fig-tree, it withered, Matth. 21.19.
(1.) God's Curse, Gal. 3.10. As when christ cursed the Fig tree, it withered, Matthew 21.19.
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So when God curseth any, he withers in his Soul. God's Curse blasts where-ever it comes. (2.) God's Wrath ;
So when God Curseth any, he withers in his Soul. God's Curse blasts wherever it comes. (2.) God's Wrath;
av c-crq np1 vvz d, pns31 vvz p-acp po31 n1 npg1 n1 vvz j pn31 vvz. (crd) npg1 n1;
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which is nothing else but the Execution of God's Curse.
which is nothing Else but the Execution of God's Curse.
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It is Hell enough to be excluded God's Presence; In whose Presence is fulness of Ioy, Psal. 16.11. God's smiling Face hath that Splendor and Oriency of Beauty shining in it, as ravisheth the Angels with delight.
It is Hell enough to be excluded God's Presence; In whose Presence is fullness of Joy, Psalm 16.11. God's smiling Face hath that Splendour and Oriency of Beauty shining in it, as ravisheth the Angels with delight.
pn31 vbz n1 av-d pc-acp vbi vvn npg1 n1; p-acp rg-crq n1 vbz n1 pp-f n1, np1 crd. npg1 vvg n1 vhz d n1 cc n1 pp-f n1 vvg p-acp pn31, c-acp vvz dt n2 p-acp n1.
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This is the Diamond in the Ring of Glory.
This is the Diamond in the Ring of Glory.
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And if it were such a Misery for Absalom that he might not see the King's Face, 2 Kings 14.22. what will it be for the wicked to be shut out from beholding God's pleasant Face!
And if it were such a Misery for Absalom that he might not see the King's Face, 2 Kings 14.22. what will it be for the wicked to be shut out from beholding God's pleasant Face!
cc cs pn31 vbdr d dt n1 p-acp np1 cst pns31 vmd xx vvi dt ng1 n1, crd n2 crd. q-crq vmb pn31 vbi p-acp dt j pc-acp vbi vvn av p-acp vvg npg1 j n1!
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Privatio divinae Visionis omnium suppliciorum summum. Privatio Divinae Visionis omnium suppliciorum summum.
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Secondly, God's Wrath hath something in it Positive. That is, his Frown and enraged Fury, which is NONLATINALPHABET, Wrath come upon the Sinner to the uttermost, 1 Thess. 2.16. Here, three Positions or Maxims.Secondly, God's Wrath hath something in it Positive. That is, his Frown and enraged Fury, which is, Wrath come upon the Sinner to the uttermost, 1 Thess 2.16. Here, three Positions or Maxims.
ord, npg1 n1 vhz pi p-acp pn31 j. cst vbz, po31 n1 cc j-vvn n1, r-crq vbz, n1 vvn p-acp dt n1 p-acp dt j, crd np1 crd. av, crd n2 cc n2.
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1. God's Wrath is irresistible. Psal. 90.11. Who knows the power of thy anger? Sinners may oppose God's Ways, but not his Wrath. Shall the Briars contend with the Fire? Shall finite contend with infinite? Iob 40.9.
1. God's Wrath is irresistible. Psalm 90.11. Who knows the power of thy anger? Sinners may oppose God's Ways, but not his Wrath. Shall the Briers contend with the Fire? Shall finite contend with infinite? Job 40.9.
crd npg1 n1 vbz j. np1 crd. r-crq vvz dt n1 pp-f po21 n1? n2 vmb vvi npg1 n2, p-acp xx po31 np1 vmb dt n2 vvb p-acp dt n1? vmb j vvi p-acp j? np1 crd.
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Hast thou an Arm like God? Hast thou an Arm like God?
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2. God's Wrath is Terrible. The Spanish Proverb is, The Lion is not so fierce as he is painted.
2. God's Wrath is Terrible. The Spanish Proverb is, The lion is not so fierce as he is painted.
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We are apt to have slight Thoughts of God's Wrath, but it is very tremendous and dismal:
We Are apt to have slight Thoughts of God's Wrath, but it is very tremendous and dismal:
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as if scalding Lead should be dropped in ones Eye.
as if scalding Led should be dropped in ones Eye.
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The Hebrew Word for Wrath, NONLATINALPHABET, signifies Heat. To show that the Wrath of God is hot,
The Hebrew Word for Wrath,, signifies Heat. To show that the Wrath of God is hight,
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therefore it is compared to Fire in the Text. Fire, when it is in its Rage, is dreadful, (as we saw in the Flames of this City.) So the Wrath of God is like Fire, it is the Terrible of Terribles. Other Fire is but painted to this.
Therefore it is compared to Fire in the Text. Fire, when it is in its Rage, is dreadful, (as we saw in the Flames of this city.) So the Wrath of God is like Fire, it is the Terrible of Terribles. Other Fire is but painted to this.
av pn31 vbz vvn p-acp vvb p-acp dt np1 n1, c-crq pn31 vbz p-acp po31 n1, vbz j, (c-acp pns12 vvd p-acp dt n2 pp-f d n1.) np1 dt n1 pp-f np1 vbz j n1, pn31 vbz dt j pp-f n2. j-jn n1 vbz p-acp vvn p-acp d.
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If when God's Wrath is kindled but a little, and a Spark of it flies into a wicked Man's Conscience in this Life, it is so terrible;
If when God's Wrath is kindled but a little, and a Spark of it flies into a wicked Man's Conscience in this Life, it is so terrible;
cs c-crq npg1 n1 vbz vvn p-acp dt j, cc dt n1 pp-f pn31 vvz p-acp dt j ng1 n1 p-acp d n1, pn31 vbz av j;
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what will it be when God stirs up all his Wrath? Psalm 78.38. How sad is it with a Soul in Desertion !
what will it be when God stirs up all his Wrath? Psalm 78.38. How sad is it with a Soul in Desertion!
q-crq vmb pn31 vbi c-crq np1 vvz a-acp d po31 n1? np1 crd. q-crq j vbz pn31 p-acp dt n1 p-acp n1!
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Now God dips his Pen in Gall, and writes bitter things. Now his poysoned Arrow sticks fast in the Heart.
Now God dips his Pen in Gall, and writes bitter things. Now his poisoned Arrow sticks fast in the Heart.
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Psal. 88.15, 16. While I suffer thy Terrors I am distracted, thy fierce Wrath goeth over me. Psalm 88.15, 16. While I suffer thy Terrors I am distracted, thy fierce Wrath Goes over me.
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Luther in Desertion was in such Horror of Mind, that Nec calor, nec Sanguis super-esset, He had no Blood seen in his Face,Luther in Desertion was in such Horror of Mind, that Nec calor, nec Sanguis superesset, He had no Blood seen in his Face,
np1 p-acp n1 vbds p-acp d n1 pp-f n1, cst fw-la fw-la, fw-la fw-la j, pns31 vhd dx n1 vvn p-acp po31 n1,
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but he lay as one dead.
but he lay as one dead.
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Bern. The Sinner shall ever be in the Furnace, after innumerable Millions of Years the Wrath of God is as far from ending as it was at the beginning.
Bern. The Sinner shall ever be in the Furnace, After innumerable Millions of years the Wrath of God is as Far from ending as it was At the beginning.
np1 dt n1 vmb av vbi p-acp dt n1, p-acp j crd pp-f n2 dt n1 pp-f np1 vbz a-acp av-j p-acp vvg c-acp pn31 vbds p-acp dt n1.
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Now, if God's Wrath be such towards them whom he loves, what will it be towards them whom he hates? If they who sip of the Cup find it so bitter, what will they do who drink the Dregs of the Cup? Psal. 75.8. Solomon saith, The Wrath of a Prince is as the roaring of a Lion, Prov. 19.12.
Now, if God's Wrath be such towards them whom he loves, what will it be towards them whom he hates? If they who sip of the Cup find it so bitter, what will they do who drink the Dregs of the Cup? Psalm 75.8. Solomon Says, The Wrath of a Prince is as the roaring of a lion, Curae 19.12.
av, cs npg1 n1 vbb d p-acp pno32 r-crq pns31 vvz, r-crq vmb pn31 vbi p-acp pno32 r-crq pns31 vvz? cs pns32 r-crq vvi pp-f dt n1 vvb pn31 av j, q-crq vmb pns32 vdb r-crq n1 dt n2 pp-f dt n1? np1 crd. np1 vvz, dt n1 pp-f dt n1 vbz p-acp dt n-vvg pp-f dt n1, np1 crd.
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What then is God's Wrath? When God musters up all his Forces, and sets himself in Battalia against a Sinner,
What then is God's Wrath? When God musters up all his Forces, and sets himself in Battalions against a Sinner,
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how can his Heart endure? Ezek. 22.14. Who is able to lie under Mountains of Wrath? God is the sweetest Friend but the forest Enemy.
how can his Heart endure? Ezekiel 22.14. Who is able to lie under Mountains of Wrath? God is the Sweetest Friend but the forest Enemy.
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To set forth the fearfulness of this Wrath:
To Set forth the fearfulness of this Wrath:
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(1.) The Wrath of God shall seize upon every part of a Sinner. 1. Upon the Body :
(1.) The Wrath of God shall seize upon every part of a Sinner. 1. Upon the Body:
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The Body which was so tender, it could not bear Heat or Cold, shall be tormented in the Wine-press of God's Wrath. Those Eyes which before could only behold Amorous Objects, shall be tormented with the sight of Devils.
The Body which was so tender, it could not bear Heat or Cold, shall be tormented in the Winepress of God's Wrath. Those Eyes which before could only behold Amoros Objects, shall be tormented with the sighed of Devils.
dt n1 r-crq vbds av j, pn31 vmd xx vvi n1 cc j-jn, vmb vbi vvn p-acp dt j pp-f npg1 np1 d n2 r-crq a-acp vmd av-j vvi j n2, vmb vbi vvn p-acp dt n1 pp-f n2.
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The Ears, which before were delighted with Musick, shall be tormented with the hideous Shrieks of the Damned. 2. The Wrath of God shall seize upon the Soul of of a Reprobate.
The Ears, which before were delighted with Music, shall be tormented with the hideous Shrieks of the Damned. 2. The Wrath of God shall seize upon the Soul of of a Reprobate.
dt n2, r-crq a-acp vbdr vvn p-acp n1, vmb vbi vvn p-acp dt j n2 pp-f dt j-vvn. crd dt n1 pp-f np1 vmb vvi p-acp dt n1 pp-f pp-f dt n-jn.
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Ordinary Fire cannot touch the Soul. When the Martyrs Bodies were consuming, their Souls did triumph in the Flames;
Ordinary Fire cannot touch the Soul. When the Martyrs Bodies were consuming, their Souls did triumph in the Flames;
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but God's Wrath burns the Soul. 1. The Memory shall be tormented to remember what means of Grace have been abused. 2. The Conscience shall be tormented with self-accusations:
but God's Wrath burns the Soul. 1. The Memory shall be tormented to Remember what means of Grace have been abused. 2. The Conscience shall be tormented with self-accusations:
cc-acp npg1 n1 vvz dt n1 crd dt n1 vmb vbi vvn pc-acp vvi r-crq n2 pp-f n1 vhb vbn vvn. crd dt n1 vmb vbi vvn p-acp n2:
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The Sinner shall accuse himself for presumptuous sins, for mis-spending his precious hours, for resisting the Holy Ghost.
The Sinner shall accuse himself for presumptuous Sins, for misspending his precious hours, for resisting the Holy Ghost.
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(2.) The Wrath of God is without Intermission. Hell is an abiding-place, but no resting-place:
(2.) The Wrath of God is without Intermission. Hell is an abiding-place, but no Resting place:
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There is not a Minutes Rest. Outward Pain hath some Abatement: If it be the Stone or Cholick, the Patient hath sometimes Ease;
There is not a Minutes Rest. Outward Pain hath Some Abatement: If it be the Stone or Cholic, the Patient hath sometime Ease;
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but the Torments of the Damned have no Intermission. He that feels God's Wrath, never saith, I have Ease.
but the Torments of the Damned have no Intermission. He that feels God's Wrath, never Says, I have Ease.
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(3.) The Wrath of God is Eternal. So saith the Text, Everlasting Fire. No Tears can quench the Flame of God's Anger;
(3.) The Wrath of God is Eternal. So Says the Text, Everlasting Fire. No Tears can quench the Flame of God's Anger;
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no, tho we could shed Rivers of Tears.
no, though we could shed rivers of Tears.
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11881
In all Pains of this Life Men hope for a Cessation, the Suffering will not continue long;
In all Pains of this Life Men hope for a Cessation, the Suffering will not continue long;
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either the Tormentor dies, or the Tormented: But the Wrath of God is always feeding upon a Sinner.
either the Tormentor die, or the Tormented: But the Wrath of God is always feeding upon a Sinner.
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The Terror of Natural Fire is, that it consumes what it burns:
The Terror of Natural Fire is, that it consumes what it burns:
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But this makes the Fire of God's Wrath terrible, that it doth not consume what it burns.
But this makes the Fire of God's Wrath terrible, that it does not consume what it burns.
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Sic morientur damnati ut semper vivunt. Sic morientur Condemned ut semper Vivunt.
fw-la fw-la fw-la fw-la fw-la fw-la.
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If all the Earth and Sea were Sand, and every Thousand Years a Bird should come and take away one Grain of this Sand, it would be a long while e're that vast heap of Sand were emptied;
If all the Earth and Sea were Sand, and every Thousand years a Bird should come and take away one Grain of this Sand, it would be a long while ever that vast heap of Sand were emptied;
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but if after all that time the Damned might come out of Hell, there were some Hope.
but if After all that time the Damned might come out of Hell, there were Some Hope.
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But this Word Ever breaks the Herrt. Quest.
But this Word Ever breaks the Herrt. Quest.
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But how doth it seem to consist with God's Iustice to punish Sin, (which perhaps was committed in a Moment) with Eternal Fire? But how does it seem to consist with God's justice to Punish since, (which perhaps was committed in a Moment) with Eternal Fire?
cc-acp q-crq vdz pn31 vvi pc-acp vvi p-acp npg1 n1 pc-acp vvi n1, (r-crq av vbds vvn p-acp dt n1) p-acp j n1?
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Answ. In respect of the hainous Nature of Sin. Consider the Person offended ; 'tis Crimen laesae Majestatis :Answer In respect of the heinous Nature of Sin. Consider the Person offended; it's Crimen laesae Majestatis:
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Sin is committed against an Infinite Majesty : therefore the Sin is infinite, and so the Punishment must be Infinite.
since is committed against an Infinite Majesty: Therefore the since is infinite, and so the Punishment must be Infinite.
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Now because the Nature of Man is but Finite, and a Sinner cannot at once bear Infinite Wrath,
Now Because the Nature of Man is but Finite, and a Sinner cannot At once bear Infinite Wrath,
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therefore he must in Eternity of Time be satisfying what he cannot satisfie at once.
Therefore he must in Eternity of Time be satisfying what he cannot satisfy At once.
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(4.) While the Wicked lie scorching in the Flames of Wrath, they have none to commiserate them. 'Tis some Ease of Grief to have some condole with us;
(4.) While the Wicked lie scorching in the Flames of Wrath, they have none to commiserate them. It's Some Ease of Grief to have Some condole with us;
(crd) n1 dt j n1 vvg p-acp dt n2 pp-f n1, pns32 vhb pix pc-acp vvi pno32. pn31|vbz d n1 pp-f n1 pc-acp vhi d vvi p-acp pno12;
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but the Wicked have Wrath and no Pity shown them. Who should pity them? God will not pity them.
but the Wicked have Wrath and no Pity shown them. Who should pity them? God will not pity them.
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They derided his Spirit, and now he will laugh at their Calamity, Prov. 1.26. The Saints will not pity them:
They derided his Spirit, and now he will laugh At their Calamity, Curae 1.26. The Saints will not pity them:
pns32 vvn po31 n1, cc av pns31 vmb vvi p-acp po32 n1, np1 crd. dt n2 vmb xx vvi pno32:
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They persecuted the Saints upon Earth, therefore they will rejoyce to see God's Justice executed on them. Psal. 58.10. The Righteous shall rejoyce when he sees the Vengeance.
They persecuted the Saints upon Earth, Therefore they will rejoice to see God's justice executed on them. Psalm 58.10. The Righteous shall rejoice when he sees the Vengeance.
pns32 vvn dt n2 p-acp n1, av pns32 vmb vvi pc-acp vvi npg1 n1 vvn p-acp pno32. np1 crd. dt j vmb vvi c-crq pns31 vvz dt n1.
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(5.) The Sinner under Wrath hath none to speak a good Word for him.
(5.) The Sinner under Wrath hath none to speak a good Word for him.
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An Elect Person when he sins hath one to intercede for him: 1 Iohn 2.1. We have an Advocate, Iesus Christ the righteous.
an Elect Person when he Sins hath one to intercede for him: 1 John 2.1. We have an Advocate, Iesus christ the righteous.
dt j-vvn n1 c-crq pns31 n2 vhz pi pc-acp vvi p-acp pno31: crd np1 crd. pns12 vhb dt n1, np1 np1 dt j.
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Christ will say, It is one of my Friends, one whom I have shed my Blood for; Father, pardon him.
christ will say, It is one of my Friends, one whom I have shed my Blood for; Father, pardon him.
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But the Wicked (that die in Sin) have none to solicit for them; they have an Accuser but no Advocate ;
But the Wicked (that die in since) have none to solicit for them; they have an Accuser but no Advocate;
p-acp dt j (cst vvb p-acp n1) vhb pix pc-acp vvi p-acp pno32; pns32 vhb dt n1 p-acp dx n1;
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Christ's Blood will not plead for them;
Christ's Blood will not plead for them;
npg1 n1 vmb xx vvi p-acp pno32;
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they slighted Christ, and refused to come under his Government, therefore Christ's Blood cries against them.
they slighted christ, and refused to come under his Government, Therefore Christ's Blood cries against them.
pns32 vvd np1, cc vvd pc-acp vvi p-acp po31 n1, av npg1 n1 vvz p-acp pno32.
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3. God's Wrath is Iust. The Greek Word for Vengeance, NONLATINALPHABET, signifies Iustice. The Wicked shall drink a Sea of Wrath,
3. God's Wrath is Just The Greek Word for Vengeance,, signifies Justice The Wicked shall drink a Sea of Wrath,
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but not one drop of Injustice.
but not one drop of Injustice.
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'Tis just that God's Honour be repaired, and how can that be but by punishing Offenders? Having shown you what this Wrath of God is, I shall shew you, 2. That we have deserved the Curse and Wrath of God.
It's just that God's Honour be repaired, and how can that be but by punishing Offenders? Having shown you what this Wrath of God is, I shall show you, 2. That we have deserved the Curse and Wrath of God.
pn31|vbz j cst npg1 n1 vbb vvn, cc q-crq vmb d vbi p-acp p-acp vvg n2? vhg vvn pn22 r-crq d n1 pp-f np1 vbz, pns11 vmb vvi pn22, crd cst pns12 vhb vvn dt n1 cc n1 pp-f np1.
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He who infringeth the Kings Laws, deserves the Penalty. Mercy goes by Favour, Punishment by Desert. Dan. 9.8. To us belongeth Confusion of Face.
He who infringeth the Kings Laws, deserves the Penalty. Mercy Goes by Favour, Punishment by Desert. Dan. 9.8. To us belongeth Confusion of Face.
pns31 r-crq vvz dt ng1 n2, vvz dt n1. n1 vvz p-acp n1, n1 p-acp n1. np1 crd. p-acp pno12 vvz n1 pp-f n1.
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Wrath is that which belongeth to us as we are Sinners; it is as due to us as any Wages that is paid.
Wrath is that which belongeth to us as we Are Sinners; it is as due to us as any Wages that is paid.
n1 vbz d r-crq vvz p-acp pno12 c-acp pns12 vbr n2; pn31 vbz a-acp j-jn p-acp pno12 p-acp d n2 cst vbz vvn.
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Vse I. Inform. First Branch. It justifies God in condemning Sinners at the last Day. Sinners deserve Wrath, and it is no Injustice to give them that which they deserve.Use I Inform. First Branch. It Justifies God in condemning Sinners At the last Day. Sinners deserve Wrath, and it is no Injustice to give them that which they deserve.
vvb uh vvb. ord n1. pn31 vvz np1 p-acp vvg n2 p-acp dt ord n1. n2 vvb n1, cc pn31 vbz dx n1 pc-acp vvi pno32 d r-crq pns32 vvb.
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If a Malefactor deserves Death, the Judge doth him no wrong in condemning him.
If a Malefactor deserves Death, the Judge does him no wrong in condemning him.
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2 d. Br. See what a great Evil Sin is, which exposeth a Person to God's Wrath for ever.
2 d. Br. See what a great Evil since is, which exposeth a Person to God's Wrath for ever.
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You may know the Lion by his Paw: You may know the lion by his Paw:
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And you may know what an evil thing sin is by the Wrath and Curse it brings.
And you may know what an evil thing since is by the Wrath and Curse it brings.
cc pn22 vmb vvi r-crq dt j-jn n1 n1 vbz p-acp dt n1 cc vvb pn31 vvz.
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When you see a Man drawn upon an Hurdle to Execution, you conclude he is guilty of some Capital Crime that brings such a Punishment.
When you see a Man drawn upon an Hurdle to Execution, you conclude he is guilty of Some Capital Crime that brings such a Punishment.
c-crq pn22 vvb dt n1 vvn p-acp dt n1 p-acp n1, pn22 vvb pns31 vbz j pp-f d j n1 cst vvz d dt n1.
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When a Man lies under the Torrid Zone of God's Wrath, and roars out in Flames,
When a Man lies under the Torrid Zone of God's Wrath, and roars out in Flames,
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then say, How horrid an Evil is Sin!
then say, How horrid an Evil is since!
av vvb, c-crq j dt n-jn vbz n1!
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They who now see no Evil in Swearing, or Sabbath-breaking, they will see it look black in the Glass of Hell-Torments.
They who now see no Evil in Swearing, or Sabbath-breaking, they will see it look black in the Glass of Hell torments.
pns32 r-crq av vvb dx j-jn p-acp vvg, cc j, pns32 vmb vvi pn31 vvi j-jn p-acp dt n1 pp-f n2.
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3 d. Br. See here an Hand-writing upon the Wall ; here is that which may check a Sinners Mirth.
3 d. Br. See Here an Handwriting upon the Wall; Here is that which may check a Sinners Mirth.
crd zz. np1 vvb av dt n1 p-acp dt n1; av vbz d r-crq vmb vvi dt n2 n1.
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He is now brisk and frolick, he chants to the sound of the Viol, and invents Instruments of Musick. Amos 6.5. He drinks stollen Waters, and saith they are sweet.
He is now brisk and frolic, he chants to the found of the Violent, and invents Instruments of Music. Amos 6.5. He drinks stolen Waters, and Says they Are sweet.
pns31 vbz av j cc j-jn, pns31 vvz p-acp dt n1 pp-f dt j, cc vvz n2 pp-f n1. np1 crd. pns31 vvz vvn n2, cc vvz pns32 vbr j.
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Oh! but let him remember that the Wrath and Curse of God hang over him, which will shortly (without Repentance) be executed on him.
Oh! but let him Remember that the Wrath and Curse of God hang over him, which will shortly (without Repentance) be executed on him.
uh p-acp vvi pno31 vvi cst dt n1 cc n1 pp-f np1 vvb p-acp pno31, r-crq vmb av-j (p-acp n1) vbb vvn p-acp pno31.
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Dionisius thought, as he sat at Table, he saw a naked Sword hang over his Head. The Sword of God's Justice hangs over a Sinner;Dionysius Thought, as he sat At Table, he saw a naked Sword hang over his Head. The Sword of God's justice hangs over a Sinner;
np1 vvd, c-acp pns31 vvd p-acp n1, pns31 vvd dt j n1 vvb a-acp po31 n1 dt n1 pp-f npg1 n1 vvz p-acp dt n1;
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and when the slender Thread of Life is cut asunder, the Sword falls upon him.
and when the slender Thread of Life is Cut asunder, the Sword falls upon him.
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Rejoyce, O young Man, in thy Youth, and let thy Heart cheer thee in the Days of thy Youth, Eccles. 11.9. But know thou for all these things God will bring thee into Iudgment. Rejoice, Oh young Man, in thy Youth, and let thy Heart cheer thee in the Days of thy Youth, Eccles. 11.9. But know thou for all these things God will bring thee into Judgement.
vvb, uh j n1, p-acp po21 n1, cc vvb po21 n1 vvb pno21 p-acp dt n2 pp-f po21 n1, np1 crd. p-acp vvi pns21 p-acp d d n2 np1 vmb vvi pno21 p-acp n1.
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For a drop of Pleasure thou must drink a Sea of Wrath. Your Pleasure cannot be so sweet, as Wrath is bitter.
For a drop of Pleasure thou must drink a Sea of Wrath. Your Pleasure cannot be so sweet, as Wrath is bitter.
p-acp dt n1 pp-f n1 pns21 vmb vvi dt n1 pp-f np1 po22 n1 vmbx vbi av j, c-acp n1 vbz j.
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The Delights of the Flesh cannot countervail the Horror of Conscience. Better want the Devils Honey, than be so stung with the Wrath of God.
The Delights of the Flesh cannot countervail the Horror of Conscience. Better want the Devils Honey, than be so stung with the Wrath of God.
dt n2 pp-f dt n1 vmbx vvi dt n1 pp-f n1. j n1 dt ng1 n1, cs vbi av vvn p-acp dt n1 pp-f np1.
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The Garden of Eden, (which signifies Pleasure ) had a Flaming Sword placed at the East-end of it, Gen. 3.24.
The Garden of Eden, (which signifies Pleasure) had a Flaming Sword placed At the East-end of it, Gen. 3.24.
dt n1 pp-f np1, (r-crq vvz n1) vhd dt vvg n1 vvn p-acp dt n1 pp-f pn31, np1 crd.
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and seems not to hear us. 3. God may delay Prayer when he will not deny,
and seems not to hear us. 3. God may Delay Prayer when he will not deny,
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The Garden of carnal and sinful Delight is surrounded with the Flaming Sword of God's Wrath.
The Garden of carnal and sinful Delight is surrounded with the Flaming Sword of God's Wrath.
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Vse II. Reproof. It reproves the Stupidity of Sinners, who are no more affected with the Curse and Wrath of God which is due to them. Isa. 44.19. No Man considereth in his Heart. Use II Reproof. It reproves the Stupidity of Sinners, who Are no more affected with the Curse and Wrath of God which is due to them. Isaiah 44.19. No Man Considereth in his Heart.
vvb crd n1. pn31 vvz dt n1 pp-f n2, r-crq vbr dx av-dc vvn p-acp dt n1 cc n1 pp-f np1 r-crq vbz j-jn p-acp pno32. np1 crd. dx n1 vvz p-acp po31 n1.
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If they were in Debt, and were ready to have the Serjeant Arrest them, they would be affected with that:
If they were in Debt, and were ready to have the sergeant Arrest them, they would be affected with that:
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But tho the fierce Wrath of God is ready to Arrest them, they remember not. A Beast, tho he hath no Shame, yet he hath Fear ;
But though the fierce Wrath of God is ready to Arrest them, they Remember not. A Beast, though he hath no Shame, yet he hath fear;
cc-acp cs dt j n1 pp-f np1 vbz j pc-acp vvi pno32, pns32 vvb xx. dt n1, cs pns31 vhz dx np1-n, av pns31 vhz vvb;
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he is afraid of Fire. But Sinners are worse than Bruitish, they fear not the Fire of Hell till they are in it.
he is afraid of Fire. But Sinners Are Worse than Brutish, they Fear not the Fire of Hell till they Are in it.
pns31 vbz j pp-f n1. p-acp n2 vbr jc cs j, pns32 vvb xx dt n1 pp-f n1 c-acp pns32 vbr p-acp pn31.
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Most have their Conscience asleep or feared ;
Most have their Conscience asleep or feared;
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but when they shall see the Vials of God's Wrath dropping, then they will cry out as Dives, O I am tormented in this Flame! Luke 16.24. Vse III. Exhort. 1. Let us Adore God's Patience, who hath not brought this Wrath and Curse upon us all this while.
but when they shall see the Vials of God's Wrath dropping, then they will cry out as Dives, Oh I am tormented in this Flame! Luke 16.24. Use III. Exhort. 1. Let us Adore God's Patience, who hath not brought this Wrath and Curse upon us all this while.
cc-acp c-crq pns32 vmb vvi dt n2 pp-f npg1 n1 vvg, cs pns32 vmb vvi av p-acp vvz, uh pns11 vbm vvn p-acp d n1! np1 crd. vvb np1. vvb. crd vvb pno12 vvi npg1 n1, r-crq vhz xx vvn d n1 cc vvb p-acp pno12 d d n1.
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We have deserved Wrath, yet God hath not given us our Desert. We may all subscribe to that, Psalm 103.8. The Lord is slow to Anger.
We have deserved Wrath, yet God hath not given us our Desert. We may all subscribe to that, Psalm 103.8. The Lord is slow to Anger.
pns12 vhb vvn n1, av np1 vhz xx vvn pno12 po12 n1. pns12 vmb d vvi p-acp d, n1 crd. dt n1 vbz j pc-acp vvi.
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And ver. 10. He hath not rewarded us according to our Iniquities. God hath deferred his Wrath, and given us space to repent, Rev. 2.21. God is not like an hasty Creditor, that requires the Debt, and gives no time for the Payment.
And for. 10. He hath not rewarded us according to our Iniquities. God hath deferred his Wrath, and given us Molle to Repent, Rev. 2.21. God is not like an hasty Creditor, that requires the Debt, and gives no time for the Payment.
cc p-acp. crd pns31 vhz xx vvn pno12 p-acp p-acp po12 n2. np1 vhz vvn po31 n1, cc vvn pno12 n1 pc-acp vvi, n1 crd. np1 vbz xx av-j dt j n1, cst vvz dt n1, cc vvz dx n1 p-acp dt n1.
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He shoots off his Warning-Piece, that he may not shoot off his Murdering-Piece. 2 Pet. 3.9. The Lord is long-suffering to us-ward, not willing that any should perish.
He shoots off his Warning-Piece, that he may not shoot off his Murdering-Piece. 2 Pet. 3.9. The Lord is long-suffering to usward, not willing that any should perish.
pns31 vvz a-acp po31 n1, cst pns31 vmb xx vvi a-acp po31 n1. crd np1 crd. dt n1 vbz j p-acp n1, xx vvg cst d vmd vvi.
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God adjourns the Assizes, to see if Sinners would turn;
God adjourns the Assizes, to see if Sinners would turn;
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he keeps off the storm of his Wrath. But if Men will not be warned, let them know, that long Forbearance is no Forgiveness.
he keeps off the storm of his Wrath. But if Men will not be warned, let them know, that long Forbearance is no Forgiveness.
pns31 vvz a-acp dt n1 pp-f po31 np1 p-acp cs n2 vmb xx vbi vvn, vvb pno32 vvi, cst j n1 vbz dx n1.
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2 d. Br. Let us labour to prevent the Wrath we have deserved. How careful are Men to prevent Poverty or Disgrace!
2 d. Br. Let us labour to prevent the Wrath we have deserved. How careful Are Men to prevent Poverty or Disgrace!
crd zz. np1 vvb pno12 vvi p-acp vvb dt n1 pns12 vhb vvn. q-crq j vbr n2 pc-acp vvi n1 cc n1!
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Oh labour to prevent God's Eternal Wrath, that it may not only be deferred but removed. Quest.
O labour to prevent God's Eternal Wrath, that it may not only be deferred but removed. Quest.
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What shall we do to prevent, and escape Wrath to come? Answ. 1. By getting an Interest in Jesus Christ.What shall we do to prevent, and escape Wrath to come? Answer 1. By getting an Interest in jesus christ.
q-crq vmb pns12 vdi pc-acp vvi, cc vvi n1 pc-acp vvi? np1 crd p-acp vvg dt n1 p-acp np1 np1.
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Christ is the only Skreen to stand between us and the Wrath of God.
christ is the only Skreen to stand between us and the Wrath of God.
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He did feel God's Wrath, that they who believe in him should never feel it. 1 Thess. 1.10. Iesus hath delivered us from Wrath to come.
He did feel God's Wrath, that they who believe in him should never feel it. 1 Thess 1.10. Iesus hath Delivered us from Wrath to come.
pns31 vdd vvi npg1 n1, cst pns32 r-crq vvb p-acp pno31 vmd av vvb pn31. crd np1 crd. np1 vhz vvn pno12 p-acp n1 pc-acp vvi.
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So said Christ to God's Justice, Upon me be the Curse, that my Elect may inherit the Blessing. 2. Be patient under all the Afflictions which you endure.
So said christ to God's justice, Upon me be the Curse, that my Elect may inherit the Blessing. 2. Be patient under all the Afflictions which you endure.
np1 vvd np1 p-acp npg1 n1, p-acp pno11 vbi dt n1, cst po11 j-vvn vmb vvi dt n1. crd vbb j p-acp d dt n2 r-crq pn22 vvb.
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Nebuchadnezzar 's Fiery Furnace was a Type of God's Wrath, and that Furnace did not singe the Garments of the Three Children, nor was the smell of Fire upon them, Dan. 3.27. Jesus Christ went into the Furnace of his Fathers Wrath, and those that believe in him, the smell of the Fire of Hell shall never pass upon them.Nebuchadnezzar is Fiery Furnace was a Type of God's Wrath, and that Furnace did not sing the Garments of the Three Children, nor was the smell of Fire upon them, Dan. 3.27. jesus christ went into the Furnace of his Father's Wrath, and those that believe in him, the smell of the Fire of Hell shall never pass upon them.
np1 vbz j n1 vbds dt n1 pp-f npg1 n1, cc d n1 vdd xx vvi dt n2 pp-f dt crd n2, ccx vbds dt n1 pp-f n1 p-acp pno32, np1 crd. np1 np1 vvd p-acp dt n1 pp-f po31 ng1 n1, cc d cst vvb p-acp pno31, dt n1 pp-f dt n1 pp-f n1 vmb av-x vvi p-acp pno32.
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2. If we would prevent the Wrath of God, let us take heed of those sins which will bring the Wrath of God.
2. If we would prevent the Wrath of God, let us take heed of those Sins which will bring the Wrath of God.
crd cs pns12 vmd vvi dt n1 pp-f np1, vvb pno12 vvi n1 pp-f d n2 r-crq vmb vvi dt n1 pp-f np1.
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Edmund, Successor of Anselm, hath a Saying, I had rather leap into a Furnace of Fire, Edmund, Successor of Anselm, hath a Saying, I had rather leap into a Furnace of Fire,
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than willingly commit a Sin against God. than willingly commit a since against God.
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There are several fiery sins we must take heed of, which will bring the Fire of God's Wrath.
There Are several fiery Sins we must take heed of, which will bring the Fire of God's Wrath.
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(1.) The Fire of Rash Anger. Some who profess Religion, yet cannot bridle their Tongue;
(1.) The Fire of Rash Anger. some who profess Religion, yet cannot bridle their Tongue;
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they care not what they say in their Anger, they will curse their Passions. St. Iames saith, The Tongue is set on Fire of Hell, Chap. 3.6. O take heed of a Fiery Tongue, le•t it bring thee to Fiery Torment. Dives begg'd a Drop of Water to cool his Tongue:
they care not what they say in their Anger, they will curse their Passion. Saint James Says, The Tongue is Set on Fire of Hell, Chap. 3.6. O take heed of a Fiery Tongue, le•t it bring thee to Fiery Torment. Dives begged a Drop of Water to cool his Tongue:
pns32 vvb xx r-crq pns32 vvb p-acp po32 n1, pns32 vmb vvi po32 n2. n1 np1 vvz, dt n1 vbz vvn p-acp n1 pp-f n1, np1 crd. sy vvb n1 pp-f dt j n1, vvb pn31 vvi pno21 p-acp j n1. np1 vvd dt n1 pp-f n1 pc-acp vvi po31 n1:
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St. Cyprian saith, He had offended most in his Tongue, and now that was most set on Fire.
Saint Cyprian Says, He had offended most in his Tongue, and now that was most Set on Fire.
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2. Take heed of the Fire of Malice. Malice is a malignant Humour, whereby we wish Evil to another.
2. Take heed of the Fire of Malice. Malice is a malignant Humour, whereby we wish Evil to Another.
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It is a Vermin lives on Blood, it studies Revenge. Caligula had a Chest where he kept deadly Poysons for them he had Malice against.
It is a Vermin lives on Blood, it studies Revenge. Caligula had a Chest where he kept deadly Poisons for them he had Malice against.
pn31 vbz dt n1 vvz p-acp n1, pn31 vvz n1. np1 vhd dt n1 c-crq pns31 vvd j n2 p-acp pno32 pns31 vhd n1 p-acp.
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The Fire of Malice brings Men to the Fiery Furnace of God's Wrath. 3. Take heed of the Sin of Vncleanness. Heb. 13.4. Whoremongers and Adulterers God will judge.
The Fire of Malice brings Men to the Fiery Furnace of God's Wrath. 3. Take heed of the since of Uncleanness. Hebrew 13.4. Whoremongers and Adulterers God will judge.
dt n1 pp-f n1 vvz n2 p-acp dt j n1 pp-f npg1 np1 crd vvb n1 pp-f dt n1 pp-f n1. np1 crd. n2 cc n2 np1 vmb vvi.
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Such as burn in Uncleanness, are in great Danger to burn one Day in Hell. Let one Fire put out another;
Such as burn in Uncleanness, Are in great Danger to burn one Day in Hell. Let one Fire put out Another;
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let the Fire of God's Wrath put out the Fire of Lust.
let the Fire of God's Wrath put out the Fire of Lust.
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3 d. Br. To you who have a well-grounded hope, that you shall not feel this Wrath which you have deserved, let me exhort you, 1. To be very thankful to God, who hath given his Son to save you from this tremendous Wrath. Iesus hath deliver'd you from Wrath to come.
3 d. Br. To you who have a well-grounded hope, that you shall not feel this Wrath which you have deserved, let me exhort you, 1. To be very thankful to God, who hath given his Son to save you from this tremendous Wrath. Iesus hath Delivered you from Wrath to come.
crd zz. np1 p-acp pn22 r-crq vhb dt j n1, cst pn22 vmb xx vvi d n1 r-crq pn22 vhb vvn, vvb pno11 vvi pn22, crd pc-acp vbi j j p-acp np1, r-crq vhz vvn po31 n1 pc-acp vvi pn22 p-acp d j np1 np1 vhz vvn pn22 p-acp n1 pc-acp vvi.
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The Lamb of God was scorch'd in the Fire of God's Wrath for you:
The Lamb of God was scorched in the Fire of God's Wrath for you:
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Christ did feel the Wrath which he did not deserve, that you may escape the Wrath which you have deserved.
christ did feel the Wrath which he did not deserve, that you may escape the Wrath which you have deserved.
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Pliny observes, that there is nothing better to quench Fire than Blood. Christ's Blood hath quench'd the Fire of God's Wrath for you. pliny observes, that there is nothing better to quench Fire than Blood. Christ's Blood hath quenched the Fire of God's Wrath for you.
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Vpon me, upon me be the Curse, said Rebecka to Iacob, Gen. 27.13.Upon me, upon me be the Curse, said Rebecca to Iacob, Gen. 27.13.
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Affliction is sharp, but this is not Wrath, this is not Hell. Who would not willingly drink in the Cup of Affliction, that knows he shall never drink in the Cup of Damnation? Who would not be willing to bear the Wrath of Men, that knows he shall never feel the Wrath of God?
Affliction is sharp, but this is not Wrath, this is not Hell. Who would not willingly drink in the Cup of Affliction, that knows he shall never drink in the Cup of Damnation? Who would not be willing to bear the Wrath of Men, that knows he shall never feel the Wrath of God?
n1 vbz j, cc-acp d vbz xx n1, d vbz xx n1. r-crq vmd xx av-j vvi p-acp dt n1 pp-f n1, cst vvz pns31 vmb av-x vvi p-acp dt n1 pp-f n1? q-crq vmd xx vbi j pc-acp vvi dt n1 pp-f n2, cst vvz pns31 vmb av-x vvi dt n1 pp-f np1?
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Christian, tho thou mayst feel the Rod, thou shalt never feel the bloody Ax. Austin once said, Strike, Lord, where thou wilt, if sin be pardoned.
Christian, though thou Mayest feel the Rod, thou shalt never feel the bloody Ax. Austin once said, Strike, Lord, where thou wilt, if since be pardoned.
njp, cs pns21 vm2 vvi dt n1, pns21 vm2 av-x vvi dt j np1 np1 a-acp vvd, vvb, n1, c-crq pns21 vm2, cs n1 vbb vvn.
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So say, Afflict me, Lord, as thou wilt in this Life, seeing I shall escape Wrath to come. Quest.
So say, Afflict me, Lord, as thou wilt in this Life, seeing I shall escape Wrath to come. Quest.
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What doth God require of us, that we may escape the Wrath and Curse due to us for Sin? What does God require of us, that we may escape the Wrath and Curse due to us for since?
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Answ. Faith in Iesus Christ, Repentance unto Life, with the diligent use of all the outward means, whereby Christ communicateth to us the Benefits of Redemption.
Answer Faith in Iesus christ, Repentance unto Life, with the diligent use of all the outward means, whereby christ Communicateth to us the Benefits of Redemption.
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I begin with the First, Faith in Iesus Christ, Rom. 3.25. Whom God hath set forth to be a Prop•tiation through Faith in his Blood.
I begin with the First, Faith in Iesus christ, Rom. 3.25. Whom God hath Set forth to be a Prop•tiation through Faith in his Blood.
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The great Priviledge in the Text is, to have Christ for a Propitiation, which is not only to free us from God's Wrath,
The great Privilege in the Text is, to have christ for a Propitiation, which is not only to free us from God's Wrath,
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but to ingra•iate us into God's Love and Favour.
but to ingra•iate us into God's Love and Favour.
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And the Means of having Christ to be our Propitiation is, Faith in his Blood. There is a two-fold Faith, Fides quae creditur, (i. e.) The Doctrine of Faith ;
And the Means of having christ to be our Propitiation is, Faith in his Blood. There is a twofold Faith, Fides Quae creditur, (i. e.) The Doctrine of Faith;
cc dt n2 pp-f vhg np1 p-acp vbi po12 n1 vbz, n1 p-acp po31 n1. pc-acp vbz dt n1 n1, fw-la fw-la fw-la, (uh. sy.) dt n1 pp-f n1;
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and Fides qua creditur, (i. e.) the Grace of Faith. The Act of Justifying Faith lies in Recumbency :
and Fides qua creditur, (i. e.) the Grace of Faith. The Act of Justifying Faith lies in Recumbency:
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We do NONLATINALPHABET, Rest on Christ alone for Salvation.
We do, Rest on christ alone for Salvation.
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As a Man that is ready to drown, catcheth hold on the Bough of a Tree.
As a Man that is ready to drown, Catches hold on the Bough of a Tree.
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So a poor trembling Sinner seeing himself ready to perish, catcheth hold by Faith on Christ the Tree of Life, and so is saved.
So a poor trembling Sinner seeing himself ready to perish, Catches hold by Faith on christ the Tree of Life, and so is saved.
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The Work of Faith is the Holy Spirit ; therefore Faith is called the Fruit of the Spirit, Gal. 5.22. Faith doth not grow in Nature, it is an outlandish Plant, a Fruit of the Spirit. This Grace of Faith is Sanctissimum humani pectoris Bonum ;
The Work of Faith is the Holy Spirit; Therefore Faith is called the Fruit of the Spirit, Gal. 5.22. Faith does not grow in Nature, it is an outlandish Plant, a Fruit of the Spirit. This Grace of Faith is Sanctissimum Humani Heart Bonum;
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of all others the most precious rich Faith, and most Holy Faith, and Faith of Gods Elect. Hence it is called Precious Faith, 2 Pet. 1.1.
of all Others the most precious rich Faith, and most Holy Faith, and Faith of God's Elect. Hence it is called Precious Faith, 2 Pet. 1.1.
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As Gold is the most precious among the Metals, so is Faith among the Graces. Faith is the Queen of the Graces:
As Gold is the most precious among the Metals, so is Faith among the Graces. Faith is the Queen of the Graces:
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Faith is the Condition of the Gospel. Thy Faith hath saved thee, Luke 7.50. Not thy Tears.
Faith is the Condition of the Gospel. Thy Faith hath saved thee, Lycia 7.50. Not thy Tears.
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Faith is the Vital Artery of the Soul, it animates it. Hab. 2.4. The Iust shall live by his Faith.
Faith is the Vital Artery of the Soul, it animates it. Hab. 2.4. The Just shall live by his Faith.
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Unbelievers, tho they breathe, yet want Life. Faith is (as Clemens Alexandrinus calls it) a Mother-Grace ;
Unbelievers, though they breathe, yet want Life. Faith is (as Clemens Alexandrian calls it) a Mother grace;
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it excites and invigorates all the Graces: Not a Grace stirs till Faith sets it awork. Faith sets Repentance awork;
it excites and invigorates all the Graces: Not a Grace stirs till Faith sets it awork. Faith sets Repentance awork;
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'tis like Fire to the Still. Faith sets Hope awork. First we believe the Promise, then we hope for it.
it's like Fire to the Still. Faith sets Hope awork. First we believe the Promise, then we hope for it.
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Did not Faith feed the Lamp of Hope with Oyl, it would soon die. Faith sets Love awork. Gal. 5.6. Faith which worketh by love.
Did not Faith feed the Lamp of Hope with Oil, it would soon die. Faith sets Love awork. Gal. 5.6. Faith which works by love.
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Who can believe in the Infinite Merits of Christ, and his Heart not ascend in a Fiery Chariot of Love? Faith is a Catholicon, or Remedy against all Troubles:
Who can believe in the Infinite Merits of christ, and his Heart not ascend in a Fiery Chariot of Love? Faith is a Catholicon, or Remedy against all Troubles:
q-crq vmb vvi p-acp dt j n2 pp-f np1, cc po31 n1 xx vvi p-acp dt j n1 pp-f n1? n1 vbz dt np1, cc n1 p-acp d vvz:
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A Sheat-Anchor we cast out into the Sea of God's Mercy, and are kept from sinking in Despair. Other Graces have done worthily;
A Sheat-Anchor we cast out into the Sea of God's Mercy, and Are kept from sinking in Despair. Other Graces have done worthily;
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but thou (O Faith) excellest them all. Indeed in Heaven Love will be the chief Grace;
but thou (Oh Faith) excellest them all. Indeed in Heaven Love will be the chief Grace;
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but while we are here militant, Love must give place to Faith. Love takes possession of Glory, but Faith gives a Title to it.
but while we Are Here militant, Love must give place to Faith. Love Takes possession of Glory, but Faith gives a Title to it.
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Love is the crowning Grace in Heaven, but Faith is the conquering Grace upon Earth. 1 Iohn 5.4. This is the Victory that overcometh the World, even our Faith.
Love is the crowning Grace in Heaven, but Faith is the conquering Grace upon Earth. 1 John 5.4. This is the Victory that Overcometh the World, even our Faith.
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Faith carries away the Garland from all the other Graces.
Faith carries away the Garland from all the other Graces.
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Other Graces help to sanctifie us, but it is Faith only that hath the Honour to Justifie. Rom. 5.1. Being justifyed NONLATINALPHABET, By Faith. Quest.
Other Graces help to sanctify us, but it is Faith only that hath the Honour to Justify. Rom. 5.1. Being justified, By Faith. Quest.
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But how comes Faith to be so precious? But how comes Faith to be so precious?
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Ans. Not as it is a more holy Quality, or as if it had more Worthiness than other Graces,Ans. Not as it is a more holy Quality, or as if it had more Worthiness than other Graces,
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but respectu Objecti, As it lays hold on Christ the blessed Object, and fetcheth in his Fulness, Iohn 9.16. Faith in it self consider'd, is but manus mendica, The Beggar's Hand :
but respectu Object, As it lays hold on christ the blessed Object, and Fetches in his Fullness, John 9.16. Faith in it self considered, is but manus mendica, The Beggar's Hand:
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But as this Hand receives the rich Alms of Christ's Merits, so it is precious, and doth Challenge a Superiority over the rest of the Graces.
But as this Hand receives the rich Alms of Christ's Merits, so it is precious, and does Challenge a Superiority over the rest of the Graces.
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Vse I. 1 st. Br. Of all Sins beware of the Rock of Vnbelief. Heb. 3.12. Take heed lest there be in any of you an evil Heart of Vnbelief. Use I. 1 Saint. Br. Of all Sins beware of the Rock of Unbelief. Hebrew 3.12. Take heed lest there be in any of you an evil Heart of Unbelief.
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Men think as long as they are not Drunkards or Swearers, it is no great matter to be Unbelievers.
Men think as long as they Are not Drunkards or Swearers, it is no great matter to be Unbelievers.
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This is the Gospel-sin, it dies your other Sins in Grain.
This is the Gospel sin, it die your other Sins in Grain.
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1. Unbelief is a Christ-reproaching Sin. Unbelief disparageth Christ's Infinite Merit, as if it could not save.
1. Unbelief is a Christ-reproaching Sin. Unbelief disparageth Christ's Infinite Merit, as if it could not save.
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Unbelief makes the Wound of Sin to be broader than the Plaister of Christ's Blood.
Unbelief makes the Wound of since to be Broader than the Plaster of Christ's Blood.
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This is an high Contempt offered to Christ, and is a deeper Spea• than that which the Jews thrust into his Side.
This is an high Contempt offered to christ, and is a Deeper Spea• than that which the jews thrust into his Side.
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2. Unbelief is an Vngrateful Sin. Ingratus vitandus est ut dirum scelus tellus ipsa foedius nihil creat.
2. Unbelief is an Ungrateful Sin. Ingrateful vitandus est ut dirum scelus tellus ipsa foedius nihil create.
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Ingratitude is a Prodigy of Wickedness. Unbelief is ungrateful, being against the richest Mercy. Suppose a King should redeem a Captive,
Ingratitude is a Prodigy of Wickedness. Unbelief is ungrateful, being against the Richest Mercy. Suppose a King should Redeem a Captive,
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and to redeem him should part with his Crown of Gold from his Head;
and to Redeem him should part with his Crown of Gold from his Head;
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and when he had done this, should say to the Man redeem'd, All I desire of thee in lieu of my Kindness, is, to believe that I love thee.
and when he had done this, should say to the Man redeemed, All I desire of thee in lieu of my Kindness, is, to believe that I love thee.
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Now if he should say, No, I do not believe any such thing. Or, That thou carest not at all for me.
Now if he should say, No, I do not believe any such thing. Or, That thou Carest not At all for me.
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I appeal to you, Were not this odious Ingratitude? So is the Case here, God hath sent his Son to shed his Blood;
I appeal to you, Were not this odious Ingratitude? So is the Case Here, God hath sent his Son to shed his Blood;
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now God requires only to believe in him, that he is able and willing to save us.
now God requires only to believe in him, that he is able and willing to save us.
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No, saith Unbelief, his Blood was not shed for me, I cannot perswade my self that Christ hath any purpose of Love to me.
No, Says Unbelief, his Blood was not shed for me, I cannot persuade my self that christ hath any purpose of Love to me.
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Is not this horrid Ingratitude? And this inhanceth a Sin, and makes it of a Crimson Colour.
Is not this horrid Ingratitude? And this inhanceth a since, and makes it of a Crimson Colour.
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3. Unbelief is a Leading Sin. It is the Breeder of Sin. Qualitas malae vitae initium sumit ab infidelitate.
3. Unbelief is a Leading Sin. It is the Breeder of Sin. Qualitas Malae vitae Initium Sumit ab infidelitate.
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Unbelief is a Root-sin, and the Devil labours to water this Root, that the Branches may be fruitful. (1.) Unbelief breeds Hardness of Heart:
Unbelief is a Root-sin, and the devil labours to water this Root, that the Branches may be fruitful. (1.) Unbelief breeds Hardness of Heart:
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Therefore they are put together, Mark 16.14. Christ upbraided them with their Vnbelief and Hardness of Heart.
Therefore they Are put together, Mark 16.14. christ upbraided them with their Unbelief and Hardness of Heart.
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Unbelief breeds the Stone of the Heart.
Unbelief breeds the Stone of the Heart.
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He who believes not in Christ, is not affected with his Sufferings, he melts not in Tears of Love. Unbelief freeth the Heart;
He who believes not in christ, is not affected with his Sufferings, he melts not in Tears of Love. Unbelief freeth the Heart;
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first it defiles, and then it hardens. (2.) Unbelief breeds Profaneness. An Unbeliever will stick at no sin;
First it defiles, and then it hardens. (2.) Unbelief breeds Profaneness. an Unbeliever will stick At no since;
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neither at Fals• Weights nor False Oaths. He will swallow down Treason. Iudas was first an Unbeliever, and then a Traitor, Iohn 6.64. He who hath no Faith in his Heart, will have no Fear of God before his Eyes.
neither At Fals• Weights nor False Oaths. He will swallow down Treason. Iudas was First an Unbeliever, and then a Traitor, John 6.64. He who hath no Faith in his Heart, will have no fear of God before his Eyes.
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4. Unbelief is a Wrath-procuring Sin; 'tis Inimica Salutis, Bern. Iohn 3.18. Iam condemnatus est, NONLATINALPHABET, Dying so, he is as sure to be condemned as if already. Iohn 3.36. He that believeth not on the Son, the Wrath of God abideth on him.
4. Unbelief is a Wrath-procuring since; it's Inimical Salutis, Bern. John 3.18. Iam condemnatus est,, Dying so, he is as sure to be condemned as if already. John 3.36. He that Believeth not on the Son, the Wrath of God Abideth on him.
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He who believes not in the Blood of the Lamb, must feel the Wrath of the Lamb.
He who believes not in the Blood of the Lamb, must feel the Wrath of the Lamb.
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The Gentiles that believe not in Christ, will be as well damned as the Jews who blaspheme him.
The Gentiles that believe not in christ, will be as well damned as the jews who Blaspheme him.
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And if Unbelief be so fearful and damnable a Sin, shall we not be afraid to live in it?
And if Unbelief be so fearful and damnable a since, shall we not be afraid to live in it?
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2 d. Br. All Graces set Faith awork on Christ. Iohn 3.15. That whosoever believeth in him should not perish. Eph. 6.16. NONLATINALPHABET, Above all taking the Shield of Faith.
2 d. Br. All Graces Set Faith awork on christ. John 3.15. That whosoever Believeth in him should not perish. Ephesians 6.16., Above all taking the Shield of Faith.
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Say as Queen Esther, I will go in to the King, and if I perish I perish.
Say as Queen Esther, I will go in to the King, and if I perish I perish.
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She had nothing to encourage her, she ventur'd against Law, yet the Golden Scepter was held forth to her.
She had nothing to encourage her, she ventured against Law, yet the Golden Sceptre was held forth to her.
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We have Promises to encourage our Faith. Iohn 6.37. He that cometh unto me I will in no wise cast out.
We have Promises to encourage our Faith. John 6.37. He that comes unto me I will in no wise cast out.
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Let us then advance Faith by an holy Recumbency on Christ's Merits. Christ's Blood will not justifie without believing:
Let us then advance Faith by an holy Recumbency on Christ's Merits. Christ's Blood will not justify without believing:
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They are both put together in the Text, Faith in his Blood. The Blood of God, without Faith in God, will not save.
They Are both put together in the Text, Faith in his Blood. The Blood of God, without Faith in God, will not save.
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Christ's Sufferings are the Plaister to heal a Sin-sick Soul, but this Plaister must be apply'd by Faith.
Christ's Sufferings Are the Plaster to heal a Sin-sick Soul, but this Plaster must be applied by Faith.
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'Tis not Money in a rich Man's Hand, tho' offered to us, will enrich us, unless we receive it.
It's not Money in a rich Man's Hand, though offered to us, will enrich us, unless we receive it.
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So it is not Christ's Vertues or Benefits will do us good, unless we receive them by the Hand of Faith.
So it is not Christ's Virtues or Benefits will do us good, unless we receive them by the Hand of Faith.
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Above all Graces set Faith on Work. Remember this Grace is most acceptable to God, and that upon many accounts.
Above all Graces Set Faith on Work. remember this Grace is most acceptable to God, and that upon many accounts.
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(1.) Because it is a God-exalting Grace. It glorifies God, Rom. 4.20. Abraham being strong in Faith, gave Glory to God.
(1.) Because it is a God-exalting Grace. It Glorifies God, Rom. 4.20. Abraham being strong in Faith, gave Glory to God.
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To believe that there's more Mercy in God and Merit in Christ than Sin in us,
To believe that there's more Mercy in God and Merit in christ than since in us,
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and that Christ hath answered all the Demands and Challenges of the Law, and that his Blood hath fully satisfied for us;
and that christ hath answered all the Demands and Challenges of the Law, and that his Blood hath Fully satisfied for us;
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this is in an high Degree to honour God.
this is in an high Degree to honour God.
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Faith in the Mediator brings more Glory to God than Martyrdom, or the most Heroick Act of Obedience.
Faith in the Mediator brings more Glory to God than Martyrdom, or the most Heroic Act of obedience.
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2. Faith in Christ is so acceptable to God, because it is such a Self-denying Grace;
2. Faith in christ is so acceptable to God, Because it is such a Self-denying Grace;
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it makes a Man go out of himself, renounce all Self-righteousness, and wholly rely on Christ for Justification.
it makes a Man go out of himself, renounce all Self-righteousness, and wholly rely on christ for Justification.
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Faith is very humble, it confesseth its own Indigence, and lives wholly upon Christ.
Faith is very humble, it Confesses its own Indigence, and lives wholly upon christ.
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As the Bee sucks Sweetness from the Flower, so Faith sucks all its Strength and Comfort from Christ.
As the Bee sucks Sweetness from the Flower, so Faith sucks all its Strength and Comfort from christ.
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3. Faith is a Grace so acceptable to God, because by Faith we present a Righteousness to God which doth best please him.
3. Faith is a Grace so acceptable to God, Because by Faith we present a Righteousness to God which does best please him.
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We bring the Righteousness of Christ into the Court, which is called the Righteousness of God, 2 Cor. 5.21. To bring Christs Righteousness, is to bring Benjamin with us.
We bring the Righteousness of christ into the Court, which is called the Righteousness of God, 2 Cor. 5.21. To bring Christ Righteousness, is to bring Benjamin with us.
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A Believer may say, Lord, it is not the Righteousness of Adam, or of the Angels,
A Believer may say, Lord, it is not the Righteousness of Adam, or of the Angels,
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but of Christ who is God-Man, Man that I bring before thee. The Lord cannot choose but smell a sweet Savour in Christ's Righteousness.
but of christ who is God-Man, Man that I bring before thee. The Lord cannot choose but smell a sweet Savour in Christ's Righteousness.
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Vse II. Trial. Let us try our Faith; there is something which looks like Faith, and is not.Use II Trial. Let us try our Faith; there is something which looks like Faith, and is not.
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Pliny saith there is a Cyprian Stone, which is in Colour like a Diamond, but it is not of the right kind. pliny Says there is a Cyprian Stone, which is in Colour like a Diamond, but it is not of the right kind.
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There is a false spurious Faith in the World.
There is a false spurious Faith in the World.
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Some Plants have the same Leaf with others, but the Herbalists can distinguish them by the Root and Taste.
some Plants have the same Leaf with Others, but the Herbalists can distinguish them by the Root and Taste.
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Something may look like true Faith, but it may be distinguished several ways. (1.) Trial. True Faith is grounded upon Knowledge:
Something may look like true Faith, but it may be distinguished several ways. (1.) Trial. True Faith is grounded upon Knowledge:
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Knowledge carries the Torch before Faith. There is a Knowledge of Christ's Orient Exercises, Phil. 3.8.
Knowledge carries the Torch before Faith. There is a Knowledge of Christ's Orient Exercises, Philip 3.8.
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He is NONLATINALPHABET, all made up of Love and Beauty. True Faith is a Judicious Intelligent Grace, it knows whom it believes, and why it believes.
He is, all made up of Love and Beauty. True Faith is a Judicious Intelligent Grace, it knows whom it believes, and why it believes.
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Faith is seated as well in the Vnderstanding as the Will :
Faith is seated as well in the Understanding as the Will:
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It hath an Eye to see Christ, as well as a Wing to fly to him.
It hath an Eye to see christ, as well as a Wing to fly to him.
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Such therefore as are invailed with Ignorance;
Such Therefore as Are invailed with Ignorance;
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or have only an Implicit Faith, to believe as the Church believes, have no true genuine Faith.
or have only an Implicit Faith, to believe as the Church believes, have no true genuine Faith.
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(2.) Faith lives in a broken Heart. Mark 9.24. He cryed out with Tears, Lo! I believe.
(2.) Faith lives in a broken Heart. Mark 9.24. He cried out with Tears, Lo! I believe.
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True Faith is always in an Heart bruised for Sin: Such therefore whose Hearts were never touched for Sin, have no Faith.
True Faith is always in an Heart Bruised for since: Such Therefore whose Hearts were never touched for since, have no Faith.
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If a Physician should tell us there were an Herb would help us against all Infections,
If a physician should tell us there were an Herb would help us against all Infections,
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but it always grows in a watery place:
but it always grows in a watery place:
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If we should see an Herb like it in Colour, Leaf, Smell, Blossom, but it grows upon a Rock, we would conclude this were the wrong Herb. So saving Faith doth always grow in an Heart humbled for Sin;
If we should see an Herb like it in Colour, Leaf, Smell, Blossom, but it grows upon a Rock, we would conclude this were the wrong Herb. So Saving Faith does always grow in an Heart humbled for since;
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it grows in a weeping Eye, a watry Conscience:
it grows in a weeping Eye, a watery Conscience:
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Therefore if there be a shew of Faith, but it grows upon a Rock, an hard impenitent Heart, this is not the true Faith.
Therefore if there be a show of Faith, but it grows upon a Rock, an hard impenitent Heart, this is not the true Faith.
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(3.) True Faith is at first nothing but an Embryo, it is minute and small ;
(3.) True Faith is At First nothing but an Embryo, it is minute and small;
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when God will call all his Debtors to Account, Rom. 14.12.
when God will call all his Debtors to Account, Rom. 14.12.
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it is full of Doubtings, Temptations, Fears : It begins in Weakness. It is like the smoaking Flax, Matth. 12.20. It smoaks with Desires, but doth not flame with Comfort.
it is full of Doubtings, Temptations, Fears: It begins in Weakness. It is like the smoking Flax, Matthew 12.20. It smokes with Desires, but does not flame with Comfort.
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It is at first so small, that it is scarce discernable.
It is At First so small, that it is scarce discernible.
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Such as at the first dash have a strong Perswasion that Christ is theirs, who leap out of Sin into Assurance;
Such as At the First dash have a strong Persuasion that christ is theirs, who leap out of since into Assurance;
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their Faith is false and spurious. That Faith which is come to its full Stature on its Birthday, is a Monster.
their Faith is false and spurious. That Faith which is come to its full Stature on its Birthday, is a Monster.
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The Seed that sprung up suddenly withered, Matth. 13.5. (4.) Faith is a Refining Grace, it consecrates and purifies.
The Seed that sprung up suddenly withered, Matthew 13.5. (4.) Faith is a Refining Grace, it consecrates and Purifies.
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Moral Vertue may wash the out-side, Faith washeth the in-side. Acts 15.9. Having purified their Hearts by Faith.
Moral Virtue may wash the outside, Faith washes the inside. Acts 15.9. Having purified their Hearts by Faith.
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Faith makes the Heart a Sacrary or Temple, with this Inscription, Holiness to the Lord. Such whose Hearts have Legions of Lusts in them, were never acquainted with true Faith.
Faith makes the Heart a Sacrary or Temple, with this Inscription, Holiness to the Lord. Such whose Hearts have Legions of Lustiest in them, were never acquainted with true Faith.
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For one to say he hath Faith, yet lives in Sin, is as if one should say he were in Health, yet his Vitals are perished.
For one to say he hath Faith, yet lives in since, is as if one should say he were in Health, yet his Vitals Are perished.
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Faith is a Virgin-Grace, it is joyn'd with Sanctity. 1 Tim. 3.9. Holding the Mystery of Faith in a pure Conscience.
Faith is a Virgin-Grace, it is joined with Sanctity. 1 Tim. 3.9. Holding the Mystery of Faith in a pure Conscience.
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The Jewel of Faith is always put in the Cabinet of a pure Conscience. The Woman that touch'd Christ by Faith, fetch'd an healing and cleansing Vertue from him.
The Jewel of Faith is always put in the Cabinet of a pure Conscience. The Woman that touched christ by Faith, fetched an healing and cleansing Virtue from him.
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(5.) True Faith is Obediential. Rom. 16.26. The Obedience of Faith. Faith melts our Will into the Will of God.
(5.) True Faith is Obediential. Rom. 16.26. The obedience of Faith. Faith melts our Will into the Will of God.
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If God commands Duty, (tho cross to Flesh and Blood) Faith obeys. Heb. 11.8. By Faith Ab•aham obeyed. Faith doth not only believe the Promise, but obey the Command.
If God commands Duty, (though cross to Flesh and Blood) Faith obeys. Hebrew 11.8. By Faith Ab•aham obeyed. Faith does not only believe the Promise, but obey the Command.
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It is not having a Speculative Knowledge will evidence you to be Believers: The Devil hath Knowledge;
It is not having a Speculative Knowledge will evidence you to be Believers: The devil hath Knowledge;
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but that which makes him a Devil is, he wants Obedience. 6. True Faith is encreasing, Rom. 1.17. From Faith to Faith : (i. e.) From one Degree of Faith to another.
but that which makes him a devil is, he Wants obedience. 6. True Faith is increasing, Rom. 1.17. From Faith to Faith: (i. e.) From one Degree of Faith to Another.
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Faith doth not lie in the Heart as a Stone in the Earth, but as Seed in the Earth, it grows.
Faith does not lie in the Heart as a Stone in the Earth, but as Seed in the Earth, it grows.
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Ioseph of Atimathea was a Disciple of Christ, but afraid to confess him, afterwards he went boldly to Pilate, and begg'd the Body of Jesus, Iohn 19.36.Ioseph of Atimathea was a Disciple of christ, but afraid to confess him, afterwards he went boldly to Pilate, and begged the Body of jesus, John 19.36.
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And a Christians Encrease in Faith is known two ways. 1. By Stedfastness. He is a Pillar in the Temple of God. Col. 2.7. Rooted and built up in him, and stablished in the Faith.
And a Christians Increase in Faith is known two ways. 1. By Steadfastness. He is a Pillar in the Temple of God. Col. 2.7. Rooted and built up in him, and established in the Faith.
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Unbelievers are Scepticks in Religion, they are unsettled; they question every Truth.
Unbelievers Are Sceptics in Religion, they Are unsettled; they question every Truth.
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But when the Faith is on the encreasing Hand, it doth Stabilire animum, it doth corroborate a Christian;
But when the Faith is on the increasing Hand, it does Stabilire animum, it does corroborate a Christian;
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he is able to prove his Principles; he holds no more than he will die for.
he is able to prove his Principles; he holds no more than he will die for.
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As that Martyr Woman said, I cannot dispute for Christ, but I can burn for him.
As that Martyr Woman said, I cannot dispute for christ, but I can burn for him.
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An encreasing Faith is not like a Ship in the midst of the Sea, that fluctuates,
an increasing Faith is not like a Ship in the midst of the Sea, that fluctuates,
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and is tossed upon the Waves, but like a Ship at Anchor, which is firm and stedfast.
and is tossed upon the Waves, but like a Ship At Anchor, which is firm and steadfast.
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2. A Christians Encrease in Faith is known by Strength. He can do that now which he could not do before.
2. A Christians Increase in Faith is known by Strength. He can do that now which he could not do before.
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When one is Man-grown, he can do that which he was not able to do when he was a Child:
When one is Man-grown, he can do that which he was not able to do when he was a Child:
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He can carry an heavier Burden: So a Christian can bear Crosses with more Patience. Obj. But I fear I have no Faith, it is so weak.
He can carry an Heavier Burden: So a Christian can bear Crosses with more Patience. Object But I Fear I have no Faith, it is so weak.
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Resp. If you have Faith, tho but in its Infancy, be not discouraged.Resp. If you have Faith, though but in its Infancy, be not discouraged.
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For, (1.) A little Faith is Faith, as a Spark of Fire is Fire. (2.) A weak Faith may lay hold on a strong Christ:
For, (1.) A little Faith is Faith, as a Spark of Fire is Fire. (2.) A weak Faith may lay hold on a strong christ:
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A weak Hand can tie the Knot in Marriage as well as a strong.
A weak Hand can tie the Knot in Marriage as well as a strong.
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She in the Gospel, who but touch'd Christ, fetch'd Vertue from him. (3.) The Promises are not made to Strong Faith, but to True.
She in the Gospel, who but touched christ, fetched Virtue from him. (3.) The Promises Are not made to Strong Faith, but to True.
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The Promise doth not say, He who hath a Giant-faith, who can believe God's Love through a Frown, who can rejoyce in Affliction, who can work Wonders, remove Mountains, stop the Mouth of Lions, shall be saved;
The Promise does not say, He who hath a Giant-faith, who can believe God's Love through a Frown, who can rejoice in Affliction, who can work Wonders, remove Mountains, stop the Mouth of Lions, shall be saved;
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but whosoever believes, be his Faith never so small.
but whosoever believes, be his Faith never so small.
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A Reed is but weak, especially when it is bruised, yet the Promise is made to it, Matth. 12.20. A bruised Reed he will not break.
A Reed is but weak, especially when it is Bruised, yet the Promise is made to it, Matthew 12.20. A Bruised Reed he will not break.
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(4.) A weak Faith may be Fruitful. Weakest things multiply most. The Vine is a weak Plant, but it is Fruitful.
(4.) A weak Faith may be Fruitful. Weakest things multiply most. The Vine is a weak Plant, but it is Fruitful.
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The Thief's Cross, which was newly converted, was but weak in Grace; but how many precious Clusters grew upon that tender Plant! Luke 23.40. He chi•les his Fellow-Thief, Dost not thou fear God? He Judgeth himself, We indeed suffer justly. He believes in Christ when he said, Lord. He makes a Heavenly Prayer, Remember me when thou comest into thy Kigdom.
The Thief's Cross, which was newly converted, was but weak in Grace; but how many precious Clusters grew upon that tender Plant! Lycia 23.40. He chi•les his Fellow-Thief, Dost not thou Fear God? He Judgeth himself, We indeed suffer justly. He believes in christ when he said, Lord. He makes a Heavenly Prayer, remember me when thou Comest into thy Kingdom.
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Weak Christians may have strong Affections.
Weak Christians may have strong Affections.
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How strong is the first Love, which is after the first planting of Faith! (5.) The weakest Believer is a Member of Christ, as well as the strongest;
How strong is the First Love, which is After the First planting of Faith! (5.) The Weakest Believer is a Member of christ, as well as the Strongest;
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There may be Trouble of Mind where there is no grieving for the Offence against God.
There may be Trouble of Mind where there is no grieving for the Offence against God.
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and the weakest Member of the Body Mystical shall not perish. Christ will cut off rotten Members, but not weak Members. Therefore Christian, be not discouraged:
and the Weakest Member of the Body Mystical shall not perish. christ will Cut off rotten Members, but not weak Members. Therefore Christian, be not discouraged:
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God who would have us receive them that are weak in Faith, Rom. 14.1. will not himself refuse them.
God who would have us receive them that Are weak in Faith, Rom. 14.1. will not himself refuse them.
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II. The Second means whereby we escape the Curse and Wrath due to Sin, is by Repentance. Acts 11.18. Then hath God also to the Gentiles granted Repentance unto Life.
II The Second means whereby we escape the Curse and Wrath due to since, is by Repentance. Acts 11.18. Then hath God also to the Gentiles granted Repentance unto Life.
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Repentance seems to be a bitter Pill to take, but it is to purge out the bad Humour of Sin. Repentance is by some Antinomian Spirits cryed down as a Legal Doctrine; but Christ himself preached it. Matth. 4.17.
Repentance seems to be a bitter Pill to take, but it is to purge out the bad Humour of Sin. Repentance is by Some Antinomian Spirits cried down as a Legal Doctrine; but christ himself preached it. Matthew 4.17.
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From that time Iesus began to Preach, and to say, Repent, &c. And in his last Farewell,From that time Iesus began to Preach, and to say, repent, etc. And in his last Farewell,
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when he was ascending to Heaven, he commanded that Repentance should be Preached in his Name, Luke 24.37. Repentance is a pure Gospel-Grace. The Covenant of Works would not admit of Repentance:
when he was ascending to Heaven, he commanded that Repentance should be Preached in his Name, Lycia 24.37. Repentance is a pure Gospel-grace. The Covenant of Works would not admit of Repentance:
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It cursed all that could not perform perfect and personal Obedience, Gal. 3.10. Repentance comes in by the Gospel;
It cursed all that could not perform perfect and personal obedience, Gal. 3.10. Repentance comes in by the Gospel;
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it is the Fruit of Christ's Purchase, that Repenting Sinners shall be saved.
it is the Fruit of Christ's Purchase, that Repenting Sinners shall be saved.
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Repentance is wrought by the Ministry of the Gospel, while it sets before our Eyes Christ Crucified.
Repentance is wrought by the Ministry of the Gospel, while it sets before our Eyes christ crucified.
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Repentance is not Arbitrary, but Necessary ; there is no being saved without it. Luke 13.3. Except ye repent, ye shall all likewise Perish.
Repentance is not Arbitrary, but Necessary; there is no being saved without it. Lycia 13.3. Except you Repent, you shall all likewise Perish.
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And we may be thankful to God, that he hath left us this Plank after Shipwrack.
And we may be thankful to God, that he hath left us this Plank After Shipwreck.
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(1.) I shall show the Counterfeits of Repentance. 1. Natural Softness and Tenderness of Spirit.
(1.) I shall show the Counterfeits of Repentance. 1. Natural Softness and Tenderness of Spirit.
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Some have a tender Affection arising from their Complexion, whereby they are apt to weep and relent when they see any Object of Pity. These are not Repenting Tears:
some have a tender Affection arising from their Complexion, whereby they Are apt to weep and relent when they see any Object of Pity. These Are not Repenting Tears:
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For many weep to see anothers Misery, who cannot weep at their own Sin. 2. Counterfeit, Legal Affrightments. A Man hath lived in a course of Sin;
For many weep to see another's Misery, who cannot weep At their own Sin. 2. Counterfeit, Legal Affrightments. A Man hath lived in a course of since;
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at last he is made a little sensible, he sees Hell ready to devour him, and he is filled with Anguish and Horror;
At last he is made a little sensible, he sees Hell ready to devour him, and he is filled with Anguish and Horror;
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but within a while the Tempest of Conscience is blown over, and he is quiet:
but within a while the Tempest of Conscience is blown over, and he is quiet:
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Then he concludes he is a true Penitent, because he hath felt some bitterness in Sin. This is not Repentance. Iudas had some trouble of Mind.
Then he concludes he is a true Penitent, Because he hath felt Some bitterness in Sin. This is not Repentance. Iudas had Some trouble of Mind.
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If Anguish and Trouble were sufficient to Repentance, then the Damned should be most penitent, for they are most in Anguish of Mind.
If Anguish and Trouble were sufficient to Repentance, then the Damned should be most penitent, for they Are most in Anguish of Mind.
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how is it by Grace?
how is it by Grace?
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3. Counterfeit, a slight superficial Sorrow. When God's Hand lies heavy upon a Man, (he is sick or lame) he may vent a Sigh or Tear, and say, Lord, have Mercy ;
3. Counterfeit, a slight superficial Sorrow. When God's Hand lies heavy upon a Man, (he is sick or lame) he may vent a Sighs or Tear, and say, Lord, have Mercy;
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yet this is no true Repentance. Ahab did more than all this; 1 Kings 21.27. He rent his Cloaths and fasted, and lay in Sackcloth, and went softly.
yet this is no true Repentance. Ahab did more than all this; 1 Kings 21.27. He rend his Clothes and fasted, and lay in sackcloth, and went softly.
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His Cloaths were rent, but not his Heart. The Eye may be Watery, and the Heart Flinty.
His Clothes were rend, but not his Heart. The Eye may be Watery, and the Heart Flinty.
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An Apricock may be soft without, but it hath an hard Stone within. 4. Counterfeit, Good Motions arising in the Heart.
an Apricot may be soft without, but it hath an hard Stone within. 4. Counterfeit, Good Motions arising in the Heart.
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Every good Motion is not Repentance.
Every good Motion is not Repentance.
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Some think if they have Motions in their Hearts to break off their Sins, and become Religious, this is Repentance.
some think if they have Motions in their Hearts to break off their Sins, and become Religious, this is Repentance.
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As the Devil may stir up bad Motions in the Godly, so the Spirit of God may stir up good Motions in the Wicked.
As the devil may stir up bad Motions in the Godly, so the Spirit of God may stir up good Motions in the Wicked.
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Herod had many good Thoughts and Inclinations stirr'd up in him by Iohn Baptist 's Preaching,Herod had many good Thoughts and Inclinations stirred up in him by John Baptist is Preaching,
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yet he did not truly repent, for he still lived in Incest.
yet he did not truly Repent, for he still lived in Incest.
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5. Counterfeit, Vows and Resolutions. What Vows and Solemn Protestations do some make in their Sickness,
5. Counterfeit, Vows and Resolutions. What Vows and Solemn Protestations do Some make in their Sickness,
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if God recover them they will be new Men, but afterwards are as bad as ever! Ier. 2.20. Thou saidst, I will not transgress.
if God recover them they will be new Men, but afterwards Are as bad as ever! Jeremiah 2.20. Thou Said, I will not transgress.
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Here was a Resolution, but for all this she ran after her Idols. Vnder every green Tree thou wanderest, playing the Harlot.
Here was a Resolution, but for all this she ran After her Idols. Under every green Tree thou wanderest, playing the Harlot.
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6. Counterfeit, Leaving off some gross Sin. But that is a Mistake : For, (1.) A Man may leave some Sins, and keep other.
6. Counterfeit, Leaving off Some gross Sin. But that is a Mistake: For, (1.) A Man may leave Some Sins, and keep other.
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Herod did reform many things amiss, but kept his Herodias. (2.) An old Sin may be left to entertain a new. A Man may leave off Riot and Prodigality, and turn Covetous.Herod did reform many things amiss, but kept his Herodias. (2.) an old since may be left to entertain a new. A Man may leave off Riot and Prodigality, and turn Covetous.
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This is to exchange a Sin. These are the Counterfeits of Repentance.
This is to exchange a Sin. These Are the Counterfeits of Repentance.
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Now if you find that yours is a Counterfeit Repentance, and you have not repented aright, mend what you have done amiss:
Now if you find that yours is a Counterfeit Repentance, and you have not repented aright, mend what you have done amiss:
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As in the Body, if a Bone be set wrong, the Chyrurgeon hath no ways but to break it again, and set it right.
As in the Body, if a Bone be Set wrong, the Chirurgeon hath no ways but to break it again, and Set it right.
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So must you do by your Repentance, if you have not repented aright;
So must you do by your Repentance, if you have not repented aright;
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you must have your Heart broken again in a Godly Manner, and be more deeply afflicted for Sin than ever.
you must have your Heart broken again in a Godly Manner, and be more deeply afflicted for since than ever.
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And that brings me to the Second, to show wherein True Repentance consists. It consists in Two things.
And that brings me to the Second, to show wherein True Repentance consists. It consists in Two things.
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(1.) Humiliation. Lev. 26.41. If their Vncircumcised Hearts be humbled.
(1.) Humiliation. Lev. 26.41. If their Uncircumcised Hearts be humbled.
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There is (as the School-men) a two-fold Humiliation, or breaking of the Heart. 1. Attrition :
There is (as the Schoolmen) a twofold Humiliation, or breaking of the Heart. 1. Attrition:
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As when a Rock is broken in pieces, this is done by the Law, which is an Hammer to break the Heart. 2. Contrition ;
As when a Rock is broken in Pieces, this is done by the Law, which is an Hammer to break the Heart. 2. Contrition;
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as wh•n Ice is melted into Water.
as wh•n Ice is melted into Water.
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This is done by the Gospel, which is as a Fire to melt the Heart, Ier. 23.9. It is the Sence of abused kindness causeth Contrition.
This is done by the Gospel, which is as a Fire to melt the Heart, Jeremiah 23.9. It is the Sense of abused kindness Causes Contrition.
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(2.) Transformation, or Change. Rom. 12.2. Be ye transformed by the renewing of your Mind.
(2.) Transformation, or Change. Rom. 12.2. Be you transformed by the renewing of your Mind.
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Repentance works a Change in the whole Man :
Repentance works a Change in the Whole Man:
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As Wine put into a Glass where Water is, the Wine runs into every part of the Water,
As Wine put into a Glass where Water is, the Wine runs into every part of the Water,
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and changeth its Colour and Taste.
and changes its Colour and Taste.
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So true Repentance doth not rest in one part, but diffuse and spread it self into every part.
So true Repentance does not rest in one part, but diffuse and spread it self into every part.
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1. Repentance causeth a Change in the Mind. Whereas before a Man did like Well of Sin,
1. Repentance Causes a Change in the Mind. Whereas before a Man did like Well of since,
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and say in Defence of it, as Ionah, I did well to be angry, Chap. 2.9.
and say in Defence of it, as Jonah, I did well to be angry, Chap. 2.9.
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So, I did well to Swear, and break the Sabbath.
So, I did well to Swear, and break the Sabbath.
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When once a Man becomes a Penitent, his Judgment is chang'd, he now looks upon Sin as the Greatest Evil. The Greek Word for Repentance, NONLATINALPHABET, signifies After-Wisdom. When having seen how deformed and damnable a thing Sin is, we change our Mind.
When once a Man becomes a Penitent, his Judgement is changed, he now looks upon since as the Greatest Evil. The Greek Word for Repentance,, signifies After-Wisdom. When having seen how deformed and damnable a thing since is, we change our Mind.
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Paul, before Conversion, verily thought he ought to do many things contrary to the Name of Iesus, Acts 26.9.Paul, before Conversion, verily Thought he ought to do many things contrary to the Name of Iesus, Acts 26.9.
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But when he became a Penitent, now he was of another Mind. Phil. 3.8. I count all things but loss for the Excellency of the Knowledge of Christ Iesus.
But when he became a Penitent, now he was of Another Mind. Philip 3.8. I count all things but loss for the Excellency of the Knowledge of christ Iesus.
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Repentance causeth a Change of Judgment.
Repentance Causes a Change of Judgement.
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2. Repentance causeth a Change in the Affections, which move under the Will, as the Commander in Chief. Repentance doth metamorphize the Affections.
2. Repentance Causes a Change in the Affections, which move under the Will, as the Commander in Chief. Repentance does metamorphize the Affections.
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It turns rejoycing in Sin into Sorrow for Sin: It turns Boldness in Sin into holy Shame:
It turns rejoicing in since into Sorrow for since: It turns Boldness in since into holy Shame:
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It turns the Love of Sin into Hatred. As Amnon hated Tamar more than ever he loved her, 2 Sam. 13.15.
It turns the Love of since into Hatred. As Amnon hated Tamar more than ever he loved her, 2 Sam. 13.15.
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So the true Penitent hateth Sin more than ever he loved it. Psal. 119.104. I hate every false way.
So the true Penitent hates since more than ever he loved it. Psalm 119.104. I hate every false Way.
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3. Repentance works a Change in the Life. Tho Repentance begins at the Heart, it doth not rest there, but goes into the Life.
3. Repentance works a Change in the Life. Tho Repentance begins At the Heart, it does not rest there, but Goes into the Life.
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I say it begins at the Heart. Ier. 4.14. O Ierusalem, wash thy Heart. If the Spring be corrupt, there can no pure Stream run from it.
I say it begins At the Heart. Jeremiah 4.14. Oh Ierusalem, wash thy Heart. If the Spring be corrupt, there can no pure Stream run from it.
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But tho Repentance begins at the Heart, it doth not rest there, but changeth the Life. What a Change did Repentance make in Paul !
But though Repentance begins At the Heart, it does not rest there, but changes the Life. What a Change did Repentance make in Paul!
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It changed a Persecutor into a Preacher. What a Change did it make in the Jailor! Acts 16.33. He took the Apostles and washed their Stripes, and set Meat before them.
It changed a Persecutor into a Preacher. What a Change did it make in the Jailor! Acts 16.33. He took the Apostles and washed their Stripes, and Set Meat before them.
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What a Change did it make in Mary Magdalen ! She that before did kiss her Lovers with wanton Embraces, now kisseth Christ's Feet.
What a Change did it make in Marry Magdalen! She that before did kiss her Lovers with wanton Embraces, now Kisses Christ's Feet.
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She that did use to ••rl her Hair, and dress it with costly Jewels, now she makes it a Towel to wipe Christ's Feet.
She that did use to ••rl her Hair, and dress it with costly Jewels, now she makes it a Towel to wipe Christ's Feet.
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Her Eyes that used to sparkle with Lust, and with impure Glances to entice her Lovers,
Her Eyes that used to sparkle with Lust, and with impure Glances to entice her Lovers,
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now she makes them a Fountain of Tears to wash her Saviours Feet.
now she makes them a Fountain of Tears to wash her Saviors Feet.
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Her Tongue that used to speak vainly and loosely, now it is an instrument set in Tune to praise God.
Her Tongue that used to speak vainly and loosely, now it is an Instrument Set in Tune to praise God.
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And this Change of Life hath two things in it. 1. The Terminus à quo, a breaking off Sin. Dan. 4.27. Break off thy Sin by Righteousness.
And this Change of Life hath two things in it. 1. The Terminus à quo, a breaking off Sin. Dan. 4.27. Break off thy since by Righteousness.
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And this breaking off Sin must have three Qualifications. (1.) It must be Vniversal, a breaking off all Sin. One Disease may kill as well as more:
And this breaking off since must have three Qualifications. (1.) It must be Universal, a breaking off all Sin. One Disease may kill as well as more:
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One Sin lived in may damn as well as more. The real Penitent breaks off Secret, Gainful, Complexion Sins:
One since lived in may damn as well as more. The real Penitent breaks off Secret, Gainful, Complexion Sins:
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He takes the Sacrificing Knife of Mortification, and runs it through the Heart of his dearest Lusts. (2.) Breaking off Sin must be Sincere ;
He Takes the Sacrificing Knife of Mortification, and runs it through the Heart of his dearest Lusts. (2.) Breaking off since must be Sincere;
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it must not be out of Fear or Design, but upon Spiritual Grounds. As, 1. From Antipathy and Disgust. 2. From a Principle of Love to God.
it must not be out of fear or Design, but upon Spiritual Grounds. As, 1. From Antipathy and Disgust. 2. From a Principle of Love to God.
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If Sin had not such Evil Effects, yet a true Penitent would forsake it out of Love to God.
If since had not such Evil Effects, yet a true Penitent would forsake it out of Love to God.
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The best way to separate things that are frozen, is, by Fire.
The best Way to separate things that Are frozen, is, by Fire.
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When Sin and the Heart are frozen together, the best way to separate them is the Fire of Love.
When since and the Heart Are frozen together, the best Way to separate them is the Fire of Love.
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Shall I sin against a gracious Father, and abuse that Love which pardons me? (3.) The breaking off Sin must be perpetual, so as never to have to do with Sin any more. Hos. 14.8.
Shall I sin against a gracious Father, and abuse that Love which Pardons me? (3.) The breaking off since must be perpetual, so as never to have to do with since any more. Hos. 14.8.
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What have I to do any more with Idols? Repentance is a Spiritual Divorce, which must be till Death. What have I to do any more with Idols? Repentance is a Spiritual Divorce, which must be till Death.
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2. Change of Life hath in it Terminus ad quem, a returning to the Lord. It is called Repentance towards God, Acts 20.21. 'Tis not enough when we repent to leave Old Sins, but we must engage in God's Service. As when the Wind leaves the West, it turns into a contrary Corner.
2. Change of Life hath in it Terminus ad Whom, a returning to the Lord. It is called Repentance towards God, Acts 20.21. It's not enough when we Repent to leave Old Sins, but we must engage in God's Service. As when the Wind leaves the West, it turns into a contrary Corner.
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The repenting Prodigal did not only leave his Harlots, but did arise and go to his Father, Luke 15.18. In true Repentance the Heart points directly to God, as the Needle to the North-Pole.
The repenting Prodigal did not only leave his Harlots, but did arise and go to his Father, Lycia 15.18. In true Repentance the Heart points directly to God, as the Needle to the North pole.
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Vse. Let us all set upon this great Work of Repentance; let us repent sincerely and speedily :Use. Let us all Set upon this great Work of Repentance; let us Repent sincerely and speedily:
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Let us repent of all our Sins, our Pride, rash Anger, Unbelief:
Let us Repent of all our Sins, our Pride, rash Anger, Unbelief:
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Without Repentance no remission. It is not consistent with the Holiness of God's Nature to pardon a Sinner while he is in the Act of Rebellion.Without Repentance no remission. It is not consistent with the Holiness of God's Nature to pardon a Sinner while he is in the Act of Rebellion.
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O meet God not with Weapons, but Tears in your Eyes: And to stir you up to a melting penitent Frame,
O meet God not with Weapons, but Tears in your Eyes: And to stir you up to a melting penitent Frame,
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1. Consider, What is there in Sin, that you should continue in the Practice of it? It is the accursed thing, Iosh. 7.11. It is the Spirits of Mischief distilled. (1.) It defiles the Souls Glory ;
1. Consider, What is there in since, that you should continue in the Practice of it? It is the accursed thing, Joshua 7.11. It is the Spirits of Mischief distilled. (1.) It defiles the Souls Glory;
crd np1, q-crq vbz a-acp p-acp n1, cst pn22 vmd vvi p-acp dt n1 pp-f pn31? pn31 vbz dt vvn n1, np1 crd. pn31 vbz dt n2 pp-f n1 vvn. (crd) pn31 vvz dt n2 n1;
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it is like a Stain to Beauty: 'Tis compar'd to a Plague-Sore, 1 King 8.38.
it is like a Stain to Beauty: It's compared to a Plague-sore, 1 King 8.38.
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Nothing so changeth ones Glory into Shame as Sin. (2.) Without Repentance Sin tends to final Damnation. Peccatum transit actu manet reatu — Sin at first shows its Colour in the Glass,
Nothing so changes ones Glory into Shame as Sin. (2.) Without Repentance since tends to final Damnation. Peccatum transit Acts manet reatu — since At First shows its Colour in the Glass,
pix av vvz pi2 n1 p-acp n1 c-acp np1 (crd) p-acp n1 n1 vvz p-acp j n1. fw-la fw-la fw-la fw-la fw-la — n1 p-acp ord n2 po31 n1 p-acp dt n1,
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but afterwards it bites like a Serpent. Those Locusts, Rev. 9.7.
but afterwards it bites like a Serpent. Those Locusts, Rev. 9.7.
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were an Emblem of sin, On their Heads were Crowns like Gold, and they had Hair as the Hair of Women,
were an Emblem of since, On their Heads were Crowns like Gold, and they had Hair as the Hair of Women,
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and their Teeth were as the Teeth of Lions, and there were Stings in their Tails. and their Teeth were as the Teeth of Lions, and there were Stings in their Tails.
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Sin unrepented of ends in a Tragedy.
since unrepented of ends in a Tragedy.
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Sin hath the Devil for its Father, Shame for its Companion, and Death for its Wages, Rom. 6.23. What is there in sin then, that Men should continue in it? Say not it is sweet:
since hath the devil for its Father, Shame for its Companion, and Death for its Wages, Rom. 6.23. What is there in since then, that Men should continue in it? Say not it is sweet:
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Who would desire that Pleasure which kills? 2. Repentance is very pleasing to God; to Sacrifice like a broken Heart, Psal. 51.17. A contrite and a broken Heart, O God, thou wilt not despise :
Who would desire that Pleasure which kills? 2. Repentance is very pleasing to God; to Sacrifice like a broken Heart, Psalm 51.17. A contrite and a broken Heart, Oh God, thou wilt not despise:
q-crq vmd vvi d n1 r-crq vvz? crd n1 vbz av vvg p-acp np1; pc-acp vvi av-j dt vvn n1, np1 crd. dt j cc dt j-vvn n1, uh np1, pns21 vm2 xx vvi:
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St. Austin caus'd this Sentence to be written over his Bed when he was sick.
Saint Austin caused this Sentence to be written over his Bed when he was sick.
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When the Widow brought empty Vessels to Elisha, the Oyl was poured into them, 2 Kings. 4.6. Bring God the broken Vessel of a contrite Heart, and he will pour in the Oyl of Mercy. When the Widow brought empty Vessels to Elisha, the Oil was poured into them, 2 Kings. 4.6. Bring God the broken Vessel of a contrite Heart, and he will pour in the Oil of Mercy.
c-crq dt n1 vvd j n2 p-acp np1, dt n1 vbds vvn p-acp pno32, crd n2. crd. vvb np1 dt j-vvn n1 pp-f dt j n1, cc pns31 vmb vvi p-acp dt n1 pp-f n1.
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Repenting Tears are the Joy of God and Angels, Luke 15. Doves delight to be about the Waters:
Repenting Tears Are the Joy of God and Angels, Lycia 15. Dove delight to be about the Waters:
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And surely Gods Spirit (who once descended in the likeness of a Dove) takes great Delight in the Waters of Repentance.
And surely God's Spirit (who once descended in the likeness of a Dove) Takes great Delight in the Waters of Repentance.
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Mary stood at Iesus Feet weeping, Luke 7.38. She brought two things to Christ, Tears and Oyntment ;Mary stood At Iesus Feet weeping, Lycia 7.38. She brought two things to christ, Tears and Ointment;
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her Tears were more precious to Christ than her Oyntment. 3. Repentance ushers in Pardon; therefore they are joyned together, Acts 5.31. Repentance and Remission. Pardon of Sin is the Richest Blessing, it is enough to make a sick Man well. Isa. 33.24. The Inhabitant shall not say, I am sick;
her Tears were more precious to christ than her Ointment. 3. Repentance ushers in Pardon; Therefore they Are joined together, Acts 5.31. Repentance and Remission. Pardon of since is the Richest Blessing, it is enough to make a sick Man well. Isaiah 33.24. The Inhabitant shall not say, I am sick;
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the People that dwell therein shall be forgiven their Iniquity. Pardon settles upon us the rich Charter of the Promises.the People that dwell therein shall be forgiven their Iniquity. Pardon settles upon us the rich Charter of the Promises.
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Pardoning Mercy is the Sauce that makes all other Mercies relish the sweeter; it sweetens our Health, Riches, Honour.
Pardoning Mercy is the Sauce that makes all other mercies relish the Sweeten; it sweetens our Health, Riches, Honour.
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David had a Crown of Pure Gold set upon his Head, Psal. 21.3.David had a Crown of Pure Gold Set upon his Head, Psalm 21.3.
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But that which David did most bless God for, was not that God had set a Crown of Gold upon his Head,
But that which David did most bless God for, was not that God had Set a Crown of Gold upon his Head,
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but that God had set a Crown of Mercy upon his Head. Psal. 103.4. Who crowneth thee with Mercies.
but that God had Set a Crown of Mercy upon his Head. Psalm 103.4. Who Crowneth thee with mercies.
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But what was this Crown of Mercy? You may see, ver. 3. Who forgiveth all thy Iniquity.
But what was this Crown of Mercy? You may see, ver. 3. Who forgiveth all thy Iniquity.
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David more rejoyc'd that he was Crown'd with Forgiveness, than that he wore a Crown of pure Gold.David more rejoiced that he was Crowned with Forgiveness, than that he wore a Crown of pure Gold.
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Now what is it makes way for pardon of sin, but Repentence? When David 's Soul was humbled and broken,
Now what is it makes Way for pardon of since, but Repentance? When David is Soul was humbled and broken,
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then the Prophet Nathan brought him that good News, 2 Sam. 12.13. The Lord hath put away thy Sin.
then the Prophet Nathan brought him that good News, 2 Sam. 12.13. The Lord hath put away thy Sin.
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Obj. But sure my Sins are so great, that if I should repent, God would not pardon them.
Object But sure my Sins Are so great, that if I should Repent, God would not pardon them.
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Resp. God will not go from his Promise. Ier. 3.12.Resp. God will not go from his Promise. Jeremiah 3.12.
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Return thou back-sliding Israel, (saith the Lord) and I will not cause my Anger to fall upon you, for I am merciful. Return thou backsliding Israel, (Says the Lord) and I will not cause my Anger to fallen upon you, for I am merciful.
vvb pns21 j np1, (vvz dt n1) cc pns11 vmb xx vvi po11 n1 pc-acp vvi p-acp pn22, c-acp pns11 vbm j.
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If thy Sins are as Rocks, yet upon thy Repentance the Sea of God's Mercy can drown these Rocks. Isa. 1.16. Wash ye, make ye clean.
If thy Sins Are as Rocks, yet upon thy Repentance the Sea of God's Mercy can drown these Rocks. Isaiah 1.16. Wash you, make you clean.
cs po21 n2 vbr p-acp n2, av p-acp po21 n1 dt n1 pp-f npg1 n1 vmb vvi d n2. np1 crd. vvb pn22, vvb pn22 j.
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Wash in the Laver of Repentance. Ver. 18. Come now, and let us reason, saith the Lord;
Wash in the Laver of Repentance. Ver. 18. Come now, and let us reason, Says the Lord;
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tho' your Sins be a Scarlet, they shall be as white as Snow.
though your Sins be a Scarlet, they shall be as white as Snow.
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Manasseh was a Crimson Sinner, but when he humbl•d himself greatly, the Golden Scepter of Mercy was held forth;Manasses was a Crimson Sinner, but when he humbl•d himself greatly, the Golden Sceptre of Mercy was held forth;
np1 vbds dt j-jn n1, cc-acp c-crq pns31 vvd px31 av-j, dt j n1 pp-f n1 vbds vvn av;
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when his Head was a Fountain to weep for Sin, Christ's Sides were a Fountain to wash away Sin. 'Tis not the greatness of Sin, but Impenitency destroys.
when his Head was a Fountain to weep for since, Christ's Sides were a Fountain to wash away Sin. It's not the greatness of since, but Impenitency Destroys.
c-crq po31 n1 vbds dt n1 pc-acp vvi p-acp n1, npg1 n2 vbdr dt n1 pc-acp vvi av np1 pn31|vbz xx dt n1 pp-f n1, cc-acp n1 vvz.
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The Jews (some of them) that had an hand in Crucifying Christ, upon their Repentance, the Blood they shed was a sovereign Balm to heal them.
The jews (Some of them) that had an hand in Crucifying christ, upon their Repentance, the Blood they shed was a sovereign Balm to heal them.
dt np2 (n1 pp-f pno32) cst vhd dt n1 p-acp vvg np1, p-acp po32 n1, dt n1 pns32 vvb vbds dt j-jn n1 pc-acp vvi pno32.
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When the Prodigal came home to his Father, he had the Robe and Ring put upon him,
When the Prodigal Come home to his Father, he had the Robe and Ring put upon him,
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and his Father kissed him, Luke 15. If you break off your Sins, God will become a Friend to you, all that is in God shall be yours:
and his Father kissed him, Lycia 15. If you break off your Sins, God will become a Friend to you, all that is in God shall be yours:
cc po31 n1 vvd pno31, av crd cs pn22 vvb a-acp po22 n2, np1 vmb vvi dt n1 p-acp pn22, d cst vbz p-acp np1 vmb vbi png22:
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His Power shall be yours to help you, his Wisdom shall be yours to counsel you, his Spirit shall be yours to sanctifie you, his Promises shall be yours to comfort you, his Angels shall be yours to guard you, his Mercy shall be yours to save you.
His Power shall be yours to help you, his Wisdom shall be yours to counsel you, his Spirit shall be yours to sanctify you, his Promises shall be yours to Comfort you, his Angels shall be yours to guard you, his Mercy shall be yours to save you.
png31 n1 vmb vbi png22 pc-acp vvi pn22, po31 n1 vmb vbi png22 pc-acp vvi pn22, po31 n1 vmb vbi png22 pc-acp vvi pn22, po31 vvz vmb vbi png22 pc-acp vvi pn22, po31 n2 vmb vbi png22 pc-acp vvi pn22, po31 n1 vmb vbi png22 pc-acp vvi pn22.
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4. There's much Sweetness in Repenting Tears. The Soul is never more enlarged and inwardly delighted,
4. There's much Sweetness in Repenting Tears. The Soul is never more enlarged and inwardly delighted,
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than when it can melt kindly for Sin. Weeping Days are Festival Days. The Hebrew Word to Repent, Nicham, signifies Consolari, to tak• Comfort. Iohn 16.21. Your Sorrow shall be turned into Ioy. Christ turns the Water of Tears into Wine. David, who was the great Mourner in Israel, was the Sweet Singer:
than when it can melt kindly for Sin. Weeping Days Are Festival Days. The Hebrew Word to repent, Nicham, signifies Consolari, to tak• Comfort. John 16.21. Your Sorrow shall be turned into Joy christ turns the Water of Tears into Wine. David, who was the great Mourner in Israel, was the Sweet Singer:
cs c-crq pn31 vmb vvi av-j p-acp np1 vvg n2 vbr n1 n2. dt njp n1 p-acp vvb, np1, vvz np1, p-acp n1 n1. np1 crd. po22 n1 vmb vbi vvn p-acp n1 np1 vvz dt n1 pp-f n2 p-acp n1. np1, r-crq vbds dt j n1 p-acp np1, vbds dt j n1:
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And the Joy a true Penitent finds, is a Prelibation and Foretaste of the Joy of Paradise.
And the Joy a true Penitent finds, is a Prelibation and Foretaste of the Joy of Paradise.
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The Wicked Man's Joy turns to Sadness; the Penitents Sadness turns to Joy.
The Wicked Man's Joy turns to Sadness; the Penitents Sadness turns to Joy.
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Tho Repentance seems at first to be thorny and bitter, yet of this Thorn a Christian gathers Grapes.
Tho Repentance seems At First to be thorny and bitter, yet of this Thorn a Christian gathers Grapes.
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All which Considerations may open a Vein of Godly Sorrow in our Souls, that we may both weep for Sin,
All which Considerations may open a Vein of Godly Sorrow in our Souls, that we may both weep for since,
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and turn from Sin. If ever God restores Comfort, 'tis to his Mourners, Isa. 57.18. And when we have wept, let us look up to Christ's Blood for Pardon:
and turn from Sin. If ever God restores Comfort, it's to his Mourners, Isaiah 57.18. And when we have wept, let us look up to Christ's Blood for Pardon:
cc vvi p-acp np1 cs av np1 vvz n1, pn31|vbz p-acp po31 n2, np1 crd. cc c-crq pns12 vhb vvn, vvb pno12 vvi a-acp p-acp npg1 n1 p-acp n1:
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Say as that holy Man, Lavae Domine lachrimas meas — Lord, wash my Tears in thy Blood.
Say as that holy Man, Lavae Domine Tears meas — Lord, wash my Tears in thy Blood.
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We drop sin with our Tears, and need Christ's Blood to wash them:
We drop since with our Tears, and need Christ's Blood to wash them:
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And this Repentance must not only be for a few days, like the Mourning for a Friend, which is soon over;
And this Repentance must not only be for a few days, like the Mourning for a Friend, which is soon over;
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but it must be the Work of our Lives. The Issue of Godly Sorrow must not be stopt till Death.
but it must be the Work of our Lives. The Issue of Godly Sorrow must not be stopped till Death.
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After Sin is pardoned, we must repent.
After since is pardoned, we must Repent.
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We run afresh upon the Score, we sin daily, therefore must repent daily. Some shed a few Tears for Sin,
We run afresh upon the Score, we sin daily, Therefore must Repent daily. some shed a few Tears for since,
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and when their Tears, like the Widows Oyl, have run awhile, they cease. Many, if the Plaister of Repentance begin to smart a little, pluck it off;
and when their Tears, like the Widows Oil, have run awhile, they cease. Many, if the Plaster of Repentance begin to smart a little, pluck it off;
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whereas this Plaister of Repentance must still lie on, and not be plucked off till Death,
whereas this Plaster of Repentance must still lie on, and not be plucked off till Death,
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when as all other Tears, so these of Godly Sorrow, shall be wiped away. Quest. What shall we do to obtain a Penitential Frame of Heart?
when as all other Tears, so these of Godly Sorrow, shall be wiped away. Quest. What shall we do to obtain a Penitential Frame of Heart?
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Resp. Seek to God for it:Resp. Seek to God for it:
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but the Power of the Word in our Hearts.
but the Power of the Word in our Hearts.
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It is his Promise to give an Heart of Flesh, Ezek. 36. and to pour on us a Spirit of Mourning, Zech. 12.10. Beg God's Holy Spirit. Psal. 147.18. He causeth his Wind to blow, and the Waters flow.
It is his Promise to give an Heart of Flesh, Ezekiel 36. and to pour on us a Spirit of Mourning, Zechariah 12.10. Beg God's Holy Spirit. Psalm 147.18. He Causes his Wind to blow, and the Waters flow.
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When the Wind of God's Spirit blows upon us, then the Waters of Repentant Tears will flow from us. III. The Third way to escape the Wrath and Curse of God, and obtain the Benefit of Redemption by Christ, is, The diligent Vse of Ordinances.
When the Wind of God's Spirit blows upon us, then the Waters of Repentant Tears will flow from us. III. The Third Way to escape the Wrath and Curse of God, and obtain the Benefit of Redemption by christ, is, The diligent Use of Ordinances.
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In particular, the Word, Sacraments, and Prayer. 1. I begin with the First of these Ordinances.
In particular, the Word, Sacraments, and Prayer. 1. I begin with the First of these Ordinances.
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I. The Word. 1 Thess. 2.13. — which effectually worketh in you that believe. Quest. 1. What is meant by NONLATINALPHABET, the Words working effectually?
I. The Word. 1 Thess 2.13. — which effectually works in you that believe. Quest. 1. What is meant by, the Words working effectually?
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Resp. The Word of God is said to work effectually, when it hath that good effect upon us for which it was appointed of God;Resp. The Word of God is said to work effectually, when it hath that good Effect upon us for which it was appointed of God;
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namely, when the Word works powerful Illumination, and thorough Reformation. Acts 26.18. To open their Eyes, and turn them from the power of Satan to God.
namely, when the Word works powerful Illumination, and thorough Reformation. Acts 26.18. To open their Eyes, and turn them from the power of Satan to God.
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The opening their Eyes, denotes Illumination : And turning them from Satan to God, denotes Reformation.
The opening their Eyes, denotes Illumination: And turning them from Satan to God, denotes Reformation.
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Quest. 2. How is the Word to be read and heard, that it may become effectual to Salvation?
Quest. 2. How is the Word to be read and herd, that it may become effectual to Salvation?
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This Question consists of Two Branches. 1. How may the Word be read Effectually? 2. How may it be heard Effectually?
This Question consists of Two Branches. 1. How may the Word be read Effectually? 2. How may it be herd Effectually?
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1. I shall begin with the First Branch of the Question, How is the Word to be read, that it may be effectual to our Salvation?
1. I shall begin with the First Branch of the Question, How is the Word to be read, that it may be effectual to our Salvation?
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Answ. That we may so read the Word, that it may conduce effectually to our Salvation:Answer That we may so read the Word, that it may conduce effectually to our Salvation:
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1. Let us have a Reverend Esteem of every part of Canonical Scripture. Psal. 19.10. More are they to be desired than Gold.
1. Let us have a Reverend Esteem of every part of Canonical Scripture. Psalm 19.10. More Are they to be desired than Gold.
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Value this Book of God above all other Books.
Valve this Book of God above all other Books.
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It is a Golden Epistle, endited by the Holy Ghost, sent to us from Heaven, more particularly to raise our Esteem, 1. The Scripture is a Spiritual Glass to dress our Souls by;
It is a Golden Epistle, endited by the Holy Ghost, sent to us from Heaven, more particularly to raise our Esteem, 1. The Scripture is a Spiritual Glass to dress our Souls by;
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it shows us more than we can see by the Light of a Natural Conscience;
it shows us more than we can see by the Light of a Natural Conscience;
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that may discover gross Sins, but the Glass of the Word sh•ws us Heart-Sins, Vain Thoughts, Unbelief, &c. And it not only shows us our Spots,
that may discover gross Sins, but the Glass of the Word sh•ws us Heart sins, Vain Thoughts, Unbelief, etc. And it not only shows us our Spots,
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but washeth them away. 2. The Scripture is a Sacred Magazine, out of which we may fetch our Spiritual Artillery to fight against Satan.
but washes them away. 2. The Scripture is a Sacred Magazine, out of which we may fetch our Spiritual artillery to fight against Satan.
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The Word saith, Be cloath'd with Humility, 1 Pet. 5.5. Let us be low and humble in our own Eyes.
The Word Says, Be clothed with Humility, 1 Pet. 5.5. Let us be low and humble in our own Eyes.
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When the Devil tempted our Saviour, he fetch'd Armour and Weapons from Scripture, It is written, Matth. 4.4, 7. 3. The Holy Scripture is a Panacea, or Universal Medicine for the Soul, it gives a Receipt to cure Deadness of Heart, Psal. 119.50. Pride, 1 Pet. 5.5. Infideli•y, Iohn 3.36. It is a Physick-Garden, where we may gather any Herb or Antidote to expell the Poyson of sin.
When the devil tempted our Saviour, he fetched Armour and Weapons from Scripture, It is written, Matthew 4.4, 7. 3. The Holy Scripture is a Panacea, or Universal Medicine for the Soul, it gives a Receipt to cure Deadness of Heart, Psalm 119.50. Pride, 1 Pet. 5.5. Infideli•y, John 3.36. It is a Physick-Garden, where we may gather any Herb or Antidote to expel the Poison of since.
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The Leaves of Scripture, like the Leaves of the Tree of Life, are for the healing of the Nations, Rev. 22.2.
The Leaves of Scripture, like the Leaves of the Tree of Life, Are for the healing of the nations, Rev. 22.2.
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And may not this cause a reverend Esteem of the Word?
And may not this cause a reverend Esteem of the Word?
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2. If we would have the Word written effectual to our Souls, let us peruse it with Intenseness of Mind. Iohn 5.39. Search the Scriptures. The Greek Word NONLATINALPHABET ▪ signifies to search as for a Vein of Silver. The Bereans, Acts 17. searched the 〈 … 〉 daily.
2. If we would have the Word written effectual to our Souls, let us peruse it with Intenseness of Mind. John 5.39. Search the Scriptures. The Greek Word ▪ signifies to search as for a Vein of Silver. The Bereans, Acts 17. searched the 〈 … 〉 daily.
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The Word NONLATINALPHABET, signifies to make a curious and critical Search. And 〈 ◊ 〉 was mighty in the Scriptures, Acts 18.24. Some gallop over a Chapter 〈 … 〉, and get no good by it.
The Word, signifies to make a curious and critical Search. And 〈 ◊ 〉 was mighty in the Scriptures, Acts 18.24. some gallop over a Chapter 〈 … 〉, and get no good by it.
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If we would have the Word effectual and saving, we must mind and observe every Passage of Scripture.
If we would have the Word effectual and Saving, we must mind and observe every Passage of Scripture.
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And that we may be di•igent in the perusal of Scripture: Consider,
And that we may be di•igent in the perusal of Scripture: Consider,
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First, The Word written is Norma Cultus, the Rule and Platform by which we are to square our Lives;First, The Word written is Norma Cultus, the Rule and Platform by which we Are to square our Lives;
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it contains in it all things needful to Salvation, Psal. 19.7. What Duties we are to do, what Sins we are to avoid.
it contains in it all things needful to Salvation, Psalm 19.7. What Duties we Are to do, what Sins we Are to avoid.
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God gave Moses a Pattern how he would have the Tabernacle made, and he was to go exactly according to the Pattern, Exod. 25.9. The Word is the Pattern God hath given us in Writing, for modelling our Lives;
God gave Moses a Pattern how he would have the Tabernacle made, and he was to go exactly according to the Pattern, Exod 25.9. The Word is the Pattern God hath given us in Writing, for modelling our Lives;
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therefore how careful should we be in the pursuing and looking over this Pattern.
Therefore how careful should we be in the pursuing and looking over this Pattern.
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Secondly, The Written Word, as it is our Pattern, so it will be our Iudge. Iohn 12.48. The Word that I have spoken, the same shall judge him at the last Day. Secondly, The Written Word, as it is our Pattern, so it will be our Judge. John 12.48. The Word that I have spoken, the same shall judge him At the last Day.
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We read of the opening of the Books, Rev. 20.12. This is one Book God will open, the Book of Scripture, and will judge Men out of it.
We read of the opening of the Books, Rev. 20.12. This is one Book God will open, the Book of Scripture, and will judge Men out of it.
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He will say, Have you lived according to the Rule of this Word. The Word hath a double Work, to Teach and to Iudge.
He will say, Have you lived according to the Rule of this Word. The Word hath a double Work, to Teach and to Judge.
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3. If we would have the Word written effectual, we must bring Faith to the reading of it.
3. If we would have the Word written effectual, we must bring Faith to the reading of it.
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Let us endeavour to have the Word copied out, and written a Second time in our Hearts. Psal. 37.31. The Law of God is in his Heart.
Let us endeavour to have the Word copied out, and written a Second time in our Hearts. Psalm 37.31. The Law of God is in his Heart.
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Believe it to be the Word of the Eternal Iehovah. The Word written comes with Authority, it shews its Commission from Heaven, Thus saith the Lord — It is of Divine Inspiration, 2 Tim. 3.16. The Oracles of Scripture must be surer to us than a Voice from Heaven, 1 Pet. 1.18. Unbelief enervates the Vertue of Scripture, and renders it ineffectual.
Believe it to be the Word of the Eternal Jehovah. The Word written comes with authority, it shows its Commission from Heaven, Thus Says the Lord — It is of Divine Inspiration, 2 Tim. 3.16. The Oracles of Scripture must be Surer to us than a Voice from Heaven, 1 Pet. 1.18. Unbelief enervates the Virtue of Scripture, and renders it ineffectual.
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First Men question the Truth of the Scripture, and then fall away from it.
First Men question the Truth of the Scripture, and then fallen away from it.
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4. If we would have the Word written effectual to Salvation, we must delight in it as our Spiritual Cordial. Ier. 15.16. Thy Words were found, and I did eat them, and they were the joy and rejoycing of my Heart.
4. If we would have the Word written effectual to Salvation, we must delight in it as our Spiritual Cordial. Jeremiah 15.16. Thy Words were found, and I did eat them, and they were the joy and rejoicing of my Heart.
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All true solid Comfort is fetch'd out of the Word.
All true solid Comfort is fetched out of the Word.
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The Word (as Chrysostom saith) is a Spiritual Garden, and the Promises are the Fragrant Flowers or Spices in this Garden.
The Word (as Chrysostom Says) is a Spiritual Garden, and the Promises Are the Fragrant Flowers or Spices in this Garden.
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How should we delight to walk among these Beds of Spices!
How should we delight to walk among these Beds of Spices!
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Is it not a Comfort in all dubious perplext Cases to have a Counsellor to advise us? Psal. 119.24. Thy Testimonies are my Counsellors.
Is it not a Comfort in all dubious perplexed Cases to have a Counsellor to Advice us? Psalm 119.24. Thy Testimonies Are my Counsellors.
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Is it not a Comfort to find our Evidences for Heaven? and where should we find them but in the Word? 1 Thess. 1.4, 5. The Word written is a Sovereign Elixir,
Is it not a Comfort to find our Evidences for Heaven? and where should we find them but in the Word? 1 Thess 1.4, 5. The Word written is a Sovereign Elixir,
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or Comfort in an hour of Distress. Psal. 119.50. This is my Comfort in Afflictions, for thy Word hath quickned me.
or Comfort in an hour of Distress. Psalm 119.50. This is my Comfort in Afflictions, for thy Word hath quickened me.
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It can turn all our Water into Wine. How should we take a great Complacency and Delight in the Word!
It can turn all our Water into Wine. How should we take a great Complacency and Delight in the Word!
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They only who come to the Word with Delight, go from it with Success.
They only who come to the Word with Delight, go from it with Success.
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5. If we would have the Scripture effectual and saving, we must be sure when we have read the Word, to hide it in our Hearts. Psal. 119.11. Thy Word have I hid in my Heart.
5. If we would have the Scripture effectual and Saving, we must be sure when we have read the Word, to hide it in our Hearts. Psalm 119.11. Thy Word have I hid in my Heart.
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The Word locked up in the Heart is a Preservative against sin.
The Word locked up in the Heart is a Preservative against since.
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Why did David hide the Word in his Heart? In the next Words, That I might not sin against thee.
Why did David hide the Word in his Heart? In the next Words, That I might not sin against thee.
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As one would carry an Antidote about him when he comes near a place infected;
As one would carry an Antidote about him when he comes near a place infected;
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so David carried the Word in his Heart, as a Sacred Antidote to preserve him from the Infection of Sin. When the Sap is hid in the Root, it makes the Branches fruitful.
so David carried the Word in his Heart, as a Sacred Antidote to preserve him from the Infection of Sin. When the Sap is hid in the Root, it makes the Branches fruitful.
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When the Seed is hid in the Ground, then the Corn springs up: So when the Word is hid in the Heart, then it brings forth good Fruit.
When the Seed is hid in the Ground, then the Corn springs up: So when the Word is hid in the Heart, then it brings forth good Fruit.
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6. If we would have the Word written effectual, let us labour not only to have the Light of the Word in our Heads,
6. If we would have the Word written effectual, let us labour not only to have the Light of the Word in our Heads,
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The Word calls for Sanctity, Let us labour to partake of the Divine Nature, and to have something conceived in us which is of the Holy Ghost, 2 Pet. 1.4.
The Word calls for Sanctity, Let us labour to partake of the Divine Nature, and to have something conceived in us which is of the Holy Ghost, 2 Pet. 1.4.
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When the Word is thus copied out into our Hearts, and we are changed into the Similitude of it,
When the Word is thus copied out into our Hearts, and we Are changed into the Similitude of it,
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now the VVord written is made effectual to us, and becomes a Savour of Life.
now the Word written is made effectual to us, and becomes a Savour of Life.
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7. & ult. When we read the Holy Scriptutes, let us look up to God for a Blessing. Beg the Spirit of Wisdom and Revelation, that we may see the NONLATINALPHABET, the deep things of God, Eph. 1.17. Pray to God, that the same Spirit that wrote the Scripture, would enable us to understand it.
7. & ult. When we read the Holy Scriptures, let us look up to God for a Blessing. Beg the Spirit of Wisdom and Revelation, that we may see the, the deep things of God, Ephesians 1.17. prey to God, that the same Spirit that wrote the Scripture, would enable us to understand it.
crd cc n1. c-crq pns12 vvb dt j n2, vvb pno12 vvi a-acp p-acp np1 p-acp dt n1. vvb dt n1 pp-f n1 cc n1, cst pns12 vmb vvi dt, dt j-jn n2 pp-f np1, np1 crd. n1 p-acp np1, cst dt d n1 cst vvd dt n1, vmd vvi pno12 pc-acp vvi pn31.
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Pray that God will give us that NONLATINALPHABET, 2 Cor. 2.14. That Savour of Knowledge, that we may relish a Sweetness in the Word we read.
prey that God will give us that, 2 Cor. 2.14. That Savour of Knowledge, that we may relish a Sweetness in the Word we read.
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David tasted it sweeter than the Honey-comb, Psal. 19.10.David tasted it Sweeten than the Honeycomb, Psalm 19.10.
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Let us pray that God will not only give us his Word as a Rule of Holiness, but his Grace as a Principle of Holiness.
Let us pray that God will not only give us his Word as a Rule of Holiness, but his Grace as a Principle of Holiness.
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2 d. Branch of the 2 d. Question.
2 d. Branch of the 2 d. Question.
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How may we so hear the Word, that it may be effectual and saving to our Souls? How may we so hear the Word, that it may be effectual and Saving to our Souls?
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Resp. 1. Give great Attention to the Word preached; let nothing pass without taking special Notice of it. Luke 19.48. All the People were very attentive to hear him. Resp. 1. Give great Attention to the Word preached; let nothing pass without taking special Notice of it. Lycia 19.48. All the People were very attentive to hear him.
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Greek, NONLATINALPHABET, they hanged upon his Lip. Acts 16.14. Lydia, a Seller of Purple, which worshipped God, heard us, whose Heart the Lord opened, that she attended to the things which were spoken of Paul.
Greek,, they hanged upon his Lip. Acts 16.14. Lydia, a Seller of Purple, which worshipped God, herd us, whose Heart the Lord opened, that she attended to the things which were spoken of Paul.
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Give Attention to the Word as to a matter of Life and Death: And to that purpose, have a care, (1.) To banish vain impertinent Thoughts, which will distract you,
Give Attention to the Word as to a matter of Life and Death: And to that purpose, have a care, (1.) To banish vain impertinent Thoughts, which will distract you,
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and take you off from the Work in hand. These Fowls will be coming to the Sacrifice, Gen. 15.11. therefore we must drive them away.
and take you off from the Work in hand. These Fowls will be coming to the Sacrifice, Gen. 15.11. Therefore we must drive them away.
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An Archer may take a right Aim, but if one stand at his Elbow and jog him when he is going to shoot, he will not hit the Mark.
an Archer may take a right Aim, but if one stand At his Elbow and jog him when he is going to shoot, he will not hit the Mark.
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Christians may have good Aims in hering, but take heed of impertinent Thoughts which will jog and hinder you in God's Service. (2.) Banish Dulness. The Devil gives many Hearers a sleepy Sop, they cannot keep their Eyes open at a Sermon:
Christians may have good Aims in hearing, but take heed of impertinent Thoughts which will jog and hinder you in God's Service. (2.) Banish Dullness. The devil gives many Hearers a sleepy Sop, they cannot keep their Eyes open At a Sermon:
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They eat so much on a Lord's Day, that they are fitter for the Pillow and Couch than the Temple.
They eat so much on a Lord's Day, that they Are fitter for the Pillow and Couch than the Temple.
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Frequent and customary sleeping at a Sermon, shows high Contempt and Irreverence of the Ordinance, it gives bad Example to others;
Frequent and customary sleeping At a Sermon, shows high Contempt and Irreverence of the Ordinance, it gives bad Exampl to Others;
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it makes your Sincerity to be called in question; it is the Devil's Seed-time, Matth. 13.25. While the Men slept, the Enemy came and sowed Tares.
it makes your Sincerity to be called in question; it is the Devil's Seedtime, Matthew 13.25. While the Men slept, the Enemy Come and sowed Tares.
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Oh shake off Drowsiness, as Paul shook off the Viper! Be serious and attentive in hearing the Word. Deut. 32.47. For it is not a vain thing for you, it is your Life.
O shake off Drowsiness, as Paul shook off the Viper! Be serious and attentive in hearing the Word. Deuteronomy 32.47. For it is not a vain thing for you, it is your Life.
uh vvb a-acp n1, c-acp np1 vvd a-acp dt n1! vbb j cc j p-acp vvg dt n1. np1 crd. p-acp pn31 vbz xx dt j n1 p-acp pn22, pn31 vbz po22 n1.
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When People do not mind what God speaks to them in his Word, God doth as little mind what they say to him in Prayer.
When People do not mind what God speaks to them in his Word, God does as little mind what they say to him in Prayer.
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2. If you would have the Word Preached effectual, come with an holy Appetite to the Word, 1 Pet. 2.2. The Thirsting Soul is the Thriving Soul. In Nature one may have an Appetite and no Digestion:
2. If you would have the Word Preached effectual, come with an holy Appetite to the Word, 1 Pet. 2.2. The Thirsting Soul is the Thriving Soul. In Nature one may have an Appetite and no Digestion:
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But it is not so in Religion;
But it is not so in Religion;
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where there is a great Appetite to the Word, there is for the most part Digestion, the Word doth concoct and nourish.
where there is a great Appetite to the Word, there is for the most part Digestion, the Word does concoct and nourish.
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Come with Hungrings of Soul after the Word. And therefore desire the Word, that it may not only please you, but profit you.
Come with Hungerings of Soul After the Word. And Therefore desire the Word, that it may not only please you, but profit you.
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Look not more at the garnishing of the Dish than the Meat, at Eloquence and Rhetorick more than solid matter.
Look not more At the garnishing of the Dish than the Meat, At Eloquence and Rhetoric more than solid matter.
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It argues both a wanton Pallat, and surfeited Stomach, to feed on Sallets and Kickshaws rather than wholsom Food.
It argues both a wanton Palate, and surfeited Stomach, to feed on Salads and Kickshaws rather than wholesome Food.
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3. If you would have the Preaching of the Word effectual, come to it with a Tenderness upon your Heart, 2 Chron. 34.19. Because thy Heart was tender.
3. If you would have the Preaching of the Word effectual, come to it with a Tenderness upon your Heart, 2 Chronicles 34.19. Because thy Heart was tender.
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If we preach to hard Hearts, it is like shooting against a Brazen Wall, the Word doth not enter;
If we preach to hard Hearts, it is like shooting against a Brazen Wall, the Word does not enter;
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it is like setting a Gold Seal upon Marble, which takes no Impression. Oh come to the Word preached with a melting Frame of Heart!
it is like setting a Gold Seal upon Marble, which Takes no Impression. O come to the Word preached with a melting Frame of Heart!
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'Tis the melting VVax receives the Stamp of the Seal.
It's the melting Wax receives the Stamp of the Seal.
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VVhen the Heart is in a melting Frame, it will better receive the Stamp of the Word preached.
When the Heart is in a melting Frame, it will better receive the Stamp of the Word preached.
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VVhen Paul 's Heart was melted and broken for Sin, then, Lord, what wilt thou have me do? Acts 9.6. Come not hither with hard Hearts:
When Paul is Heart was melted and broken for since, then, Lord, what wilt thou have me do? Acts 9.6. Come not hither with hard Hearts:
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Who can expect a Crop when the Seed is sown upon stony Ground? 4. If you would have the Word effectual, receive it with Meekness, Iam. 1.21. Receive with meekness the engrafted Word.
Who can expect a Crop when the Seed is sown upon stony Ground? 4. If you would have the Word effectual, receive it with Meekness, Iam. 1.21. Receive with meekness the engrafted Word.
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Meekness is a Submissive Frame of Heart to the Word; a willingness to hear the Counsels and Reproofs of the Word.
Meekness is a Submissive Frame of Heart to the Word; a willingness to hear the Counsels and Reproofs of the Word.
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Contrary to this Meekness, is, (1.) Fierceness of Spirit, whereby Men are ready to rise up in Rage against the Word.
Contrary to this Meekness, is, (1.) Fierceness of Spirit, whereby Men Are ready to rise up in Rage against the Word.
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Quest. 1. What are Sacraments in general? Resp. They are Visible Signs of Invisible Grace.
Quest. 1. What Are Sacraments in general? Resp. They Are Visible Signs of Invisible Grace.
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Proud Men and Guilty cannot endure to hear of their Faults. Proud Herod put Iohn in Prison, Mark 12.12. The guilty Jews being told of their Crucifying Christ, stoned Stephen, Acts 7.59. To tell Men of Sin, is to hold a Glass to one that is deformed, who cannot endure to see his own Face. (2.) Contrary to Meekness is Stubbornness of Heart, whereby Men are resolved to hold fast their Sins, let the Word say what it will. Ier. 44.16. We will burn Incense to the Queen of Heaven. Oh take heed of this!Proud Men and Guilty cannot endure to hear of their Faults. Proud Herod put John in Prison, Mark 12.12. The guilty jews being told of their Crucifying christ, stoned Stephen, Acts 7.59. To tell Men of since, is to hold a Glass to one that is deformed, who cannot endure to see his own Face. (2.) Contrary to Meekness is Stubbornness of Heart, whereby Men Are resolved to hold fast their Sins, let the Word say what it will. Jeremiah 44.16. We will burn Incense to the Queen of Heaven. O take heed of this!
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If you would have the Word preached work effectually, lay aside Fierceness and Stubbornness, receive the Word with Meekness. By Meekness the Word preached comes to be engrafted :
If you would have the Word preached work effectually, lay aside Fierceness and Stubbornness, receive the Word with Meekness. By Meekness the Word preached comes to be engrafted:
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As a good Cion that is grafted into a bad Stock, doth change the Nature of the Fruit, and make it taste sweet:
As a good Cion that is grafted into a bad Stock, does change the Nature of the Fruit, and make it taste sweet:
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So when the Word comes to be engrafted into the Soul, it sanctifies it, and makes it bring forth the sweet Fruit of Righteousness.
So when the Word comes to be engrafted into the Soul, it Sanctifies it, and makes it bring forth the sweet Fruit of Righteousness.
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5. Mingle the Word preached with Faith. Heb. 4.2. The Word preached profited not, not being mixed with Faith.
5. Mingle the Word preached with Faith. Hebrew 4.2. The Word preached profited not, not being mixed with Faith.
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If you leave out the chief ingredient in a Medicine, it hinders the Operation: Do not leave out this Ingredient of Faith.
If you leave out the chief ingredient in a Medicine, it hinders the Operation: Do not leave out this Ingredient of Faith.
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Believe the Word, and so believe it as to apply it. When you hear Christ Preached, apply him to your selves;Believe the Word, and so believe it as to apply it. When you hear christ Preached, apply him to your selves;
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this is to put on the Lord Jesus, Rom. 13.14. When you hear a Promise spoken of, apply it:
this is to put on the Lord jesus, Rom. 13.14. When you hear a Promise spoken of, apply it:
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This is to suck the Flower of the Promise, and turn it to Honey. 6. Be not only attentive in Hearing, but retentive after Hearing. Heb. 2.1. We ought to give the more diligent heed to the things we have heard, lest at any time we let them slip.
This is to suck the Flower of the Promise, and turn it to Honey. 6. Be not only attentive in Hearing, but retentive After Hearing. Hebrew 2.1. We ought to give the more diligent heed to the things we have herd, lest At any time we let them slip.
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NONLATINALPHABET, Lest we let them run out as Water out of a Sieve.
, Lest we let them run out as Water out of a Sieve.
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If the Ground doth not retain the Seed thrown into it, there can be no good Crop. Some have Memories like leaking Vessels, the Sermons they hear are presently gone,
If the Ground does not retain the Seed thrown into it, there can be no good Crop. some have Memories like leaking Vessels, the Sermons they hear Are presently gone,
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and then there is no good done. If Meat doth not stay and concoct in the Stomach, it will not nourish.
and then there is no good done. If Meat does not stay and concoct in the Stomach, it will not nourish.
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Satan labours to steal the Word out of our Mind. Mark 4.15. When they have heard, Satan cometh immediately and taketh away the Word that was sown.
Satan labours to steal the Word out of our Mind. Mark 4.15. When they have herd, Satan comes immediately and Takes away the Word that was sown.
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Our Memories should be like the Chest of the Ark wherein the Law was put. 7. Reduce your Hearing to Practice: Live the Sermons your hear. Psal. 119.166. I have done thy Commandments.
Our Memories should be like the Chest of the Ark wherein the Law was put. 7. Reduce your Hearing to Practice: Live the Sermons your hear. Psalm 119.166. I have done thy commandments.
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Quest. 2. Is not the Word of God sufficient to Salvation? What need then is there of Sacraments?
Quest. 2. Is not the Word of God sufficient to Salvation? What need then is there of Sacraments?
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Rachel was not content that she was Beautiful, but her Desire was to be Fruitful. What is a knowing Head without a fruitful Heart? Phil. 1.11. Fill'd with the Fruits of Righteousness. It is Obedience crowns Hearing.Rachel was not content that she was Beautiful, but her Desire was to be Fruitful. What is a knowing Head without a fruitful Heart? Philip 1.11. Filled with the Fruits of Righteousness. It is obedience crowns Hearing.
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That Hearing will never save the Soul, which doth not reform the Life.
That Hearing will never save the Soul, which does not reform the Life.
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8. Beg of God that he will accompany his Word with his Presence and Blessing. The Spirit must make all effectual.
8. Beg of God that he will accompany his Word with his Presence and Blessing. The Spirit must make all effectual.
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Ministers may prescribe Physick, but it is God's Spirit must make it work. Cathedram habet in Coelo qui corda docet in terra.
Ministers may prescribe Physic, but it is God's Spirit must make it work. Cathedram habet in Coelo qui Corda docet in terra.
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Aug. He hath his Pulpit in Heaven that converts Souls. Acts 10.44. While Peter was speaking, the Holy Ghost fell upon all them that heard.
Aug. He hath his Pulpit in Heaven that converts Souls. Acts 10.44. While Peter was speaking, the Holy Ghost fell upon all them that herd.
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It is said the Alchimist can draw Oyl out of Iron. God's Spirit can produce Grace in the most obdurate Heart.
It is said the Alchemist can draw Oil out of Iron. God's Spirit can produce Grace in the most obdurate Heart.
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9. & ult. If you would have the VVord work effectually to your Salvation, make it Familiar to you, discourse of the VVord you have heard when you come home. Psal. 119.172. My Tongue shall speak of thy Word.
9. & ult. If you would have the Word work effectually to your Salvation, make it Familiar to you, discourse of the Word you have herd when you come home. Psalm 119.172. My Tongue shall speak of thy Word.
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That may be one reason why some People get no more good by what they hear,
That may be one reason why Some People get no more good by what they hear,
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because they never speak one to another of what they have heard: As if Sermons were such Secrets, that they must not be spoken of again;
Because they never speak one to Another of what they have herd: As if Sermons were such Secrets, that they must not be spoken of again;
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or as if it were a Shame to speak of matters of Salvation. Mal. 3.16. They that feared the Lord spake often one to another, and a Book of Remembrance was written.
or as if it were a Shame to speak of matters of Salvation. Malachi 3.16. They that feared the Lord spoke often one to Another, and a Book of Remembrance was written.
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Vse. Caution. Take heed, as you love your Souls, that the VVord become not ineffectual to you.Use. Caution. Take heed, as you love your Souls, that the Word become not ineffectual to you.
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There are some to whom the Word preached is ineffectual. (1.) Such as Censure the Word;
There Are Some to whom the Word preached is ineffectual. (1.) Such as Censure the Word;
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in stead of judging themselves, judge the Word. (2.) Such as live in contradiction to the Word, Isa. 30.8. (3.) Such as are more hardened by the Word, Zech. 7.11. They made their Heart as an Adamant.
in stead of judging themselves, judge the Word. (2.) Such as live in contradiction to the Word, Isaiah 30.8. (3.) Such as Are more hardened by the Word, Zechariah 7.11. They made their Heart as an Adamant.
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And when Men harden their Hearts wilfully, God hardens them judicially. Isa. 6.8. Make their Ears heavy. The Word to these is ineffectual.
And when Men harden their Hearts wilfully, God hardens them judicially. Isaiah 6.8. Make their Ears heavy. The Word to these is ineffectual.
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Were it not sad if a Man's Meat should not nourish;
Were it not sad if a Man's Meat should not nourish;
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nay, if it should turn to Poyson? Oh! Take heed that the Word Preach'd be not ineffectual and to no purpose. Consider Three things.
nay, if it should turn to Poison? Oh! Take heed that the Word Preached be not ineffectual and to no purpose. Consider Three things.
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(1.) If the Word Preached doth us no good, there is no other way by which we can be saved.
(1.) If the Word Preached does us no good, there is no other Way by which we can be saved.
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Resp. We must not be wise above what is written. This may satisfie, it is God's Will that his Church should have Sacraments.Resp. We must not be wise above what is written. This may satisfy, it is God's Will that his Church should have Sacraments.
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This is God's Institution, and the main Engin he useth to convert Souls. Luke 16.31. If they hear not Moses and the Prophets, neither will they be perswaded tho' one arose from the Dead.
This is God's Institution, and the main Engine he uses to convert Souls. Lycia 16.31. If they hear not Moses and the prophets, neither will they be persuaded though one arose from the Dead.
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If an Angel should come to you out of Heaven, and preach of the Excellency of the glorified Estate and the Joys of Heaven,
If an Angel should come to you out of Heaven, and preach of the Excellency of the glorified Estate and the Joys of Heaven,
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and that in the most Pathetical manner;
and that in the most Pathetical manner;
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if the Word preached doth not perswade, neither would you be wrought upon by such an Oration from Heaven.
if the Word preached does not persuade, neither would you be wrought upon by such an Oration from Heaven.
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If a damned Spirit should come from Hell, and preach to you in Flames, and tell you what a place Hell is,
If a damned Spirit should come from Hell, and preach to you in Flames, and tell you what a place Hell is,
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and roar out the Torments of the Damned, it might make you tremble, but it would not convert,
and roar out the Torments of the Damned, it might make you tremble, but it would not convert,
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if the Preaching of the Word would not do it.
if the Preaching of the Word would not do it.
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(2.) To come to the Word, and not be savingly wrought upon, is that which the Devil is pleas'd with.
(2.) To come to the Word, and not be savingly wrought upon, is that which the devil is pleased with.
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He cares not tho' you hear frequently, if it be not effectually. He is not an Enemy to Hearing, but Profiting.
He Cares not though you hear frequently, if it be not effectually. He is not an Enemy to Hearing, but Profiting.
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Tho' the Minister holds out the Breast of the Ordinance to you, he cares not, as long as you do not suck the sincere Milk of the VVord.
Though the Minister holds out the Breast of the Ordinance to you, he Cares not, as long as you do not suck the sincere Milk of the Word.
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The Devil cares not how many Sermon-Pills you take, so long as they do not work upon your Conscience.
The devil Cares not how many Sermon-Pills you take, so long as they do not work upon your Conscience.
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(3.) If the VVord preached be not effectual to Men's Conversion, it will be effectual to their Condemnation:
(3.) If the Word preached be not effectual to Men's Conversion, it will be effectual to their Condemnation:
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The VVord will be effectual one way or other; if it doth not make your Hearts better, it will make your Chains heavier.
The Word will be effectual one Way or other; if it does not make your Hearts better, it will make your Chains Heavier.
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VVe pity them who have not the Word preached, but it will be worse with them who are not sanctified by it.
We pity them who have not the Word preached, but it will be Worse with them who Are not sanctified by it.
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Dreadful is their Case, who go loaden to Hell with Sermons. But I will conclude with the Apostle, Heb. 6.9. I am perswaded better things of you, and things that accompany Salvation.
Dreadful is their Case, who go loaded to Hell with Sermons. But I will conclude with the Apostle, Hebrew 6.9. I am persuaded better things of you, and things that accompany Salvation.
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Matth. XXVIII. 19. Go ye therefore and teach all Nations, Baptizing them in the Name of the Father,Matthew XXVIII. 19. Go you Therefore and teach all nations, Baptizing them in the Name of the Father,
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and of the Son, and of the Holy Ghost, Teaching them —. We are still upon that Question in the Catechism, Quest.
and of the Son, and of the Holy Ghost, Teaching them —. We Are still upon that Question in the Catechism, Quest.
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What are the Outward Means whereby Christ communicates to us the Benefits of Redemption? Answ. " They are his Ordinances, especially, the Word, Sacraments and Prayers. What Are the Outward Means whereby christ communicates to us the Benefits of Redemption? Answer " They Are his Ordinances, especially, the Word, Sacraments and Prayers.
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I have spoken to the First, The Word Read and Preached, I now proceed to the Second.
I have spoken to the First, The Word Read and Preached, I now proceed to the Second.
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II. The Way whereby Christ communicates to us the Benefits of Redemption, is, in the Vse of the Sacraments.
II The Way whereby christ communicates to us the Benefits of Redemption, is, in the Use of the Sacraments.
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and so their Infants are sucking Pagans.
and so their Infants Are sucking Pagans.
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And, it is God's Goodness thus by Sacraments to condescend to our weak Capacities. Iohn 4.48. Except ye see Signs ye will not believe.
And, it is God's goodness thus by Sacraments to condescend to our weak Capacities. John 4.48. Except you see Signs you will not believe.
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God to strengthen our Faith confirms the Covenant of Grace, not only by Promises, but by Sacramental Signs.
God to strengthen our Faith confirms the Covenant of Grace, not only by Promises, but by Sacramental Signs.
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Quest. 3. What are the Sacraments of the New Testament? Resp. Two: Baptism and the Lord's Supper.
Quest. 3. What Are the Sacraments of the New Testament? Resp. Two: Baptism and the Lord's Supper.
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Quest. 4. But are there no more? The Papists tell us of Five more, viz. Confirmation, Penance, Matrimony, Orders, and the Extream Unction.
Quest. 4. But Are there no more? The Papists tell us of Five more, viz. Confirmation, Penance, Matrimony, Order, and the Extreme Unction.
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Resp. 1. There were but Two Sacraments under the Law, therefore there are no more now, 1 Cor. 10.2, 3, 4. 2. These two Sacraments are sufficient: The one signifying our Entrance into Christ, and the other our Growth and Perseverance in him.Resp. 1. There were but Two Sacraments under the Law, Therefore there Are no more now, 1 Cor. 10.2, 3, 4. 2. These two Sacraments Are sufficient: The one signifying our Entrance into christ, and the other our Growth and Perseverance in him.
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(1.) I begin with the First Sacrament, Baptism. Go ye therefore, and Teach all Nations, Baptizing them in the Name of the Father,
(1.) I begin with the First Sacrament, Baptism. Go you Therefore, and Teach all nations, Baptizing them in the Name of the Father,
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and of the Son, and of the Holy Ghost, Teaching them. — Go teach all Nations: and of the Son, and of the Holy Ghost, Teaching them. — Go teach all nations:
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The Greek VVord is NONLATINALPHABET, Make Disciples of all Nations.
The Greek Word is, Make Disciples of all nations.
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If it be asked, How should we make them Disciples? It follows, Baptizing them, and teaching them.
If it be asked, How should we make them Disciples? It follows, Baptizing them, and teaching them.
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In an Heathen Nation, first Teach them, and then Baptize them; but in a Christian Church, first Baptize them, and then Teach them.
In an Heathen nation, First Teach them, and then Baptise them; but in a Christian Church, First Baptise them, and then Teach them.
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Quest. 5. " What is Baptism?
Quest. 5. " What is Baptism?
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Resp. In General, it is a Matriculation, or Visible Admission of Children into the Congregation of Christ's Flock:Resp. In General, it is a Matriculation, or Visible Admission of Children into the Congregation of Christ's Flock:
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More particularly, Baptism is a Sacrament, wherein the washing or sprinkling with Water in the Name of the Father, Son,
More particularly, Baptism is a Sacrament, wherein the washing or sprinkling with Water in the Name of the Father, Son,
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and Holy Ghost, doth signify and seal our engrafting into Christ, and partaking of the Benefits of the Covenant of Grace,
and Holy Ghost, does signify and seal our engrafting into christ, and partaking of the Benefits of the Covenant of Grace,
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and our Engagement to be the Lords.
and our Engagement to be the lords.
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Quest. 6. What is the meaning of the Parent in Presenting his Child to be Baptized?
Quest. 6. What is the meaning of the Parent in Presenting his Child to be Baptised?
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Resp. The Parent in presenting his Child to be Baptiz'd, doth, (1.) Make a Publick Acknowledgment of Original Sin ;Resp. The Parent in presenting his Child to be Baptized, does, (1.) Make a Public Acknowledgment of Original since;
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that the Soul of his Child is polluted, therefore needs washing away of Sin by Christ's Blood and Spirit;
that the Soul of his Child is polluted, Therefore needs washing away of since by Christ's Blood and Spirit;
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both which Washings are signified by the sprinkling of Water in Baptism. (2.) The Parent by bringing his Child to be Baptiz'd, doth solemly Devote his Child to the Lord,
both which Washings Are signified by the sprinkling of Water in Baptism. (2.) The Parent by bringing his Child to be Baptized, does solemny Devote his Child to the Lord,
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and enroll him in God's Family.
and enrol him in God's Family.
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And truly this may be a great Satisfaction to a Religious Parent, that he hath given up his Child to the Lord in Baptism.
And truly this may be a great Satisfaction to a Religious Parent, that he hath given up his Child to the Lord in Baptism.
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How can a Parent look with Comfort on that Child, who was never yet Dedicated to God?
How can a Parent look with Comfort on that Child, who was never yet Dedicated to God?
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Quest. 7. What is the Benefit then of Baptism?
Quest. 7. What is the Benefit then of Baptism?
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Resp. The Party Baptiz'd hath, (1.) An Entrance into the Visible Body of the Church. (2.) The Party Baptized hath a Right Sealed to the Ordinances, which is a Priviledge full of Glory, Rom. 9.4. (3.) The Child Baptiz'd is under a more special providential Care of Christ, who appoints the Tutelage of Angels to be the Infants Life-Guard.Resp. The Party Baptized hath, (1.) an Entrance into the Visible Body of the Church. (2.) The Party Baptised hath a Right Sealed to the Ordinances, which is a Privilege full of Glory, Rom. 9.4. (3.) The Child Baptized is under a more special providential Care of christ, who appoints the Tutelage of Angels to be the Infants Life-Guard.
np1 dt n1 vvd vhz, (crd) dt n1 p-acp dt j n1 pp-f dt n1. (crd) dt n1 j-vvn vhz dt av-jn vvn p-acp dt n2, r-crq vbz dt n1 j pp-f n1, np1 crd. (crd) dt n1 vvd vbz p-acp dt av-dc j j n1 pp-f np1, r-crq vvz dt n1 pp-f n2 pc-acp vbi dt ng1 n1.
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Quest. 8. Is this all the Benefit? Resp. No:
Quest. 8. Is this all the Benefit? Resp. No:
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To such as belong to the Election, Baptism is a Seal of the Righteousness of Faith, Rom. 4.11. A Laver of Regeneration, and a Badge of Adoption.
To such as belong to the Election, Baptism is a Seal of the Righteousness of Faith, Rom. 4.11. A Laver of Regeneration, and a Badge of Adoption.
p-acp d c-acp vvi p-acp dt n1, n1 vbz dt n1 pp-f dt n1 pp-f n1, np1 crd. dt n1 pp-f n1, cc dt n1 pp-f n1.
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Quest. 9. How doth it appear that Children have right to Baptism? Resp. Children are Parties of the Covenant of Grace.
Quest. 9. How does it appear that Children have right to Baptism? Resp. Children Are Parties of the Covenant of Grace.
n1. crd q-crq vdz pn31 vvi d n2 vhb j-jn p-acp n1? np1 n2 vbr n2 pp-f dt n1 pp-f n1.
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The Covenant was made with them. Gen. 17.7. I will establish my Covenant between me and thee, and thy Seed after thee, for an everlasting Covenant, to be a God unto thee and thy Seed after thee. And Acts 2.39. The Promise is to you and to your Children.
The Covenant was made with them. Gen. 17.7. I will establish my Covenant between me and thee, and thy Seed After thee, for an everlasting Covenant, to be a God unto thee and thy Seed After thee. And Acts 2.39. The Promise is to you and to your Children.
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The Covenant of Grace may be consider'd either, (1.) More strictly, as an absolute Promise to give Saving Grace :
The Covenant of Grace may be considered either, (1.) More strictly, as an absolute Promise to give Saving Grace:
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And so none but the Elect are in Covenant with God.
And so none but the Elect Are in Covenant with God.
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Or, (2.) More largely, as a Covenant containing in it many outward glorious Priviledges, in which respect the Children of Believers do belong to the Covenant of Grace:
Or, (2.) More largely, as a Covenant containing in it many outward glorious Privileges, in which respect the Children of Believers do belong to the Covenant of Grace:
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The Promise is to you and to your Seed.The Promise is to you and to your Seed.
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The Infant-Seed of Believers may as well lay a Claim to the Covenant of Grace as their Parents;
The Infant-seed of Believers may as well lay a Claim to the Covenant of Grace as their Parents;
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and having a Right to the Covenant, they cannot justly be denied Baptism, which is the Seal. I would ask this Question of them who deny Infant-Baptism. It is certain the Children of Believers were once Visibly in Covenant with God,
and having a Right to the Covenant, they cannot justly be denied Baptism, which is the Seal. I would ask this Question of them who deny Infant baptism. It is certain the Children of Believers were once Visibly in Covenant with God,
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and did receive the Seal of their Admission into the Church? Now, where do we find this Covenant-Interest,
and did receive the Seal of their Admission into the Church? Now, where do we find this Covenant interest,
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or Church-Membership of Infants was ever repealed, or made void? Certainly Jesus Christ did not come to put Believers and their Children into a worse condition than they were in before.
or Church membership of Infants was ever repealed, or made void? Certainly jesus christ did not come to put Believers and their Children into a Worse condition than they were in before.
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If the Children of Believers should not be Baptized, then they are in a worse Condition now than they were in before Christ's Coming — Before I came to prove the Baptizing of Infants, I shall answer the Objections made against it.
If the Children of Believers should not be Baptised, then they Are in a Worse Condition now than they were in before Christ's Coming — Before I Come to prove the Baptizing of Infants, I shall answer the Objections made against it.
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Obj. 1. The Scripture is silent herein, and doth not mention Infant-Baptism.
Object 1. The Scripture is silent herein, and does not mention Infant baptism.
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Resp. Tho' there is not the Word Infant-Baptism in Scripture, yet there is the Thing. There is not mention made in Scripture of Womens receiving the Sacrament;Resp. Though there is not the Word Infant baptism in Scripture, yet there is the Thing. There is not mention made in Scripture of Women's receiving the Sacrament;
np1 cs pc-acp vbz xx dt n1 n1 p-acp n1, av pc-acp vbz dt n1. pc-acp vbz xx n1 vvn p-acp n1 pp-f ng2 n-vvg dt n1;
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but who doubts but the Command, Take, Eat, this is my Body, concerns them? Doth not their Faith need strengthening as well as others? So the Word Trinity is not to be found in Scripture,
but who doubts but the Command, Take, Eat, this is my Body, concerns them? Does not their Faith need strengthening as well as Others? So the Word Trinity is not to be found in Scripture,
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but there is that which is equivalent: 1 Iohn 5.7.
but there is that which is equivalent: 1 John 5.7.
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There are three that bear record in Heaven, the Father, the Word, and the Holy Ghost, and these Three are One. There Are three that bear record in Heaven, the Father, the Word, and the Holy Ghost, and these Three Are One.
pc-acp vbr crd cst n1 n1 p-acp n1, dt n1, dt n1, cc dt j n1, cc d crd vbr crd.
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So tho' the Word Infant-Baptism is not mentioned in Scripture, yet the Practice of Baptizing Infants may be drawn out of Scripture by undeniable consequence. Quest. How is that proved?
So though the Word Infant baptism is not mentioned in Scripture, yet the Practice of Baptizing Infants may be drawn out of Scripture by undeniable consequence. Quest. How is that proved?
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Answ. The Scripture mentions whole Families Baptized : As the Houshold of Lydia, Crispus, and the Iailor. Acts 16.33. He was baptized, he and all his. Answer The Scripture mentions Whole Families Baptised: As the Household of Lydia, Crispus, and the Jailor. Acts 16.33. He was baptised, he and all his.
np1 dt n1 n2 j-jn n2 j-vvn: c-acp dt n1 pp-f np1, np1, cc dt n1. np1 crd. pns31 vbds vvn, pns31 cc d po31.
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Wherein we must rationally imagine that there were some little Children. If it be said, there is no mention there made of Children.
Wherein we must rationally imagine that there were Some little Children. If it be said, there is no mention there made of Children.
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I Answer, Neither are Servants named;
I Answer, Neither Are Servants nam;
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yet it cannot be suppos'd but that in so great a Family there were some Servants.
yet it cannot be supposed but that in so great a Family there were Some Servants.
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Obj. 2. But Infants are not capable of the End of Baptism: For Baptism signifies the washing away of Sin by the Blood of Christ. Now Infants cannot understand this;
Object 2. But Infants Are not capable of the End of Baptism: For Baptism signifies the washing away of since by the Blood of christ. Now Infants cannot understand this;
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therefore what Benefit can Baptism be to them? Therefore what Benefit can Baptism be to them?
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Answ. Whereas it is said, Infants cannot understand the Mystery of Baptism, neither could the Child that was to be Circumcised understand Circumcision;Answer Whereas it is said, Infants cannot understand the Mystery of Baptism, neither could the Child that was to be Circumcised understand Circumcision;
np1 cs pn31 vbz vvn, n2 vmbx vvi dt n1 pp-f n1, dx vmd dt n1 cst vbds pc-acp vbi j-vvn vvb n1;
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yet the Ordinance of Circumcision was not to be omitted or deferred.
yet the Ordinance of Circumcision was not to be omitted or deferred.
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An Infant, tho it understand not the meaning of Baptism, yet it may partake of the Blessing of Baptism.
an Infant, though it understand not the meaning of Baptism, yet it may partake of the Blessing of Baptism.
dt n1, cs pn31 vvb xx dt n1 pp-f n1, av pn31 vmb vvi pp-f dt n1 pp-f n1.
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The little Children that Christ took in his Arms understood not Christ's meaning, but they had Christ's Blessing. Mark 10.16. He put his Hands upon them and blessed them. Quest.
The little Children that christ took in his Arms understood not Christ's meaning, but they had Christ's Blessing. Mark 10.16. He put his Hands upon them and blessed them. Quest.
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But what Benefit can the Child have of Baptism, if it understands not the Nature of Baptism? But what Benefit can the Child have of Baptism, if it understands not the Nature of Baptism?
cc-acp q-crq n1 vmb dt n1 vhb pp-f n1, cs pn31 vvz xx dt n1 pp-f n1?
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Answ. It may have a Right to the Promise sealed up, which it shall have an actual Interest in when it comes to have Faith.Answer It may have a Right to the Promise sealed up, which it shall have an actual Interest in when it comes to have Faith.
np1 pn31 vmb vhi dt j-jn p-acp dt n1 vvd a-acp, r-crq pn31 vmb vhi dt j n1 p-acp c-crq pn31 vvz pc-acp vhi n1.
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A Legacy may be of use to the Child in the Cradle;
A Legacy may be of use to the Child in the Cradle;
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tho' now it understand not the Legacy, yet when it is grown up to Years, it is fully possessed of it.
though now it understand not the Legacy, yet when it is grown up to years, it is Fully possessed of it.
cs av pn31 vvb xx dt n1, av c-crq pn31 vbz vvn a-acp p-acp n2, pn31 vbz av-j vvn pp-f pn31.
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But it may be further Objected,
But it may be further Objected,
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Obj. The Party to be Baptiz'd is to be engag'd to God; but how can the Child engage?
Object The Party to be Baptized is to be engaged to God; but how can the Child engage?
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Answ. The Parents can engage for it, which God is pleased to accept as equivalent to the Childs Personal engaging.Answer The Parents can engage for it, which God is pleased to accept as equivalent to the Child's Personal engaging.
np1 dt n2 vmb vvi p-acp pn31, r-crq np1 vbz vvn pc-acp vvi p-acp j p-acp dt ng1 j vvg.
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Obj. 3. If Baptism comes in the room of Circumcision, only the Males were Circumcised, Gen. 17.30.
Object 3. If Baptism comes in the room of Circumcision, only the Males were Circumcised, Gen. 17.30.
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Then, what Warrant is there for Baptizing Females? Answ. The Females were included, and were virtually Circumcis'd in the Males.Then, what Warrant is there for Baptizing Females? Answer The Females were included, and were virtually Circumcised in the Males.
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What is done to the Head, is done to the Body; the Man therefore being the Head of the Woman, 1 Cor. 11.3. what was done to the Male Sex, was interpretatively done to the Female.
What is done to the Head, is done to the Body; the Man Therefore being the Head of the Woman, 1 Cor. 11.3. what was done to the Male Sex, was interpretatively done to the Female.
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Having Answer'd these Objections, I come now to prove by Argument Infant-Baptism.
Having Answered these Objections, I come now to prove by Argument Infant baptism.
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1 st Arg. If Children, during their Infancy, are capable of Grace, then they are capable of Baptism:
1 Saint Argument If Children, during their Infancy, Are capable of Grace, then they Are capable of Baptism:
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But Children in their Infancy are capable of Grace, therefore they are capable of Baptism. I prove the Minor, That they are capable of Grace, thus:
But Children in their Infancy Are capable of Grace, Therefore they Are capable of Baptism. I prove the Minor, That they Are capable of Grace, thus:
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If Children in their Infancy may be saved, then they are capable of Grace; but Children in their Infancy may be saved: Which is proved thus;
If Children in their Infancy may be saved, then they Are capable of Grace; but Children in their Infancy may be saved: Which is proved thus;
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If the Kingdom of Heaven may belong to them, then they may be saved;
If the Kingdom of Heaven may belong to them, then they may be saved;
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but the Kingdom of Heaven may belong to them, as it is clear from Mark 10.14. Of such is the Kingdom of God.
but the Kingdom of Heaven may belong to them, as it is clear from Mark 10.14. Of such is the Kingdom of God.
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Who then can forbid that the Seal of Baptism should be applied to them?
Who then can forbid that the Seal of Baptism should be applied to them?
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2 d Arg. If Infants ▪ may be among the Number of God's Servants, then there is no reason why they should be shut out of God's Family:
2 d Argument If Infants ▪ may be among the Number of God's Servants, then there is no reason why they should be shut out of God's Family:
crd zz np1 cs n2 ▪ vmb vbb p-acp dt n1 pp-f npg1 n2, av pc-acp vbz dx n1 c-crq pns32 vmd vbi vvn av pp-f npg1 n1:
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but Infants may be in the Number of God's Servants: That is evident, because God calls them his Servants. Levit. 25.4. He shall depart from thee, and his Children with him, for they are my Servants.
but Infants may be in the Number of God's Servants: That is evident, Because God calls them his Servants. Levit. 25.4. He shall depart from thee, and his Children with him, for they Are my Servants.
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Therefore Children in their Infancy being God's Servants, why should they not have Baptism, which is the Tessera, the Mark or Seal which God sets upon his Servants.
Therefore Children in their Infancy being God's Servants, why should they not have Baptism, which is the Tessera, the Mark or Seal which God sets upon his Servants.
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3 d Arg. Is from 1 Cor. 7.14. But now are your Children holy.
3 d Argument Is from 1 Cor. 7.14. But now Are your Children holy.
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Children are not called Holy, as if they were free from Original Sin, but in the Iudgment of Charity they are to be esteemed holy and true Members of the Church of God, because their Parents are Believers.
Children Are not called Holy, as if they were free from Original since, but in the Judgement of Charity they Are to be esteemed holy and true Members of the Church of God, Because their Parents Are Believers.
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Hence that excellent Divine Mr. Heldersam saith, That the Children of the Faithful, as soon as they are born have a Covenant-Holiness, and so a Right and Title to Baptism, which is the Token of the Covenant.
Hence that excellent Divine Mr. Heldersam Says, That the Children of the Faithful, as soon as they Are born have a Covenant-holiness, and so a Right and Title to Baptism, which is the Token of the Covenant.
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Such as deny their Children Baptism, make God's Institutions under the Law more full of Kindness and Grace to Children,
Such as deny their Children Baptism, make God's Institutions under the Law more full of Kindness and Grace to Children,
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4 th Arg. From the Opinion of the Fathers, and the Practice of the Church, (1.) The Ancient Fathers were strong Assertors of Infant-Baptism, Irenaus, Basil, Lactantius, Cyprian, and Austin. (2.) It was the Practice of the Greek Church to baptize her Infants.
4 that Argument From the Opinion of the Father's, and the Practice of the Church, (1.) The Ancient Father's were strong Assertors of Infant baptism, Irenaeus, Basil, Lactantius, Cyprian, and Austin. (2.) It was the Practice of the Greek Church to baptise her Infants.
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Erasmus saith, That Infant-Baptism hath been used in the Church of God for above Fourteen Hundred Years.Erasmus Says, That Infant baptism hath been used in the Church of God for above Fourteen Hundred years.
np1 vvz, cst n1 vhz vbn vvn p-acp dt n1 pp-f np1 p-acp p-acp crd crd n2.
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And St. Austin, in his Book against Pelagius, affirms, That it hath been the Custom of the Church in all Ages to Baptize Infants:
And Saint Austin, in his Book against Pelagius, affirms, That it hath been the Custom of the Church in all Ages to Baptise Infants:
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Yea, it was an Apostolical Practice. St. Paul affirms, that he Baptized the whole House of Stephanus, 1 Cor. 1.16.
Yea, it was an Apostolical Practice. Saint Paul affirms, that he Baptised the Whole House of Stephanus, 1 Cor. 1.16.
uh, pn31 vbds dt j n1. n1 np1 vvz, cst pns31 j-vvn dt j-jn n1 pp-f np1, vvn np1 crd.
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And as you have seen Scripture Arguments for Infant-Baptism, so let us consider whether the Practice of those who delay the Baptizing of Children till Riper Years, be warrantable — For my part, I cannot gather it from Scripture:
And as you have seen Scripture Arguments for Infant baptism, so let us Consider whither the Practice of those who Delay the Baptizing of Children till Riper years, be warrantable — For my part, I cannot gather it from Scripture:
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For tho' we read of Persons Adult and grown up to Years of Discretion in the Apostles times Baptized,
For though we read of Persons Adult and grown up to years of Discretion in the Apostles times Baptised,
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yet those were such as were converted from Heathenish Idolatry to the True Orthodox Faith.
yet those were such as were converted from Heathenish Idolatry to the True Orthodox Faith.
av d vbdr d c-acp vbdr vvn p-acp j n1 p-acp dt j n1 n1.
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But that in a Christian Church the Children of Believers should be kept unbaptized several Years, I know neither Precept nor Example for it in Scripture, but it is wholly Apocryphal.
But that in a Christian Church the Children of Believers should be kept unbaptized several years, I know neither Precept nor Exampl for it in Scripture, but it is wholly Apocryphal.
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The Baptizing of Persons grown up to Maturity, we may argue against ab effectu, from the Ill Consequences of it.
The Baptizing of Persons grown up to Maturity, we may argue against ab effectu, from the Ill Consequences of it.
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They dip the Persons they baptize over Head and Ears in cold Water, and naked, which as it is Indecent,
They dip the Persons they baptise over Head and Ears in cold Water, and naked, which as it is Indecent,
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so it is Dangerous, and hath been often times the occasion of Chronical Diseases, yea, Death it self,
so it is Dangerous, and hath been often times the occasion of Chronical Diseases, yea, Death it self,
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and so is a plain Breach of the Sixth Commandment.
and so is a plain Breach of the Sixth Commandment.
cc av vbz dt j n1 pp-f dt ord n1.
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And how far God hath given up many Persons, who are for the deferring of Baptism, to other vile Opinions and vicious Practices, is evident, if we consult with History:
And how Far God hath given up many Persons, who Are for the deferring of Baptism, to other vile Opinions and vicious Practices, is evident, if we consult with History:
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Especially if we read over the Actings of the Anabaptists in Germany. Vse I. See the Riches of God's Goodness, who will not only be the God of Believers,
Especially if we read over the Actings of the Anabaptists in Germany. Use I. See the Riches of God's goodness, who will not only be the God of Believers,
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but takes their Seed into Covenant. Gen. 17.7. I will establish my Covenant between me and thee, and thy Seed after thee, to be a God unto thee and thy Seed.
but Takes their Seed into Covenant. Gen. 17.7. I will establish my Covenant between me and thee, and thy Seed After thee, to be a God unto thee and thy Seed.
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A Father counts it a great Priviledge, not only to have his own Name, but his Child's Name put in a Will.
A Father counts it a great Privilege, not only to have his own Name, but his Child's Name put in a Will.
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2. It blames those Parents who forbid little Children to be brought to Christ; they with-hold the Ordinance:
2. It blames those Parents who forbid little Children to be brought to christ; they withhold the Ordinance:
crd pn31 vvz d n2 r-crq vvb j n2 pc-acp vbi vvn p-acp np1; pns32 vvi dt n1:
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By denying their Infants Baptism, they exclude them from having a Membership in the Visible Church,
By denying their Infants Baptism, they exclude them from having a Membership in the Visible Church,
p-acp vvg po32 n2 n1, pns32 vvi pno32 p-acp vhg dt n1 p-acp dt j n1,
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than they are now under the Gospel ; which how strange a Paradox it is, I leave to you to judge. Vse. III. Exhort. 1 st. Branch. We that are Baptized, let us labour to find the Blessed Fruits of Baptism in our own Souls:
than they Are now under the Gospel; which how strange a Paradox it is, I leave to you to judge. Use. III. Exhort. 1 Saint. Branch. We that Are Baptised, let us labour to find the Blessed Fruits of Baptism in our own Souls:
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Let us labour not only to have the Sign of the Covenant, but the Grace of the Covenant.
Let us labour not only to have the Signen of the Covenant, but the Grace of the Covenant.
vvb pno12 vvb xx av-j pc-acp vhi dt n1 pp-f dt n1, cc-acp dt n1 pp-f dt n1.
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Many glory in this, that they are Baptized. The Jews gloried in their Circumcision, because of their Royal Priviledges:
Many glory in this, that they Are Baptised. The jews gloried in their Circumcision, Because of their Royal Privileges:
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To them belonged the Adoption, and the Glory, and the Covenants, Rom. 9.4. But many of them were a Shame and Reproach to their Circumcision. Rom. 2.24. For the Name of God is blasphemed among the Gentiles through you.
To them belonged the Adoption, and the Glory, and the Covenants, Rom. 9.4. But many of them were a Shame and Reproach to their Circumcision. Rom. 2.24. For the Name of God is blasphemed among the Gentiles through you.
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The scandalous Jews (tho Circumcis'd) were in God's Account as Heathens. Amos 9.7. Are ye not as Children of the Ethiopians to me, saith the Lord? Alas!
The scandalous jews (though Circumcised) were in God's Account as heathens. Amos 9.7. are you not as Children of the Ethiopians to me, Says the Lord? Alas!
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What is it to have the Name of Christ, and want his Image? What is Baptism of Water, without the Baptism of the Spirit? Many Baptized Christians are no better than Heathens.
What is it to have the Name of christ, and want his Image? What is Baptism of Water, without the Baptism of the Spirit? Many Baptised Christians Are no better than heathens.
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O, labour to find the Fruits of Baptism, that Christ is form'd in us! Gal. 4.19. That our Nature is chang'd, we are made Holy and Heavenly;
O, labour to find the Fruits of Baptism, that christ is formed in us! Gal. 4.19. That our Nature is changed, we Are made Holy and Heavenly;
sy, vvb pc-acp vvi dt n2 pp-f n1, cst np1 vbz vvn p-acp pno12! np1 crd. cst po12 n1 vbz vvn, pns12 vbr vvn j cc j;
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this is to be Baptized into Iesus, Rom. 6.3. Such as live unsuitable to their Baptism, may go with Baptismal Water on their Faces,
this is to be Baptised into Iesus, Rom. 6.3. Such as live unsuitable to their Baptism, may go with Baptismal Water on their Faces,
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and Sacramental Bread in their Mouths, to Hell. 2 d. Br. Let us labour to make a Right Use of our Baptism. 1 st. Vse of Baptism.
and Sacramental Bred in their Mouths, to Hell. 2 d. Br. Let us labour to make a Right Use of our Baptism. 1 Saint. Use of Baptism.
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Let us use it as a Shield against Temptations.
Let us use it as a Shield against Temptations.
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Satan, I have given up my self to God by a Sacred Vow in Baptism, I am not my own, I am Christ's,Satan, I have given up my self to God by a Sacred Voelli in Baptism, I am not my own, I am Christ's,
np1, pns11 vhb vvn a-acp po11 n1 p-acp np1 p-acp dt j vvb p-acp n1, pns11 vbm xx po11 d, pns11 vbm npg1,
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therefore I cannot yield to thy Temptations, but I break my Oath of Allegiance which I made to God in Baptism.
Therefore I cannot yield to thy Temptations, but I break my Oath of Allegiance which I made to God in Baptism.
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Luther tells us of a Pious Woman, who when the Devil tempted her to sin, she answered Satan, Baptizata sum, I am baptized ;Luther tells us of a Pious Woman, who when the devil tempted her to since, she answered Satan, Baptizata sum, I am baptised;
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and so beat back the Tempter. 2 d. Vse of Baptism. Let us use it as a Spurr to Holiness:
and so beatrice back the Tempter. 2 d. Use of Baptism. Let us use it as a Spur to Holiness:
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By remembring our Baptism, let us be stirred up to make good our Baptismal Engagements :
By remembering our Baptism, let us be stirred up to make good our Baptismal Engagements:
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Renouncing the World, Flesh and Devil, let us Devote our selves to God and his Service.
Renouncing the World, Flesh and devil, let us Devote our selves to God and his Service.
vvg dt n1, n1 cc n1, vvb pno12 vvb po12 n2 p-acp np1 cc po31 n1.
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To be Baptiz'd into the Name of the Father, Son and Holy Ghost, implies • Solemn Dedication of our selves to the Service of all the Three Persons in the Trinity.
To be Baptized into the Name of the Father, Son and Holy Ghost, Implies • Solemn Dedication of our selves to the Service of all the Three Persons in the Trinity.
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It is not enough that our Parents dedicate us to God in Baptism, but we must dedicate our selves to him.
It is not enough that our Parents dedicate us to God in Baptism, but we must dedicate our selves to him.
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This is called a Living NONLATINALPHABET, to the Lord, Rom. 14.8. Our Life should be spent in worshipping God, in loving God, in exalting God:
This is called a Living, to the Lord, Rom. 14.8. Our Life should be spent in worshipping God, in loving God, in exalting God:
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We should walk NONLATINALPHABET, as becomes the Gospel, Phil. 1.27. Shine as Stars in the World, and live as Earthly Angels. 3 d. Vse of Baptism.
We should walk, as becomes the Gospel, Philip 1.27. Shine as Stars in the World, and live as Earthly Angels. 3 d. Use of Baptism.
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Let us use it as an Argument to Courage. We should be ready to confess that Holy Trinity, into whose Name we were baptized.
Let us use it as an Argument to Courage. We should be ready to confess that Holy Trinity, into whose Name we were baptised.
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With the Conversion of the Heart must go the Confession of the Tongue. Luke 12.8. Whosoever shall confess me before Men, him shall the Son of Man also confess before the Angels of God.
With the Conversion of the Heart must go the Confessi of the Tongue. Lycia 12.8. Whosoever shall confess me before Men, him shall the Son of Man also confess before the Angels of God.
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Peter openly confessed Christ crucifyed, Acts 4.10. Cyprian, a Man of a brave Spirit, was like a Rock, whom no Waves could shake;Peter openly confessed christ Crucified, Acts 4.10. Cyprian, a Man of a brave Spirit, was like a Rock, whom no Waves could shake;
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like an Adamant, whom no Sword could cut.
like an Adamant, whom no Sword could Cut.
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He confessed Christ before the Proconsul, and suffered himself to be proscribed, yea, chose Death, rather than he would betray the Truths of Christ.
He confessed christ before the Proconsul, and suffered himself to be proscribed, yea, chosen Death, rather than he would betray the Truths of christ.
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He that dares not confess the Holy Trinity, shames his Baptism, and God will be ashamed to own him at the Day of Judgment.
He that dares not confess the Holy Trinity, shames his Baptism, and God will be ashamed to own him At the Day of Judgement.
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Vlt. Vse. See the fearfulness of the Sin of Apostacy! 'Tis a renouncing of our Baptism:Ult Use. See the fearfulness of the since of Apostasy! It's a renouncing of our Baptism:
np1 vvb. vvb dt n1 pp-f dt n1 pp-f n1! pn31|vbz dt vvg pp-f po12 n1:
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'Tis damnable Perjury to go away from God after a Solemn Vow. 2 Tim. 4.10.
It's damnable Perjury to go away from God After a Solemn Voelli. 2 Tim. 4.10.
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Demas hath forsaken me. He turned Renegado, and afterward became a Priest in an Idol Temple, saith Dorotheus. Iulian the Apostate ( Gregory Nazianzen observes) bathed himself in the Blood of Beasts offered in Sacrifice to the Heathen Gods,Demas hath forsaken me. He turned Renegado, and afterwards became a Priest in an Idol Temple, Says Dorotheus. Iulian the Apostate (Gregory Nazianzen observes) bathed himself in the Blood of Beasts offered in Sacrifice to the Heathen God's,
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and so as much as in him lay, washed off his former Baptism. The Case of such as fall away after Baptism is dreadful. Heb. 10.38. If any Man draw back:
and so as much as in him lay, washed off his former Baptism. The Case of such as fallen away After Baptism is dreadful. Hebrew 10.38. If any Man draw back:
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The Greek Word NONLATINALPHABET, to draw back, alludes to a Souldier that steals away from his Colours.
The Greek Word, to draw back, alludes to a Soldier that steals away from his Colours.
dt jp n1, pc-acp vvi av, vvz p-acp dt n1 cst vvz av p-acp po31 n2.
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So if any Man steal away from Christ, and run over to the Devils side, my Soul shall have no pleasure in him.
So if any Man steal away from christ, and run over to the Devils side, my Soul shall have no pleasure in him.
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That is, I will be severely avenged on him, I will make my Arrows drunk with his Blood.
That is, I will be severely avenged on him, I will make my Arrows drunk with his Blood.
cst vbz, pns11 vmb vbi av-j vvn p-acp pno31, pns11 vmb vvi po11 n2 vvn p-acp po31 n1.
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If all the Plagues in the Bible can make that Man miserable, he shall be so.
If all the Plagues in the bible can make that Man miserable, he shall be so.
cs d dt n2 p-acp dt n1 vmb vvi d n1 j, pns31 vmb vbi av.
(90) part (DIV2)
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II. The Second Sacrament wherein Jesus Christ communicates to us the Benefits of his Redemption, is, the Lord's Supper.
II The Second Sacrament wherein jesus christ communicates to us the Benefits of his Redemption, is, the Lord's Supper.
crd dt ord n1 c-crq np1 np1 n2 p-acp pno12 dt n2 pp-f po31 n1, vbz, dt n1|vbz n1.
(90) part (DIV2)
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Mark XIV. 24. And as they did Eat, Iesus took Bread, &c. Secondly, Having spoken of the Sacrament of Baptism, I come now to the Sacrament of the Lord's Supper. The Lord's Supper is the most Spiritual and sweet Ordinance that ever was instituted.Mark XIV. 24. And as they did Eat, Iesus took Bred, etc. Secondly, Having spoken of the Sacrament of Baptism, I come now to the Sacrament of the Lord's Supper. The Lord's Supper is the most Spiritual and sweet Ordinance that ever was instituted.
vvb np1. crd. cc c-acp pns32 vdd vvi, np1 vvd n1, av ord, vhg vvn pp-f dt n1 pp-f n1, pns11 vvb av p-acp dt n1 pp-f dt n1|vbz n1. dt ng1 n1 vbz dt av-ds j cc j n1 cst av vbds vvn.
(91) part (DIV2)
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Here we have to do more immediately with the Person of Christ. In Prayer we draw nigh to God, in the Sacrament we become one with him.
Here we have to do more immediately with the Person of christ. In Prayer we draw High to God, in the Sacrament we become one with him.
av pns12 vhb pc-acp vdi av-dc av-j p-acp dt n1 pp-f np1. p-acp n1 pns12 vvb av-j p-acp np1, p-acp dt n1 pns12 vvb pi p-acp pno31.
(91) part (DIV2)
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In Prayer we look up to Christ, in the Sacrament by Faith we touch him. In the Word Preached we hear Christ's Voice, in the Sacrament we feed on him.
In Prayer we look up to christ, in the Sacrament by Faith we touch him. In the Word Preached we hear Christ's Voice, in the Sacrament we feed on him.
p-acp n1 pns12 vvb a-acp p-acp np1, p-acp dt n1 p-acp n1 pns12 vvb pno31. p-acp dt n1 vvn pns12 vvb npg1 n1, p-acp dt n1 pns12 vvb p-acp pno31.
(91) part (DIV2)
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Quest. 1. What Names and Titles in Scripture are given to the Sacrament?
Quest. 1. What Names and Titles in Scripture Are given to the Sacrament?
n1. crd q-crq n2 cc n2 p-acp n1 vbr vvn p-acp dt n1?
(91) part (DIV2)
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Resp. 1. It is called, (1.) Mensa Domini, The Lord's Table, 1 Cor. 10.21. The Papists call it an Altar, not a Table. The Reason is, because they turn the Sacrament into a Sacrifice, and pretend to offer up Christ corporally in the Ma•s.Resp. 1. It is called, (1.) Mensa Domini, The Lord's Table, 1 Cor. 10.21. The Papists call it an Altar, not a Table. The Reason is, Because they turn the Sacrament into a Sacrifice, and pretend to offer up christ corporally in the Ma•s.
np1 crd pn31 vbz vvn, (crd) fw-la fw-la, dt ng1 n1, vvn np1 crd. dt njp2 vvb pn31 dt n1, xx dt n1. dt n1 vbz, c-acp pns32 vvb dt n1 p-acp dt n1, cc vvb pc-acp vvi a-acp np1 av-j p-acp dt n2.
(91) part (DIV2)
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It being the Lord's Table, shews with what Reverence and solemn Devotion we should approach to these Holy Mysteries.
It being the Lord's Table, shows with what reverence and solemn Devotion we should approach to these Holy Mysteres.
pn31 vbg dt n1|vbz n1, vvz p-acp r-crq n1 cc j n1 pns12 vmd vvi p-acp d j n2.
(91) part (DIV2)
2679
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The Lord takes notice of the Frame of our Hearts when we come to his Table. Matth. 22.11. The King came in to see the Guests.
The Lord Takes notice of the Frame of our Hearts when we come to his Table. Matthew 22.11. The King Come in to see the Guests.
dt n1 vvz n1 pp-f dt n1 pp-f po12 n2 c-crq pns12 vvb p-acp po31 n1. np1 crd. dt n1 vvd p-acp pc-acp vvi dt n2.
(91) part (DIV2)
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We dress our selves when we come to the Table of some Great Monarch. We should think with our selves, we are going to the Table of the Lord,
We dress our selves when we come to the Table of Some Great Monarch. We should think with our selves, we Are going to the Table of the Lord,
pns12 vvb po12 n2 c-crq pns12 vvb p-acp dt n1 pp-f d j n1. pns12 vmd vvi p-acp po12 n2, pns12 vbr vvg p-acp dt n1 pp-f dt n1,
(91) part (DIV2)
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therefore should dress our selves by Holy Meditation and Heart-Consideration.
Therefore should dress our selves by Holy Meditation and Heart-Consideration.
av vmd vvi po12 n2 p-acp j n1 cc n1.
(91) part (DIV2)
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Many think it is enough to come to the Sacrament, but mind not whether they come in Due Order .
Many think it is enough to come to the Sacrament, but mind not whither they come in Due Order.
av-d vvb pn31 vbz av-d pc-acp vvi p-acp dt n1, cc-acp vvb xx cs pns32 vvb p-acp j-jn n1.
(91) part (DIV2)
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Perhaps they had scarce a serious Thought before whither they were going: All their Dressing was by the Glass, not by the Bible.
Perhaps they had scarce a serious Thought before whither they were going: All their Dressing was by the Glass, not by the bible.
av pns32 vhd av-j dt j n1 p-acp c-crq pns32 vbdr vvg: d po32 n-vvg vbds p-acp dt n1, xx p-acp dt n1.
(91) part (DIV2)
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Chrysostom calls it, The dreadful Table of the Lord :Chrysostom calls it, The dreadful Table of the Lord:
np1 vvz pn31, dt j n1 pp-f dt n1:
(91) part (DIV2)
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So it is to such as come unworthily. (2.) The The Sacrament is called Coena Domini, the Lord's Supper, 1 Cor. 11.20. to import, it is a Spiritual Feast :
So it is to such as come unworthily. (2.) The The Sacrament is called Coena Domini, the Lord's Supper, 1 Cor. 11.20. to import, it is a Spiritual Feast:
av pn31 vbz pc-acp d c-acp vvb av-j. (crd) np1 dt n1 vbz vvn fw-la fw-la, dt n1|vbz n1, crd np1 crd. p-acp n1, pn31 vbz dt j n1:
(91) part (DIV2)
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It is indeed a Royal Feast, God is in this Cheer.
It is indeed a Royal Feast, God is in this Cheer.
pn31 vbz av dt j n1, np1 vbz p-acp d vvb.
(91) part (DIV2)
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Christ in both Natures, God and Man, is the matter of this Supper. (3.) The Sacrament is called NONLATINALPHABET, a Communion, 1 Cor. 10.16.
christ in both Nature's, God and Man, is the matter of this Supper. (3.) The Sacrament is called, a Communion, 1 Cor. 10.16.
np1 p-acp d n2, np1 cc n1, vbz dt n1 pp-f d n1. (crd) dt n1 vbz vvn, dt n1, crd np1 crd.
(91) part (DIV2)
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The Bread which we break, is it not the Communion of the Body of Christ? The Sacrament being called a Communion, shews,The Bred which we break, is it not the Communion of the Body of christ? The Sacrament being called a Communion, shows,
dt n1 r-crq pns12 vvb, vbz pn31 xx dt n1 pp-f dt n1 pp-f np1? dt n1 vbg vvn dt n1, vvz,
(91) part (DIV2)
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1. That this Ordinance is only for Believers, because none else can have Communion with Christ in these Holy Mysteries. — Communio fundatur in •nione :
1. That this Ordinance is only for Believers, Because none Else can have Communion with christ in these Holy Mysteres. — Communion fundatur in •nione:
crd cst d n1 vbz av-j p-acp n2, c-acp pix av vmb vhi n1 p-acp np1 p-acp d j n2. — fw-la fw-la p-acp fw-la:
(91) part (DIV2)
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Faith only gives us Union with Christ, and by Vertue of this we have Communion with him in his Body and Blood.
Faith only gives us union with christ, and by Virtue of this we have Communion with him in his Body and Blood.
n1 av-j vvz pno12 n1 p-acp np1, cc p-acp n1 pp-f d pns12 vhb n1 p-acp pno31 p-acp po31 n1 cc n1.
(91) part (DIV2)
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None but the Spouse communicates with her Husband.
None but the Spouse communicates with her Husband.
pix p-acp dt n1 n2 p-acp po31 n1.
(91) part (DIV2)
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A Stranger may drink of his Cup, but she only hath his Heart, and communicates with him in a Conjugal manner:
A Stranger may drink of his Cup, but she only hath his Heart, and communicates with him in a Conjugal manner:
dt n1 vmb vvi pp-f po31 n1, cc-acp pns31 av-j vhz po31 n1, cc n2 p-acp pno31 p-acp dt j n1:
(91) part (DIV2)
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so it is nourishing to the Body.
so it is nourishing to the Body.
av pn31 vbz vvg p-acp dt n1.
(91) part (DIV2)
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So Strangers may have the Sign, drink of the Cup, but only Believers drink Christ's Blood,
So Strangers may have the Signen, drink of the Cup, but only Believers drink Christ's Blood,
av n2 vmb vhi dt n1, n1 pp-f dt n1, cc-acp j n2 vvi npg1 n1,
(91) part (DIV2)
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and have Communion with him in his Priviledges.
and have Communion with him in his Privileges.
cc vhb n1 p-acp pno31 p-acp po31 n2.
(91) part (DIV2)
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2. The Sacrament being a Communion, shews, That it is Symbolum Amoris, a Bond of that Unity and Charity which should be among Christians. 1 Cor. 10.17. We being many are one Body.
2. The Sacrament being a Communion, shows, That it is Symbol Amoris, a Bound of that Unity and Charity which should be among Christians. 1 Cor. 10.17. We being many Are one Body.
crd dt n1 vbg dt n1, vvz, cst pn31 vbz np1 fw-la, dt n1 pp-f d n1 cc n1 r-crq vmd vbi p-acp np1. crd np1 crd. pns12 vbg d vbr pi n1.
(91) part (DIV2)
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As many Grains make One Bread, so many Christistians are one Body. A Sacrament is a Love-Feast.
As many Grains make One Bred, so many Christians Are one Body. A Sacrament is a Love-Feast.
p-acp d n2 vvb crd n1, av d njp2 vbr crd n1. dt n1 vbz dt n1.
(91) part (DIV2)
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The Primitive Christians (as Iustin Martyr notes) had their Holy Salutations at the Blessed Supper, in token of that Dearness of Affection which they did bear each to other.
The Primitive Christians (as Justin Martyr notes) had their Holy Salutations At the Blessed Supper, in token of that Dearness of Affection which they did bear each to other.
dt j np1 (c-acp np1 n1 n2) vhd po32 j n2 p-acp dt j-vvn n1, p-acp n1 pp-f d n1 pp-f n1 r-crq pns32 vdd vvi d p-acp n-jn.
(91) part (DIV2)
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It is a Communion, therefore there must be Love and Union.
It is a Communion, Therefore there must be Love and union.
pn31 vbz dt n1, av pc-acp vmb vbi n1 cc n1.
(91) part (DIV2)
2681
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The Israelites did eat the Passover with Bitter Herbs, so must we eat the Sacrament with bitter Herbs of Repentance,
The Israelites did eat the Passover with Bitter Herbs, so must we eat the Sacrament with bitter Herbs of Repentance,
dt np1 vdd vvi dt np1 p-acp j n2, av vmb pns12 vvi dt n1 p-acp j n2 pp-f n1,
(91) part (DIV2)
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but not with bitter Hearts of Wrath and Malice. The Hearts of the Communicants should be knit together with the Bond of Love.
but not with bitter Hearts of Wrath and Malice. The Hearts of the Communicants should be knit together with the Bound of Love.
cc-acp xx p-acp j n2 pp-f n1 cc n1. dt n2 pp-f dt j vmd vbi vvn av p-acp dt n1 pp-f n1.
(91) part (DIV2)
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Thou braggest of thy Faith, (saith Austin) but show me thy Faith by thy Love to the Saints. Thou braggest of thy Faith, (Says Austin) but show me thy Faith by thy Love to the Saints.
pns21 vv2 pp-f po21 n1, (vvz np1) cc-acp vvb pno11 po21 n1 p-acp po21 n1 p-acp dt n2.
(91) part (DIV2)
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For as in the Sun, Light and Heat are inseparable, so Faith and Love are twisted together inseparably.
For as in the Sun, Light and Heat Are inseparable, so Faith and Love Are twisted together inseparably.
c-acp c-acp p-acp dt n1, n1 cc n1 vbr j, av n1 cc n1 vbr vvn av av-j.
(91) part (DIV2)
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Where there are Divisions, the Lord's Supper is not properly a Communion, but a Disunion. Quest. 2. What is the Lord's Supper?
Where there Are Divisions, the Lord's Supper is not properly a Communion, but a Disunion. Quest. 2. What is the Lord's Supper?
c-crq pc-acp vbr n2, dt ng1 n1 vbz xx av-j dt n1, p-acp dt np1. n1. crd q-crq vbz dt ng1 n1?
(91) part (DIV2)
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Resp. It is a visible Sermon, wherein Christ crucify'd is set before us;Resp. It is a visible Sermon, wherein christ Crucified is Set before us;
np1 pn31 vbz dt j n1, c-crq np1 vvn vbz vvn p-acp pno12;
(91) part (DIV2)
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or it is a Sacrament of the New Testament, wherein by receiving the Holy Elements of Bread and Wine, our Communion with Christ is signify'd and seal'd up to us. Or thus:
or it is a Sacrament of the New Testament, wherein by receiving the Holy Elements of Bred and Wine, our Communion with christ is signified and sealed up to us. Or thus:
cc pn31 vbz dt n1 pp-f dt j n1, c-crq p-acp vvg dt j n2 pp-f n1 cc n1, po12 n1 p-acp np1 vbz vvd cc vvd a-acp p-acp pno12. cc av:
(91) part (DIV2)
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It is a Sacrament Divinely Instituted, wherein by giving and receiving Bread and Wine, Christ's Death is shewed forth,
It is a Sacrament Divinely Instituted, wherein by giving and receiving Bred and Wine, Christ's Death is showed forth,
pn31 vbz dt n1 av-jn vvn, c-crq p-acp vvg cc vvg n1 cc n1, npg1 n1 vbz vvn av,
(91) part (DIV2)
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and the worthy Receivers are by Faith made Partakers of his Body and Blood, and all the Benefits flowing from thence.
and the worthy Receivers Are by Faith made Partakers of his Body and Blood, and all the Benefits flowing from thence.
cc dt j n2 vbr p-acp n1 vvd n2 pp-f po31 n1 cc n1, cc d dt n2 vvg p-acp av.
(91) part (DIV2)
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For the further explaining of the Nature of the Lord's Supper, I shall look back to to the Institution.
For the further explaining of the Nature of the Lord's Supper, I shall look back to to the Institution.
p-acp dt av-jc vvg pp-f dt n1 pp-f dt ng1 n1, pns11 vmb vvi av p-acp p-acp dt n1.
(91) part (DIV2)
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1. Iesus ] took Bread. Here is the Master of the Feast, or the Institutor of the Sacrament.
1. Iesus ] took Bred. Here is the Master of the Feast, or the Institutor of the Sacrament.
crd np1 ] vvd n1. av vbz dt n1 pp-f dt n1, cc dt n1 pp-f dt n1.
(91) part (DIV2)
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The Lord Iesus he took Bread.
The Lord Iesus he took Bred.
dt n1 np1 pns31 vvd n1.
(91) part (DIV2)
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He only is fit to Institute a Sacrament, who is able to give Vertue and Blessing to it.
He only is fit to Institute a Sacrament, who is able to give Virtue and Blessing to it.
pns31 av-j vbz j pc-acp vvi dt n1, r-crq vbz j pc-acp vvi n1 cc n1 p-acp pn31.
(91) part (DIV2)
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2. He took Bread. ] Christ's Taking of the Bread was one Part of his Consecration of the Elements,
2. He took Bred. ] Christ's Taking of the Bred was one Part of his Consecration of the Elements,
crd pns31 vvd n1. ] npg1 vvg pp-f dt n1 vbds crd n1 pp-f po31 n1 pp-f dt n2,
(91) part (DIV2)
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and setting them apart for an Holy Use.
and setting them apart for an Holy Use.
cc vvg pno32 av p-acp dt j n1.
(91) part (DIV2)
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And as Christ did consecrate the Elements, so we must labour to have our Hearts consecrated before we receive these Holy Mysteries in the Lord's Supper.
And as christ did consecrate the Elements, so we must labour to have our Hearts consecrated before we receive these Holy Mysteres in the Lord's Supper.
cc p-acp np1 vdd vvi dt n2, av pns12 vmb vvi pc-acp vhi po12 n2 vvn c-acp pns12 vvb d j n2 p-acp dt ng1 n1.
(91) part (DIV2)
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How unseemly a Sight is it to see any come to these Holy Elements, having Hearts leavened with Pride, Covetousness, Envy!
How unseemly a Sighed is it to see any come to these Holy Elements, having Hearts leavened with Pride, Covetousness, Envy!
c-crq av-j dt n1 vbz pn31 pc-acp vvi d vvn p-acp d j n2, vhg n2 j-vvn p-acp n1, n1, n1!
(91) part (DIV2)
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These do with Iudas receive the Devil in the Sop, and are no better than Crucifyers of the Lord of Glory.
These do with Iudas receive the devil in the Sop, and Are no better than Crucifiers of the Lord of Glory.
np1 vdb p-acp np1 vvb dt n1 p-acp dt n1, cc vbr dx jc cs n2 pp-f dt n1 pp-f n1.
(91) part (DIV2)
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3. And Blessed it. ] This is another Part of the Consecration of the Element, Christ blessed it:
3. And Blessed it. ] This is Another Part of the Consecration of the Element, christ blessed it:
crd cc vvn pn31. ] d vbz j-jn n1 pp-f dt n1 pp-f dt n1, np1 vvd pn31:
(91) part (DIV2)
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He blesseth, and it shall be blessed. Viz. He look'd up to Heaven for a Benediction upon this Ordinance newly founded.
He Blesses, and it shall be blessed. Viz. He looked up to Heaven for a Benediction upon this Ordinance newly founded.
pns31 vvz, cc pn31 vmb vbi vvn. av pns31 vvd a-acp p-acp n1 p-acp dt n1 p-acp d n1 av-j vvn.
(91) part (DIV2)
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4. And Brake it. ] The Bread broken, and the Wine poured out, was to signifie to us the Agony and Ignominy of Christ's Sufferings, the Rending of Christs Body on the Cross,
4. And Brake it. ] The Bred broken, and the Wine poured out, was to signify to us the Agony and Ignominy of Christ's Sufferings, the Rending of Christ Body on the Cross,
crd cc vvd pn31. ] dt n1 vvn, cc dt n1 vvd av, vbds pc-acp vvi p-acp pno12 dt n1 cc n1 pp-f npg1 n2, dt j-vvg pp-f npg1 n1 p-acp dt n1,
(91) part (DIV2)
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and that Effusion of Blood which was distilled from his blessed Sides. 5. And gave it ] to them.
and that Effusion of Blood which was distilled from his blessed Sides. 5. And gave it ] to them.
cc d n1 pp-f n1 r-crq vbds vvn p-acp po31 j-vvn n2. crd cc vvd pn31 ] pc-acp pno32.
(91) part (DIV2)
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Christ's giving the Bread, denotes Christ's giving of himself and all his Benefits to us freely.
Christ's giving the Bred, denotes Christ's giving of himself and all his Benefits to us freely.
npg1 vvg dt n1, vvz npg1 vvg pp-f px31 cc d po31 n2 p-acp pno12 av-j.
(91) part (DIV2)
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Tho Christ was sold, yet given. Iudas did sell Christ, but Christ gave himself to us.
Tho christ was sold, yet given. Iudas did fell christ, but christ gave himself to us.
np1 np1 vbds vvn, av vvn. np1 vdd vvi np1, cc-acp np1 vvd px31 p-acp pno12.
(91) part (DIV2)
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6. He gave it to Them, ] viz. The Disciples. This is Childrens Bread; Christ doth not cast these Pearl before Swine.
6. He gave it to Them, ] viz. The Disciples. This is Children's Bred; christ does not cast these Pearl before Swine.
crd pns31 vvd pn31 p-acp pno32, ] n1 dt n2. d vbz ng2 n1; np1 vdz xx vvi d n1 p-acp n1.
(91) part (DIV2)
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Whether Iudas were present at the Supper is controverted, I rather incline to think he was not:
Whither Iudas were present At the Supper is controverted, I rather incline to think he was not:
cs np1 vbdr j p-acp dt n1 vbz vvn, pns11 av-c vvb pc-acp vvi pns31 vbds xx:
(91) part (DIV2)
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For Christ said to the Disciples, This is my Blood which is shed for you, Luke 22.20. Christ knew his Blood was never shed effectually and intentionally for Iudas. In eating the Passover Christ gave Iudas a Sop, which was a Bit of Unleavened Bread dipt in a Sauce made with bitter Herbs;
For christ said to the Disciples, This is my Blood which is shed for you, Lycia 22.20. christ knew his Blood was never shed effectually and intentionally for Iudas. In eating the Passover christ gave Iudas a Sop, which was a Bit of Unleavened Bred dipped in a Sauce made with bitter Herbs;
c-acp np1 vvd p-acp dt n2, d vbz po11 n1 r-crq vbz vvn p-acp pn22, av crd. np1 vvd po31 n1 vbds av-x vvn av-j cc av-j p-acp np1. p-acp vvg dt np1 np1 vvd np1 dt n1, r-crq vbds dt n1 pp-f j n1 vvn p-acp dt n1 vvd p-acp j n2;
(91) part (DIV2)
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Iudas having received the Sop, went immediately out, John 13. But suppose Iudas were there, tho he receiv'd the Element, yet not the Blessing.Iudas having received the Sop, went immediately out, John 13. But suppose Iudas were there, though he received the Element, yet not the Blessing.
np1 vhg vvn dt n1, vvd av-j av, np1 crd cc-acp vvb np1 vbdr a-acp, cs pns31 vvd dt n1, av xx dt n1.
(91) part (DIV2)
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7. Take, Eat. ] This Expression of Eating denotes Four things. (1.) The near mystical Vnion between Christ and his Saints. As the Meat which is eaten incorporates with the Body, and becomes one with it;
7. Take, Eat. ] This Expression of Eating denotes Four things. (1.) The near mystical union between christ and his Saints. As the Meat which is eaten incorporates with the Body, and becomes one with it;
crd vvb, vvb. ] d n1 pp-f vvg vvz crd n2. (crd) dt j j n1 p-acp np1 cc po31 n2. p-acp dt n1 r-crq vbz vvn n2 p-acp dt n1, cc vvz pi p-acp pn31;
(91) part (DIV2)
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so by eating Christ's Flesh, and drinking his Blood Spiritually, we partake of Christ's Merits and Graces,
so by eating Christ's Flesh, and drinking his Blood Spiritually, we partake of Christ's Merits and Graces,
av p-acp vvg npg1 n1, cc vvg po31 n1 av-j, pns12 vvb pp-f npg1 n2 cc n2,
(91) part (DIV2)
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and are mystically one with him. Iohn 17.23. I in them. (2.) Take, eat. Eating shows the infinite Delight the believing Soul hath in Christ.
and Are mystically one with him. John 17.23. I in them. (2.) Take, eat. Eating shows the infinite Delight the believing Soul hath in christ.
cc vbr av-j pi p-acp pno31. np1 crd. pns11 p-acp pno32. (crd) vvb, vvb. vvg vvz dt j n1 dt j-vvg n1 vhz p-acp np1.
(91) part (DIV2)
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Eating is grateful and pleasing to the Pallat: So feeding on Christ by a lively Faith is delicious. Nullus animae suavior cibus. Lactantius.
Eating is grateful and pleasing to the Palate: So feeding on christ by a lively Faith is delicious. Nullus Spirits suavior cibus. Lactantius.
vvg vbz j cc j-vvg p-acp dt n1: av vvg p-acp np1 p-acp dt j n1 vbz j. fw-la fw-la n1 fw-la. np1.
(91) part (DIV2)
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No such sweet feeding as on Christ crucifyed. This is a Feast of Fat things, and Wine on Lees w•ll refined.
No such sweet feeding as on christ Crucified. This is a Feast of Fat things, and Wine on Lees w•ll refined.
av-dx d j vvg a-acp p-acp np1 vvd. d vbz dt n1 pp-f j n2, cc n1 p-acp n2 av vvn.
(91) part (DIV2)
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(3.) Take, eat. Eating denotes Nourishment. Meat, as it is delicious to the Pallat,
(3.) Take, eat. Eating denotes Nourishment. Meat, as it is delicious to the Palate,
(crd) vvb, vvb. vvg vvz n1. n1, c-acp pn31 vbz j p-acp dt n1,
(91) part (DIV2)
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So eating Christ's Flesh, and drinking his Blood, is nutritive to the Soul. The new Creature is nourished at the Table of the Lord to everlasting Life. Iohn 6.54. Whoso eateth my Flesh, and drinketh my Blood, hath eternal Life.
So eating Christ's Flesh, and drinking his Blood, is nutritive to the Soul. The new Creature is nourished At the Table of the Lord to everlasting Life. John 6.54. Whoso Eateth my Flesh, and Drinketh my Blood, hath Eternal Life.
np1 vvg npg1 n1, cc vvg po31 n1, vbz j p-acp dt n1 dt j n1 vbz vvn p-acp dt n1 pp-f dt n1 p-acp j n1. np1 crd. r-crq vvz po11 n1, cc vvz po11 n1, vhz j n1.
(91) part (DIV2)
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(4.) Take, eat, shows the Wisdom of God, who restores us by the same means by which we fell.
(4.) Take, eat, shows the Wisdom of God, who restores us by the same means by which we fell.
(crd) vvb, vvb, vvz dt n1 pp-f np1, r-crq vvz pno12 p-acp dt d n2 p-acp r-crq pns12 vvd.
(91) part (DIV2)
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We fell by Taking and Eating the Forbidden Fruit, and we are recovered again by Taking and Eating of Christ's Flesh.
We fell by Taking and Eating the Forbidden Fruit, and we Are recovered again by Taking and Eating of Christ's Flesh.
pns12 vvd p-acp vvg cc vvg dt vvn n1, cc pns12 vbr vvn av p-acp vvg cc vvg pp-f npg1 n1.
(91) part (DIV2)
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We died by eating the Tree of Knowledge, and we live by eating the Tree of Life.
We died by eating the Tree of Knowledge, and we live by eating the Tree of Life.
pns12 vvd p-acp vvg dt n1 pp-f n1, cc pns12 vvb p-acp vvg dt n1 pp-f n1.
(91) part (DIV2)
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8. This is my Body. ] These Words, Hoc est Corpus meum, have been much controverted between us and the Papists.
8. This is my Body. ] These Words, Hoc est Corpus meum, have been much controverted between us and the Papists.
crd d vbz po11 n1. ] d n2, fw-la fw-la fw-la fw-la, vhb vbn av-d vvn p-acp pno12 cc dt njp2.
(91) part (DIV2)
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This is my Body, that is, by a Metonymy, It is a Sign and Figure of my Body. This is my Body, that is, by a Metonymy, It is a Signen and Figure of my Body.
d vbz po11 n1, cst vbz, p-acp dt j, pn31 vbz dt vvb cc n1 pp-f po11 n1.
(91) part (DIV2)
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The Papists hold Transubstantiation, that the Bread is after Consecration turn'd into the very Substance of Christ's Body.
The Papists hold Transubstantiation, that the Bred is After Consecration turned into the very Substance of Christ's Body.
dt njp2 vvb n1, cst dt n1 vbz p-acp n1 vvn p-acp dt j n1 pp-f npg1 n1.
(91) part (DIV2)
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We say we receive Christ's Body Spiritually, they say they receive Christ's Body Carnally, which is contrary to Scripture.
We say we receive Christ's Body Spiritually, they say they receive Christ's Body Carnally, which is contrary to Scripture.
pns12 vvb pns12 vvb npg1 n1 av-j, pns32 vvb pns32 vvb npg1 n1 av-j, r-crq vbz j-jn p-acp n1.
(91) part (DIV2)
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The Scripture affirms, that the Heavens must receive Christ's Body until the times of the restitution of all things, Acts 3.21. Christ's Body cannot be at the same time in Heaven and in the Host. Aquinas saith, It is not possible by any Miracle that a Body should be locally in two places at once.
The Scripture affirms, that the Heavens must receive Christ's Body until the times of the restitution of all things, Acts 3.21. Christ's Body cannot be At the same time in Heaven and in the Host. Aquinas Says, It is not possible by any Miracle that a Body should be locally in two places At once.
dt n1 vvz, cst dt n2 vmb vvi npg1 n1 p-acp dt n2 pp-f dt n1 pp-f d n2, n2 crd. npg1 n1 vmbx vbi p-acp dt d n1 p-acp n1 cc p-acp dt n1 np1 vvz, pn31 vbz xx j p-acp d n1 cst dt n1 vmd vbi av-j p-acp crd n2 p-acp a-acp.
(91) part (DIV2)
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Besides, it is absurd to imagine, that the Bread in the Sacrament should be turned into Christ's Flesh,
Beside, it is absurd to imagine, that the Bred in the Sacrament should be turned into Christ's Flesh,
p-acp, pn31 vbz j pc-acp vvi, cst dt n1 p-acp dt n1 vmd vbi vvn p-acp npg1 n1,
(91) part (DIV2)
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and that his Body which was hung before, should be made again of Bread.
and that his Body which was hung before, should be made again of Bred.
cc cst po31 n1 r-crq vbds vvn a-acp, vmd vbi vvn av pp-f n1.
(91) part (DIV2)
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So that This is my Body, is as if Christ had said, This is a Sign and Representation of my Body.
So that This is my Body, is as if christ had said, This is a Signen and Representation of my Body.
av cst d vbz po11 n1, vbz c-acp cs np1 vhd vvn, d vbz dt n1 cc n1 pp-f po11 n1.
(91) part (DIV2)
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9. And he took the Cup. ] The Cup is put by a Metonymy of the Subject for the Adjunct,
9. And he took the Cup. ] The Cup is put by a Metonymy of the Subject for the Adjunct,
crd cc pns31 vvd dt n1 ] dt n1 vbz vvn p-acp dt n1 pp-f dt j-jn p-acp dt n1,
(91) part (DIV2)
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for the Wine in the Cup ; it signifies the Blood of Christ shed for our Sins.
for the Wine in the Cup; it signifies the Blood of christ shed for our Sins.
p-acp dt n1 p-acp dt vvb; pn31 vvz dt n1 pp-f np1 vvd p-acp po12 n2.
(91) part (DIV2)
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The taking of the Cup, denotes the Redundancy of Merit in Christ, and the Fulness of our Redemption by him.
The taking of the Cup, denotes the Redundancy of Merit in christ, and the Fullness of our Redemption by him.
dt vvg pp-f dt n1, vvz dt n1 pp-f n1 p-acp np1, cc dt n1 pp-f po12 n1 p-acp pno31.
(91) part (DIV2)
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He not only took the Bread, but the Cup. 10. And when he had given Thanks. ] NONLATINALPHABET.
He not only took the Bred, but the Cup. 10. And when he had given Thanks. ].
pns31 xx av-j vvd dt n1, p-acp dt np1 crd cc c-crq pns31 vhd vvn n2. ].
(91) part (DIV2)
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Christ gave Thanks that God had given these Elements of Bread and Wine to be Signs and Seals of Man's Redemption by Christ.
christ gave Thanks that God had given these Elements of Bred and Wine to be Signs and Seals of Man's Redemption by christ.
np1 vvd n2 cst np1 vhd vvn d n2 pp-f n1 cc n1 pc-acp vbi n2 cc n2 pp-f ng1 n1 p-acp np1.
(91) part (DIV2)
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Christ's giving of Thanks, shows his Philanthropy, or Love to Mankind, who did so rejoyce and bless God, that Lost Man was now in a way of Recovery,
Christ's giving of Thanks, shows his Philanthropy, or Love to Mankind, who did so rejoice and bless God, that Lost Man was now in a Way of Recovery,
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(91) part (DIV2)
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and that he should be rais'd higher in Christ than ever he was in Innocency. 11. He gave the Cup to them.
and that he should be raised higher in christ than ever he was in Innocency. 11. He gave the Cup to them.
cc cst pns31 vmd vbi vvn av-jc p-acp np1 cs av pns31 vbds p-acp n1. crd pns31 vvd dt n1 p-acp pno32.
(91) part (DIV2)
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Quest. 4. Why are we to receive this Holy Supper?
Quest. 4. Why Are we to receive this Holy Supper?
n1. crd q-crq vbr pns12 pc-acp vvi d j n1?
(92) part (DIV2)
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] Why then dare any with-hold the Cup? This is to pollute and curtail the Ordinance,
] Why then Dare any withhold the Cup? This is to pollute and curtail the Ordinance,
] uh-crq av vvb d vvi dt n1? d vbz pc-acp vvi cc vvi dt n1,
(91) part (DIV2)
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and alter it from its Primitive Institution.
and altar it from its Primitive Institution.
cc vvi pn31 p-acp po31 j n1.
(91) part (DIV2)
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Christ and his Apostles administred the Sacrament in both Kinds, the Bread and the Cup, 1 Cor. 11.24, 25. And the Cup was receiv'd in the ancient Church for the space of 1400 Years,
christ and his Apostles administered the Sacrament in both Kinds, the Bred and the Cup, 1 Cor. 11.24, 25. And the Cup was received in the ancient Church for the Molle of 1400 years,
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(91) part (DIV2)
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as is confess'd by Two Popish Councils. Christ saith expresly, Drink ye all of this. He doth not say, Eat ye all of this: But, Drink ye all ;
as is confessed by Two Popish Councils. christ Says expressly, Drink you all of this. He does not say, Eat you all of this: But, Drink you all;
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(91) part (DIV2)
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as foreseeing the Sacrilegious Impiety of the Church of Rome in keeping back the Cup from the People.
as Foreseeing the Sacrilegious Impiety of the Church of Room in keeping back the Cup from the People.
c-acp vvg dt j n1 pp-f dt n1 pp-f vvb p-acp vvg av dt n1 p-acp dt n1.
(91) part (DIV2)
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The Popish Council of Constance speaks plainly, but impudently, That altho' Christ instituted and administred the Sacrament in both Kinds, the Bread and the Wine,
The Popish Council of Constance speaks plainly, but impudently, That although christ instituted and administered the Sacrament in both Kinds, the Bred and the Wine,
dt j n1 pp-f np1 vvz av-j, cc-acp av-j, cst cs np1 vvd cc vvd dt n1 p-acp d n2, dt n1 cc dt n1,
(91) part (DIV2)
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yet the Authority of the Holy Canons, and the Custom of the Mother Church, think good to deny the Cup to the Laity.
yet the authority of the Holy Canonas, and the Custom of the Mother Church, think good to deny the Cup to the Laity.
av dt n1 pp-f dt j n2, cc dt n1 pp-f dt n1 n1, vvb j pc-acp vvi dt n1 p-acp dt np1.
(91) part (DIV2)
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Thus as the Popish Priests make Christ but half a Saviour, so they administer to the People but half a Sacrament.
Thus as the Popish Priests make christ but half a Saviour, so they administer to the People but half a Sacrament.
av c-acp dt j n2 vvb np1 p-acp j-jn dt n1, av pns32 vvb p-acp dt n1 p-acp j-jn dt n1.
(91) part (DIV2)
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The Sacrament is Christ's Last Will and Testament, in the Text, This is my Blood of the New Testament.
The Sacrament is Christ's Last Will and Testament, in the Text, This is my Blood of the New Testament.
dt n1 vbz npg1 ord vmb cc n1, p-acp dt n1, d vbz po11 n1 pp-f dt j n1.
(91) part (DIV2)
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Now to alter or take away any thing from a Man's Will and Testament, is a great Impiety.
Now to altar or take away any thing from a Man's Will and Testament, is a great Impiety.
av pc-acp vvi cc vvi av d n1 p-acp dt ng1 n1 cc n1, vbz dt j n1.
(91) part (DIV2)
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What is it then to alter and mangle Christ's Last Will and Testament? Sure 'tis an high Affront to Christ.
What is it then to altar and mangle Christ's Last Will and Testament? Sure it's an high Affront to christ.
q-crq vbz pn31 av pc-acp vvi cc vvi npg1 ord vmb cc n1? j pn31|vbz dt j vvb p-acp np1.
(91) part (DIV2)
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Quest. 3. What are the Ends of the Lord's Supper? Resp. 1. It is an Ordinance appointed to confirm our Faith. Iohn 4.48. Except ye see Signs ye will not believe.
Quest. 3. What Are the Ends of the Lord's Supper? Resp. 1. It is an Ordinance appointed to confirm our Faith. John 4.48. Except you see Signs you will not believe.
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(91) part (DIV2)
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Christ sets the Elements before us, that by these Signs our Faith may be strengthened. As Faith cometh by hearing, so it is confirmed by seeing Christ crucify'd.
christ sets the Elements before us, that by these Signs our Faith may be strengthened. As Faith comes by hearing, so it is confirmed by seeing christ Crucified.
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(91) part (DIV2)
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The Sacrament is not only a Sign to represent Christ, but a Seal to confirm our Interest in him. Object.
The Sacrament is not only a Signen to represent christ, but a Seal to confirm our Interest in him. Object.
dt n1 vbz xx av-j dt n1 pc-acp vvi np1, cc-acp dt n1 pc-acp vvi po12 n1 p-acp pno31. n1.
(91) part (DIV2)
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But it is the Spirit confirms Faith, therefore not the Sacrament. Answ. This is no good Logick.But it is the Spirit confirms Faith, Therefore not the Sacrament. Answer This is no good Logic.
p-acp pn31 vbz dt n1 vvz n1, av xx dt n1. np1 d vbz dx j n1.
(91) part (DIV2)
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The Spirit confirms Faith, therefore not the Sacrament, is as if one should say, God feeds our Bodies,
The Spirit confirms Faith, Therefore not the Sacrament, is as if one should say, God feeds our Bodies,
dt n1 vvz n1, av xx dt n1, vbz c-acp cs pi vmd vvi, np1 vvz po12 n2,
(91) part (DIV2)
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therefore Bread doth not feed us; whereas God feeds us by Bread: So the Spirit confirms our Faith by the Use of the Sacrament.
Therefore Bred does not feed us; whereas God feeds us by Bred: So the Spirit confirms our Faith by the Use of the Sacrament.
av n1 vdz xx vvi pno12; cs np1 vvz pno12 p-acp n1: av dt n1 vvz po12 n1 p-acp dt n1 pp-f dt n1.
(91) part (DIV2)
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2. The End of the Sacrament is to keep up the Memory of Christ's Death. 1 Cor. 11.25. This do ye NONLATINALPHABET, in remembrance of me.
2. The End of the Sacrament is to keep up the Memory of Christ's Death. 1 Cor. 11.25. This do you, in remembrance of me.
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(91) part (DIV2)
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If a Friend give us a Ring at his Death, we wear it to keep up the Memory of our Friend.
If a Friend give us a Ring At his Death, we wear it to keep up the Memory of our Friend.
cs dt n1 vvb pno12 dt n1 p-acp po31 n1, pns12 vvb pn31 pc-acp vvi a-acp dt n1 pp-f po12 n1.
(91) part (DIV2)
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Much more then ought we to keep up the Memorial of Christ's Death in the Sacrament!
Much more then ought we to keep up the Memorial of Christ's Death in the Sacrament!
av-d av-dc cs vmd pns12 pc-acp vvi a-acp dt n-jn pp-f npg1 n1 p-acp dt n1!
(91) part (DIV2)
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Christ's Death lays a Foundation for all the magnificent Blessings which we receive from Christ. The Covenant of Grace was agreed on in Heaven, but sealed upon the Cross.
Christ's Death lays a Foundation for all the magnificent Blessings which we receive from christ. The Covenant of Grace was agreed on in Heaven, but sealed upon the Cross.
npg1 n1 vvz dt n1 p-acp d dt j n2 r-crq pns12 vvb p-acp np1. dt n1 pp-f n1 vbds vvn a-acp p-acp n1, cc-acp vvd p-acp dt n1.
(91) part (DIV2)
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Christ hath sealed all the Articles of Peace in his Blood. Remission of Sin flows from Christ's Death, Matth. 26.28. This is my Blood of the New Testament shed for many for the Remission of Sins.
christ hath sealed all the Articles of Peace in his Blood. Remission of since flows from Christ's Death, Matthew 26.28. This is my Blood of the New Testament shed for many for the Remission of Sins.
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(91) part (DIV2)
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Consecration, or making us Holy, is the Fruit of Christ's Death. Heb. 9.14. How much more shall the Blood of Christ purge your Conscience!
Consecration, or making us Holy, is the Fruit of Christ's Death. Hebrew 9.14. How much more shall the Blood of christ purge your Conscience!
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(91) part (DIV2)
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Christ's Intercession is made available to us by Vertue of his Death.
Christ's Intercession is made available to us by Virtue of his Death.
npg1 n1 vbz vvn j p-acp pno12 p-acp n1 pp-f po31 n1.
(91) part (DIV2)
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Christ could not have been admitted an Advocate, if he had not been first a Sacrifice.
christ could not have been admitted an Advocate, if he had not been First a Sacrifice.
np1 vmd xx vhi vbn vvn dt n1, cs pns31 vhd xx vbn ord dt n1.
(91) part (DIV2)
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Our entring into Heaven is the Fruit of Christ's Blood, Heb. 10.19. Christ could not have prepared Mansions for us, if he had not first purchased them by his Death:
Our entering into Heaven is the Fruit of Christ's Blood, Hebrew 10.19. christ could not have prepared Mansions for us, if he had not First purchased them by his Death:
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(91) part (DIV2)
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So that we have a great deal of cause to commemorate Christ's Death in the Sacrament. Quest.
So that we have a great deal of cause to commemorate Christ's Death in the Sacrament. Quest.
av cst pns12 vhb dt j n1 pp-f n1 p-acp j npg1 n1 p-acp dt n1. n1.
(91) part (DIV2)
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In what Manner are we to remember the Lord's Death in the Sacrament? Answ. It is not only an Historical Remembrance of Christ's Death and Passion:In what Manner Are we to Remember the Lord's Death in the Sacrament? Answer It is not only an Historical Remembrance of Christ's Death and Passion:
p-acp r-crq n1 vbr pns12 pc-acp vvi dt ng1 n1 p-acp dt n1? np1 pn31 vbz xx av-j dt j n1 pp-f npg1 n1 cc n1:
(91) part (DIV2)
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Thus Iudas remembers Christ's Death, and how he betray'd him: And Pilate remembers Christ ', Death, and how he crucify'd him:
Thus Iudas remembers Christ's Death, and how he betrayed him: And Pilate remembers christ ', Death, and how he Crucified him:
av np1 vvz npg1 n1, cc c-crq pns31 vvd pno31: cc np1 vvz np1 ', n1, cc c-crq pns31 vvd pno31:
(91) part (DIV2)
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But our remembring Christ's Death in the Sacrament, must be,
But our remembering Christ's Death in the Sacrament, must be,
cc-acp po12 vvg npg1 n1 p-acp dt n1, vmb vbi,
(91) part (DIV2)
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(1.) A Mournful Remembrance. We must not be able to look on Christ crucified with dry Eyes. Zech. 12.10. They shall look on him whom they have pierced, and mourn over him.
(1.) A Mournful Remembrance. We must not be able to look on christ Crucified with dry Eyes. Zechariah 12.10. They shall look on him whom they have pierced, and mourn over him.
(crd) dt j n1. pns12 vmb xx vbi j pc-acp vvi p-acp np1 vvd p-acp j n2. np1 crd. pns32 vmb vvi p-acp pno31 ro-crq pns32 vhb vvn, cc vvi p-acp pno31.
(91) part (DIV2)
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O Christian, when thou lookest on Christ in the Sacrament, remember how oft thou hast crucifyed him!
Oh Christian, when thou Lookest on christ in the Sacrament, Remember how oft thou hast Crucified him!
uh np1, c-crq pns21 vv2 p-acp np1 p-acp dt n1, vvb c-crq av pns21 vh2 vvn pno31!
(91) part (DIV2)
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The Jews did it but once, thou often. Every Oath is a Nail with which thou piercest his Hands:
The jews did it but once, thou often. Every Oath is a Nail with which thou piercest his Hands:
dt np2 vdd pn31 p-acp a-acp, pns21 av. d n1 vbz dt n1 p-acp r-crq pns21 js po31 n2:
(91) part (DIV2)
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Every unjust sinful Action is a Spear with which thou woundest his Heart. O remember Christ with Sorrow, to think thou shouldst make his Wounds bleed afresh!
Every unjust sinful Actium is a Spear with which thou woundest his Heart. O Remember christ with Sorrow, to think thou Shouldst make his Wounds bleed afresh!
d j j n1 vbz dt n1 p-acp r-crq pns21 vv2 po31 n1. sy vvb np1 p-acp n1, pc-acp vvi pns21 vmd2 vvi po31 n2 vvi av!
(91) part (DIV2)
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Mark XIV. 22, 23, 24. Iesus took Bread, &c. (2.) It must be a Ioyful Remembrance, Iohn 8.56. Abraham saw my Day and rejoyced. Mark XIV. 22, 23, 24. Iesus took Bred, etc. (2.) It must be a Joyful Remembrance, John 8.56. Abraham saw my Day and rejoiced.
vvb np1. crd, crd, crd np1 vvd n1, av (crd) pn31 vmb vbi dt j n1, np1 crd. np1 vvd po11 n1 cc vvd.
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When a Christian sees a Sacrament Day approach he should rejoyce. This Ordinance of the Supper is an Earnest of Heaven;
When a Christian sees a Sacrament Day approach he should rejoice. This Ordinance of the Supper is an Earnest of Heaven;
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'tis the Glass in which we see him whom our Souls love: It is the Chariot by which we are carried up to Christ.
it's the Glass in which we see him whom our Souls love: It is the Chariot by which we Are carried up to christ.
pn31|vbz dt n1 p-acp r-crq pns12 vvb pno31 ro-crq po12 n2 vvi: pn31 vbz dt n1 p-acp r-crq pns12 vbr vvn a-acp p-acp np1.
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When Iacob saw the Waggons and Chariots which were to carry him to his Son Ioseph, his Spirit revived, Gen. 45.27. God hath appointed the Sac••ment, on purpose to chear and revive a sad Heart.When Iacob saw the Wagons and Chariots which were to carry him to his Son Ioseph, his Spirit revived, Gen. 45.27. God hath appointed the Sac••ment, on purpose to cheer and revive a sad Heart.
c-crq np1 vvd dt n2 cc n2 r-crq vbdr pc-acp vvi pno31 p-acp po31 n1 np1, po31 n1 vvn, np1 crd. np1 vhz vvn dt n1, p-acp n1 pc-acp vvi cc vvi dt j n1.
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When we look on our Sins, •e have cause to mourn; but when we see Christ's Blood shed for our Sins, this may make us rejoyce.
When we look on our Sins, •e have cause to mourn; but when we see Christ's Blood shed for our Sins, this may make us rejoice.
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In the Sacrament our Wants are supplyed, our Strength is renewed:
In the Sacrament our Wants Are supplied, our Strength is renewed:
p-acp dt n1 po12 vvz vbr vvd, po12 n1 vbz vvn:
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Here we meet with Christ, and doth not this call for Joy? A Woman that hath been long debarred from the Society of her Husband,
Here we meet with christ, and does not this call for Joy? A Woman that hath been long debarred from the Society of her Husband,
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how glad is she of his Presence! At the Sacrament the believing Spouse meets with Christ:
how glad is she of his Presence! At the Sacrament the believing Spouse meets with christ:
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He saith to her, All I have is thine. My Love is thine to pity thee, my Mercy is thine to save thee.
He Says to her, All I have is thine. My Love is thine to pity thee, my Mercy is thine to save thee.
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How can we think in the Sacrament on Christ's Blood shed, and not rejoyce.
How can we think in the Sacrament on Christ's Blood shed, and not rejoice.
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Sanguis Christi clavis Paradisi. Christ's Blood is the Key which opens Heaven, else we had been all shut out.Sanguis Christ clavis Paradisi. Christ's Blood is the Key which Opens Heaven, Else we had been all shut out.
fw-la fw-la fw-la np1. npg1 n1 vbz dt n1 r-crq vvz n1, av pns12 vhd vbn av-d vvn av.
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3. End of the Sacrament is, to work in us an endeared Love to Christ. When Christ bleeds over us, well may we say, Behold how he loved us!
3. End of the Sacrament is, to work in us an endeared Love to christ. When christ bleeds over us, well may we say, Behold how he loved us!
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Who can see Christ die, and not be Sick of Love ? That is an Heart of stone, whom Christ's Love will not melt. 4. End of the Sacrament; the mortifying of Corruption.
Who can see christ die, and not be Sick of Love? That is an Heart of stone, whom Christ's Love will not melt. 4. End of the Sacrament; the mortifying of Corruption.
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To see Christ crucified for us, is a means to crucify sin in us.
To see christ Crucified for us, is a means to crucify since in us.
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Christ's Death (like the Water of Jealousie) makes the Thigh of Sin to rot, Numb. 5.27.
Christ's Death (like the Water of Jealousy) makes the Thigh of since to rot, Numb. 5.27.
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How can a Wife endure to see that Spear which killed her Husband? How can we endure those sins which made Christ vail his Glory,
How can a Wife endure to see that Spear which killed her Husband? How can we endure those Sins which made christ Vail his Glory,
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and lose his Blood? When the People of Rome saw Caesar 's bloody Robe, they were incensed against them that slew him.
and loose his Blood? When the People of Room saw Caesar is bloody Robe, they were incensed against them that slew him.
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Sin hath rent the White Robe of Christ's Flesh, and died it of a crimson Colour:
since hath rend the White Robe of Christ's Flesh, and died it of a crimson Colour:
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The Thoughts of this will make us seek to be avenged on our sins. 5. End, the Augmentation and Encrease of all the Graces, Hope, Zeal, Patience.
The Thoughts of this will make us seek to be avenged on our Sins. 5. End, the Augmentation and Increase of all the Graces, Hope, Zeal, Patience.
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(92) part (DIV2)
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The Word Preached begets Grace, the Lord's Supper nourisheth it: The Body by feeding encreaseth Strength, so doth the Soul by feeding on Christ Sacramentally.
The Word Preached begets Grace, the Lord's Supper Nourishes it: The Body by feeding increases Strength, so does the Soul by feeding on christ Sacramentally.
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Cum defecerit virtus mea calicem salutarem accipiam. Cum defecerit virtus mea calicem salutarem accipiam.
fw-la fw-la fw-la fw-la fw-la fw-la fw-la.
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Bern. When my spiritual strength begins to fail, I know a Remedy, (saith Bernard ) I will go the Table of the Lord, there I will drink and recover my decayed strength.
Bern. When my spiritual strength begins to fail, I know a Remedy, (Says Bernard) I will go the Table of the Lord, there I will drink and recover my decayed strength.
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There is difference between Dead Stones and Living Plants. The Wicked who are Stones receive no spiritual Encrease,
There is difference between Dead Stones and Living Plants. The Wicked who Are Stones receive no spiritual Increase,
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but the Godly, who are Plants of Righteousness, being watered with Christ's Blood, grow more fruitful in Grace.
but the Godly, who Are Plants of Righteousness, being watered with Christ's Blood, grow more fruitful in Grace.
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Answ. Because it is a Duty incumbent, Take, Eat. And observe, it is a Command of Love.Answer Because it is a Duty incumbent, Take, Eat. And observe, it is a Command of Love.
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If Christ had commanded us some great matter, would not we have done it? 2 Kings 5.13.
If christ had commanded us Some great matter, would not we have done it? 2 Kings 5.13.
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If the Prophet had bid thee do some great thing, wouldst thou not have done it? If Christ had enjoyned us to have given him a Thousand of Rams,If the Prophet had bid thee do Some great thing, Wouldst thou not have done it? If christ had enjoined us to have given him a Thousand of Rams,
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or to have parted with the Fruit of our Bodies, would we not have done it? Much more when he only saith, Take and Eat :
or to have parted with the Fruit of our Bodies, would we not have done it? Much more when he only Says, Take and Eat:
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Let my broken Body feed you, let my Blood poured out save you. Take and Eat :
Let my broken Body feed you, let my Blood poured out save you. Take and Eat:
vvb po11 j-vvn n1 vvb pn22, vvb po11 n1 vvd av p-acp pn22. vvb cc vvi:
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This is a Command of Love, and shall we not readily obey?
This is a Command of Love, and shall we not readily obey?
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2. We are to celebrate the Lord's Supper, because it is a provoking to Christ to stay away. Prov. 9.2. Wisdom hath furnished her Table.
2. We Are to celebrate the Lord's Supper, Because it is a provoking to christ to stay away. Curae 9.2. Wisdom hath furnished her Table.
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So Christ hath furnished his Table, set Bread and Wine (representing his Body and Blood) before his Guests, and they wilfully turn their Backs upon the Ordinance, Christ looks upon it as a slighting of his Love,
So christ hath furnished his Table, Set Bred and Wine (representing his Body and Blood) before his Guests, and they wilfully turn their Backs upon the Ordinance, christ looks upon it as a slighting of his Love,
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and that makes the Fury rise up in his Face. Luke 14.24. For I say unto you, that none of those that were bidden shall taste of my Supper.
and that makes the Fury rise up in his Face. Lycia 14.24. For I say unto you, that none of those that were bidden shall taste of my Supper.
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I will shut them out of my Kingdom, I will provide them a black Banquet, where weeping shall be the first Course,
I will shut them out of my Kingdom, I will provide them a black Banquet, where weeping shall be the First Course,
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and gnashing of Teeth the Second. Quest. 5. Whether the Lord's Supper be oft to be Administred? Resp. Yes: 1 Cor. 11.26. As oft as ye eat of this Bread.
and gnashing of Teeth the Second. Quest. 5. Whither the Lord's Supper be oft to be Administered? Resp. Yes: 1 Cor. 11.26. As oft as you eat of this Bred.
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The Ordinance is not to be celebrated once in a Year, or once in our Lives,
The Ordinance is not to be celebrated once in a Year, or once in our Lives,
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but often. A Christians own Necessities may make him come often hither.
but often. A Christians own Necessities may make him come often hither.
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His Corruptions are strong, therefore he had need come often hither for an Antidote to expell the Poyson of Sin; and his Graces are weak.
His Corruptions Are strong, Therefore he had needs come often hither for an Antidote to expel the Poison of since; and his Graces Are weak.
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Grace is like a Lamp, if it be not often fed with Oyl, it is apt to go out. Grace is like a Lamp, if it be not often fed with Oil, it is apt to go out.
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How therefore do they sin against God, who come but very seldom to this Ordinance!
How Therefore do they sin against God, who come but very seldom to this Ordinance!
uh-crq av vdb pns32 vvb p-acp np1, r-crq vvb p-acp av av p-acp d n1!
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Can they thrive, who for a long time forbear their Food? And others there are who do wholly forbear.
Can they thrive, who for a long time forbear their Food? And Others there Are who do wholly forbear.
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This is a great Contempt offered to Christ's Ordinance. Men do as it were tacitly say, Let Christ keep his Feast to himself.
This is a great Contempt offered to Christ's Ordinance. Men do as it were tacitly say, Let christ keep his Feast to himself.
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What a cross-grain'd piece is Man, he will Eat when he should not, and he will not eat when he should.
What a cross-grained piece is Man, he will Eat when he should not, and he will not eat when he should.
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When God said, Eat not of this forbidden Fruit, then he will be sure to eat:
When God said, Eat not of this forbidden Fruit, then he will be sure to eat:
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Thus like a Coward he strikes the Saints when they are down.
Thus like a Coward he strikes the Saints when they Are down.
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When God saith, Eat of this Bread, and Drink of this Cup, then he refuseth to eat.
When God Says, Eat of this Bred, and Drink of this Cup, then he Refuseth to eat.
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Quest. 6. Are all to come promiscuously to this Holy Ordinance?
Quest. 6. are all to come promiscuously to this Holy Ordinance?
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Resp. No, that were to make the Lord's Table an Ordinary. Christ forbids to cast Pearls before Swine.Resp. No, that were to make the Lord's Table an Ordinary. christ forbids to cast Pearls before Swine.
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The Sacramental Bread is Children's Bread, and it is not to be cast to the Profane. The Sacramental Bred is Children's Bred, and it is not to be cast to the Profane.
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As at the giving of the Law God set Bounds about the Mount that none might touch it:
As At the giving of the Law God Set Bounds about the Mount that none might touch it:
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So God's Table should be guarded, that the Profane should not come near.
So God's Table should be guarded, that the Profane should not come near.
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In the Primitive Times, after Sermon done, and they were going to Celebrate the Lord's Supper,
In the Primitive Times, After Sermon done, and they were going to Celebrate the Lord's Supper,
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an Officer stood up and cried, NONLATINALPHABET, Holy things for Holy Men: And then several of the Congregation were to depart.
an Officer stood up and cried,, Holy things for Holy Men: And then several of the Congregation were to depart.
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I would have my Hand cut off, (saith Chrysostom ) rather than I would give Christ's Body and Blood to the Profane.
I would have my Hand Cut off, (Says Chrysostom) rather than I would give Christ's Body and Blood to the Profane.
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The wicked do not eat Christ's Flesh, but tear it; they do not drink his Blood, but spill it.
The wicked do not eat Christ's Flesh, but tear it; they do not drink his Blood, but spill it.
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These Holy Mysteries in the Sacraments are tremenda mysteria, Mysteries that the Soul is to tremble at.
These Holy Mysteres in the Sacraments Are Tremenda Mysteries, Mysteres that the Soul is to tremble At.
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Sinners defile the Holy things of God, they poyson the Sacramental Cup. We read that the wicked are to be set at Christ's Feet, Psal. 110. not at his Table.
Sinners defile the Holy things of God, they poison the Sacramental Cup. We read that the wicked Are to be Set At Christ's Feet, Psalm 110. not At his Table.
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Quest. 7. How may we receive the Supper of the Lord worthily, that so it may become effectual to us?
Quest. 7. How may we receive the Supper of the Lord worthily, that so it may become effectual to us?
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Resp. That we may receive it worthily, and it may become Efficacious, (1.) We must solemnly prepare our selves before we come:Resp. That we may receive it worthily, and it may become Efficacious, (1.) We must solemnly prepare our selves before we come:
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We must not rush upon the Ordinance rudely and irreverently, but come in due order. There was a great deal of Preparation to the Passover;
We must not rush upon the Ordinance rudely and irreverently, but come in due order. There was a great deal of Preparation to the Passover;
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2 Chron. 30.18, 19. And the Sacrament comes in the room of it. Quest. Wherein doth this Solemn Preparing for the Ordinance consist?
2 Chronicles 30.18, 19. And the Sacrament comes in the room of it. Quest. Wherein does this Solemn Preparing for the Ordinance consist?
crd np1 crd, crd cc dt n1 vvz p-acp dt n1 pp-f pn31. n1. c-crq vdz d j vvg p-acp dt n1 vvi?
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Resp. 1. In Examining our selves.Resp. 1. In Examining our selves.
np1 crd p-acp vvg po12 n2.
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2. In Dressing our Souls before we come, which is by washing in the Water of Repentance.
2. In Dressing our Souls before we come, which is by washing in the Water of Repentance.
crd p-acp n-vvg po12 n2 c-acp pns12 vvb, r-crq vbz p-acp vvg p-acp dt n1 pp-f n1.
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3. By exciting the Habit of Grace into Exercise. 4. In begging a Blessing upon the Ordinance.
3. By exciting the Habit of Grace into Exercise. 4. In begging a Blessing upon the Ordinance.
crd p-acp j dt n1 pp-f n1 p-acp n1. crd p-acp vvg dt n1 p-acp dt n1.
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(1.) Solemn Preparing for the Sacrament consists in Self-examining. 1 Cor. 11.28. But let a Man examin himself, and so let him eat.
(1.) Solemn Preparing for the Sacrament consists in Self-examining. 1 Cor. 11.28. But let a Man examine himself, and so let him eat.
(crd) j vvg p-acp dt n1 vvz p-acp j. crd np1 crd. p-acp vvi dt n1 vvi px31, cc av vvb pno31 vvi.
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It is not only a Counsel but a Charge:
It is not only a Counsel but a Charge:
pn31 vbz xx av-j dt n1 p-acp dt n1:
(92) part (DIV2)
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We must not make Fancy, or the good Opinion which others have of us, the Rule by which we judge of our selves:
We must not make Fancy, or the good Opinion which Others have of us, the Rule by which we judge of our selves:
pns12 vmb xx vvi n1, cc dt j n1 r-crq n2-jn vhb pp-f pno12, dt n1 p-acp r-crq pns12 vvb pp-f po12 n2:
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when he will not deny, that the Mercy we pray for may be the more prized,
when he will not deny, that the Mercy we pray for may be the more prized,
c-crq pns31 vmb xx vvi, cst dt n1 pns12 vvb c-acp vmb vbi dt av-dc vvn,
(94) part (DIV2)
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Let him examin himself. As if a King should say, Let it be enacted. Jesus Christ having by his Institution consecrated these Elements in the Supper to an high Mystery, they represent his Body and Blood : Therefore there must be Preparation ;Let him examine himself. As if a King should say, Let it be enacted. jesus christ having by his Institution consecrated these Elements in the Supper to an high Mystery, they represent his Body and Blood: Therefore there must be Preparation;
vvb pno31 vvi px31. c-acp cs dt n1 vmd vvi, vvb pn31 vbi vvn. np1 np1 vhg p-acp po31 n1 vvn d n2 p-acp dt n1 p-acp dt j n1, pns32 vvi po31 n1 cc n1: av pc-acp vmb vbi n1;
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and if Preparation, then there must be first Examining our selves, without which there can be no Preparation.
and if Preparation, then there must be First Examining our selves, without which there can be no Preparation.
cc cs n1, av pc-acp vmb vbi ord vvg po12 n2, p-acp r-crq a-acp vmb vbi dx n1.
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Let us be serious in this examining our selves, our Salvation depends upon it. We are curious in examining other things:
Let us be serious in this examining our selves, our Salvation depends upon it. We Are curious in examining other things:
vvb pno12 vbi j p-acp d vvg po12 n2, po12 n1 vvz p-acp pn31. pns12 vbr j p-acp vvg j-jn n2:
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We will not take Gold, but examine it by the Touch-stone: We will not take Land, but we will examine the Title.
We will not take Gold, but examine it by the Touchstone: We will not take Land, but we will examine the Title.
pns12 vmb xx vvi n1, cc-acp vvb pn31 p-acp dt n1: pns12 vmb xx vvi n1, cc-acp pns12 vmb vvi dt n1.
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And shall not we be as exact and curious in examining the state of our Souls?
And shall not we be as exact and curious in examining the state of our Souls?
cc vmb xx pns12 vbi a-acp j cc j p-acp vvg dt n1 pp-f po12 n2?
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Quest. 1. What is required to this Self-examining?
Quest. 1. What is required to this Self-examining?
n1. crd q-crq vbz vvn p-acp d j?
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Resp. There must be a Solemn Retiring of the Soul. We must set our selves apart,Resp. There must be a Solemn Retiring of the Soul. We must Set our selves apart,
np1 a-acp vmb vbi dt j vvg pp-f dt n1 pns12 vmb vvi po12 n2 av,
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and retire for some time from all Secular Employment, that we may be more serious in this Work.
and retire for Some time from all Secular Employment, that we may be more serious in this Work.
cc vvi p-acp d n1 p-acp d j n1, cst pns12 vmb vbi av-dc j p-acp d n1.
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There is no casting up of Accounts in a Crowd; nor can we examin our selves when we are in a Crowd of Worldly Businesses.
There is no casting up of Accounts in a Crowd; nor can we examine our selves when we Are in a Crowd of Worldly Businesses.
pc-acp vbz dx vvg a-acp pp-f n2 p-acp dt n1; ccx vmb pns12 vvi po12 n2 c-crq pns12 vbr p-acp dt n1 pp-f j n2.
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We read, a Man that was in a Iourney might not come to the Passover, Numb. 9.13. because his Mind was full of Secular Cares, and his Thoughts were taken up about his Journey.
We read, a Man that was in a Journey might not come to the Passover, Numb. 9.13. Because his Mind was full of Secular Cares, and his Thoughts were taken up about his Journey.
pns12 vvb, dt n1 cst vbds p-acp dt n1 vmd xx vvi p-acp dt np1, j. crd. c-acp po31 n1 vbds j pp-f j n2, cc po31 n2 vbdr vvn a-acp p-acp po31 n1.
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When we are upon Self-examining-work, we had not need be in an Hurry, or have any distracting Thoughts,
When we Are upon Self-examining-work, we had not need be in an Hurry, or have any distracting Thoughts,
c-crq pns12 vbr p-acp n1, pns12 vhd xx n1 vbi p-acp dt n1, cc vhb d n-vvg n2,
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but retire and lock up our selves in our Closet, that we may be more intent in the Work.
but retire and lock up our selves in our Closet, that we may be more intent in the Work.
cc-acp vvb cc vvi a-acp po12 n2 p-acp po12 n1, cst pns12 vmb vbi av-dc n1 p-acp dt n1.
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Quest. 2. What is Self-examination?
Quest. 2. What is Self-examination?
n1. crd q-crq vbz n1?
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Resp. It is a setting up a Court in Conscience, and keeping a Register there, that by a strict Scrutiny a Man may see how Matters stand between God and his Soul. Self-examination is a Spiritual Inquisition, an Heart-Anatomy, whereby a Man takes his Heart as a Watch, all in pieces,Resp. It is a setting up a Court in Conscience, and keeping a Register there, that by a strict Scrutiny a Man may see how Matters stand between God and his Soul. Self-examination is a Spiritual Inquisition, an Heart-Anatomy, whereby a Man Takes his Heart as a Watch, all in Pieces,
np1 pn31 vbz dt vvg a-acp dt n1 p-acp n1, cc vvg dt n1 a-acp, cst p-acp dt j n1 dt n1 vmb vvi c-crq n2 vvb p-acp np1 cc po31 n1 n1 vbz dt j n1, dt n1, c-crq dt n1 vvz po31 n1 p-acp dt vvb, d p-acp n2,
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and sees what is defective there. It is a Dialogue with ones self. Psal. 77.7. I commune with my own Heart.
and sees what is defective there. It is a Dialogue with ones self. Psalm 77.7. I commune with my own Heart.
cc vvz r-crq vbz j a-acp. pn31 vbz dt n1 p-acp pi2 n1. np1 crd. pns11 vvi p-acp po11 d n1.
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David call'd himself to Account, and put Interrogatories to his own Heart. Self-examining is a critical Descant or Search;David called himself to Account, and put Interrogatories to his own Heart. Self-examining is a critical Descant or Search;
np1 vvn px31 p-acp vvb, cc vvi n2-jn p-acp po31 d n1. j vbz dt j n1 cc vvi;
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as the Woman in the Parable did light a Candle, and search for her lost Groat, Luke 15.8.
as the Woman in the Parable did Light a Candle, and search for her lost Groat, Lycia 15.8.
c-acp dt n1 p-acp dt n1 vdd vvi dt n1, cc vvb p-acp po31 j-vvn n1, av crd.
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So Conscience is the Candle of t•• Lord. Search with this Candle what thou canst find wrought by the Spirit in thee?
So Conscience is the Candle of t•• Lord. Search with this Candle what thou Canst find wrought by the Spirit in thee?
av n1 vbz dt n1 pp-f n1 n1. vvb p-acp d n1 r-crq pns21 vm2 vvi vvn p-acp dt n1 p-acp pno21?
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Quest. 3. What is the Rule by which we must Examine our selves? Resp. The Rule or Measure we must Examine our selves by, is, the Holy Scripture:
Quest. 3. What is the Rule by which we must Examine our selves? Resp. The Rule or Measure we must Examine our selves by, is, the Holy Scripture:
n1. crd q-crq vbz dt vvb p-acp r-crq pns12 vmb vvb po12 n2? np1 dt n1 cc vvb pns12 vmb vvb po12 n2 p-acp, vbz, dt j n1:
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and may be sweeter when it comes:
and may be Sweeten when it comes:
cc vmb vbi jc c-crq pn31 vvz:
(94) part (DIV2)
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But as the Goldsmith brings his Gold to the Touch-stone, so must we bring our Hearts to a Scripture Touch-stone:
But as the Goldsmith brings his Gold to the Touchstone, so must we bring our Hearts to a Scripture Touchstone:
cc-acp c-acp dt n1 vvz po31 n1 p-acp dt n1, av vmb pns12 vvi po12 n2 p-acp dt n1 n1:
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To the Law, to the Testimony, Isa. 8.20. What saith the Word? Are we divorced from Sin? Are we renewed by the Spirit? Let the Word decide whether we are fit Communicants or no.To the Law, to the Testimony, Isaiah 8.20. What Says the Word? are we divorced from since? are we renewed by the Spirit? Let the Word decide whither we Are fit Communicants or no.
p-acp dt n1, p-acp dt n1, np1 crd. q-crq vvz dt n1? vbr pns12 vvn p-acp n1? vbr pns12 vvn p-acp dt n1? vvb dt n1 vvi cs pns12 vbr j n2 cc uh-dx.
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We judge of Colours by the Sun; so must we judge of the state of our Souls by the Sun-light of Scripture.
We judge of Colours by the Sun; so must we judge of the state of our Souls by the Sunlight of Scripture.
pns12 vvb pp-f n2 p-acp dt n1; av vmb pns12 vvi pp-f dt n1 pp-f po12 n2 p-acp dt n1 pp-f n1.
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Quest. 4. What are the cogent Reasons why we must Examine our selves before we approach to the Lord's Table?
Quest. 4. What Are the cogent Reasons why we must Examine our selves before we approach to the Lord's Table?
n1. crd q-crq vbr dt j n2 c-crq pns12 vmb vvb po12 n2 c-acp pns12 vvb p-acp dt ng1 n1?
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Resp. 1. It is a Duty imposed; Let him examine himself. The Passover was not to be eaten Raw, Exod. 12.19.Resp. 1. It is a Duty imposed; Let him examine himself. The Passover was not to be eaten Raw, Exod 12.19.
np1 crd pn31 vbz dt n1 vvn; vvb pno31 vvi px31. dt np1 vbds xx pc-acp vbi vvn j, np1 crd.
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To come to such an Ordinance slightly, without Examination, is to come in an undue manner, and is like Eating the Passover Raw.
To come to such an Ordinance slightly, without Examination, is to come in an undue manner, and is like Eating the Passover Raw.
p-acp vvi p-acp d dt n1 av-j, p-acp n1, vbz pc-acp vvi p-acp dt j n1, cc vbz av-j vvg dt np1 j.
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2. We must examine our selves before we come, because it is not only a Duty imposed, but opposed. There is nothing the Heart naturally is more averse from, than Self-exemination.
2. We must examine our selves before we come, Because it is not only a Duty imposed, but opposed. There is nothing the Heart naturally is more averse from, than Self-exemination.
crd pns12 vmb vvi po12 n2 c-acp pns12 vvb, c-acp pn31 vbz xx av-j dt n1 vvn, p-acp vvn. pc-acp vbz pix dt n1 av-j vbz av-dc j p-acp, cs j.
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We may know that Duty is good, which the Heart opposeth. But why doth the Heart so oppose it? Because it doth cross the Tide of Corrupt Nature ;
We may know that Duty is good, which the Heart Opposeth. But why does the Heart so oppose it? Because it does cross the Tide of Corrupt Nature;
pns12 vmb vvi d n1 vbz j, r-crq dt n1 vvz. cc-acp q-crq vdz dt n1 av vvi pn31? p-acp pn31 vdz vvi dt n1 pp-f j n1;
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'tis contrary to Flesh and Blood. The Heart is guilty ;
it's contrary to Flesh and Blood. The Heart is guilty;
pn31|vbz n-jn p-acp n1 cc n1. dt n1 vbz j;
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and doth a guilty Person love to be examined? The Heart opposeth it, therefore the rather set upon it.
and does a guilty Person love to be examined? The Heart Opposeth it, Therefore the rather Set upon it.
cc vdz dt j n1 vvb pc-acp vbi vvn? dt n1 vvz pn31, av dt av-c vvn p-acp pn31.
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That Duty is good which the Heart opposeth. 3. Because Self-examining is so needful a Work;
That Duty is good which the Heart Opposeth. 3. Because Self-examining is so needful a Work;
cst n1 vbz j r-crq dt n1 vvz. crd p-acp j vbz av j dt n1;
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as appears: (1.) Without Self-examination a Man can never tell how it is with him, whether he hath Grace or no;
as appears: (1.) Without Self-examination a Man can never tell how it is with him, whither he hath Grace or no;
c-acp vvz: (crd) p-acp n1 dt n1 vmb av-x vvi c-crq pn31 vbz p-acp pno31, cs pns31 vhz n1 cc av-dx;
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and this must needs be very uncomfortable.
and this must needs be very uncomfortable.
cc d vmb av vbi av j.
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He knows not if he should die presently, what will become of him, or to what Coast he shall sail, whether to Hell or Heaven.
He knows not if he should die presently, what will become of him, or to what Coast he shall sail, whither to Hell or Heaven.
pns31 vvz xx cs pns31 vmd vvi av-j, q-crq vmb vvi pp-f pno31, cc p-acp r-crq n1 pns31 vmb vvi, cs p-acp n1 cc n1.
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As Socrates said, I am about to die, and the gods know whether I shall be happy or miserable.
As Socrates said, I am about to die, and the God's know whither I shall be happy or miserable.
p-acp npg1 vvd, pns11 vbm a-acp pc-acp vvi, cc dt n2 vvb cs pns11 vmb vbi j cc j.
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How needful therefore is Self-examination, that a Man by Search may come to know the true state of his Soul,
How needful Therefore is Self-examination, that a Man by Search may come to know the true state of his Soul,
c-crq j av vbz n1, cst dt n1 p-acp n1 vmb vvi pc-acp vvi dt j n1 pp-f po31 n1,
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and may guess how it will go with him to Eternity.
and may guess how it will go with him to Eternity.
cc vmb vvi c-crq pn31 vmb vvi p-acp pno31 p-acp n1.
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(2.) Self-examination is needful in respect of the Excellency of the Sacrament. Let him eat de illo Pane, Of that Bread, 1 Cor. 11.28.
(2.) Self-examination is needful in respect of the Excellency of the Sacrament. Let him eat de illo Pane, Of that Bred, 1 Cor. 11.28.
(crd) n1 vbz j p-acp n1 pp-f dt n1 pp-f dt n1. vvb pno31 vvi fw-fr fw-la fw-la, pp-f d n1, crd np1 crd.
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That excellent Bread, that consecrated Bread, that Bread which is not only the Bread of the Lord, but the Bread the Lord.
That excellent Bred, that consecrated Bred, that Bred which is not only the Bred of the Lord, but the Bred the Lord.
cst j n1, cst j-vvn n1, cst n1 r-crq vbz xx av-j dt n1 pp-f dt n1, cc-acp dt n1 dt n1.
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Let him drink de illo Poculo, Of that Cup ; that precious Cup which is perfum'd and spic'd with Christ's Love;
Let him drink de illo Poculo, Of that Cup; that precious Cup which is perfumed and spiced with Christ's Love;
vvb pno31 vvi fw-fr fw-la fw-la, pp-f d n1; cst j n1 r-crq vbz vvn cc j-vvn p-acp npg1 n1;
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and this prayer hath commendation from the Author;
and this prayer hath commendation from the Author;
cc d n1 vhz n1 p-acp dt n1;
(96) part (DIV2)
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that Cup which holds the Blood of God Sacramentally. Cleopatra put a Jewel in a Cup, which contained the price of a Kingdom.
that Cup which holds the Blood of God Sacramentally. Cleopatra put a Jewel in a Cup, which contained the price of a Kingdom.
cst n1 r-crq vvz dt n1 pp-f np1 av-j. np1 vvd dt n1 p-acp dt n1, r-crq vvd dt n1 pp-f dt n1.
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This Sacred Cup we are to drink of, enriched with the Blood of God, is above the Price of a Kingdom:
This Sacred Cup we Are to drink of, enriched with the Blood of God, is above the Price of a Kingdom:
d j n1 pns12 vbr pc-acp vvi pp-f, vvn p-acp dt n1 pp-f np1, vbz p-acp dt n1 pp-f dt n1:
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It is more worth than Heaven.
It is more worth than Heaven.
pn31 vbz av-dc j cs n1.
(92) part (DIV2)
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Therefore coming to such a Royal Feast, having whole Christ, his Divine and Humane Nature to feed on,
Therefore coming to such a Royal Feast, having Whole christ, his Divine and Humane Nature to feed on,
av vvg p-acp d dt j n1, vhg j-jn np1, po31 j-jn cc j n1 pc-acp vvi a-acp,
(92) part (DIV2)
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how should we examine our selves before-hand, that we may be fit Guests for such a Magnificent Banquet!
how should we examine our selves beforehand, that we may be fit Guests for such a Magnificent Banquet!
q-crq vmd pns12 vvi po12 n2 av, cst pns12 vmb vbi j n2 p-acp d dt j n1!
(92) part (DIV2)
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(3.) Self-examining is needful, because God will examine us. That was a sad Question, Matth. 22.12.
(3.) Self-examining is needful, Because God will examine us. That was a sad Question, Matthew 22.12.
(crd) j vbz j, c-acp np1 vmb vvi pno12. cst vbds dt j n1, np1 crd.
(92) part (DIV2)
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Friend, how camest thou in hither, not having a Wedding Garment? Men are loth to ask themselves the Question, O my Soul, art thou a fit Guest for the Lord's Table? Are there not some Sins thou hast to bewail? Are there not some Evidences for Heaven that thou hast to get? Now when Persons will not ask themselves the Question,Friend, how camest thou in hither, not having a Wedding Garment? Men Are loath to ask themselves the Question, Oh my Soul, art thou a fit Guest for the Lord's Table? are there not Some Sins thou hast to bewail? are there not Some Evidences for Heaven that thou hast to get? Now when Persons will not ask themselves the Question,
n1, q-crq vvd2 pns21 p-acp av, xx vhg dt n1 n1? n2 vbr j pc-acp vvi px32 dt n1, uh po11 n1, vb2r pns21 dt j n1 p-acp dt ng1 n1? vbr pc-acp xx d n2 pns21 vh2 pc-acp vvi? vbr pc-acp xx d n2 p-acp n1 cst pns21 vh2 pc-acp vvi? av c-crq n2 vmb xx vvi px32 dt n1,
(92) part (DIV2)
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then God will bring such a Question as this to them, How came ye in hither to my Table not prepared? How came ye in hither with an unbelieving or profane Heart? It will be such a Question as will cause an Heart-trembling.
then God will bring such a Question as this to them, How Come you in hither to my Table not prepared? How Come you in hither with an unbelieving or profane Heart? It will be such a Question as will cause an Heart-trembling.
cs np1 vmb vvi d dt n1 c-acp d p-acp pno32, c-crq vvd pn22 p-acp av p-acp po11 n1 xx vvn? np1 vvd pn22 p-acp av p-acp dt vvg cc j n1? pn31 vmb vbi d dt n1 c-acp vmb vvi dt j.
(92) part (DIV2)
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God will examine a Man as the chief Captain did Paul with Scourging, Acts 22.24. 'Tis true, the best Saint, if God should weigh him in the Ballance, would be sound defective. But when a Christian hath made an impartial Search, and hath laboured to deal uprightly between God and his own Soul, Christ's Merits will cast in some Grains of Allowance into the Scales.
God will examine a Man as the chief Captain did Paul with Scourging, Acts 22.24. It's true, the best Saint, if God should weigh him in the Balance, would be found defective. But when a Christian hath made an impartial Search, and hath laboured to deal uprightly between God and his own Soul, Christ's Merits will cast in Some Grains of Allowance into the Scales.
np1 vmb vvi dt n1 p-acp dt j-jn n1 vdd np1 p-acp vvg, n2 crd. pn31|vbz j, dt js n1, cs np1 vmd vvi pno31 p-acp dt n1, vmd vbi j j. cc-acp c-crq dt njp vhz vvn dt j vvi, cc vhz vvn pc-acp vvi av-j p-acp np1 cc po31 d n1, npg1 n2 vmb vvi p-acp d n2 pp-f n1 p-acp dt n2.
(92) part (DIV2)
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(4.) Self-examining is needful, because of that Secret Corruption in the Heart, which will not be found out without searching.
(4.) Self-examining is needful, Because of that Secret Corruption in the Heart, which will not be found out without searching.
(crd) j vbz j, c-acp pp-f d j-jn n1 p-acp dt n1, r-crq vmb xx vbi vvn av p-acp vvg.
(92) part (DIV2)
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There are in the Heart Plangendae Tenebrae, Aug. Hidden Pollutions. It is with a Christian, as with Ioseph 's Brethren, when the Steward accused them of having the Cup;
There Are in the Heart Plangendae Tenebrae, Aug. Hidden Pollutions. It is with a Christian, as with Ioseph is Brothers, when the Steward accused them of having the Cup;
pc-acp vbr p-acp dt n1 fw-la fw-la, np1 vvn n2. pn31 vbz p-acp dt njp, c-acp p-acp np1 vbz n1, c-crq dt n1 vvd pno32 pp-f vhg dt n1;
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they were ready to swear they had not the Cup in their Sack, but upon Search it was found there.
they were ready to swear they had not the Cup in their Sack, but upon Search it was found there.
pns32 vbdr j pc-acp vvi pns32 vhd xx dt n1 p-acp po32 n1, cc-acp p-acp vvi pn31 vbds vvn a-acp.
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Little doth a Christian think what Pride, Atheism, Uncleanness is in his Heart till he searcheth.
Little does a Christian think what Pride, Atheism, Uncleanness is in his Heart till he Searches.
np1 vdz dt njp vvi r-crq n1, n1, n1 vbz p-acp po31 n1 c-acp pns31 vvz.
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Therefore if there be such hidden Wickedness, like a Spring that runs under Ground, we had need examine our selves, that finding out our secret Sin, we may be humbled and repent.
Therefore if there be such hidden Wickedness, like a Spring that runs under Ground, we had need examine our selves, that finding out our secret since, we may be humbled and Repent.
av cs pc-acp vbb d j-vvn n1, av-j dt n1 cst vvz p-acp n1, pns12 vhd n1 vvi po12 n2, cst vvg av po12 j-jn n1, pns12 vmb vbi vvn cc vvi.
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Hidden Sins, if not searched out, defile the Soul. If Corn lie long in the Chaff, the Chaff defiles the Corn;
Hidden Sins, if not searched out, defile the Soul. If Corn lie long in the Chaff, the Chaff defiles the Corn;
j-vvn n2, cs xx vvn av, vvb dt n1 cs n1 vvb av-j p-acp dt n1, dt n1 vvz dt n1;
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hidden Sins layn long in, defile our Duties. Needful therefore it is before we come to the Holy Supper, to search out these hidden Sins,
hidden Sins lain long in, defile our Duties. Needful Therefore it is before we come to the Holy Supper, to search out these hidden Sins,
j-vvn n2 vvn av-j p-acp, vvb po12 n2. j av pn31 vbz a-acp pns12 vvb p-acp dt j n1, pc-acp vvi av d j-vvn n2,
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(5.) Self-examining is needful, because without it we may easily have a Cheat put upon us. Ier. 17.9. The Heart is deceitful above all things.
(5.) Self-examining is needful, Because without it we may Easily have a Cheat put upon us. Jeremiah 17.9. The Heart is deceitful above all things.
(crd) j vbz j, c-acp p-acp pn31 pns12 vmb av-j vhi dt n1 vvn p-acp pno12. np1 crd. dt n1 vbz j p-acp d n2.
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Many a Man's Heart will tell him, he is fit for the Lord's Table. As when Christ asked the Sons of Zebedee, Matth. 20.22. Are ye able to drink the Cup I shall drink of? Can ye drink such a Bloody Cup of Suffering? They say unto him, We are able. So the Heart will suggest to a Man, He is fit to drink of the Sacramental Cup, he hath on the Wedding Garment.
Many a Man's Heart will tell him, he is fit for the Lord's Table. As when christ asked the Sons of Zebedee, Matthew 20.22. are you able to drink the Cup I shall drink of? Can you drink such a Bloody Cup of Suffering? They say unto him, We Are able. So the Heart will suggest to a Man, He is fit to drink of the Sacramental Cup, he hath on the Wedding Garment.
d dt ng1 n1 vmb vvi pno31, pns31 vbz j p-acp dt ng1 n1. p-acp c-crq np1 vvd dt n2 pp-f np1, np1 crd. vbr pn22 j pc-acp vvi dt n1 pns11 vmb vvi pp-f? vmb pn22 vvi d dt j n1 pp-f vvg? pns32 vvb p-acp pno31, pns12 vbr j. av dt n1 vmb vvi p-acp dt n1, pns31 vbz j pc-acp vvi pp-f dt j n1, pns31 vhz p-acp dt n1 n1.
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Grande profundum est homo, Aug. The Heart is a Grand Impostor. It is like a cheating Tradesman, which will put one off with bad Wares.Grande profundum est homo, Aug. The Heart is a Grand Impostor. It is like a cheating Tradesman, which will put one off with bad Wares.
fw-fr fw-la fw-la fw-la, np1 dt n1 vbz dt j n1. pn31 vbz av-j dt vvg n1, r-crq vmb vvi pi a-acp p-acp j n2.
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The Heart will put a Man off with ••eming Grace in stead of saving. A Tear or two shed is Repentance, a few lazie Desires is Faith.
The Heart will put a Man off with ••eming Grace in stead of Saving. A Tear or two shed is Repentance, a few lazy Desires is Faith.
dt n1 vmb vvi dt n1 a-acp p-acp vvg vvb p-acp n1 pp-f vvg. dt n1 cc crd vvn vbz n1, dt d j n2 vbz n1.
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Blue and red Flowers that grow among the Corn look like good Flowers, but they are beautiful Weeds.
Blue and read Flowers that grow among the Corn look like good Flowers, but they Are beautiful Weeds.
np1 cc j-jn n2 cst vvb p-acp dt n1 vvb av-j j n2, cc-acp pns32 vbr j n2.
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The foolish Virgins Lamps looked as if they had had Oyl in them, but they had none.
The foolish Virgins Lamps looked as if they had had Oil in them, but they had none.
dt j ng1 n2 vvn c-acp cs pns32 vhd vhn n1 p-acp pno32, cc-acp pns32 vhd pix.
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Therefore to prevent a Cheat, that we may not take False Grace in stead of True, we had need make a thorough Disquisition and Search of our Hearts before we come to the Lord's Table.
Therefore to prevent a Cheat, that we may not take False Grace in stead of True, we had need make a thorough Disquisition and Search of our Hearts before we come to the Lord's Table.
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(6.) Self-examining is needful, because of those False Fears the Godly are apt to nourish in their Hearts, which make them go sad to the Sacrament.
(6.) Self-examining is needful, Because of those False Fears the Godly Are apt to nourish in their Hearts, which make them go sad to the Sacrament.
(crd) j vbz j, c-acp pp-f d j n2 dt j vbr j pc-acp vvi p-acp po32 n2, r-crq vvb pno32 vvi j p-acp dt n1.
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As they who have no Grace for want of Examining, presume ;
As they who have no Grace for want of Examining, presume;
p-acp pns32 r-crq vhb dx n1 p-acp n1 pp-f vvg, vvb;
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so they who have Grace, for want of Examining, are ready to despair. Many of God's Children look upon themselves through the black Spectacles of Fear. They fear Christ is not formed in them, they fear they have no Right to the Promise;
so they who have Grace, for want of Examining, Are ready to despair. Many of God's Children look upon themselves through the black Spectacles of fear. They Fear christ is not formed in them, they Fear they have no Right to the Promise;
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and these Fears in the Heart cause Tears in the Eye: Whereas would they but search and examine, they might find they had Grace.
and these Fears in the Heart cause Tears in the Eye: Whereas would they but search and examine, they might find they had Grace.
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Are not their Hearts humbled for Sin? And what is this but the bruised Reed? Do they not weep after the Lord? And what are these Tears but Seeds of Faith? Do they not Thirst after Christ in an Ordinance? What is this but the New Creature crying for the Breast? Here are, you see, Seeds of Grace;
are not their Hearts humbled for since? And what is this but the Bruised Reed? Do they not weep After the Lord? And what Are these Tears but Seeds of Faith? Do they not Thirst After christ in an Ordinance? What is this but the New Creature crying for the Breast? Here Are, you see, Seeds of Grace;
vbr xx po32 n2 vvn p-acp n1? cc q-crq vbz d p-acp dt vvd n1? vdb pns32 xx vvi p-acp dt n1? cc q-crq vbr d n2 p-acp n2 pp-f n1? vdb pns32 xx n1 p-acp np1 p-acp dt n1? q-crq vbz d p-acp dt j n1 vvg p-acp dt n1? av vbr, pn22 vvb, n2 pp-f n1;
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and would Christians examine their Hearts, they might see there is something of God in them,
and would Christians examine their Hearts, they might see there is something of God in them,
cc vmd np1 vvi po32 n2, pns32 vmd vvi a-acp vbz pi pp-f np1 p-acp pno32,
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and so their false Fears would be prevented, and they might approach with Comfort to these Holy Mysteries in the Eucharist.
and so their false Fears would be prevented, and they might approach with Comfort to these Holy Mysteres in the Eucharist.
cc av po32 j n2 vmd vbi vvn, cc pns32 vmd vvi p-acp n1 p-acp d j n2 p-acp dt n1.
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If upon Examination we find that we have not Grace in Truth, then the Mistake is discovered, and the Danger prevented. If we find that we have Grace, we may take the Comfort of it.
If upon Examination we find that we have not Grace in Truth, then the Mistake is discovered, and the Danger prevented. If we find that we have Grace, we may take the Comfort of it.
cs p-acp n1 pns12 vvb cst pns12 vhb xx n1 p-acp n1, cs dt vvb vbz vvn, cc dt n1 vvn. cs pns12 vvb cst pns12 vhb n1, pns12 vmb vvi dt n1 pp-f pn31.
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Mark XIV. 22. Iesus took Bread, &c. (7.) Self-examining is needful, in respect of the Danger in coming unworthily without Examination, 1 Cor. 11.27. He shall be guilty of the Body and Blood of the Lord. Par facit quasi Christum trucidaret. Grotius.Mark XIV. 22. Iesus took Bred, etc. (7.) Self-examining is needful, in respect of the Danger in coming unworthily without Examination, 1 Cor. 11.27. He shall be guilty of the Body and Blood of the Lord. Par facit quasi Christ trucidaret. Grotius.
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— i. e. God reckons with him as with a Crucifyer of the Lord Iesus.
— i. e. God reckons with him as with a Crucifyer of the Lord Iesus.
— pns11. sy. np1 vvz p-acp pno31 a-acp p-acp dt n1 pp-f dt n1 np1.
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He doth not Drink Christ's Blood, but sheds it, and so brings that Curse upon him as the Jews, His Blood be upon us and our Children.
He does not Drink Christ's Blood, but sheds it, and so brings that Curse upon him as the jews, His Blood be upon us and our Children.
pns31 vdz xx vvi npg1 n1, cc-acp vvz pn31, cc av vvz cst vvb p-acp pno31 p-acp dt np2, po31 n1 vbb p-acp pno12 cc po12 n2.
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The Vertue of Christ's Blood nothing more comfortable, the Guilt of it nothing more Formidable.
The Virtue of Christ's Blood nothing more comfortable, the Gilded of it nothing more Formidable.
dt n1 pp-f npg1 n1 pix av-dc j, dt j-vvn pp-f pn31 pix av-dc j.
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4. We must examine our selves before the Sacrament, in respect of the Difficulty of Self-examining Work. Difficulty raiseth a Noble Spirit.
4. We must examine our selves before the Sacrament, in respect of the Difficulty of Self-examining Work. Difficulty Raiseth a Noble Spirit.
crd pns12 vmb vvi po12 n2 p-acp dt n1, p-acp n1 pp-f dt n1 pp-f j n1. n1 vvz dt j n1.
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Self-examining is difficult: (1.) Because it is an Inward Work, it lies most with the Heart.
Self-examining is difficult: (1.) Because it is an Inward Work, it lies most with the Heart.
j vbz j: (crd) p-acp pn31 vbz dt j vvi, pn31 vvz av-ds p-acp dt n1.
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External Acts of Devotion are easie :External Acts of Devotion Are easy:
j n2 pp-f n1 vbr j:
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To lift up the Eye, to bow the Knee, to read over a few Prayers, this is as easie as for the Papists to tell over a few Beads.
To lift up the Eye, to bow the Knee, to read over a few Prayers, this is as easy as for the Papists to tell over a few Beads.
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But to examine a Man's self, to take the Heart as a Watch, all in pieces, to make a Scripture-Trial of our Fitness for the Lord's Supper, this is not easie. Reflexive Acts are hardest :
But to examine a Man's self, to take the Heart as a Watch, all in Pieces, to make a Scriptural trial of our Fitness for the Lord's Supper, this is not easy. Reflexive Acts Are Hardest:
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The Eye cannot see its self but by a Glass. We must have the Glass of the Word and Conscience to see our own Hearts.
The Eye cannot see its self but by a Glass. We must have the Glass of the Word and Conscience to see our own Hearts.
dt n1 vmbx vvi po31 n1 cc-acp p-acp dt n1. pns12 vmb vhi dt n1 pp-f dt n1 cc n1 pc-acp vvi po12 d n2.
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'Tis easie to spy the Faults of others, but it is hard to find out our own. (2.) Self-examination is difficult in regard of Self-Love. As Ignorance blinds, so Self-love flatters.
It's easy to spy the Faults of Others, but it is hard to find out our own. (2.) Self-examination is difficult in regard of Self-Love. As Ignorance blinds, so Self-love flatters.
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What Solomon saith of Love, Prov. 10.12. Love covereth all Sins, is most true of Self-love.
What Solomon Says of Love, Curae 10.12. Love Covereth all Sins, is most true of Self-love.
q-crq np1 vvz pp-f n1, np1 crd. n1 vvz d n2, vbz av-ds j pp-f n1.
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A Man looking upon himself in the Glass of Self-love, (that flattering Glass) his Vertues appear greater than they are, and his Sins lesser.
A Man looking upon himself in the Glass of Self-love, (that flattering Glass) his Virtues appear greater than they Are, and his Sins lesser.
dt n1 vvg p-acp px31 p-acp dt n1 pp-f n1, (cst vvg n1) po31 n2 vvi jc cs pns32 vbr, cc po31 n2 jc.
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Self-love makes a Man rather excuse himself, than examine himself. Self-love makes one think the best of himself;
Self-love makes a Man rather excuse himself, than examine himself. Self-love makes one think the best of himself;
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and he who hath a good Opinion of himself, doth not suspect himself; and not suspecting himself, he is not forward to Examine himself.
and he who hath a good Opinion of himself, does not suspect himself; and not suspecting himself, he is not forward to Examine himself.
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The Work therefore of self-Examination being so difficult, it requires the more Impartiality and Industry. Difficulty should be a Spur to Diligence.
The Work Therefore of self-Examination being so difficult, it requires the more Impartiality and Industry. Difficulty should be a Spur to Diligence.
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5. We must examine our selves before we come, because of the Beneficialness of Self-examination. The Benefit is great which way soever things turn.
5. We must examine our selves before we come, Because of the Beneficialness of Self-examination. The Benefit is great which Way soever things turn.
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(1.) We are to examine whether we have Knowledge, else we cannot give God a reasonable Service, Rom. 12.1. Knowledge is a necessary Requisite in a Communicant.
(1.) We Are to examine whither we have Knowledge, Else we cannot give God a reasonable Service, Rom. 12.1. Knowledge is a necessary Requisite in a Communicant.
(crd) pns12 vbr pc-acp vvi cs pns12 vhb n1, av pns12 vmbx vvi np1 dt j n1, np1 crd. n1 vbz dt j j p-acp dt j.
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He who upon Search finds that he hath the Minimum quod sic, The least Degree of Grace, he is like one that hath found his Box of Evidences, he is an happy Man, he is a fit Guest at the Lord's Table, he is Heir to all the Promises, he is as sure to go to Heaven as if he were in Heaven already.
He who upon Search finds that he hath the Minimum quod sic, The least Degree of Grace, he is like one that hath found his Box of Evidences, he is an happy Man, he is a fit Guest At the Lord's Table, he is Heir to all the Promises, he is as sure to go to Heaven as if he were in Heaven already.
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These are the Reasons why we must examin our selves before we approach to the Lord's Table.
These Are the Reasons why we must examine our selves before we approach to the Lord's Table.
d vbr dt n2 c-crq pns12 vmb vvi po12 n2 c-acp pns12 vvb p-acp dt ng1 n1.
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Quest. 5. What must we Examine? Answ. 1. Our Sins. 2. Our Graces. First, Our Sins. Search if any dead Fly might spoil this sweet Oyntment.
Quest. 5. What must we Examine? Answer 1. Our Sins. 2. Our Graces. First, Our Sins. Search if any dead Fly might spoil this sweet Ointment.
n1. crd q-crq vmb pns12 vvb? np1 crd po12 n2. crd po12 n2. ord, po12 n2. n1 cs d j n1 vmd vvi d j n1.
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When we come to the Sacrament, we should do as the Jews did before the Passover;
When we come to the Sacrament, we should do as the jews did before the Passover;
c-crq pns12 vvb p-acp dt n1, pns12 vmd vdi p-acp dt np2 vdd p-acp dt np1;
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they searched for Leaven, and having found it did burn it. 1. Let us search for the Leaven of Pride : This sowres our Holy things.
they searched for Leaven, and having found it did burn it. 1. Let us search for the Leaven of Pride: This sours our Holy things.
pns32 vvd p-acp np1, cc vhg vvn pn31 vdd vvi pn31. crd vvb pno12 vvi p-acp dt n1 pp-f n1: d n2-j po12 j n2.
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We are born with a Spiritual Tympany.
We Are born with a Spiritual Tympany.
pns12 vbr vvn p-acp dt j n1.
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Will an humble Christ be received into a Proud Heart? Pride keeps Christ out — Intus existens prohibet alienum — " Pride swells the Heart;
Will an humble christ be received into a Proud Heart? Pride keeps christ out — Intus existens Prohibet Alienum — " Pride Swells the Heart;
n1 dt j np1 vbi vvn p-acp dt j n1? n1 vvz np1 av — fw-la fw-la fw-la fw-la — " n1 vvz dt n1;
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and Christ cannot come into the Heart if it be full already.
and christ cannot come into the Heart if it be full already.
cc np1 vmbx vvi p-acp dt n1 cs pn31 vbb j av.
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To a proud Man Christ's Blood hath no Vertue, 'tis like Dioscordium put into a dead Man's Mouth, which loseth its Vertue.
To a proud Man Christ's Blood hath no Virtue, it's like Discordium put into a dead Man's Mouth, which loses its Virtue.
p-acp dt j n1 npg1 n1 vhz dx n1, pn31|vbz av-j np1 vvn p-acp dt j ng1 n1, r-crq vvz po31 n1.
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Let us search for this Leaven of Pride and cast it away. 2. Let us search for the Levaen of Avarice. The Lord's Supper is a Spiritual Mystery, it represents Christ's Body and Blood;
Let us search for this Leaven of Pride and cast it away. 2. Let us search for the Levaen of Avarice. The Lord's Supper is a Spiritual Mystery, it represents Christ's Body and Blood;
vvb pno12 vvi p-acp d n1 pp-f n1 cc vvi pn31 av. crd vvb pno12 vvi p-acp dt np1 pp-f n1. dt ng1 n1 vbz dt j n1, pn31 vvz npg1 n1 cc n1;
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what should an earthly Heart do here? The Earth puts out the Fire. Earthliness quencheth the Fire of holy Love.
what should an earthly Heart do Here? The Earth puts out the Fire. Earthliness quenches the Fire of holy Love.
q-crq vmd dt j n1 vdb av? dt n1 vvz av dt n1. n1 vvz dt n1 pp-f j n1.
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The Earth is Elementum Gravissimum, it cannot ascend. A Soul belimed with Earth cannot ascend to Heavenly Cogitations. Col. 3.5. Covetousness which is Idolatry. Will Christ come into that Heart where there is an Idol? Search for this Leaven before you come to this Ordinance.
The Earth is Elementum Gravissimum, it cannot ascend. A Soul belimed with Earth cannot ascend to Heavenly Cogitations. Col. 3.5. Covetousness which is Idolatry. Will christ come into that Heart where there is an Idol? Search for this Leaven before you come to this Ordinance.
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How can an earthly Heart converse with that God which is a Spirit? Can a Clod of Earth kiss the Sun? 3. Search for the Leaven of Hypocrisie. Luke 12.1. Beware of the Leaven of the Pharisees, which is Hypocrisie.
How can an earthly Heart converse with that God which is a Spirit? Can a Clod of Earth kiss the Sun? 3. Search for the Leaven of Hypocrisy. Luke 12.1. Beware of the Leaven of the Pharisees, which is Hypocrisy.
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Aquinas describes it, Simulatio Virtutis. Hypocrisie is a counterfeiting of Vertue. The Hypocrite is a living Pageant, he only makes a show of Religion:Aquinas describes it, Simulatio Virtue. Hypocrisy is a counterfeiting of Virtue. The Hypocrite is a living Pageant, he only makes a show of Religion:
np1 vvz pn31, fw-la fw-la. n1 vbz dt n-vvg pp-f n1. dt n1 vbz dt j-vvg n1, pns31 av-j vvz dt n1 pp-f n1:
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He gives God his Knee, but no Heart; and God gives him Bread and Wine in the Sacrament, but no Christ.
He gives God his Knee, but no Heart; and God gives him Bred and Wine in the Sacrament, but no christ.
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Oh let us search for this Leaven of Hypocrisie, and burn it!
O let us search for this Leaven of Hypocrisy, and burn it!
uh vvb pno12 vvi p-acp d n1 pp-f n1, cc vvb pn31!
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Secondly, We must examine our Graces. I shall instance only in one, Our Knowledge. 1. Whether we have Knowledge. 2. Whether it be rightly Qualified.Secondly, We must examine our Graces. I shall instance only in one, Our Knowledge. 1. Whither we have Knowledge. 2. Whither it be rightly Qualified.
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Without Knowledge there can be no Fitness for the Sacrament. A Person cannot be fit to come to the Lord's Table who hath no Goodness,
Without Knowledge there can be no Fitness for the Sacrament. A Person cannot be fit to come to the Lord's Table who hath no goodness,
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but without Knowledge the Mina is not good, Prov. 19.2. Some say they have good Hearts, tho they want Knowledge.
but without Knowledge the Mina is not good, Curae 19.2. some say they have good Hearts, though they want Knowledge.
cc-acp p-acp n1 dt np1 vbz xx j, np1 crd. d vvb pns32 vhb j n2, cs pns32 vvb n1.
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As if one should say, His Eye is good, but it wants Sight.
As if one should say, His Eye is good, but it Wants Sighed.
p-acp cs pi vmd vvi, po31 n1 vbz j, cc-acp pn31 vvz n1.
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Under the Law, when the Plague of Leprosie was in a Man's Head, the Priest was to pronounce him unclean. The ignorant Person hath the Plague in his Head, he is unclean.
Under the Law, when the Plague of Leprosy was in a Man's Head, the Priest was to pronounce him unclean. The ignorant Person hath the Plague in his Head, he is unclean.
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Ignorance is the Womb of Lust, 1 Pet. 1.14.
Ignorance is the Womb of Lust, 1 Pet. 1.14.
n1 vbz dt n1 pp-f n1, crd np1 crd.
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Therefore it is requisite before we come, to Examine our selves what Knowledge we have in the main Fundamentals of Religion.
Therefore it is requisite before we come, to Examine our selves what Knowledge we have in the main Fundamentals of Religion.
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Let it not be said of us, that to this Day the Vail is upon our Heart, 2 Cor. 3.15.
Let it not be said of us, that to this Day the vail is upon our Heart, 2 Cor. 3.15.
vvb pn31 xx vbi vvn pp-f pno12, cst p-acp d n1 dt vvb vbz p-acp po12 n1, crd np1 crd.
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But sure in this Intelligent Age we cannot but have some Insight into the Mysteries of the Gospel.
But sure in this Intelligent Age we cannot but have Some Insight into the Mysteres of the Gospel.
p-acp j p-acp d j n1 pns12 vmbx cc-acp vhi d n1 p-acp dt n2 pp-f dt n1.
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I rather fear, we are like Rachel, who was fair and well-sighted, but barren: Therefore,
I rather Fear, we Are like Rachel, who was fair and well-sighted, but barren: Therefore,
pns11 av-c vvb, pns12 vbr j np1, r-crq vbds j cc j, p-acp j: av,
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(2.) Let us examine whether our Knowledge be rightly Qualified. 1. Is it Influential? Doth our Knowledge warm our Heart? Claritas in intellectu parit ardorem in affectu.
(2.) Let us examine whither our Knowledge be rightly Qualified. 1. Is it Influential? Does our Knowledge warm our Heart? Claritas in intellectu parit ardorem in affectu.
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Saving Knowledge doth not only direct, but quicken :
Saving Knowledge does not only Direct, but quicken:
vvg n1 vdz xx av-j vvi, p-acp vvb:
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'Tis Lumen Vitae, the Light of Life, Iohn 8.12. 2. Is our Knowledge Practical? We hear much;
It's Lumen Vitae, the Light of Life, John 8.12. 2. Is our Knowledge Practical? We hear much;
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do we live the Truths we know? That is the right Knowledge which doth not only adorn the Mind, but reform the Life.
do we live the Truths we know? That is the right Knowledge which does not only adorn the Mind, but reform the Life.
vdb pns12 vvb dt n2 pns12 vvb? cst vbz dt j-jn n1 r-crq vdz xx av-j vvb dt n1, cc-acp vvb dt n1.
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Secondly, This solemn preparing for the Sacrament, as it consists in examining our selves, so in dressing our Souls before we come.Secondly, This solemn preparing for the Sacrament, as it consists in examining our selves, so in dressing our Souls before we come.
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And this Soul-dress is in two things. 1. Washing in the Laver of Repenting Tears:
And this Soul-dress is in two things. 1. Washing in the Laver of Repenting Tears:
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To come to this Ordinance with the Guilt of any sin unrepented of, makes way for the further hardening of our Heart,
To come to this Ordinance with the Gilded of any since unrepented of, makes Way for the further hardening of our Heart,
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and giving Satan fuller possession of us. Zech. 12.10. They shall look upon me whom they have pierced, and shall mourn for him.
and giving Satan fuller possession of us. Zechariah 12.10. They shall look upon me whom they have pierced, and shall mourn for him.
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The Cloud of Sorrow must drop into Tears. We must grieve as for the Pollution, so for the Vnkindness in every sin:
The Cloud of Sorrow must drop into Tears. We must grieve as for the Pollution, so for the Unkindness in every since:
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To sin against Christ's Love who died for us.
To sin against Christ's Love who died for us.
pc-acp vvi p-acp npg1 n1 r-crq vvd p-acp pno12.
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When Peter thought of Christ's Love, who call'd him out of his Unregeneracy, made him an Apostle,
When Peter Thought of Christ's Love, who called him out of his Unregeneracy, made him an Apostle,
c-crq np1 n1 pp-f npg1 n1, r-crq vvd pno31 av pp-f po31 n1, vvd pno31 dt n1,
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and carried him up to the Mount of Transfiguration, where he saw the Glory of Heaven in a Vision,
and carried him up to the Mount of Transfiguration, where he saw the Glory of Heaven in a Vision,
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Never leave till you can say, Our Father which art in Heaven. Quest.
Never leave till you can say, Our Father which art in Heaven. Quest.
av-x vvb c-acp pn22 vmb vvi, po12 n1 r-crq n1 p-acp n1. n1.
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and then to think of his Denying Christ, it broke his Heart, he wept bitterly, Matth. 26.75.
and then to think of his Denying christ, it broke his Heart, he wept bitterly, Matthew 26.75.
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To think before we come to a Sacrament of our sins against the Bowel-Mercies of God the Father, the bleeding Wounds of God the Son, the blessed Inspirations of God the Holy Ghost, it is enough to broach our Eyes with Tears,
To think before we come to a Sacrament of our Sins against the Bowel-Mercies of God the Father, the bleeding Wounds of God the Son, the blessed Inspirations of God the Holy Ghost, it is enough to broach our Eyes with Tears,
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and put us into an Holy Agony of Grief and Compunction: And we must be so distressed for sin, as to be divorced from sin.
and put us into an Holy Agony of Grief and Compunction: And we must be so distressed for since, as to be divorced from since.
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The Serpent before he drinks casts up his Poyson. In this we must be wise as Serpents;
The Serpent before he drinks Cast up his Poison. In this we must be wise as Serpents;
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before we drink of the Sacramental Cup, we must cast up the Poyson of sin by Repentance.
before we drink of the Sacramental Cup, we must cast up the Poison of since by Repentance.
c-acp pns12 vvb pp-f dt j n1, pns12 vmb vvi a-acp dt n1 pp-f n1 p-acp n1.
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Ille verè plangit commissa, qui non committit plangenda — He doth truly bewail the sins he hath committed, who doth not commit the sins he hath bewailed. Isle verè plangit Commissa, qui non Committit plangenda — He does truly bewail the Sins he hath committed, who does not commit the Sins he hath bewailed.
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And this is the Dressing our Souls before we come, washing in the Waters of true Rpentance.
And this is the Dressing our Souls before we come, washing in the Waters of true Rpentance.
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2. The Soul-dress is the exciting and stirring up the Habit of Grace into a lively Exercise. 2 Tim. 1.6. I put thee in remembrance, that thou stir up the Gift of God which is in thee : i. e.
2. The Soul-dress is the exciting and stirring up the Habit of Grace into a lively Exercise. 2 Tim. 1.6. I put thee in remembrance, that thou stir up the Gift of God which is in thee: i. e.
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The Gifts and Graces of the Spirit. The Greek Word to stir up, NONLATINALPHABET, signifies to blow up Grace into a Flame.
The Gifts and Graces of the Spirit. The Greek Word to stir up,, signifies to blow up Grace into a Flame.
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Grace is oft like Fire in the Embers, which needs blowing up.
Grace is oft like Fire in the Embers, which needs blowing up.
n1 vbz av j n1 p-acp dt n2, r-crq av vvg a-acp.
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It is possible that even a good Man may not come so well disposed to this Ordinance,
It is possible that even a good Man may not come so well disposed to this Ordinance,
pn31 vbz j cst av dt j n1 vmb xx vvi av av vvn p-acp d n1,
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because he hath not before taken pains with his Heart to come in Due Order :
Because he hath not before taken pains with his Heart to come in Due Order:
c-acp pns31 vhz xx av vvn n2 p-acp po31 n1 pc-acp vvi p-acp j-jn n1:
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He hath not stirred up Grace into its vigorous Exercise, and so, tho he doth not eat and drink Damnation,
He hath not stirred up Grace into its vigorous Exercise, and so, though he does not eat and drink Damnation,
pns31 vhz xx vvn a-acp n1 p-acp po31 j n1, cc av, cs pns31 vdz xx vvi cc vvi n1,
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yet he doth not receive Consolation in the Sacrament. Thus you see what this Dressing of our Souls is, before we come.
yet he does not receive Consolation in the Sacrament. Thus you see what this Dressing of our Souls is, before we come.
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Thirdly, This Solemn preparing for the Sacrament is, in begging a Blessing upon the Ordinance. The Sacrament is not like Physick, which hath an inherent operative Vertue:Thirdly, This Solemn preparing for the Sacrament is, in begging a Blessing upon the Ordinance. The Sacrament is not like Physic, which hath an inherent operative Virtue:
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No, but the Efficacy of the Sacrament depends upon the Co-operation of the Spirit, and a Word of Blessing.
No, but the Efficacy of the Sacrament depends upon the Cooperation of the Spirit, and a Word of Blessing.
uh-dx, cc-acp dt n1 pp-f dt n1 vvz p-acp dt n1 pp-f dt n1, cc dt n1 pp-f n1.
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In the Institution Christ blessed the Elements. Iesus took Bread and blessed it.
In the Institution christ blessed the Elements. Iesus took Bred and blessed it.
p-acp dt n1 np1 vvn dt n2. np1 vvd n1 cc vvn pn31.
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In the Text, the Sacrament, will no further do us good, then as it is blessed to us.
In the Text, the Sacrament, will no further do us good, then as it is blessed to us.
p-acp dt n1, dt n1, vmb av-dx av-jc vdi pno12 j, av c-acp pn31 vbz vvn p-acp pno12.
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We ought then before we come, to pray for a Blessing on the Ordinance, that the Sacrament may be not only a Sign to represent,
We ought then before we come, to pray for a Blessing on the Ordinance, that the Sacrament may be not only a Signen to represent,
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but a Seal to confirm, and an Instrument to convey Christ and all his Benefits to us.
but a Seal to confirm, and an Instrument to convey christ and all his Benefits to us.
cc-acp dt n1 pc-acp vvi, cc dt n1 pc-acp vvi np1 cc d po31 n2 p-acp pno12.
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We are to pray that this great Ordinance may be Poyson to our Sins, and Food to our Graces:
We Are to pray that this great Ordinance may be Poison to our Sins, and Food to our Graces:
pns12 vbr pc-acp vvi cst d j n1 vmb vbi n1 p-acp po12 n2, cc n1 p-acp po12 n2:
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That as it was with Ionathan, when he had tasted the Honey-Comb, his Eyes mere enlightned, 1 Sam. 14.27.
That as it was with Ionathan, when he had tasted the Honey-Comb, his Eyes mere enlightened, 1 Sam. 14.27.
cst c-acp pn31 vbds p-acp np1, c-crq pns31 vhd vvn dt n1, po31 n2 j vvn, crd np1 crd.
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So that by our receiving this Holy Eucharist, our Eyes may be so enlightned, as to discern the Lord's Body. Thus should we implore a Blessing upon the Ordinance before we come.
So that by our receiving this Holy Eucharist, our Eyes may be so enlightened, as to discern the Lord's Body. Thus should we implore a Blessing upon the Ordinance before we come.
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The Sacrament is like a Tree hung full of Fruit; but none of this Fruit will fall, unless shaken by the Hand of Prayer.
The Sacrament is like a Tree hung full of Fruit; but none of this Fruit will fallen, unless shaken by the Hand of Prayer.
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(2.) That the Sacrament may be effectual to us, as there must be a Due Preparing for it,
(2.) That the Sacrament may be effectual to us, as there must be a Due Preparing for it,
(crd) cst dt n1 vmb vbi j p-acp pno12, c-acp pc-acp vmb vbi dt av-jn vvg p-acp pn31,
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so a right partaking of it: Which right Participation of the Sacrament is in Three Things:
so a right partaking of it: Which right Participation of the Sacrament is in Three Things:
av dt j-jn vvg pp-f pn31: r-crq j-jn n1 pp-f dt n1 vbz p-acp crd n2:
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1. When we draw nigh to God's Table in an humble Sense of our Vnworthiness. We do not deserve one Crumb of the Bread of Life;
1. When we draw High to God's Table in an humble Sense of our Unworthiness. We do not deserve one Crumb of the Bred of Life;
crd c-crq pns12 vvb av-j p-acp npg1 n1 p-acp dt j n1 pp-f po12 n1. pns12 vdb xx vvi crd n1 pp-f dt n1 pp-f n1;
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we are poor Indigent Creatures who have lost our Glory, and are like a Vessel that is Shipwrack'd:
we Are poor Indigent Creatures who have lost our Glory, and Are like a Vessel that is Shipwrecked:
pns12 vbr j j n2 r-crq vhb vvn po12 n1, cc vbr av-j dt n1 cst vbz j-vvn:
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We smite on our Breast as the Publican, God be merciful to us Sinners. This is a right Partaking of the Ordinance.
We smite on our Breast as the Publican, God be merciful to us Sinners. This is a right Partaking of the Ordinance.
pns12 vvb p-acp po12 n1 p-acp dt n1, np1 vbb j p-acp pno12 n2. d vbz dt j-jn n-vvg pp-f dt n1.
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'Tis part of our Worthiness to see our Unworthiness.
It's part of our Worthiness to see our Unworthiness.
pn31|vbz n1 pp-f po12 n1 pc-acp vvi po12 n1.
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2. We rightly partake of the Sacrament, when at the Lord's Table we are fill'd with Anhelations of Soul,
2. We rightly partake of the Sacrament, when At the Lord's Table we Are filled with Anhelations of Soul,
crd pns12 av-jn vvi pp-f dt n1, c-crq p-acp dt ng1 n1 pns12 vbr vvn p-acp n2 pp-f n1,
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and inflamed Desires after Christ, and nothing can quench our Thirst but his Blood. Matth. 5.6. NONLATINALPHABET, Blessed are they that thirst.
and inflamed Desires After christ, and nothing can quench our Thirst but his Blood. Matthew 5.6., Blessed Are they that thirst.
cc j-vvn n2 p-acp np1, cc pix vmb vvi po12 n1 p-acp po31 n1. np1 crd., vvn vbr pns32 cst vvb.
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They are blessed not only when they are filled, but while they are thirsting.
They Are blessed not only when they Are filled, but while they Are thirsting.
pns32 vbr vvn xx av-j c-crq pns32 vbr vvn, cc-acp cs pns32 vbr vvg.
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3. A right participation of the Supper is, when we receive in Faith. Without Faith we get no good.
3. A right participation of the Supper is, when we receive in Faith. Without Faith we get no good.
crd dt j-jn n1 pp-f dt n1 vbz, c-crq pns12 vvb p-acp n1. p-acp n1 pns12 vvb dx j.
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What is said of the Word Preached, It profiteth not, not being mixed with Faith, Heb. 4.2. is as true of the Sacrament. Christ turned Stones into Bread:
What is said of the Word Preached, It profiteth not, not being mixed with Faith, Hebrew 4.2. is as true of the Sacrament. christ turned Stones into Bred:
q-crq vbz vvn pp-f dt n1 vvn, pn31 vvz xx, xx vbg vvn p-acp n1, np1 crd. vbz a-acp j pp-f dt n1. np1 vvd n2 p-acp n1:
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Unbelief turns the Bread into Stones, that it doth not nourish. Then we partake aright when we come in Faith.
Unbelief turns the Bred into Stones, that it does not nourish. Then we partake aright when we come in Faith.
n1 vvz dt n1 p-acp n2, cst pn31 vdz xx vvi. cs pns12 vvb av c-crq pns12 vvb p-acp n1.
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Faith hath a two-fold Act, an adhering and an applying. By the first Act we go over to Christ, by the second Act we bring Christ over to us, Gal. 2.20. This is the great Grace we must set awork, Acts 10.43. Philo calls it, Fides Occulata, Faith is the Eagle Eye that discerns the Lord's Body:
Faith hath a twofold Act, an adhering and an applying. By the First Act we go over to christ, by the second Act we bring christ over to us, Gal. 2.20. This is the great Grace we must Set awork, Acts 10.43. Philo calls it, Fides Occulata, Faith is the Eagl Eye that discerns the Lord's Body:
n1 vhz dt n1 n1, dt vvg cc dt vvg. p-acp dt ord n1 pns12 vvb a-acp p-acp np1, p-acp dt ord n1 pns12 vvb np1 a-acp p-acp pno12, np1 crd. d vbz dt j n1 pns12 vmb vvi av, n2 crd. np1 vvz pn31, np1 np1, n1 vbz dt n1 n1 cst vvz dt ng1 n1:
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Faith causeth a virtual Contact, it toucheth Christ. Christ said to Mary, Touch me not, &c. Iohn 20.17. She was not to touch him with the Hands of her Body.
Faith Causes a virtual Contact, it touches christ. christ said to Marry, Touch me not, etc. John 20.17. She was not to touch him with the Hands of her Body.
n1 vvz dt j n1, pn31 vvz np1. np1 vvd p-acp uh, vvb pno11 xx, av np1 crd. pns31 vbds xx pc-acp vvi pno31 p-acp dt n2 pp-f po31 n1.
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But he saith to us, Touch me, Touch me with the Hand of your Faith.
But he Says to us, Touch me, Touch me with the Hand of your Faith.
p-acp pns31 vvz p-acp pno12, vvb pno11, vvb pno11 p-acp dt n1 pp-f po22 n1.
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Faith makes Christ present to the Soul. The Believer hath a real Presence in the Sacrament.
Faith makes christ present to the Soul. The Believer hath a real Presence in the Sacrament.
n1 vvz np1 j p-acp dt n1 dt n1 vhz dt j n1 p-acp dt n1.
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The Body of the Sun is in the Firmament, but the Light of the Sun is in the Eye.
The Body of the Sun is in the Firmament, but the Light of the Sun is in the Eye.
dt n1 pp-f dt n1 vbz p-acp dt n1, cc-acp dt n1 pp-f dt n1 vbz p-acp dt n1.
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Christ's Essence is in Heaven, but he is in a Believers Heart by his Light and Influence. Eph. 3.17. That Christ may dwell in your Heart by Faith.
Christ's Essence is in Heaven, but he is in a Believers Heart by his Light and Influence. Ephesians 3.17. That christ may dwell in your Heart by Faith.
npg1 n1 vbz p-acp n1, cc-acp pns31 vbz p-acp dt n2 n1 p-acp po31 n1 cc n1. np1 crd. cst np1 vmb vvi p-acp po22 n1 p-acp n1.
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Faith is the Pallat which tastes Christ, 1 Pet. 2.3. Faith makes a Concoction; it causeth the Bread of Life to nourish .
Faith is the Palate which tastes christ, 1 Pet. 2.3. Faith makes a Concoction; it Causes the Bred of Life to nourish.
n1 vbz dt n1 r-crq vvz np1, crd np1 crd. n1 vvz dt np1-n; pn31 vvz dt n1 pp-f n1 pc-acp vvi.
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Faith causeth a Coalition, it makes us one with Christ, Eph. 1.23. Other Graces make us like Christ, Faith makes us Members of Christ.
Faith Causes a Coalition, it makes us one with christ, Ephesians 1.23. Other Graces make us like christ, Faith makes us Members of christ.
n1 vvz dt np1, pn31 vvz pno12 crd p-acp np1, np1 crd. av-jn n2 vvb pno12 av-j np1, n1 vvz pno12 np1 pp-f np1.
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Fourthly, Then we partake aright of the Sacrament, when we receive in Love. Fourthly, Then we partake aright of the Sacrament, when we receive in Love.
ord, av pns12 vvb av pp-f dt n1, c-crq pns12 vvb p-acp vvb.
(93) part (DIV2)
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(1.) Love to Christ. Who can see Christ pierced with a Crown of Thorns, sweating in his Agony, bleeding on the Cross,
(1.) Love to christ. Who can see christ pierced with a Crown of Thorns, sweating in his Agony, bleeding on the Cross,
(crd) n1 p-acp np1. q-crq vmb vvi np1 vvd p-acp dt n1 pp-f n2, vvg p-acp po31 n1, vvg p-acp dt n1,
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but his Heart must needs be endeared in Love to him? How can we but love him, who hath given his Life a ransom for us? Love is the Spiced Wine and Juyce of the Pomgranate which we must give Christ, Cant. 8.2. Our Love to this Superiour and Blessed Jesus, must exceed our Love to other things;
but his Heart must needs be endeared in Love to him? How can we but love him, who hath given his Life a ransom for us? Love is the Spiced Wine and Juice of the Pomegranate which we must give christ, Cant 8.2. Our Love to this Superior and Blessed jesus, must exceed our Love to other things;
cc-acp po31 n1 vmb av vbi vvn p-acp n1 p-acp pno31? q-crq vmb pns12 p-acp n1 pno31, r-crq vhz vvn po31 n1 dt n1 p-acp pno12? n1 vbz dt j-vvn n1 cc n1 pp-f dt n1 r-crq pns12 vmb vvi np1, np1 crd. po12 n1 p-acp d j-jn cc j-vvn np1, vmb vvi po12 n1 p-acp j-jn n2;
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as the Oyl runs above the Water.
as the Oil runs above the Water.
c-acp dt n1 vvz p-acp dt n1.
(93) part (DIV2)
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Tho' we cannot with Mary bring our costly Oyntment to anoynt Christ's Body, yet we do more than this,
Though we cannot with Marry bring our costly Ointment to anoint Christ's Body, yet we do more than this,
cs pns12 vmbx p-acp uh vvi po12 j n1 pc-acp vvi npg1 n1, av pns12 vdb av-dc cs d,
(93) part (DIV2)
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when we bring him our Love, which is sweeter to him than all Oyntments and Perfumes.
when we bring him our Love, which is Sweeten to him than all Ointments and Perfumes.
c-crq pns12 vvb pno31 po12 n1, r-crq vbz jc p-acp pno31 cs d n2 cc vvz.
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(2.) Love to the Saints. This is a Love-Feast. Tho' we must eat this Supper with the Bitter Herbs of Repentance,
(2.) Love to the Saints. This is a Love-Feast. Though we must eat this Supper with the Bitter Herbs of Repentance,
(crd) n1 p-acp dt n2. d vbz dt n1. cs pns12 vmb vvi d n1 p-acp dt j n2 pp-f n1,
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yet not with the bitter Herbs of Malice.
yet not with the bitter Herbs of Malice.
av xx p-acp dt j n2 pp-f n1.
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Were it not sad, if all the Meat one eats should turn to bad Humours? He who comes in Malice to the Lord's Table, all he eats is to his hurt:
Were it not sad, if all the Meat one eats should turn to bad Humours? He who comes in Malice to the Lord's Table, all he eats is to his hurt:
vbdr pn31 xx j, cs d dt n1 pi vvz vmd vvi p-acp j n2? pns31 r-crq vvz p-acp n1 p-acp dt ng1 n1, d pns31 vvz vbz p-acp po31 n1:
(93) part (DIV2)
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He eats and drinks Damnation to himself, 1 Cor. 11.29. — Come in Love. It is with Love as it is with Fire:He eats and drinks Damnation to himself, 1 Cor. 11.29. — Come in Love. It is with Love as it is with Fire:
pns31 vvz cc vvz n1 p-acp px31, vvn np1 crd. — vvb p-acp vvb. pn31 vbz p-acp n1 c-acp pn31 vbz p-acp n1:
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You keep Fire all the Day upon the Hearth, but upon special occasions you draw the Fire out larger.
You keep Fire all the Day upon the Hearth, but upon special occasions you draw the Fire out larger.
pn22 vvb n1 d dt n1 p-acp dt n1, cc-acp p-acp j n2 pn22 vvb dt n1 av jc.
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So tho we must have Love to all, yet to the Saints who are our Fellow-Members, here we must draw out the Fire of our Love larger;
So though we must have Love to all, yet to the Saints who Are our Fellow members, Here we must draw out the Fire of our Love larger;
av cs pns12 vmb vhi n1 p-acp d, av p-acp dt n2 r-crq vbr po12 n2, av pns12 vmb vvi av dt n1 pp-f po12 n1 jc;
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and we must show the Largeness of our Affections to them, by prizing their Persons, by chusing their Company, by doing all Offices of Love to them;
and we must show the Largeness of our Affections to them, by prizing their Persons, by choosing their Company, by doing all Offices of Love to them;
cc pns12 vmb vvi dt n1 pp-f po12 n2 p-acp pno32, p-acp vvg po32 n2, p-acp vvg po32 n1, p-acp vdg d n2 pp-f n1 p-acp pno32;
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counselling them in their Doubts, comforting them in their Fears, supplying them in their Wants.
counseling them in their Doubts, comforting them in their Fears, supplying them in their Wants.
vvg pno32 p-acp po32 n2, vvg pno32 p-acp po32 n2, vvg pno32 p-acp po32 vvz.
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Thus one Christian may be an Eben-ezer to another, and as an Angel of God to him.
Thus one Christian may be an Ebenezer to Another, and as an Angel of God to him.
av crd np1 vmb vbi dt j p-acp j-jn, cc p-acp dt n1 pp-f np1 p-acp pno31.
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The Sacrament cannot be effectual to him, who doth not receive in Love. If a Man drinks Poyson,
The Sacrament cannot be effectual to him, who does not receive in Love. If a Man drinks Poison,
dt n1 vmbx vbi j p-acp pno31, r-crq vdz xx vvi p-acp n1. cs dt n1 vvz n1,
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and then takes a Cordial, the Cordial will do him little good.
and then Takes a Cordial, the Cordial will do him little good.
cc av vvz dt j, dt j vmb vdi pno31 j j.
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He who hath the Poyson of Malice in his Soul, the Cordial of Christ's Blood will do him no good:
He who hath the Poison of Malice in his Soul, the Cordial of Christ's Blood will do him no good:
pns31 r-crq vhz dt n1 pp-f n1 p-acp po31 n1, dt j pp-f npg1 n1 vmb vdi pno31 dx j:
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Come therefore in Love and Charity.
Come Therefore in Love and Charity.
vvb av p-acp n1 cc n1.
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And thus we see how we may receive the Supper of the Lord, that it may be Effectual to our Salvation. Vse I.
And thus we see how we may receive the Supper of the Lord, that it may be Effectual to our Salvation. Use I.
cc av pns12 vvb c-crq pns12 vmb vvi dt n1 pp-f dt n1, cst pn31 vmb vbi j p-acp po12 n1. vvb pns11.
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From the whole Doctrine of the Sacrament, learn, How precious should a Sacrament be to us!
From the Whole Doctrine of the Sacrament, Learn, How precious should a Sacrament be to us!
p-acp dt j-jn n1 pp-f dt n1, vvb, c-crq j vmd dt n1 vbb p-acp pno12!
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It is a Sealed Deed to make over the Blessings of the New Covenant to us, [ Justification, Sanctification, Glory.
It is a Sealed Deed to make over the Blessings of the New Covenant to us, [ Justification, Sanctification, Glory.
pn31 vbz dt vvn n1 pc-acp vvi p-acp dt n2 pp-f dt j n1 p-acp pno12, [ n1, n1, n1.
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] A small piece of Wax put to a Parchment is made the Instrument to confirm a rich Conveyance or Lordship to another:
] A small piece of Wax put to a Parchment is made the Instrument to confirm a rich Conveyance or Lordship to Another:
] dt j n1 pp-f n1 vvn p-acp dt n1 vbz vvn dt n1 pc-acp vvi dt j n1 cc n1 p-acp j-jn:
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So these Elements in the Sacrament of Bread and Wine, tho in themselves of no great value,
So these Elements in the Sacrament of Bred and Wine, though in themselves of no great valve,
av d n2 p-acp dt n1 pp-f n1 cc n1, cs p-acp px32 pp-f dx j n1,
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yet being consecrated to be Seals to Confirm the Covenant of Grace to us, so they are of more value than all the Riches of the Indies.
yet being consecrated to be Seals to Confirm the Covenant of Grace to us, so they Are of more valve than all the Riches of the Indies.
av vbg vvn pc-acp vbi n2 pc-acp vvi dt n1 pp-f n1 p-acp pno12, av pns32 vbr pp-f dc n1 cs d dt n2 pp-f dt np2.
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Vse II. The Sacrament being such an Holy Mystery, let us come to this Holy Mystery with Holy Hearts. There's no receiving a crucify'd Christ but into a consecrated Heart.Use II The Sacrament being such an Holy Mystery, let us come to this Holy Mystery with Holy Hearts. There's no receiving a Crucified christ but into a consecrated Heart.
vvb crd dt n1 vbg d dt j n1, vvb pno12 vvi p-acp d j n1 p-acp j n2. pc-acp|vbz dx vvg dt vvn np1 cc-acp p-acp dt j-vvn n1.
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Christ in his Conception lay in a pure Virgins Womb, and at his Death his Body was wrapped in clean Linnen,
christ in his Conception lay in a pure Virgins Womb, and At his Death his Body was wrapped in clean Linen,
np1 p-acp po31 n1 vvd p-acp dt j ng1 n1, cc p-acp po31 n1 po31 n1 vbds vvn p-acp j n1,
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and put in a new Virgin-Tomb never yet defiled with Rottenness.
and put in a new Virgin-Tomb never yet defiled with Rottenness.
cc vvd p-acp dt j n1 av-x av vvn p-acp n1.
(93) part (DIV2)
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If Christ would not lie in an unclean Grave, sure he will not be received into an unclean Heart. Isa. 52.11. Be ye clean that bear the Vessels of the Lord.
If christ would not lie in an unclean Grave, sure he will not be received into an unclean Heart. Isaiah 52.11. Be you clean that bear the Vessels of the Lord.
cs np1 vmd xx vvi p-acp dt j j, j pns31 vmb xx vbi vvn p-acp dt j n1. np1 crd. vbb pn22 j cst vvb dt n2 pp-f dt n1.
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If they who did carry the Vessels of the Lord were to be holy, then they who are to be the Vessels of the Lord,
If they who did carry the Vessels of the Lord were to be holy, then they who Are to be the Vessels of the Lord,
cs pns32 r-crq vdd vvi dt n2 pp-f dt n1 vbdr pc-acp vbi j, cs pns32 r-crq vbr pc-acp vbi dt n2 pp-f dt n1,
(93) part (DIV2)
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and are to hold Christ's Body and Blood, ought to be holy. Vse III.
and Are to hold Christ's Body and Blood, ought to be holy. Use III.
cc vbr pc-acp vvi npg1 n1 cc n1, pi pc-acp vbi j. vvb np1.
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Consolation. Christ's Body and Blood in the Sacrament is a most Sovereign Elixir, or Comfort to a distressed Soul. Christ having poured out his Blood,Consolation. Christ's Body and Blood in the Sacrament is a most Sovereign Elixir, or Comfort to a distressed Soul. christ having poured out his Blood,
n1. npg1 n1 cc n1 p-acp dt n1 vbz dt av-ds j-jn n1, cc n1 p-acp dt j-vvn n1 np1 vhg vvn av po31 n1,
(93) part (DIV2)
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now God's Justice is fully satisfied.
now God's justice is Fully satisfied.
av npg1 n1 vbz av-j vvn.
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There is in the Death of Christ enough to answer all Doubts. What if Sin is the Poyson, here is the Flesh of Christ an Antidote against it? What if Sin be red as Scarlet, is not Christ's Blood of a deeper Colour,
There is in the Death of christ enough to answer all Doubts. What if since is the Poison, Here is the Flesh of christ an Antidote against it? What if since be read as Scarlet, is not Christ's Blood of a Deeper Colour,
pc-acp vbz p-acp dt n1 pp-f np1 av-d pc-acp vvi d n2. q-crq cs n1 vbz dt n1, av vbz dt n1 pp-f np1 dt n1 p-acp pn31? q-crq cs n1 vbb vvn p-acp n-jn, vbz xx npg1 n1 pp-f dt jc-jn n1,
(93) part (DIV2)
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and can wash away Sin? If Satan strikes us with his Darts of Temptation, here is a precious Balm comes out of Christ's Wounds to heal us, Isa. 53.5.
and can wash away since? If Satan strikes us with his Darts of Temptation, Here is a precious Balm comes out of Christ's Wounds to heal us, Isaiah 53.5.
cc vmb vvi av n1? cs np1 vvz pno12 p-acp po31 n2 pp-f n1, av vbz dt j n1 vvz av pp-f npg1 n2 pc-acp vvi pno12, np1 crd.
(93) part (DIV2)
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if we are in inward agonies, he only can pour in the Oyl of Joy, therefore Prayer is to be made to him only.
if we Are in inward agonies, he only can pour in the Oil of Joy, Therefore Prayer is to be made to him only.
cs pns12 vbr p-acp j n2, pns31 av-j vmb vvi p-acp dt n1 pp-f n1, av n1 vbz pc-acp vbi vvn p-acp pno31 av-j.
(94) part (DIV2)
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What, tho we feed upon the Bread of Affliction, as long as in the Sacrament we feed upon the Bread of Life? So that Christ received aright Sacramentally, is an universal Medicine for the healing,
What, though we feed upon the Bred of Affliction, as long as in the Sacrament we feed upon the Bred of Life? So that christ received aright Sacramentally, is an universal Medicine for the healing,
q-crq, cs pns12 vvb p-acp dt n1 pp-f n1, c-acp av-j c-acp p-acp dt n1 pns12 vvb p-acp dt n1 pp-f n1? av cst np1 vvd av av-j, vbz dt j n1 p-acp dt n-vvg,
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and an universal Cordial for the cheering of our distressed Souls. III. The Benefits of our Redemption are applyed to us by Prayer.
and an universal Cordial for the cheering of our distressed Souls. III. The Benefits of our Redemption Are applied to us by Prayer.
cc dt j j p-acp dt vvg pp-f po12 j-vvn n2. np1. dt n2 pp-f po12 n1 vbr vvd p-acp pno12 p-acp n1.
(93) part (DIV2)
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Psalm 109.4. But I give my self to Prayer.Psalm 109.4. But I give my self to Prayer.
np1 crd. cc-acp pns11 vvb po11 n1 p-acp n1.
(94) part (DIV2)
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I shall not expatiate upon Prayer at large, being to speak more fully to it in the Lords Prayer. But to the words,
I shall not expatiate upon Prayer At large, being to speak more Fully to it in the lords Prayer. But to the words,
pns11 vmb xx j p-acp n1 p-acp j, vbg pc-acp vvi av-dc av-j p-acp pn31 p-acp dt n2 n1. p-acp p-acp dt n2,
(94) part (DIV2)
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I give my self to Prayer. It is one thing to Pray, and another thing to be given to Prayer.I give my self to Prayer. It is one thing to Pray, and Another thing to be given to Prayer.
pns11 vvb po11 n1 p-acp n1. pn31 vbz crd n1 pc-acp vvi, cc j-jn n1 pc-acp vbi vvn p-acp n1.
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He who prays frequently is said to be given to Prayer; as he who often distributes Almes, is said to be given to Charity.
He who prays frequently is said to be given to Prayer; as he who often distributes Alms, is said to be given to Charity.
pns31 r-crq vvz av-j vbz vvn pc-acp vbi vvn p-acp n1; c-acp pns31 r-crq av vvz n2, vbz vvn pc-acp vbi vvn p-acp n1.
(94) part (DIV2)
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Prayer is a glorious Ordinance, it is the Souls trading with Heaven.
Prayer is a glorious Ordinance, it is the Souls trading with Heaven.
n1 vbz dt j n1, pn31 vbz dt n2 vvg p-acp n1.
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God comes down to us by his Spirit, and we go up to him by Prayer.
God comes down to us by his Spirit, and we go up to him by Prayer.
np1 vvz a-acp p-acp pno12 p-acp po31 n1, cc pns12 vvb a-acp p-acp pno31 p-acp n1.
(94) part (DIV2)
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Quest. 1. What Prayer is?
Quest. 1. What Prayer is?
n1. crd q-crq n1 vbz?
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Answ. It is an offering up of our desires to God, for things agreeable to his Will, in the Name of Christ.Answer It is an offering up of our Desires to God, for things agreeable to his Will, in the Name of christ.
np1 pn31 vbz dt vvg a-acp pp-f po12 n2 p-acp np1, c-acp n2 j p-acp po31 n1, p-acp dt n1 pp-f np1.
(94) part (DIV2)
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1. Prayer is an offering up of our Desires ]: Therefore it is called a making known of our Requests, Phil. 4.6. In Prayer we come as humble Petitioners, begging to have our Suit granted.
1. Prayer is an offering up of our Desires ]: Therefore it is called a making known of our Requests, Philip 4.6. In Prayer we come as humble Petitioners, begging to have our Suit granted.
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2. 'Tis offering up our Desires to God. ] Prayer is not to be made to any but God.
2. It's offering up our Desires to God. ] Prayer is not to be made to any but God.
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The Papists pray to Saints and Angels, but they know not our grievances. Isa. 63.16. Abraham is ignorant of us. And all Angel-worship is forbidden;
The Papists pray to Saints and Angels, but they know not our grievances. Isaiah 63.16. Abraham is ignorant of us. And all Angel-worship is forbidden;
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Col. 2.18, 19. We must not pray to any but whom we may believe in; Rom. 10.14.Col. 2.18, 19. We must not pray to any but whom we may believe in; Rom. 10.14.
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How shall they call upon him in whom they have not believed? But we cannot believe in an Angel,How shall they call upon him in whom they have not believed? But we cannot believe in an Angel,
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therefore we must not pray to him. Quest. Why must Prayer be made only to God?
Therefore we must not pray to him. Quest. Why must Prayer be made only to God?
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Resp 1. Because he only hears Prayer. Psal. 65.2. O thou that hearest Prayer. Resp 1. Because he only hears Prayer. Psalm 65.2. Oh thou that Hearst Prayer.
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Hereby God is known to be the true God, in that he hears Prayer. 1 Kin. 18.37. Hear me, O Lord, hear me, that the people may know that thou art the Lord God.
Hereby God is known to be the true God, in that he hears Prayer. 1 Kin. 18.37. Hear me, Oh Lord, hear me, that the people may know that thou art the Lord God.
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2. Because God only can help We may look to second Causes, and cry as the Woman did, 2 Kings 6.26. Help my lord, O king.
2. Because God only can help We may look to second Causes, and cry as the Woman did, 2 Kings 6.26. Help my lord, Oh King.
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And he said, if the Lord do not help thee, whence shall I help thee? If we are in outward distress God must send from Heaven and save;And he said, if the Lord do not help thee, whence shall I help thee? If we Are in outward distress God must send from Heaven and save;
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3. For things agreeable to his Will.
3. For things agreeable to his Will.
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When we pray for outward things, for Riches or Children, perhaps God sees these things are not good for us;
When we pray for outward things, for Riches or Children, perhaps God sees these things Are not good for us;
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our Prayers must comport with Gods Will. We may pray absolutely for Grace; For this is the will of God, our Sanctification. 1 Thess. 4.3. There might be no strange incense offered.
our Prayers must comport with God's Will. We may pray absolutely for Grace; For this is the will of God, our Sanctification. 1 Thess 4.3. There might be no strange incense offered.
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Exod. 30 9. When we pray for things which are not agreeable to Gods Will, it is offering strange Incense.Exod 30 9. When we pray for things which Are not agreeable to God's Will, it is offering strange Incense.
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4. In the Name of Christ.
4. In the Name of christ.
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To pray in the Name of Christ is not only to mention Christs Name in Prayer,
To pray in the Name of christ is not only to mention Christ Name in Prayer,
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but to pray in the hope and confidence of Christs Merit. 1 Sam. 7.9.
but to pray in the hope and confidence of Christ Merit. 1 Sam. 7.9.
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Samuel took a sucking Lamb and offered it, &c. We must carry the Lamb Christ in the arms of our Faith,Samuel took a sucking Lamb and offered it, etc. We must carry the Lamb christ in the arms of our Faith,
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and so we prevail in Prayer.
and so we prevail in Prayer.
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When Vzziah would offer Incense without a Priest, God was angry and struck him with Leprosie. 2 Chron. 26.16.
When Uzziah would offer Incense without a Priest, God was angry and struck him with Leprosy. 2 Chronicles 26.16.
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When we do not pray in Christs Name, in the hope of his Mediation, we offer up Incense without a Priest,
When we do not pray in Christ Name, in the hope of his Mediation, we offer up Incense without a Priest,
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and what can we expect but to meet with rebukes, and to have God answer us by terrible things.
and what can we expect but to meet with rebukes, and to have God answer us by terrible things.
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Quest. 2. What are the parts of Prayer?
Quest. 2. What Are the parts of Prayer?
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Answ. 1. There is the Confessory part, which is the acknowledging of Sin. 2. The Supplicatory part,Answer 1. There is the Confessory part, which is the acknowledging of Sin. 2. The Supplicatory part,
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when we either deprecate and pray against some evil, or request the obtaining of some good. 3. The Gratulatory part,
when we either deprecate and pray against Some evil, or request the obtaining of Some good. 3. The Gratulatory part,
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when we give thanks for Mercies received, which is the most excellent part of Prayer. In Petition we act like Men, in giving of Thanks we act like Angels.
when we give thanks for mercies received, which is the most excellent part of Prayer. In Petition we act like Men, in giving of Thanks we act like Angels.
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Quest. 3. What are the several sorts of Prayer?
Quest. 3. What Are the several sorts of Prayer?
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Resp. 1. There is Mental Prayer, in the Mind, 1 Sam. 1.13. 2. Vocal, Psalm 77.1. 3. Ejaculatory, which is a sudden and short elevation of the heart to God. Neh. 2.4. So I prayed to the God of Heaven. 4. Conceiv'd Prayer;Resp. 1. There is Mental Prayer, in the Mind, 1 Sam. 1.13. 2. Vocal, Psalm 77.1. 3. Ejaculatory, which is a sudden and short elevation of the heart to God. Neh 2.4. So I prayed to the God of Heaven. 4. Conceived Prayer;
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when we pray for those things which God puts into our heart. Rom. 8.26. The Spirit helps us with sighs and groans.
when we pray for those things which God puts into our heart. Rom. 8.26. The Spirit helps us with sighs and groans.
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Both the expressions of the tongue so far as they are right, and the impressions of the heart are from the Spirit. 5. Prescribed Prayer:
Both the expressions of the tongue so Far as they Are right, and the impressions of the heart Are from the Spirit. 5. Prescribed Prayer:
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Our Saviour hath set us a pattern of Prayer.
Our Saviour hath Set us a pattern of Prayer.
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God prescribed a set Form of Blessing for the Priests ▪ Numb. 6.23. 6. Publick Prayer;
God prescribed a Set From of Blessing for the Priests ▪ Numb. 6.23. 6. Public Prayer;
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when we pray in the audience of others. Prayer is more powerful when many joyn and unite their forces.
when we pray in the audience of Others. Prayer is more powerful when many join and unite their forces.
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Vis uni•a fortior: Matth. 18.19. 7. Private Prayer; when we pray by our selves. Mat. 6.6. Enter into thy closet. Vis uni•a fortior: Matthew 18.19. 7. Private Prayer; when we pray by our selves. Mathew 6.6. Enter into thy closet.
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Quest. 4. What is that Prayer which is most like to prevail with God? Resp. When Prayer is rightly qualified.
Quest. 4. What is that Prayer which is most like to prevail with God? Resp. When Prayer is rightly qualified.
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That is a good Medicine which hath the right ingredients.
That is a good Medicine which hath the right ingredients.
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That Prayer is good, and is most like to prevail with God, which hath these seven ingredients in it:
That Prayer is good, and is most like to prevail with God, which hath these seven ingredients in it:
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1. Prayer must be mixed with Faith; Iam. 1.6. But let him pray in faith. Believe God hears and will in his due time grant: Believe Gods Love and Truth.
1. Prayer must be mixed with Faith; Iam. 1.6. But let him pray in faith. Believe God hears and will in his due time grant: Believe God's Love and Truth.
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Believe that he is Love, therefore will not deny you; believe that he is Truth, therefore will not deny himself: Faith sets God a work.
Believe that he is Love, Therefore will not deny you; believe that he is Truth, Therefore will not deny himself: Faith sets God a work.
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Faith is to Prayer as the Feather is to the Arrow.
Faith is to Prayer as the Feather is to the Arrow.
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Faith feathers the arrow of Prayer, and makes it fly swifter, and pierce the Throne of Grace.
Faith Feathers the arrow of Prayer, and makes it fly swifter, and pierce the Throne of Grace.
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Prayer that is faithless is fruitless. 2. A melting Prayer; Psal. 51.17. The sacrifices of God are a broken heart:
Prayer that is faithless is fruitless. 2. A melting Prayer; Psalm 51.17. The Sacrifices of God Are a broken heart:
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The incense was to be beaten, to typifie the breaking of the heart in prayer. O saith a Christian, I cannot pray with such gifts and elocution as others;
The incense was to be beaten, to typify the breaking of the heart in prayer. O Says a Christian, I cannot pray with such Gifts and elocution as Others;
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as Moses said, I am not eloquent : But canst thou weep? Doth thy Heart melt in Prayer? Weeping prayer prevails.
as Moses said, I am not eloquent: But Canst thou weep? Does thy Heart melt in Prayer? Weeping prayer prevails.
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Tears drop as pearls from the eye. Iacob wept and made supplication, and had power over the Angel. Hos. 12.4. 3. Prayer must be fired with zeal and fervency: Iam. 5.16. Effectual fervent Prayer prevails much.
Tears drop as Pearls from the eye. Iacob wept and made supplication, and had power over the Angel. Hos. 12.4. 3. Prayer must be fired with zeal and fervency: Iam. 5.16. Effectual fervent Prayer prevails much.
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Cold Prayers like cold Suitors never speed. Prayer without fervency, is like a Sacrifice without Fire.
Cold Prayers like cold Suitors never speed. Prayer without fervency, is like a Sacrifice without Fire.
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Prayer is called a pouring out of the Soul, 1 Sam. 1.15. to signifie vehemency. Formality starves prayer. Prayer is compared to Incense; Psal. 141.2. Let my prayer be set forth as incense.
Prayer is called a pouring out of the Soul, 1 Sam. 1.15. to signify vehemency. Formality starves prayer. Prayer is compared to Incense; Psalm 141.2. Let my prayer be Set forth as incense.
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Hot Coals were to be put to the Incense to make it odoriferous and fragrant;
Hight Coals were to be put to the Incense to make it odoriferous and fragrant;
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fervency of Affection is like Coals put to the Incense, it makes prayer ascend as a sweet perfume. Christ prayed with strong cryes; Heb. 5.7. Clamor iste penetrat nubes. Luther.
fervency of Affection is like Coals put to the Incense, it makes prayer ascend as a sweet perfume. christ prayed with strong cries; Hebrew 5.7. Clamor iste penetrate Clouds. Luther.
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Fervent prayer, like a petard set against Heaven gates, makes them fly open. To cause holy fervour and ardency of Soul in prayer, consider;
Fervent prayer, like a petard Set against Heaven gates, makes them fly open. To cause holy fervour and ardency of Soul in prayer, Consider;
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1. Prayer without fervency is no prayer; it is speaking not praying.
1. Prayer without fervency is no prayer; it is speaking not praying.
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Lifeless prayer is no more prayer, than the picture of a Man is a Man. One may say as Pharaoh, Gen. 41. I have dreamed a dream: It is dreaming not praying.
Lifeless prayer is no more prayer, than the picture of a Man is a Man. One may say as Pharaoh, Gen. 41. I have dreamed a dream: It is dreaming not praying.
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Affectus operi nomen imponit. Ambr. Life and fervency baptizeth a Duty, and gives it a name. 2. Consider in what need we stand of those things which we ask in prayer.Affectus operi Nome imponit. Ambrose Life and fervency baptizeth a Duty, and gives it a name. 2. Consider in what need we stand of those things which we ask in prayer.
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We come to ask the favour of God, and if we have not his love all we enjoy is cursed to us.
We come to ask the favour of God, and if we have not his love all we enjoy is cursed to us.
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We pray that our Souls may be washed in Christs Blood, and if he wash us not we have no part in him, Iohn 13.8.
We pray that our Souls may be washed in Christ Blood, and if he wash us not we have no part in him, John 13.8.
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When will we be earnest if not when we are praying for the life of our Souls. 3. It is only fervent prayer hath the promise of Mercy affixed to it; Ier. 29.14. Then shall ye find me when ye search for me with all your heart.
When will we be earnest if not when we Are praying for the life of our Souls. 3. It is only fervent prayer hath the promise of Mercy affixed to it; Jeremiah 29.14. Then shall you find me when you search for me with all your heart.
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'Tis dead praying without a promise; and the promise is made only to ardency.
It's dead praying without a promise; and the promise is made only to ardency.
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The Aediles among the Romans had their doors always standing open, that all who had petitions might have free access to them.
The Aediles among the Romans had their doors always standing open, that all who had petitions might have free access to them.
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Gods heart is ever open to fervent prayer. 4. Prayer must be sincere. Sincerity is the Silver-thread, which must run through the whole Duties of Religion.
God's heart is ever open to fervent prayer. 4. Prayer must be sincere. Sincerity is the Silver-thread, which must run through the Whole Duties of Religion.
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Sincerity in prayer is when we have gracious holy ends in prayer. Our prayer is not so much for Temporal Mercies as Spiritual.
Sincerity in prayer is when we have gracious holy ends in prayer. Our prayer is not so much for Temporal mercies as Spiritual.
n1 p-acp n1 vbz c-crq pns12 vhb j j n2 p-acp n1. po12 n1 vbz xx av av-d c-acp j n2 p-acp j.
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We send out our prayer as a Merchant sends out his Ship, that we may have large returns of Spiritual Blessings:
We send out our prayer as a Merchant sends out his Ship, that we may have large returns of Spiritual Blessings:
pns12 vvb av po12 n1 p-acp dt n1 vvz av po31 n1, cst pns12 vmb vhi j n2 pp-f j n2:
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Our aim in prayer is, that our Heart may be more holy, that we may have more Communion with God.
Our aim in prayer is, that our Heart may be more holy, that we may have more Communion with God.
po12 n1 p-acp n1 vbz, cst po12 n1 vmb vbi av-dc j, cst pns12 vmb vhi dc n1 p-acp np1.
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Our design is that by prayer we may encrease the stock of Grace. Prayer which wants a good aim, wants a good issue.
Our Design is that by prayer we may increase the stock of Grace. Prayer which Wants a good aim, Wants a good issue.
po12 n1 vbz d p-acp n1 pns12 vmb vvi dt n1 pp-f n1. n1 r-crq vvz dt j n1, vvz dt j n1.
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5. Prayer that will prevail with God must have fixation of mind: Psal. 57.7. O God my heart is fixed.
5. Prayer that will prevail with God must have fixation of mind: Psalm 57.7. Oh God my heart is fixed.
crd n1 cst vmb vvi p-acp np1 vmb vhi n1 pp-f n1: np1 crd. uh np1 po11 n1 vbz vvn.
(94) part (DIV2)
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Since the fall the mind is like Quick-silver which will not fix; it hath principium motus but non quietis :
Since the fallen the mind is like Quicksilver which will not fix; it hath principium motus but non quietis:
p-acp dt n1 dt n1 vbz j n1 r-crq vmb xx vvi; pn31 vhz fw-la fw-la p-acp fw-fr fw-la:
(94) part (DIV2)
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The thoughts will be roving and dancing up and down in prayer:
The thoughts will be roving and dancing up and down in prayer:
dt n2 vmb vbi j-vvg cc vvg a-acp cc a-acp p-acp n1:
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Just as if a Man that is travelling to such a place should turn out of the road,
Just as if a Man that is traveling to such a place should turn out of the road,
av c-acp cs dt n1 cst vbz vvg p-acp d dt n1 vmd vvi av pp-f dt n1,
(94) part (DIV2)
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and wander he knows not whither.
and wander he knows not whither.
cc vvb pns31 vvz xx c-crq.
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In prayer we are travelling to the Throne of Grace, but how often do we by vain cogitations turn out of the road, which is rather wandring than praying. Quest.
In prayer we Are traveling to the Throne of Grace, but how often do we by vain cogitations turn out of the road, which is rather wandering than praying. Quest.
p-acp n1 pns12 vbr vvg p-acp dt n1 pp-f n1, cc-acp q-crq av vdb pns12 p-acp j n2 vvb av pp-f dt n1, r-crq vbz av vvg cs vvg. n1.
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But how shall we cure these vain impertinent thoughts, which do so distract us in Prayer, But how shall we cure these vain impertinent thoughts, which do so distract us in Prayer,
cc-acp q-crq vmb pns12 vvi d j j n2, r-crq vdb av vvb pno12 p-acp n1,
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and we may fear hinder the acceptance. Answ. 1. Be very apprehensive in Prayer of the infiniteness of Gods Majesty and Purity.and we may Fear hinder the acceptance. Answer 1. Be very apprehensive in Prayer of the infiniteness of God's Majesty and Purity.
cc pns12 vmb vvi vvi dt n1. np1 crd vbb av j p-acp n1 pp-f dt n1 pp-f npg1 n1 cc n1.
(94) part (DIV2)
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Gods eye is upon us in Prayer, and we may say as David, Psal. 56.8. Thou tellest my wandrings :
God's eye is upon us in Prayer, and we may say as David, Psalm 56.8. Thou Tellest my wanderings:
npg1 n1 vbz p-acp pno12 p-acp n1, cc pns12 vmb vvi p-acp np1, np1 crd. pns21 vv2 po11 n2-vvg:
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If a Man were to deliver a petition to an Earthly Prince, would he at that time be playing with a feather? Set your selves when you pray as in Gods presence:
If a Man were to deliver a petition to an Earthly Prince, would he At that time be playing with a feather? Set your selves when you pray as in God's presence:
cs dt n1 vbdr pc-acp vvi dt n1 p-acp dt j n1, vmd pns31 p-acp d n1 vbi vvg p-acp dt n1? j-vvn po22 n2 c-crq pn22 vvb a-acp p-acp ng1 n1:
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Could you but look through the key-hole of Heaven, and see how devout and intent the Angels are in their worshipping God, sure you would be ready to blush at your vain thoughts and wild impertinencies in Prayer.
Could you but look through the keyhole of Heaven, and see how devout and intent the Angels Are in their worshipping God, sure you would be ready to blush At your vain thoughts and wild Impertinencies in Prayer.
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(94) part (DIV2)
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2. If you would keep your Mind fixed in prayer, keep your Eye fixed; Psalm 123.1. Vnto thee lift I up mine eyes, O thou that dwellest in the Heavens.
2. If you would keep your Mind fixed in prayer, keep your Eye fixed; Psalm 123.1. Unto thee lift I up mine eyes, Oh thou that dwellest in the Heavens.
crd cs pn22 vmd vvi po22 n1 vvn p-acp n1, vvb po22 n1 vvn; n1 crd. p-acp pno21 vvi pns11 a-acp po11 n2, uh pns21 cst vv2 p-acp dt n2.
(94) part (DIV2)
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Much vanity comes in at the eye. When the eye wanders in prayer the heart wanders.
Much vanity comes in At the eye. When the eye wanders in prayer the heart wanders.
d n1 vvz p-acp p-acp dt n1. c-crq dt n1 vvz p-acp n1 dt n1 vvz.
(94) part (DIV2)
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To think to keep the heart fixed in Prayer, and yet let the eye gaze, is as if one should think to keep his house safe,
To think to keep the heart fixed in Prayer, and yet let the eye gaze, is as if one should think to keep his house safe,
p-acp vvi pc-acp vvi dt n1 vvn p-acp n1, cc av vvb dt n1 vvb, vbz c-acp cs pi vmd vvi pc-acp vvi po31 n1 j,
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yet let the windows be open. 3. If you would have your thoughts fixed in Prayer, get more love to God.
yet let the windows be open. 3. If you would have your thoughts fixed in Prayer, get more love to God.
av vvb dt n2 vbb j. crd cs pn22 vmd vhi po22 n2 vvn p-acp n1, vvb dc n1 p-acp np1.
(94) part (DIV2)
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Love 〈 ◊ 〉 a great fixer of the thoughts. He who is in love cannot keep his thoughts off the Object.
Love 〈 ◊ 〉 a great fixer of the thoughts. He who is in love cannot keep his thoughts off the Object.
n1 〈 sy 〉 dt j n1 pp-f dt n2. pns31 r-crq vbz p-acp n1 vmbx vvi po31 n2 p-acp dt n1.
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He who loves the World his thoughts run undisturbedly upon the World. Did we love God more our minds would be more intent upon him in Prayer.
He who loves the World his thoughts run undisturbedly upon the World. Did we love God more our minds would be more intent upon him in Prayer.
pns31 r-crq vvz dt n1 po31 n2 vvn av-j p-acp dt n1. vdd pns12 vvi np1 av-dc po12 n2 vmd vbi av-dc n1 p-acp pno31 p-acp n1.
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Were there more delight in Duty there would be less distraction.
Were there more delight in Duty there would be less distraction.
vbdr a-acp av-dc vvb p-acp n1 a-acp vmd vbi av-dc n1.
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4. Implore the help of Gods Spirit to fix our minds, and make them intent and serious in Prayer.
4. Implore the help of God's Spirit to fix our minds, and make them intent and serious in Prayer.
crd vvb dt n1 pp-f npg1 n1 pc-acp vvi po12 n2, cc vvi pno32 n1 cc j p-acp n1.
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The Ship without a Pilot rather floats than sails:
The Ship without a Pilot rather floats than sails:
dt n1 p-acp dt n1 av-c vvz cs n2:
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that our thoughts do not float up and down in Prayer we need the Blessed Spirit to be our pilot to steer us;
that our thoughts do not float up and down in Prayer we need the Blessed Spirit to be our pilot to steer us;
cst po12 n2 vdb xx vvi a-acp cc a-acp p-acp n1 pns12 vvb dt j-vvn n1 pc-acp vbi po12 n1 pc-acp vvi pno12;
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only Gods Spirit can bound the thoughts.
only God's Spirit can bound the thoughts.
j ng1 n1 vmb vvi dt n2.
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A shaking Hand may as well write a line steadily, as we can keep our Hearts fixed in Prayer without the Spirit of God.
A shaking Hand may as well write a line steadily, as we can keep our Hearts fixed in Prayer without the Spirit of God.
dt j-vvg n1 vmb a-acp av vvi dt n1 av-j, c-acp pns12 vmb vvi po12 n2 vvn p-acp n1 p-acp dt n1 pp-f np1.
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5. Make holy thoughts familiar to you in your ordinary course of Life. David was oft musing on God; Psal. 139.18. When I awake I am still with thee.
5. Make holy thoughts familiar to you in your ordinary course of Life. David was oft musing on God; Psalm 139.18. When I awake I am still with thee.
crd n1 j n2 j-jn p-acp pn22 p-acp po22 j n1 pp-f n1. np1 vbds av vvg p-acp np1; np1 crd. c-crq pns11 vvb pns11 vbm av p-acp pno21.
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He who gives himself liberty to have vain thoughts out of Prayer, will scarce have other thoughts in Prayer.
He who gives himself liberty to have vain thoughts out of Prayer, will scarce have other thoughts in Prayer.
pns31 r-crq vvz px31 n1 pc-acp vhi j n2 av pp-f n1, vmb av-j vhi j-jn n2 p-acp n1.
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6 If you would keep your Mind fixed on God, watch your Hearts; not only watch them after prayer, but in prayer.
6 If you would keep your Mind fixed on God, watch your Hearts; not only watch them After prayer, but in prayer.
crd cs pn22 vmd vvi po22 n1 vvn p-acp np1, vvb po22 n2; xx av-j vvi pno32 p-acp n1, cc-acp p-acp n1.
(94) part (DIV2)
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The Heart will be apt to give you the slip, and have a thousand vagaries in prayer.
The Heart will be apt to give you the slip, and have a thousand vagaries in prayer.
dt n1 vmb vbi j pc-acp vvi pn22 dt n1, cc vhb dt crd n2 p-acp n1.
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We read of Angels ascending and descending on Jacobs Ladder: So in Prayer, you shall find your Hearts ascending to Heaven,
We read of Angels ascending and descending on Jacobs Ladder: So in Prayer, you shall find your Hearts ascending to Heaven,
pns12 vvb pp-f n2 vvg cc vvg p-acp np1 n1: av p-acp n1, pn22 vmb vvi po22 n2 vvg p-acp n1,
(94) part (DIV2)
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and in a moment descending upon Earthly Objects: O Christians, watch your Hearts in prayer.
and in a moment descending upon Earthly Objects: Oh Christians, watch your Hearts in prayer.
cc p-acp dt n1 vvg p-acp j n2: uh np1, vvb po22 n2 p-acp n1.
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We would have God swift to deliver, and we are slow to repent. 4. God may delay prayer,
We would have God swift to deliver, and we Are slow to Repent. 4. God may Delay prayer,
pns12 vmd vhi np1 j pc-acp vvi, cc pns12 vbr j pc-acp vvi. crd np1 vmb vvi n1,
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What a shame is it to think, that when we are speaking to God in prayer, our Hearts should be in the Fields,
What a shame is it to think, that when we Are speaking to God in prayer, our Hearts should be in the Fields,
q-crq dt n1 vbz pn31 pc-acp vvi, cst c-crq pns12 vbr vvg p-acp np1 p-acp n1, po12 n2 vmd vbi p-acp dt n2,
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or in our Compting house, or one way or other running upon the Devils errand. 7. Labour for more degrees of Grace.
or in our Counting house, or one Way or other running upon the Devils errand. 7. Labour for more Degrees of Grace.
cc p-acp po12 vvg n1, cc crd n1 cc n-jn vvg p-acp dt ng1 n1. crd n1 p-acp dc n2 pp-f n1.
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The more Ballast the Ship hath the better it sails;
The more Ballast the Ship hath the better it sails;
dt av-dc n1 dt n1 vhz dt jc pn31 vvz;
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so the more the Heart is ballasted with Grace, the steadier it will sail to Heaven in Prayer.
so the more the Heart is ballasted with Grace, the steadier it will sail to Heaven in Prayer.
av dt av-dc dt n1 vbz vvn p-acp n1, dt jc pn31 vmb vvi p-acp n1 p-acp n1.
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6. Prayer that is likely to prevail with God must be Argumentative: God loves to have us plead with him and use Arguments in Prayer;
6. Prayer that is likely to prevail with God must be Argumentative: God loves to have us plead with him and use Arguments in Prayer;
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see how many Arguments Iacob used in Prayer; Gen. 32.11. Deliver me I pray thee from the hand of my Brother.
see how many Arguments Iacob used in Prayer; Gen. 32.11. Deliver me I pray thee from the hand of my Brother.
vvb c-crq d n2 np1 vvn p-acp n1; np1 crd. vvb pno11 pns11 vvb pno21 p-acp dt n1 pp-f po11 n1.
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The Arguments he useth are, 1. From Gods Command, ver. 9. Thou saidst to me; return to thy Country:
The Arguments he uses Are, 1. From God's Command, ver. 9. Thou Said to me; return to thy Country:
dt n2 pns31 vvz vbr, crd p-acp ng1 n1, fw-la. crd pns21 vvd2 p-acp pno11; vvb p-acp po21 n1:
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As if he had said, I did not take this Journey of my own head, but by thy direction, therefore thou canst not but in honour protect me: And he useth another Argument;
As if he had said, I did not take this Journey of my own head, but by thy direction, Therefore thou Canst not but in honour Pact me: And he uses Another Argument;
c-acp cs pns31 vhd vvn, pns11 vdd xx vvi d n1 pp-f po11 d n1, cc-acp p-acp po21 n1, av pns21 vm2 xx cc-acp p-acp n1 vvb pno11: cc pns31 vvz j-jn n1;
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ver. 12. Thou saidst I will surely do thee good. for. 12. Thou Said I will surely do thee good.
p-acp. crd pns21 vvd2 pns11 vmb av-j vdi pno21 j.
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Lord, wilt thou go back from thy own promise? Thus he was Argumentative in Prayer,
Lord, wilt thou go back from thy own promise? Thus he was Argumentative in Prayer,
n1, vm2 pns21 vvi av p-acp po21 d n1? av pns31 vbds n1 p-acp n1,
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and he got not only a new Blessing, but a new Name; ver. 28. Thy name shall no more be called Iacob but Israel;
and he god not only a new Blessing, but a new Name; for. 28. Thy name shall no more be called Iacob but Israel;
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for as a Prince hast thou had power with God and prevailed. God loves to be overcome with strength of Argument.for as a Prince hast thou had power with God and prevailed. God loves to be overcome with strength of Argument.
p-acp c-acp dt n1 vh2 pns21 vhn n1 p-acp np1 cc vvn. np1 vvz pc-acp vbi vvn p-acp n1 pp-f n1.
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Thus when we come to God in prayer for Grace be Argumentative;
Thus when we come to God in prayer for Grace be Argumentative;
av c-crq pns12 vvb p-acp np1 p-acp n1 p-acp n1 vbb n1;
(94) part (DIV2)
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Lord, thou callest thy self the God of all grace, and whither should we go with our Vessel but to the Fountain:
Lord, thou Callest thy self the God of all grace, and whither should we go with our Vessel but to the Fountain:
n1, pns21 vv2 po21 n1 dt n1 pp-f d n1, cc q-crq vmd pns12 vvi p-acp po12 n1 cc-acp p-acp dt n1:
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Lord, thy grace may be imparted yet not impaired:
Lord, thy grace may be imparted yet not impaired:
n1, po21 n1 vmb vbi vvn av xx vvn:
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Hath not Christ purchased grace for poor indigent Creatures? Every dram of Grace cost a drop of Blood.
Hath not christ purchased grace for poor indigent Creatures? Every dram of Grace cost a drop of Blood.
vhz xx np1 vvn n1 p-acp j j n2? np1 n1 pp-f n1 vvd dt n1 pp-f n1.
(94) part (DIV2)
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Shall Christ dye to purchase Grace for us, and shall not we have the Fruit of his purchase? Lord it is thy delight to milk out the Breast of Mercy and Grace,
Shall christ die to purchase Grace for us, and shall not we have the Fruit of his purchase? Lord it is thy delight to milk out the Breast of Mercy and Grace,
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(94) part (DIV2)
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and wilt thou abridge thy self of thy own delight? Thou hast promised to give thy Spirit to implant grace.
and wilt thou abridge thy self of thy own delight? Thou hast promised to give thy Spirit to implant grace.
cc vm2 pns21 vvi po21 n1 pp-f po21 d n1? pns21 vh2 vvn pc-acp vvi po21 n1 pc-acp vvi n1.
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Can truth lye? can faithfulness deceive? God loves thus to be overcome with Arguments in prayer.
Can truth lie? can faithfulness deceive? God loves thus to be overcome with Arguments in prayer.
vmb n1 vvi? vmb n1 vvi? np1 vvz av pc-acp vbi vvn p-acp n2 p-acp n1.
(94) part (DIV2)
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7. Prayer that would prevail with God must be joined with reformation: Iob 11.13. If thou stretch out thy hands towards him;
7. Prayer that would prevail with God must be joined with Reformation: Job 11.13. If thou stretch out thy hands towards him;
crd n1 cst vmd vvi p-acp np1 vmb vbi vvn p-acp n1: np1 crd. cs pns21 vvb av po21 n2 p-acp pno31;
(94) part (DIV2)
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if iniquity be in thy hand, put it far away from thee. Sin lived in makes the heart hard and Gods ear deaf.if iniquity be in thy hand, put it Far away from thee. since lived in makes the heart hard and God's ear deaf.
cs n1 vbb p-acp po21 n1, vvb pn31 av-j av p-acp pno21. n1 vvd p-acp vvz dt n1 j cc ng1 n1 j.
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because he sees we are not yet fit for the Mercy: perhaps we pray for deliverance, we are not fit for it;
Because he sees we Are not yet fit for the Mercy: perhaps we pray for deliverance, we Are not fit for it;
c-acp pns31 vvz pns12 vbr xx av j p-acp dt n1: av pns12 vvb p-acp n1, pns12 vbr xx j p-acp pn31;
(94) part (DIV2)
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'Tis foolish to pray against Sin, and then Sin against prayer. Sin fly-blows our prayer; Psal. 66.18. If I regard iniquity in my heart, the Lord will not hear me.
It's foolish to pray against since, and then since against prayer. since fly-blows our prayer; Psalm 66.18. If I regard iniquity in my heart, the Lord will not hear me.
pn31|vbz j pc-acp vvi p-acp n1, cc av n1 p-acp n1. n1 n2 po12 n1; np1 crd. cs pns11 vvb n1 p-acp po11 n1, dt n1 vmb xx vvi pno11.
(94) part (DIV2)
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The Load-stone loseth its vertue when bespread with garlick; so doth prayer when polluted with sin.
The Loadstone loses its virtue when bespread with garlic; so does prayer when polluted with since.
dt n1 vvz po31 n1 c-crq vvn p-acp n1; av vdz n1 c-crq vvn p-acp n1.
(94) part (DIV2)
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The Incense of Prayer must be offered upon the Altar of an holy Heart. Thus you see what is that Prayer which is most likely to prevail with God. VSE I.
The Incense of Prayer must be offered upon the Altar of an holy Heart. Thus you see what is that Prayer which is most likely to prevail with God. USE I.
dt n1 pp-f n1 vmb vbi vvn p-acp dt n1 pp-f dt j n1. av pn22 vvb r-crq vbz d n1 r-crq vbz av-ds j pc-acp vvi p-acp np1. vvb pns11.
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It reproves, 1. Such as pray not at all;
It reproves, 1. Such as pray not At all;
pn31 vvz, crd d c-acp vvb xx p-acp d;
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'tis made the note of a reprobate, he calls not upon God, Psalm 144. Doth he think to have an Alms who never asks it? Do they think to have Mercy from God who never seek it? Then God should be friend them more than he did his own Son. Heb. 5.7. Christ offered up prayers with strong cryes.
it's made the note of a Reprobate, he calls not upon God, Psalm 144. Does he think to have an Alms who never asks it? Do they think to have Mercy from God who never seek it? Then God should be friend them more than he did his own Son. Hebrew 5.7. christ offered up Prayers with strong cries.
pn31|vbz vvn dt n1 pp-f dt n-jn, pns31 vvz xx p-acp np1, n1 crd vdz pns31 vvi pc-acp vhi dt n2 r-crq av-x vvz pn31? vdb pns32 vvb pc-acp vhi n1 p-acp np1 r-crq av-x vvb pn31? av np1 vmd vbi n1 pno32 av-dc cs pns31 vdd po31 d n1 np1 crd. np1 vvd a-acp n2 p-acp j n2.
(94) part (DIV2)
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None of Gods Children are born dumb; Galat. 4.6. 2. It reproves such as have left off prayer, a sign they never felt the fruit and comfort of it:
None of God's Children Are born dumb; Galatians 4.6. 2. It reproves such as have left off prayer, a Signen they never felt the fruit and Comfort of it:
pix pp-f npg1 n2 vbr vvn j; np1 crd. crd pn31 vvz d c-acp vhb vvn a-acp n1, dt n1 pns32 av-x vvd dt n1 cc n1 pp-f pn31:
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He that leaves off Prayer, a sign he leaves off to fear God; Iob 15.4. Thou castest off fear, and restrainest prayer before God.
He that leaves off Prayer, a Signen he leaves off to Fear God; Job 15.4. Thou Chastest off Fear, and restrainest prayer before God.
pns31 cst vvz p-acp n1, dt n1 pns31 vvz a-acp pc-acp vvi np1; np1 crd. pns21 vv2 p-acp n1, cc vv2 n1 p-acp np1.
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A Man that hath left of prayer is fit for any wickedness.
A Man that hath left of prayer is fit for any wickedness.
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When Saul had given over enquiring after God, then he went to the Witch of Endor. VSE II. Of Exhortation :
When Saul had given over inquiring After God, then he went to the Witch of Endor. USE II Of Exhortation:
c-crq np1 vhd vvn p-acp vvg p-acp np1, cs pns31 vvd p-acp dt n1 pp-f np1. vvb crd pp-f n1:
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Be persons given to prayer, I give my self (saith David ) to prayer. Pray for pardon and purity;
Be Persons given to prayer, I give my self (Says David) to prayer. prey for pardon and purity;
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Prayer is the golden Key that opens Heaven.
Prayer is the golden Key that Opens Heaven.
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The Tree of the Promise will not drop its Fruit unless shaked by the hand of prayer.
The Tree of the Promise will not drop its Fruit unless shaked by the hand of prayer.
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All the benefits of Christs Redemption are handed over to us by prayer. Object.
All the benefits of Christ Redemption Are handed over to us by prayer. Object.
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But I have prayed a long time for Mercy, and have no answer? Psal. 69.3.But I have prayed a long time for Mercy, and have no answer? Psalm 69.3.
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I am weary of crying? Answ. 1. God may hear us when we do not hear from him;
I am weary of crying? Answer 1. God may hear us when we do not hear from him;
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assoon as Prayer is made God hears it, though he doth not presently answer.
As soon as Prayer is made God hears it, though he does not presently answer.
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A Friend may receive our Letter, though he doth not presently send us an answer of it. 2. God may delay prayer, and yet not deny. Quest.
A Friend may receive our letter, though he does not presently send us an answer of it. 2. God may Delay prayer, and yet not deny. Quest.
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But why doth God delay an answer of Prayer? Resp. 1. Because he loves to hear the voice of Prayer; Prov. 15.8. The prayer of the upright is his delight. But why does God Delay an answer of Prayer? Resp. 1. Because he loves to hear the voice of Prayer; Curae 15.8. The prayer of the upright is his delight.
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You let the Musician play a great while ere you throw him down Money, because you love to hear his Musick.
You let the Musician play a great while ere you throw him down Money, Because you love to hear his Music.
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Cant. 2.14. 2. God may delay Prayer, when he will not deny, that he may humble us:Cant 2.14. 2. God may Delay Prayer, when he will not deny, that he may humble us:
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our scum is not boil'd away:
our scum is not boiled away:
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The longer the Merchants Ships stay abroad, the more he rejoyceth when they come home laden with Spices and Jewels;
The longer the Merchant's Ships stay abroad, the more he Rejoiceth when they come home laden with Spices and Jewels;
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therefore be not discouraged, but follow God with prayer; though God may delay, he will not deny.
Therefore be not discouraged, but follow God with prayer; though God may Delay, he will not deny.
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Prayer vincit invincibilem, it overcomes the Omnipotent: Hos. 12.4. The Tymans tyed fast their God Hercules with a golden Chain that he should not remove: Prayer vincit invincibilem, it overcomes the Omnipotent: Hos. 12.4. The Tymans tied fast their God Hercules with a golden Chain that he should not remove:
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The Lord was held by Moses prayer as with a golden Chain, Exod. 32.10. Let me alone :
The Lord was held by Moses prayer as with a golden Chain, Exod 32.10. Let me alone:
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Why what did Moses, he only prayed. Prayer ushers in Mercy.
Why what did Moses, he only prayed. Prayer ushers in Mercy.
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Be thy case never so sad, if thou canst but pray thou needst not fear, Psal. 10.17. therefore give thy self to prayer.
Be thy case never so sad, if thou Canst but pray thou Needest not Fear, Psalm 10.17. Therefore give thy self to prayer.
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Our FATHER.
Our FATHER.
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HAVING (through the good providence of God) gone over the chief Grounds and Fundamentals of Religion,
HAVING (through the good providence of God) gone over the chief Grounds and Fundamentals of Religion,
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and enlarged upon the Decalogue or Ten Commandments, I shall now at the close, speak something upon the Lords Prayer.
and enlarged upon the Decalogue or Ten commandments, I shall now At the close, speak something upon the lords Prayer.
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MATTH. vi. 9. After this manner therefore pray ye, Our Father which art in Heaven, Hallowed, &c. In this Scripture are two things observable. I. The Introduction to the Prayer. II. The Prayer it self, which consists of three parts.MATTHEW. vi. 9. After this manner Therefore pray you, Our Father which art in Heaven, Hallowed, etc. In this Scripture Are two things observable. I. The Introduction to the Prayer. II The Prayer it self, which consists of three parts.
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1. A Preface. 2. Petitions 3. The Conclusion. I. The Introduction to the Lords Prayer, sic orate vos, After this manner pray ye.
1. A Preface. 2. Petitions 3. The Conclusion. I. The Introduction to the lords Prayer, sic orate vos, After this manner pray you.
crd dt n1. crd n2 crd dt n1. np1 dt n1 p-acp dt n2 n1, fw-la fw-la fw-fr, p-acp d n1 vvb pn22.
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] Our Lord Jesus in these words prescribed to his Disciples and us a directory for prayer.
] Our Lord jesus in these words prescribed to his Disciples and us a directory for prayer.
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The Ten Commandments are the rule of our Life, the Creed is the summe of our Faith,
The Ten commandments Are the Rule of our Life, the Creed is the sum of our Faith,
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and the Lords Prayer is the pattern of our Prayer: As God did prescribe Moses a pattern of the Tabernacle, Exod. 25.9. so Christ hath here prescribed us a pattern of Prayer.
and the lords Prayer is the pattern of our Prayer: As God did prescribe Moses a pattern of the Tabernacle, Exod 25.9. so christ hath Here prescribed us a pattern of Prayer.
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After this manner pray ye, &c. The meaning is, let this be the Rule and Model according to which ye frame your prayers;After this manner pray you, etc. The meaning is, let this be the Rule and Model according to which you frame your Prayers;
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Ad hanc regulam preces nostras exigere necesse est. Not that we are tied to the words of the Lords-prayer:Ad hanc regulam preces nostras exigere Necessary est. Not that we Are tied to the words of the Lord's-prayer:
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Christ saith not after these words, pray ye, but after this manner ; christ Says not After these words, pray you, but After this manner;
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that is, let all your petitions agree and symbolize with the things contained in the Lords prayer;
that is, let all your petitions agree and symbolise with the things contained in the lords prayer;
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and indeed well may we make all our prayers consonant and agreeable to this prayer, it being a most exact prayer.
and indeed well may we make all our Prayers consonant and agreeable to this prayer, it being a most exact prayer.
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Tertullian calls it breviarium totius Evangelii, a breviary and compendium of the Gospel: It is like an heap of massy gold.Tertullian calls it Breviary totius Evangelii, a breviary and compendium of the Gospel: It is like an heap of massy gold.
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The exactness of this prayer appears, 1. In the Dignity of the Author: A piece of work hath commendation from the Artificer;
The exactness of this prayer appears, 1. In the Dignity of the Author: A piece of work hath commendation from the Artificer;
dt n1 pp-f d n1 vvz, crd p-acp dt n1 pp-f dt n1: dt n1 pp-f n1 vhz n1 p-acp dt n1;
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it is the Lords Prayer. As the Law Moral was written with the Finger of God,
it is the lords Prayer. As the Law Moral was written with the Finger of God,
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so this prayer was drop'd from the Lips of the Son of God. Non vox Hominem sonat, est Deus.
so this prayer was dropped from the Lips of the Son of God. Non vox Hominem Sonnet, est Deus.
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2. The exactness of this prayer appears in the excellency of the matter.
2. The exactness of this prayer appears in the excellency of the matter.
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I may say of this prayer, It is as silver tryed in a furnace, purified seven times; Psal. 12.6. Never was there prayer so admirably and curiously composed as this.
I may say of this prayer, It is as silver tried in a furnace, purified seven times; Psalm 12.6. Never was there prayer so admirably and curiously composed as this.
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As Solomons Song for its Excellency is called the Song of Songs ; so may this well be called the prayer of prayers.
As Solomons Song for its Excellency is called the Song of Songs; so may this well be called the prayer of Prayers.
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The matter of it is admirable;
The matter of it is admirable;
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1. For its Succinctness, 'tis short and pithy, NONLATINALPHABET, multum in parvo, a great deal said in a few words.
1. For its Succinctness, it's short and pithy,, multum in parvo, a great deal said in a few words.
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It requires more Art to draw the two Globes curiously in a little Map. This short Prayer is a System or Body of Divinity. 2. Its Clearness. This prayer is plain and intelligible to every capacity:
It requires more Art to draw the two Globes curiously in a little Map. This short Prayer is a System or Body of Divinity. 2. Its Clearness. This prayer is plain and intelligible to every capacity:
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Clearness is the grace of Speech. 3. Its Compleatness. This prayer contains in it the chief things that we have to ask, or God hath to bestow.
Clearness is the grace of Speech. 3. Its Completeness. This prayer contains in it the chief things that we have to ask, or God hath to bestow.
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VSE. Let us have a great esteem of the Lords prayer; let it be the model and pattern of all our prayers:USE. Let us have a great esteem of the lords prayer; let it be the model and pattern of all our Prayers:
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There is a double benefit ariseth from framing our petitions suitable to the Lords prayer. 1. Hereby Error in prayer is prevented:
There is a double benefit arises from framing our petitions suitable to the lords prayer. 1. Hereby Error in prayer is prevented:
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'Tis not easie to write wrong Copy; we cannot easily err having our pattern before us. 2. Hereby Mercies requested are obtained;
It's not easy to write wrong Copy; we cannot Easily err having our pattern before us. 2. Hereby mercies requested Are obtained;
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for the Apostle assures us God will hear us when we pray according to his Will, 1 Iohn 5.14. and sure we pray according to his Will, when we pray according to his pattern he hath set us.
for the Apostle assures us God will hear us when we pray according to his Will, 1 John 5.14. and sure we pray according to his Will, when we pray according to his pattern he hath Set us.
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So much for the Introduction to the Lords prayer, After this manner pray ye.
So much for the Introduction to the lords prayer, After this manner pray you.
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II. The Prayer it self, which consists of three parts. 1. A Preface. 2. Petitions. 3. The Conclusion.
II The Prayer it self, which consists of three parts. 1. A Preface. 2. Petitions. 3. The Conclusion.
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1. The Preface to the prayer: 1. Our Father, 2. Which art in Heaven. To begin with the first words of the Preface.
1. The Preface to the prayer: 1. Our Father, 2. Which art in Heaven. To begin with the First words of the Preface.
crd dt n1 p-acp dt n1: crd po12 n1, crd r-crq n1 p-acp n1. pc-acp vvi p-acp dt ord n2 pp-f dt n1.
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(1.) Our Father. ] Father is sometimes taken personally; Iohn 14.28. My Father is greater than I :
(1.) Our Father. ] Father is sometime taken personally; John 14.28. My Father is greater than I:
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But Father in the Text is taken essentially for the whole Deity.
But Father in the Text is taken essentially for the Whole Deity.
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This Title, Father, teacheth us to whom we must address our selves in prayer, to God alone. Here is no such thing in the Lords prayer,
This Title, Father, Teaches us to whom we must address our selves in prayer, to God alone. Here is no such thing in the lords prayer,
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as, O ye Saints or Angels that are in Heaven hear us, but our Father which art in Heaven. Quest.
as, Oh you Saints or Angels that Are in Heaven hear us, but our Father which art in Heaven. Quest.
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In what order must we direct our Prayers to God? Here is only the Father named, may not we direct our Prayers to the Son and Holy Ghost? In what order must we Direct our Prayers to God? Here is only the Father nam, may not we Direct our Prayers to the Son and Holy Ghost?
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Answ. Though the Father only be named in the Lords prayer, yet the other two persons are not hereby excluded:Answer Though the Father only be nam in the lords prayer, yet the other two Persons Are not hereby excluded:
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The Father is mentioned because he is first in order, but the Son and Holy Ghost are included,
The Father is mentioned Because he is First in order, but the Son and Holy Ghost Are included,
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because they are the same in Essence:
Because they Are the same in Essence:
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As all the three persons subsist in one Godhead, so in our prayers, though we name but one ••rson, we must pray to all.
As all the three Persons subsist in one Godhead, so in our Prayers, though we name but one ••rson, we must pray to all.
c-acp d dt crd n2 vvi p-acp crd n1, av p-acp po12 n2, cs pns12 vvb p-acp crd n1, pns12 vmb vvi p-acp d.
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To come then more closely to the first words of the Preface, [ Our Father ].
To come then more closely to the First words of the Preface, [ Our Father ].
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Princes on Earth give themselves Titles expressing their Greatness, as High and Mighty :
Princes on Earth give themselves Titles expressing their Greatness, as High and Mighty:
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God might have done so, and expressed himself thus, Our King of Glory, Our Iudge, but he gives himself another Title, Our Father, an expression of Love and Condescension.
God might have done so, and expressed himself thus, Our King of Glory, Our Judge, but he gives himself Another Title, Our Father, an expression of Love and Condescension.
np1 vmd vhi vdn av, cc vvd px31 av, po12 n1 pp-f n1, po12 n1, p-acp pns31 vvz px31 j-jn n1, po12 n1, dt n1 pp-f n1 cc n1.
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God that he might encourage us to pray to him, represents himself under this sweet notion of a Father, Our Father. Dulce nomen Patris:
God that he might encourage us to pray to him, represents himself under this sweet notion of a Father, Our Father. Dulce Nome Patris:
np1 cst pns31 vmd vvi pno12 pc-acp vvi p-acp pno31, vvz px31 p-acp d j n1 pp-f dt n1, po12 n1. fw-la fw-la fw-la:
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The Name Iehovah carries Majesty in it; the Name Father carries Mercy in it. Quest. 1. In what sense is God a Father? Resp. 1. By Creation;
The Name Jehovah carries Majesty in it; the Name Father carries Mercy in it. Quest. 1. In what sense is God a Father? Resp. 1. By Creation;
dt n1 np1 vvz n1 p-acp pn31; dt n1 n1 vvz n1 p-acp pn31. n1. crd p-acp r-crq n1 vbz np1 dt n1? np1 crd p-acp n1;
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it is he that hath made us; Acts 17.28. NONLATINALPHABET, we are his Off-spring, Mal. 2.10. Have we not all one Father? Hath not one God Created us? But there is little comfort in this;
it is he that hath made us; Acts 17.28., we Are his Offspring, Malachi 2.10. Have we not all one Father? Hath not one God Created us? But there is little Comfort in this;
pn31 vbz pns31 cst vhz vvn pno12; n2 crd., pns12 vbr po31 n1, np1 crd. vhb pns12 xx d crd n1? vhz xx crd n1 vvn pno12? p-acp pc-acp vbz j n1 p-acp d;
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for so God is Father to the Devils by Creation, but he that made them will not save them.
for so God is Father to the Devils by Creation, but he that made them will not save them.
c-acp av np1 vbz n1 p-acp dt n2 p-acp n1, cc-acp pns31 cst vvd pno32 vmb xx vvi pno32.
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2. God is a Father by Election, having chosen a certain number to be his Children, whom he will entail Heaven upon; Eph. 1.4. NONLATINALPHABET, He hath chosen us in him.
2. God is a Father by Election, having chosen a certain number to be his Children, whom he will entail Heaven upon; Ephesians 1.4., He hath chosen us in him.
crd np1 vbz dt n1 p-acp n1, vhg vvn dt j n1 pc-acp vbi po31 n2, ro-crq pns31 vmb vvi n1 p-acp; np1 crd., pns31 vhz vvn pno12 p-acp pno31.
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3. God is a Father by special Grace;
3. God is a Father by special Grace;
crd np1 vbz dt n1 p-acp j n1;
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he consecrates the elect by his Spirit, and infuseth a supernatural principle of Holiness, therefore they are said to be born of God, 1 Iohn 3.9. Such only as are sanctified can say, Our Father which art in Heaven.
he consecrates the elect by his Spirit, and infuseth a supernatural principle of Holiness, Therefore they Are said to be born of God, 1 John 3.9. Such only as Are sanctified can say, Our Father which art in Heaven.
pns31 vvz dt j-vvn p-acp po31 n1, cc vvz dt j n1 pp-f n1, av pns32 vbr vvn pc-acp vbi vvn pp-f np1, crd np1 crd. d av-j c-acp vbr vvn vmb vvi, po12 n1 r-crq n1 p-acp n1.
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Quest. 2. What is the difference between God being the Father of Christ, and the Father of the Elect?
Quest. 2. What is the difference between God being the Father of christ, and the Father of the Elect?
n1. crd q-crq vbz dt n1 p-acp np1 vbg dt n1 pp-f np1, cc dt n1 pp-f dt n1?
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Resp. God is the Father of Christ in a more glorious transcendent manner. Christ hath the primo-geniture;Resp. God is the Father of christ in a more glorious transcendent manner. christ hath the primogeniture;
np1 np1 vbz dt n1 pp-f np1 p-acp dt av-dc j j n1. np1 vhz dt n1;
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he is the eldest Son, a Son by eternal generation: Prov. 8.23. I was set up from everlasting, from the beginning, or ever the earth was. Isa. 53.8.
he is the eldest Son, a Son by Eternal generation: Curae 8.23. I was Set up from everlasting, from the beginning, or ever the earth was. Isaiah 53.8.
pns31 vbz dt js-jn n1, dt n1 p-acp j n1: np1 crd. pns11 vbds vvn a-acp p-acp j, p-acp dt n1, cc av dt n1 vbds. np1 crd.
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Who shall declare his generation? Christ is a Son to the Father, yet so,Who shall declare his generation? christ is a Son to the Father, yet so,
q-crq vmb vvi po31 n1? np1 vbz dt n1 p-acp dt n1, av av,
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But will God be a Father to me who have profaned his Name, and been a great Sinner? But will God be a Father to me who have profaned his Name, and been a great Sinner?
p-acp n1 np1 vbb dt n1 p-acp pno11 r-crq vhb vvn po31 n1, cc vbn dt j n1?
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as he is of the same Nature with the Father, having all the incommunicable properties of the Godhead belonging to him:
as he is of the same Nature with the Father, having all the incommunicable properties of the Godhead belonging to him:
c-acp pns31 vbz pp-f dt d n1 p-acp dt n1, vhg d dt j n2 pp-f dt n1 vvg p-acp pno31:
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But we are Sons of God by Adoption and Grace; Gal. 4.5. That we might receive the adoption of Sons.
But we Are Sons of God by Adoption and Grace; Gal. 4.5. That we might receive the adoption of Sons.
cc-acp pns12 vbr n2 pp-f np1 p-acp n1 cc n1; np1 crd. cst pns12 vmd vvi dt n1 pp-f n2.
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Quest. 3. What is that which makes God our Father? Resp. Faith: Gal. 3.26. Ye are all the children of God by faith in Christ Iesus.
Quest. 3. What is that which makes God our Father? Resp. Faith: Gal. 3.26. You Are all the children of God by faith in christ Iesus.
n1. crd q-crq vbz d r-crq vvz np1 po12 n1? np1 n1: np1 crd. pn22 vbr d dt n2 pp-f np1 p-acp n1 p-acp np1 np1.
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An Unbeliever may call God his Creator, and his Judge, but not his Father. Faith doth legitimate us, and make us of the Blood-Royal of Heaven:
an Unbeliever may call God his Creator, and his Judge, but not his Father. Faith does legitimate us, and make us of the Blood royal of Heaven:
dt n1 vmb vvi np1 po31 n1, cc po31 n1, cc-acp xx po31 n1. n1 vdz j pno12, cc vvb pno12 pp-f dt j pp-f n1:
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Ye are the children of God by faith. Baptism makes us Church-Members, but Faith makes us Children.You Are the children of God by faith. Baptism makes us Church-Members, but Faith makes us Children.
pn22 vbr dt n2 pp-f np1 p-acp n1. n1 vvz pno12 n2, cc-acp n1 vvz pno12 n2.
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Without Faith the Devil can show as good a Coat of Arms as we. Quest. 4. How doth Faith make God to be our Father?
Without Faith the devil can show as good a Coat of Arms as we. Quest. 4. How does Faith make God to be our Father?
p-acp n1 dt n1 vmb vvi p-acp j dt n1 pp-f n2 c-acp pns12. n1. crd q-crq vdz n1 vvi np1 pc-acp vbi po12 n1?
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Resp. As Faith is an uniting Grace; by Faith we have Coalition and Union with Christ, and so the Kindred comes in;Resp. As Faith is an uniting Grace; by Faith we have Coalition and union with christ, and so the Kindred comes in;
np1 p-acp n1 vbz dt n-vvg n1; p-acp n1 pns12 vhb n1 cc n1 p-acp np1, cc av dt n1 vvz p-acp;
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being united to Christ the Natural Son, we become Adopted Sons: God is the Father of Christ;
being united to christ the Natural Son, we become Adopted Sons: God is the Father of christ;
vbg vvn p-acp np1 dt j n1, pns12 vvi j-vvn n2: np1 vbz dt n1 pp-f np1;
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Faith makes us Christs Brethren, Heb. 2.11. and so God comes to be our Father. Quest. 5. Wherein doth it appear that God is the best Father?
Faith makes us Christ Brothers, Hebrew 2.11. and so God comes to be our Father. Quest. 5. Wherein does it appear that God is the best Father?
n1 vvz pno12 npg1 n2, np1 crd. cc av np1 vvz pc-acp vbi po12 n1. n1. crd c-crq vdz pn31 vvi cst np1 vbz dt js n1?
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Resp. 1. In that he is most Antient; Dan. 7.9. The antient of dayes did sit: Resp. 1. In that he is most Ancient; Dan. 7.9. The ancient of days did fit:
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A figurative representation of God who was before all time. This may cause Veneration. 2. God is the best Father, because he is perfect; Matth. 5.48. Your Father which is in Heaven is perfect. He is perfectly good:
A figurative representation of God who was before all time. This may cause Veneration. 2. God is the best Father, Because he is perfect; Matthew 5.48. Your Father which is in Heaven is perfect. He is perfectly good:
dt j n1 pp-f np1 r-crq vbds p-acp d n1. d vmb vvi n1. crd np1 vbz dt js n1, c-acp pns31 vbz j; np1 crd. po22 n1 r-crq vbz p-acp n1 vbz j. pns31 vbz av-j j:
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Earthly Fathers are subject to infirmities: Elias (though a Prophet) was a man of like passions. Iam. 5.17. but God is perfectly good:
Earthly Father's Are Subject to infirmities: Elias (though a Prophet) was a man of like passion. Iam. 5.17. but God is perfectly good:
j n2 vbr j-jn p-acp n2: np1 (cs dt n1) vbds dt n1 pp-f j n2. np1 crd. cc-acp np1 vbz av-j j:
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All the perfection we can arrive at in this Life is sincerity; we may a little resemble God, but not equal him: He is infinitely perfect.
All the perfection we can arrive At in this Life is sincerity; we may a little resemble God, but not equal him: He is infinitely perfect.
d dt n1 pns12 vmb vvi p-acp p-acp d n1 vbz n1; pns12 vmb dt j vvi np1, cc-acp xx vvi pno31: pns31 vbz av-j j.
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3. God is the best Father in respect of Wisdom; 1 Tim. 1.17. The only wise God. He hath a perfect Idea of Wisdom in himself:
3. God is the best Father in respect of Wisdom; 1 Tim. 1.17. The only wise God. He hath a perfect Idea of Wisdom in himself:
crd np1 vbz dt js n1 p-acp n1 pp-f n1; crd np1 crd. dt j j np1. pns31 vhz dt j n1 pp-f n1 p-acp px31:
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He knows the fittest Mediums to bring about his own designs; the Angels light at his Lamp.
He knows the Fittest Mediums to bring about his own designs; the Angels Light At his Lamp.
pns31 vvz dt js n2 pc-acp vvi p-acp po31 d n2; dt ng1 n1 p-acp po31 n1.
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In particular, this is one branch of his Wisdom, that he knows what is best for us:
In particular, this is one branch of his Wisdom, that he knows what is best for us:
p-acp j, d vbz crd n1 pp-f po31 n1, cst pns31 vvz r-crq vbz js p-acp pno12:
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An Earthly Parent knows not in some intricate cases how to advise his Child, or what may be best for him to do;
an Earthly Parent knows not in Some intricate cases how to Advice his Child, or what may be best for him to do;
dt j n1 vvz xx p-acp d j n2 c-crq pc-acp vvi po31 n1, cc q-crq vmb vbi av-js p-acp pno31 pc-acp vdi;
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but God is a most wise Father; he knows what is best for us; he knows when Comfort is best for us;
but God is a most wise Father; he knows what is best for us; he knows when Comfort is best for us;
cc-acp np1 vbz dt av-ds j n1; pns31 vvz r-crq vbz js p-acp pno12; pns31 vvz c-crq n1 vbz js p-acp pno12;
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he keeps his Cordials for fainting; 2 Cor. 7.6. God who comforteth them that are cast down :
he keeps his Cordials for fainting; 2 Cor. 7.6. God who comforts them that Are cast down:
pns31 vvz po31 n2 p-acp vvg; crd np1 crd. np1 r-crq vvz pno32 cst vbr vvn a-acp:
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yea, he reproved Kings for their sakes, saying, Touch not mine anointed. yea, he reproved Kings for their sakes, saying, Touch not mine anointed.
uh, pns31 vvd n2 p-acp po32 n2, vvg, vvb xx po11 j-vvn.
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He knows when affliction is best for us, and when it is fit to give a bitter potion: 1 Pet. 1.6. If need be, ye are in heaviness.
He knows when affliction is best for us, and when it is fit to give a bitter potion: 1 Pet. 1.6. If need be, you Are in heaviness.
pns31 vvz c-crq n1 vbz js p-acp pno12, cc c-crq pn31 vbz j pc-acp vvi dt j n1: crd np1 crd. cs vvb vbi, pn22 vbr p-acp n1.
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He is the only wise God;
He is the only wise God;
pns31 vbz dt j j np1;
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he knows how to make evil things work for good to his Children, Rom. 8: 28. he can make a soveraign treacle of poyson:
he knows how to make evil things work for good to his Children, Rom. 8: 28. he can make a sovereign treacle of poison:
pns31 vvz c-crq pc-acp vvi j-jn n2 vvb p-acp j p-acp po31 n2, np1 crd: crd pns31 vmb vvi dt j-jn n1 pp-f n1:
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Thus he is the best Father for Wisdom. 4. He is the best Father because most loving; 1 Iohn 4.16. God is love. He who causeth bowels of affection in others, must needs have more bowels himself;
Thus he is the best Father for Wisdom. 4. He is the best Father Because most loving; 1 John 4.16. God is love. He who Causes bowels of affection in Others, must needs have more bowels himself;
av pns31 vbz dt js n1 p-acp n1. crd pns31 vbz dt js n1 c-acp ds vvg; crd np1 crd. np1 vbz n1. pns31 r-crq vvz n2 pp-f n1 p-acp n2-jn, vmb av vhi dc n2 px31;
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quod efficit tale: The Affections in Parents are but Marble and Adamant in comparison of Gods Love to his Children, he gives them the cream of his Love, electing Love, saving Love; Zeph. 3.17. He will rejoyce over thee with joy; quod efficit tale: The Affections in Parents Are but Marble and Adamant in comparison of God's Love to his Children, he gives them the cream of his Love, electing Love, Saving Love; Zephaniah 3.17. He will rejoice over thee with joy;
fw-la fw-la n1: dt n2 p-acp n2 vbr p-acp n1 cc n1 p-acp n1 pp-f npg1 n1 p-acp po31 n2, pns31 vvz pno32 dt n1 pp-f po31 n1, vvg n1, vvg n1; np1 crd. pns31 vmb vvi p-acp pno21 p-acp n1;
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he will rest in his love, he will joy over thee with singing : No Father like God for Love;he will rest in his love, he will joy over thee with singing: No Father like God for Love;
pns31 vmb vvi p-acp po31 n1, pns31 vmb vvi p-acp pno21 p-acp vvg: uh-dx n1 j np1 p-acp n1;
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if thou art his Child, thou canst not love thy own Soul, so intirely as he loves thee.
if thou art his Child, thou Canst not love thy own Soul, so entirely as he loves thee.
cs pns21 vb2r po31 n1, pns21 vm2 xx vvi po21 d n1, av av-j c-acp pns31 vvz pno21.
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5. God is the best Father for Riches;
5. God is the best Father for Riches;
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God hath land enough to give to all his Children, he hath unsearchable riches, Eph. 3.8. He gives the hidden Manna, the Tree of Life, Rivers of Joy, Gates of Pearl:
God hath land enough to give to all his Children, he hath unsearchable riches, Ephesians 3.8. He gives the hidden Manna, the Tree of Life, rivers of Joy, Gates of Pearl:
np1 vhz n1 av-d pc-acp vvi p-acp d po31 n2, pns31 vhz j n2, np1 crd. pns31 vvz dt j-vvn n1, dt n1 pp-f n1, n2 pp-f n1, n2 pp-f n1:
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Who ever saw gates of Pearl? God hath treasures that cannot be emptied, pleasures that cannot be ended.
Who ever saw gates of Pearl? God hath treasures that cannot be emptied, pleasures that cannot be ended.
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Earthly Fathers if they should be ever giving, they would have nothing left to give: God is ever giving to his Children, yet hath not the less;
Earthly Father's if they should be ever giving, they would have nothing left to give: God is ever giving to his Children, yet hath not the less;
j n2 cs pns32 vmd vbi av vvg, pns32 vmd vhi pix vvd pc-acp vvi: np1 vbz av vvg p-acp po31 n2, av vhz xx dt av-dc;
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his Riches are imparted, not impaired. Like the Sun that still shines, yet hath not the less light.
his Riches Are imparted, not impaired. Like the Sun that still shines, yet hath not the less Light.
po31 n2 vbr vvn, xx vvn. j dt n1 cst av vvz, av vhz xx dt av-dc j.
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He cannot be poor who is infinite. Thus God is the best Father, he gives more to his Children than any Father, or Prince can bestow.
He cannot be poor who is infinite. Thus God is the best Father, he gives more to his Children than any Father, or Prince can bestow.
pns31 vmbx vbi j r-crq vbz j. av np1 vbz dt js n1, pns31 vvz av-dc p-acp po31 n2 cs d n1, cc n1 vmb vvi.
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6. God is the best Father, because he can reform his Children. A Father when his Son takes bad courses, knows not how to make him better,
6. God is the best Father, Because he can reform his Children. A Father when his Son Takes bad courses, knows not how to make him better,
crd np1 vbz dt js n1, c-acp pns31 vmb vvi po31 n2. dt n1 c-crq po31 n1 vvz j n2, vvz xx c-crq pc-acp vvi pno31 jc,
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but God knows how to make the Children of the Election better; he can change their Hearts.
but God knows how to make the Children of the Election better; he can change their Hearts.
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When Paul was breathing out persecution against the Saints, God soon altered his course and set him a praying; Acts 9.11.
When Paul was breathing out persecution against the Saints, God soon altered his course and Set him a praying; Acts 9.11.
c-crq np1 vbds vvg av n1 p-acp dt n2, np1 av vvd po31 n1 cc vvi pno31 dt n-vvg; n2 crd.
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Behold he prayeth. None of those who belong to the Election are so rough cast and unhewen but God can polish them with his Grace,Behold he Prayeth. None of those who belong to the Election Are so rough cast and unhewn but God can polish them with his Grace,
vvb pns31 vvz. pi pp-f d r-crq vvb p-acp dt n1 vbr av j n1 cc j p-acp np1 vmb vvi pno32 p-acp po31 n1,
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and make them fit for the Inheritance.
and make them fit for the Inheritance.
cc vvi pno32 j p-acp dt n1.
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7. God is the best Father because he never dyes, 1 Tim. 6 16. Who only hath immortality. Earthly Fathers dye,
7. God is the best Father Because he never dies, 1 Tim. 6 16. Who only hath immortality. Earthly Father's die,
crd np1 vbz dt js n1 c-acp pns31 av-x vvz, crd np1 crd crd r-crq av-j vhz n1. j n2 vvi,
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By Anointed, is meant the Children of the High God, who have the Unction of the Spirit,
By Anointed, is meant the Children of the High God, who have the Unction of the Spirit,
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and their Children are exposed to many injuries, but God lives for ever; Rev. 1.8. I am Alpha and Omega, the beginning and the last. Gods Crown hath no Successors.
and their Children Are exposed to many injuries, but God lives for ever; Rev. 1.8. I am Alpha and Omega, the beginning and the last. God's Crown hath no Successors.
cc po32 n2 vbr vvn p-acp d n2, cc-acp np1 vvz p-acp av; n1 crd. pns11 vbm np1 cc np1, dt n1 cc dt ord. npg1 n1 vhz dx n2.
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Quest. 6. Wherein lies the Dignity of such as have God for their Father? Resp. They have greater Honour then is confer'd on the Princes of the Earth;
Quest. 6. Wherein lies the Dignity of such as have God for their Father? Resp. They have greater Honour then is conferred on the Princes of the Earth;
n1. crd c-crq vvz dt n1 pp-f d c-acp vhb n1 p-acp po32 n1? np1 pns32 vhb jc n1 cs vbz vvn p-acp dt n2 pp-f dt n1;
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They are precious in Gods esteem; Isa. 43.4. Since thou wast precious in my eyes, thou hast been honourable ;
They Are precious in God's esteem; Isaiah 43.4. Since thou wast precious in my eyes, thou hast been honourable;
pns32 vbr j p-acp ng1 n1; np1 crd. c-acp pns21 vbd2s j p-acp po11 n2, pns21 vh2 vbn j;
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the wicked are dross, Psal. 119.119. and chaff, Psal. 1.4. but God numbers his Children among his Jewels, Mal. 3.17. he writes all his Childrens names in the Book of Life, Phil. 4.3. Whose names are in the book of life.
the wicked Are dross, Psalm 119.119. and chaff, Psalm 1.4. but God numbers his Children among his Jewels, Malachi 3.17. he writes all his Children's names in the Book of Life, Philip 4.3. Whose names Are in the book of life.
dt j vbr n1, np1 crd. cc n1, np1 crd. cc-acp np1 n2 po31 n2 p-acp po31 n2, np1 crd. pns31 vvz d po31 ng2 n2 p-acp dt n1 pp-f n1, np1 crd. rg-crq n2 vbr p-acp dt n1 pp-f n1.
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Among the Romans the Names of their Senators were written down in a Book, Patres conscripti ;
Among the Romans the Names of their Senators were written down in a Book, Patres conscripti;
p-acp dt np1 dt n2 pp-f po32 n2 vbdr vvn a-acp p-acp dt n1, fw-la fw-la;
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God enrolls the names of his Children, and will not blot their names out of the Register: Rev. 3.5. I will not blot his name out of the book of life.
God enrols the names of his Children, and will not blot their names out of the Register: Rev. 3.5. I will not blot his name out of the book of life.
np1 vvz dt n2 pp-f po31 n2, cc vmb xx vvi po32 n2 av pp-f dt n1: n1 crd. pns11 vmb xx vvi po31 n1 av pp-f dt n1 pp-f n1.
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God will not be ashamed of his Children; Heb. 11.16. God is not ashamed to be called your God.
God will not be ashamed of his Children; Hebrew 11.16. God is not ashamed to be called your God.
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One might think it were something below God, and he might disdain to Father such Children as are Dust and Sin mingled,
One might think it were something below God, and he might disdain to Father such Children as Are Dust and since mingled,
crd n1 vvi pn31 vbdr pi p-acp np1, cc pns31 vmd vvi p-acp n1 d n2 c-acp vbr n1 cc n1 vvn,
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but he is not ashamed to be called our God;
but he is not ashamed to be called our God;
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and that we may see he is not ashamed of his Children, he writes his own Name upon them; Rev. 3.12. I will write upon him the name of my God ;
and that we may see he is not ashamed of his Children, he writes his own Name upon them; Rev. 3.12. I will write upon him the name of my God;
cc cst pns12 vmb vvi pns31 vbz xx j pp-f po31 n2, pns31 vvz po31 d n1 p-acp pno32; n1 crd. pns11 vmb vvi p-acp pno31 dt n1 pp-f po11 n1;
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that is, I will openly acknowledge him before all the Angels to be my Child. I will write my Name upon him, as the Son bears his Fathers name:
that is, I will openly acknowledge him before all the Angels to be my Child. I will write my Name upon him, as the Son bears his Father's name:
d vbz, pns11 vmb av-j vvi pno31 p-acp d dt n2 pc-acp vbi po11 n1. pns11 vmb vvi po11 n1 p-acp pno31, c-acp dt n1 vvz po31 ng1 n1:
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What an honour and dignity is this.
What an honour and dignity is this.
r-crq dt n1 cc n1 vbz d.
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2. God confers honourable Titles upon his Children: 1. He calls them the excellent of the earth, Psal. 16.2. or the magnificent, as Iunius renders it.
2. God confers honourable Titles upon his Children: 1. He calls them the excellent of the earth, Psalm 16.2. or the magnificent, as Iunius renders it.
crd np1 vvz j n2 p-acp po31 n2: crd pns31 vvz pno32 dt j pp-f dt n1, np1 crd. cc dt j, c-acp np1 vvz pn31.
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They must needs be excellent who are e Regio Sanguine nati, of the Blood-Royal of Heaven;
They must needs be excellent who Are e Regio Sanguine Nati, of the Blood royal of Heaven;
pns32 vmb av vbi j r-crq vbr sy np1 j fw-la, pp-f dt j pp-f n1;
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they are the Spiritual Phenixes of the World, the glory of the Creation. God calls his Children his glory; Isa. 46.13. Israel my glory. God honours his Children with the Title of Kings, Rev. 1.6. And hath made us Kings. All Gods Children are Kings:
they Are the Spiritual Phenixes of the World, the glory of the Creation. God calls his Children his glory; Isaiah 46.13. Israel my glory. God honours his Children with the Title of Kings, Rev. 1.6. And hath made us Kings. All God's Children Are Kings:
pns32 vbr dt j n2 pp-f dt n1, dt n1 pp-f dt n1. np1 vvz po31 n2 po31 n1; np1 crd. np1 po11 n1. np1 vvz po31 n2 p-acp dt n1 pp-f n2, n1 crd. cc vhz vvn pno12 n2. d ng1 n2 vbr n2:
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though they have not Earthly Kingdoms, yet, 1. They carry a Kingdom about them, Luke 17.21. The kingdom of God is within you :
though they have not Earthly Kingdoms, yet, 1. They carry a Kingdom about them, Lycia 17.21. The Kingdom of God is within you:
cs pns32 vhb xx j n2, av, crd pns32 vvb dt n1 p-acp pno32, av crd. dt n1 pp-f np1 vbz p-acp pn22:
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Grace is a Kingdom set up in the hearts of Gods Children. They are Kings to rule over their Sins:
Grace is a Kingdom Set up in the hearts of God's Children. They Are Kings to Rule over their Sins:
n1 vbz dt n1 vvd a-acp p-acp dt n2 pp-f npg1 n2. pns32 vbr n2 pc-acp vvi p-acp po32 n2:
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to bind those kings in chains.
to bind those Kings in chains.
pc-acp vvi d n2 p-acp n2.
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He did as it were bleed in their Wounds.
He did as it were bleed in their Wounds.
pns31 vdd c-acp pn31 vbdr vvi p-acp po32 n2.
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Psal. 149.8. 2. They are like Kings, they have their insignia Regalia, their ensigns of Royalty and Majesty. 1. They have their Crown:Psalm 149.8. 2. They Are like Kings, they have their insignia Regalia, their ensigns of Royalty and Majesty. 1. They have their Crown:
np1 crd. crd pns32 vbr j n2, pns32 vhb po32 fw-la np1, po32 n2 pp-f n1 cc n1. crd pns32 vhb po32 n1:
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In this Life they are Kings in a disguise: They are not known, therefore they are exposed to poverty and reproach;
In this Life they Are Kings in a disguise: They Are not known, Therefore they Are exposed to poverty and reproach;
p-acp d n1 pns32 vbr n2 p-acp dt n1: pns32 vbr xx vvn, av pns32 vbr vvn p-acp n1 cc n1;
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they are Kings in a disguise: 1 Iohn 3.2. Now we are the Sons of God, and it doth not appear what we shall be.
they Are Kings in a disguise: 1 John 3.2. Now we Are the Sons of God, and it does not appear what we shall be.
pns32 vbr n2 p-acp dt n1: crd np1 crd. av pns12 vbr dt n2 pp-f np1, cc pn31 vdz xx vvi r-crq pns12 vmb vbi.
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Why what shall we be? Every Son of God shall have his Crown of Glory, 1 Pet. 5.4. and white Robes, Rev. 6.11. Robes signifie Dignity, and white, signifies Sanctity.
Why what shall we be? Every Son of God shall have his Crown of Glory, 1 Pet. 5.4. and white Robes, Rev. 6.11. Robes signify Dignity, and white, signifies Sanctity.
q-crq q-crq vmb pns12 vbi? np1 n1 pp-f np1 vmb vhi po31 n1 pp-f n1, crd np1 crd. cc j-jn n2, n1 crd. n2 vvb n1, cc j-jn, vvz n1.
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3. This is their honour who have God for their Father, they are all Heirs;
3. This is their honour who have God for their Father, they Are all Heirs;
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the youngest Son is an Heir. 1. Gods Children are heirs to the things of this Life:
the youngest Son is an Heir. 1. God's Children Are Heirs to the things of this Life:
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God being their Father they have the best title to earthly things, they have a sanctified right to them,
God being their Father they have the best title to earthly things, they have a sanctified right to them,
np1 vbg po32 n1 pns32 vhb dt js n1 p-acp j n2, pns32 vhb dt j-vvn av-jn p-acp pno32,
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though they have often the least share, yet they have the best right, and they have a Blessing with what they have;
though they have often the least share, yet they have the best right, and they have a Blessing with what they have;
cs pns32 vhb av dt ds n1, av pns32 vhb dt js n-jn, cc pns32 vhb dt n1 p-acp r-crq pns32 vhb;
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i. e. Gods Love and Favour. Others may have more of the Venison, but Gods Children have more of the Blessing:i. e. God's Love and Favour. Others may have more of the Venison, but God's Children have more of the Blessing:
pns11. sy. npg1 n1 cc n1. ng2-jn vmb vhi dc pp-f dt n1, cc-acp npg1 n2 vhb dc pp-f dt n1:
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Thus they are Heirs to the things of this Life. 2 They are Heirs to the other World: Heirs of Salvation, Heb. 1.14. NONLATINALPHABET, Ioint-heirs with Christ; Rom. 8.17. They go sharers with Christ in glory.
Thus they Are Heirs to the things of this Life. 2 They Are Heirs to the other World: Heirs of Salvation, Hebrew 1.14., Joint heirs with christ; Rom. 8.17. They go sharers with christ in glory.
av pns32 vbr n2 p-acp dt n2 pp-f d n1. crd pns32 vbr n2 p-acp dt j-jn n1: n2 pp-f n1, np1 crd., n2 p-acp np1; np1 crd. pns32 vvb n2 p-acp np1 p-acp n1.
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Among Men commonly the eldest Son carries away all, but Gods Children are all Joint-heirs with Christ, they have a copartnership with him in his Riches.
Among Men commonly the eldest Son carries away all, but God's Children Are all Joint heirs with christ, they have a copartnership with him in his Riches.
p-acp n2 av-j dt js-jn n1 vvz av d, cc-acp npg1 n2 vbr d n2 p-acp np1, pns32 vhb dt n1 p-acp pno31 p-acp po31 n2.
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Hath Christ a place in the Celestial Mansions, so have the Saints; Iohn 14.2.
Hath christ a place in the Celestial Mansions, so have the Saints; John 14.2.
vhz np1 dt n1 p-acp dt j n2, av vhb dt n2; np1 crd.
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In my Fathers house are many mansions, I go to prepare a place for you ▪ Hath he his Fathers Love, so have they; Psal. 146.8. Iohn 17.26. That the love wherewith thou hast loved me may be in them. In my Father's house Are many mansions, I go to prepare a place for you ▪ Hath he his Father's Love, so have they; Psalm 146.8. John 17.26. That the love wherewith thou hast loved me may be in them.
p-acp po11 ng1 n1 vbr d n2, pns11 vvb pc-acp vvi dt n1 p-acp pn22 ▪ vhz pns31 po31 ng1 n1, av vhb pns32; np1 crd. np1 crd. cst dt n1 c-crq pns21 vh2 vvn pno11 vmb vbi p-acp pno32.
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Doth Christ sit upon a Throne, so do Gods Children; Rev. 3.21. What an high honour is this?
Does christ fit upon a Throne, so do God's Children; Rev. 3.21. What an high honour is this?
vdz np1 vvi p-acp dt n1, av vdb npg1 n2; n1 crd. q-crq dt j n1 vbz d?
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4. God makes his Children equal in honour to the Angels, Luke 20.36. They are NONLATINALPHABET equal to the Angels:
4. God makes his Children equal in honour to the Angels, Lycia 20.36. They Are equal to the Angels:
crd np1 vvz po31 n2 j-jn p-acp n1 p-acp dt n2, av crd. pns32 vbr vvi p-acp dt n2:
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nay, those Saints who have God for their Father, are in some sense superiour to the Angels;
nay, those Saints who have God for their Father, Are in Some sense superior to the Angels;
uh, d n2 r-crq vhb np1 p-acp po32 n1, vbr p-acp d n1 j-jn p-acp dt n2;
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for Jesus Christ having taken our Nature, Naturam nostram nobilitavit, hath enobled and honoured it above the Angelical. Heb. 2.16. God hath made his Children by Adoption, nearer to himself than the Angels.
for jesus christ having taken our Nature, Naturam nostram nobilitavit, hath ennobled and honoured it above the Angelical. Hebrew 2.16. God hath made his Children by Adoption, nearer to himself than the Angels.
p-acp np1 np1 vhg vvn po12 n1, fw-la fw-la fw-la, vhz vvd cc vvd pn31 p-acp dt j. np1 crd. np1 vhz vvn po31 n2 p-acp n1, av-jc p-acp px31 cs dt n2.
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The Angels are the Friends of Christ, Believers are the Members of Christ, and this honour have all the Saints.
The Angels Are the Friends of christ, Believers Are the Members of christ, and this honour have all the Saints.
dt n2 vbr dt n2 pp-f np1, n2 vbr dt n2 pp-f np1, cc d n1 vhb d dt n2.
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Thus you see the Dignity of such as have God for their Father.
Thus you see the Dignity of such as have God for their Father.
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What a comfort is this to Gods Children, who are here despised and loaded with calumnies and invectives, 1 Cor. 4.14.
What a Comfort is this to God's Children, who Are Here despised and loaded with calumnies and invectives, 1 Cor. 4.14.
q-crq dt n1 vbz d p-acp npg1 n2, r-crq vbr av vvn cc vvn p-acp n2 cc n2, crd np1 crd.
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We are made as the filth of the world, &c. But God will put Honour upon his Children at the last day,We Are made as the filth of the world, etc. But God will put Honour upon his Children At the last day,
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and crown them with Immortal Bliss, to the envy of their Adversaries.
and crown them with Immortal Bliss, to the envy of their Adversaries.
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Quest. 7. How we may know that God is our Father? All cannot say Our Father:
Quest. 7. How we may know that God is our Father? All cannot say Our Father:
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The Jewes boasted that God was their Father ; John 8.36. We have one Father, even God.The Jews boasted that God was their Father; John 8.36. We have one Father, even God.
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Christ tells them their pedigree, ver. 44. Ye are of your Father the Devil. christ tells them their pedigree, ver. 44. You Are of your Father the devil.
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They who are of Satanical Spirits, and make use of their power to beat down the power of Godliness, cannot say God is their Father, they may say, Our Father which art in Hell.They who Are of Satanical Spirits, and make use of their power to beatrice down the power of Godliness, cannot say God is their Father, they may say, Our Father which art in Hell.
pns32 r-crq vbr pp-f j n2, cc vvi n1 pp-f po32 n1 pc-acp vvi a-acp dt n1 pp-f n1, vmbx vvi np1 vbz po32 n1, pns32 vmb vvi, po12 n1 r-crq n1 p-acp n1.
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Well then, how may we know that God is our Father? Resp. 1. By having a Filial disposition.Well then, how may we know that God is our Father? Resp. 1. By having a Filial disposition.
av av, q-crq vmb pns12 vvb cst np1 vbz po12 n1? np1 crd p-acp vhg dt j n1.
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This is in four things ▪ 1. To melt in tears for Sin: A Child weeps for offending his Father.
This is in four things ▪ 1. To melt in tears for since: A Child weeps for offending his Father.
d vbz p-acp crd n2 ▪ crd p-acp vvi p-acp n2 p-acp n1: dt n1 vvz p-acp vvg po31 n1.
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When Christ looked on Peter, and he remembred his Sin in denying Christ, he fell a weeping.
When christ looked on Peter, and he remembered his since in denying christ, he fell a weeping.
c-crq np1 vvd p-acp np1, cc pns31 vvd po31 n1 p-acp vvg np1, pns31 vvd dt j-vvg.
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Clemens Alexandrinus reports of Peter, he never heard a Cock crow but he wept. This is a sign God is our Father:Clemens Alexandrian reports of Peter, he never herd a Cock crow but he wept. This is a Signen God is our Father:
np1 np1 n2 pp-f np1, pns31 av-x vvd dt n1 n1 cc-acp pns31 vvd. d vbz dt n1 np1 vbz po12 n1:
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When the heart of stone is taken away, and there is a gracious thaw in the heart, it melts in tears for Sin;
When the heart of stone is taken away, and there is a gracious thaw in the heart, it melts in tears for since;
c-crq dt n1 pp-f n1 vbz vvn av, cc pc-acp vbz dt j n1 p-acp dt n1, pn31 vvz p-acp n2 p-acp n1;
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and he who hath a Child-like heart mourns for Sin in a Spiritual manner, as it is Sin:
and he who hath a Childlike heart mourns for since in a Spiritual manner, as it is since:
cc pns31 r-crq vhz dt j n1 vvz p-acp n1 p-acp dt j n1, c-acp pn31 vbz n1:
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He grieves for it, 1. As it is an Act of Pollution. Sin deflours the Virgin-Soul; it defaceth Gods Image; it turns beauty into deformity;
He grieves for it, 1. As it is an Act of Pollution. since deflowers the Virgin-Soul; it defaceth God's Image; it turns beauty into deformity;
pns31 vvz p-acp pn31, crd p-acp pn31 vbz dt n1 pp-f n1. n1 vvz dt n1; pn31 vvz ng1 n1; pn31 vvz n1 p-acp n1;
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'tis called the plague of the heart, 1 Kings 8.38. It is the spirits of evil distilled.
it's called the plague of the heart, 1 Kings 8.38. It is the spirits of evil distilled.
pn31|vbz vvn dt n1 pp-f dt n1, crd n2 crd. pn31 vbz dt n2 pp-f n-jn vvn.
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A Child of God mourns for the defilement of Sin;
A Child of God mourns for the defilement of since;
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Sin hath a blacker aspect than Hell. 2. He who hath a Child-like heart grieves for Sin,
since hath a blacker aspect than Hell. 2. He who hath a Childlike heart grieves for since,
n1 vhz dt jc-jn n1 cs n1. crd pns31 r-crq vhz dt j n1 vvz p-acp n1,
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as 'tis an Act of Enmity. Sin is diametrically opposite to God: It is called a walking contrary to God; Lev. 26.40. If they shall confess their iniquity, and that they have walked contrary to me.
as it's an Act of Enmity. since is diametrically opposite to God: It is called a walking contrary to God; Lev. 26.40. If they shall confess their iniquity, and that they have walked contrary to me.
c-acp pn31|vbz dt n1 pp-f n1. n1 vbz av-j j-jn p-acp np1: pn31 vbz vvn dt j-vvg n-jn p-acp np1; np1 crd. cs pns32 vmb vvi po32 n1, cc cst pns32 vhb vvn j-jn p-acp pno11.
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Sin doth all it can to spight God: If God be of one mind, Sin will be of another.
since does all it can to spite God: If God be of one mind, since will be of Another.
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Sin would not only unthrone God, but it strikes at his very Being; if Sin could help it God should be no longer God.
since would not only unthrone God, but it strikes At his very Being; if since could help it God should be no longer God.
n1 vmd xx av-j vvi np1, cc-acp pn31 vvz p-acp po31 j vbg; cs n1 vmd vvi pn31 np1 vmd vbi dx jc n1.
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But who will not say he loves God? If ours be a true genuine love to our Heavenly Father, it may be known, 1. By the effects. 1. Then we have an holy fear:
But who will not say he loves God? If ours be a true genuine love to our Heavenly Father, it may be known, 1. By the effects. 1. Then we have an holy Fear:
cc-acp q-crq vmb xx vvi pns31 vvz np1? cs png12 vbi dt j j n1 p-acp po12 j n1, pn31 vmb vbi vvn, crd p-acp dt n2. crd cs pns12 vhb dt j n1:
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A Child-like heart grieves for this, O saith he, that I should have so much enmity in me, that my Will should be no more subdued to the Will of my Heavenly Father, this springs a leak of godly sorrow. 3. A Child-like heart weeps for Sin as it is an Act of Ingratitude.
A Childlike heart grieves for this, Oh Says he, that I should have so much enmity in me, that my Will should be no more subdued to the Will of my Heavenly Father, this springs a leak of godly sorrow. 3. A Childlike heart weeps for since as it is an Act of Ingratitude.
dt j n1 vvz p-acp d, uh vvz pns31, cst pns11 vmd vhi av d n1 p-acp pno11, cst po11 n1 vmd vbi dx av-dc vvn p-acp dt n1 pp-f po11 j n1, d vvz dt n1 pp-f j n1. crd dt j n1 vvz p-acp n1 c-acp pn31 vbz dt n1 pp-f n1.
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Sin is an abuse of Gods Love;
since is an abuse of God's Love;
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it is a taking the Jewels of Gods Mercies and making use of them to sin.
it is a taking the Jewels of God's mercies and making use of them to since.
pn31 vbz dt vvg dt n2 pp-f npg1 n2 cc vvg n1 pp-f pno32 p-acp n1.
(96) part (DIV2)
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God hath done more for his Children than others;
God hath done more for his Children than Others;
np1 vhz vdn av-dc p-acp po31 n2 cs n2-jn;
(96) part (DIV2)
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he hath planted his grace, and given them some intimations of his favour, and to sin against kindness, dyes a sin in grain, and makes it Crimson:
he hath planted his grace, and given them Some intimations of his favour, and to sin against kindness, dies a since in grain, and makes it Crimson:
pns31 vhz vvn po31 n1, cc vvn pno32 d n2 pp-f po31 n1, cc pc-acp vvi p-acp n1, vvz dt n1 p-acp n1, cc vvz pn31 j-jn:
(96) part (DIV2)
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Like Absalom, as soon as his Father kissed him and took him into favour, plotted Treason against him.
Like Absalom, as soon as his Father kissed him and took him into favour, plotted Treason against him.
j np1, c-acp av c-acp po31 n1 vvd pno31 cc vvd pno31 p-acp n1, j-vvn n1 p-acp pno31.
(96) part (DIV2)
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Nothing so melts a Child-like heart in tears, as sins of unkindness;
Nothing so melts a Childlike heart in tears, as Sins of unkindness;
pix av vvz dt j n1 p-acp n2, c-acp n2 pp-f n1;
(96) part (DIV2)
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O that I should sin against the Blood of a Saviour, and the Bowels of a Father:
Oh that I should sin against the Blood of a Saviour, and the Bowels of a Father:
uh cst pns11 vmd vvi p-acp dt n1 pp-f dt n1, cc dt n2 pp-f dt n1:
(96) part (DIV2)
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I condemn ingratitude in my Child, yet I am guilty of ingratitude against my Heavenly Father:
I condemn ingratitude in my Child, yet I am guilty of ingratitude against my Heavenly Father:
pns11 vvb n1 p-acp po11 n1, av pns11 vbm j pp-f n1 p-acp po11 j n1:
(96) part (DIV2)
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This opens a vein of godly sorrow, and makes the heart bleed afresh;
This Opens a vein of godly sorrow, and makes the heart bleed afresh;
d vvz dt n1 pp-f j n1, cc vvz dt n1 vvb av;
(96) part (DIV2)
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certainly this evidenceth God to be our Father, when he hath given us this Child-like frame of heart, to weep for sin as it is sin,
Certainly this Evidenceth God to be our Father, when he hath given us this Childlike frame of heart, to weep for since as it is since,
av-j d vvz np1 pc-acp vbi po12 n1, c-crq pns31 vhz vvn pno12 d j n1 pp-f n1, pc-acp vvi p-acp n1 c-acp pn31 vbz n1,
(96) part (DIV2)
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an act of Pollution, Enmity, Ingratitude.
an act of Pollution, Enmity, Ingratitude.
dt n1 pp-f n1, n1, n1.
(96) part (DIV2)
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A wicked Man may mourn for the bitter Fruit of Sin, but only a Child of God can grieve for the odious Nature of Sin. 2. A Filial (or Child-like) disposition is to be full of sympathy ▪ We lay to heart the dishonours reflected upon our Heavenly Father,
A wicked Man may mourn for the bitter Fruit of since, but only a Child of God can grieve for the odious Nature of Sin. 2. A Filial (or Childlike) disposition is to be full of Sympathy ▪ We lay to heart the dishonours reflected upon our Heavenly Father,
dt j n1 vmb vvi p-acp dt j n1 pp-f n1, cc-acp av-j dt n1 pp-f np1 vmb vvi p-acp dt j n1 pp-f np1 crd dt j (cc j) n1 vbz pc-acp vbi j pp-f n1 ▪ pns12 vvb p-acp n1 dt n2 vvn p-acp po12 j n1,
(96) part (DIV2)
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when we see Gods Worship adulterated, his Truth mingled with the poyson of Errour, it is as a Sword in our Bones to see Gods Glory suffer; Psal. 119.158. I beheld the transgressors and was grieved.
when we see God's Worship adulterated, his Truth mingled with the poison of Error, it is as a Sword in our Bones to see God's Glory suffer; Psalm 119.158. I beheld the transgressors and was grieved.
c-crq pns12 vvb ng1 n1 vvn, po31 n1 vvn p-acp dt n1 pp-f n1, pn31 vbz p-acp dt n1 p-acp po12 n2 pc-acp vvi npg1 n1 vvi; np1 crd. pns11 vvd dt n2 cc vbds vvn.
(96) part (DIV2)
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Homer describing Agamemnons grief when he was forced to sacrifice his Daughter Iphigenia, brings in all his Friends weeping and condoling with him;Homer describing Agamemnons grief when he was forced to sacrifice his Daughter Iphigenia, brings in all his Friends weeping and condoling with him;
np1 vvg npg1 n1 c-crq pns31 vbds vvn pc-acp vvi po31 n1 np1, vvz p-acp d po31 n2 vvg cc vvg p-acp pno31;
(96) part (DIV2)
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so when God is dishonoured, we sympathize, and are as it were clad in mourning.
so when God is dishonoured, we sympathise, and Are as it were clad in mourning.
av c-crq np1 vbz vvn, pns12 vvb, cc vbr p-acp pn31 vbdr vvn p-acp n1.
(96) part (DIV2)
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A Child that hath any good Nature, is cut to the heart to hear his Father reproached.
A Child that hath any good Nature, is Cut to the heart to hear his Father reproached.
dt n1 cst vhz d j n1, vbz vvn p-acp dt n1 pc-acp vvi po31 n1 vvn.
(96) part (DIV2)
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An Heir of Heaven takes a dishonour done to God more heinous than a disgrace done to himself. 3. A Filial disposition is to love our Heavenly Father:
an Heir of Heaven Takes a dishonour done to God more heinous than a disgrace done to himself. 3. A Filial disposition is to love our Heavenly Father:
dt n1 pp-f n1 vvz dt n1 vdn p-acp np1 av-dc j cs dt n1 vdn p-acp px31. crd dt j n1 vbz pc-acp vvi po12 j n1:
(96) part (DIV2)
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He is unnatural that doth not love his Father.
He is unnatural that does not love his Father.
pns31 vbz j cst vdz xx vvi po31 n1.
(96) part (DIV2)
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God who is crown'd with excellency, is the proper object of delight, and every true Child of God saith as Peter, Lord thou knowest that I love thee :
God who is crowned with excellency, is the proper Object of delight, and every true Child of God Says as Peter, Lord thou Knowest that I love thee:
np1 r-crq vbz vvn p-acp n1, vbz dt j n1 pp-f n1, cc d j n1 pp-f np1 vvz p-acp np1, n1 pns21 vv2 cst pns11 vvb pno21:
(96) part (DIV2)
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There is a fear which ariseth from love to God; that is, we fear the loss of the visible tokens of Gods presence; 1 Sam. 4.13. Elies heart trembled for the Ark. It is not said his heart trembled for his two Sons, Hophni and Phinchas, but his heart trembled for the Ark;
There is a Fear which arises from love to God; that is, we Fear the loss of the visible tokens of God's presence; 1 Sam. 4.13. Ely's heart trembled for the Ark It is not said his heart trembled for his two Sons, Hophni and Phinchas, but his heart trembled for the Ark;
pc-acp vbz dt n1 r-crq vvz p-acp n1 p-acp np1; d vbz, pns12 vvb dt n1 pp-f dt j n2 pp-f npg1 n1; crd np1 crd. vvz n1 vvd p-acp dt np1 pn31 vbz xx vvn po31 n1 vvd p-acp po31 crd n2, np1 cc n2, p-acp po31 n1 vvd p-acp dt n1;
(96) part (DIV2)
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because the Ark was the special sign of Gods Presence, and if that were taken the Glory was departed.
Because the Ark was the special Signen of God's Presence, and if that were taken the Glory was departed.
c-acp dt n1 vbds dt j n1 pp-f npg1 n1, cc cs d vbdr vvn dt n1 vbds vvn.
(96) part (DIV2)
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He who loves his Heavenly Father, fears least the tokens of his Presence should be removed,
He who loves his Heavenly Father, fears least the tokens of his Presence should be removed,
pns31 r-crq vvz po31 j n1, vvz ds dt n2 pp-f po31 n1 vmd vbi vvn,
(96) part (DIV2)
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least Profaneness should break in like a flood, least Popery should get head, and God should go from a people.
lest Profaneness should break in like a flood, lest Popery should get head, and God should go from a people.
cs n1 vmd vvi p-acp j dt n1, cs n1 vmd vvi n1, cc np1 vmd vvi p-acp dt n1.
(96) part (DIV2)
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The presence of God in his Ordinances is the glory and strength of a Nation.
The presence of God in his Ordinances is the glory and strength of a nation.
dt n1 pp-f np1 p-acp po31 n2 vbz dt n1 cc n1 pp-f dt n1.
(96) part (DIV2)
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The Trojans had the Image of Pallas, and they had an opinion, that as long as that Image was preserved among them, they should never be conquered.
The Trojans had the Image of Pallas, and they had an opinion, that as long as that Image was preserved among them, they should never be conquered.
dt np1 vhd dt n1 pp-f np1, cc pns32 vhd dt n1, cst c-acp av-j c-acp d n1 vbds vvn p-acp pno32, pns32 vmd av-x vbi vvn.
(96) part (DIV2)
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So long as Gods presence is with a people so long they are safe. Every true Child of God fears least God should go, and the glory depart.
So long as God's presence is with a people so long they Are safe. Every true Child of God fears lest God should go, and the glory depart.
av av-j c-acp npg1 n1 vbz p-acp dt n1 av av-j pns32 vbr j. np1 j n1 pp-f np1 vvz cs np1 vmd vvi, cc dt n1 vvi.
(96) part (DIV2)
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Try by this whether we have a Filial disposition:
Try by this whither we have a Filial disposition:
vvb p-acp d cs pns12 vhb dt j n1:
(96) part (DIV2)
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Do we love God, and doth this love cause fear and jealousie? Are we afraid least we should lose Gods presence? Least the Sun of Righteousness remove out of our Horizon.
Do we love God, and does this love cause Fear and jealousy? are we afraid lest we should loose God's presence? lest the Sun of Righteousness remove out of our Horizon.
vdb pns12 vvb np1, cc vdz d n1 n1 n1 cc n1? vbr pns12 j cs pns12 vmd vvi npg1 n1? cs dt n1 pp-f n1 vvb av pp-f po12 n1.
(96) part (DIV2)
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Many are afraid least they should lose some of their Worldly profits, but not least they lose the presence of God.
Many Are afraid lest they should loose Some of their Worldly profits, but not lest they loose the presence of God.
av-d vbr j cs pns32 vmd vvi d pp-f po32 j n2, cc-acp xx cs pns32 vvb dt n1 pp-f np1.
(96) part (DIV2)
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If they may have Peace and Trading they care not what becomes of the Ark of God.
If they may have Peace and Trading they care not what becomes of the Ark of God.
cs pns32 vmb vhi n1 cc np1 pns32 vvb xx r-crq vvz pp-f dt n1 pp-f np1.
(96) part (DIV2)
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A true Child of God fears nothing so much as the loss of his Fathers presence: Hos. 9.12. Wo to them when I depart from them.
A true Child of God fears nothing so much as the loss of his Father's presence: Hos. 9.12. Woe to them when I depart from them.
dt j n1 pp-f np1 vvz pix av av-d c-acp dt n1 pp-f po31 ng1 n1: np1 crd. n1 p-acp pno32 c-crq pns11 vvb p-acp pno32.
(96) part (DIV2)
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2. Love to our Heavenly Father is seen by loving his Day; Isa. 58.13. If thou call the Sabbath a delight.
2. Love to our Heavenly Father is seen by loving his Day; Isaiah 58.13. If thou call the Sabbath a delight.
crd n1 p-acp po12 j n1 vbz vvn p-acp vvg po31 n1; np1 crd. cs pns21 vvb dt n1 dt n1.
(96) part (DIV2)
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The Antients called this Regina Dierum, the Queen of Days.
The Ancients called this Regina Days, the Queen of Days.
dt n2-j vvn d fw-la fw-la, dt n1 pp-f n2.
(96) part (DIV2)
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If we love our Father in Heaven we spend this day in Devotion, in Reading, Hearing, Meditating:
If we love our Father in Heaven we spend this day in Devotion, in Reading, Hearing, Meditating:
cs pns12 vvb po12 n1 p-acp n1 pns12 vvb d n1 p-acp n1, p-acp vvg, vvg, vvg:
(96) part (DIV2)
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On this day Manna falls double. God sanctified the Sabbath: He made all the other days in the Week, but he hath sanctified this day;
On this day Manna falls double. God sanctified the Sabbath: He made all the other days in the Week, but he hath sanctified this day;
p-acp d n1 n1 vvz j-jn. np1 vvd dt n1: pns31 vvd d dt j-jn n2 p-acp dt n1, cc-acp pns31 vhz vvn d n1;
(96) part (DIV2)
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this day he hath crown'd with a Blessing. 3. Love to our Heavenly Father is seen by loving his Children; 1 Iohn 5.1. Every one that loveth him that begat, loveth him also that is begotten of him.
this day he hath crowned with a Blessing. 3. Love to our Heavenly Father is seen by loving his Children; 1 John 5.1. Every one that loves him that begat, loves him also that is begotten of him.
d n1 pns31 vhz vvn p-acp dt n1. crd n1 p-acp po12 j n1 vbz vvn p-acp vvg po31 n2; crd np1 crd. d pi cst vvz pno31 cst vvd, vvz pno31 av cst vbz vvn pp-f pno31.
(96) part (DIV2)
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If we love God, the more we see of God in any, the more we love them;
If we love God, the more we see of God in any, the more we love them;
cs pns12 vvb np1, dt av-dc pns12 vvb pp-f np1 p-acp d, dt av-dc pns12 vvb pno32;
(96) part (DIV2)
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we love them though they are poor: A Child loves to see his Fathers picture, though hung in a mean frame;
we love them though they Are poor: A Child loves to see his Father's picture, though hung in a mean frame;
pns12 vvb pno32 cs pns32 vbr j: dt n1 vvz pc-acp vvi po31 ng1 n1, cs vvn p-acp dt j n1;
(96) part (DIV2)
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13538
So pour out thy complaint to God in Prayer, Father, my heart, my heart: My dead heart, quicken it;
So pour out thy complaint to God in Prayer, Father, my heart, my heart: My dead heart, quicken it;
av vvb av po21 n1 p-acp np1 p-acp n1, n1, po11 n1, po11 n1: po11 j n1, vvb pn31;
(96) part (DIV2)
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we love the Children of our Father though they are persecuted; 2 Tim. 1.16. Onesiphorus was not ashamed of my chain.
we love the Children of our Father though they Are persecuted; 2 Tim. 1.16. Onesiphorus was not ashamed of my chain.
pns12 vvb dt n2 pp-f po12 n1 cs pns32 vbr vvn; crd np1 crd. np1 vbds xx j pp-f po11 n1.
(96) part (DIV2)
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Constantine did kiss the hole of Paphnusius 's eye, because he suffered the loss of his eye for Christ.Constantine did kiss the hold of Paphnutius is eye, Because he suffered the loss of his eye for christ.
np1 vdd vvi dt n1 pp-f np1 vbz n1, c-acp pns31 vvd dt n1 pp-f po31 n1 p-acp np1.
(96) part (DIV2)
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It appears they have no love to God, who have no love to his Children; they care not for their company;
It appears they have no love to God, who have no love to his Children; they care not for their company;
pn31 vvz pns32 vhb dx n1 p-acp np1, r-crq vhb dx n1 p-acp po31 n2; pns32 vvb xx p-acp po32 n1;
(96) part (DIV2)
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they have a secret disgust and antipathy against them. Hipocrites pretend great reverence to the Saints departed, they canonize dead Saints, but persecute living:
they have a secret disgust and antipathy against them. Hypocrites pretend great Reverence to the Saints departed, they canonise dead Saints, but persecute living:
pns32 vhb dt j-jn n1 cc n1 p-acp pno32. n2 vvb j n1 p-acp dt n2 vvd, pns32 vvb j n2, cc-acp vvi vvg:
(96) part (DIV2)
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I may say of these as the Apostle, Heb. 12.8. They are bastards, not sons.
I may say of these as the Apostle, Hebrew 12.8. They Are bastards, not Sons.
pns11 vmb vvi pp-f d c-acp dt n1, np1 crd. pns32 vbr n2, xx n2.
(96) part (DIV2)
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4. Effect of love, if we love our Heavenly Father, then we will be Advocates for him,
4. Effect of love, if we love our Heavenly Father, then we will be Advocates for him,
crd vvb pp-f n1, cs pns12 vvb po12 j n1, cs pns12 vmb vbi n2 p-acp pno31,
(96) part (DIV2)
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and stand up in the defence of his Truth. He who loves his Father will plead for him when he is traduced and wronged.
and stand up in the defence of his Truth. He who loves his Father will plead for him when he is traduced and wronged.
cc vvb a-acp p-acp dt n1 pp-f po31 n1. pns31 r-crq vvz po31 n1 vmb vvi p-acp pno31 c-crq pns31 vbz vvn cc vvn.
(96) part (DIV2)
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He hath no Child-like heart, no love to God, who can hear Gods name dishonoured, and be silent.
He hath no Childlike heart, no love to God, who can hear God's name dishonoured, and be silent.
pns31 vhz dx j n1, dx n1 p-acp np1, r-crq vmb vvi npg1 n1 vvn, cc vbi j.
(96) part (DIV2)
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Doth Christ appear for us in Heaven, and are we afraid to appear for him on Earth? Such as dare not own God and Religion in times of danger, God will be ashamed to be called their God;
Does christ appear for us in Heaven, and Are we afraid to appear for him on Earth? Such as Dare not own God and Religion in times of danger, God will be ashamed to be called their God;
vdz np1 vvi p-acp pno12 p-acp n1, cc vbr pns12 j pc-acp vvi p-acp pno31 p-acp n1? d c-acp vvb xx d np1 cc n1 p-acp n2 pp-f n1, np1 vmb vbi j pc-acp vbi vvn po32 n1;
(96) part (DIV2)
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it would be a reproach to him to have such Children as will not own him. 2. A Child-like love to God is known,
it would be a reproach to him to have such Children as will not own him. 2. A Childlike love to God is known,
pn31 vmd vbi dt n1 p-acp pno31 pc-acp vhi d n2 c-acp vmb xx vvi pno31. crd dt j n1 p-acp np1 vbz vvn,
(96) part (DIV2)
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as by the Effects, so by the Degree; it is a superiour love. We love our Father in Heaven above all other things;
as by the Effects, so by the Degree; it is a superior love. We love our Father in Heaven above all other things;
c-acp p-acp dt n2, av p-acp dt n1; pn31 vbz dt j-jn n1. pns12 vvb po12 n1 p-acp n1 p-acp d j-jn n2;
(96) part (DIV2)
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above Estate or Relations, as Oyl runs above the Water. Psal. 73.25. A Child of God seeing a super eminency of Goodness, and a constellation of all Beauties in God, he is carried out in love to him in the highest measure:
above Estate or Relations, as Oil runs above the Water. Psalm 73.25. A Child of God seeing a super eminency of goodness, and a constellation of all Beauty's in God, he is carried out in love to him in the highest measure:
p-acp n1 cc n2, c-acp n1 vvz p-acp dt n1. np1 crd. dt n1 pp-f np1 vvg dt fw-fr n1 pp-f n1, cc dt n1 pp-f d n2 p-acp np1, pns31 vbz vvn av p-acp n1 p-acp pno31 p-acp dt js n1:
(96) part (DIV2)
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As God gives his Children such a love as he doth not bestow upon the wicked, electing love;
As God gives his Children such a love as he does not bestow upon the wicked, electing love;
c-acp np1 vvz po31 n2 d dt n1 c-acp pns31 vdz xx vvi p-acp dt j, vvg n1;
(96) part (DIV2)
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so Gods Children give God such a love as they bestow upon none else, adoring love;
so God's Children give God such a love as they bestow upon none Else, adoring love;
av npg1 n2 vvb np1 d dt n1 c-acp pns32 vvb p-acp pix av, vvg n1;
(96) part (DIV2)
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they give him the flower and spirits of their love; they love him with a love joyned with worship;
they give him the flower and spirits of their love; they love him with a love joined with worship;
pns32 vvb pno31 dt n1 cc n2 pp-f po32 n1; pns32 vvb pno31 p-acp dt n1 vvn p-acp n1;
(96) part (DIV2)
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this spiced Wine they keep only for their Father to drink of: Cant. 8.2. 4. A Child-like disposition is seen in honouring our Heavenly Father. Mal. 1.6. A Son honoureth his Father. Quest.
this spiced Wine they keep only for their Father to drink of: Cant 8.2. 4. A Childlike disposition is seen in honouring our Heavenly Father. Malachi 1.6. A Son Honoureth his Father. Quest.
d j-vvn n1 pns32 vvb av-j p-acp po32 n1 pc-acp vvi pp-f: np1 crd. crd dt j n1 vbz vvn p-acp vvg po12 j n1. np1 crd. dt n1 vvz po31 n1. n1.
(96) part (DIV2)
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How 〈 ◊ 〉 show our honour to our Father in Heaven? Resp. 1. By having a reverential awe of God upon us; Lev. 25.17. Thou shalt fear thy God: How 〈 ◊ 〉 show our honour to our Father in Heaven? Resp. 1. By having a reverential awe of God upon us; Lev. 25.17. Thou shalt Fear thy God:
c-crq 〈 sy 〉 vvi po12 n1 p-acp po12 n1 p-acp n1? np1 crd p-acp vhg dt j n1 pp-f np1 p-acp pno12; np1 crd. pns21 vm2 vvi po21 n1:
(96) part (DIV2)
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This reverential fear of God is when we dare do nothing that he hath forbidden in his Word; Gen. 39.9.
This reverential Fear of God is when we Dare do nothing that he hath forbidden in his Word; Gen. 39.9.
d j n1 pp-f np1 vbz c-crq pns12 vvb vdb pix cst pns31 vhz vvn p-acp po31 n1; np1 crd.
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if I can find such qualifications wrought, here is the Spirit witnessing with my Spirit, that I am a Child of God.
if I can find such qualifications wrought, Here is the Spirit witnessing with my Spirit, that I am a Child of God.
cs pns11 vmb vvi d n2 vvn, av vbz dt n1 vvg p-acp po11 n1, cst pns11 vbm dt n1 pp-f np1.
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How can I do this great wickedness and sin against God? It is the part of the honour a Son gives to his Father, he fears to displease him. 2. We show our honour to our Heavenly Father by doing all we can to exalt God,How can I do this great wickedness and since against God? It is the part of the honour a Son gives to his Father, he fears to displease him. 2. We show our honour to our Heavenly Father by doing all we can to exalt God,
q-crq vmb pns11 vdi d j n1 cc n1 p-acp np1? pn31 vbz dt n1 pp-f dt n1 dt n1 vvz p-acp po31 n1, pns31 vvz pc-acp vvi pno31. crd pns12 vvb po12 n1 p-acp po12 j n1 p-acp vdg d pns12 vmb p-acp vvi np1,
(96) part (DIV2)
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and make his Excellencies shine forth;
and make his Excellencies shine forth;
cc vvi po31 n2 vvi av;
(96) part (DIV2)
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though we cannot lift up God higher in Heaven, yet we may lift him higher in our hearts,
though we cannot lift up God higher in Heaven, yet we may lift him higher in our hearts,
cs pns12 vmbx vvi a-acp n1 jc p-acp n1, av pns12 vmb vvi pno31 jc p-acp po12 n2,
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and in the esteem of others.
and in the esteem of Others.
cc p-acp dt n1 pp-f n2-jn.
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When we speak well of God, set forth his renown, display the trophies of his goodness,
When we speak well of God, Set forth his renown, display the trophies of his Goodness,
c-crq pns12 vvb av pp-f np1, vvd av po31 n1, vvb dt n2 pp-f po31 n1,
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when we ascribe the glory of all we do to God, when we are the trumpeters of Gods praise;
when we ascribe the glory of all we do to God, when we Are the trumpeters of God's praise;
c-crq pns12 vvb dt n1 pp-f d pns12 vdb p-acp np1, c-crq pns12 vbr dt n2 pp-f npg1 n1;
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this is an honouring our Father in Heaven, and a certain sign of a Child-like heart:
this is an honouring our Father in Heaven, and a certain Signen of a Childlike heart:
d vbz dt vvg po12 n1 p-acp n1, cc dt j n1 pp-f dt j n1:
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Psal. 50.23 Whoso offereth praise glorifieth me. 2. We may know God is our Father by our resembling of him:Psalm 50.23 Whoso Offereth praise Glorifieth me. 2. We may know God is our Father by our resembling of him:
np1 crd r-crq vvz n1 vvz pno11. crd pns12 vmb vvi np1 vbz po12 n1 p-acp po12 vvg pp-f pno31:
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The Child is his Fathers Picture, Iudg. 8.18. Each one resembled the children of a King :
The Child is his Father's Picture, Judges 8.18. Each one resembled the children of a King:
dt n1 vbz po31 ng1 n1, np1 crd. d pi vvd dt n2 pp-f dt n1:
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Every Child of God resembles the King of Heaven; herein Gods adopting Children and Mans differ.
Every Child of God resembles the King of Heaven; herein God's adopting Children and men differ.
d n1 pp-f np1 vvz dt n1 pp-f n1; av n2 vvg n2 cc n2 vvb.
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A Man adopts one for his Son and Heir that doth not at all resemble him,
A Man adopts one for his Son and Heir that does not At all resemble him,
dt n1 vvz pi p-acp po31 n1 cc n1 cst vdz xx p-acp d vvb pno31,
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but whosoever God adopts for his Child is like him; he not only bears his Heavenly Fathers Name, but Image, Col. 3.10. And have put on the new man, which is renewed NONLATINALPHABET — after the image of him that created him.
but whosoever God adopts for his Child is like him; he not only bears his Heavenly Father's Name, but Image, Col. 3.10. And have put on the new man, which is renewed — After the image of him that created him.
cc-acp r-crq np1 vvz p-acp po31 n1 vbz av-j pno31; pns31 xx av-j vvz po31 j ng1 n1, cc-acp n1, np1 crd. cc vhb vvn p-acp dt j n1, r-crq vbz vvn — p-acp dt n1 pp-f pno31 cst vvd pno31.
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He who hath God for his Father, resembles God in Holiness: Holiness is the glory of the Godhead, Exod. 15.11. The Holiness of God is the intrinsick Purity of his Essence.
He who hath God for his Father, resembles God in Holiness: Holiness is the glory of the Godhead, Exod 15.11. The Holiness of God is the intrinsic Purity of his Essence.
pns31 r-crq vhz np1 p-acp po31 n1, vvz np1 p-acp n1: n1 vbz dt n1 pp-f dt n1, np1 crd. dt n1 pp-f np1 vbz dt j n1 pp-f po31 n1.
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He who hath God for his Father, partakes of the Divine Nature; though not of the Divine Essence, yet of the Divine Likeness:
He who hath God for his Father, partakes of the Divine Nature; though not of the Divine Essence, yet of the Divine Likeness:
pns31 r-crq vhz np1 p-acp po31 n1, vvz pp-f dt j-jn n1; cs xx pp-f dt j-jn n1, av pp-f dt j-jn n1:
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As the Seal sets its print and likeness upon the Wax, so he who hath God for his Father, hath the print and effigies of his Holiness stamped upon him, Psal. 106.16. Aaron the Saint of the Lord.
As the Seal sets its print and likeness upon the Wax, so he who hath God for his Father, hath the print and effigies of his Holiness stamped upon him, Psalm 106.16. Aaron the Saint of the Lord.
c-acp dt n1 vvz po31 n1 cc n1 p-acp dt n1, av pns31 r-crq vhz np1 p-acp po31 n1, vhz dt n1 cc n2 pp-f po31 n1 vvn p-acp pno31, np1 crd. np1 dt n1 pp-f dt n1.
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Wicked Men desire to be like God hereafter in glory, but do not affect to be like him here in grace;
Wicked Men desire to be like God hereafter in glory, but do not affect to be like him Here in grace;
j n2 vvb pc-acp vbi j np1 av p-acp n1, cc-acp vdb xx vvi pc-acp vbi av-j pno31 av p-acp n1;
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they give it out to the World that God is their Father, yet have nothing of God to be seen in them, they are unclean, they not only want his Image but hate it.
they give it out to the World that God is their Father, yet have nothing of God to be seen in them, they Are unclean, they not only want his Image but hate it.
pns32 vvb pn31 av p-acp dt n1 cst np1 vbz po32 n1, av vhb pix pp-f np1 pc-acp vbi vvn p-acp pno32, pns32 vbr j, pns32 xx av-j vvi po31 n1 cc-acp vvb pn31.
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3. We may know God is our Father by having his Spirit in us. 1. By having the intercession of the Spirit: 'Tis a Spirit of Prayer: Gal. 4.6. Because ye are Sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.
3. We may know God is our Father by having his Spirit in us. 1. By having the Intercession of the Spirit: It's a Spirit of Prayer: Gal. 4.6. Because you Are Sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.
crd pns12 vmb vvi np1 vbz po12 n1 p-acp vhg po31 n1 p-acp pno12. crd p-acp vhg dt n1 pp-f dt n1: pn31|vbz dt n1 pp-f n1: np1 crd. c-acp pn22 vbr n2, np1 vhz vvn av dt n1 pp-f po31 n1 p-acp po22 n2, vvg, np1, n1.
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Prayer is the Souls breathing it self into the bosom of its Heavenly Father. None of Gods Children are born dumb;
Prayer is the Souls breathing it self into the bosom of its Heavenly Father. None of God's Children Are born dumb;
n1 vbz dt n2 vvg pn31 n1 p-acp dt n1 pp-f po31 j n1. pix pp-f npg1 n2 vbr vvn j;
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implet Spiritus sanctus organum suum, & tanquam Pila chordarum tangit Spiritus Dei corda sanctorum. Prosper. Acts 9.11. Behold he prayeth: But it is not every Prayer evidenceth Gods Spirit in us.Implet Spiritus Sanctus organum suum, & tanquam Pila chordarum tangit Spiritus Dei Corda sanctorum. Prosper. Acts 9.11. Behold he Prayeth: But it is not every Prayer Evidenceth God's Spirit in us.
j fw-la fw-la fw-la fw-la, cc fw-la np1 fw-la fw-la fw-la fw-la fw-la fw-la. vvb. vvz crd. vvb pns31 vvz: p-acp pn31 vbz xx d n1 vvz npg1 n1 p-acp pno12.
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Such as have no grace may excel in gifts, and affect the hearts of others in Prayer,
Such as have no grace may excel in Gifts, and affect the hearts of Others in Prayer,
d c-acp vhb dx n1 vmb vvi p-acp n2, cc vvi dt n2 pp-f n2-jn p-acp n1,
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when their own hearts are not affected:
when their own hearts Are not affected:
c-crq po32 d n2 vbr xx vvn:
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As the Lute makes a sweet sound in the ears of others, but it self is not sensible;
As the Lute makes a sweet found in the ears of Others, but it self is not sensible;
c-acp dt n1 vvz dt j n1 p-acp dt n2 pp-f n2-jn, cc-acp pn31 n1 vbz xx j;
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how therefore shall we know our Prayers are indited by Gods Spirit, and so he is our Father?
how Therefore shall we know our Prayers Are Indited by God's Spirit, and so he is our Father?
q-crq av vmb pns12 vvi po12 n2 vbr vvn p-acp npg1 n1, cc av pns31 vbz po12 n1?
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Resp. 1. When they are not only Vocal but Mental; when there are not only gifts but groans; Rom. 8.26. The best Musick is in consort;Resp. 1. When they Are not only Vocal but Mental; when there Are not only Gifts but groans; Rom. 8.26. The best Music is in consort;
np1 crd c-crq pns32 vbr xx av-j j p-acp j; c-crq a-acp vbr xx av-j n2 p-acp n2; np1 crd. dt js n1 vbz p-acp n1;
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the best Prayer is when the heart and tongue joyn together in consort. 2. When they are zealous and fervent: Iam. 5.16. The effectual fervent Prayer of a righteous man availeth much.
the best Prayer is when the heart and tongue join together in consort. 2. When they Are zealous and fervent: Iam. 5.16. The effectual fervent Prayer of a righteous man availeth much.
dt js n1 vbz c-crq dt n1 cc n1 vvi av p-acp n1. crd c-crq pns32 vbr j cc j: np1 crd. dt j j n1 pp-f dt j n1 vvz d.
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The eyes melt in Prayer, the heart burns: Fervency is to Prayer, as Fire to the Incense;
The eyes melt in Prayer, the heart burns: Fervency is to Prayer, as Fire to the Incense;
dt n2 vvb p-acp n1, dt n1 vvz: n1 vbz p-acp n1, c-acp n1 p-acp dt n1;
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it makes it ascend to Heaven as a sweet perfume. 3. When Prayer hath Faith sprinkled in it:
it makes it ascend to Heaven as a sweet perfume. 3. When Prayer hath Faith sprinkled in it:
pn31 vvz pn31 vvi p-acp n1 p-acp dt j n1. crd c-crq n1 vhz n1 vvn p-acp pn31:
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Prayer is the Key of Heaven, and Faith is the hand that turns it; Rom. 8.15. We cry, Abba, Father.
Prayer is the Key of Heaven, and Faith is the hand that turns it; Rom. 8.15. We cry, Abba, Father.
n1 vbz dt n1 pp-f n1, cc n1 vbz dt n1 cst vvz pn31; np1 crd. pns12 vvb, np1, n1.
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We cry, there is fervency in Prayer: Abba, Father, there is Faith. Those Prayers suffer shipwrack which dash upon the rock of unbelief.We cry, there is fervency in Prayer: Abba, Father, there is Faith. Those Prayers suffer shipwreck which dash upon the rock of unbelief.
pns12 vvb, a-acp vbz n1 p-acp n1: np1, n1, a-acp vbz n1. d n2 vvb n1 r-crq vvb p-acp dt n1 pp-f n1.
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Thus we may know God is our Father by having his Spirit praying in us:
Thus we may know God is our Father by having his Spirit praying in us:
av pns12 vmb vvi np1 vbz po12 n1 p-acp vhg po31 n1 vvg p-acp pno12:
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As Christ intercedes above, so the Spirit intercedes within. 2. By having the renewing of the Spirit, which is nothing else but Regeneration, which is called a being born of the Spirit, Iohn 3.5. This regenerating work of the Spirit is a transformation, or change of Nature, Rom. 12.2. NONLATINALPHABET, Be ye transformed by the renewing of your mind.
As christ intercedes above, so the Spirit intercedes within. 2. By having the renewing of the Spirit, which is nothing Else but Regeneration, which is called a being born of the Spirit, John 3.5. This regenerating work of the Spirit is a transformation, or change of Nature, Rom. 12.2., Be you transformed by the renewing of your mind.
c-acp np1 vvz a-acp, av dt n1 vvz a-acp. crd p-acp vhg dt vvg pp-f dt n1, r-crq vbz pix av cc-acp n1, r-crq vbz vvn av vbg vvn pp-f dt n1, np1 crd. np1 vvg n1 pp-f dt n1 vbz dt n1, cc n1 pp-f n1, np1 crd., vbb pn22 vvn p-acp dt vvg pp-f po22 n1.
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He who is born of God hath a new heart: New, not for substance, but for qualities.
He who is born of God hath a new heart: New, not for substance, but for qualities.
pns31 r-crq vbz vvn pp-f np1 vhz dt j n1: j, xx p-acp n1, cc-acp p-acp n2.
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The strings of a Viol may be the same, but the Tune is altered:
The strings of a Violent may be the same, but the Tune is altered:
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Before this Regeneration, there are Spiritual Pangs, much heart-breaking for Sin. Regeneration is called a circumcising of the heart, Col. 2.11. In Circumcising there was pain in the flesh:
Before this Regeneration, there Are Spiritual Pangs, much Heartbreaking for Sin. Regeneration is called a circumcising of the heart, Col. 2.11. In Circumcising there was pain in the Flesh:
c-acp d n1, pc-acp vbr j n2, d j-jn p-acp np1 n1 vbz vvn dt vvg pp-f dt n1, np1 crd. p-acp vvg a-acp vbds n1 p-acp dt n1:
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so in this Spiritual Circumcision there is pain in the heart; there is much sorrow arising from the sense of guilt and wrath. The Jaylors trembling, Acts 16.30. was a pang in the new birth.
so in this Spiritual Circumcision there is pain in the heart; there is much sorrow arising from the sense of guilt and wrath. The Jailors trembling, Acts 16.30. was a pang in the new birth.
av p-acp d j n1 a-acp vbz n1 p-acp dt n1; pc-acp vbz d n1 vvg p-acp dt n1 pp-f n1 cc n1. dt n2 vvg, n2 crd. vbds dt n1 p-acp dt j n1.
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Gods Spirit is a Spirit of Bondage before it be a Spirit of Adoption. This blessed work of Regeneration spreads over the whole Soul;
God's Spirit is a Spirit of Bondage before it be a Spirit of Adoption. This blessed work of Regeneration spreads over the Whole Soul;
npg1 n1 vbz dt n1 pp-f n1 p-acp pn31 vbb dt n1 pp-f n1. d j-vvn n1 pp-f n1 vvz p-acp dt j-jn n1;
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it irradiates the Mind, it consecrates the Heart, and reforms the Life: Though Regeneration be but in part, it is in every part; 1 Thess. 5.23. Regeneration is the signature and engraving of the Holy Ghost upon the Soul. The new born Christian is bespangled with the Jewels of the 〈 ◊ 〉 which are the Angels glory:
it irradiates the Mind, it consecrates the Heart, and reforms the Life: Though Regeneration be but in part, it is in every part; 1 Thess 5.23. Regeneration is the signature and engraving of the Holy Ghost upon the Soul. The new born Christian is bespangled with the Jewels of the 〈 ◊ 〉 which Are the Angels glory:
pn31 vvz dt n1, pn31 vvz dt n1, cc vvz dt n1: cs n1 vbb cc-acp p-acp n1, pn31 vbz p-acp d n1; crd np1 crd. n1 vbz dt n1 cc vvg pp-f dt j n1 p-acp dt n1 dt j j-vvn np1 vbz vvn p-acp dt n2 pp-f dt 〈 sy 〉 r-crq vbr dt ng1 n1:
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Regeneration is the spring of all true joy.
Regeneration is the spring of all true joy.
n1 vbz dt n1 pp-f d j n1.
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At our first birth we come weeping into the World, but at our new birth there's cause of rejoycing;
At our First birth we come weeping into the World, but At our new birth there's cause of rejoicing;
p-acp po12 ord n1 pns12 vvb vvg p-acp dt n1, cc-acp p-acp po12 j n1 pc-acp|vbz n1 pp-f vvg;
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for now God is our Father, and we are begotten to a lively hope of glory; 1 Pet. 1.3. We may try by this our relation to God.
for now God is our Father, and we Are begotten to a lively hope of glory; 1 Pet. 1.3. We may try by this our Relation to God.
c-acp av np1 vbz po12 n1, cc pns12 vbr vvn p-acp dt j n1 pp-f n1; crd np1 crd. pns12 vmb vvi p-acp d po12 n1 p-acp np1.
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Hath a regenerating work of Gods Spirit passed upon our Souls? Are we made of another Spirit? Humble and Heavenly? This is a good sign of Son-ship,
Hath a regenerating work of God's Spirit passed upon our Souls? are we made of Another Spirit? Humble and Heavenly? This is a good Signen of Sonship,
vhz dt vvg n1 pp-f npg1 n1 vvn p-acp po12 n2? vbr pns12 vvn pp-f j-jn n1? j cc j? d vbz dt j n1 pp-f n1,
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and we may say, Our Father which art in Heaven. 3. By having the conduct of the Spirit:
and we may say, Our Father which art in Heaven. 3. By having the conduct of the Spirit:
cc pns12 vmb vvi, po12 n1 r-crq n1 p-acp n1. crd p-acp vhg dt n1 pp-f dt n1:
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We are led by the Spirit; Rom. 8.14. As many as are led by the Spirit of God, they are the Sons of God.
We Are led by the Spirit; Rom. 8.14. As many as Are led by the Spirit of God, they Are the Sons of God.
pns12 vbr vvn p-acp dt n1; np1 crd. p-acp d c-acp vbr vvn p-acp dt n1 pp-f np1, pns32 vbr dt n2 pp-f np1.
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Gods Spirit doth not only quicken us in our Regeneration, but leads us on till we come to the end of our Faith, Salvation.
God's Spirit does not only quicken us in our Regeneration, but leads us on till we come to the end of our Faith, Salvation.
npg1 n1 vdz xx av-j vvi pno12 p-acp po12 n1, cc-acp vvz pno12 p-acp c-acp pns12 vvb p-acp dt n1 pp-f po12 n1, n1.
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It is not enough the Child have Life, but he must be led every step by the Nurse. Hos. 11.3. I taught Ephraim to go, taking them by their armes.
It is not enough the Child have Life, but he must be led every step by the Nurse. Hos. 11.3. I taught Ephraim to go, taking them by their arms.
pn31 vbz xx d dt n1 vhb n1, cc-acp pns31 vmb vbi vvn d n1 p-acp dt n1. np1 crd. pns11 vvd np1 pc-acp vvi, vvg pno32 p-acp po32 n2.
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Their Armes, as the Israelites had the Cloud and Pillar of Fire to go before them,
Their Arms, as the Israelites had the Cloud and Pillar of Fire to go before them,
po32 n2, c-acp dt np1 vhd dt n1 cc n1 pp-f n1 pc-acp vvi p-acp pno32,
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and be a guide to them;
and be a guide to them;
cc vbb dt n1 p-acp pno32;
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so Gods Spirit is a guide to go before us, and lead us into all truth,
so God's Spirit is a guide to go before us, and led us into all truth,
av ng1 n1 vbz dt n1 pc-acp vvi p-acp pno12, cc vvb pno12 p-acp d n1,
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and counsel us in all our doubts, and influence us in all our actions: Psalm 73.24. Thou shalt guide me by thy counsels.
and counsel us in all our doubts, and influence us in all our actions: Psalm 73.24. Thou shalt guide me by thy Counsels.
cc vvb pno12 p-acp d po12 n2, cc n1 pno12 p-acp d po12 n2: n1 crd. pns21 vm2 vvi pno11 p-acp po21 n2.
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None can call God Father but such as have the conduct of his Spirit.
None can call God Father but such as have the conduct of his Spirit.
np1 vmb vvi np1 n1 p-acp d c-acp vhb dt n1 pp-f po31 n1.
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Try then what Spirit you are led by? Such as are led by a Spirit of Envy, Lust, Avarice, these are not led by the Spirit of God;
Try then what Spirit you Are led by? Such as Are led by a Spirit of Envy, Lust, Avarice, these Are not led by the Spirit of God;
vvb av q-crq n1 pn22 vbr vvn p-acp? d c-acp vbr vvn p-acp dt n1 pp-f n1, n1, n1, d vbr xx vvn p-acp dt n1 pp-f np1;
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it were blasphemy for them to call God Father:
it were blasphemy for them to call God Father:
pn31 vbdr n1 p-acp pno32 pc-acp vvi np1 n1:
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These are led by the Spirit of Satan, and may say Our Father which art in Hell.
These Are led by the Spirit of Satan, and may say Our Father which art in Hell.
d vbr vvn p-acp dt n1 pp-f np1, cc vmb vvi po12 n1 r-crq n1 p-acp n1.
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4. By having the Witness of the Spirit; Rom. 8.16. The Spirit it self beareth witness with our Spirit, that we are the Children of God.
4. By having the Witness of the Spirit; Rom. 8.16. The Spirit it self bears witness with our Spirit, that we Are the Children of God.
crd p-acp vhg dt n1 pp-f dt n1; np1 crd. dt n1 pn31 n1 vvz n1 p-acp po12 n1, cst pns12 vbr dt n2 pp-f np1.
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This Witness of the Spirit, suggesting that God is our Father, is not a Vocal Witness, or Voice from Heaven:
This Witness of the Spirit, suggesting that God is our Father, is not a Vocal Witness, or Voice from Heaven:
d n1 pp-f dt n1, vvg cst np1 vbz po12 n1, vbz xx dt j n1, cc n1 p-acp n1:
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The Spirit in the Word witnesseth :The Spirit in the Word Witnesseth:
dt n1 p-acp dt n1 vvz:
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The Spirit in the Word saith, he who is so qualified, who is an hater of Sin,
The Spirit in the Word Says, he who is so qualified, who is an hater of since,
dt n1 p-acp dt n1 vvz, pns31 r-crq vbz av vvn, r-crq vbz dt n1 pp-f n1,
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and a lover of Holiness, is a Child of God, and God is his Father;
and a lover of Holiness, is a Child of God, and God is his Father;
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Besides, we may carry it higher, the Spirit of God witnesseth to our Spirit by making more than ordinary impressions upon our hearts,
Beside, we may carry it higher, the Spirit of God Witnesseth to our Spirit by making more than ordinary impressions upon our hearts,
p-acp, pns12 vmb vvi pn31 av-jc, dt n1 pp-f np1 vvz p-acp po12 n1 p-acp vvg av-dc cs j n2 p-acp po12 n2,
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and giving some secret hints and whispers that God hath purposes of Love to us:
and giving Some secret hints and whispers that God hath Purposes of Love to us:
cc vvg d j-jn n2 cc n2 cst np1 vhz n2 pp-f n1 p-acp pno12:
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Here is a concurrent witness of the Spirit with Conscience, that we are Heirs of Heaven, and God is our Father:
Here is a concurrent witness of the Spirit with Conscience, that we Are Heirs of Heaven, and God is our Father:
av vbz dt j n1 pp-f dt n1 p-acp n1, cst pns12 vbr n2 pp-f n1, cc np1 vbz po12 n1:
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This Witness is better felt than expressed, this Witness scatters doubts and fears, silenceth temptations;
This Witness is better felt than expressed, this Witness scatters doubts and fears, silenceth temptations;
d n1 vbz jc vvn cs vvn, d n1 vvz n2 cc n2, vvz n2;
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but what shall one do that hath not this Witness of the Spirit? If we w••t the Witness of the Spirit, let us labour to find the Work of the Spirit;
but what shall one doe that hath not this Witness of the Spirit? If we w••t the Witness of the Spirit, let us labour to find the Work of the Spirit;
cc-acp q-crq vmb crd n1 cst vhz xx d n1 pp-f dt n1? cs pns12 vvb dt n1 pp-f dt n1, vvb pno12 vvi pc-acp vvi dt n1 pp-f dt n1;
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if we have not the Spirit testifying, labour to have it sanctifying, and that will be a support to us.
if we have not the Spirit testifying, labour to have it sanctifying, and that will be a support to us.
cs pns12 vhb xx dt n1 vvg, vvb pc-acp vhi pn31 vvg, cc cst vmb vbi dt n1 p-acp pno12.
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4. If God be our Father we are of Peaceable Spirits: Matth. 5.9 Blessed are the peace-makers, they shall be called the children of God.
4. If God be our Father we Are of Peaceable Spirits: Matthew 5.9 Blessed Are the peacemakers, they shall be called the children of God.
crd cs np1 vbb po12 n1 pns12 vbr pp-f j n2: np1 crd vvn vbr dt n2, pns32 vmb vbi vvn dt n2 pp-f np1.
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Grace infuseth a sweet amicable disposition; it files off the ruggedness of Mens Spirits; it turns the Lion-like fierceness into a Lamb-like gentleness; Isa. 11.7. They who have God to be their Father, follow Peace as well as Holiness.
Grace infuseth a sweet amicable disposition; it files off the ruggedness of Men's Spirits; it turns the Lion-like fierceness into a Lamblike gentleness; Isaiah 11.7. They who have God to be their Father, follow Peace as well as Holiness.
n1 vvz dt j j n1; pn31 n2 a-acp dt n1 pp-f ng2 n2; pn31 vvz dt av-j n1 p-acp dt j n1; np1 crd. pns32 r-crq vhb np1 pc-acp vbi po32 n1, vvb n1 c-acp av c-acp n1.
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God the Father is called the God of Peace, Heb. 13.20. God the Son, the Prince of Peace, Isa. 9.6. God the Holy Ghost is a Spirit of Peace: It is called the unity of the Spirit in the bond of peace; Eph. 4.3. The more peaceable the more like God.
God the Father is called the God of Peace, Hebrew 13.20. God the Son, the Prince of Peace, Isaiah 9.6. God the Holy Ghost is a Spirit of Peace: It is called the unity of the Spirit in the bound of peace; Ephesians 4.3. The more peaceable the more like God.
np1 dt n1 vbz vvn dt n1 pp-f n1, np1 crd. np1 dt n1, dt n1 pp-f n1, np1 crd. np1 dt j n1 vbz dt n1 pp-f n1: pn31 vbz vvn dt n1 pp-f dt n1 p-acp dt n1 pp-f n1; np1 crd. dt av-dc j dt av-dc j np1.
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It is a bad sign God is not their Father;
It is a bad Signen God is not their Father;
pn31 vbz dt j n1 np1 vbz xx po32 n1;
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1. Who are fierce and cruel, as if with Romulus they had sucked the Milk of a Wolf, Rom. 3.17. The way of peace have they not known, they sport in mischief;
1. Who Are fierce and cruel, as if with Romulus they had sucked the Milk of a Wolf, Rom. 3.17. The Way of peace have they not known, they sport in mischief;
crd q-crq vbr j cc j, c-acp cs p-acp npg1 pns32 vhd vvn dt n1 pp-f dt n1, np1 crd. dt n1 pp-f n1 vhb pns32 xx vvn, pns32 n1 p-acp n1;
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these are they who are of a persecuting Spirit, as Maximinus, Dioclesian, Antiochus, who (as Eusebius ) took more tedious journeys,
these Are they who Are of a persecuting Spirit, as Maximinus, Diocletian, Antiochus, who (as Eusebius) took more tedious journeys,
d vbr pns32 r-crq vbr pp-f dt vvg n1, c-acp np1, np1, np1, r-crq (c-acp np1) vvd av-dc j n2,
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and run more hazards in vexing and persecuting the Iewes, than any of his Predecessors had done in getting of Victories:
and run more hazards in vexing and persecuting the Iewes, than any of his Predecessors had done in getting of Victories:
cc vvb dc n2 p-acp vvg cc vvg dt np2, cs d pp-f po31 n2 vhd vdn p-acp vvg pp-f n2:
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These Furies cannot call God Father, if they do, they will have as little comfort in saying Father, as Dives had in Hell,
These Furies cannot call God Father, if they do, they will have as little Comfort in saying Father, as Dives had in Hell,
d n2 vmbx vvi np1 n1, cs pns32 vdb, pns32 vmb vhi p-acp j n1 p-acp vvg n1, p-acp vvz vhd p-acp n1,
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when he said, Father Abraham, Luke 16.24. 2. Who are makers of division; Rom. 16.17. Mark them which cause divisions, and avoid them :
when he said, Father Abraham, Lycia 16.24. 2. Who Are makers of division; Rom. 16.17. Mark them which cause divisions, and avoid them:
c-crq pns31 vvd, n1 np1, av crd. crd q-crq vbr n2 pp-f n1; np1 crd. vvb pno32 r-crq n1 n2, cc vvi pno32:
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Such as are born of God are makers of Peace, what shall we think of such as are makers of Division, will God Father these? The Devil made the first division in Heaven;
Such as Are born of God Are makers of Peace, what shall we think of such as Are makers of Division, will God Father these? The devil made the First division in Heaven;
d c-acp vbr vvn pp-f np1 vbr n2 pp-f n1, r-crq vmb pns12 vvi pp-f d c-acp vbr n2 pp-f n1, vmb np1 n1 d? dt n1 vvd dt ord n1 p-acp n1;
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they may call the Devil Father; they may give the Cloven Foot in their Coat of Armes;
they may call the devil Father; they may give the Cloven Foot in their Coat of Arms;
pns32 vmb vvi dt n1 n1; pns32 vmb vvi dt j-vvn n1 p-acp po32 n1 pp-f n2;
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their sweetest Musick is in Discord; they unite to divide.
their Sweetest Music is in Discord; they unite to divide.
po32 js n1 vbz p-acp n1; pns32 vvb pc-acp vvi.
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Sampsons Fox-tails were tyed together only to set the Philistians Corn on fire, Iudg. 15 4. Papists unite only to set the Churches Peace on fire· Satans Kingdom goes up by Divisions.Sampsons Fox-tails were tied together only to Set the Philistians Corn on fire, Judges 15 4. Papists unite only to Set the Churches Peace on fire· Satan Kingdom Goes up by Divisions.
npg1 n2 vbdr vvn av av-j pc-acp vvi dt np1 n1 p-acp n1, np1 crd crd njp2 vvb j pc-acp vvi dt ng1 n1 p-acp j npg1 n1 vvz a-acp p-acp n2.
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St. Chrysostome observes of the Church of Corinth, when many Converts were brought in, Satan knew no better way to dam up the current of Religion,
Saint Chrysostom observes of the Church of Corinth, when many Converts were brought in, Satan knew no better Way to dam up the current of Religion,
n1 np1 vvz pp-f dt n1 pp-f np1, c-crq d vvz vbdr vvn p-acp, np1 vvd dx jc n1 pc-acp vvi a-acp dt n1 pp-f n1,
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than to throw in an Apple of Strife, and divide them into Parties; one was for Paul, and another for Apollos, but few for Christ.
than to throw in an Apple of Strife, and divide them into Parties; one was for Paul, and Another for Apollos, but few for christ.
cs pc-acp vvi p-acp dt n1 pp-f n1, cc vvi pno32 p-acp n2; crd vbds p-acp np1, cc j-jn p-acp npg1, p-acp d c-acp np1.
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Would not Christ have his Coat rent, and can he endure to have his Body rent? Sure God will never Father them who are not Sons of Peace:
Would not christ have his Coat rend, and can he endure to have his Body rend? Sure God will never Father them who Are not Sons of Peace:
vmd xx np1 vhi po31 n1 vvn, cc vmb pns31 vvi pc-acp vhi po31 n1 vvn? j np1 vmb av-x n1 pno32 r-crq vbr xx n2 pp-f n1:
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Of all them who God hates, he is named for one, who is a sower of discord among brethren, Prov. 6.19. 5. If God be our Father, then we love to be near God, and have converse with him.
Of all them who God hates, he is nam for one, who is a sour of discord among brothers, Curae 6.19. 5. If God be our Father, then we love to be near God, and have converse with him.
pp-f d pno32 r-crq np1 vvz, pns31 vbz vvn p-acp crd, r-crq vbz dt n1 pp-f n1 p-acp n2, np1 crd. crd cs np1 vbb po12 n1, cs pns12 vvb pc-acp vbi j np1, cc vhb n1 p-acp pno31.
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An ingenuous Child delights to approach near to his Father, and go into his presence.
an ingenuous Child delights to approach near to his Father, and go into his presence.
dt j n1 vvz pc-acp vvi av-j p-acp po31 n1, cc vvi p-acp po31 n1.
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David envyed the Birds that they built their Nests so near Gods Altars, when he was debarred his Fathers house; Psal. 84.3. True Saints love to get as near to God as they can:David envied the Birds that they built their Nests so near God's Altars, when he was debarred his Father's house; Psalm 84.3. True Saints love to get as near to God as they can:
np1 vvn dt n2 cst pns32 vvd po32 n2 av av-j npg1 n2, c-crq pns31 vbds vvn po31 ng1 n1; np1 crd. j n2 vvb pc-acp vvi c-acp av-j p-acp np1 c-acp pns32 vmb:
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In the Word they draw near to his Holy Oracle, in the Sacrament they draw near to his Table;
In the Word they draw near to his Holy Oracle, in the Sacrament they draw near to his Table;
p-acp dt n1 pns32 vvb av-j p-acp po31 j n1, p-acp dt n1 pns32 vvb av-j p-acp po31 n1;
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a Child of God delights to be in his Fathers presence; he cannot stay away long from God;
a Child of God delights to be in his Father's presence; he cannot stay away long from God;
dt n1 pp-f np1 vvz pc-acp vbi p-acp po31 ng1 n1; pns31 vmbx vvi av av-j p-acp np1;
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he sees a Sabbath day approaching and rejoyceth;
he sees a Sabbath day approaching and Rejoiceth;
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his heart hath been often melted and quickened in a Ordinance, he hath tasted the Lord is good,
his heart hath been often melted and quickened in a Ordinance, he hath tasted the Lord is good,
po31 n1 vhz vbn av vvn cc vvn p-acp dt n1, pns31 vhz vvn dt n1 vbz j,
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therefore he loves to be in his Fathers presence, he cannot keep away long from God.
Therefore he loves to be in his Father's presence, he cannot keep away long from God.
av pns31 vvz pc-acp vbi p-acp po31 ng1 n1, pns31 vmbx vvi av av-j p-acp np1.
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Such as care not for Ordinances cannot say Our Father which art in Heaven : Is God their Father who cannot endure to be in his presence? VSE I.
Such as care not for Ordinances cannot say Our Father which art in Heaven: Is God their Father who cannot endure to be in his presence? USE I.
d c-acp vvb xx p-acp n2 vmbx vvi po12 n1 r-crq n1 p-acp n1: vbz np1 po32 n1 r-crq vmbx vvi pc-acp vbi p-acp po31 n1? vvb pns11.
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Of Instruction. See the amazing goodness of God that is pleased to enter into this sweet relation of a Father.
Of Instruction. See the amazing Goodness of God that is pleased to enter into this sweet Relation of a Father.
pp-f n1. vvb dt j-vvg n1 pp-f np1 cst vbz vvn pc-acp vvi p-acp d j n1 pp-f dt n1.
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God needed not to adopt us, he did not want a Son: God did not want a Son, but we did a Father;
God needed not to adopt us, he did not want a Son: God did not want a Son, but we did a Father;
np1 vvd xx pc-acp vvi pno12, pns31 vdd xx vvi dt n1: np1 vdd xx vvi dt n1, cc-acp pns12 vdd dt n1;
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God showed Power in being our Maker, but Mercy in being our Father:
God showed Power in being our Maker, but Mercy in being our Father:
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When we were enemies, and our hearts stood out as garrisons against God, that he should conquer our stubbornness,
When we were enemies, and our hearts stood out as garrisons against God, that he should conquer our stubbornness,
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and of enemies make us children, and write his Name, and put his Image upon us,
and of enemies make us children, and write his Name, and put his Image upon us,
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and bestow a Kingdom of Glory;
and bestow a Kingdom of Glory;
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Afflictions are sharp Arrows, saith Gr. Nazianzen, but they are shot from the hand of a loving Father. Correctio est Virtutis gymnasium ;
Afflictions Are sharp Arrows, Says Great Nazianzen, but they Are shot from the hand of a loving Father. Correction est Virtue gymnasium;
n2 vbr j n2, vvz np1 np1, p-acp pns32 vbr vvn p-acp dt n1 pp-f dt j-vvg n1. fw-la fw-la fw-la fw-la;
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what a Miracle of Mercy is this? Every adopted Child may say, Even so Father, for so it seemed good in thy sight. Mat. 11.26. 2. Br. or Infer. If God be a Father, then hence I infer, whatever he doth to his Children is Love.
what a Miracle of Mercy is this? Every adopted Child may say, Even so Father, for so it seemed good in thy sighed. Mathew 11.26. 2. Br. or Infer. If God be a Father, then hence I infer, whatever he does to his Children is Love.
r-crq dt n1 pp-f n1 vbz d? np1 j-vvn n1 vmb vvi, av-j av n1, c-acp av pn31 vvd j p-acp po21 n1. np1 crd. crd np1 cc vvb. cs np1 vbb dt n1, av av pns11 vvb, r-crq pns31 vdz p-acp po31 n2 vbz n1.
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(1.) If he smiles upon them in Prosperity it is Love: They have the World not only with Gods leave, but with his love.
(1.) If he smiles upon them in Prosperity it is Love: They have the World not only with God's leave, but with his love.
(crd) cs pns31 vvz p-acp pno32 p-acp n1 pn31 vbz n1: pns32 vhb dt n1 xx av-j p-acp npg1 n1, cc-acp p-acp po31 n1.
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God saith to every Child of his, as Naaman to Gehazi, 2 Kings 5.23. Be content take two talents :
God Says to every Child of his, as Naaman to Gehazi, 2 Kings 5.23. Be content take two Talents:
np1 vvz p-acp d n1 pp-f png31, c-acp np1 p-acp np1, crd n2 crd. vbb j vvb crd n2:
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So saith God to his Child, I am thy Father, take two talents. Take Health and take my Love with it;
So Says God to his Child, I am thy Father, take two Talents. Take Health and take my Love with it;
av vvz np1 p-acp po31 n1, pns11 vbm po21 n1, vvb crd n2. vvb n1 cc vvi po11 n1 p-acp pn31;
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take an Estate and take my Love with it; Take two talents. Gods Love is a sweetning ingredient into every Mercy. Quest.
take an Estate and take my Love with it; Take two Talents. God's Love is a sweetening ingredient into every Mercy. Quest.
vvb dt n1 cc vvb po11 n1 p-acp pn31; vvb crd n2. npg1 n1 vbz dt vvg n1 p-acp d n1. n1.
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How doth it appear that a Child of God hath Worldly things in love? Resp. 1. Because he hath a good Title to them.How does it appear that a Child of God hath Worldly things in love? Resp. 1. Because he hath a good Title to them.
q-crq vdz pn31 vvi cst dt n1 pp-f np1 vhz j n2 p-acp n1? np1 crd p-acp pns31 vhz dt j n1 p-acp pno32.
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God is his Father, therefore he hath a good title: A wicked Man hath a civil title to the Creature, but no more;
God is his Father, Therefore he hath a good title: A wicked Man hath a civil title to the Creature, but no more;
np1 vbz po31 n1, av pns31 vhz dt j n1: dt j n1 vhz dt j n1 p-acp dt n1, cc-acp dx dc;
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he hath it not from the hand of a Father;
he hath it not from the hand of a Father;
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he is like one that takes up Cloth at the Drapers, and it is not paid for;
he is like one that Takes up Cloth At the Drapers, and it is not paid for;
pns31 vbz j pi cst vvz a-acp n1 p-acp dt n2, cc pn31 vbz xx vvn p-acp;
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but a Believer hath a good title to every foot of Land he hath, his Father hath setled it upon him.
but a Believer hath a good title to every foot of Land he hath, his Father hath settled it upon him.
cc-acp dt n1 vhz dt j n1 p-acp d n1 pp-f n1 pns31 vhz, po31 n1 vhz vvn pn31 p-acp pno31.
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2. A Child of God hath Worldly things in love, because they are sanctified to him. 1. They make him better,
2. A Child of God hath Worldly things in love, Because they Are sanctified to him. 1. They make him better,
crd dt n1 pp-f np1 vhz j n2 p-acp n1, c-acp pns32 vbr vvn p-acp pno31. crd pns32 vvb pno31 jc,
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and are Loadstones to draw him nearer to God. 2. He hath his Fathers Blessing with them: A little blest is sweet; Exod. 23.25. He shall bless thy bread and thy water.
and Are Loadstones to draw him nearer to God. 2. He hath his Father's Blessing with them: A little blessed is sweet; Exod 23.25. He shall bless thy bred and thy water.
cc vbr n2 pc-acp vvi pno31 av-jc p-acp np1. crd pns31 vhz po31 ng1 n1 p-acp pno32: dt j vvn vbz j; np1 crd. pns31 vmb vvi po21 n1 cc po21 n1.
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Esau had the Venison, but Iacob got the Blessing:Esau had the Venison, but Iacob god the Blessing:
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While the wicked have their Meat sawced with Gods Wrath, Psal. 78.30, 31. Believers have their Comforts seasoned with a Blessing.
While the wicked have their Meat sauced with God's Wrath, Psalm 78.30, 31. Believers have their Comforts seasoned with a Blessing.
cs dt j vhb po32 n1 vvn p-acp ng1 n1, np1 crd, crd n2 vhb po32 n2 vvn p-acp dt n1.
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It was a secret Blessing from God made Daniels Pulse nourish him more, and make him look fairer,
It was a secret Blessing from God made Daniel's Pulse nourish him more, and make him look Fairer,
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than they that ate of the Kings Meat, Dan. 1.15. 3. A Child of God hath Worldly things in love, because whatever he hath is an earnest of more:
than they that ate of the Kings Meat, Dan. 1.15. 3. A Child of God hath Worldly things in love, Because whatever he hath is an earnest of more:
cs pns32 cst vvd pp-f dt ng1 n1, np1 crd. crd dt n1 pp-f np1 vhz j n2 p-acp n1, c-acp r-crq pns31 vhz vbz dt n1 pp-f av-dc:
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Every bit of Bread is a pledge and earnest of glory.
Every bit of Bred is a pledge and earnest of glory.
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(2.) God being a Father, if he frown, if he dips his pen in gall,
(2.) God being a Father, if he frown, if he dips his pen in Gall,
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and write bitter things, if he corrects, 'tis in Love.
and write bitter things, if he corrects, it's in Love.
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A Father loves his Child as well when he doth chastise and discipline him, as when he settles his Land on him; Rev. 3.19. As many as I love, I rebuke.
A Father loves his Child as well when he does chastise and discipline him, as when he settles his Land on him; Rev. 3.19. As many as I love, I rebuke.
dt n1 vvz po31 n1 c-acp av c-crq pns31 vdz vvi cc n1 pno31, c-acp c-crq pns31 vvz po31 n1 p-acp pno31; n1 crd. p-acp d c-acp pns11 vvb, pns11 vvb.
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God afflicts with the same love he gives Christ; he doth it to humble and purifie:
God afflicts with the same love he gives christ; he does it to humble and purify:
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Gentle Correction is as necessary as Dayly Bread; nay, as needful as Ordinances, as Word and Sacraments. There is love in all;
Gentle Correction is as necessary as Daily Bred; nay, as needful as Ordinances, as Word and Sacraments. There is love in all;
j n1 vbz a-acp j c-acp av-j n1; uh-x, c-acp j c-acp n2, c-acp n1 cc n2. pc-acp vbz n1 p-acp d;
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God smites that he may save.
God smites that he may save.
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(3.) God being a Father, if he desert and hide his face from his Child, it is in love.
(3.) God being a Father, if he desert and hide his face from his Child, it is in love.
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Desertion is sad in it self, a short Hell, Iob 6.9. When the Light is withdrawn, Dew falls:
Desertion is sad in it self, a short Hell, Job 6.9. When the Light is withdrawn, Due falls:
n1 vbz j p-acp pn31 n1, dt j n1, np1 crd. c-crq dt n1 vbz vvn, n1 vvz:
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Yet we may see a Rainbow in the Cloud, the love of a Father in all this. 1. God hereby quickens grace;
Yet we may see a Rainbow in the Cloud, the love of a Father in all this. 1. God hereby quickens grace;
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perhaps grace lay dormant, Cant. 5.2. it was as fire in the embers, and God withdraws comfort to invigorate and exercise grace.
perhaps grace lay dormant, Cant 5.2. it was as fire in the embers, and God withdraws Comfort to invigorate and exercise grace.
av n1 vvd j, np1 crd. pn31 vbds p-acp n1 p-acp dt n2, cc np1 vvz n1 pc-acp vvi cc vvi n1.
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Faith is a Star sometimes shines brightest in the dark night of desertion;
Faith is a Star sometime shines Brightest in the dark night of desertion;
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Ionah 2.4. 2. When God hides his face from his Child, yet still he is a Father,Jonah 2.4. 2. When God hides his face from his Child, yet still he is a Father,
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and his heart is towards his Child;
and his heart is towards his Child;
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as Ioseph when he spake roughly to his Brethren, and made them believe he would take them for Spyes, still his Heart was full of Love,
as Ioseph when he spoke roughly to his Brothers, and made them believe he would take them for Spies, still his Heart was full of Love,
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and he was fain to go aside and weep. So Gods Bowels yearn to his Children, when he seems to look strange; Isa. 54.8. In a little wrath I hid my face from thee, but with everlasting kindness will I have mercy on thee.
and he was fain to go aside and weep. So God's Bowels yearn to his Children, when he seems to look strange; Isaiah 54.8. In a little wrath I hid my face from thee, but with everlasting kindness will I have mercy on thee.
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Though God may have the look of an enemy, yet still he hath the heart of a Father.
Though God may have the look of an enemy, yet still he hath the heart of a Father.
cs np1 vmb vhi dt n1 pp-f dt n1, av av pns31 vhz dt n1 pp-f dt n1.
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3. Br. or Infer. Learn hence the sad case of the wicked, they cannot say, Our Father in Heaven ;
3. Br. or Infer. Learn hence the sad case of the wicked, they cannot say, Our Father in Heaven;
crd np1 cc vvb. vvb av dt j n1 pp-f dt j, pns32 vmbx vvi, po12 n1 p-acp n1;
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they may say Our Iudge, but not Our Father ; they fetch their pedigree from Hell, Iohn 8.44. Ye are of your Father the Devil.
they may say Our Judge, but not Our Father; they fetch their pedigree from Hell, John 8.44. You Are of your Father the devil.
pns32 vmb vvi po12 n1, p-acp xx po12 n1; pns32 vvb po32 n1 p-acp n1, np1 crd. pn22 vbr pp-f po22 n1 dt n1.
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Such as are unclean and profane, are the spurious blood of the Old Serpent, and it were blasphemy for them to call God Father.
Such as Are unclean and profane, Are the spurious blood of the Old Serpent, and it were blasphemy for them to call God Father.
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The case of the wicked is deplorable, if they are in misery, they have none to make their moan to;
The case of the wicked is deplorable, if they Are in misery, they have none to make their moan to;
dt n1 pp-f dt j vbz j, cs pns32 vbr p-acp n1, pns32 vhb pix pc-acp vvi po32 n1 p-acp;
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God is not their Father, he disclaims all Kindred with them ▪ Matth. 7.23. I never knew you, depart from me ye that work iniquity.
God is not their Father, he disclaims all Kindred with them ▪ Matthew 7.23. I never knew you, depart from me you that work iniquity.
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The wicked dying in their Sins, can expect no Mercy from God as a Father. Many say, he that made them will save them, but Isa. 27.11. It is a people of no understanding, therefore he that made them will not have mercy on them.
The wicked dying in their Sins, can expect no Mercy from God as a Father. Many say, he that made them will save them, but Isaiah 27.11. It is a people of no understanding, Therefore he that made them will not have mercy on them.
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Though God was their Father by Creation, yet because they were not his Children by Adoption;
Though God was their Father by Creation, yet Because they were not his Children by Adoption;
cs np1 vbds po32 n1 p-acp n1, av c-acp pns32 vbdr xx po31 n2 p-acp n1;
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therefore he that made them would not save them. VSE II. Of Exhortation :Therefore he that made them would not save them. USE II Of Exhortation:
av pns31 cst vvd pno32 vmd xx vvi pno32. vvb crd pp-f n1:
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To perswade all who are yet strangers to God, to labour to come into this Heavenly Kindred:
To persuade all who Are yet Strangers to God, to labour to come into this Heavenly Kindred:
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Resp. If thou wilt now at last seek to God by Prayer, and break off thy Sins, God hath the Bowels of a Father for thee,Resp. If thou wilt now At last seek to God by Prayer, and break off thy Sins, God hath the Bowels of a Father for thee,
np1 cs pns21 vm2 av p-acp ord vvi p-acp np1 p-acp n1, cc vvi a-acp po21 n2, np1 vhz dt n2 pp-f dt n1 p-acp pno21,
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and will in no wise cast thee out.
and will in no wise cast thee out.
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When the Prodigal did arise and go to his Father, his Father had compassion, and ran,
When the Prodigal did arise and go to his Father, his Father had compassion, and ran,
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and fell on his neck, and kissed him: Luke 15.20.and fell on his neck, and kissed him: Lycia 15.20.
cc vvd p-acp po31 n1, cc vvd pno31: av crd.
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Though thou hast been a Prodigal, and almost spent all upon thy Lusts, yet if thou wilt now give a bill of divorce to thy Sins,
Though thou hast been a Prodigal, and almost spent all upon thy Lustiest, yet if thou wilt now give a bill of divorce to thy Sins,
cs pns21 vh2 vbn dt j-jn, cc av vvd d p-acp po21 n2, av cs pns21 vm2 av vvi dt n1 pp-f n1 p-acp po21 n2,
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and fly to God by Repentance, know that he hath the Bowels of a Father;
and fly to God by Repentance, know that he hath the Bowels of a Father;
cc vvi p-acp np1 p-acp n1, vvb cst pns31 vhz dt n2 pp-f dt n1;
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he will embrace thee in the Arms of his Mercy, and seal thy Pardon with a Kiss.
he will embrace thee in the Arms of his Mercy, and seal thy Pardon with a Kiss.
pns31 vmb vvi pno21 p-acp dt n2 pp-f po31 n1, cc vvb po21 n1 p-acp dt n1.
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What though thy Sins have been heinous? The Wound is not so broad as the Plaister of Christs Blood. The Sea covers great Rocks:
What though thy Sins have been heinous? The Wound is not so broad as the Plaster of Christ Blood. The Sea covers great Rocks:
q-crq cs po21 n2 vhb vbn j? dt n1 vbz xx av j c-acp dt vvb pp-f npg1 n1. dt n1 vvz j n2:
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The Sea of Gods Compassion can drown thy great Sins;
The Sea of God's Compassion can drown thy great Sins;
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therefore be not discouraged, go to God, resolve to cast thy self upon his Fatherly Bowels;
Therefore be not discouraged, go to God, resolve to cast thy self upon his Fatherly Bowels;
av vbb xx vvn, vvb p-acp np1, vvb pc-acp vvi po21 n1 p-acp po31 j n2;
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God may be entreated of thee, as he was of Manasseh, 2 Chron. 33.13. He prayed unto the Lord, and he was entreated of him.
God may be entreated of thee, as he was of Manasses, 2 Chronicles 33.13. He prayed unto the Lord, and he was entreated of him.
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Manasseh made the streets run with Blood, yet when his eyes ran with Tears, Gods Fatherly Bowels began to melt,Manasses made the streets run with Blood, yet when his eyes ran with Tears, God's Fatherly Bowels began to melt,
np1 vvd dt n2 vvb p-acp n1, av c-crq po31 n2 vvd p-acp n2, n2 j n2 vvd pc-acp vvi,
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and he was entreated of him. VSE III. Of Comfort: To such as can upon good grounds call God Father:
and he was entreated of him. USE III. Of Comfort: To such as can upon good grounds call God Father:
cc pns31 vbds vvn pp-f pno31. vvb np1. pp-f n1: p-acp d c-acp vmb p-acp j n2 vvb np1 n1:
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There's more sweetness in this word Father, then if we had ten thousand Worlds.
There's more sweetness in this word Father, then if we had ten thousand World's.
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David thought it a great matter to be Son in Law to a King: 1. Sam. 18.18.David Thought it a great matter to be Son in Law to a King: 1. Sam. 18.18.
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What is my Fathers family, that I should be Son in law to the King? But what is it to be born of God,What is my Father's family, that I should be Son in law to the King? But what is it to be born of God,
q-crq vbz po11 ng1 n1, cst pns11 vmd vbi n1 p-acp n1 p-acp dt n1? cc-acp q-crq vbz pn31 pc-acp vbi vvn pp-f np1,
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and have God for our Father. Quest. Wherein lies the happiness of having God for our Father?
and have God for our Father. Quest. Wherein lies the happiness of having God for our Father?
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Resp. 1. If God be our Father then he will teach us;Resp. 1. If God be our Father then he will teach us;
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what Father will refuse to counsel his Son? Doth God command Parents to instruct their Children, Leut. 4.10. and will not he instruct his? Isa. 48.17. I am the Lord thy God, which teacheth thee to profit, Psal. 71.17. O God thou hast taught me from my youth.
what Father will refuse to counsel his Son? Does God command Parents to instruct their Children, Lute 4.10. and will not he instruct his? Isaiah 48.17. I am the Lord thy God, which Teaches thee to profit, Psalm 71.17. Oh God thou hast taught me from my youth.
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If God be our Father he will give us the teachings of his Spirit: The natural man receives not the things of God, neither can he know them ; 1 Cor. 2.14. The Natural Man may have excellent notions in Divinity, but God must teach us to know the Mysteries of the Gospel after a Spiritual manner.
If God be our Father he will give us the teachings of his Spirit: The natural man receives not the things of God, neither can he know them; 1 Cor. 2.14. The Natural Man may have excellent notions in Divinity, but God must teach us to know the Mysteres of the Gospel After a Spiritual manner.
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A Man may see the figures upon a Dyal, but he cannot tell how the day goes unless the Sun shine.
A Man may see the figures upon a Dyal, but he cannot tell how the day Goes unless the Sun shine.
dt n1 vmb vvi dt n2 p-acp dt np1, cc-acp pns31 vmbx vvi c-crq dt n1 vvz cs dt n1 vvi.
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We may read many Truths in the Bible, but we cannot know them savingly till God by his Spirit shine upon our Soul. God teacheth not only our Ear but our Heart;
We may read many Truths in the bible, but we cannot know them savingly till God by his Spirit shine upon our Soul. God Teaches not only our Ear but our Heart;
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he not only informs our Mind, but inclines our Will; we never learn till God teach us.
he not only informs our Mind, but inclines our Will; we never Learn till God teach us.
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If God be our Father he will teach us how to order our affairs with discretion, Psalm 112.5. how to carry our selves wisely, 1 Sam. 18.5. David behaved himself wisely ;
If God be our Father he will teach us how to order our affairs with discretion, Psalm 112.5. how to carry our selves wisely, 1 Sam. 18.5. David behaved himself wisely;
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he will teach us what to answer when we are brought before Governours, he will put words into our mouths, Matth. 10.18, 19, 20. Ye shall be brought before Governours and Kings for my sake,
he will teach us what to answer when we Are brought before Governors, he will put words into our mouths, Matthew 10.18, 19, 20. You shall be brought before Governors and Kings for my sake,
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but take no thought how or what ye shall speak:
but take no Thought how or what you shall speak:
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For it is not ye that speak, but the Spirit of your Father which speaketh in you. For it is not you that speak, but the Spirit of your Father which speaks in you.
c-acp pn31 vbz xx pn22 d vvb, cc-acp dt n1 pp-f po22 n1 r-crq vvz p-acp pn22.
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2. If God be our Father, then he hath Bowels of Affection towards us:
2. If God be our Father, then he hath Bowels of Affection towards us:
crd cs np1 vbb po12 n1, cs pns31 vhz n2 pp-f n1 p-acp pno12:
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If it be so unnatural for a Father not to love his Child, can we think God will be defective in his Love? All the affections of Parents come from God,
If it be so unnatural for a Father not to love his Child, can we think God will be defective in his Love? All the affections of Parents come from God,
cs pn31 vbb av j p-acp dt n1 xx pc-acp vvi po31 n1, vmb pns12 vvi np1 vmb vbi j p-acp po31 n1? av-d dt n2 pp-f n2 vvn p-acp np1,
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but a spark from his flame. He is the Father of Mercies, 2 Cor. 1.3. he begets all the Mercies and Bowels in the Creature:
but a spark from his flame. He is the Father of mercies, 2 Cor. 1.3. he begets all the mercies and Bowels in the Creature:
cc-acp dt n1 p-acp po31 n1. pns31 vbz dt n1 pp-f n2, crd np1 crd. pns31 vvz d dt n2 cc n2 p-acp dt n1:
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His Love to his Children, is a Love which passeth knowledge, Eph. 3.19. it exceeds all dimensions, it is higher than Heaven, it is broader than the Sea. That you may see Gods Fatherly Love to his Children;
His Love to his Children, is a Love which passes knowledge, Ephesians 3.19. it exceeds all dimensions, it is higher than Heaven, it is Broader than the Sea. That you may see God's Fatherly Love to his Children;
png31 n1 p-acp po31 n2, vbz dt n1 r-crq vvz n1, np1 crd. pn31 vvz d n2, pn31 vbz jc cs n1, pn31 vbz jc cs dt n1 cst pn22 vmb vvi n2 j n1 p-acp po31 n2;
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1. Consider God makes a precious valuation of them; Isa. 43.4. Since thou wast precious in my sight:
1. Consider God makes a precious valuation of them; Isaiah 43.4. Since thou wast precious in my sighed:
crd np1 np1 vvz dt j n1 pp-f pno32; np1 crd. c-acp pns21 vbd2s j p-acp po11 n1:
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A Father prizeth his Child above his Jewels; their names are precious, for they have Gods own name written upon them; Rev. 3.12. I will write upon him the name of my God :
A Father prizeth his Child above his Jewels; their names Are precious, for they have God's own name written upon them; Rev. 3.12. I will write upon him the name of my God:
dt n1 vvz po31 n1 p-acp po31 n2; po32 n2 vbr j, c-acp pns32 vhb n2 d n1 vvn p-acp pno32; n1 crd. pns11 vmb vvi p-acp pno31 dt n1 pp-f po11 n1:
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Their Prayers are a precious perfume, their Tears God bottles, Psal. 56.8. God esteems his Children as a Crown of glory in his hand;
Their Prayers Are a precious perfume, their Tears God bottles, Psalm 56.8. God esteems his Children as a Crown of glory in his hand;
po32 n2 vbr dt j n1, po32 n2 n1 n2, np1 crd. np1 vvz po31 n2 p-acp dt n1 pp-f n1 p-acp po31 n1;
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Isa. 62.3. 2. God loves the places they were born in the better for their sakes, Psal. 87.6. Of Sion it shall be said, this man was born there ;Isaiah 62.3. 2. God loves the places they were born in the better for their sakes, Psalm 87.6. Of Sion it shall be said, this man was born there;
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this and that Believer was born there: God loves the ground his Children tread upon.
this and that Believer was born there: God loves the ground his Children tread upon.
d cc d n1 vbds vvn a-acp: np1 vvz dt n1 po31 n2 vvi p-acp.
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Hence Iudea, the seat of Gods Children and Chosen, God calls a delightsome Land, Mal. 3.12. It was not only pleasant for Scituation and Fruitfulness, but because Gods Children, who were his Hephsibab or Delight, lived there. 3. He chargeth the great ones of the World not to prejudice his Children; their Persons are sacred: Psal. 105.14. He suffered no man to do them wrong;
Hence Iudea, the seat of God's Children and Chosen, God calls a delightsome Land, Malachi 3.12. It was not only pleasant for Situation and Fruitfulness, but Because God's Children, who were his Hephsibab or Delight, lived there. 3. He charges the great ones of the World not to prejudice his Children; their Persons Are sacred: Psalm 105.14. He suffered no man to do them wrong;
av np1, dt n1 pp-f npg1 n2 cc j-vvn, np1 vvz dt j n1, np1 crd. pn31 vbds xx av-j j p-acp n1 cc n1, cc-acp c-acp ng1 n2, r-crq vbdr po31 vvb cc n1, vvd a-acp. crd pns31 vvz dt j pi2 pp-f dt n1 xx pc-acp vvi po31 n2; po32 n2 vbr j: np1 crd. pns31 vvd dx n1 pc-acp vdi pno32 n-jn;
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and are set apart for God. 4. God delights in their company, he loves to see their Countenance and hear their Voice, Cant. 2.14. he cannot refrain long from their company:
and Are Set apart for God. 4. God delights in their company, he loves to see their Countenance and hear their Voice, Cant 2.14. he cannot refrain long from their company:
cc vbr vvn av p-acp np1. crd np1 vvz p-acp po32 n1, pns31 vvz pc-acp vvi po32 n1 cc vvi po32 n1, np1 crd. pns31 vmbx vvi av-j p-acp po32 n1:
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Let but two or three of his Children meet and pray together, he will be sure to be among them, Matth. 18.20. Where two or three are gathered together in my name, I am in the midst of them.
Let but two or three of his Children meet and pray together, he will be sure to be among them, Matthew 18.20. Where two or three Are gathered together in my name, I am in the midst of them.
vvb p-acp crd cc crd pp-f po31 n2 vvi cc vvb av, pns31 vmb vbi j pc-acp vbi p-acp pno32, np1 crd. c-crq crd cc crd vbr vvn av p-acp po11 n1, pns11 vbm p-acp dt n1 pp-f pno32.
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5. God bears his Children in his Bosom, as a nursing Father doth the sucking Child. Numb. 11.12. Isa. 46.4. To be carried in Gods Bosom shows how near his Children lye to his Heart. 6. God is full of sollicitous care for them, 1 Pet. 5.7. He careth for you. His eye is still upon them, they are never out of his thoughts.
5. God bears his Children in his Bosom, as a nursing Father does the sucking Child. Numb. 11.12. Isaiah 46.4. To be carried in God's Bosom shows how near his Children lie to his Heart. 6. God is full of solicitous care for them, 1 Pet. 5.7. He Careth for you. His eye is still upon them, they Are never out of his thoughts.
crd np1 vvz po31 n2 p-acp po31 n1, c-acp dt j-vvg n1 vdz dt j-vvg n1. j. crd. np1 crd. pc-acp vbi vvn p-acp npg1 n1 vvz c-crq av-j po31 n2 vvi p-acp po31 n1. crd np1 vbz j pp-f j n1 p-acp pno32, crd np1 crd. pns31 vvz p-acp pn22. po31 n1 vbz av p-acp pno32, pns32 vbr av-x av pp-f po31 n2.
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A Father cannot always take care for his Child, he sometimes is asleep, but God is a Father that never sleeps; Psal. 121.4. He neither slumbereth nor sleepeth.
A Father cannot always take care for his Child, he sometime is asleep, but God is a Father that never sleeps; Psalm 121.4. He neither Slumbereth nor Sleepeth.
dt n1 vmbx av vvi n1 p-acp po31 n1, pns31 av vbz j, cc-acp np1 vbz dt n1 cst av-x vvz; np1 crd. pns31 av-d vvz ccx vvz.
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7. He thinks nothing too good to part with to his Children:
7. He thinks nothing too good to part with to his Children:
crd pns31 vvz pix av j pc-acp vvi p-acp p-acp po31 n2:
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He gives them the Kidneys of the Wheat, and Honey out of the Rock, and Wine on the Lees well refined, Isa. 25.6. He gives them three Jewels more worth than Heaven, the Blood of his Son, the Grace of his Spirit, the Light of his Countenance.
He gives them the Kidneys of the Wheat, and Honey out of the Rock, and Wine on the Lees well refined, Isaiah 25.6. He gives them three Jewels more worth than Heaven, the Blood of his Son, the Grace of his Spirit, the Light of his Countenance.
pns31 vvz pno32 dt n2 pp-f dt n1, cc n1 av pp-f dt n1, cc n1 p-acp dt n2 av vvn, np1 crd. pns31 vvz pno32 crd n2 av-dc j cs n1, dt n1 pp-f po31 n1, dt n1 pp-f po31 n1, dt n1 pp-f po31 n1.
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Never was there such an indulgent affectionate Father. 8. If God hath one Love better than other, he bestows it upon them;
Never was there such an indulgent affectionate Father. 8. If God hath one Love better than other, he bestows it upon them;
av-x vbds a-acp d dt j j n1. crd cs np1 vhz crd n1 av-jc cs j-jn, pns31 vvz pn31 p-acp pno32;
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they have the cream and quintessence of his Love. He will rejoyce over thee, he will rest in his love, Zeph. 3.17. God loves his Children with such a love as he loves Christ; Iohn 17.26. it is the same love for the unchangeableness of it:
they have the cream and quintessence of his Love. He will rejoice over thee, he will rest in his love, Zephaniah 3.17. God loves his Children with such a love as he loves christ; John 17.26. it is the same love for the unchangeableness of it:
pns32 vhb dt n1 cc n1 pp-f po31 n1. pns31 vmb vvi p-acp pno21, pns31 vmb vvi p-acp po31 n1, np1 crd. np1 vvz po31 n2 p-acp d dt n1 c-acp pns31 vvz np1; np1 crd. pn31 vbz dt d n1 p-acp dt n1 pp-f pn31:
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God will no more cease to love his Adopted Sons, then he will to love his Natural Son.
God will no more cease to love his Adopted Sons, then he will to love his Natural Son.
np1 vmb av-dx av-dc vvi pc-acp vvi po31 j-vvn n2, cs pns31 vmb pc-acp vvi po31 j n1
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3. If God be our Father he will be full of sympathy; Psal. 103.13. As a Father pityeth his Children, so the Lord pityeth them that fear him. Ier. 31.20. Is Ephraim my dear Son? my bowels are troubled for him.
3. If God be our Father he will be full of Sympathy; Psalm 103.13. As a Father pityeth his Children, so the Lord pityeth them that Fear him. Jeremiah 31.20. Is Ephraim my dear Son? my bowels Are troubled for him.
crd cs np1 vbb po12 n1 pns31 vmb vbi j pp-f n1; np1 crd. p-acp dt n1 vvz po31 n2, av dt n1 vvz pno32 cst vvb pno31. np1 crd. vbz np1 po11 j-jn n1? po11 n2 vbr vvn p-acp pno31.
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God pityes his Children in Two Cases. (1.) In Case of Infirmities. (2.) Injuries.
God pities his Children in Two Cases. (1.) In Case of Infirmities. (2.) Injuries.
np1 vvz po31 n2 p-acp crd n2. (crd) p-acp n1 pp-f n1. (crd) n2.
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(1.) In Case of Infirmities: If the Child be deformed, or hath any •odily distemper the Father pityes it:
(1.) In Case of Infirmities: If the Child be deformed, or hath any •odily distemper the Father pities it:
(crd) p-acp n1 pp-f n1: cs dt n1 vbb vvn, cc vhz d j n1 dt n1 vvz pn31:
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If God be our Father, he pityes our weaknesses, and he so pityes them as to heal them; Isa. 57.18. I have seen his wayes, and will heal him.
If God be our Father, he pities our Weaknesses, and he so pities them as to heal them; Isaiah 57.18. I have seen his ways, and will heal him.
cs np1 vbb po12 n1, pns31 vvz po12 n2, cc pns31 av vvz pno32 a-acp pc-acp vvi pno32; np1 crd. pns11 vhb vvn po31 n2, cc vmb vvi pno31.
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As God hath Bowels to pity, so he hath Balsam to heal. (2.) In Case of Injuries.
As God hath Bowels to pity, so he hath Balsam to heal. (2.) In Case of Injuries.
p-acp np1 vhz n2 pc-acp vvi, av pns31 vhz n1 pc-acp vvi. (crd) p-acp n1 pp-f n2.
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Every blow of the Child goes to the Fathers heart; when the Saints suffer, God doth sympathize; Isa. 63.9. In all their afflictions he was afflicted:
Every blow of the Child Goes to the Father's heart; when the Saints suffer, God does sympathise; Isaiah 63.9. In all their afflictions he was afflicted:
np1 n1 pp-f dt n1 vvz p-acp dt ng1 n1; c-crq dt n2 vvb, np1 vdz vvi; np1 crd. p-acp d po32 n2 pns31 vbds vvn:
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Saul, Saul, why persecutest thou me? When the foot was trod on, the head cryed out. Iudg. 10.16. Gods Soul was grieved for the children of Israel. Saul, Saul, why Persecutest thou me? When the foot was trod on, the head cried out. Judges 10.16. God's Soul was grieved for the children of Israel.
np1, np1, q-crq vv2 pns21 pno11? c-crq dt n1 vbds vvn a-acp, dt n1 vvd av. np1 crd. npg1 n1 vbds vvn p-acp dt n2 pp-f np1.
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As when one string in a Lute is touched, all the rest of the strings sound:
As when one string in a Lute is touched, all the rest of the strings found:
c-acp c-crq crd n1 p-acp dt n1 vbz vvn, d dt n1 pp-f dt n2 vvb:
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When Gods Children are stricken, his Bowels sound. Zach. 2.8. He that toucheth you toucheth the apple of my eye.
When God's Children Are stricken, his Bowels found. Zach 2.8. He that touches you touches the apple of my eye.
c-crq npg1 n2 vbr vvn, po31 n2 vvi. np1 crd. pns31 cst vvz pn22 vvz dt n1 pp-f po11 n1.
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4. If God be our Father, he will take notice of the least good he sees in us;
4. If God be our Father, he will take notice of the least good he sees in us;
crd cs np1 vbb po12 n1, pns31 vmb vvi n1 pp-f dt av-ds j pns31 vvz p-acp pno12;
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if there be but a sigh for Sin, God hears it, Psal. 38.9. My groaning is not hid from thee ;
if there be but a sighs for since, God hears it, Psalm 38.9. My groaning is not hid from thee;
cs pc-acp vbi p-acp dt n1 p-acp n1, np1 vvz pn31, np1 crd. po11 n-vvg vbz xx vvn p-acp pno21;
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if there be but a penitential tear comes out of our eye, God sees it, Isa. 38.5. I have seen thy tears.
if there be but a penitential tear comes out of our eye, God sees it, Isaiah 38.5. I have seen thy tears.
cs pc-acp vbi p-acp dt j n1 vvz av pp-f po12 n1, np1 vvz pn31, np1 crd. pns11 vhb vvn po21 n2.
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If there be but a good intention, God takes notice: 1 Kings 8.18. Whereas it was in thy heart to build an house to my name, thou didst well that it was in thine heart.
If there be but a good intention, God Takes notice: 1 Kings 8.18. Whereas it was in thy heart to built an house to my name, thou didst well that it was in thine heart.
cs pc-acp vbi p-acp dt j n1, np1 vvz n1: crd n2 crd. cs pn31 vbds p-acp po21 n1 pc-acp vvi dt n1 p-acp po11 n1, pns21 vdd2 av d pn31 vbds p-acp po21 n1.
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God punisheth intentional wickedness, and crowns intentional goodness; Thou didst well that it was in thy heart :
God Punisheth intentional wickedness, and crowns intentional Goodness; Thou didst well that it was in thy heart:
np1 vvz j n1, cc n2 j n1; pns21 vdd2 av d pn31 vbds p-acp po21 n1:
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God takes notice of the least scintilla, the least spark of grace in his Children: 1 Pet. 3.6. Sarah obeyed Abraham, calling him Lord.
God Takes notice of the least scintilla, the least spark of grace in his Children: 1 Pet. 3.6. Sarah obeyed Abraham, calling him Lord.
np1 vvz n1 pp-f dt ds uh, dt ds n1 pp-f n1 p-acp po31 n2: crd np1 crd. np1 vvd np1, vvg pno31 n1.
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The Holy Ghost doth not mention Sarahs unbelief, or laughing at the Promise, he puts a finger upon the scar, winks at her failing,
The Holy Ghost does not mention Sarahs unbelief, or laughing At the Promise, he puts a finger upon the scar, winks At her failing,
dt j n1 vdz xx vvi npg1 n1, cc vvg p-acp dt n1, pns31 vvz dt n1 p-acp dt n1, vvz p-acp pno31 vvg,
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and only takes notice of the good that was in her, her Obedience to her Husband, She obeyed Abraham, calling him Lord ;
and only Takes notice of the good that was in her, her obedience to her Husband, She obeyed Abraham, calling him Lord;
cc av-j vvz n1 pp-f dt j cst vbds p-acp pno31, po31 n1 p-acp po31 n1, pns31 vvd np1, vvg pno31 n1;
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nay, that good which the Saints scarce take notice of in themselves, God in a special manner observes, Matth. 25.35. I was an hungred and ye gave me meat, I was thirsty and ye gave me drink :
nay, that good which the Saints scarce take notice of in themselves, God in a special manner observes, Matthew 25.35. I was an hungered and you gave me meat, I was thirsty and you gave me drink:
uh-x, cst j r-crq dt n2 av-j vvb n1 pp-f p-acp px32, n1 p-acp dt j n1 vvz, np1 crd. pns11 vbds dt vvd cc pn22 vvd pno11 n1, pns11 vbds j cc pn22 vvd pno11 vvi:
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Then shall the Righteous say, Lord, when saw we thee an hungred, and fed thee ? They did as it were over-look and disclaim their own Works of Charity,
Then shall the Righteous say, Lord, when saw we thee an hungered, and fed thee? They did as it were overlook and disclaim their own Works of Charity,
av vmb dt j vvi, n1, c-crq vvd pns12 pno21 cc vvd, cc vvd pno21? pns32 vdd p-acp pn31 vbdr j cc vvi po32 d vvz pp-f n1,
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yet Christ doth take notice, I was an hungred, and ye fed me : What a Comfort is this, God spyes the least good in his Children;
yet christ does take notice, I was an hungered, and you fed me: What a Comfort is this, God spies the least good in his Children;
av np1 vdz vvi n1, pns11 vbds dt vvd, cc pn22 vvd pno11: r-crq dt n1 vbz d, np1 vvz dt av-ds j p-acp po31 n2;
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he can see a grain of Corn hid under Chaff, Grace hid under Corruption. 5. If God be our Father, he will take all we do in good part.
he can see a grain of Corn hid under Chaff, Grace hid under Corruption. 5. If God be our Father, he will take all we do in good part.
pns31 vmb vvi dt n1 pp-f n1 vvn p-acp n1, n1 vvn p-acp n1. crd cs np1 vbb po12 n1, pns31 vmb vvi d pns12 vdb p-acp j n1.
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Those Duties we our selves censure, God will crown.
Those Duties we our selves censure, God will crown.
d n2 pns12 po12 n2 vvi, np1 vmb vvi.
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When a Child of God looks over his best Duties, he sees so much Sin cleaving to them, that he is even confounded:
When a Child of God looks over his best Duties, he sees so much since cleaving to them, that he is even confounded:
c-crq dt n1 pp-f np1 vvz p-acp po31 js n2, pns31 vvz av d n1 vvg p-acp pno32, cst pns31 vbz av vvn:
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Lord, saith he, there is more Sulphur than Incense in my Prayers;
Lord, Says he, there is more Sulphur than Incense in my Prayers;
n1, vvz pns31, pc-acp vbz dc n1 cs n1 p-acp po11 n2;
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but for your comfort, if God be your Father, he will crown those Duties which you your selves censure;
but for your Comfort, if God be your Father, he will crown those Duties which you your selves censure;
cc-acp p-acp po22 n1, cs np1 vbb po22 n1, pns31 vmb vvi d n2 r-crq pn22 po22 n2 vvb;
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God sees there is sincerity in the hearts of his Children, and this gold (though light) shall have grains of allowance:
God sees there is sincerity in the hearts of his Children, and this gold (though Light) shall have grains of allowance:
np1 vvz a-acp vbz n1 p-acp dt n2 pp-f po31 n2, cc d n1 (cs j) vmb vhi n2 pp-f n1:
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Though there may be defects in the services of Gods Children, yet God will not cast away their offering, 2 Chron. 30.20. The Lord healed the people.
Though there may be defects in the services of God's Children, yet God will not cast away their offering, 2 Chronicles 30.20. The Lord healed the people.
cs pc-acp vmb vbi n2 p-acp dt n2 pp-f npg1 n2, av np1 vmb xx vvi av po32 n1, crd np1 crd. dt n1 vvn dt n1.
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The Tribes of Israel being straitned in time wanted some Legal Purifications, yet because their Hearts were upright, God healed them, he pardoned them;
The Tribes of Israel being straitened in time wanted Some Legal Purifications, yet Because their Hearts were upright, God healed them, he pardoned them;
dt n2 pp-f np1 vbg vvn p-acp n1 vvd d j n2, av c-acp po32 n2 vbdr j, np1 vvd pno32, pns31 vvd pno32;
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God accepts of the good Will, 2 Cor. 8.12. A Father takes a Letter from his Son kindly though there are blots, or bad English in it:
God accepts of the good Will, 2 Cor. 8.12. A Father Takes a letter from his Son kindly though there Are blots, or bad English in it:
np1 vvz pp-f dt j n1, crd np1 crd. dt n1 vvz dt n1 p-acp po31 n1 av-j c-acp pc-acp vbr n2, cc j np1 p-acp pn31:
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What blottings are there in our holy things, yet our Father in Heaven accepts: Saith God, it is my Child, and he would do better;
What blottings Are there in our holy things, yet our Father in Heaven accepts: Says God, it is my Child, and he would do better;
q-crq n2 vbr a-acp p-acp po12 j n2, av po12 n1 p-acp n1 vvz: vvz np1, pn31 vbz po11 n1, cc pns31 vmd vdi jc;
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I will look upon him through Christ with a merciful eye. 6. If God be our Father then he will correct us in measure; Ier. 30.11. I will correct thee in measure ;
I will look upon him through christ with a merciful eye. 6. If God be our Father then he will correct us in measure; Jeremiah 30.11. I will correct thee in measure;
pns11 vmb vvi p-acp pno31 p-acp np1 p-acp dt j n1. crd cs np1 vbb po12 n1 cs pns31 vmb vvi pno12 p-acp n1; np1 crd. pns11 vmb vvi pno21 p-acp n1;
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and that two ways: 1. It shall be in measure for the kind;
and that two ways: 1. It shall be in measure for the kind;
cc d crd n2: crd pn31 vmb vbi p-acp n1 p-acp dt n1;
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God will not lay upon us more than we are able to bear, 1 Cor. 10.13. he know, our frame, Psal. 103.14. he knows we are not Steel or Marble, therefore will deal gently, he will not over-afflict:
God will not lay upon us more than we Are able to bear, 1 Cor. 10.13. he know, our frame, Psalm 103.14. he knows we Are not Steel or Marble, Therefore will deal gently, he will not over-afflict:
np1 vmb xx vvi p-acp pno12 dc cs pns12 vbr j pc-acp vvi, crd np1 crd. pns31 vvb, po12 n1, np1 crd. pns31 vvz pns12 vbr xx n1 cc n1, av vmb vvi av-j, pns31 vmb xx j:
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As the Physician that knows the NONLATINALPHABET and temper of the Body, will not give Physick too strong for the Body,
As the physician that knows the and temper of the Body, will not give Physic too strong for the Body,
c-acp dt n1 cst vvz dt cc n1 pp-f dt n1, vmb xx vvi n1 av j c-acp dt n1,
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nor will he give one dram or scruple too much. God hath not only the Title of a Father, but the Bowels of a Father;
nor will he give one dram or scruple too much. God hath not only the Title of a Father, but the Bowels of a Father;
ccx vmb pns31 vvi crd n1 cc n1 av av-d. np1 vhz xx av-j dt n1 pp-f dt n1, cc-acp dt n2 pp-f dt n1;
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he will not lay too heavy burthens on his Children, least their spirits fail before him. 2. He will correct in measure for the duration;
he will not lay too heavy burdens on his Children, lest their spirits fail before him. 2. He will correct in measure for the duration;
pns31 vmb xx vvi av j n2 p-acp po31 n2, cs po32 n2 vvb p-acp pno31. crd pns31 vmb vvi p-acp n1 p-acp dt n1;
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he will not let the affliction lye on too long: Psal. 125.3. The rod of the wicked shall not rest upon the lot of the righteous:
he will not let the affliction lie on too long: Psalm 125.3. The rod of the wicked shall not rest upon the lot of the righteous:
pns31 vmb xx vvi dt n1 vvb a-acp av av-j: np1 crd. dt n1 pp-f dt j vmb xx vvi p-acp dt n1 pp-f dt j:
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It may be there, and not rest. Isa. 57.16. I will not contend for ever. Our Heavenly Father will love for ever, but he will not contend for ever.
It may be there, and not rest. Isaiah 57.16. I will not contend for ever. Our Heavenly Father will love for ever, but he will not contend for ever.
pn31 vmb vbi a-acp, cc xx vvi. np1 crd. pns11 vmb xx vvi p-acp av. po12 j n1 vmb vvi p-acp av, cc-acp pns31 vmb xx vvi p-acp av.
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The torments of the damned are for ever, Rev. 14.11. The smoke of their torment ascendeth up for ever and ever:
The torments of the damned Are for ever, Rev. 14.11. The smoke of their torment Ascendeth up for ever and ever:
dt n2 pp-f dt n-vvn vbr p-acp av, n1 crd. dt n1 pp-f po32 n1 vvz a-acp p-acp av cc av:
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The wicked shall drink a Sea of Wrath, but Gods Children only taste of the Cup of Affliction,
The wicked shall drink a Sea of Wrath, but God's Children only taste of the Cup of Affliction,
dt j vmb vvi dt n1 pp-f n1, cc-acp npg1 n2 av-j vvi pp-f dt n1 pp-f n1,
(96) part (DIV2)
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and their Heavenly Father will say, transeat calix, let this cup pass away from them; Isa. 35.10. A sting, a wing.
and their Heavenly Father will say, Transit calix, let this cup pass away from them; Isaiah 35.10. A sting, a wing.
cc po32 j n1 vmb vvi, vvi j, vvb d n1 vvi av p-acp pno32; np1 crd. dt n1, dt n1.
(96) part (DIV2)
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7. If God be our Father he will intermix Mercy with all our Afflictions: If he give us Wormwood to drink, he will mix it with Honey.
7. If God be our Father he will intermix Mercy with all our Afflictions: If he give us Wormwood to drink, he will mix it with Honey.
crd cs np1 vbb po12 n1 pns31 vmb vvi n1 p-acp d po12 n2: cs pns31 vvb pno12 n1 pc-acp vvi, pns31 vmb vvi pn31 p-acp n1.
(96) part (DIV2)
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In the Ark, the Rod was laid up, and Manna: With our Fathers Rod there is alwayes some Manna.
In the Ark, the Rod was laid up, and Manna: With our Father's Rod there is always Some Manna.
p-acp dt n1, dt n1 vbds vvn a-acp, cc n1: p-acp po12 ng1 n1 a-acp vbz av d n1.
(96) part (DIV2)
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Ashers shooes were iron and brass, but his foot was dip'd in oyl; Gen. 33.24. Affliction is the shooe of brass that pincheth, but there is mercy in the affliction, there is the foot dipped in oyl. Ashers shoes were iron and brass, but his foot was dipped in oil; Gen. 33.24. Affliction is the shoe of brass that pincheth, but there is mercy in the affliction, there is the foot dipped in oil.
n2 n2 vbdr n1 cc n1, cc-acp po31 n1 vbds vvn p-acp n1; np1 crd. n1 vbz dt n1 pp-f n1 cst vvz, cc-acp pc-acp vbz n1 p-acp dt n1, pc-acp vbz dt n1 vvn p-acp n1.
(96) part (DIV2)
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When God afflicts the Body, he gives Peace of Conscience; there is Mercy in the Affliction.
When God afflicts the Body, he gives Peace of Conscience; there is Mercy in the Affliction.
c-crq np1 vvz dt n1, pns31 vvz n1 pp-f n1; pc-acp vbz n1 p-acp dt n1.
(96) part (DIV2)
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An Affliction comes to prevent falling into Sin, there is Mercy in the Affliction. Iacob had his Thigh hurt in wrestling, there was the Affliction;
an Affliction comes to prevent falling into since, there is Mercy in the Affliction. Iacob had his Thigh hurt in wrestling, there was the Affliction;
dt n1 vvz pc-acp vvi vvg p-acp n1, pc-acp vbz n1 p-acp dt n1. np1 vhd po31 n1 vvn p-acp vvg, pc-acp vbds dt n1;
(96) part (DIV2)
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but then he saw Gods face, and received a Blessing from the Angel, Gen. 32.30. there was Mercy in the Affliction.
but then he saw God's face, and received a Blessing from the Angel, Gen. 32.30. there was Mercy in the Affliction.
cc-acp cs pns31 vvd npg1 n1, cc vvd dt n1 p-acp dt n1, np1 crd. pc-acp vbds n1 p-acp dt n1.
(96) part (DIV2)
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In every Cloud a Child of God may see a Rainbow of Mercy shining. As the Limner mixeth dark shadows and bright colours together;
In every Cloud a Child of God may see a Rainbow of Mercy shining. As the Limner mixeth dark shadows and bright colours together;
p-acp d n1 dt n1 pp-f np1 vmb vvi dt n1 pp-f n1 vvg. p-acp dt n1 vvz j n2 cc j n2 av;
(96) part (DIV2)
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so our Heavenly Father mingles the dark and the bright together, Crosses and Blessings;
so our Heavenly Father mingles the dark and the bright together, Crosses and Blessings;
av po12 j n1 vvz dt j cc dt j av, n2 cc n2;
(96) part (DIV2)
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and is not this a great happiness for God thus to checker his Providences, and mingle goodness with severity.
and is not this a great happiness for God thus to checker his Providences, and mingle Goodness with severity.
cc vbz xx d dt j n1 p-acp np1 av p-acp n1 po31 n2, cc vvi n1 p-acp n1.
(96) part (DIV2)
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8. If God be our Father, the evil one shall not prevail against us. Satan is called NONLATINALPHABET, the evil one, emphatically:
8. If God be our Father, the evil one shall not prevail against us. Satan is called, the evil one, emphatically:
crd cs np1 vbb po12 n1, dt j-jn crd vmb xx vvi p-acp pno12. np1 vbz vvn, dt j-jn crd, av-j:
(96) part (DIV2)
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He is the grand enemy of the Saints; and that both in a Military sense, as he fights against them with his temptations;
He is the grand enemy of the Saints; and that both in a Military sense, as he fights against them with his temptations;
pns31 vbz dt j n1 pp-f dt n2; cc cst d p-acp dt j n1, c-acp pns31 vvz p-acp pno32 p-acp po31 n2;
(96) part (DIV2)
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and in a Forensical or Law-sense, as he is an accuser and pleads against them, yet neither way shall he prevail against Gods Children;
and in a Forensical or Law sense, as he is an accuser and pleads against them, yet neither Way shall he prevail against God's Children;
cc p-acp dt j cc n1, c-acp pns31 vbz dt n1 cc vvz p-acp pno32, av dx n1 vmb pns31 vvi p-acp npg1 n2;
(96) part (DIV2)
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as for his shooting his fiery darts, God will bruise Satan shortly under the Saints feet. Rom. 16.20.
as for his shooting his fiery darts, God will bruise Satan shortly under the Saints feet. Rom. 16.20.
c-acp p-acp po31 vvg po31 j n2, np1 vmb vvi np1 av-j p-acp dt n2 n2. np1 crd.
(96) part (DIV2)
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As for his accusing, Christ is Advocate for the Saints, and answers all bills of inditement brought in against them.
As for his accusing, christ is Advocate for the Saints, and answers all bills of indictment brought in against them.
p-acp p-acp po31 n-vvg, np1 vbz n1 p-acp dt n2, cc vvz d n2 pp-f n1 vvn p-acp p-acp pno32.
(96) part (DIV2)
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God will make all Satans temptations promote the good of his •hildren: 1. As they set them more a praying; 2 Cor. 12.8. Temptation is a medicine for security. 2. As they are a means to humble them; 2 Cor. 12.7. Least I should be exalted above measure, there was given me a thorn in the flesh.
God will make all Satan temptations promote the good of his •hildren: 1. As they Set them more a praying; 2 Cor. 12.8. Temptation is a medicine for security. 2. As they Are a means to humble them; 2 Cor. 12.7. lest I should be exalted above measure, there was given me a thorn in the Flesh.
np1 vmb vvi d npg1 n2 vvd dt j pp-f po31 n2: crd p-acp pns32 vvd pno32 dc av vvg; crd np1 crd. n1 vbz dt n1 p-acp n1. crd p-acp pns32 vbr dt n2 pc-acp vvi pno32; crd np1 crd. cs pns11 vmd vbi vvn p-acp n1, pc-acp vbds vvn pno11 dt n1 p-acp dt n1.
(96) part (DIV2)
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The thorn in the flesh was a temptation;
The thorn in the Flesh was a temptation;
dt n1 p-acp dt n1 vbds dt n1;
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this thorn was to prick the bladder of pride. 3. As they establish them more in Grace.
this thorn was to prick the bladder of pride. 3. As they establish them more in Grace.
d n1 vbds pc-acp vvi dt n1 pp-f n1. crd p-acp pns32 vvb pno32 dc p-acp n1.
(96) part (DIV2)
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A Tree shaken by the Wind is more settled and rooted; the blowing of a temptation doth but settle a Child of God more in Grace.
A Tree shaken by the Wind is more settled and rooted; the blowing of a temptation does but settle a Child of God more in Grace.
dt n1 vvn p-acp dt n1 vbz av-dc vvn cc vvn; dt n-vvg pp-f dt n1 vdz p-acp vvi dt n1 pp-f np1 av-dc p-acp n1.
(96) part (DIV2)
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Thus the evil one, Satan, shall not prevail against the Children of God. 9. If God be our Father, no real evil shall befal us; Psal. 91.10. There shall no evil befal thee:
Thus the evil one, Satan, shall not prevail against the Children of God. 9. If God be our Father, no real evil shall befall us; Psalm 91.10. There shall no evil befall thee:
av dt j-jn crd, np1, vmb xx vvi p-acp dt n2 pp-f np1. crd cs np1 vbb po12 n1, dx j n-jn vmb vvi pno12; np1 crd. a-acp vmb dx j-jn vvi pno21:
(96) part (DIV2)
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'Tis not said no trouble, but no evil. Gods Children are priviledged persons; they are priviledged from the hurt of every thing; Luke 10.19. Nothing shall by any means hurt you.
It's not said no trouble, but no evil. God's Children Are privileged Persons; they Are privileged from the hurt of every thing; Lycia 10.19. Nothing shall by any means hurt you.
pn31|vbz xx vvn dx n1, cc-acp dx j-jn. npg1 n2 vbr vvn n2; pns32 vbr vvn p-acp dt n1 pp-f d n1; av crd. np1 vmb p-acp d n2 vvi pn22.
(96) part (DIV2)
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NONLATINALPHABET. Chrys. The hurt and malignity of the affliction is taken away. Affliction to a wicked Man hath evil in it; it makes him worse; Rev. 16.9. Men were scorched with great heat, and blasphemed the name of God: . Chrys. The hurt and malignity of the affliction is taken away. Affliction to a wicked Man hath evil in it; it makes him Worse; Rev. 16.9. Men were scorched with great heat, and blasphemed the name of God:
. np1 dt n1 cc n1 pp-f dt n1 vbz vvn av. n1 p-acp dt j n1 vhz av-jn p-acp pn31; pn31 vvz pno31 av-jc; n1 crd. n2 vbdr vvn p-acp j n1, cc vvd dt n1 pp-f np1:
(96) part (DIV2)
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But no evil befalls a Child of God, he is bettered by affliction; Heb. 12.10. That ye may be made partakers of his holiness.
But no evil befalls a Child of God, he is bettered by affliction; Hebrew 12.10. That you may be made partakers of his holiness.
p-acp dx j-jn vvz dt n1 pp-f np1, pns31 vbz vvn p-acp n1; np1 crd. cst pn22 vmb vbi vvn n2 pp-f po31 n1.
(96) part (DIV2)
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What hurt doth the Furnace to the Gold, it only makes it purer. What hurt doth Affliction to Grace, only refine and purifie it.
What hurt does the Furnace to the Gold, it only makes it Purer. What hurt does Affliction to Grace, only refine and purify it.
q-crq n1 vdz dt n1 p-acp dt n1, pn31 av-j vvz pn31 jc. q-crq n1 vdz n1 p-acp n1, av-j vvi cc vvi pn31.
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What a great priviledge is this to be freed, though not from the stroke of Affliction, yet the sting:
What a great privilege is this to be freed, though not from the stroke of Affliction, yet the sting:
q-crq dt j n1 vbz d pc-acp vbi vvn, cs xx p-acp dt n1 pp-f n1, av dt n1:
(96) part (DIV2)
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No evil shall touch a Saint.
No evil shall touch a Saint.
dx j-jn vmb vvi dt n1.
(96) part (DIV2)
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When the Dragon hath poysoned the water, they say the Unicorn with his horn doth draw out the poyson.
When the Dragon hath poisoned the water, they say the Unicorn with his horn does draw out the poison.
c-crq dt n1 vhz vvn dt n1, pns32 vvb dt n1 p-acp po31 n1 vdz vvi av dt n1.
(96) part (DIV2)
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Christ hath drawn out the poyson of every Affliction, that it cannot prejudice a Child of God.
christ hath drawn out the poison of every Affliction, that it cannot prejudice a Child of God.
np1 vhz vvn av dt n1 pp-f d n1, cst pn31 vmbx vvi dt n1 pp-f np1.
(96) part (DIV2)
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Again, no evil befalls a Child of God, because no condemnation: Rom. 8.1. No condemnation to them in Christ Iesus.
Again, no evil befalls a Child of God, Because no condemnation: Rom. 8.1. No condemnation to them in christ Iesus.
av, dx n-jn vvz dt n1 pp-f np1, c-acp dx n1: np1 crd. dx n1 p-acp pno32 p-acp np1 np1.
(96) part (DIV2)
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God doth not condemn them, nor Conscience doth not condemn them: Both Jury and Judge acquit them, then no evil befalls them;
God does not condemn them, nor Conscience does not condemn them: Both Jury and Judge acquit them, then no evil befalls them;
np1 vdz xx vvi pno32, ccx n1 vdz xx vvi pno32: d n1 cc n1 vvb pno32, av dx n-jn vvz pno32;
(96) part (DIV2)
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for nothing is really an evil but that which damns.
for nothing is really an evil but that which damns.
c-acp pix vbz av-j dt n-jn p-acp cst r-crq vvz.
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10. If God be our Father this may make us go with chearfulness to the Throne of Grace.
10. If God be our Father this may make us go with cheerfulness to the Throne of Grace.
crd cs np1 vbb po12 n1 d vmb vvi pno12 vvi p-acp n1 p-acp dt n1 pp-f n1.
(96) part (DIV2)
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Were a Man to petition his enemy there were little hope; but when a Child petitions his Father he may come with confidence to speed:
Were a Man to petition his enemy there were little hope; but when a Child petitions his Father he may come with confidence to speed:
np1 dt n1 pc-acp vvi po31 n1 a-acp vbdr j n1; cc-acp c-crq dt n1 n2 po31 n1 pns31 vmb vvi p-acp n1 pc-acp vvi:
(96) part (DIV2)
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The word Father works upon God, it toucheth his very Bowels.
The word Father works upon God, it touches his very Bowels.
dt n1 n1 vvz p-acp np1, pn31 vvz po31 j n2.
(96) part (DIV2)
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What can a Father deny his Child? If a Son ask bread will he give him a stone? Matth. 7.9. This may embolden us to go to God for pardon of Sin, and further degrees of Sanctity.
What can a Father deny his Child? If a Son ask bred will he give him a stone? Matthew 7.9. This may embolden us to go to God for pardon of since, and further Degrees of Sanctity.
q-crq vmb dt n1 vvi po31 n1? cs dt n1 vvb n1 vmb pns31 vvi pno31 dt n1? np1 crd. d vmb vvi pno12 pc-acp vvi p-acp np1 p-acp n1 pp-f n1, cc jc n2 pp-f n1.
(96) part (DIV2)
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We pray to a Father of Mercy, setting upon a Throne of Grace; Luke 11.13. If ye then being evil know how to give good gifts to your children, how much more shall your heavenly Father give his Spirit to them that ask him.
We pray to a Father of Mercy, setting upon a Throne of Grace; Lycia 11.13. If you then being evil know how to give good Gifts to your children, how much more shall your heavenly Father give his Spirit to them that ask him.
pns12 vvb p-acp dt n1 pp-f n1, vvg p-acp dt n1 pp-f n1; av crd. cs pn22 av vbg j-jn vvb c-crq pc-acp vvi j n2 p-acp po22 n2, c-crq d dc vmb po22 j n1 vvi po31 n1 p-acp pno32 cst vvb pno31.
(96) part (DIV2)
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This did quicken the Church, and add wings to Prayer. Isa. 63.15. Look down from heaven: ver. 16. Doubtless thou art our Father.
This did quicken the Church, and add wings to Prayer. Isaiah 63.15. Look down from heaven: ver. 16. Doubtless thou art our Father.
d vdd vvi dt n1, cc vvi n2 p-acp n1. np1 crd. vvb a-acp p-acp n1: fw-la. crd av-j pns21 vb2r po12 n1.
(96) part (DIV2)
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Who doth God keep his Mercies for but his Children? Three things may cause boldness in Prayer:
Who does God keep his mercies for but his Children? Three things may cause boldness in Prayer:
q-crq vdz np1 vvi po31 n2 p-acp p-acp po31 n2? crd n2 vmb vvi n1 p-acp n1:
(96) part (DIV2)
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We have a Father to pray to, and the Spirit to help us to pray, and an Advocate to present our Prayers.
We have a Father to pray to, and the Spirit to help us to pray, and an Advocate to present our Prayers.
pns12 vhb dt n1 pc-acp vvi p-acp, cc dt n1 pc-acp vvi pno12 pc-acp vvi, cc dt n1 pc-acp vvi po12 n2.
(96) part (DIV2)
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Gods Children should in all their troubles run to their Heavenly Father as that sick Child, 2 Kin. 4.19. He said unto his Father, My head, my head:
God's Children should in all their Troubles run to their Heavenly Father as that sick Child, 2 Kin. 4.19. He said unto his Father, My head, my head:
npg1 n2 vmd p-acp d po32 n2 vvn p-acp po32 j n1 c-acp d j n1, crd n1. crd. pns31 vvd p-acp po31 n1, po11 n1, po11 n1:
(96) part (DIV2)
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my hard heart, soften it in Christs Blood; Father, my heart, my heart. my hard heart, soften it in Christ Blood; Father, my heart, my heart.
po11 j n1, vvb pn31 p-acp npg1 n1; n1, po11 n1, po11 n1.
(96) part (DIV2)
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Sure God that hears the cry of the Ravens, will hear the cry of his Children.
Sure God that hears the cry of the Ravens, will hear the cry of his Children.
j np1 cst vvz dt n1 pp-f dt n2, vmb vvi dt n1 pp-f po31 n2.
(96) part (DIV2)
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11. If God be our Father he will stand between us and danger. A Father will keep off danger from his Child.
11. If God be our Father he will stand between us and danger. A Father will keep off danger from his Child.
crd cs np1 vbb po12 n1 pns31 vmb vvi p-acp pno12 cc n1. dt n1 vmb vvi a-acp n1 p-acp po31 n1.
(96) part (DIV2)
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God calls himself scutum, a shield: A shield defends the Head, guards the Vitals; God shields off dangers from his Children, Acts 18.10. I am with thee, and none shall set on thee to hurt thee:
God calls himself scutum, a shield: A shield defends the Head, guards the Vitals; God shields off dangers from his Children, Acts 18.10. I am with thee, and none shall Set on thee to hurt thee:
np1 vvz px31 fw-la, dt n1: dt n1 vvz dt n1, vvz dt n2-j; n1 n2 p-acp n2 p-acp po31 n2, n2 crd. pns11 vbm p-acp pno21, cc pix vmb vvi p-acp pno21 pc-acp vvi pno21:
(96) part (DIV2)
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God is an hiding place, Psalm 27.5. God preserved Athanasius strangely;
God is an hiding place, Psalm 27.5. God preserved Athanasius strangely;
np1 vbz dt vvg n1, n1 crd. np1 vvn np1 av-j;
(96) part (DIV2)
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he put it into his mind to depart out of the house he was in the night before the enemies came to search for him:
he put it into his mind to depart out of the house he was in the night before the enemies Come to search for him:
pns31 vvd pn31 p-acp po31 n1 pc-acp vvi av pp-f dt n1 pns31 vbds p-acp dt n1 p-acp dt n2 vvd pc-acp vvi p-acp pno31:
(96) part (DIV2)
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As God hath a Breast to feed, so he hath Wings to cover his Children; Psal. 91.4. He shall cover thee with his feathers, and under his wings shalt thou trust.
As God hath a Breast to feed, so he hath Wings to cover his Children; Psalm 91.4. He shall cover thee with his Feathers, and under his wings shalt thou trust.
c-acp np1 vhz dt n1 pc-acp vvi, av pns31 vhz n2 pc-acp vvi po31 n2; np1 crd. pns31 vmb vvi pno21 p-acp po31 n2, cc p-acp po31 n2 vm2 pns21 vvi.
(96) part (DIV2)
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God appoints his holy Angels to be a Life-guard about his Children, Heb. 1.14. never was any Prince so well guarded as a Believer.
God appoints his holy Angels to be a Lifeguard about his Children, Hebrew 1.14. never was any Prince so well guarded as a Believer.
np1 vvz po31 j n2 pc-acp vbi dt n1 p-acp po31 n2, np1 crd. av-x vbds d n1 av av vvn p-acp dt n1.
(96) part (DIV2)
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The Angels, 1. are a numerous guard, 2 Kings 6.17. The mountain was full of horses of fire round about Elisha.
The Angels, 1. Are a numerous guard, 2 Kings 6.17. The mountain was full of Horses of fire round about Elisha.
dt n2, crd vbr dt j n1, crd n2 crd. dt n1 vbds j pp-f n2 pp-f n1 av-j p-acp np1.
(96) part (DIV2)
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The Horses and Chariots of fire were the Angels of God to defend the Prophet Elisha. 2. A strong guard. One Angel in a night slew an hundred and fourscore and five thousand, 2 Kin. 19.32. if one Angel slew so many, what would an Army of Angels have done? 3. The Angels are a swift guard;
The Horses and Chariots of fire were the Angels of God to defend the Prophet Elisha. 2. A strong guard. One Angel in a night slew an hundred and fourscore and five thousand, 2 Kin. 19.32. if one Angel slew so many, what would an Army of Angels have done? 3. The Angels Are a swift guard;
dt n2 cc n2 pp-f n1 vbdr dt n2 pp-f np1 pc-acp vvi dt n1 np1. crd dt j n1. crd n1 p-acp dt n1 vvd dt crd cc crd cc crd crd, crd n1. crd. cs crd n1 vvd av d, r-crq vmd dt n1 pp-f n2 vhb vdn? crd dt n2 vbr dt j n1;
(96) part (DIV2)
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they are ready in an instant to help Gods Children;
they Are ready in an instant to help God's Children;
pns32 vbr j p-acp dt n-jn pc-acp vvi npg1 n2;
(96) part (DIV2)
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therefore they are described with wings to show their swiftness, they fly to our help, Dan. 9.21, 23. At the beginning of thy supplication the commandment came forth,
Therefore they Are described with wings to show their swiftness, they fly to our help, Dan. 9.21, 23. At the beginning of thy supplication the Commandment Come forth,
av pns32 vbr vvn p-acp n2 pc-acp vvi po32 n1, pns32 vvb p-acp po12 n1, np1 crd, crd p-acp dt n-vvg pp-f po21 n1 dt n1 vvd av,
(96) part (DIV2)
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and I am come to thee? Here was a swift motion for the Angel to come from Heaven to Earth between the beginning and ending of Daniels Prayer. 4. The Angels are a watchful guard, not like Sauls guard, asleep when their Lord was in danger; 1 Sam. 26.12. The Angels are a vigilant guard, they watch over Gods Children to defend them; Psal. 34.7. The Angel of the Lord encampeth round about them that fear him. and I am come to thee? Here was a swift motion for the Angel to come from Heaven to Earth between the beginning and ending of Daniel's Prayer. 4. The Angels Are a watchful guard, not like Saul's guard, asleep when their Lord was in danger; 1 Sam. 26.12. The Angels Are a vigilant guard, they watch over God's Children to defend them; Psalm 34.7. The Angel of the Lord encampeth round about them that Fear him.
cc pns11 vbm vvn p-acp pno21? av vbds dt j n1 p-acp dt n1 pc-acp vvi p-acp n1 p-acp n1 p-acp dt n1 cc vvg pp-f np1 n1. crd dt n2 vbr dt j n1, xx av-j np1 n1, j c-crq po32 n1 vbds p-acp n1; crd np1 crd. dt n2 vbr dt j n1, pns32 vvb p-acp npg1 n2 pc-acp vvi pno32; np1 crd. dt n1 pp-f dt n1 vvz av-j p-acp pno32 cst vvb pno31.
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There is an invisible guardianship of Angels about Gods Children.
There is an invisible guardianship of Angels about God's Children.
pc-acp vbz dt j n1 pp-f n2 p-acp npg1 n2.
(96) part (DIV2)
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12. If God be our Father we shall not want any thing that he sees is good for us: Psal. 34.10. They that seek the Lord shall not want any good thing.
12. If God be our Father we shall not want any thing that he sees is good for us: Psalm 34.10. They that seek the Lord shall not want any good thing.
crd cs np1 vbb po12 n1 pns12 vmb xx vvi d n1 cst pns31 vvz vbz j p-acp pno12: np1 crd. pns32 d vvb dt n1 vmb xx vvi d j n1.
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God is pleased sometimes to keep his Children to hard commons, but it is good for them;
God is pleased sometime to keep his Children to hard commons, but it is good for them;
np1 vbz vvn av pc-acp vvi po31 n2 p-acp j n2, cc-acp pn31 vbz j p-acp pno32;
(96) part (DIV2)
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Sheep thrive best on short pasture; God sees too much may not be good; plenty breeds surfeit; Luxuriant animi rebus secundis :
Sheep thrive best on short pasture; God sees too much may not be good; plenty breeds surfeit; Luxuriant animi rebus secundis:
n1 vvb av-js p-acp j n1; np1 vvz av d vmb xx vbi j; n1 vvz n1; j fw-la fw-la fw-la:
(96) part (DIV2)
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God sees it good sometimes to dyet his Children and keep them short, that they may run the Heavenly Race the better;
God sees it good sometime to diet his Children and keep them short, that they may run the Heavenly Raze the better;
np1 vvz pn31 j av p-acp n1 po31 n2 cc vvi pno32 j, cst pns32 vmb vvi dt j n1 dt jc;
(96) part (DIV2)
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it was good for Iacob there was a Famine in the Land, it was a means to bring him to his Son Ioseph ;
it was good for Iacob there was a Famine in the Land, it was a means to bring him to his Son Ioseph;
pn31 vbds j p-acp np1 a-acp vbds dt n1 p-acp dt n1, pn31 vbds dt n2 pc-acp vvi pno31 p-acp po31 n1 np1;
(96) part (DIV2)
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so it is that Gods Children sometimes see the Worlds emptiness, that they may acquaint themselves more with Christs fulness;
so it is that God's Children sometime see the World's emptiness, that they may acquaint themselves more with Christ fullness;
av pn31 vbz d ng1 n2 av vvi dt ng1 n1, cst pns32 vmb vvi px32 n1 p-acp npg1 n1;
(96) part (DIV2)
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if God see it be good for them to have more of the World they shall have it;
if God see it be good for them to have more of the World they shall have it;
cs np1 vvb pn31 vbi j p-acp pno32 pc-acp vhi dc pp-f dt n1 pns32 vmb vhi pn31;
(96) part (DIV2)
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God will not let them want any good thing. 13. If God be our Father all the Promises of the Bible belong to us:
God will not let them want any good thing. 13. If God be our Father all the Promises of the bible belong to us:
np1 vmb xx vvi pno32 vvi d j n1. crd cs np1 vbb po12 n1 d dt vvz pp-f dt n1 vvb p-acp pno12:
(96) part (DIV2)
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Gods Children are called Heirs of the promise; Heb. 6.17. A wicked Man can lay claim to nothing in the Bible but the Curses;
God's Children Are called Heirs of the promise; Hebrew 6.17. A wicked Man can lay claim to nothing in the bible but the Curses;
n2 n2 vbr vvn n2 pp-f dt n1; np1 crd. dt j n1 vmb vvi n1 p-acp pix p-acp dt n1 p-acp dt n2;
(96) part (DIV2)
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he hath no more to do absolutely with the Promises, than a Ploughman hath to do with the City Charter; the Promises are Childrens Bread;
he hath no more to do absolutely with the Promises, than a Ploughman hath to do with the city Charter; the Promises Are Children's Bred;
pns31 vhz dx dc pc-acp vdi av-j p-acp dt vvz, cs dt n1 vhz pc-acp vdi p-acp dt n1 n1; av vvz vbr ng2 n1;
(96) part (DIV2)
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the Promises are mulctralia Evangelii, the Breasts of the Gospel milking out Consolation; and who are to suck of these Breasts but Gods Children:
the Promises Are mulctralia Evangelii, the Breasts of the Gospel milking out Consolation; and who Are to suck of these Breasts but God's Children:
av vvz vbr n2 np1, dt n2 pp-f dt n1 vvg av n1; cc q-crq vbr pc-acp vvi pp-f d n2 p-acp npg1 n2:
(96) part (DIV2)
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The promise of Pardon is for them; Ier. 33.8. I will pardon all their iniquity whereby they have sinned against me.
The promise of Pardon is for them; Jeremiah 33.8. I will pardon all their iniquity whereby they have sinned against me.
dt n1 pp-f n1 vbz p-acp pno32; np1 crd. pns11 vmb vvi d po32 n1 c-crq pns32 vhb vvn p-acp pno11.
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The promise of Healing is for them; Isa. 57.18. the promise of Salvation, Ier. 23.6. the Promises are supports of Faith, they are Gods sealed Deed, they are a Christians Cordial.
The promise of Healing is for them; Isaiah 57.18. the promise of Salvation, Jeremiah 23.6. the Promises Are supports of Faith, they Are God's sealed Deed, they Are a Christians Cordial.
dt n1 pp-f n-vvg vbz p-acp pno32; np1 crd. dt n1 pp-f n1, np1 crd. dt vvz vbr n2 pp-f n1, pns32 vbr n2 vvn n1, pns32 vbr dt njpg2 j.
(96) part (DIV2)
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O the Heavenly Comforts which are distilled from the Lembick of the Promises.
O the Heavenly Comforts which Are distilled from the Limerick of the Promises.
sy dt j n2 r-crq vbr vvn p-acp dt j pp-f dt vvz.
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St. Chrysostome compares the Scripture to a Garden, the Promises are the Fruit-Trees that grow in this Garden.
Saint Chrysostom compares the Scripture to a Garden, the Promises Are the Fruit trees that grow in this Garden.
n1 np1 vvz dt n1 p-acp dt n1, dt vvz vbr dt n2 cst vvb p-acp d n1.
(96) part (DIV2)
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A Child of God may go to any Promise in the Bible, and pluck Comfort from it:
A Child of God may go to any Promise in the bible, and pluck Comfort from it:
dt n1 pp-f np1 vmb vvi p-acp d vvb p-acp dt n1, cc vvi n1 p-acp pn31:
(96) part (DIV2)
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He is an Heir of the Promise. 14. God makes all his Children Conquerours: They are born of God, and are conquerours. 1. They conquer themselves:
He is an Heir of the Promise. 14. God makes all his Children Conquerors: They Are born of God, and Are conquerors. 1. They conquer themselves:
pns31 vbz dt n1 pp-f dt n1. crd np1 vvz d po31 n2 n2: pns32 vbr vvn pp-f np1, cc vbr n2. crd pns32 vvb px32:
(96) part (DIV2)
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Fortior est qui se quam qui fortissima vincit maenia: The Saints conquer their own Lusts; they bind these princes in fetters of iron: Psal. 149.8.Fortior est qui se quam qui fortissima vincit Maenia: The Saints conquer their own Lustiest; they bind these Princes in fetters of iron: Psalm 149.8.
fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la: dt n2 vvb po32 d n2; pns32 vvb d n2 p-acp n2 pp-f n1: np1 crd.
(96) part (DIV2)
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Though the Children of God may sometimes be foiled, and lose a single battle, yet not the victory. 2. They conquer the World.
Though the Children of God may sometime be foiled, and loose a single battle, yet not the victory. 2. They conquer the World.
cs dt n2 pp-f np1 vmb av vbi vvn, cc vvi dt j n1, av xx dt n1. crd pns32 vvb dt n1.
(96) part (DIV2)
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The World holds forth her two Breasts of Pleasure and Profit, and many are overcome by it;
The World holds forth her two Breasts of Pleasure and Profit, and many Are overcome by it;
dt n1 vvz av po31 crd n2 pp-f n1 cc n1, cc d vbr vvn p-acp pn31;
(96) part (DIV2)
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but the Children of God have a World-conquering Faith; 1 Iohn 5.4. This is the victory over the world, even your faith. 3. They conquer their Enemies.
but the Children of God have a World-conquering Faith; 1 John 5.4. This is the victory over the world, even your faith. 3. They conquer their Enemies.
cc-acp dt n2 pp-f np1 vhb dt j n1; crd np1 crd. d vbz dt n1 p-acp dt n1, av po22 n1. crd pns32 vvb po32 n2.
(96) part (DIV2)
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How can that be, when they oft take away their Lives? (1.) They conquer by not complying with them:
How can that be, when they oft take away their Lives? (1.) They conquer by not complying with them:
q-crq vmb d vbi, c-crq pns32 av vvb av po32 n2? (crd) pns32 vvb p-acp xx vvg p-acp pno32:
(96) part (DIV2)
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As the Sins of the Wicked shall be openly mentioned to their eternal infamy and confusion,
As the Sins of the Wicked shall be openly mentioned to their Eternal infamy and confusion,
c-acp dt n2 pp-f dt j vmb vbi av-j vvn p-acp po32 j n1 cc n1,
(96) part (DIV2)
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The three Children would not fall down to the Golden Image, Dan. 3.18. they would rather burn than bow; here they were Conquerours.
The three Children would not fallen down to the Golden Image, Dan. 3.18. they would rather burn than bow; Here they were Conquerors.
dt crd n2 vmd xx vvi a-acp p-acp dt j n1, np1 crd. pns32 vmd av-c vvi cs n1; av pns32 vbdr n2.
(96) part (DIV2)
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He who complyes with anothers Lust is a Captive, he who refuseth to comply is a Conquerour. (2.) Gods Children conquer their enemies by heroick Patience.
He who complies with another's Lust is a Captive, he who Refuseth to comply is a Conqueror. (2.) God's Children conquer their enemies by heroic Patience.
pns31 r-crq vvz p-acp ng1-jn n1 vbz dt j-jn, pns31 r-crq vvz pc-acp vvi vbz dt n1. (crd) npg1 n2 vvi po32 n2 p-acp j n1.
(96) part (DIV2)
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A patient Christian, like the anvil, bears all strokes invincibly: Thus the Martyrs overcame their enemies by Patience;
A patient Christian, like the anvil, bears all Strokes invincibly: Thus the Martyrs overcame their enemies by Patience;
dt j njp, av-j dt n1, vvz d n2 av-j: av dt n2 vvd po32 n2 p-acp n1;
(96) part (DIV2)
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nay, Gods Children are more than conquerours; Rom. 8.37.
nay, God's Children Are more than conquerors; Rom. 8.37.
uh-x, ng1 n2 vbr av-dc cs n2; np1 crd.
(96) part (DIV2)
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NONLATINALPHABET, We are more than conquerours ? How are Gods Children more than Conquerours? Because they conquer without loss,
, We Are more than conquerors? How Are God's Children more than Conquerors? Because they conquer without loss,
, pns12 vbr av-dc cs n2? q-crq vbr n2 n2 av-dc cs n1? p-acp pns32 vvb p-acp n1,
(96) part (DIV2)
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and because they are crowned after death, which other Conquerours are not.
and Because they Are crowned After death, which other Conquerors Are not.
cc c-acp pns32 vbr vvn p-acp n1, r-crq j-jn n2 vbr xx.
(96) part (DIV2)
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15. If God be our Father, he will now and then send us some tokens of his Love.
15. If God be our Father, he will now and then send us Some tokens of his Love.
crd cs np1 vbb po12 n1, pns31 vmb av cc av vvb pno12 d n2 pp-f po31 n1.
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Gods Children live far from home, and meet sometimes with coarse usage from the unkind World;
God's Children live Far from home, and meet sometime with coarse usage from the unkind World;
npg1 n2 vvb av-j p-acp n1-an, cc vvi av p-acp j n1 p-acp dt j n1;
(96) part (DIV2)
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therefore God to encourage his Children, sends them sometimes tokens and pledges of his Love:
Therefore God to encourage his Children, sends them sometime tokens and pledges of his Love:
av np1 pc-acp vvi po31 n2, vvz pno32 av n2 cc n2 pp-f po31 n1:
(96) part (DIV2)
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What are these? He gives them a return of Prayer, there is a token of Love;
What Are these? He gives them a return of Prayer, there is a token of Love;
q-crq vbr d? pns31 vvz pno32 dt n1 pp-f n1, pc-acp vbz dt n1 pp-f n1;
(96) part (DIV2)
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he quickens and enlargeth their Hearts in Duty, there is a token of Love; he gives them the first fruits of his Spirit, which are Love-tokens, Rom. 8.23.
he quickens and enlarges their Hearts in Duty, there is a token of Love; he gives them the First fruits of his Spirit, which Are Love-tokens, Rom. 8.23.
pns31 vvz cc vvz po32 n2 p-acp n1, pc-acp vbz dt n1 pp-f n1; pns31 vvz pno32 dt ord n2 pp-f po31 n1, r-crq vbr n2, np1 crd.
(96) part (DIV2)
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As God gives the wicked the first fruits of Hell, horrour of Conscience and Despair,
As God gives the wicked the First fruits of Hell, horror of Conscience and Despair,
p-acp np1 vvz dt j dt ord n2 pp-f n1, n1 pp-f n1 cc n1,
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so he gives his Children the first fruits of his Spirit, Joy and Peace, which are foretasts of Glory.
so he gives his Children the First fruits of his Spirit, Joy and Peace, which Are foretastes of Glory.
av pns31 vvz po31 n2 dt ord n2 pp-f po31 n1, n1 cc n1, r-crq vbr vvz pp-f n1.
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Some of Gods Children having received these tokens of Love from their Heavenly Father, have been so transported that they have dyed for Joy;
some of God's Children having received these tokens of Love from their Heavenly Father, have been so transported that they have died for Joy;
d pp-f npg1 n2 vhg vvn d n2 pp-f n1 p-acp po32 j n1, vhb vbn av vvn cst pns32 vhb vvn p-acp n1;
(96) part (DIV2)
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as the Glass oft breaks with the strength of the Wine put into it. 16. If God be our Father he will indulge and spare us; Mal. 3.17. I will spare them as a man spareth his own Son that serveth him :
as the Glass oft breaks with the strength of the Wine put into it. 16. If God be our Father he will indulge and spare us; Malachi 3.17. I will spare them as a man spares his own Son that serves him:
c-acp dt n1 av vvz p-acp dt n1 pp-f dt n1 vvd p-acp pn31. crd cs np1 vbb po12 n1 pns31 vmb vvi cc vvb pno12; np1 crd. pns11 vmb vvi pno32 p-acp dt n1 vvz po31 d n1 cst vvz pno31:
(96) part (DIV2)
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Gods sparing his Children imports this, his clemency towards them, he doth not punish them as he might; Psal. 103.10. He hath not dealt with us according to our sins :
God's sparing his Children imports this, his clemency towards them, he does not Punish them as he might; Psalm 103.10. He hath not dealt with us according to our Sins:
n2 vvg po31 n2 vvz d, po31 n1 p-acp pno32, pns31 vdz xx vvi pno32 c-acp pns31 vmd; np1 crd. pns31 vhz xx vvn p-acp pno12 vvg p-acp po12 n2:
(96) part (DIV2)
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We oft do that which merits Wrath, grieve Gods Spirit, relapse into Sin; God passeth by much, and spares us:
We oft do that which merits Wrath, grieve God's Spirit, relapse into since; God passes by much, and spares us:
pns12 av vdb d r-crq vvz n1, vvb npg1 n1, n1 p-acp n1; np1 vvz p-acp d, cc vvz pno12:
(96) part (DIV2)
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God did not spare his Natural Son, Rom. 8.32. yet he will spare his Adopted Sons;
God did not spare his Natural Son, Rom. 8.32. yet he will spare his Adopted Sons;
np1 vdd xx vvi po31 j n1, np1 crd. av pns31 vmb vvi po31 j-vvn n2;
(96) part (DIV2)
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God threatned Ephraim to make him as the Chaff driven with the Whirlwind, but he soon repented; Hos. 13.4. Yet I am the Lord thy God :
God threatened Ephraim to make him as the Chaff driven with the Whirlwind, but he soon repented; Hos. 13.4. Yet I am the Lord thy God:
np1 vvd np1 pc-acp vvi pno31 p-acp dt n1 vvn p-acp dt n1, cc-acp pns31 av vvd; np1 crd. av pns11 vbm dt n1 po21 np1:
(96) part (DIV2)
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ver. 10. I will be thy King :
ver. 10. I will be thy King:
fw-la. crd pns11 vmb vbi po21 n1:
(96) part (DIV2)
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Here God spared him as a Father spares his Son ▪ Israel oft provoked God with their complaints,
Here God spared him as a Father spares his Son ▪ Israel oft provoked God with their complaints,
av np1 vvd pno31 p-acp dt n1 vvz po31 n1 ▪ np1 av vvd np1 p-acp po32 n2,
(96) part (DIV2)
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but God used clemency towards them, he oft answered their murmurings with Mercies; here he spared them as a Father spares his Son.
but God used clemency towards them, he oft answered their murmurings with mercies; Here he spared them as a Father spares his Son.
cc-acp np1 vvd n1 p-acp pno32, pns31 av vvd po32 n2 p-acp n2; av pns31 vvd pno32 p-acp dt n1 vvz po31 n1
(96) part (DIV2)
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17. If God be our Father he will put Honour and Renown upon us at the last day. 1. He will clear the innocency of his Children:
17. If God be our Father he will put Honour and Renown upon us At the last day. 1. He will clear the innocency of his Children:
crd cs np1 vbb po12 n1 pns31 vmb vvi n1 cc vvi p-acp pno12 p-acp dt ord n1. crd pns31 vmb vvi dt n1 pp-f po31 n2:
(96) part (DIV2)
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Gods Children in this Life are strangely misrepresented to the World; they are loaded with invectives, they are called factious, seditious:
God's Children in this Life Are strangely misrepresented to the World; they Are loaded with invectives, they Are called factious, seditious:
npg1 n2 p-acp d n1 vbr av-j vvn p-acp dt n1; pns32 vbr vvn p-acp n2, pns32 vbr vvn j, j:
(96) part (DIV2)
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Elijah, the troubler of Israel; Luther was called the trumpet of Rebellion; Athanasius was accused to the Emperor Constantine to be the raiser of Tumults;Elijah, the troubler of Israel; Luther was called the trumpet of Rebellion; Athanasius was accused to the Emperor Constantine to be the raiser of Tumults;
np1, dt n1 pp-f np1; np1 vbds vvn dt n1 pp-f n1; np1 vbds vvn p-acp dt n1 np1 pc-acp vbi dt n1 pp-f n2;
(96) part (DIV2)
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the Primitive Christians were accused to be infanticidii, incestus rei, killers of their Children, guilty of Incest; as Tertullian ;
the Primitive Christians were accused to be infanticidii, incestus rei, killers of their Children, guilty of Incest; as Tertullian;
dt j np1 vbdr vvn pc-acp vbi fw-la, fw-la fw-la, n2 pp-f po32 n2, j pp-f n1; c-acp np1;
(96) part (DIV2)
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St. Paul reported to be a pestilent person, Acts 24.5. Famous Wickliff called the Idol of the Hereticks, and that he dyed drunk.
Saint Paul reported to be a pestilent person, Acts 24.5. Famous Wickliffe called the Idol of the Heretics, and that he died drunk.
n1 np1 vvn pc-acp vbi dt j n1, n2 crd. j np1 vvn dt n1 pp-f dt n2, cc cst pns31 vvd vvn.
(96) part (DIV2)
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If Satan cannot defile Gods Children, he will disgrace them;
If Satan cannot defile God's Children, he will disgrace them;
cs np1 vmbx vvi npg1 n2, pns31 vmb vvi pno32;
(96) part (DIV2)
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if he cannot strike his fiery darts into their Conscience, he will put a dead fly into their Name;
if he cannot strike his fiery darts into their Conscience, he will put a dead fly into their Name;
cs pns31 vmbx vvi po31 j n2 p-acp po32 n1, pns31 vmb vvi dt j n1 p-acp po32 n1;
(96) part (DIV2)
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but God will one day clear his Childrens innocency, he will roll away their reproach: As God will make a Resurrection of Bodies, so of Names; Isa. 25.8. The Lord God will wipe away tears from off all faces, and the rebuke of his people shall he take away:
but God will one day clear his Children's innocency, he will roll away their reproach: As God will make a Resurrection of Bodies, so of Names; Isaiah 25.8. The Lord God will wipe away tears from off all faces, and the rebuke of his people shall he take away:
cc-acp np1 vmb crd n1 vvi po31 ng2 n1, pns31 vmb vvi av po32 n1: c-acp np1 vmb vvi dt n1 pp-f n2, av pp-f n2; np1 crd. dt n1 np1 vmb vvi av n2 p-acp a-acp d n2, cc dt n1 pp-f po31 n1 vmb pns31 vvi av:
(96) part (DIV2)
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God will be the Saints compurgator. Psal. 37.6. He shall bring forth thy righteousness as the light.
God will be the Saints compurgator. Psalm 37.6. He shall bring forth thy righteousness as the Light.
np1 vmb vbi dt ng1 n1. np1 crd. pns31 vmb vvi av po21 n1 p-acp dt n1.
(96) part (DIV2)
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The Night casts its dark mantle upon the most beautiful Flowers, but the light comes in the Morning and dispells the darkness,
The Night Cast its dark mantle upon the most beautiful Flowers, but the Light comes in the Morning and dispels the darkness,
dt n1 vvz po31 j n1 p-acp dt av-ds j n2, cc-acp dt n1 vvz p-acp dt n1 cc vvz dt n1,
(96) part (DIV2)
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and every Flower appears in its orient brightness;
and every Flower appears in its orient brightness;
cc d n1 vvz p-acp po31 j-jn n1;
(96) part (DIV2)
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so the wicked may by misreports darken the honour and repute of the Saints, but God will dispel this darkness,
so the wicked may by misreports darken the honour and repute of the Saints, but God will dispel this darkness,
av dt j vmb p-acp n2 vvi dt n1 cc n1 pp-f dt n2, cc-acp np1 vmb n1 d n1,
(96) part (DIV2)
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and cause their Names to shine forth: He shall bring forth thy righteousness as the light.
and cause their Names to shine forth: He shall bring forth thy righteousness as the Light.
cc vvi po32 n2 pc-acp vvi av: pns31 vmb vvi av po21 n1 p-acp dt n1.
(96) part (DIV2)
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As God did stand up for the honour of Moses when Aaron and Miriam went about to eclipse his Fame; Numb. 12.8.
As God did stand up for the honour of Moses when Aaron and Miriam went about to eclipse his Fame; Numb. 12.8.
p-acp np1 vdd vvi a-acp p-acp dt n1 pp-f np1 c-crq np1 cc np1 vvd a-acp pc-acp vvi po31 n1; j. crd.
(96) part (DIV2)
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13611
Wherefore then were ye not afraid to speak against my servant Moses? So will God say one day to the wicked,Wherefore then were you not afraid to speak against my servant Moses? So will God say one day to the wicked,
c-crq av vbdr pn22 xx j pc-acp vvi p-acp po11 n1 np1? av vmb np1 vvi crd n1 p-acp dt j,
(96) part (DIV2)
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wherefore were not ye afraid to defame and traduce my Children? They having my Image upon them how durst ye abuse my Picture.
Wherefore were not you afraid to defame and traduce my Children? They having my Image upon them how durst you abuse my Picture.
c-crq vbdr xx pn22 j pc-acp vvi cc vvi po11 n2? pns32 vhg po11 n1 p-acp pno32 c-crq vvd pn22 vvi po11 n1.
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At last Gods Children shall come forth out of all their calumnies, as a Dove covered with silver, and her feathers with yellow gold;
At last God's Children shall come forth out of all their calumnies, as a Dove covered with silver, and her Feathers with yellow gold;
p-acp ord npg1 n2 vmb vvi av av pp-f d po32 n2, c-acp dt n1 vvn p-acp n1, cc po31 n2 p-acp j-jn n1;
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Psal. 68.13. 2. God will make an open and honourable recital of all their good deeds:Psalm 68.13. 2. God will make an open and honourable recital of all their good Deeds:
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so all the good deeds of the Saints shall be openly mentioned, and then shall every man have praise of God ; 1 Cor. 4.5. Every Prayer made with melting eyes, every good service, every work of Charity, shall be openly declared before Men and Angels, Matth. 25.35. I was an hungred and ye gave me meat, thirsty and ye gave me drink, naked and ye clothed me :
so all the good Deeds of the Saints shall be openly mentioned, and then shall every man have praise of God; 1 Cor. 4.5. Every Prayer made with melting eyes, every good service, every work of Charity, shall be openly declared before Men and Angels, Matthew 25.35. I was an hungered and you gave me meat, thirsty and you gave me drink, naked and you clothed me:
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Thus God will set a Trophy of Honour upon all his Children at the last day.
Thus God will Set a Trophy of Honour upon all his Children At the last day.
av np1 vmb vvi dt n1 pp-f n1 p-acp d po31 n2 p-acp dt ord n1.
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Then shall the righteous shine forth as the sun in the kingdom of their Father: Matth. 13.43. 18. If God be our Father he will settle good land of inheritance upon us: 1 Pet. 1.4. Blessed be the God and Father of our Lord Iesus, who hath begotten us again to a lively hope, to an inheritance incorruptible and undefiled. Then shall the righteous shine forth as the sun in the Kingdom of their Father: Matthew 13.43. 18. If God be our Father he will settle good land of inheritance upon us: 1 Pet. 1.4. Blessed be the God and Father of our Lord Iesus, who hath begotten us again to a lively hope, to an inheritance incorruptible and undefiled.
av vmb dt j n1 av p-acp dt n1 p-acp dt n1 pp-f po32 n1: np1 crd. crd cs np1 vbb po12 n1 pns31 vmb vvi j n1 pp-f n1 p-acp pno12: vvd np1 crd. vvn vbb dt n1 cc n1 pp-f po12 n1 np1, r-crq vhz vvn pno12 av p-acp dt j n1, p-acp dt n1 j cc j.
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A Father may be fallen to decay, and have nothing to leave his Son but his Blessing;
A Father may be fallen to decay, and have nothing to leave his Son but his Blessing;
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but God will settle an Inheritance on his Children, and an Inheritance no less than a Kingdom; Luke 17.32. It is your Fathers good pleasure to give you a kingdom.
but God will settle an Inheritance on his Children, and an Inheritance no less than a Kingdom; Lycia 17.32. It is your Father's good pleasure to give you a Kingdom.
cc-acp np1 vmb vvi dt n1 p-acp po31 n2, cc dt n1 av-dx av-dc cs dt n1; av crd. pn31 vbz po22 ng1 j n1 pc-acp vvi pn22 dt n1.
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This Kingdom is more Glorious and Magnificent than any Earthly Kingdom; it is set out by Pearls and precious Stones, the richest Jewels; Rev 21.19. What are all the Rarities of the World to this Kingdom? The Coasts of Pearl, the Islands of Spices, the Rocks of Diamonds? In this Heavenly Kingdom is that which is satisfying, unparallel'd Beauty, Rivers of Pleasure; and this for ever: Psal. 16.11. At thy right hand are pleasures for evermore: Heavens eminency is its permanency;
This Kingdom is more Glorious and Magnificent than any Earthly Kingdom; it is Set out by Pearls and precious Stones, the Richest Jewels; Rev 21.19. What Are all the Rarities of the World to this Kingdom? The Coasts of Pearl, the Islands of Spices, the Rocks of Diamonds? In this Heavenly Kingdom is that which is satisfying, unparalleled Beauty, rivers of Pleasure; and this for ever: Psalm 16.11. At thy right hand Are pleasures for evermore: Heavens eminency is its permanency;
d n1 vbz av-dc j cc j cs d j n1; pn31 vbz vvn av p-acp n2 cc j n2, dt js n2; np1 crd. q-crq vbr d dt n2 pp-f dt n1 p-acp d n1? dt n2 pp-f n1, dt n2 pp-f n2, dt n2 pp-f n2? p-acp d j n1 vbz d r-crq vbz vvg, j n1, n2 pp-f n1; cc d c-acp av: np1 crd. p-acp po21 j-jn n1 vbr n2 p-acp av: n2 n1 vbz po31 n1;
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and this Kingdom Gods Children shall enter into immediately after Death: There is a sudden transition and passage from Death to Glory: 2 Cor. 5.9. Absent from the body, present with the Lord.
and this Kingdom God's Children shall enter into immediately After Death: There is a sudden transition and passage from Death to Glory: 2 Cor. 5.9. Absent from the body, present with the Lord.
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Gods Children shall not stay long for their Inheritance; it is but winking and they shall see God:
God's Children shall not stay long for their Inheritance; it is but winking and they shall see God:
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How may this comfort Gods Children, who perhaps are low in the World, your Father in Heaven will settle a Kingdom upon you at death, such a Kingdom as eye hath not seen;
How may this Comfort God's Children, who perhaps Are low in the World, your Father in Heaven will settle a Kingdom upon you At death, such a Kingdom as eye hath not seen;
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he will give you a Crown, not of Gold but Glory; he will give you white Robes lined with Immortality.
he will give you a Crown, not of Gold but Glory; he will give you white Robes lined with Immortality.
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It is your Fathers good pleasure to give you a kingdom. It is your Father's good pleasure to give you a Kingdom.
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19. If God be our Father it is Comfort: 1. In case of loss of Relations:
19. If God be our Father it is Comfort: 1. In case of loss of Relations:
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Hast thou lost a Father, yet if thou art a Believer thou art no Orphan, thou hast an Heavenly Father, a Father that never dyes, 1 Tim. 6.16. Who only hath immortality. 2. It is comfort in case of Death:
Hast thou lost a Father, yet if thou art a Believer thou art no Orphan, thou hast an Heavenly Father, a Father that never dies, 1 Tim. 6.16. Who only hath immortality. 2. It is Comfort in case of Death:
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Can the Children of such Prayers perish? If the Heirs of Heaven should be disinherited,
Can the Children of such Prayers perish? If the Heirs of Heaven should be disinherited,
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God is thy Father, and at Death thou art going to thy Father: Well might Paul say, Death is yours, 1 Cor. 3.22. it is your friend that will carry you home to your Father.
God is thy Father, and At Death thou art going to thy Father: Well might Paul say, Death is yours, 1 Cor. 3.22. it is your friend that will carry you home to your Father.
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How glad are Children when they are going home? This was Christs comfort at Death, he was going to his Father; Ioh. 16.28. I leave the world and go to the Father ; and Iohn 20.17. I ascend to my Father.
How glad Are Children when they Are going home? This was Christ Comfort At Death, he was going to his Father; John 16.28. I leave the world and go to the Father; and John 20.17. I ascend to my Father.
q-crq j vbr n2 c-crq pns32 vbr vvg av-an? d vbds npg1 n1 p-acp n1, pns31 vbds vvg p-acp po31 n1; np1 crd. pns11 vvb dt n1 cc vvi p-acp dt n1; cc np1 crd. pns11 vvb p-acp po11 n1.
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If God be our Father we may with comfort at the day of death resign our Souls into his hands. So did Christ; Luke 23.46. Father into thy hands I commend my Spirit.
If God be our Father we may with Comfort At the day of death resign our Souls into his hands. So did christ; Lycia 23.46. Father into thy hands I commend my Spirit.
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If a Child hath any Jewel, he will in time of danger put it into his Fathers hands, where he thinks it will be kept most safe:
If a Child hath any Jewel, he will in time of danger put it into his Father's hands, where he thinks it will be kept most safe:
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Our Soul is our richest Jewel;
Our Soul is our Richest Jewel;
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we may at Death resign our Souls into Gods hands, where they will be safer than in our own keeping;
we may At Death resign our Souls into God's hands, where they will be safer than in our own keeping;
pns12 vmb p-acp n1 vvb po12 n2 p-acp npg1 n2, c-crq pns32 vmb vbi jc cs p-acp po12 d vvg;
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Father into thy hands I commend my Spirit: Father into thy hands I commend my Spirit:
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What a comfort is this, Death carries a Believer to his Fathers house, where are delights unspeakable and full of glory.
What a Comfort is this, Death carries a Believer to his Father's house, where Are delights unspeakable and full of glory.
r-crq dt n1 vbz d, n1 vvz dt n1 p-acp po31 ng1 n1, c-crq vbr n2 j cc j pp-f n1.
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How glad was Old Iacob when he saw the Waggons and Chariots to carry him to his Son Ioseph ;
How glad was Old Iacob when he saw the Wagons and Chariots to carry him to his Son Ioseph;
c-crq j vbds j np1 c-crq pns31 vvd dt n2 cc n2 pc-acp vvi pno31 p-acp po31 n1 np1;
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the Text saith, His Spirit revived; Gen. 45.27. Death is a triumphant Chariot to carry every Child of God to his Fathers Mansion house.
the Text Says, His Spirit revived; Gen. 45.27. Death is a triumphant Chariot to carry every Child of God to his Father's Mansion house.
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20. If God be our Father, he will not disinherit his Children; God may for a time desert them, but not disinherit them:
20. If God be our Father, he will not disinherit his Children; God may for a time desert them, but not disinherit them:
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The Sons of Kings have been sometimes disinherited by the cruelty of Usurpers;
The Sons of Kings have been sometime disinherited by the cruelty of Usurpers;
dt n2 pp-f n2 vhb vbn av vvn p-acp dt n1 pp-f n2;
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as Alexander the Great his Son was put by his just Right, by the violence and ambition of his Fathers Captains;
as Alexander the Great his Son was put by his just Right, by the violence and ambition of his Father's Captains;
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but what Power on Earth shall hinder the Heirs of the Promise from their Inheritance? Men cannot,
but what Power on Earth shall hinder the Heirs of the Promise from their Inheritance? Men cannot,
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and God will not cut off the entail.
and God will not Cut off the entail.
cc np1 vmb xx vvi a-acp dt n1.
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The Arminians hold falling away from Grace, and so a Child of God may be defeated of his Inheritance;
The Arminians hold falling away from Grace, and so a Child of God may be defeated of his Inheritance;
dt njp2 vvi vvg av p-acp n1, cc av dt n1 pp-f np1 vmb vbi vvn pp-f po31 n1;
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but I shall show you that Gods Children can never be degraded or disinherited, their Heavenly Father will not cast them off from being Children. 1. It is evident Gods Children cannot be finally disinherited by vertue of the Eternal Decree of Heaven.
but I shall show you that God's Children can never be degraded or disinherited, their Heavenly Father will not cast them off from being Children. 1. It is evident God's Children cannot be finally disinherited by virtue of the Eternal decree of Heaven.
cc-acp pns11 vmb vvi pn22 d ng1 n2 vmb av-x vbi vvn cc vvn, po32 j n1 vmb xx vvi pno32 a-acp p-acp vbg n2. crd pn31 vbz j npg1 n2 vmbx vbi av-j vvn p-acp n1 pp-f dt j n1 pp-f n1.
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Gods Decree is the very Pillar and Basis on which the Saints perseverance depends;
God's decree is the very Pillar and Basis on which the Saints perseverance depends;
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and fall short of Glory, then Gods Decree must be reversed, his Promise broken, Christs Prayer frustrated, which were Blasphemy to imagine. 4. That Gods Children cannot be disinherited or put by their Right to the Crown of Heaven, is evident from their Mystical Union with Christ.
and fallen short of Glory, then God's decree must be reversed, his Promise broken, Christ Prayer frustrated, which were Blasphemy to imagine. 4. That God's Children cannot be disinherited or put by their Right to the Crown of Heaven, is evident from their Mystical union with christ.
cc vvi j pp-f n1, cs npg1 n1 vmb vbi vvn, po31 n1 vvn, npg1 n1 vvn, r-crq vbdr n1 pc-acp vvi. crd cst ng1 n2 vmbx vbi vvn cc vvn p-acp po32 n-jn p-acp dt n1 pp-f n1, vbz j p-acp po32 j n1 p-acp np1.
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Gods Decree tyes the knot of Adoption so fast, that neither Sin, Death or Hell, can break it asunder; Rom. 8.30. Whom he did predestinate them he also called, &c. Predestination is nothing else but Gods decreeing a certain number to be Heirs of Glory, on whom he will settle the Crown; whom he predestinates he glorifies;
God's decree ties the knot of Adoption so fast, that neither since, Death or Hell, can break it asunder; Rom. 8.30. Whom he did predestinate them he also called, etc. Predestination is nothing Else but God's decreeing a certain number to be Heirs of Glory, on whom he will settle the Crown; whom he predestinates he Glorifies;
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what shall hinder Gods electing Love, or make his Decree null and void? 2. Besides Gods Decree, he hath engaged himself by Promise, that the Heirs of Heaven shall never be put by their Inheritance.
what shall hinder God's electing Love, or make his decree null and void? 2. Beside God's decree, he hath engaged himself by Promise, that the Heirs of Heaven shall never be put by their Inheritance.
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Gods Promises are not like blanks in a Lottery, but as a sealed Deed which cannot be reversed:
God's Promises Are not like blanks in a Lottery, but as a sealed Deed which cannot be reversed:
npg1 vvz vbr xx av-j n2 p-acp dt n1, cc-acp c-acp dt j-vvn n1 r-crq vmbx vbi vvn:
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The Promises are the Saints Royal Charter; and this is one Promise that their Heavenly Father will not disinherit them; Ier. 32.40.
The Promises Are the Saints Royal Charter; and this is one Promise that their Heavenly Father will not disinherit them; Jeremiah 32.40.
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I will make an everlasting covenant with them that I will not turn away from them, I will make an everlasting Covenant with them that I will not turn away from them,
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but I will put my fear in their hearts that they shall not depart from me. but I will put my Fear in their hearts that they shall not depart from me.
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Gods Fidelity, which is the richest Pearl of his Crown, is engaged in this Promise for his Childrens perseverance;
God's Fidis, which is the Richest Pearl of his Crown, is engaged in this Promise for his Children's perseverance;
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I will not turn away from them. I will not turn away from them.
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A Child of God cannot fall away while he is held fast in these two Armes of God, his Love and his Faithfulness. 3. Jesus Christ undertakes that all Gods Children by Adoption shall be preserved in a state of Grace till they inherit Glory:
A Child of God cannot fallen away while he is held fast in these two Arms of God, his Love and his Faithfulness. 3. jesus christ undertakes that all God's Children by Adoption shall be preserved in a state of Grace till they inherit Glory:
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As the Heathens feigned of Atlas that he did bear up the Heavens from falling; Jesus Christ is that blessed Atlas that bears up the Saints from falling away. Quest.
As the heathens feigned of Atlas that he did bear up the Heavens from falling; jesus christ is that blessed Atlas that bears up the Saints from falling away. Quest.
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How doth Christ preserve the Saints Graces till they come to Heaven? How does christ preserve the Saints Graces till they come to Heaven?
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Resp. 1. Influxu Spiritus. Christ carries on Grace in the Souls of the Elect by the influence and co-operation of his Spirit.Resp. 1. Influxu Spiritus. christ carries on Grace in the Souls of the Elect by the influence and cooperation of his Spirit.
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Christ doth Spiritu continually excite and quicken Grace in the Godly; his Spirit doth NONLATINALPHABET blow up the sparks of Grace into an holy flame. Spiritus est Vicarius Christi ;
christ does Spiritu continually excite and quicken Grace in the Godly; his Spirit does blow up the sparks of Grace into an holy flame. Spiritus est Vicar Christ;
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The Spirit is Christs Vicar on Earth, his Proxy, his Executor to see that all that Christ hath purchased for the Saints be made good:
The Spirit is Christ Vicar on Earth, his Proxy, his Executor to see that all that christ hath purchased for the Saints be made good:
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Christ hath obtained an Inheritance incorruptible for them, 1 Pet. 1.4. and the Spirit of Christ is his Executor to see that this Inheritance be settled upon them.
christ hath obtained an Inheritance incorruptible for them, 1 Pet. 1.4. and the Spirit of christ is his Executor to see that this Inheritance be settled upon them.
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2. Christ carries on Grace perseveringly in the Souls of the Elect, vi orationis, by the prevalency of his intercession; Heb. 7.25. He ever lives to make intercession for them.
2. christ carries on Grace perseveringly in the Souls of the Elect, vi orationis, by the prevalency of his Intercession; Hebrew 7.25. He ever lives to make Intercession for them.
crd np1 vvz p-acp n1 av-vvg p-acp dt n2 pp-f dt j-vvn, fw-la fw-la, p-acp dt n1 pp-f po31 n1; np1 crd. pns31 av vvz pc-acp vvi n1 p-acp pno32.
(96) part (DIV2)
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Christ prayes that every Saint may hold out in Grace till he comes to Heaven.
christ prays that every Saint may hold out in Grace till he comes to Heaven.
np1 vvz cst d n1 vmb vvi av p-acp n1 c-acp pns31 vvz p-acp n1.
(96) part (DIV2)
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Believers are incorporated into Christ, they are knit to Christ as the Members to the Head, by the Nerves and Ligaments of Faith,
Believers Are incorporated into christ, they Are knit to christ as the Members to the Head, by the Nerves and Ligaments of Faith,
n2 vbr vvn p-acp np1, pns32 vbr vvn p-acp np1 p-acp dt n2 p-acp dt n1, p-acp dt n2 cc n2 pp-f n1,
(96) part (DIV2)
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so that they cannot be broken off; Eph. 1.22, 23. The Church which is his Body.
so that they cannot be broken off; Ephesians 1.22, 23. The Church which is his Body.
av cst pns32 vmbx vbi vvn a-acp; np1 crd, crd dt n1 r-crq vbz po31 n1.
(96) part (DIV2)
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What was once said of Christs Natural Body, is as true of his Mystical; A bone of it shall not be broken.
What was once said of Christ Natural Body, is as true of his Mystical; A bone of it shall not be broken.
q-crq vbds a-acp vvn pp-f npg1 j n1, vbz a-acp j pp-f po31 j; dt n1 pp-f pn31 vmb xx vbi vvn.
(96) part (DIV2)
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As it is impossible to sever the leaven and the dough when they are once mingled and kneaded together;
As it is impossible to sever the leaven and the dough when they Are once mingled and kneaded together;
p-acp pn31 vbz j pc-acp vvi dt n1 cc dt n1 c-crq pns32 vbr a-acp vvn cc vvn av;
(96) part (DIV2)
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so it is impossible when Christ and Believers are once united, that they should ever by the power of Death or Hell be separated.
so it is impossible when christ and Believers Are once united, that they should ever by the power of Death or Hell be separated.
av pn31 vbz j c-crq np1 cc n2 vbr a-acp vvn, cst pns32 vmd av p-acp dt n1 pp-f n1 cc n1 vbb vvn.
(96) part (DIV2)
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13671
Christ and his Spiritual Members make one Christ;
christ and his Spiritual Members make one christ;
np1 cc po31 j n2 vvi crd np1;
(96) part (DIV2)
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13672
now is it possible that any part of Christ should perish? How can Christ want any Member of his Body Mystical,
now is it possible that any part of christ should perish? How can christ want any Member of his Body Mystical,
av vbz pn31 j cst d n1 pp-f np1 vmd vvi? q-crq vmb np1 vvi d n1 pp-f po31 n1 j,
(96) part (DIV2)
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and be perfect? Every Member is an Ornament to the Body, and adds to the honour of it:
and be perfect? Every Member is an Ornament to the Body, and adds to the honour of it:
cc vbi j? np1 n1 vbz dt n1 p-acp dt n1, cc vvz p-acp dt n1 pp-f pn31:
(96) part (DIV2)
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13674
How can Christ part with any Mystical Member, and not part with some of his Glory too? So that by all this it is evident that Gods Children must needs persevere in Grace and cannot be disinherited.
How can christ part with any Mystical Member, and not part with Some of his Glory too? So that by all this it is evident that God's Children must needs persevere in Grace and cannot be disinherited.
c-crq vmb np1 vvi p-acp d j n1, cc xx vvi p-acp d pp-f po31 n1 av? av cst p-acp d d pn31 vbz j cst ng1 n2 vmb av vvi p-acp n1 cc vmbx vbi vvn.
(96) part (DIV2)
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If they could be disinherited then the Scripture could not be fulfilled, which tells us of Glorious Rewards for the Heirs of Promise; Psal. 58.11. Doubtless there is a reward for the righteous.
If they could be disinherited then the Scripture could not be fulfilled, which tells us of Glorious Rewards for the Heirs of Promise; Psalm 58.11. Doubtless there is a reward for the righteous.
cs pns32 vmd vbi vvn av dt n1 vmd xx vbi vvn, r-crq vvz pno12 pp-f j n2 p-acp dt n2 pp-f n1; np1 crd. av-j a-acp vbz dt n1 p-acp dt j.
(96) part (DIV2)
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Now if Gods Adopted Children should fall finally from Grace, and miss of Heaven, what Reward were there for the Righteous? And Moses did indiscreetly to look to the recompence of reward,
Now if God's Adopted Children should fallen finally from Grace, and miss of Heaven, what Reward were there for the Righteous? And Moses did indiscreetly to look to the recompense of reward,
av cs n2 j-vvn n2 vmd vvi av-j p-acp n1, cc vvi pp-f n1, r-crq n1 vbdr a-acp p-acp dt j? np1 np1 vdd av-j pc-acp vvi p-acp dt n1 pp-f n1,
(96) part (DIV2)
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and so there would be a door opened to despair. Object.
and so there would be a door opened to despair. Object.
cc av pc-acp vmd vbi dt n1 vvd pc-acp vvi. n1.
(96) part (DIV2)
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This Doctrine of Gods Children persevering, and having the Heavenly Inheritance settled on them, may cause carnal security, This Doctrine of God's Children persevering, and having the Heavenly Inheritance settled on them, may cause carnal security,
d n1 pp-f npg1 n2 j, cc vhg dt j n1 vvn p-acp pno32, vmb vvi j n1,
(96) part (DIV2)
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and make them less circumspect in their walking? and make them less circumspect in their walking?
cc vvi pno32 av-dc j p-acp po32 n-vvg?
(96) part (DIV2)
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Resp. Corrupt Nature may as the Spider, suck poyson from this Flower, but a sober Christian who hath felt the efficacy of Grace upon his Heart, dares not abuse this Doctrine:Resp. Corrupt Nature may as the Spider, suck poison from this Flower, but a Sobrium Christian who hath felt the efficacy of Grace upon his Heart, dares not abuse this Doctrine:
np1 j n1 vmb p-acp dt n1, vvb n1 p-acp d n1, cc-acp dt j np1 r-crq vhz vvn dt n1 pp-f n1 p-acp po31 n1, vvz xx vvi d n1:
(96) part (DIV2)
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13681
He knows perseverance is attained in the use of means, therefore he walks holily, that so in the use of means he may arrive at perseverance.
He knows perseverance is attained in the use of means, Therefore he walks holily, that so in the use of means he may arrive At perseverance.
pns31 vvz n1 vbz vvn p-acp dt n1 pp-f n2, av pns31 vvz av-j, cst av p-acp dt n1 pp-f n2 pns31 vmb vvi p-acp n1.
(96) part (DIV2)
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St. Paul knew that he should not be disinherited, and that nothing could separate him from the love of Christ,
Saint Paul knew that he should not be disinherited, and that nothing could separate him from the love of christ,
n1 np1 vvd cst pns31 vmd xx vbi vvn, cc cst pix vmd vvi pno31 p-acp dt n1 pp-f np1,
(96) part (DIV2)
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13683
but who more holy and watchful than he; 1 Cor. 9.27. I keep under my Body, and Phil. 3.14. I press toward the mark.
but who more holy and watchful than he; 1 Cor. 9.27. I keep under my Body, and Philip 3.14. I press towards the mark.
p-acp r-crq dc j cc j cs pns31; crd np1 crd. pns11 vvb p-acp po11 n1, cc np1 crd. pns11 vvb p-acp dt n1.
(96) part (DIV2)
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Gods Children have that holy fear in them as keeps them from security and wantonness; they believe the Promise, therefore they rejoyce in hope;
God's Children have that holy Fear in them as keeps them from security and wantonness; they believe the Promise, Therefore they rejoice in hope;
npg1 n2 vhb d j n1 p-acp pno32 c-acp vvz pno32 p-acp n1 cc n1; pns32 vvb dt n1, av pns32 vvb p-acp n1;
(96) part (DIV2)
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they fear their hearts, therefore they watch and pray. Thus you see what strong consolation there is for all the Heirs of the Promise.
they Fear their hearts, Therefore they watch and pray. Thus you see what strong consolation there is for all the Heirs of the Promise.
pns32 vvb po32 n2, av pns32 vvb cc vvb. av pn22 vvb r-crq j n1 a-acp vbz p-acp d dt n2 pp-f dt n1.
(96) part (DIV2)
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13686
Such as have God for their Father are the happyest persons on Earth, they are in such a condition that nothing can hurt them;
Such as have God for their Father Are the Happiest Persons on Earth, they Are in such a condition that nothing can hurt them;
d c-acp vhb n1 p-acp po32 n1 vbr dt js n2 p-acp n1, pns32 vbr p-acp d dt n1 cst pix vmb vvi pno32;
(96) part (DIV2)
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13687
they have their Fathers Blessing, all things conspire for their good; they have a Kingdom settled on them, and the entail can never be cut off.
they have their Father's Blessing, all things conspire for their good; they have a Kingdom settled on them, and the entail can never be Cut off.
pns32 vhb po32 n2 n1, d n2 vvi p-acp po32 j; pns32 vhb dt n1 vvn p-acp pno32, cc dt n1 vmb av-x vbi vvn a-acp.
(96) part (DIV2)
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How may Gods Children be comforted in all conditions, let the times be what they will;
How may God's Children be comforted in all conditions, let the times be what they will;
q-crq vmb ng1 n2 vbb vvn p-acp d n2, vvb dt n2 vbi r-crq pns32 vmb;
(96) part (DIV2)
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13689
their Father is in Heaven, he rules all:
their Father is in Heaven, he rules all:
po32 n1 vbz p-acp n1, pns31 vvz d:
(96) part (DIV2)
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If troubles arise they shall but carry Gods Children so much the sooner to their Father.
If Troubles arise they shall but carry God's Children so much the sooner to their Father.
cs n2 vvb pns32 vmb cc-acp vvi npg1 n2 av av-d dt av-c p-acp po32 n1.
(96) part (DIV2)
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13691
The more violently the Wind beats against the sails of a Ship, the sooner the Ship is brought to the Haven;
The more violently the Wind beats against the sails of a Ship, the sooner the Ship is brought to the Haven;
dt av-dc av-j dt n1 vvz p-acp dt n2 pp-f dt n1, dt av-c dt n1 vbz vvn p-acp dt n1;
(96) part (DIV2)
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13692
and the more fiercely Gods Children are assaulted, the sooner they come to their Fathers house. 1 Thess. 4.18. Wherefore comfort one another with these words.
and the more fiercely God's Children Are assaulted, the sooner they come to their Father's house. 1 Thess 4.18. Wherefore Comfort one Another with these words.
cc dt av-dc av-j ng1 n2 vbr vvn, dt av-c pns32 vvi p-acp po32 ng1 n1. crd np1 crd. q-crq vvb pi j-jn p-acp d n2.
(96) part (DIV2)
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VSE IV. Of Exhortation. Let us behave and carry our selves as the Children of such a Father. In several particulars.USE IV. Of Exhortation. Let us behave and carry our selves as the Children of such a Father. In several particulars.
vvb np1 pp-f n1. vvb pno12 vvi cc vvi po12 n2 p-acp dt n2 pp-f d dt n1. p-acp j n2-j.
(96) part (DIV2)
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1. Let us depend upon our Heavenly Father in all our straits and exigencies; let us believe that he will provide for us.
1. Let us depend upon our Heavenly Father in all our straits and exigencies; let us believe that he will provide for us.
crd vvb pno12 vvi p-acp po12 j n1 p-acp d po12 n2 cc n2; vvb pno12 vvi cst pns31 vmb vvi p-acp pno12.
(96) part (DIV2)
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Children rely upon their Parents for the supply of wants:
Children rely upon their Parents for the supply of Wants:
np1 vvb p-acp po32 n2 p-acp dt n1 pp-f n2:
(96) part (DIV2)
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13696
If we trust God for Salvation shall we not trust him for a Livelyhood? There is a lawful provident care to be used,
If we trust God for Salvation shall we not trust him for a Livelihood? There is a lawful provident care to be used,
cs pns12 vvb np1 p-acp n1 vmb pns12 xx vvi pno31 p-acp dt n1? pc-acp vbz dt j j n1 pc-acp vbi vvn,
(96) part (DIV2)
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but beware of a distrustful care; Luke 12.24. Consider the ravens, they neither sow nor reap, and God seedeth them.
but beware of a distrustful care; Lycia 12.24. Consider the Ravens, they neither sow nor reap, and God seedeth them.
cc-acp vvb pp-f dt j n1; av crd. vvb dt n2, pns32 dx n1 ccx vvi, cc np1 vvz pno32.
(96) part (DIV2)
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13698
Doth God feed the Birds of the Air, and will he not feed his Children? ver. 27. Consider the lilies how they grow, they spin not,
Does God feed the Birds of the Air, and will he not feed his Children? ver. 27. Consider the lilies how they grow, they spin not,
vdz n1 vvi dt n2 pp-f dt n1, cc vmb pns31 xx vvi po31 n2? fw-la. crd vvb dt n2 c-crq pns32 vvb, pns32 vvb xx,
(96) part (DIV2)
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yet Solomon in all his glory was not arayed like one of these. yet Solomon in all his glory was not arrayed like one of these.
av np1 p-acp d po31 n1 vbds xx vvn av-j crd pp-f d.
(96) part (DIV2)
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13700
Doth God cloath the Lilies, and will he not cloath his Lambs? Even the wicked taste of Gods bounty; Psal. 73.7. Their eyes stand out with fatness.
Does God cloth the Lilies, and will he not cloth his Lambs? Even the wicked taste of God's bounty; Psalm 73.7. Their eyes stand out with fatness.
vdz n1 n1 dt n2, cc vmb pns31 xx n1 po31 n2? np1 dt j n1 pp-f npg1 n1; np1 crd. po32 n2 vvb av p-acp n1.
(96) part (DIV2)
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Doth God feed his Slaves, and will not he feed his Family? Gods Children may not have so liberal a share in the things of this life,
Does God feed his Slaves, and will not he feed his Family? God's Children may not have so liberal a share in the things of this life,
vdz n1 vvi po31 n2, cc vmb xx pns31 vvi po31 n1? npg1 n2 vmb xx vhi av j dt n1 p-acp dt n2 pp-f d n1,
(96) part (DIV2)
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13702
but little meal in the barrel; they may be drawn low, but not drawn dry; they shall have so much as God sees is good for them; Psal. 34.10. They that seek the Lord shall not want any good thing.
but little meal in the barrel; they may be drawn low, but not drawn dry; they shall have so much as God sees is good for them; Psalm 34.10. They that seek the Lord shall not want any good thing.
cc-acp j n1 p-acp dt n1; pns32 vmb vbi vvn j, cc-acp xx vvn j; pns32 vmb vhi av av-d c-acp np1 vvz vbz j p-acp pno32; np1 crd. pns32 d vvb dt n1 vmb xx vvi d j n1.
(96) part (DIV2)
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13703
If God gives them not ad voluntatem, he will ad sanitatem ;
If God gives them not ad voluntatem, he will ad sanitatem;
cs np1 vvz pno32 xx fw-la fw-la, pns31 vmb fw-la fw-la;
(96) part (DIV2)
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13704
if he gives them not alwayes what they crave, he will give them what they need;
if he gives them not always what they crave, he will give them what they need;
cs pns31 vvz pno32 xx av r-crq pns32 vvb, pns31 vmb vvi pno32 r-crq pns32 vvb;
(96) part (DIV2)
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13705
if he gives them not a feast, he will give them a viaticum a bait by the way:
if he gives them not a feast, he will give them a viaticum a bait by the Way:
cs pns31 vvz pno32 xx dt n1, pns31 vmb vvi pno32 dt fw-la dt n1 p-acp dt n1:
(96) part (DIV2)
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13706
Let Gods Children therefore depend upon Gods Fatherly Providence; give not way to distrustful thoughts, distracting cares, or indirect means;
Let God's Children Therefore depend upon God's Fatherly Providence; give not Way to distrustful thoughts, distracting Cares, or indirect means;
vvb npg1 n2 av vvb p-acp npg1 j n1; vvb xx n1 p-acp j n2, n-vvg n2, cc j n2;
(96) part (DIV2)
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13707
God can provide for you without your Sins, 1 Pet. 5.7. Casting all your care upon him, for he careth for you :
God can provide for you without your Sins, 1 Pet. 5.7. Casting all your care upon him, for he Careth for you:
np1 vmb vvi p-acp pn22 p-acp po22 n2, crd np1 crd. vvg d po22 n1 p-acp pno31, c-acp pns31 vvz p-acp pn22:
(96) part (DIV2)
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13708
An Earthly Parent may have affection for his Child, and would provide for him, but sometimes he is not able;
an Earthly Parent may have affection for his Child, and would provide for him, but sometime he is not able;
dt j n1 vmb vhi n1 p-acp po31 n1, cc vmd vvi p-acp pno31, cc-acp av pns31 vbz xx j;
(96) part (DIV2)
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13709
but God can create a supply for his Children; yea, he hath promised a supply, Psal. 37.3. Verily thou shalt be fed.
but God can create a supply for his Children; yea, he hath promised a supply, Psalm 37.3. Verily thou shalt be fed.
cc-acp np1 vmb vvi dt n1 p-acp po31 n2; uh, pns31 vhz vvn dt n1, np1 crd. av-j pns21 vm2 vbi vvn.
(96) part (DIV2)
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Will God give his Children Heaven, and will he not give them enough to bear their charges thither? Will he give them a Kingdom and deny them Daily bread? O depend upon your Heavenly Father, he hath said he will never leave you, nor forsake you; Heb. 13.5. 2. If God be our Father let us imitate him:
Will God give his Children Heaven, and will he not give them enough to bear their charges thither? Will he give them a Kingdom and deny them Daily bred? O depend upon your Heavenly Father, he hath said he will never leave you, nor forsake you; Hebrew 13.5. 2. If God be our Father let us imitate him:
vmb np1 vvi po31 n2 n1, cc vmb pns31 xx vvi pno32 av-d pc-acp vvi po32 n2 av? n1 pns31 vvi pno32 dt n1 cc vvi pno32 j n1? sy vvb p-acp po22 j n1, pns31 vhz vvn pns31 vmb av-x vvi pn22, ccx vvb pn22; np1 crd. crd cs np1 vbb po12 n1 vvb pno12 vvi pno31:
(96) part (DIV2)
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13711
The Child doth not only bear his Fathers Image, but doth imitate him in his Speech, Gesture, Behaviour;
The Child does not only bear his Father's Image, but does imitate him in his Speech, Gesture, Behaviour;
dt n1 vdz xx av-j vvi po31 ng1 n1, cc-acp vdz vvi pno31 p-acp po31 n1, n1, n1;
(96) part (DIV2)
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13712
if God be our Father let us imitate him; NONLATINALPHABET, Gr. Nyssen. Eph. 5.1. Be followers of God as dear children.
if God be our Father let us imitate him;, Great Nyssen. Ephesians 5.1. Be followers of God as dear children.
cs np1 vbb po12 n1 vvb pno12 vvi pno31;, np1 np1. np1 crd. vbb n2 pp-f np1 p-acp j-jn n2.
(96) part (DIV2)
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13713
1. Imitate God in forgiving injuries; Isa. 44.22. I have blotted out as a thick cloud thy transgressions.
1. Imitate God in forgiving injuries; Isaiah 44.22. I have blotted out as a thick cloud thy transgressions.
crd vvb np1 p-acp j-vvg n2; np1 crd. pns11 vhb vvn av p-acp dt j n1 po21 n2.
(96) part (DIV2)
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13714
As the Sun scatters not only thin mists, but thick clouds, so God pardons great offences;
As the Sun scatters not only thin mists, but thick Clouds, so God Pardons great offences;
p-acp dt n1 vvz xx av-j j n2, cc-acp j n2, av np1 vvz j n2;
(96) part (DIV2)
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13715
imitate God in this, Eph. 4.32. Forgiving one another. Cranmar was a Man of a forgiving Spirit, he did bury injuries, and requite good for evil:
imitate God in this, Ephesians 4.32. Forgiving one Another. Cranmar was a Man of a forgiving Spirit, he did bury injuries, and requite good for evil:
vvb np1 p-acp d, np1 crd. j-vvg pi j-jn. np1 vbds dt n1 pp-f dt j-vvg n1, pns31 vdd vvi n2, cc vvi j p-acp n-jn:
(96) part (DIV2)
2893
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13716
He who hath God for his Father, hath God for his Pattern. 2. Imitate God in works of Mercy:
He who hath God for his Father, hath God for his Pattern. 2. Imitate God in works of Mercy:
pns31 r-crq vhz n1 p-acp po31 n1, vhz n1 p-acp po31 n1. crd vvb np1 p-acp n2 pp-f n1:
(96) part (DIV2)
2893
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13717
He looseth the prisoners; Psal. 146.7. He opens his hand, and satisfieth the desire of every living thing; Psal. 145.16. He drops his sweet Dew as well upon the Thistle as the Rose;He loses the Prisoners; Psalm 146.7. He Opens his hand, and Satisfieth the desire of every living thing; Psalm 145.16. He drops his sweet Due as well upon the Thistle as the Rose;
pns31 vvz dt n2; np1 crd. pns31 vvz po31 n1, cc vvz dt n1 pp-f d j-vvg n1; np1 crd. pns31 vvz po31 j n1 c-acp av p-acp dt n1 p-acp dt n1;
(96) part (DIV2)
2893
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13718
imitate God in Works of Mercy, relieve the wants of others, be rich in good works; Luke 6.36. Be merciful as your Father also is merciful.
imitate God in Works of Mercy, relieve the Wants of Others, be rich in good works; Lycia 6.36. Be merciful as your Father also is merciful.
vvb np1 p-acp vvz pp-f n1, vvb dt n2 pp-f n2-jn, vbb j p-acp j n2; av crd. vbb j p-acp po22 n1 av vbz j.
(96) part (DIV2)
2893
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13719
Be not so hard-hearted as to shut the poor out of the lines of communication. Dives denyed Lazarus a crumb of Bread, and Dives was denyed a drop of Water.
Be not so hardhearted as to shut the poor out of the lines of communication. Dives denied Lazarus a crumb of Bred, and Dives was denied a drop of Water.
vbb xx av j c-acp pc-acp vvi dt j av pp-f dt n2 pp-f n1. vvz vvn np1 dt n1 pp-f n1, cc vvz vbds vvn dt n1 pp-f n1.
(96) part (DIV2)
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13720
3. If God be our Father let us submit patiently to his Will;
3. If God be our Father let us submit patiently to his Will;
crd cs np1 vbb po12 n1 vvb pno12 vvi av-j p-acp po31 n1;
(96) part (DIV2)
2894
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13721
if he lay his strokes on us, they are the corrections of a Father, not the punishments of a Judge:
if he lay his Strokes on us, they Are the corrections of a Father, not the punishments of a Judge:
cs pns31 vvd po31 n2 p-acp pno12, pns32 vbr dt n2 pp-f dt n1, xx dt n2 pp-f dt n1:
(96) part (DIV2)
2894
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13739
The Ten Commandments are like a ten stringed Instrument, touch upon every String, obey every Command,
The Ten commandments Are like a ten stringed Instrument, touch upon every String, obey every Command,
dt crd n2 vbr av-j dt crd j n1, vvb p-acp d n1, vvb d n1,
(96) part (DIV2)
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13740
or you cannot make sweet Melody in Religion.
or you cannot make sweet Melody in Religion.
cc pn22 vmbx vvi j n1 p-acp n1.
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Obey your Heavenly Father, though he commands things contrary to Flesh and blood. 1. When he commands to mortifie Sin;
Obey your Heavenly Father, though he commands things contrary to Flesh and blood. 1. When he commands to mortify since;
vvb po22 j n1, cs pns31 vvz n2 j-jn p-acp n1 cc n1. crd c-crq pns31 vvz pc-acp vvi n1;
(96) part (DIV2)
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This made Christ so patient, Iohn 18.11. Shall not I drink the cup which my Father hath given me? He sees we need affliction, 1 Pet. 1.6. he appoints it as a dyet-drink to purge and sanctifie us, Isa. 27.9. therefore dispute not but submit; Heb. 12.9. We had fathers of the flesh which corrected us, and we gave them reverence :
This made christ so patient, John 18.11. Shall not I drink the cup which my Father hath given me? He sees we need affliction, 1 Pet. 1.6. he appoints it as a diet-drink to purge and sanctify us, Isaiah 27.9. Therefore dispute not but submit; Hebrew 12.9. We had Father's of the Flesh which corrected us, and we gave them Reverence:
d vvd np1 av j, np1 crd. vmb xx pns11 vvi dt n1 r-crq po11 n1 vhz vvn pno11? pns31 vvz pns12 vvb n1, crd np1 crd. pns31 vvz pn31 p-acp dt j pc-acp vvi cc vvi pno12, np1 crd. av vvb xx cc-acp vvi; np1 crd. pns12 vhd n2 pp-f dt n1 r-crq vvd pno12, cc pns12 vvd pno32 vvi:
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They might correct out of an humour, but God doth it NONLATINALPHABET for our profit; Heb. 12.10.
They might correct out of an humour, but God does it for our profit; Hebrew 12.10.
pns32 vmd vvi av pp-f dt n1, cc-acp np1 vdz pn31 p-acp po12 n1; np1 crd.
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Therefore say as Eli, 1 Sam. 3.18. It is the Lord, let him do what seemeth him good.
Therefore say as Eli, 1 Sam. 3.18. It is the Lord, let him do what seems him good.
av vvb p-acp np1, crd np1 crd. pn31 vbz dt n1, vvb pno31 vdi r-crq vvz pno31 j.
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What gets the Child by strugling but more blows? What got Israel by their murmuring and rebelling,
What gets the Child by struggling but more blows? What god Israel by their murmuring and rebelling,
q-crq vvz dt n1 p-acp vvg p-acp dc n2? q-crq vvd np1 p-acp po32 j-vvg cc j-vvg,
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but a longer and more tedious march, and at last their Carcases fell in the Wilderness.
but a longer and more tedious march, and At last their Carcases fell in the Wilderness.
cc-acp dt jc cc av-dc j n1, cc p-acp ord po32 n2 vvd p-acp dt n1.
(96) part (DIV2)
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4. If God be our Father let this cause in us a Childlike Reverence; Mal. 1.6. If I be a Father where is my honour? This is a part of the honour we give to God when we reverence and adore him.
4. If God be our Father let this cause in us a Childlike reverence; Malachi 1.6. If I be a Father where is my honour? This is a part of the honour we give to God when we Reverence and adore him.
crd cs np1 vbb po12 n1 vvb d n1 p-acp pno12 dt j n1; np1 crd. cs pns11 vbb dt n1 c-crq vbz po11 n1? d vbz dt n1 pp-f dt n1 pns12 vvb p-acp np1 c-crq pns12 vvb cc vvi pno31.
(96) part (DIV2)
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If you have not alwayes a Childlike Confidence, yet alwayes preserve a Childlike Reverence; and how ready are we to run into extreams, either to despond or grow wanton.
If you have not always a Childlike Confidence, yet always preserve a Childlike reverence; and how ready Are we to run into extremes, either to despond or grow wanton.
cs pn22 vhb xx av dt j n1, av av vvi dt j n1; cc c-crq j vbr pns12 pc-acp vvi p-acp n2-jn, av-d pc-acp vvi cc vvi j-jn.
(96) part (DIV2)
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Because God is a Father therefore do not think you may be secure, and take liberty to sin;
Because God is a Father Therefore do not think you may be secure, and take liberty to since;
p-acp np1 vbz dt n1 av vdb xx vvi pn22 vmb vbi j, cc vvb n1 p-acp n1;
(96) part (DIV2)
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if you do, God may carry it so as if he were no Father, he may throw Hell into your Conscience.
if you do, God may carry it so as if he were no Father, he may throw Hell into your Conscience.
cs pn22 vdb, np1 vmb vvi pn31 av c-acp cs pns31 vbdr dx n1, pns31 vmb vvi n1 p-acp po22 n1.
(96) part (DIV2)
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When David presumed upon Gods Paternal Affection, and began to wax wanton under Mercy, God made him pay dear for it, he withdrew the sense of his Love;
When David presumed upon God's Paternal Affection, and began to wax wanton under Mercy, God made him pay dear for it, he withdrew the sense of his Love;
c-crq np1 vvn p-acp npg1 j n1, cc vvd pc-acp vvi j-jn p-acp n1, np1 vvd pno31 n1 j-jn p-acp pn31, pns31 vvd dt n1 pp-f po31 n1;
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and though he had the heart of a Father, yet he had the look of an Enemy.
and though he had the heart of a Father, yet he had the look of an Enemy.
cc cs pns31 vhd dt n1 pp-f dt n1, av pns31 vhd dt n1 pp-f dt n1.
(96) part (DIV2)
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David prayed, Cause •e to hear the voice of joy: Psal. 51.8. He lay several months in desertion, and it is thought he never recovered his full joy to the day of his death. Oh keep alive holy fear;David prayed, Cause •e to hear the voice of joy: Psalm 51.8. He lay several months in desertion, and it is Thought he never recovered his full joy to the day of his death. O keep alive holy Fear;
np1 vvd, vvb j pc-acp vvi dt n1 pp-f n1: np1 crd. pns31 vvd j n2 p-acp n1, cc pn31 vbz vvn pns31 av-x vvd po31 j n1 p-acp dt n1 pp-f po31 n1. uh vvb j j n1;
(96) part (DIV2)
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with a Childlike confidence preserve an humble reverence: The Lord is a Father, therefore love to serve him;
with a Childlike confidence preserve an humble Reverence: The Lord is a Father, Therefore love to serve him;
p-acp dt j n1 vvi dt j n1: dt n1 vbz dt n1, av vvb pc-acp vvi pno31;
(96) part (DIV2)
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he is the Mighty God, therefore fear to offend him. 5. If God be our Father let us walk obedientially; 1 Pet. 1.14. NONLATINALPHABET, As obedient Children. When God bids you be humble and self-denying, deny yours, part with your bosom sin, be sober in your attire, savoury in your speeches, grave in your deportment, obey your Fathers voice:
he is the Mighty God, Therefore Fear to offend him. 5. If God be our Father let us walk Obediently; 1 Pet. 1.14., As obedient Children. When God bids you be humble and self-denying, deny yours, part with your bosom since, be Sobrium in your attire, savoury in your Speeches, grave in your deportment, obey your Father's voice:
pns31 vbz dt j np1, av vvb pc-acp vvi pno31. crd cs np1 vbb po12 n1 vvb pno12 vvi av-j; crd np1 crd., p-acp j n2. c-crq np1 vvz pn22 vbb j cc j, vvb png22, vvb p-acp po22 n1 n1, vbb j p-acp po22 n1, j p-acp po22 n2, j p-acp po22 n1, vvb po22 ng1 n1:
(96) part (DIV2)
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Open to God as the Flower opens to the Sun:
Open to God as the Flower Opens to the Sun:
vvb p-acp np1 p-acp dt n1 vvz p-acp dt n1:
(96) part (DIV2)
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As you expect your Fathers Blessing obey him in whatever he commands, First and Second Table Duties.
As you expect your Father's Blessing obey him in whatever he commands, First and Second Table Duties.
c-acp pn22 vvb po22 ng1 n1 vvi pno31 p-acp r-crq pns31 vvz, ord cc ord n1 n2.
(96) part (DIV2)
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A Lutenist that he may make sweet Musick, toucheth upon every String of the Lute:
A Lutenist that he may make sweet Music, touches upon every String of the Lute:
dt np1 cst pns31 vmb vvi j n1, vvz p-acp d n1 pp-f dt n1:
(96) part (DIV2)
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Pluck out this right eye, that you may see the better to go to Heaven. 2. When he commands you to suffer for him, be ready to obey, Acts 21.13.
Pluck out this right eye, that you may see the better to go to Heaven. 2. When he commands you to suffer for him, be ready to obey, Acts 21.13.
vvb av d j-jn n1, cst pn22 vmb vvi dt jc pc-acp vvi p-acp n1. crd c-crq pns31 vvz pn22 pc-acp vvi p-acp pno31, vbb j pc-acp vvi, n2 crd.
(96) part (DIV2)
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every good Christian hath a Spirit of Martyrdom in him, and is ready rather to suffer for the Truth, than the Truth should suffer.
every good Christian hath a Spirit of Martyrdom in him, and is ready rather to suffer for the Truth, than the Truth should suffer.
d j np1 vhz dt n1 pp-f n1 p-acp pno31, cc vbz j av pc-acp vvi p-acp dt n1, cs dt n1 vmd vvi.
(96) part (DIV2)
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Luther said, he had rather be a Martyr than a Monarch.Luther said, he had rather be a Martyr than a Monarch.
np1 vvd, pns31 vhd av-c vbi dt n1 cs dt n1.
(96) part (DIV2)
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Peter was Crucified with his Head downwards, as Eusebius. Ignatius called his Chains his Spiritual Pearls,Peter was crucified with his Head downwards, as Eusebius. Ignatius called his Chains his Spiritual Pearls,
np1 vbds vvn p-acp po31 n1 av-j, c-acp np1. np1 vvd po31 n2 po31 j n2,
(96) part (DIV2)
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and did wear his Fetters as a Bracelet of Diamonds.
and did wear his Fetters as a Bracelet of Diamonds.
cc vdd vvi po31 n2 p-acp dt n1 pp-f n2.
(96) part (DIV2)
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This is to carry it as Gods Children when we obey his voice, and count not our lives dear so that we may show our love to our Heavenly Father; Rev. 12.11. They loved not their lives to the death.
This is to carry it as God's Children when we obey his voice, and count not our lives dear so that we may show our love to our Heavenly Father; Rev. 12.11. They loved not their lives to the death.
d vbz pc-acp vvi pn31 p-acp npg1 n2 c-crq pns12 vvb po31 n1, cc vvb xx po12 n2 j-jn av cst pns12 vmb vvi po12 n1 p-acp po12 j n1; n1 crd. pns32 vvd xx po32 n2 p-acp dt n1.
(96) part (DIV2)
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6. If God be your Father, show it by your chearful looks that you are the Children of such a Father.
6. If God be your Father, show it by your cheerful looks that you Are the Children of such a Father.
crd cs np1 vbb po22 n1, vvb pn31 p-acp po22 j n2 cst pn22 vbr dt n2 pp-f d dt n1.
(96) part (DIV2)
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Too much drooping and despondency disparageth the Relation you stand in to God.
Too much drooping and despondency disparageth the Relation you stand in to God.
av d j-vvg cc n1 vvz dt n1 pn22 vvb p-acp p-acp np1.
(96) part (DIV2)
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What though you meet with hard usage in the World, you are now in a strange Land, far from home, it will be shortly better with you when you are in your own Country,
What though you meet with hard usage in the World, you Are now in a strange Land, Far from home, it will be shortly better with you when you Are in your own Country,
q-crq cs pn22 vvb p-acp j n1 p-acp dt n1, pn22 vbr av p-acp dt j n1, av-j p-acp n1-an, pn31 vmb vbi av-j av-jc p-acp pn22 c-crq pn22 vbr p-acp po22 d n1,
(96) part (DIV2)
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and your Father hath you in his Armes:
and your Father hath you in his Arms:
cc po22 n1 vhz pn22 p-acp po31 n2:
(96) part (DIV2)
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Doth not the Heir rejoyce in hope? Shall the Sons of a King walk dejected? 2 Sam. 13.4.
Does not the Heir rejoice in hope? Shall the Sons of a King walk dejected? 2 Sam. 13.4.
vdz xx dt n1 vvb p-acp n1? vmb dt n2 pp-f dt n1 vvb vvn? crd np1 crd.
(96) part (DIV2)
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Why art thou being the Kings Son lean? Is God an unkind Father, are his Commands grievous? Hath he no Land to give to his Heirs? Why then do Gods Children walk so sad? Never had Children such Priviledges as they who are of the Seed-Royal of Heaven,Why art thou being the Kings Son lean? Is God an unkind Father, Are his Commands grievous? Hath he no Land to give to his Heirs? Why then do God's Children walk so sad? Never had Children such Privileges as they who Are of the Seed-royal of Heaven,
q-crq vb2r pns21 vbg dt ng1 n1 j? vbz np1 dt j n1, vbr po31 vvz j? vhz pns31 dx n1 pc-acp vvi p-acp po31 n2? uh-crq av vdb npg1 n2 vvb av j? av-x vhd n2 d n2 c-acp pns32 r-crq vbr pp-f dt j pp-f n1,
(96) part (DIV2)
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and have God for their Father; they should rejoyce therefore who are within a few hours to be crowned with Glory.
and have God for their Father; they should rejoice Therefore who Are within a few hours to be crowned with Glory.
cc vhb np1 p-acp po32 n1; pns32 vmd vvi av r-crq vbr p-acp dt d n2 pc-acp vbi vvn p-acp n1.
(96) part (DIV2)
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7. If God be our Father, let us honour him by walking very holily; 1 Pet. 1.16. Be ye holy for I am holy.
7. If God be our Father, let us honour him by walking very holily; 1 Pet. 1.16. Be you holy for I am holy.
crd cs np1 vbb po12 n1, vvb pno12 vvi pno31 p-acp vvg av av-j; crd np1 crd. vbb pn22 j c-acp pns11 vbm j.
(96) part (DIV2)
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A young Prince asking a Philosopher how he should behave himself, the Philosopher said, Memento te filium esse Regis, Remember thou art a Kings Son ;
A young Prince asking a Philosopher how he should behave himself, the Philosopher said, Memento te Son esse Regis, remember thou art a Kings Son;
dt j n1 vvg dt n1 c-crq pns31 vmd vvi px31, dt n1 vvd, n1 fw-la fw-la fw-la fw-la, vvb pns21 vb2r dt ng1 n1;
(96) part (DIV2)
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do nothing but what becomes the Son of a King:
do nothing but what becomes the Son of a King:
vdb pix cc-acp r-crq vvz dt n1 pp-f dt n1:
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So remember you are the adopted Sons and Daughters of the high God, do nothing unworthy of such a Relation.
So Remember you Are the adopted Sons and Daughters of the high God, do nothing unworthy of such a Relation.
av vvb pn22 vbr dt j-vvn n2 cc n2 pp-f dt j np1, vdb pix j-u pp-f d dt n1.
(96) part (DIV2)
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A debauched Child is the disgrace of his Father.
A debauched Child is the disgrace of his Father.
dt j-vvn n1 vbz dt n1 pp-f po31 n1.
(96) part (DIV2)
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Is this thy Sons Coat said they to Iacob, when they brought it home dip'd in blood? Gen. 37.32.
Is this thy Sons Coat said they to Iacob, when they brought it home dipped in blood? Gen. 37.32.
vbz d po21 ng1 n1 vvd pns32 p-acp np1, c-crq pns32 vvd pn31 av-an vvn p-acp n1? np1 crd.
(96) part (DIV2)
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so when we see a person defiled with Malice, Passion, Drunkenness, we may say, is this the Coat of Gods adopted Son? Doth he look as an Heir of Glory? 'Tis a blaspheming the Name of God to call him Father,
so when we see a person defiled with Malice, Passion, drunkenness, we may say, is this the Coat of God's adopted Son? Does he look as an Heir of Glory? It's a blaspheming the Name of God to call him Father,
av c-crq pns12 vvb dt n1 vvn p-acp n1, n1, n1, pns12 vmb vvi, vbz d dt n1 pp-f npg1 j-vvn n1? vdz pns31 vvi p-acp dt n1 pp-f n1? pn31|vbz dt j-vvg dt n1 pp-f np1 pc-acp vvi pno31 n1,
(96) part (DIV2)
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yet live in Sin. Such as profess God is their Father, yet live unholily, they will slander and defraud, these are as bad to God as Heathens: Amos 9.7. Are ye not as children of the Ethiopians to me, O children of Israel, saith the Lord? The Ethiopians were uncircumcised, a base ill-bred People;
yet live in Sin. Such as profess God is their Father, yet live unholily, they will slander and defraud, these Are as bad to God as heathens: Amos 9.7. are you not as children of the Ethiopians to me, Oh children of Israel, Says the Lord? The Ethiopians were uncircumcised, a base ill-bred People;
av vvb p-acp np1 d c-acp vvb np1 vbz po32 n1, av vvb av-j, pns32 vmb vvi cc n1, d vbr p-acp j p-acp np1 p-acp n2-jn: np1 crd. vbr pn22 xx p-acp n2 pp-f dt njp2 pc-acp pno11, uh n2 pp-f np1, vvz dt n1? dt njp2 vbdr j, dt j j n1;
(96) part (DIV2)
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when Israel grew wicked they were no better to God than Ethiopians. Loose scandalous livers under the Gospel are no better in Gods esteem than Pagans and Americans ;
when Israel grew wicked they were no better to God than Ethiopians. Lose scandalous livers under the Gospel Are no better in God's esteem than Pagans and Americans;
c-crq np1 vvd j pns32 vbdr av-dx av-jc p-acp np1 cs njp2. vvb j n2 p-acp dt n1 vbr dx jc p-acp npg1 n1 cs n2-jn cc np1;
(96) part (DIV2)
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nay, they shall have an hotter place in Hell.
nay, they shall have an hotter place in Hell.
uh-x, pns32 vmb vhi dt jc n1 p-acp n1.
(96) part (DIV2)
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O let all who profess God to be their Father, honour him by their unspotted lives.
O let all who profess God to be their Father, honour him by their unspotted lives.
sy vvb d r-crq vvb np1 pc-acp vbi po32 n1, vvb pno31 p-acp po32 j n2.
(96) part (DIV2)
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Scipio abhorred the embraces of an Harlot because he was the General of an Army.Scipio abhorred the embraces of an Harlot Because he was the General of an Army.
np1 vvn dt n2 pp-f dt n1 c-acp pns31 vbds dt n1 pp-f dt n1.
(96) part (DIV2)
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Abstain from all Sin because you are born of God, and have God for your Father; 1 Thess. 5.22.
Abstain from all since Because you Are born of God, and have God for your Father; 1 Thess 5.22.
vvi p-acp d n1 c-acp pn22 vbr vvn pp-f np1, cc vhb np1 p-acp po22 n1; crd np1 crd.
(96) part (DIV2)
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Abstain from all appearance of evil ▪ 'Twas a saying of Augustus, An Emperor should not only be free from Crimes,Abstain from all appearance of evil ▪ 'Twas a saying of Augustus, an Emperor should not only be free from Crimes,
vvb p-acp d n1 pp-f n-jn ▪ pn31|vbds dt vvg pp-f np1, dt n1 vmd xx av-j vbi j p-acp n2,
(96) part (DIV2)
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but from the suspicion of them;
but from the suspicion of them;
cc-acp p-acp dt n1 pp-f pno32;
(96) part (DIV2)
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13771
by an holy Life you would bring Glory to your Heavenly Father, and cause others to become his Children: Est pellax virtutis odor —.
by an holy Life you would bring Glory to your Heavenly Father, and cause Others to become his Children: Est pellax virtue odour —.
p-acp dt j n1 pn22 vmd vvi n1 p-acp po22 j n1, cc n1 n2-jn pc-acp vvi po31 n2: fw-la n1 fw-la n1 —.
(96) part (DIV2)
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13772
Causinus in his Hieroglyphicks, speaks of a Dove, whose Wings being perfum'd with sweet Oyntments did draw the other Doves after her:Causinus in his Hieroglyphics, speaks of a Dove, whose Wings being perfumed with sweet Ointments did draw the other Dove After her:
np1 p-acp po31 n2, vvz pp-f dt n1, rg-crq n2 vbg vvn p-acp j n2 vdd vvi dt j-jn n2 p-acp pno31:
(96) part (DIV2)
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13773
The holy Lives of Gods Children is a sweet perfume to draw others to Religion, and make them to be of the Family of God.
The holy Lives of God's Children is a sweet perfume to draw Others to Religion, and make them to be of the Family of God.
dt j n2 pp-f npg1 n2 vbz dt j n1 pc-acp vvi n2-jn p-acp n1, cc vvi pno32 pc-acp vbi pp-f dt n1 pp-f np1.
(96) part (DIV2)
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13774
Iustin Martyr saith, that which converted him to Christianity was the beholding the blameless Lives of the Christians.Justin Martyr Says, that which converted him to Christianity was the beholding the blameless Lives of the Christians.
np1 n1 vvz, cst r-crq vvd pno31 p-acp np1 vbds dt vvg dt j n2 pp-f dt np1.
(96) part (DIV2)
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8. If God be our Father, let us love all that are his Children; Psal. 133.1. How pleasant is it for brethren to dwell together in unity.
8. If God be our Father, let us love all that Are his Children; Psalm 133.1. How pleasant is it for brothers to dwell together in unity.
crd cs np1 vbb po12 n1, vvb pno12 vvi d cst vbr po31 n2; np1 crd. c-crq j vbz pn31 p-acp n2 pc-acp vvi av p-acp n1.
(96) part (DIV2)
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'Tis compared to Oyntment, ver. 2. for the sweet fragrancy of it: 1 Pet. 2.17. Love the brotherhood. Idem est motus animae in imaginem & rem ;
It's compared to Ointment, ver. 2. for the sweet fragrancy of it: 1 Pet. 2.17. Love the brotherhood. Idem est motus Spirits in imaginem & remembering;
pn31|vbz vvn p-acp n1, fw-la. crd p-acp dt j n1 pp-f pn31: crd np1 crd. vvb dt n1. fw-la fw-la fw-la fw-la p-acp fw-la cc vvg;
(96) part (DIV2)
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The Saints are the walking pictures of God; if God be our Father we love to see his picture of Holiness in Believers;
The Saints Are the walking pictures of God; if God be our Father we love to see his picture of Holiness in Believers;
dt n2 vbr dt j-vvg n2 pp-f np1; cs np1 vbb po12 n1 pns12 vvb pc-acp vvi po31 n1 pp-f n1 p-acp n2;
(96) part (DIV2)
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we pity them for their Infirmities, but love them for their Graces; we prize their Company above others; Psal. 119.63. it may justly be suspected that God is not their Father, who love not Gods Children;
we pity them for their Infirmities, but love them for their Graces; we prize their Company above Others; Psalm 119.63. it may justly be suspected that God is not their Father, who love not God's Children;
pns12 vvb pno32 p-acp po32 n1, cc-acp vvb pno32 p-acp po32 n2; pns12 vvb po32 n1 p-acp n2-jn; np1 crd. pn31 vmb av-j vbi vvn cst np1 vbz xx po32 n1, r-crq vvb xx npg1 n2;
(96) part (DIV2)
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though they retain the Communion of Saints in their Creed, yet they banish the Communion of Saints out of their Company.
though they retain the Communion of Saints in their Creed, yet they banish the Communion of Saints out of their Company.
cs pns32 vvb dt n1 pp-f n2 p-acp po32 n1, av pns32 vvb dt n1 pp-f n2 av pp-f po32 n1.
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2. We learn from Gods being in Heaven his Soveraign Power. Hoc vocabulo intelligitur omnia subesse ejus imperio. Calvin. Psal. 115.3. Our God is in the heavens, he hath done whatever he pleased.
2. We Learn from God's being in Heaven his Sovereign Power. Hoc Vocabulo intelligitur omnia Subesse His Imperial. calvin. Psalm 115.3. Our God is in the heavens, he hath done whatever he pleased.
crd pns12 vvb p-acp ng1 vbg p-acp n1 po31 j-jn n1. fw-la fw-la fw-la fw-la fw-la fw-la fw-la. np1. np1 crd. po12 n1 vbz p-acp dt n2, pns31 vhz vdn r-crq pns31 vvd.
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9. If God be our Father let us show Heavenly mindedness: They who are born of God do NONLATINALPHABET, set their Affections on things that are above; Col. 3.2. O ye Children of the high God do not disgrace your high birth by sordid Covetousness.
9. If God be our Father let us show Heavenly Mindedness: They who Are born of God do, Set their Affections on things that Are above; Col. 3.2. O you Children of the high God do not disgrace your high birth by sordid Covetousness.
crd cs np1 vbb po12 n1 vvb pno12 vvi j n1: pns32 r-crq vbr vvn pp-f np1 vdb, vvd po32 n2 p-acp n2 cst vbr p-acp; np1 crd. sy pn22 n2 pp-f dt j np1 vdb xx vvi po22 j n1 p-acp j n1.
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What a Son of God, and a slave to the World? What spring from Heaven, and buried in the Earth.
What a Son of God, and a slave to the World? What spring from Heaven, and buried in the Earth.
q-crq dt n1 pp-f np1, cc dt n1 p-acp dt n1? q-crq vvb p-acp n1, cc vvn p-acp dt n1.
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For a Christian who pretends to derive his pedigree from Heaven, yet wholly to mind Earthly things, is to debase himself,
For a Christian who pretends to derive his pedigree from Heaven, yet wholly to mind Earthly things, is to debase himself,
p-acp dt njp r-crq vvz pc-acp vvi po31 n1 p-acp n1, av av-jn p-acp n1 j n2, vbz pc-acp vvi px31,
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as if a King should leave his Throne to follow the Plough; Ier. 45.5.
as if a King should leave his Throne to follow the Plough; Jeremiah 45.5.
c-acp cs dt n1 vmd vvi po31 n1 pc-acp vvi dt vvb; np1 crd.
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Seekest thou great things for thy self? As if the Lord had said, what thou Baruck, thou who art born of God, akin to Angels,Seekest thou great things for thy self? As if the Lord had said, what thou Baruch, thou who art born of God, akin to Angels,
vv2 pns21 j n2 p-acp po21 n1? c-acp cs dt n1 vhd vvn, r-crq pns21 vvn, pns21 r-crq vb2r vvn pp-f np1, j p-acp n2,
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and by thy Office a Levite, dost thou debase thy self, and spot the silver wings of thy Grace, by beliming them with earth? Seekest thou great things, seek them not. The Earth choaks the Fire:
and by thy Office a Levite, dost thou debase thy self, and spot the silver wings of thy Grace, by beliming them with earth? Seekest thou great things, seek them not. The Earth chokes the Fire:
cc p-acp po21 n1 dt np1, vd2 pns21 vvi po21 n1, cc vvi dt n1 n2 pp-f po21 n1, p-acp vvg pno32 p-acp n1? vv2 pns21 j n2, vvb pno32 xx. dt n1 vvz dt n1:
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Earthliness choaks the Fire of good Affections.
Earthliness chokes the Fire of good Affections.
n1 vvz dt n1 pp-f j n2.
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10. Vlt. If God be our Father let us own our Heavenly Father in the worst times, stand up in his cause, defend his Truths.
10. Ult If God be our Father let us own our Heavenly Father in the worst times, stand up in his cause, defend his Truths.
crd np1 cs np1 vbb po12 n1 vvb pno12 vvi po12 j n1 p-acp dt js n2, vvb a-acp p-acp po31 n1, vvb po31 n2.
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Athanasius owned God when most of the World turned Arrians : If Sufferings come do not deny God:Athanasius owned God when most of the World turned Arians: If Sufferings come do not deny God:
np1 vvd np1 c-crq av-ds pp-f dt n1 vvd n2-jn: cs n2 vvb vdb xx vvi np1:
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He is a bad Son who denyes his Father:
He is a bad Son who Denies his Father:
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Such as are ashamed of God in times of danger, God will be ashamed to own them for his Children; Mark 8.38.
Such as Are ashamed of God in times of danger, God will be ashamed to own them for his Children; Mark 8.38.
d c-acp vbr j pp-f np1 p-acp n2 pp-f n1, np1 vmb vbi j pc-acp vvi pno32 p-acp po31 n2; vvb crd.
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Whosoever therefore shall be ashamed of me and my words in this adulterous generation, of him also shall the Son of man be ashamed, Whosoever Therefore shall be ashamed of me and my words in this adulterous generation, of him also shall the Son of man be ashamed,
c-crq av vmb vbi j pp-f pno11 cc po11 n2 p-acp d j n1, pp-f pno31 av vmb dt n1 pp-f n1 vbb j,
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when he comes in the glory of his Father, with his holy Angels. So I have done with the First Part of the Preface, Our Father. when he comes in the glory of his Father, with his holy Angels. So I have done with the First Part of the Preface, Our Father.
c-crq pns31 vvz p-acp dt n1 pp-f po31 n1, p-acp po31 j n2. av pns11 vhb vdn p-acp dt ord n1 pp-f dt n1, po12 n1.
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II. The Second Part of the Preface, (which I shall but briefly touch on) is, [ which art in Heaven. ] NONLATINALPHABET.
II The Second Part of the Preface, (which I shall but briefly touch on) is, [ which art in Heaven. ].
crd dt ord n1 pp-f dt n1, (r-crq pns11 vmb cc-acp av-j vvi p-acp) vbz, [ r-crq n1 p-acp n1. ].
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God is said to be in Heaven, not that he is so included there that he is no where else,
God is said to be in Heaven, not that he is so included there that he is no where Else,
np1 vbz vvn pc-acp vbi p-acp n1, xx cst pns31 vbz av vvd a-acp cst pns31 vbz dx c-crq av,
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for the Heaven of Heavens cannot contain him, • Kings 8.27. but the meaning is, God is chiefly resident in the Empyrean Heaven, which the Apostle calls the third Heaven, 2 Cor. 12.2. there God doth most give forth his Glory to his Saints and Angels. Quest.
for the Heaven of Heavens cannot contain him, • Kings 8.27. but the meaning is, God is chiefly resident in the Empyrean Heaven, which the Apostle calls the third Heaven, 2 Cor. 12.2. there God does most give forth his Glory to his Saints and Angels. Quest.
p-acp dt n1 pp-f n2 vmbx vvi pno31, • ng1 crd. cc-acp dt n1 vbz, np1 vbz av-jn j-jn p-acp dt jp n1, r-crq dt n1 vvz dt ord n1, crd np1 crd. a-acp np1 vdz ds vvi av po31 n1 p-acp po31 n2 cc n2. n1.
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What may we learn from this, that God is in Heaven? What may we Learn from this, that God is in Heaven?
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Answ. 1. Hence we learn that we are to raise our Minds in Prayer above the Earth.Answer 1. Hence we Learn that we Are to raise our Minds in Prayer above the Earth.
np1 crd av pns12 vvb cst pns12 vbr pc-acp vvi po12 n2 p-acp n1 p-acp dt n1.
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God is no where to be spoken with but in Heaven.
God is no where to be spoken with but in Heaven.
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God never denyed that Soul his suit who went as far as Heaven to ask it.
God never denied that Soul his suit who went as Far as Heaven to ask it.
np1 av-x vvd d n1 po31 n1 r-crq vvd a-acp av-j c-acp n1 pc-acp vvi pn31.
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God being in Heaven governs the Universe, and orders all Occurrences here below for the good of his Children:
God being in Heaven governs the Universe, and order all Occurrences Here below for the good of his Children:
np1 vbg p-acp n1 vvz dt n1, cc n2 d n2 av a-acp p-acp dt j pp-f po31 n2:
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When the Saints are in straits and dangers, and see no way of relief, he can send from Heaven and help them; Psal. 57.3. He shall send from heaven and save me.
When the Saints Are in straits and dangers, and see no Way of relief, he can send from Heaven and help them; Psalm 57.3. He shall send from heaven and save me.
c-crq dt n2 vbr p-acp n2 cc n2, cc vvb dx n1 pp-f n1, pns31 vmb vvi p-acp n1 cc vvi pno32; np1 crd. pns31 vmb vvi p-acp n1 cc vvb pno11.
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3. We learn Gods Glory and Majesty: He is in Heaven, therefore he is covered with light, Psal. 104.2. cloathed with honour, Psal. 104.1. and is as far above all Worldly Princes as Heaven is above Earth.
3. We Learn God's Glory and Majesty: He is in Heaven, Therefore he is covered with Light, Psalm 104.2. clothed with honour, Psalm 104.1. and is as Far above all Worldly Princes as Heaven is above Earth.
crd pns12 vvb ng1 n1 cc n1: pns31 vbz p-acp n1, av pns31 vbz vvn p-acp n1, np1 crd. vvn p-acp n1, np1 crd. cc vbz a-acp av-j p-acp d j n2 p-acp n1 vbz p-acp n1.
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4. We learn from Gods being in Heaven, his Omnisciency: All things are naked and unmasked to his eye; Heb. 4.13. Men plot and contrive against the Church, but God is in Heaven, and they do nothing but what our Father sees.
4. We Learn from God's being in Heaven, his Omnisciency: All things Are naked and unmasked to his eye; Hebrew 4.13. Men plot and contrive against the Church, but God is in Heaven, and they do nothing but what our Father sees.
crd pns12 vvb p-acp ng1 vbg p-acp n1, po31 n1: d n2 vbr j cc vvn p-acp po31 n1; np1 crd. np1 n1 cc vvi p-acp dt n1, cc-acp np1 vbz p-acp n1, cc pns32 vdb pix cc-acp r-crq po12 n1 vvz.
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If a Man were on the top of an high Tower or Theatre, he might thence see all the People below:
If a Man were on the top of an high Tower or Theatre, he might thence see all the People below:
cs dt n1 vbdr p-acp dt n1 pp-f dt j n1 cc n1, pns31 vmd av vvi d dt n1 a-acp:
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God is in Heaven as in an Tower or Theatre, and he sees all the transactions of Men.
God is in Heaven as in an Tower or Theatre, and he sees all the transactions of Men.
np1 vbz p-acp n1 c-acp p-acp dt n1 cc n1, cc pns31 vvz d dt n2 pp-f n2.
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The Wicked make wounds in the backs of the Righteous, and then pour in Vinegar; God writes down their cruelty; Exod. 3.7. I have seen the afflictions of my people.
The Wicked make wounds in the backs of the Righteous, and then pour in Vinegar; God writes down their cruelty; Exod 3.7. I have seen the afflictions of my people.
dt j vvi n2 p-acp dt n2 pp-f dt j, cc av vvb p-acp n1; np1 vvz a-acp po32 n1; np1 crd. pns11 vhb vvn dt n2 pp-f po11 n1.
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God is in Heaven, and he can thunder out of Heaven upon his enemies: Psal. 18.13. The Lord thundered in the heavens;
God is in Heaven, and he can thunder out of Heaven upon his enemies: Psalm 18.13. The Lord thundered in the heavens;
np1 vbz p-acp n1, cc pns31 vmb vvi av pp-f n1 p-acp po31 n2: np1 crd. dt n1 vvd p-acp dt n2;
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yea, he sent out arrows and scattered them, and he shot out lightnings and discomfited them. yea, he sent out arrows and scattered them, and he shot out lightnings and discomfited them.
uh, pns31 vvd av n2 cc j-vvn pno32, cc pns31 vvd av n2 cc vvd pno32.
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5. We learn from Gods being in Heaven, Comfort;
5. We Learn from God's being in Heaven, Comfort;
crd pns12 vvb p-acp ng1 vbg p-acp n1, n1;
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for the Children of God when they pray to their Father, the way to Heaven cannot be blocked up:
for the Children of God when they pray to their Father, the Way to Heaven cannot be blocked up:
p-acp dt n2 pp-f np1 c-crq pns32 vvb p-acp po32 n1, dt n1 p-acp n1 vmbx vbi vvn a-acp:
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One may have a Father living in Foreign parts, but the way both the Sea and by Land may be so blocked up that there is no coming to him;
One may have a Father living in Foreign parts, but the Way both the Sea and by Land may be so blocked up that there is no coming to him;
pi vmb vhi dt n1 vvg p-acp j n2, cc-acp dt n1 d dt n1 cc p-acp n1 vmb vbi av vvn a-acp d pc-acp vbz dx vvg p-acp pno31;
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but thou Saint of God, when thou prayest to thy Father he is in Heaven, and though thou art never so confined, thou mayest have access to him.
but thou Saint of God, when thou Prayest to thy Father he is in Heaven, and though thou art never so confined, thou Mayest have access to him.
cc-acp pns21 n1 pp-f np1, c-crq pns21 vv2 p-acp po21 n1 pns31 vbz p-acp n1, cc cs pns21 vb2r av-x av vvn, pns21 vm2 vhi n1 p-acp pno31.
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A Prison cannot keep thee from thy God; the way to Heaven can never be blocked up.
A Prison cannot keep thee from thy God; the Way to Heaven can never be blocked up.
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So I have done with the word Father, I shall speak next of the Pronoun NONLATINALPHABET Our, Father. In the first there is an Appellation, Father ;
So I have done with the word Father, I shall speak next of the Pronoun Our, Father. In the First there is an Appellation, Father;
av pns11 vhb vdn p-acp dt n1 n1, pns11 vmb vvi ord pp-f dt n1 np1, n1. p-acp dt ord pc-acp vbz dt n1, n1;
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in the second an Appropriation, Our Father. Christ by this word (Our) would teach us thus much, That in all our Prayers to God we should act Faith. Our Father;
in the second an Appropriation, Our Father. christ by this word (Our) would teach us thus much, That in all our Prayers to God we should act Faith. Our Father;
p-acp dt ord dt n1, po12 n1. np1 p-acp d n1 (np1) vmd vvi pno12 av av-d, cst p-acp d po12 n2 p-acp np1 pns12 vmd vvi n1. po12 n1;
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Father, denotes Reverence, Our Father, denotes Faith.Father, denotes reverence, Our Father, denotes Faith.
n1, vvz n1, po12 n1, vvz n1.
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In all our Prayers to God we should exercise Faith, Our Father. Faith is that which baptizeth Prayer,
In all our Prayers to God we should exercise Faith, Our Father. Faith is that which baptizeth Prayer,
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and gives it a name, it is called the Prayer of Faith, Iam. 5.15. without Faith it is speaking not praying.
and gives it a name, it is called the Prayer of Faith, Iam. 5.15. without Faith it is speaking not praying.
cc vvz pn31 dt n1, pn31 vbz vvn dt n1 pp-f n1, np1 crd. p-acp n1 pn31 vbz vvg xx vvg.
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Faith is the breath of Prayer. Prayer is dead unless Faith breathe in it. Faith is a necessary requisite in Prayer.
Faith is the breath of Prayer. Prayer is dead unless Faith breathe in it. Faith is a necessary requisite in Prayer.
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The Oyl of the Sanctuary was made up of several sweet Spices, pure Myrrhe, Cassia, Cinamon, Exod. 30.23. Faith is the chief spice or ingredient into Prayer, which makes it go up to the Lord as sweet Incense, Iam. 1.6. Let him ask in faith. Mat. 21.22. Whatsoever ye shall ask in prayer, believing, ye shall receive.
The Oil of the Sanctuary was made up of several sweet Spices, pure Myrrh, Cassia, Cinnamon, Exod 30.23. Faith is the chief spice or ingredient into Prayer, which makes it go up to the Lord as sweet Incense, Iam. 1.6. Let him ask in faith. Mathew 21.22. Whatsoever you shall ask in prayer, believing, you shall receive.
dt n1 pp-f dt n1 vbds vvn a-acp pp-f j j n2, j n1, n1, n1, np1 crd. n1 vbz dt j-jn n1 cc n1 p-acp n1, r-crq vvz pn31 vvi a-acp p-acp dt n1 c-acp j n1, np1 crd. vvb pno31 vvi p-acp n1. np1 crd. r-crq pn22 vmb vvi p-acp n1, vvg, pn22 vmb vvi.
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Invoco te Domine quanquam languida & imbecilla fide, tamen fide ; Lord, said Cruciger, I pray, though with a weak Faith, yet with Faith.Invoke te Domine quanquam languida & imbecilla fide, tamen fide; Lord, said Cruciger, I pray, though with a weak Faith, yet with Faith.
np1 fw-la fw-la fw-la fw-la cc fw-la fw-la, fw-la fw-la; n1, vvd np1, pns11 vvb, cs p-acp dt j n1, av p-acp n1.
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Prayer is the Gun we shoot with, Fervency is the Fire that dischargeth it, and Faith is the Bullet which pierceth the Throne of Grace;
Prayer is the Gun we shoot with, Fervency is the Fire that dischargeth it, and Faith is the Bullet which pierces the Throne of Grace;
n1 vbz dt n1 pns12 vvb p-acp, n1 vbz dt n1 cst vvz pn31, cc n1 vbz dt n1 r-crq vvz dt n1 pp-f n1;
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Prayer is the Key of Heaven, Faith is the Hand that turns it; Pray in faith, Our Father.
Prayer is the Key of Heaven, Faith is the Hand that turns it; Pray in faith, Our Father.
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Faith must take Prayer by the hand, or there is no coming nigh to God; Prayer without Faith is unsuccessful.
Faith must take Prayer by the hand, or there is no coming High to God; Prayer without Faith is unsuccessful.
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If a poor Handicrafts-man, that lives by his labour, hath spoiled his tools that he cannot work,
If a poor Handicraftsman, that lives by his labour, hath spoiled his tools that he cannot work,
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how shall he subsist? Prayer is the tool we work with, which procures all good for us,
how shall he subsist? Prayer is the tool we work with, which procures all good for us,
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but unbelief spoils and blunts our Prayers, and then we can get no Blessing from God:
but unbelief spoils and blunts our Prayers, and then we can get no Blessing from God:
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A Prayer that is Faithless is Fruitless.
A Prayer that is Faithless is Fruitless.
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As Ioseph said, You shall not see my face unless you bring your brother Benjamin with you; Gen. 43.3. so Prayer cannot see Gods face, unless it bring its brother Faith with it.
As Ioseph said, You shall not see my face unless you bring your brother Benjamin with you; Gen. 43.3. so Prayer cannot see God's face, unless it bring its brother Faith with it.
p-acp np1 vvd, pn22 vmb xx vvi po11 n1 cs pn22 vvb po22 n1 np1 p-acp pn22; np1 crd. av n1 vmbx vvi npg1 n1, cs pn31 vvb po31 n1 n1 p-acp pn31.
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What is said of Israel, They could not enter in because of unbelief, Heb. 3.19. is as true of Prayer, it cannot enter into Heaven because of unbelief.
What is said of Israel, They could not enter in Because of unbelief, Hebrew 3.19. is as true of Prayer, it cannot enter into Heaven Because of unbelief.
q-crq vbz vvn pp-f np1, pns32 vmd xx vvi p-acp c-acp pp-f n1, np1 crd. vbz a-acp j pp-f n1, pn31 vmbx vvi p-acp n1 c-acp pp-f n1.
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This makes Prayer often suffer shipwrack, because it dasheth upon the rock of Unbelief: O sprinkle Faith in Prayer. We must say, Our Father.
This makes Prayer often suffer shipwreck, Because it dasheth upon the rock of Unbelief: Oh sprinkle Faith in Prayer. We must say, Our Father.
np1 vvz n1 av vvi n1, c-acp pn31 vvz p-acp dt n1 pp-f n1: uh vvb n1 p-acp n1. pns12 vmb vvi, po12 n1.
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Quest. 1. What doth praying in Faith imply? Resp. Praying in Faith implyes the having of Faith; the act implyes the habit:
Quest. 1. What does praying in Faith imply? Resp. Praying in Faith Implies the having of Faith; the act Implies the habit:
n1. crd q-crq vdz vvg p-acp n1 vvi? np1 vvg p-acp n1 vvz dt vhg pp-f n1; dt n1 vvz dt n1:
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To walk implyes a principle of Life, so to pray in Faith implyes an habit of Grace.
To walk Implies a principle of Life, so to pray in Faith Implies an habit of Grace.
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None can pray in Faith but Believers. Quest. 2. What is it to pray in Faith?
None can pray in Faith but Believers. Quest. 2. What is it to pray in Faith?
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Answ. 1. To pray in Faith is to pray for that which God hath promised; where there is no promise we cannot pray in Faith.Answer 1. To pray in Faith is to pray for that which God hath promised; where there is no promise we cannot pray in Faith.
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2. To pray in Faith is to pray in Christs meritorious Name; Iohn 14.13. Whatsoever ye shall ask in my name that will I do.
2. To pray in Faith is to pray in Christ meritorious Name; John 14.13. Whatsoever you shall ask in my name that will I do.
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To pray in Christs Name is to pray in the hope and confidence of Christs Merit.
To pray in Christ Name is to pray in the hope and confidence of Christ Merit.
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When we present Christ to God in Prayer, when we carry the Lamb slain in our Armes,
When we present christ to God in Prayer, when we carry the Lamb slave in our Arms,
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when we say Lord, we are Sinners, but here is our Surety, for Christs sake be propitious, this is coming to God in Christs Name,
when we say Lord, we Are Sinners, but Here is our Surety, for Christ sake be propitious, this is coming to God in Christ Name,
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and this is to pray in Faith.
and this is to pray in Faith.
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3. To pray in Faith is in Prayer to fix our Faith on Gods faithfulness, believing that he doth hear and will help;
3. To pray in Faith is in Prayer to fix our Faith on God's faithfulness, believing that he does hear and will help;
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this is a taking hold of God; Isa. 64.7. By Prayer we draw nigh to God, by Faith we take hold of him. 2 Chron. 13.14. The children of Iudah cryed unto the Lord ;
this is a taking hold of God; Isaiah 64.7. By Prayer we draw High to God, by Faith we take hold of him. 2 Chronicles 13.14. The children of Iudah cried unto the Lord;
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and this was the crying of Faith; ver. 18. They prevailed because they relyed on the Lord God of their Fathers:
and this was the crying of Faith; ver. 18. They prevailed Because they relied on the Lord God of their Father's:
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Making supplication to God, and staying the Soul on God, is praying in Faith:
Making supplication to God, and staying the Soul on God, is praying in Faith:
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To pray and not rely on God for the granting our Petitions, irrisio Dei est, saith Pelican, it is to abuse and put a scorn upon God.
To pray and not rely on God for the granting our Petitions, Irrisio Dei est, Says Pelican, it is to abuse and put a scorn upon God.
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By praying we seem to honour God, by not believing we affront him.
By praying we seem to honour God, by not believing we affront him.
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In Prayer we say, Almighty, Merciful Father, by not believing, we blot out all his Titles again.
In Prayer we say, Almighty, Merciful Father, by not believing, we blot out all his Titles again.
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Quest. 3. How may we know that we do truly pray in Faith? We may say Our Father, and think we pray in Faith,
Quest. 3. How may we know that we do truly pray in Faith? We may say Our Father, and think we pray in Faith,
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when it is in presumption, how therefore may we know that we do indeed pray in Faith? when it is in presumption, how Therefore may we know that we do indeed pray in Faith?
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Answ. 1. When our Faith in Prayer is humble: A presumptuous person hopes to be heard in Prayer for some inherent worthiness in himself;Answer 1. When our Faith in Prayer is humble: A presumptuous person hope's to be herd in Prayer for Some inherent worthiness in himself;
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he is so qualified, and hath done God good service, therefore he is confident God will hear his Prayer:
he is so qualified, and hath done God good service, Therefore he is confident God will hear his Prayer:
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See an instance, Luke 18.11, 12. The Pharisee stood and prayed thus, God I thank thee that I am not as other men are, extortioners, unjust:
See an instance, Lycia 18.11, 12. The Pharisee stood and prayed thus, God I thank thee that I am not as other men Are, extortioners, unjust:
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I fast twice in the week, I give tithes of all that I possess: This was a presumptuous Prayer;I fast twice in the Week, I give Tithes of all that I possess: This was a presumptuous Prayer;
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but a sincere heart doth as well act Humility in Prayer as Faith, Luke 18.13.
but a sincere heart does as well act Humility in Prayer as Faith, Lycia 18.13.
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The Publican standing afar off would not lift up so much as his eyes to heaven, The Publican standing afar off would not lift up so much as his eyes to heaven,
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but smote upon his breast, saying, God be merciful to me a sinner.
but smote upon his breast, saying, God be merciful to me a sinner.
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God be merciful, there was Faith, to me a sinner, there was Humility, and a sence of unworthiness.God be merciful, there was Faith, to me a sinner, there was Humility, and a sense of unworthiness.
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2. We may know we pray in Faith, when though we have not the present thing we pray for,
2. We may know we pray in Faith, when though we have not the present thing we pray for,
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yet we believe God will grant, therefore we will stay his leasure.
yet we believe God will grant, Therefore we will stay his leisure.
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A Christian having a command to pray, and a promise, he is resolved to follow God with Prayer and not give over;
A Christian having a command to pray, and a promise, he is resolved to follow God with Prayer and not give over;
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as Peter he knocked, yet the door was not opened, but he continued knocking, and at last it was opened, Acts 12.16. so a Christian prayes and prayes, but hath no answer, but he will continue knocking at Heaven door, knowing an answer will come; Psal. 86.7. Thou wilt answer me :
as Peter he knocked, yet the door was not opened, but he continued knocking, and At last it was opened, Acts 12.16. so a Christian prays and prays, but hath no answer, but he will continue knocking At Heaven door, knowing an answer will come; Psalm 86.7. Thou wilt answer me:
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Here is one that prayes in Faith. Christ saith, Pray and faint not; Luke 18.1. A Believer at Christs word lets down the net of Prayer, and though he catch nothing, he will cast the net of Prayer again, believing that Mercy will come.
Here is one that prays in Faith. christ Says, Pray and faint not; Lycia 18.1. A Believer At Christ word lets down the net of Prayer, and though he catch nothing, he will cast the net of Prayer again, believing that Mercy will come.
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Patience in Prayer is nothing but Faith spun out. VSE I. It reproves them that pray in Formality, not in Faith:
Patience in Prayer is nothing but Faith spun out. USE I. It reproves them that pray in Formality, not in Faith:
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They question whether God hears, or will grant; Iam. 4.3. Ye ask and receive not because ye ask amiss.
They question whither God hears, or will grant; Iam. 4.3. You ask and receive not Because you ask amiss.
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He doth not say ye ask that which is unlawful, but ye ask amiss; when Men pray and believe not, they ask amiss, and therefore they receive not.
He does not say you ask that which is unlawful, but you ask amiss; when Men pray and believe not, they ask amiss, and Therefore they receive not.
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Unbelief clips the wings of Prayer that it will not fly to the Throne of Grace;
Unbelief clips the wings of Prayer that it will not fly to the Throne of Grace;
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the rubbish of unbelief stops the currant of Prayer.
the rubbish of unbelief stops the currant of Prayer.
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VSE II. Of Exhortation. Let us set Faith a work in Prayer, [ Our Father ]: The Husbandman sowes in hope;USE II Of Exhortation. Let us Set Faith a work in Prayer, [ Our Father ]: The Husbandman sows in hope;
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Prayer is the seed we sow;
Prayer is the seed we sow;
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when the hand of Faith scatters this seed, it brings forth a fruitful crop of Blessing.
when the hand of Faith scatters this seed, it brings forth a fruitful crop of Blessing.
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Prayer is the ship we send out to Heaven; when Faith makes an adventure in this ship, it brings home large returns of Mercy.
Prayer is the ship we send out to Heaven; when Faith makes an adventure in this ship, it brings home large returns of Mercy.
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O pray in Faith, say Our Father ; and that we may act Faith in Prayer, consider,
O pray in Faith, say Our Father; and that we may act Faith in Prayer, Consider,
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1. Gods readiness to hear Prayer, Deus paratus ad vota exaudienda, did God forbid all addresses to him, it would put a damp upon the trade of Prayer, 1. God's readiness to hear Prayer, Deus Ready ad vota exaudienda, did God forbid all Addresses to him, it would put a damp upon the trade of Prayer,
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but Gods ear is open to Prayer. It is one of the Names by which God is known; Psal. 65.2. O thou that hearest prayer.
but God's ear is open to Prayer. It is one of the Names by which God is known; Psalm 65.2. Oh thou that Hearst prayer.
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The Aediles among the Romans had their doors always standing open, that all who had petitions might have free access to them:
The Aediles among the Romans had their doors always standing open, that all who had petitions might have free access to them:
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God is both ready to hear and grant Prayer: This may encourage Faith in Prayer;
God is both ready to hear and grant Prayer: This may encourage Faith in Prayer;
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and whereas some may say they have prayed but have had no answer. 1. God may hear Prayer though he doth not presently answer;
and whereas Some may say they have prayed but have had no answer. 1. God may hear Prayer though he does not presently answer;
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we write a Letter to a Friend, he may have received it, though we have yet had no answer of it.
we write a letter to a Friend, he may have received it, though we have yet had no answer of it.
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Perhaps thou prayest for the light of Gods face, God may lend thee an ear,
Perhaps thou Prayest for the Light of God's face, God may lend thee an ear,
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though he doth not show thee his face. 2. God may give an answer to Prayer when we do not perceive it.
though he does not show thee his face. 2. God may give an answer to Prayer when we do not perceive it.
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His giving an heart to pray, and inflaming the affections in Prayer is an answer of Prayer; Psal. 138.3. In the day that I cryed thou answeredst me, and strengthenedst me with strength in my soul:
His giving an heart to pray, and Inflaming the affections in Prayer is an answer of Prayer; Psalm 138.3. In the day that I cried thou answeredst me, and strengthenedst me with strength in my soul:
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Davids inward strength was an answer of Prayer, therefore let Gods readiness to hear Prayer incourage Faith in Prayer.Davids inward strength was an answer of Prayer, Therefore let God's readiness to hear Prayer encourage Faith in Prayer.
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2. That we may act Faith in Prayer, consider, we do not pray alone, Christ prayes over our Prayers again:
2. That we may act Faith in Prayer, Consider, we do not pray alone, christ prays over our Prayers again:
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Christs Prayer is the ground why our Prayer is heard.
Christ Prayer is the ground why our Prayer is herd.
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Christ takes the dross out of our Prayer, and presents nothing to his Father but pure Gold.
christ Takes the dross out of our Prayer, and presents nothing to his Father but pure Gold.
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Christ mingles his sweet odours with the Prayers of the Saints: Rev. 5.8. Think of the dignity of his Person, he is God;
christ mingles his sweet odours with the Prayers of the Saints: Rev. 5.8. Think of the dignity of his Person, he is God;
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and the sweetness of his Relation, he is a Son. O what encouragement is here to pray in Faith.
and the sweetness of his Relation, he is a Son. O what encouragement is Here to pray in Faith.
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Our Prayers are put into the hand of a Mediator. Christs Prayer is mighty and powerful.
Our Prayers Are put into the hand of a Mediator. Christ Prayer is mighty and powerful.
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3. We pray to God for nothing but what is pleasing to him, and he hath a mind to grant:
3. We pray to God for nothing but what is pleasing to him, and he hath a mind to grant:
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If a Son ask nothing but what his Father is willing to bestow, this may make him go to him with confidence;
If a Son ask nothing but what his Father is willing to bestow, this may make him go to him with confidence;
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when we pray to God for holy hearts, there's nothing more pleasing to him; 1 Thess. 4.3. This is the will of God even your sanctification.
when we pray to God for holy hearts, there's nothing more pleasing to him; 1 Thess 4.3. This is the will of God even your sanctification.
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We pray that God would give us an heart to love him, and there's nothing he more desires than our Love.
We pray that God would give us an heart to love him, and there's nothing he more Desires than our Love.
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How may this make us pray in Faith, when we pray for nothing but what is acceptable to God,
How may this make us pray in Faith, when we pray for nothing but what is acceptable to God,
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and which he delights to bestow.
and which he delights to bestow.
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4. To encourage Faith in Prayer, consider the many sweet Promises that God hath made to Prayer.
4. To encourage Faith in Prayer, Consider the many sweet Promises that God hath made to Prayer.
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The Cork keeps the Net from sinking; the Promises are the Cork to keep Faith from sinking in Prayer.
The Cork keeps the Net from sinking; the Promises Are the Cork to keep Faith from sinking in Prayer.
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God hath bound himself to us by his Promises. The Bible is bespangled with Promises made to Prayer, Isa. 30.19. He will be very gracious to thee at the voice of thy cry.
God hath bound himself to us by his Promises. The bible is bespangled with Promises made to Prayer, Isaiah 30.19. He will be very gracious to thee At the voice of thy cry.
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The Lord is rich unto all that call upon him, Rom. 10.12. Ier. 29.13. Then shall ye find me when you search for me with all your heart. Psal. 145.19. He will fulfil the desire of them that fear him. The Lord is rich unto all that call upon him, Rom. 10.12. Jeremiah 29.13. Then shall you find me when you search for me with all your heart. Psalm 145.19. He will fulfil the desire of them that Fear him.
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The Tyrians tyed their God Hercules with a Golden Chain that he should not remove;
The Tyrians tied their God Hercules with a Golden Chain that he should not remove;
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the Kingdom of Grace is Glory in the Seed, and the Kingdom of Glory is Grace in the Flower;
the Kingdom of Grace is Glory in the Seed, and the Kingdom of Glory is Grace in the Flower;
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God hath tyed himself fast to us by his Promises ▪ how should these animate and spirit Faith in Prayer;
God hath tied himself fast to us by his Promises ▪ how should these animate and Spirit Faith in Prayer;
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Faith gets strength in Prayer by sucking from the breast of a Promise.
Faith gets strength in Prayer by sucking from the breast of a Promise.
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5. That we may act Faith in Prayer, consider Jesus Christ hath purchased that which we pray for:
5. That we may act Faith in Prayer, Consider jesus christ hath purchased that which we pray for:
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We may think the things which we ask in Prayer too great for us to obtain,
We may think the things which we ask in Prayer too great for us to obtain,
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but they are not too great for Christ to purchase: We pray for pardon, Christ hath purchased it in his Blood:
but they Are not too great for christ to purchase: We pray for pardon, christ hath purchased it in his Blood:
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We pray for the Spirit to animate and inspire us, the sending down of the Holy Ghost into our hearts is the fruit of Christs death, Iohn 16. This may put life into our Prayers,
We pray for the Spirit to animate and inspire us, the sending down of the Holy Ghost into our hearts is the fruit of Christ death, John 16. This may put life into our Prayers,
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and make us pray in Faith, because the things we ask in Prayer, though they are more than we deserve,
and make us pray in Faith, Because the things we ask in Prayer, though they Are more than we deserve,
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yet not more than Christ hath purchased for us.
yet not more than christ hath purchased for us.
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6. To make us pray in Faith, consider there is such a bountifulness in God, that he often excells the prayers of his people;
6. To make us pray in Faith, Consider there is such a bountifulness in God, that he often excels the Prayers of his people;
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he gives them more than they ask;
he gives them more than they ask;
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as Hannah asked a Son, and God gave her not only a Son, but a Prophet;
as Hannah asked a Son, and God gave her not only a Son, but a Prophet;
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Solomon asked Wisdom, and God gave him not only Wisdom, but Riches and Honour besides;Solomon asked Wisdom, and God gave him not only Wisdom, but Riches and Honour beside;
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Iacob prayed that God would but give him Food and Rayment, and the Lord encreased his Pilgrims staff into two •ands; Gen. 32.10. God is oft better to us than our Prayers, as when Gehazi asked but one Talent, Naaman would needs force two upon him, 2 Kings 5.23.Iacob prayed that God would but give him Food and Raiment, and the Lord increased his Pilgrim's staff into two •ands; Gen. 32.10. God is oft better to us than our Prayers, as when Gehazi asked but one Talon, Naaman would needs force two upon him, 2 Kings 5.23.
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We ask one Talent of Mercy, and God gives two Talents The Woman of Canaan asked but a crumb,
We ask one Talon of Mercy, and God gives two Talents The Woman of Canaan asked but a crumb,
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namely, to have the life of her Child, and Christ gave her more, he sent her home with the life of her Soul.
namely, to have the life of her Child, and christ gave her more, he sent her home with the life of her Soul.
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7. The great success the Prayer of Faith hath found; like Ionathans bow it hath not returned empty.
7. The great success the Prayer of Faith hath found; like Ionathans bow it hath not returned empty.
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Vocula pater dicta in corde, saith Luther : This little word Father, pronounced in Faith, hath overcome God; Gen. 32.11. Deliver me I pray thee ;Vocula pater dicta in cord, Says Luther: This little word Father, pronounced in Faith, hath overcome God; Gen. 32.11. Deliver me I pray thee;
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and this was mixed with Faith in the promise, ver. 12. Thou sai•st I will surely do thee good, and this Prayer had power with God and prevailed, Hos. 12.4. the Prayer of Faith hath opened prison doors, stop'd the chariot of the Sun, lock'd and unlock'd Heaven, Iam. 5.17 the Prayer of Faith hath strangled the plots of enemies in the birth, it hath routed their forces.
and this was mixed with Faith in the promise, ver. 12. Thou sai•st I will surely do thee good, and this Prayer had power with God and prevailed, Hos. 12.4. the Prayer of Faith hath opened prison doors, stopped the chariot of the Sun, locked and unlocked Heaven, Iam. 5.17 the Prayer of Faith hath strangled the plots of enemies in the birth, it hath routed their forces.
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Moses Prayer against Amalek did more than Ioshuas sword, and may not this hearten and corroborate Faith in Prayer.Moses Prayer against Amalek did more than Joshuas sword, and may not this hearten and corroborate Faith in Prayer.
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8. If all this will not prevail, consider how heartless and comfortless it is to pray, and not in Faith:
8. If all this will not prevail, Consider how heartless and comfortless it is to pray, and not in Faith:
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The heart misgives secretly, God doth not hear, nor will he grant. Faithless praying must needs be comfortless, for there is no promise made to unbelieving Prayer.
The heart misgives secretly, God does not hear, nor will he grant. Faithless praying must needs be comfortless, for there is no promise made to unbelieving Prayer.
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'Tis sad sailing where there is no anchoring, and sad praying where there is no promise to anchor upon: Iam. 1.7. The Disciples toyl'd all night and caught nothing;
It's sad sailing where there is no anchoring, and sad praying where there is no promise to anchor upon: Iam. 1.7. The Disciples toiled all night and caught nothing;
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the Unbeliever toyls in Prayer, and catcheth nothing; he receives not any Spiritual Blessings, pardon of Sin or Grace:
the Unbeliever toils in Prayer, and Catches nothing; he receives not any Spiritual Blessings, pardon of since or Grace:
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As for the Temporal Mercies the Unbeliever hath, he cannot look upon them as the fruit of Prayer,
As for the Temporal mercies the Unbeliever hath, he cannot look upon them as the fruit of Prayer,
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but as the over-flowings and spillings of Gods bounty: Oh therefore labour to exert and put forth Faith in Prayer. Object.
but as the overflowings and spillings of God's bounty: O Therefore labour to exert and put forth Faith in Prayer. Object.
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But there is so much sin cleaves to my Prayer, that I fear it is not the Prayer of Faith, But there is so much since cleaves to my Prayer, that I Fear it is not the Prayer of Faith,
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and God will not hear it. and God will not hear it.
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Resp. If thou mournest for this, it hinders not but that thy Prayer may be in Faith,Resp. If thou mournest for this, it hinders not but that thy Prayer may be in Faith,
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and God may hear it? Weakness in Prayer shall not make void the Saints Prayers; Psal. 31.22. I said in my hast I am cut off.
and God may hear it? Weakness in Prayer shall not make void the Saints Prayers; Psalm 31.22. I said in my haste I am Cut off.
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There was much unbelief in this Prayer. I said in my hast, NONLATINALPHABET, in my trembling. Davids Faith did tremble and faint, yet God heard his prayer.
There was much unbelief in this Prayer. I said in my haste,, in my trembling. Davids Faith did tremble and faint, yet God herd his prayer.
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The Saints passions do not hinder the Saints prayers, Iam. 5.17.
The Saints passion do not hinder the Saints Prayers, Iam. 5.17.
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therefore be not discouraged, though sin will cleave to thy holy offering, yet these two things may comfort, thou mayest pray with Faith though with weakness,
Therefore be not discouraged, though since will cleave to thy holy offering, yet these two things may Comfort, thou Mayest pray with Faith though with weakness,
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and God sees the sincerity, and will pass by the infirmity. Quest. How shall we do to pray in Faith?
and God sees the sincerity, and will pass by the infirmity. Quest. How shall we do to pray in Faith?
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Answ. Implore the Spirit of God: We cannot say Our Father but by the Holy Ghost.Answer Implore the Spirit of God: We cannot say Our Father but by the Holy Ghost.
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Gods Spirit helps us not only to pray with sighs and groans but with Faith The Spirit carries us to God, not only as to a Creator but a Father; Gal. 4.6. He hath sent forth the Spirit of his Son into your hearts, crying, Abba Father.
God's Spirit helps us not only to pray with sighs and groans but with Faith The Spirit carries us to God, not only as to a Creator but a Father; Gal. 4.6. He hath sent forth the Spirit of his Son into your hearts, crying, Abba Father.
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Crying, there the Spirit causeth us to pray with fervency; Abba Father, there the Spirit helps us to pray with Faith:Crying, there the Spirit Causes us to pray with fervency; Abba Father, there the Spirit helps us to pray with Faith:
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Prayer is the key of Heaven; the Spirit helps Faith to turn this key, and then it unlocks Heaven.
Prayer is the key of Heaven; the Spirit helps Faith to turn this key, and then it unlocks Heaven.
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MATTH. vi. 9. Hallowed be thy Name. HAving spoken of the Introduction to the Lords Prayer, After this manner pray ye ;MATTHEW. vi. 9. Hallowed be thy Name. HAving spoken of the Introduction to the lords Prayer, After this manner pray you;
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It is a dishonouring of Gods Name to bring any thing into his Worship which he hath not instituted;
It is a Dishonoring of God's Name to bring any thing into his Worship which he hath not instituted;
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and the Preface, Our Father which art in Heaven : I come now Thirdly to the Prayer it self, which consists of seven Petitions.
and the Preface, Our Father which art in Heaven: I come now Thirdly to the Prayer it self, which consists of seven Petitions.
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A short body of Divinity is contained in them. I begin with the first Petition.
A short body of Divinity is contained in them. I begin with the First Petition.
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I. Hallowed be thy Name. In the Latin it is sanctificetur nomen tuum, sanctified be thy Name.
I Hallowed be thy Name. In the Latin it is sanctificetur Nome tuum, sanctified be thy Name.
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In this Petition, Hallowed be thy Name, we pray, that Gods Name may shine forth gloriously,
In this Petition, Hallowed be thy Name, we pray, that God's Name may shine forth gloriously,
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and that it may be honoured and sanctified by us in the whole course and tenour of our Lives.
and that it may be honoured and sanctified by us in the Whole course and tenor of our Lives.
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It was the Angels song, Glory be to God in the highest ; that i•, let his name be glorified and hallowed.
It was the Angels song, Glory be to God in the highest; that i•, let his name be glorified and hallowed.
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This Petition, Hallowed be thy Name, is set in the fore front, to show, that the hallowing of Gods Name is to be preferred before all other things;
This Petition, Hallowed be thy Name, is Set in the before front, to show, that the hallowing of God's Name is to be preferred before all other things;
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1. It is to be preferred before Life;
1. It is to be preferred before Life;
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we pray, Hallowed be thy Name, before we pray, Give us this day our daily bread.
we pray, Hallowed be thy Name, before we pray, Give us this day our daily bred.
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2. It is to be preferred before Salvation, Rom. 9.1. Gods Glory is more worth than the Salvation of all Mens Souls:
2. It is to be preferred before Salvation, Rom. 9.1. God's Glory is more worth than the Salvation of all Men's Souls:
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As Christ said of love, Matth. 22.37. This is the first and great Commandment ;
As christ said of love, Matthew 22.37. This is the First and great Commandment;
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so I may say of this Petition, Hallowed be thy Name, it is the first and great Petition;
so I may say of this Petition, Hallowed be thy Name, it is the First and great Petition;
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it contains the most weighty thing in Religion, Gods Glory.
it contains the most weighty thing in Religion, God's Glory.
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When some of the other Petitions shall be useless and out of date, we shall not need pray in Heaven, Give us our daily bread, because there shall be no hunger;
When Some of the other Petitions shall be useless and out of date, we shall not need pray in Heaven, Give us our daily bred, Because there shall be no hunger;
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nor, Forgive us our trespasses, because there shall be no sin; nor, Lead us not into temptation, because the Old Serpent is not there to tempt:
nor, Forgive us our Trespasses, Because there shall be no since; nor, Led us not into temptation, Because the Old Serpent is not there to tempt:
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Yet the hallowing of Gods Name shall be in great use and request in Heaven;
Yet the hallowing of God's Name shall be in great use and request in Heaven;
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we shall be ever singing Hallelujahs, which is nothing else but the hallowing of Gods Name.
we shall be ever singing Hallelujahs, which is nothing Else but the hallowing of God's Name.
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Every Person in the Blessed Trinity, God the Father, Son and Holy Ghost, must have this honour, to be Hallowed, their Glory being equal, and their Majesty co-eternal. Hallowed be thy Name :
Every Person in the Blessed Trinity, God the Father, Son and Holy Ghost, must have this honour, to be Hallowed, their Glory being equal, and their Majesty coeternal. Hallowed be thy Name:
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To admire Gods Name is not enough; we may admire a Conquerour; but when we say, Hallowed be thy Name, we set Gods Name above every Name,
To admire God's Name is not enough; we may admire a Conqueror; but when we say, Hallowed be thy Name, we Set God's Name above every Name,
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and not only admire him but adore him, and this is proper only to the Deity.
and not only admire him but adore him, and this is proper only to the Deity.
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For the further explication I shall propound Three Questions. 1. What is meant by Gods Name? 2. What is meant by hallowing Gods Name? 3. When may we be said to hallow or sanctifie Gods Name?
For the further explication I shall propound Three Questions. 1. What is meant by God's Name? 2. What is meant by hallowing God's Name? 3. When may we be said to hallow or sanctify God's Name?
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Quest. 1. What is meant by Gods Name? Resp. 1. By Gods Name is meant his Essence; Psal. 20.1. The name of the God of Iacob defend thee ;
Quest. 1. What is meant by God's Name? Resp. 1. By God's Name is meant his Essence; Psalm 20.1. The name of the God of Iacob defend thee;
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that is, the God of Iacob defend thee. 2. By Gods Name is meant any thing by which God may be known;
that is, the God of Iacob defend thee. 2. By God's Name is meant any thing by which God may be known;
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as a Man is known by his Name;
as a Man is known by his Name;
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Gods Name is his Attributes, Wisdom, Power, Holiness, Goodness, by these God is known as by his Name.
God's Name is his Attributes, Wisdom, Power, Holiness, goodness, by these God is known as by his Name.
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Quest. 2. What is meant by hallowing of Gods Name?
Quest. 2. What is meant by hallowing of God's Name?
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Resp. To hallow is a communi separare, to set apart a thing from the common use to some sacred end.Resp. To hallow is a Communi separare, to Set apart a thing from the Common use to Some sacred end.
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As the Vessels of the Sanctuary were said to be hallowed;
As the Vessels of the Sanctuary were said to be hallowed;
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so, to hallow Gods Name, is to set it apart from all abuses, and to use it holily and reverendly:
so, to hallow God's Name, is to Set it apart from all Abuses, and to use it holily and reverendly:
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In particular, Hallowing of Gods Name is to give him high honour and veneration, and render his Name sacred.
In particular, Hallowing of God's Name is to give him high honour and veneration, and render his Name sacred.
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We can add nothing to Gods Essential Glory, but we are said to honour and sanctifie his Name,
We can add nothing to God's Essential Glory, but we Are said to honour and sanctify his Name,
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when we lift him up in the World, and make him appear greater in the eyes of others.
when we lift him up in the World, and make him appear greater in the eyes of Others.
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When a Prince is crowned there is something added really to his Honour;
When a Prince is crowned there is something added really to his Honour;
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but when we go to crown God with our Triumphs and Hallelujahs, there is nothing added to his Essential Glory.
but when we go to crown God with our Triumphos and Hallelujahs, there is nothing added to his Essential Glory.
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God cannot be greater than he is, only we may make him appear greater in the eyes of others.
God cannot be greater than he is, only we may make him appear greater in the eyes of Others.
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Quest. 3. When may we be said to hallow and sanctifie Gods name? Answ. 1. When we profess his Name;
Quest. 3. When may we be said to hallow and sanctify God's name? Answer 1. When we profess his Name;
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our meeting in this holy assembly is an honour done to Gods Name; this is good, but it is not enough.
our meeting in this holy assembly is an honour done to God's Name; this is good, but it is not enough.
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All that wear Gods livery by profession are not true servants; there are some Professors Christ will at the last day profess against; Matth. 7.23. I will profess I never knew you.
All that wear God's livery by profession Are not true Servants; there Are Some Professors christ will At the last day profess against; Matthew 7.23. I will profess I never knew you.
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Therefore to go a little further.
Therefore to go a little further.
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2. We hallow and sanctifie Gods Name, when we have an high appretiation and esteem of God;
2. We hallow and sanctify God's Name, when we have an high appreciation and esteem of God;
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we set him highest in our thoughts. The Hebrew word to honour, NONLATINALPHABET signifies to esteem precious.
we Set him highest in our thoughts. The Hebrew word to honour, signifies to esteem precious.
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We conceive of God in our minds as the most super-excellent and infinite good; we apprehend in God a constellation of all beauties and delights;
We conceive of God in our minds as the most superexcellent and infinite good; we apprehend in God a constellation of all beauty's and delights;
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we adore God in his Glorious Attributes, which are the several beams by which his Divine Nature shines forth;
we adore God in his Glorious Attributes, which Are the several beams by which his Divine Nature shines forth;
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we adore God in his Works, which are bound up in three great Volumes, Creation, Redemption, Providence;
we adore God in his Works, which Are bound up in three great Volumes, Creation, Redemption, Providence;
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we hallow and sanctifie Gods Name when we lift him highest in our Souls; we esteem him NONLATINALPHABET, a super-eminent incomprehensible good.
we hallow and sanctify God's Name when we lift him highest in our Souls; we esteem him, a supereminent incomprehensible good.
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3. We hallow and sanctifie Gods Name when we trust in his Name; Psal. 33.21. We have trusted in his holy name.
3. We hallow and sanctify God's Name when we trust in his Name; Psalm 33.21. We have trusted in his holy name.
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No way can we bring more revenues of Honour to God, or make his Crown shine brighter than by confiding in him; Rom. 4.20. Abraham was strong in faith giving glory to God ;
No Way can we bring more revenues of Honour to God, or make his Crown shine Brighter than by confiding in him; Rom. 4.20. Abraham was strong in faith giving glory to God;
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there was an hallowing of Gods Name: As unbelief stains Gods honour, and eclipseth his Name, 1 Iohn 5.10. He that believeth not makes God a lyar ;
there was an hallowing of God's Name: As unbelief stains God's honour, and Eclipseth his Name, 1 John 5.10. He that Believeth not makes God a liar;
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so Faith doth glorifie and hallow Gods Name. The Believer trusts his best Jewel in Gods hands, Psal. 3.5. Into thy hands I commit my Spirit :
so Faith does Glorify and hallow God's Name. The Believer trusts his best Jewel in God's hands, Psalm 3.5. Into thy hands I commit my Spirit:
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Faith in a Mediator doth more honour and sanctifie Gods Name than Martyrdom, or the most sublime acts of Obedience.
Faith in a Mediator does more honour and sanctify God's Name than Martyrdom, or the most sublime acts of obedience.
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4. We hallow and sanctifie Gods Name when we never make mention of his name but with the highest reverence;
4. We hallow and sanctify God's Name when we never make mention of his name but with the highest Reverence;
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Gods Name is Sacred, and it must not be spoken of but with veneration: The Scripture, when it speaks of God, gives him his Titles of Honour; Gen. 14.20. Blessed be the most high God; Neh. 9.5. Blessed be thy glorious name which is exalted above all praise.
God's Name is Sacred, and it must not be spoken of but with veneration: The Scripture, when it speaks of God, gives him his Titles of Honour; Gen. 14.20. Blessed be the most high God; Neh 9.5. Blessed be thy glorious name which is exalted above all praise.
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To speak vainly or slightly of God is a profaning his Name, and is a taking his Name in vain. Let his Name be Hallowed:
To speak vainly or slightly of God is a profaning his Name, and is a taking his Name in vain. Let his Name be Hallowed:
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By giving God his venerable Titles we do as it were hang his Jewels on his Crown.
By giving God his venerable Titles we do as it were hang his Jewels on his Crown.
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5. We hallow and sanctifie Gods Name when we love his Name; Psal. 5.11. Let them that love thy name be joyful ;
5. We hallow and sanctify God's Name when we love his Name; Psalm 5.11. Let them that love thy name be joyful;
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and that Love which is honouring Gods Name must be a special discriminating Love, the cream and flower of our Love;
and that Love which is honouring God's Name must be a special discriminating Love, the cream and flower of our Love;
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such a Love as we give to none besides:
such a Love as we give to none beside:
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As the Wife honours her Husband, by giving him such a Love as she gives to none else, a Conjugal Love;
As the Wife honours her Husband, by giving him such a Love as she gives to none Else, a Conjugal Love;
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so we hallow Gods Name by giving him such a Love as we give to none else;
so we hallow God's Name by giving him such a Love as we give to none Else;
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a Love joyned with Worship, Psal. 45.11. He is thy God and worship thou him.
a Love joined with Worship, Psalm 45.11. He is thy God and worship thou him.
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6. We hallow and sanctifie Gods Name when we give him an Holy and Spiritual Worship. 1. We give him the same kind of Worship that he hath appointed; Lev. 10.3. I will be sanctified of all that come nigh to me ;
6. We hallow and sanctify God's Name when we give him an Holy and Spiritual Worship. 1. We give him the same kind of Worship that he hath appointed; Lev. 10.3. I will be sanctified of all that come High to me;
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that is, I will be sanctified with that very Worship I have appointed. It is the purity of Worship God loves better than the pomp.
that is, I will be sanctified with that very Worship I have appointed. It is the purity of Worship God loves better than the pomp.
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as if God were not wise enough to appoint the manner how he will be served;
as if God were not wise enough to appoint the manner how he will be served;
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This God looks upon as offering strange fire, and it is an high provocation. 2. We give God the same Heart devotion in Worship as he hath appointed, Rom. 12.11. Fervent in Spirit serving the Lord.
This God looks upon as offering strange fire, and it is an high provocation. 2. We give God the same Heart devotion in Worship as he hath appointed, Rom. 12.11. Fervent in Spirit serving the Lord.
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The word for fervent, NONLATINALPHABET, is a Metaphor that alludes to Water, that seeths and boyls over;
The word for fervent,, is a Metaphor that alludes to Water, that Seethes and boils over;
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so our Affections should boyl over in holy Duties.
so our Affections should boil over in holy Duties.
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To give God outside Worship, and not the Devotion of the Heart, is instead of hallowing and sanctifying him in an Ordinance, to abuse him;
To give God outside Worship, and not the Devotion of the Heart, is instead of hallowing and sanctifying him in an Ordinance, to abuse him;
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as if one call for Wine, and you give him an empty Glass:
as if one call for Wine, and you give him an empty Glass:
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It is to deal with God as Prometheus did with Iupiter, who did eat the Flesh,
It is to deal with God as Prometheus did with Iupiter, who did eat the Flesh,
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and present Iupiter with nothing but Bones covered over with Skin;
and present Iupiter with nothing but Bones covered over with Skin;
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then we hallow Gods name, and sanctifie him in an Ordinance, when we give him the vitals of Religion, an Heart flaming with Zeal.
then we hallow God's name, and sanctify him in an Ordinance, when we give him the vitals of Religion, an Heart flaming with Zeal.
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7. We hallow and sanctifie Gods Name when we hallow his day; Ier. 17.22. Hallow ye the Sabbath day.
7. We hallow and sanctify God's Name when we hallow his day; Jeremiah 17.22. Hallow you the Sabbath day.
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Our Christian Sabbath which comes in the room of the Iews Sabbath, is called NONLATINALPHABET, the Lords day; Rev. 1.10. This was antiently called dies lucis, a day of light;
Our Christian Sabbath which comes in the room of the Iews Sabbath, is called, the lords day; Rev. 1.10. This was anciently called die lucis, a day of Light;
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wherein Christ the Sun of Righteousness shines in an extraordinary manner:
wherein christ the Sun of Righteousness shines in an extraordinary manner:
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It is an honour done to God to hallow his Sabbath. 1. We must rest on this day from all secular works: Ier. 17.21. Bear no burden on the Sabbath day :
It is an honour done to God to hallow his Sabbath. 1. We must rest on this day from all secular works: Jeremiah 17.21. Bear no burden on the Sabbath day:
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As Ioseph when he would speak with his Brethren thrust out the Egyptians ;
As Ioseph when he would speak with his Brothers thrust out the egyptians;
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so when we would have converse with God on this day, we must thrust out all earthly employments.
so when we would have converse with God on this day, we must thrust out all earthly employments.
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It is observable, Mary Magdalen refused to anoint Christs dead Body on the Sabbath-day; Luke 23.56. She had before prepared her Oyntment and Spices, but came not to the Sepulchre till the Sabbath was past.
It is observable, Marry Magdalen refused to anoint Christ dead Body on the Sabbath-day; Lycia 23.56. She had before prepared her Ointment and Spices, but Come not to the Sepulchre till the Sabbath was passed.
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She rested on that day from civil Work, though it were a commendable and glorious Work, the anointing of Christs dead Body. 2. We must in a solemn manner devote our selves to God on this day:
She rested on that day from civil Work, though it were a commendable and glorious Work, the anointing of Christ dead Body. 2. We must in a solemn manner devote our selves to God on this day:
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We must spend this whole day with God.
We must spend this Whole day with God.
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Some will hear the Word, but leave all their Religion at Church, they do nothing at home, they do not pray or repeat the Word in their houses,
some will hear the Word, but leave all their Religion At Church, they do nothing At home, they do not pray or repeat the Word in their houses,
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and so they rob God of a part of his day; 'tis to be bewailed to see how Gods day is profaned.
and so they rob God of a part of his day; it's to be bewailed to see how God's day is profaned.
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Let not Men think Gods Name is hallowed while his Sabbath is broken.
Let not Men think God's Name is hallowed while his Sabbath is broken.
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3. Branch. Let us press forward with the greatest diligence to this Kingdom:
3. Branch. Let us press forward with the greatest diligence to this Kingdom:
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8. We hallow and sanctifie Gods Name when we ascribe the honour of all we do to him: Psal. 96.8. Give unto the Lord the glory due unto his name.
8. We hallow and sanctify God's Name when we ascribe the honour of all we do to him: Psalm 96.8. Give unto the Lord the glory due unto his name.
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Herod instead of hallowing Gods Name, stain'd the honour of his Name in assuming that praise to himself which was due to God: Acts 12.23. We ought to take the honour from our selves and give it to God: 1 Cor. 15.10. I laboured more than they all: Herod instead of hallowing God's Name, stained the honour of his Name in assuming that praise to himself which was due to God: Acts 12.23. We ought to take the honour from our selves and give it to God: 1 Cor. 15.10. I laboured more than they all:
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One would think this had savoured of pride, but the Apostle pulls the Crown from his own head,
One would think this had savoured of pride, but the Apostle pulls the Crown from his own head,
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and sets it upon the head of Free-Grace; Yet not I but the grace of God which was with me.
and sets it upon the head of Free-Grace; Yet not I but the grace of God which was with me.
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If a Christian hath any assistance in Duty, or victory over Temptation, he rears up a Pillar and writes upon it, Hucus { que } adjuvabit Deus, — Hitherto the Lord hath helped me.
If a Christian hath any assistance in Duty, or victory over Temptation, he rears up a Pillar and writes upon it, Hucus { que } adjuvabit Deus, — Hitherto the Lord hath helped me.
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Iohn Baptist transferred all the honour from himself to Christ; he was content to be eclipsed that Christ might shine the more: Iohn 1.15. He that comes after me is preferred before me. John Baptist transferred all the honour from himself to christ; he was content to be eclipsed that christ might shine the more: John 1.15. He that comes After me is preferred before me.
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I am but the Herauld, the voice of one crying, he is the Prince; I am but a lesser Star, he is the Sun;
I am but the Herald, the voice of one crying, he is the Prince; I am but a lesser Star, he is the Sun;
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I baptize only with Water, he with the Holy Ghost:
I baptise only with Water, he with the Holy Ghost:
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This i• an hallowing Gods Name when we translate all the honour from our selves to God; Psal. 115.1. Not unto us, O Lord, not unto us, but unto thy name give glory.
This i• an hallowing God's Name when we translate all the honour from our selves to God; Psalm 115.1. Not unto us, Oh Lord, not unto us, but unto thy name give glory.
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The King of Sweden wrought that Motto on the Battle at Lypswich. Ista a Domino facta sunt, The Lord hath wrought this Victory for us.
The King of Sweden wrought that Motto on the Battle At Lypswich. Ista a Domino facta sunt, The Lord hath wrought this Victory for us.
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9. We hallow and sanctifie Gods Name by obeying him: How doth a Son more honour his Father than by Obedience; Psal. 40.8. I delight to do thy will, O my God.
9. We hallow and sanctify God's Name by obeying him: How does a Son more honour his Father than by obedience; Psalm 40.8. I delight to do thy will, Oh my God.
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NONLATINALPHABET. Chrys. The Wise Men showed honour to Christ, not only by bowing the knee to him,. Chrys. The Wise Men showed honour to christ, not only by bowing the knee to him,
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but by presenting him with Gold and Myrrh, Matth. 2.11. we hallow Gods name not only by lifting up our eyes and hands to Heaven,
but by presenting him with Gold and Myrrh, Matthew 2.11. we hallow God's name not only by lifting up our eyes and hands to Heaven,
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and bowing the knee in Prayer, but by presenting God with golden Obedience.
and bowing the knee in Prayer, but by presenting God with golden obedience.
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As the Factor trades for the Merchant, so we trade for God, and lay out our strength in his Service.
As the Factor trades for the Merchant, so we trade for God, and lay out our strength in his Service.
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'Twas a saying of Reverend Doctor Iewell, I have spent and exhausted my self in the labours of my holy Calling;
'Twas a saying of Reverend Doctor Jewel, I have spent and exhausted my self in the labours of my holy Calling;
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To obey is better than sacrifice. To obey is better than sacrifice.
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The Cherubims representing the Angels, are set forth with their Wings displayed, to show how ready they are to do service to God. To obey is Angelical;
The Cherubims representing the Angels, Are Set forth with their Wings displayed, to show how ready they Are to do service to God. To obey is Angelical;
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to pretend honour to Gods name, yet not to obey is but a devout complement. Abraham honoured God by Obedience;
to pretend honour to God's name, yet not to obey is but a devout compliment. Abraham honoured God by obedience;
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he was ready to sacrifice his Son, though the Son of his Old Age, and a Son of the Promise, Gen. 22.16.
he was ready to sacrifice his Son, though the Son of his Old Age, and a Son of the Promise, Gen. 22.16.
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By my self have I sworn saith the Lord, because thou hast done this thing, and hast not with-held thy Son, thy only Son; By my self have I sworn Says the Lord, Because thou hast done this thing, and hast not withheld thy Son, thy only Son;
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that in blessing I will bless thee. that in blessing I will bless thee.
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10. We hallow and sanctifie Gods Name when we lift up Gods name in our praises.
10. We hallow and sanctify God's Name when we lift up God's name in our praises.
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God is said to sanctifie, and Man is said to sanctifie. God sanctifies us by giving us Grace, and we sanctifie him by giving him Praise.
God is said to sanctify, and Man is said to sanctify. God Sanctifies us by giving us Grace, and we sanctify him by giving him Praise.
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What were our Tongues given us for, but to be Organs of Gods Praise; Psal. 71.8. Let my mouth be filled with thy praise, and with thy honour all the day. Rev. 5.13. Blessing, honour, glory and power be unto him that sitteth upon the throne, and unto the lamb for ever.
What were our Tongues given us for, but to be Organs of God's Praise; Psalm 71.8. Let my Mouth be filled with thy praise, and with thy honour all the day. Rev. 5.13. Blessing, honour, glory and power be unto him that Sitteth upon the throne, and unto the lamb for ever.
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Thus Gods name is hallowed and sanctified in Heaven The Angels and Glorified Saints are singing Hallelujahs;
Thus God's name is hallowed and sanctified in Heaven The Angels and Glorified Saints Are singing Hallelujahs;
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let us begin the work of Heaven here.
let us begin the work of Heaven Here.
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David did sing forth Gods Praises and Doxologies in a most melodious manner, therefore was called the sweet singer of Israel, 1 Sam. 23.1. Praising God is an hallowing of Gods name;David did sing forth God's Praises and doxologies in a most melodious manner, Therefore was called the sweet singer of Israel, 1 Sam. 23.1. Praising God is an hallowing of God's name;
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it spreads his renown, it displayes the trophies of his excellency, it exalts him in the eyes of others; Psal. 50.23. Who so offereth praise glorifies me.
it spreads his renown, it displays the trophies of his excellency, it exalts him in the eyes of Others; Psalm 50.23. Who so Offereth praise Glorifies me.
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This is one of the highest and purest acts of Religion. In Prayer we act like Men, in Praise we act like Angels:
This is one of the highest and Purest acts of Religion. In Prayer we act like Men, in Praise we act like Angels:
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This is the musick of Heaven, NONLATINALPHABET, Zenoph. this is a work fit for a Saint;
This is the music of Heaven,, Zenoph. this is a work fit for a Saint;
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Psal. 149.5, 6. Let the Saints be joyful, let the high praises of God be in their mouths. Psalm 149.5, 6. Let the Saints be joyful, let the high praises of God be in their mouths.
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None but Saints can in a right manner thus hallow Gods name by praising him.
None but Saints can in a right manner thus hallow God's name by praising him.
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As every one hath not skill to play on the Viol and Organ, so every one cannot rightly sound forth Gods harmonious Praises;
As every one hath not skill to play on the Violent and Organ, so every one cannot rightly found forth God's harmonious Praises;
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only the Saints can do it; they only can make their tongue and heart joyn in consort; Psal. 111.1. I will bless thee O Lord, with my whole heart ; and Psal. 66.17. He was extolled with my tongue :
only the Saints can do it; they only can make their tongue and heart join in consort; Psalm 111.1. I will bless thee Oh Lord, with my Whole heart; and Psalm 66.17. He was extolled with my tongue:
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There was heart and tongue joyning in consort. This hallowing Gods name by praise is very becoming a Christian;
There was heart and tongue joining in consort. This hallowing God's name by praise is very becoming a Christian;
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it is unbecoming to murmur, this is a dishonouring Gods name:
it is unbecoming to murmur, this is a Dishonoring God's name:
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But it becomes the Saints to be Spiritual Quiristers in singing forth the honour of Gods name:
But it becomes the Saints to be Spiritual Quiristers in singing forth the honour of God's name:
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It is called the garment of praise, Isa. 61.3. how comely and handsome is this garment of praise for a Saint to wear; Psal. 33.1. Praise is comely for the righteous ;
It is called the garment of praise, Isaiah 61.3. how comely and handsome is this garment of praise for a Saint to wear; Psalm 33.1. Praise is comely for the righteous;
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especially it is an high degree of hallowing Gods name, when we can speak well of God,
especially it is an high degree of hallowing God's name, when we can speak well of God,
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and bless him in an afflicted state, Iob 1.21. The Lord hath taken away, blessed be the name of the Lord.
and bless him in an afflicted state, Job 1.21. The Lord hath taken away, blessed be the name of the Lord.
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Many will bless God when he gives, but to bless him when he takes away, is in an high degree to honour God, and hallow his name:
Many will bless God when he gives, but to bless him when he Takes away, is in an high degree to honour God, and hallow his name:
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Let us thus magnifie Gods name. Hath not God given us abundant matter of praising him;
Let us thus magnify God's name. Hath not God given us abundant matter of praising him;
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he hath given us the nether and upper springs;
he hath given us the neither and upper springs;
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he hath given us Grace, a Mercy spun and woven out of his Bowels, and he intends to crown Grace with Glory:
he hath given us Grace, a Mercy spun and woven out of his Bowels, and he intends to crown Grace with Glory:
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This should make us hallow Gods Name by being trumpets of his Praise. 11. We hallow and sanctifie Gods Name when we sympathize with him:
This should make us hallow God's Name by being trumpets of his Praise. 11. We hallow and sanctify God's Name when we sympathise with him:
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We grieve when his name suffers. 1. We lay to heart his dishonours: How was Moses affected with Gods dishonour, he breaks the Tables, Exod 32.19.
We grieve when his name suffers. 1. We lay to heart his dishonours: How was Moses affected with God's dishonour, he breaks the Tables, Exod 32.19.
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We grieve to see Gods Sabbaths profaned, his Worship adulterated, the Wine of Truth mingled with Error. 2. We grieve when Gods Church is brought low, because now Gods name suffers.
We grieve to see God's Sabbaths profaned, his Worship adulterated, the Wine of Truth mingled with Error. 2. We grieve when God's Church is brought low, Because now God's name suffers.
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Nehemiah layes to heart the miseries of Sion, his complexion begins to alter, and he looks sad; Neh. 2.3.Nehemiah lays to heart the misery's of Sion, his complexion begins to altar, and he looks sad; Neh 2.3.
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Why is thy countenance sad? What sad when the Kings Cupbearer, and Wine so near? O but it fared ill with the Church of God,Why is thy countenance sad? What sad when the Kings Cupbearer, and Wine so near? O but it fared ill with the Church of God,
q-crq vbz po21 n1 j? q-crq j c-crq dt ng1 n1, cc n1 av av-j? sy cc-acp pn31 vvd av-jn p-acp dt n1 pp-f np1,
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and Religion seemed to lose ground, and Gods name suffered, therefore Nehemiah grows weary of the Court, he leaves his Wine,
and Religion seemed to loose ground, and God's name suffered, Therefore Nehemiah grows weary of the Court, he leaves his Wine,
cc n1 vvd pc-acp vvi n1, cc ng1 n1 vvn, av np1 vvz j pp-f dt n1, pns31 vvz po31 n1,
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and mingles his Drink with weeping.
and mingles his Drink with weeping.
cc vvz po31 vvb p-acp vvg.
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This holy sympathy and grieving, when Gods name suffers, God esteems an honouring and sanctifying his name.
This holy Sympathy and grieving, when God's name suffers, God esteems an honouring and sanctifying his name.
d j n1 cc vvg, c-crq npg1 n1 vvz, np1 vvz dt vvg cc vvg po31 n1.
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Hezekiah grieved when the King of Assyria reproached the living God; Isa. 37.17. He went into his chamber, and spread the letter of blasphemy before the Lord, 2 Kin. 19.14. and no doubt watered the Letter with his tears.Hezekiah grieved when the King of Assyria reproached the living God; Isaiah 37.17. He went into his chamber, and spread the Letter of blasphemy before the Lord, 2 Kin. 19.14. and no doubt watered the letter with his tears.
np1 vvd c-crq dt n1 pp-f np1 vvd dt j-vvg n1; np1 crd. pns31 vvd p-acp po31 n1, cc vvi dt n1 pp-f n1 p-acp dt n1, crd n1. crd. cc dx n1 vvd dt n1 p-acp po31 n2.
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He seemed not to be so much troubled at the fear of losing his own Life and Kingdom,
He seemed not to be so much troubled At the Fear of losing his own Life and Kingdom,
pns31 vvd xx pc-acp vbi av av-d vvn p-acp dt n1 pp-f vvg po31 d n1 cc n1,
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as that God should lose his Glory.
as that God should loose his Glory.
c-acp cst np1 vmd vvi po31 n1.
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12. We hallow and sanctifie Gods Name, when we give the same honour to God the Son,
12. We hallow and sanctify God's Name, when we give the same honour to God the Son,
crd pns12 vvb cc vvi npg1 n1, c-crq pns12 vvb dt d n1 p-acp np1 dt n1,
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as we give to God the Father; Iohn 5.23. That all men should honour the Son even as they honour the Father.
as we give to God the Father; John 5.23. That all men should honour the Son even as they honour the Father.
c-acp pns12 vvb p-acp np1 dt n1; np1 crd. cst d n2 vmd vvi dt n1 av c-acp pns32 vvb dt n1.
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8. Your labour for Heaven is not lost:
8. Your labour for Heaven is not lost:
crd po22 n1 p-acp n1 vbz xx vvn:
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The Socinians deny Christs Divinity, saying, that he is NONLATINALPHABET, a bare Man: This is to make him below the Angels; Psal. 8.5.
The socinians deny Christ Divinity, saying, that he is, a bore Man: This is to make him below the Angels; Psalm 8.5.
dt njp2 vvi npg1 n1, vvg, cst pns31 vbz, dt j n1: d vbz pc-acp vvi pno31 p-acp dt n2; np1 crd.
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For the Humane Nature considered in se is below the Angelical; this is to reflect dishonour upon the Lord of Glory:
For the Humane Nature considered in se is below the Angelical; this is to reflect dishonour upon the Lord of Glory:
p-acp dt j n1 vvn p-acp zz vbz p-acp dt j; d vbz pc-acp vvi n1 p-acp dt n1 pp-f n1:
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We must give equal honour to the Son as to the Father; we must believe Christs Deity, he is the picture of his Fathers Glory, Heb. 1.3.
We must give equal honour to the Son as to the Father; we must believe Christ Deity, he is the picture of his Father's Glory, Hebrew 1.3.
pns12 vmb vvi j-jn n1 p-acp dt n1 c-acp p-acp dt n1; pns12 vmb vvi npg1 n1, pns31 vbz dt n1 pp-f po31 ng1 n1, np1 crd.
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If the Godhead be in Christ, he must needs be God, but the Godhead shines in him; Col. 2.9. In whom dwells the fulness of the Godhead bodily: Ergo, he is God.
If the Godhead be in christ, he must needs be God, but the Godhead shines in him; Col. 2.9. In whom dwells the fullness of the Godhead bodily: Ergo, he is God.
cs dt n1 vbb p-acp np1, pns31 vmb av vbi n1, cc-acp dt n1 vvz p-acp pno31; np1 crd. p-acp ro-crq vvz dt n1 pp-f dt n1 j: fw-la, pns31 vbz np1.
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How could these Divine Titles be given to Christ? Omnipotency, Heb. 1.3. Ubiquity, Mat. 28.20. a power of sealing Pardons, Mat. 9.6.
How could these Divine Titles be given to christ? Omnipotency, Hebrew 1.3. Ubiquity, Mathew 28.20. a power of sealing Pardons, Mathew 9.6.
q-crq vmd d j-jn n2 vbb vvn p-acp np1? n1, np1 crd. n1, np1 crd. dt n1 pp-f vvg n2, np1 crd.
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coequality with God the Father, both in power and dignity, Iohn 5.21, 23. how I say could these Titles of Honour be ascribed to Christ,
coequality with God the Father, both in power and dignity, John 5.21, 23. how I say could these Titles of Honour be ascribed to christ,
n1 p-acp np1 dt n1, av-d p-acp n1 cc n1, np1 crd, crd c-crq pns11 vvb vmd d n2 pp-f n1 vbb vvn p-acp np1,
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if he were not crowned with the Deity? When we believe Christs Godhead, and build our hope of Salvation on the Corner-stone of his Merit:
if he were not crowned with the Deity? When we believe Christ Godhead, and built our hope of Salvation on the Cornerstone of his Merit:
cs pns31 vbdr xx vvn p-acp dt n1? c-crq pns12 vvb npg1 n1, cc vvi po12 n1 pp-f n1 p-acp dt n1 pp-f po31 n1:
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When we see neither the Righteousness of the Law, or of Angels can justifie, but we fly to Christs Blood as to the Altar of Refuge, this is an honouring and sanctifying Gods name:
When we see neither the Righteousness of the Law, or of Angels can justify, but we fly to Christ Blood as to the Altar of Refuge, this is an honouring and sanctifying God's name:
c-crq pns12 vvb av-dx dt n1 pp-f dt n1, cc pp-f n2 vmb vvi, cc-acp pns12 vvb p-acp npg1 n1 c-acp p-acp dt n1 pp-f n1, d vbz dt vvg cc vvg npg1 n1:
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God never thinks his name to be hallowed, unless his Son be honoured. 13. We hallow Gods Name by standing up for his Truths.
God never thinks his name to be hallowed, unless his Son be honoured. 13. We hallow God's Name by standing up for his Truths.
np1 av-x vvz po31 n1 pc-acp vbi vvn, cs po31 n1 vbi vvn. crd pns12 vvb ng1 n1 p-acp vvg a-acp p-acp po31 n2.
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Much of Gods Glory lyes in his Truths. Gods Truths are his Oracles. God intrusts us with his Truths as a treasure.
Much of God's Glory lies in his Truths. God's Truths Are his Oracles. God intrusts us with his Truths as a treasure.
av-d pp-f npg1 n1 vvz p-acp po31 n2. npg1 n2 vbr po31 n2. np1 vvz pno12 p-acp po31 n2 p-acp dt n1.
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We have not a richer Jewel to trust God with than our Souls, nor God hath not a greater Jewel to trust us with than his Truths.
We have not a Richer Jewel to trust God with than our Souls, nor God hath not a greater Jewel to trust us with than his Truths.
pns12 vhb xx dt jc n1 pc-acp vvi np1 p-acp cs po12 n2, ccx n1 vhz xx dt jc n1 pc-acp vvi pno12 p-acp cs po31 n2.
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Gods Truths set forth his Glory;
God's Truths Set forth his Glory;
npg1 n2 vvn av po31 n1;
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now when we are zealous Advocates for Gods Truth, this is an honour done to Gods name.
now when we Are zealous Advocates for God's Truth, this is an honour done to God's name.
av c-crq pns12 vbr j n2 p-acp npg1 n1, d vbz dt n1 vdn p-acp npg1 n1.
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Athanasius was called, the Bulwark of Truth ;Athanasius was called, the Bulwark of Truth;
np1 vbds vvn, dt n1 pp-f n1;
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he stood up in the defence of Gods Truths against the Arrians, and so was a Pillar in the Temple of God;
he stood up in the defence of God's Truths against the Arians, and so was a Pillar in the Temple of God;
pns31 vvd a-acp p-acp dt n1 pp-f npg1 n2 p-acp dt n2-jn, cc av vbds dt n1 p-acp dt n1 pp-f np1;
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better have Truth without Peace, than Peace without Truth.
better have Truth without Peace, than Peace without Truth.
av-jc vhi n1 p-acp n1, cs n1 p-acp n1.
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It concerns the Sons of Sihon to stand up for the great Doctrines of the Gospel;
It concerns the Sons of Sihon to stand up for the great Doctrines of the Gospel;
pn31 vvz dt n2 pp-f np1 pc-acp vvi a-acp p-acp dt j n2 pp-f dt n1;
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the Doctrine of the Trinity, the Hypostatical Union, Justification by Faith, the Saints perseverance:
the Doctrine of the Trinity, the Hypostatical union, Justification by Faith, the Saints perseverance:
dt n1 pp-f dt np1, dt j n1, n1 p-acp n1, dt ng1 n1:
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We are bid to contend earnestly, Iude 3. NONLATINALPHABET, to strive as in an agony for the Faith;
We Are bid to contend earnestly, Iude 3., to strive as in an agony for the Faith;
pns12 vbr vvn pc-acp vvi av-j, np1 crd, pc-acp vvi a-acp p-acp dt n1 p-acp dt n1;
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that is, the Doctrine of Faith: This contending for the Truth brings great revenues into Heavens exchequer;
that is, the Doctrine of Faith: This contending for the Truth brings great revenues into Heavens exchequer;
d vbz, dt n1 pp-f n1: d vvg p-acp dt n1 vvz j n2 p-acp ng1 n1;
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this is an hallowing of Gods name. Contend for the Truth. Some can contend for Ceremonies, but not for the Truth.
this is an hallowing of God's name. Contend for the Truth. some can contend for Ceremonies, but not for the Truth.
d vbz dt n-vvg pp-f npg1 n1. vvb p-acp dt n1. d vmb vvi p-acp n2, cc-acp xx p-acp dt n1.
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We should count him unwise that contends more for a box of Counters, than for his box of Evidences.
We should count him unwise that contends more for a box of Counters, than for his box of Evidences.
pns12 vmd vvi pno31 j cst vvz av-dc p-acp dt n1 pp-f n2, cs p-acp po31 n1 pp-f n2.
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14. We hallow and sanctifie Gods name by making as many Proselites as we can to him;
14. We hallow and sanctify God's name by making as many Proselytes as we can to him;
crd pns12 vvb cc vvi npg1 n1 p-acp vvg p-acp d n2 c-acp pns12 vmb p-acp pno31;
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by all holy expedients, Counsel, Prayer, Example, we endeavour the Salvation of others.
by all holy expedients, Counsel, Prayer, Exampl, we endeavour the Salvation of Others.
p-acp d j n2, n1, n1, n1, pns12 vvb dt n1 pp-f n2-jn.
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How did Monica, St. Austins Mother, labour for his Conversion, she had sorer pangs in travail for his new birth, than for his natural birth:
How did Monica, Saint Austins Mother, labour for his Conversion, she had Sorer pangs in travail for his new birth, than for his natural birth:
q-crq vdd np1, n1 npg1 n1, vvb p-acp po31 n1, pns31 vhd jc n2 p-acp n1 p-acp po31 j n1, cs p-acp po31 j n1:
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'tis an hallowing Gods name when we diffuse the sweet savour of Godliness, and propagate Religion to others;
it's an hallowing God's name when we diffuse the sweet savour of Godliness, and propagate Religion to Others;
pn31|vbz dt vvg npg1 n1 c-crq pns12 vvi dt j n1 pp-f n1, cc vvi n1 p-acp n2-jn;
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when not only we our selves honour God, but are instruments to make others honour him.
when not only we our selves honour God, but Are Instruments to make Others honour him.
c-crq xx av-j pns12 po12 n2 n1 np1, cc-acp vbr n2 pc-acp vvi n2-jn vvi pno31.
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Certainly when the heart is seasoned with Grace, there will be an endeavour to season others.
Certainly when the heart is seasoned with Grace, there will be an endeavour to season Others.
av-j c-crq dt n1 vbz vvn p-acp n1, pc-acp vmb vbi dt n1 pc-acp vvi n2-jn.
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Gods Glory is dear to a Saint as his own Salvation, and that this Glory may be promoted he endeavours the conversion of Souls, every Convert is a Member added to Christ:
God's Glory is dear to a Saint as his own Salvation, and that this Glory may be promoted he endeavours the conversion of Souls, every Convert is a Member added to christ:
npg1 n1 vbz j-jn p-acp dt n1 p-acp po31 d n1, cc cst d n1 vmb vbi vvn pns31 vvz dt n1 pp-f n2, d vvb vbz dt n1 vvn p-acp np1:
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Let us thus hallow Gods name by labouring to advance piety in others;
Let us thus hallow God's name by labouring to advance piety in Others;
vvb pno12 av vvi npg1 n1 p-acp vvg pc-acp vvi n1 p-acp n2-jn;
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especially, let us endeavour that those who are nearly related to us, or are under our roof, should honour God; Iosh. 24.15. As for me and my house we will serve the Lord:
especially, let us endeavour that those who Are nearly related to us, or Are under our roof, should honour God; Joshua 24.15. As for me and my house we will serve the Lord:
av-j, vvb pno12 vvi cst d r-crq vbr av-j vvn p-acp pno12, cc vbr p-acp po12 n1, vmd vvi np1; np1 crd. c-acp p-acp pno11 cc po11 n1 pns12 vmb vvi dt n1:
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Let us make our houses Bethels places, where Gods name is called upon, Col. 4.15. Salute Nymphas, and the church that is in his house :
Let us make our houses Bethels places, where God's name is called upon, Col. 4.15. Salute Nymphas, and the Church that is in his house:
vvb pno12 vvi po12 n2 n2 n2, c-crq npg1 n1 vbz vvn p-acp, np1 crd. vvb np1, cc dt n1 cst vbz p-acp po31 n1:
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Let the Parent endeavour that his Children may honour God, and the Master that his Servants honour him;
Let the Parent endeavour that his Children may honour God, and the Master that his Servants honour him;
vvb dt n1 vvb cst po31 n2 vmb vvi np1, cc dt n1 cst po31 n2 vvi pno31;
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read the Word, drop holy Instruction, perfume your Houses with Prayer; the Iewes had Sacrifices in their Family as well as in the Tabernacle. Exod. 12.3. this is an hallowing Gods name when we make proselites to him, and endeavour that all under our charge should honour and sanctifie his name.
read the Word, drop holy Instruction, perfume your Houses with Prayer; the Iewes had Sacrifices in their Family as well as in the Tabernacle. Exod 12.3. this is an hallowing God's name when we make Proselytes to him, and endeavour that all under our charge should honour and sanctify his name.
vvb dt n1, vvb j n1, vvb po22 n2 p-acp n1; dt npg1 vhd n2 p-acp po32 n1 c-acp av c-acp p-acp dt n1. np1 crd. d vbz dt vvg npg1 n1 c-crq pns12 vvb n2 p-acp pno31, cc n1 cst d p-acp po12 n1 vmd vvi cc vvi po31 n1.
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15. We hallow Gods name when we prefer the honour of Gods name before the dearest things. 1. We prefer the honour of Gods name before our own credit.
15. We hallow God's name when we prefer the honour of God's name before the dearest things. 1. We prefer the honour of God's name before our own credit.
crd pns12 vvb ng1 n1 c-crq pns12 vvb dt n1 pp-f npg1 n1 p-acp dt js-jn n2. crd pns12 vvb dt n1 pp-f npg1 n1 p-acp po12 d n1.
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The Saints of old have for the honour of God been willing to endure reproach; Psal. 69.7. For thy sake I have born reproach.
The Saints of old have for the honour of God been willing to endure reproach; Psalm 69.7. For thy sake I have born reproach.
dt n2 pp-f j vhb p-acp dt n1 pp-f np1 vbn j pc-acp vvi n1; np1 crd. p-acp po21 n1 pns11 vhb vvn n1.
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David cared not what reproach he suffered, so Gods name might not suffer.David cared not what reproach he suffered, so God's name might not suffer.
np1 vvd xx r-crq n1 pns31 vvd, av npg1 n1 vmd xx vvi.
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The Prophet Elijah was called in derision, the hairy Prophet, and the Prophet Isaiah, the bearer of burdens, and the Prophet Zephany, the bitter Prophet ;
The Prophet Elijah was called in derision, the hairy Prophet, and the Prophet Isaiah, the bearer of burdens, and the Prophet Zephany, the bitter Prophet;
dt n1 np1 vbds vvn p-acp n1, dt j n1, cc dt n1 np1, dt n1 pp-f n2, cc dt n1 np1, dt j n1;
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but they did bind these reproaches as a crown about their head; the honour of Gods name was dearer to them than their own honour:
but they did bind these Reproaches as a crown about their head; the honour of God's name was Dearer to them than their own honour:
cc-acp pns32 vdd vvi d n2 p-acp dt n1 p-acp po32 n1; dt n1 pp-f npg1 n1 vbds jc-jn p-acp pno32 cs po32 d n1:
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to contemn God is to put a Scorn upon him, and affront him to his Face,
to contemn God is to put a Scorn upon him, and affront him to his Face,
pc-acp vvi np1 vbz pc-acp vvi dt n1 p-acp pno31, cc vvi pno31 p-acp po31 n1,
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Moses esteemed the reproaches of Christ greater riches than the treasures of Egypt, Heb. 11.26. The Apostles went away rejoycing that they were counted worthy to suffer shame for the name of Christ; Acts 5.41. NONLATINALPHABET, that they were graced so far as to be disgraced for the name of Christ:Moses esteemed the Reproaches of christ greater riches than the treasures of Egypt, Hebrew 11.26. The Apostles went away rejoicing that they were counted worthy to suffer shame for the name of christ; Acts 5.41., that they were graced so Far as to be disgraced for the name of christ:
np1 vvd dt n2 pp-f np1 jc n2 cs dt n2 pp-f np1, np1 crd. dt n2 vvd av vvg cst pns32 vbdr vvn j pc-acp vvi n1 p-acp dt n1 pp-f np1; vvz crd., cst pns32 vbdr vvn av av-j c-acp pc-acp vbi vvn p-acp dt n1 pp-f np1:
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This is an hallowing Gods name when we are content to have our name eclipsed that Gods name may shine the more. 2. We prefer the honour of Gods Name before our Worldly profit and interest; Mal. 19.27. We have forsaken all and followed thee.
This is an hallowing God's name when we Are content to have our name eclipsed that God's name may shine the more. 2. We prefer the honour of God's Name before our Worldly profit and Interest; Malachi 19.27. We have forsaken all and followed thee.
d vbz dt vvg npg1 n1 c-crq pns12 vbr j pc-acp vhi po12 n1 vvn d ng1 n1 vmb vvi dt av-dc. crd pns12 vvb dt n1 pp-f npg1 n1 p-acp po12 j n1 cc n1; np1 crd. pns12 vhb vvn d cc vvd pno21.
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When these two, God and Estate come in competition, we will rather let Estate go, than Gods Love and Favour.
When these two, God and Estate come in competition, we will rather let Estate go, than God's Love and Favour.
c-crq d crd, np1 cc n1 vvn p-acp n1, pns12 vmb av-c vvi n1 vvi, cs npg1 n1 cc n1.
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Thus that noble Marquess of Vico parted with a fair Estate, using these words, Let their money perish with them that count all the Gold and Silver in the World, worth one hours communion with Iesus Christ.
Thus that noble Marquis of Vico parted with a fair Estate, using these words, Let their money perish with them that count all the Gold and Silver in the World, worth one hours communion with Iesus christ.
av cst j n1 pp-f np1 vvn p-acp dt j n1, vvg d n2, vvb po32 n1 vvi p-acp pno32 cst vvb d dt n1 cc n1 p-acp dt n1, j crd n2 n1 p-acp np1 np1.
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3. We prefer the honour of Gods name before our Life; Rom. 8.36. For thy sake are we killed all the day long.
3. We prefer the honour of God's name before our Life; Rom. 8.36. For thy sake Are we killed all the day long.
crd pns12 vvb dt n1 pp-f npg1 n1 p-acp po12 n1; np1 crd. p-acp po21 n1 vbr pns12 vvn d dt n1 av-j.
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The honour done to Gods name, is not by bringing that outward Pomp and Glory to him as we do to Kings,
The honour done to God's name, is not by bringing that outward Pomp and Glory to him as we do to Kings,
dt n1 vdn p-acp npg1 n1, vbz xx p-acp vvg d j n1 cc n1 p-acp pno31 c-acp pns12 vdb p-acp n2,
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but Gods honour comes in another way, and that is by the Sufferings of his People.
but God's honour comes in Another Way, and that is by the Sufferings of his People.
cc-acp ng1 n1 vvz p-acp j-jn n1, cc d vbz p-acp dt n2 pp-f po31 n1.
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When the World sees how intirely Gods people love him, that they will dye in his service, this exalts and honours Gods name.
When the World sees how entirely God's people love him, that they will die in his service, this exalts and honours God's name.
c-crq dt n1 vvz c-crq av-j npg1 n1 vvb pno31, cst pns32 vmb vvi p-acp po31 n1, d vvz cc vvz npg1 n1.
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Gods Crown doth flourish in the ashes of his Martyrs.
God's Crown does flourish in the Ashes of his Martyrs.
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St. Basil speaks of a Virgin condemned to the fire, who having her Life and Estate offered her if she would bow to the Idol, answered, Valeat vita, pereat pecunia, Let Life and Money go, welcome Christ.
Saint Basil speaks of a Virgae condemned to the fire, who having her Life and Estate offered her if she would bow to the Idol, answered, Valeat vita, pereat Pecunia, Let Life and Money go, welcome christ.
n1 np1 vvz pp-f dt n1 vvn p-acp dt n1, r-crq vhg po31 n1 cc n1 vvd pno31 cs pns31 vmd vvi p-acp dt n1, vvd, fw-la fw-la, fw-la fw-la, vvb n1 cc n1 vvi, j-jn np1.
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When Gods Glory weighs heaviest in the ballance, and we are willing to suffer the loss of all, rather than Gods name should suffer,
When God's Glory weighs Heaviest in the balance, and we Are willing to suffer the loss of all, rather than God's name should suffer,
c-crq npg1 n1 vvz js p-acp dt n1, cc pns12 vbr j pc-acp vvi dt n1 pp-f d, av-c cs npg1 n1 vmd vvi,
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now we do in an high degree hallow Gods name. 16. Vlt. We do hallow and sanctifie Gods name by an holy Conversation; 1 Pet. 2.9. Ye are a royal priesthood, a peculiar people;
now we do in an high degree hallow God's name. 16. Ult We do hallow and sanctify God's name by an holy Conversation; 1 Pet. 2.9. You Are a royal priesthood, a peculiar people;
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that ye should show forth the praises of him who hath called you. As an unholy life doth dishonour Gods name, Rom. 2.24. The name of God is blasphemed among the Gentiles through you, so by our holy and Bible Conversation, we honour Gods name.that you should show forth the praises of him who hath called you. As an unholy life does dishonour God's name, Rom. 2.24. The name of God is blasphemed among the Gentiles through you, so by our holy and bible Conversation, we honour God's name.
cst pn22 vmd vvi av dt n2 pp-f pno31 r-crq vhz vvn pn22. p-acp dt j n1 vdz vvi npg1 n1, np1 crd. dt n1 pp-f np1 vbz vvn p-acp dt n2-j p-acp pn22, av p-acp po12 j cc n1 n1, pns12 vvb ng1 n1.
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An holy Life speaks louder than all the Anthems and Praises in the World.
an holy Life speaks Louder than all the Anthems and Praises in the World.
dt j n1 vvz av-jc cs d dt n2 cc n2 p-acp dt n1.
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Though the main work of Religion lyes in the heart, yet when our light so shines that others behold it, now they glorifie God;
Though the main work of Religion lies in the heart, yet when our Light so shines that Others behold it, now they Glorify God;
cs dt j n1 pp-f n1 vvz p-acp dt n1, av c-crq po12 n1 av vvz d n2-jn vvb pn31, av pns32 vvi np1;
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when our lives shine, now Gods name shines.
when our lives shine, now God's name shines.
c-crq po12 n2 vvi, av npg1 n1 vvz.
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VSE. Let us pray that Satans Kingdom set up in the World may be thrown down.USE. Let us pray that Satan Kingdom Set up in the World may be thrown down.
vvb. vvb pno12 vvi cst npg1 n1 vvn a-acp p-acp dt n1 vmb vbi vvn a-acp.
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The Macedonians used one day in the year to wear the picture of Alexander set with Pearl and costly Jewels;
The Macedonians used one day in the year to wear the picture of Alexander Set with Pearl and costly Jewels;
dt njp2 vvd crd n1 p-acp dt n1 pc-acp vvi dt n1 pp-f np1 vvn p-acp n1 cc j n2;
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so when we carry the picture of Christ about us in our holy Example, now we bring honour to Gods name. VSE I.
so when we carry the picture of christ about us in our holy Exampl, now we bring honour to God's name. USE I.
av c-crq pns12 vvb dt n1 pp-f np1 p-acp pno12 p-acp po12 j n1, av pns12 vvb n1 p-acp ng1 n1. vvb pns11.
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See the true note and character of a Godly Person;
See the true note and character of a Godly Person;
vvb dt j n1 cc n1 pp-f dt j n1;
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he is a sanctifier of Gods Name, Hallowed be thy Name. A true Saint doth ambitiously endeavour to advance Gods name.
he is a sanctifier of God's Name, Hallowed be thy Name. A true Saint does ambitiously endeavour to advance God's name.
pns31 vbz dt n1 pp-f npg1 n1, vvn vbb po21 n1. dt j n1 vdz av-j vvi pc-acp vvi npg1 n1.
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This is the Question he asks himself in every thing he is going about;
This is the Question he asks himself in every thing he is going about;
d vbz dt n1 pns31 vvz px31 p-acp d n1 pns31 vbz vvg a-acp;
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will this action tend to the honour of Gods name? Will this exalt God? This was St. Pauls NONLATINALPHABET, his chief design, that Christ might be magnified, Phil. 1.20. viz. that the Crown upon his Head might flourish.
will this actium tend to the honour of God's name? Will this exalt God? This was Saint Paul's, his chief Design, that christ might be magnified, Philip 1.20. viz. that the Crown upon his Head might flourish.
vmb d n1 vvi p-acp dt n1 pp-f npg1 n1? n1 d vvi np1? d vbds n1 npg1, po31 j-jn n1, cst np1 vmd vbi vvn, np1 crd. n1 cst dt n1 p-acp po31 n1 vmd vvi.
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A Godly Man thinks it is scarce worth the while to live, if he may not bring some revenues of honour to Gods name.
A Godly Man thinks it is scarce worth the while to live, if he may not bring Some revenues of honour to God's name.
dt j n1 vvz pn31 vbz av-j j dt n1 pc-acp vvi, cs pns31 vmb xx vvi d n2 pp-f n1 p-acp ng1 n1.
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VSE II. I may here take up a sad lamentation, and speak as the Apostle Paul, weeping, Phil. 3.18. to consider how Gods name instead of being hallowed and sanctified, is dishonoured.USE II I may Here take up a sad lamentation, and speak as the Apostle Paul, weeping, Philip 3.18. to Consider how God's name instead of being hallowed and sanctified, is dishonoured.
vvb crd pns11 vmb av vvi a-acp dt j n1, cc vvi p-acp dt n1 np1, vvg, np1 crd. pc-acp vvi c-crq n2 vvb av pp-f vbg vvn cc vvn, vbz vvn.
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Gods name, which is more worth than the Salvation of all Mens Souls, suffers deeply. We are apt to speak of our Sufferings;
God's name, which is more worth than the Salvation of all Men's Souls, suffers deeply. We Are apt to speak of our Sufferings;
npg1 n1, r-crq vbz av-dc j cs dt n1 pp-f d ng2 n2, vvz av-jn. pns12 vbr j pc-acp vvi pp-f po12 n2;
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alas, what are all our Sufferings? Gods name suffers most; Gods name is the dearest thing he hath;
alas, what Are all our Sufferings? God's name suffers most; God's name is the dearest thing he hath;
uh, q-crq vbr d po12 n2? npg1 n1 vvz ds; ng1 n1 vbz dt js-jn n1 pns31 vhz;
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how do Men stand upon their name and honour? Gods name is this day dishonoured, it is like the Sun in an eclipse.
how do Men stand upon their name and honour? God's name is this day dishonoured, it is like the Sun in an eclipse.
q-crq vdb n2 vvi p-acp po32 n1 cc n1? npg1 n1 vbz d n1 vvn, pn31 vbz av-j dt n1 p-acp dt n1.
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Theodosius took it hainously when they threw dirt upon his Statue, but now (which is far worse) disgrace is thrown upon the glorious name of Jehovah.Theodosius took it heinously when they threw dirt upon his Statue, but now (which is Far Worse) disgrace is thrown upon the glorious name of Jehovah.
np1 vvd pn31 av-j c-crq pns32 vvd n1 p-acp po31 n1, cc-acp av (r-crq vbz av-j av-jc) n1 vbz vvn p-acp dt j n1 pp-f np1.
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Gods name in stead of being hallowed is dishonoured by all sorts. 1. Heathens. 2. Turks. 3. Jewes. 4. Papists. 5. Protestants. 1. By Heathens:
God's name in stead of being hallowed is dishonoured by all sorts. 1. heathens. 2. Turks. 3. Jews. 4. Papists. 5. Protestants. 1. By heathens:
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They have a knowledge of a Godhead by the light of Nature; Rom. 1.19, 20. but they dishonour God and sin against the light of nature.
They have a knowledge of a Godhead by the Light of Nature; Rom. 1.19, 20. but they dishonour God and since against the Light of nature.
pns32 vhb dt n1 pp-f dt n1 p-acp dt n1 pp-f n1; np1 crd, crd p-acp pns32 vvb np1 cc n1 p-acp dt n1 pp-f n1.
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The Aegyptians worship an Oxe, the Persians worship the Sun, the Grecians and Romans, Iupiter, and the Parthians worship the Devil.
The egyptians worship an Ox, the Persians worship the Sun, the Greeks and Romans, Iupiter, and the Parthians worship the devil.
dt njp2 vvi dt n1, dt npg1 vvb dt n1, dt njp2 cc np1, np1, cc dt njp2 vvi dt n1.
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2. Gods name is dishonoured by the Turks ; they adore Mahomet their great Prophet as one divinely inspired;
2. God's name is dishonoured by the Turks; they adore Mahomet their great Prophet as one divinely inspired;
crd npg1 n1 vbz vvn p-acp dt n2; pns32 vvb np1 po32 j n1 p-acp crd av-jn vvn;
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Mahomet was of an impure vitious life; Mahomet plucks the Crown from Christs Head, denying his Deity.Mahomet was of an impure vicious life; Mahomet plucks the Crown from Christ Head, denying his Deity.
np1 vbds pp-f dt j j n1; np1 vvz dt n1 p-acp npg1 n1, vvg po31 n1.
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3. Gods name is dishonoured by the Iewes ;
3. God's name is dishonoured by the Iewes;
crd npg1 n1 vbz vvn p-acp dt npg1;
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who give not equal Honour and Adoration to God the Son as to God the Father;
who give not equal Honour and Adoration to God the Son as to God the Father;
q-crq vvb xx j-jn n1 cc n1 p-acp np1 dt n1 c-acp p-acp np1 dt n1;
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but if a Debtor cannot pay his Creditor, how can he merit at his hands? 3. That the Scripture is not a perfect Rule of Faith,
but if a Debtor cannot pay his Creditor, how can he merit At his hands? 3. That the Scripture is not a perfect Rule of Faith,
cc-acp cs dt n1 vmbx vvi po31 n1, q-crq vmb pns31 vvi p-acp po31 n2? crd cst dt n1 vbz xx dt j n1 pp-f n1,
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they expect a Messiah yet to come, seculum futurum ; they believe not in Christ; they blaspheme him, and slight Righteousness imputed; they vilifie the Christian Sabbath.
they expect a Messiah yet to come, seculum Future; they believe not in christ; they Blaspheme him, and slight Righteousness imputed; they vilify the Christian Sabbath.
pns32 vvb dt np1 av pc-acp vvi, fw-la fw-la; pns32 vvb xx p-acp np1; pns32 vvb pno31, cc j n1 vvn; pns32 vvi dt njp n1.
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4. Gods name is dishonoured by the Papists. Popery is a God dishonouring Religion: They dishonour Gods name.
4. God's name is dishonoured by the Papists. Popery is a God Dishonoring Religion: They dishonour God's name.
crd npg1 n1 vbz vvn p-acp dt njp2. n1 vbz dt np1 vvg n1: pns32 vvb npg1 n1.
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(1.) By their Idolatry, which is spiritual ▪ adultery, Ezek. 23.37. Idolatry is to worship a false God, or the true God in a false manner;
(1.) By their Idolatry, which is spiritual ▪ adultery, Ezekiel 23.37. Idolatry is to worship a false God, or the true God in a false manner;
(crd) p-acp po32 n1, r-crq vbz j ▪ n1, np1 crd. n1 vbz pc-acp vvi dt j np1, cc dt j np1 p-acp dt j n1;
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this they are guilty of. 1. They dishonour God by their Idolatry in making graven Images,
this they Are guilty of. 1. They dishonour God by their Idolatry in making graved Images,
d pns32 vbr j pp-f. crd pns32 vvb np1 p-acp po32 n1 p-acp vvg vvn n2,
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and giving the same honour to them as is due to God, NONLATINALPHABET: Images are teachers of lyes, Hab. 2.18. they represent God in a bodily shape. 2. By their Idolatry in the Mass;
and giving the same honour to them as is due to God,: Images Are Teachers of lies, Hab. 2.18. they represent God in a bodily shape. 2. By their Idolatry in the Mass;
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worshipping the Host, and offering it up as a Sacrifice for Sin: The Apostle saith, Heb. 10.14. By one offering Christ hath perfected them that are sanctified ;
worshipping the Host, and offering it up as a Sacrifice for since: The Apostle Says, Hebrew 10.14. By one offering christ hath perfected them that Are sanctified;
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but as if Christs offering on the Cross were imperfect, they offer him up daily in the Mass, which is a dishonour done to Christs Priestly Office.
but as if Christ offering on the Cross were imperfect, they offer him up daily in the Mass, which is a dishonour done to Christ Priestly Office.
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(2.) The Papists instead of hallowing Gods name, dishonour Gods name by locking up the Scriptures in an unknown Tongue;
(2.) The Papists instead of hallowing God's name, dishonour God's name by locking up the Scriptures in an unknown Tongue;
(crd) dt njp2 av pp-f vvg npg1 n1, n1 npg1 n1 p-acp vvg a-acp dt n2 p-acp dt j n1;
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they (as the Philistins ) pluck out the peoples eyes, and then make sport with them:
they (as the philistines) pluck out the peoples eyes, and then make sport with them:
pns32 (c-acp dt njp2) vvb av dt ng1 n2, cc av vvb n1 p-acp pno32:
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The Bible is a shining light, but they draw a curtain over it; they take away the key of knowledge, Luke 11.52. and hinder Gods Glory by hindering Mens Salvation.
The bible is a shining Light, but they draw a curtain over it; they take away the key of knowledge, Lycia 11.52. and hinder God's Glory by hindering Men's Salvation.
dt n1 vbz dt j-vvg n1, cc-acp pns32 vvb dt n1 p-acp pn31; pns32 vvb av dt n1 pp-f n1, av crd. cc vvi npg1 n1 p-acp vvg ng2 n1.
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(3.) Instead of hallowing Gods name they dishonour it by giving Men Indulgencies.
(3.) Instead of hallowing God's name they dishonour it by giving Men Indulgences.
(crd) av pp-f vvg npg1 n1 pns32 vvb pn31 p-acp vvg n2 n2.
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They say the Pope, as Peters Successour, hath power to grant Indulgencies, by vertue whereof Men are set free in the sight of God from the guilt of Sin:
They say the Pope, as Peter's Successor, hath power to grant Indulgences, by virtue whereof Men Are Set free in the sighed of God from the guilt of since:
pns32 vvb dt n1, c-acp npg1 n1, vhz n1 pc-acp vvi n2, p-acp n1 c-crq n2 vbr vvn j p-acp dt n1 pp-f np1 p-acp dt n1 pp-f n1:
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This is a double dishonour to God. 1. It is to steal a Flower from the Crown of Heaven.
This is a double dishonour to God. 1. It is to steal a Flower from the Crown of Heaven.
d vbz dt j-jn n1 p-acp np1. crd pn31 vbz pc-acp vvi dt n1 p-acp dt n1 pp-f n1.
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The Pope assumes a power to pardon, which is Gods Prerogative Royal;
The Pope assumes a power to pardon, which is God's Prerogative Royal;
dt n1 vvz dt n1 pc-acp vvi, r-crq vbz ng1 n1 j;
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Mat. 2.7 Who can forgive sin but God only? 2. The Pope by his Indulgence encourageth Men to sin.Mathew 2.7 Who can forgive since but God only? 2. The Pope by his Indulgence Encourageth Men to since.
np1 crd r-crq vmb vvi n1 p-acp np1 av-j? crd dt n1 p-acp po31 n1 vvz n2 p-acp n1.
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What need the Papists care what Sins they commit, when they have a License and Patent from the Pope to bear them harmless.
What need the Papists care what Sins they commit, when they have a License and Patent from the Pope to bear them harmless.
q-crq vvb dt njp2 vvb q-crq n2 pns32 vvb, c-crq pns32 vhb dt n1 cc n1 p-acp dt n1 pc-acp vvi pno32 j.
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(4.) Instead of hallowing Gods name they dishonour Gods name by their Invocation of Saints.
(4.) Instead of hallowing God's name they dishonour God's name by their Invocation of Saints.
(crd) av pp-f vvg npg1 n1 pns32 vvb npg1 n1 p-acp po32 n1 pp-f n2.
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We are to pray only to God, Matth. 6.6. Pray to thy Father ;
We Are to pray only to God, Matthew 6.6. Pray to thy Father;
pns12 vbr pc-acp vvi av-j p-acp np1, np1 crd. vvb p-acp po21 n1;
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not pray to a Saint, or the Virgin Mary, but pray to your Father in Heaven:
not pray to a Saint, or the Virgae Marry, but pray to your Father in Heaven:
xx vvb p-acp dt n1, cc dt n1 uh, p-acp vvi p-acp po22 n1 p-acp n1:
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because it was his custom to murder: This were an aggravation of the offence: Will not the Judge say thou shalt the rather dye. So it is here.
Because it was his custom to murder: This were an aggravation of the offence: Will not the Judge say thou shalt the rather die. So it is Here.
c-acp pn31 vbds po31 n1 pc-acp vvi: d vbdr dt n1 pp-f dt n1: vmb xx dt n1 vvb pns21 vm2 dt av-c vvi. av pn31 vbz av.
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We may pray to none but whom we may believe in: Rom. 10.14. The Saints in Heaven are ignorant of our grievances; Isa. 63.16. Abraham is ignorant of us.
We may pray to none but whom we may believe in: Rom. 10.14. The Saints in Heaven Are ignorant of our grievances; Isaiah 63.16. Abraham is ignorant of us.
pns12 vmb vvi p-acp pix cc-acp r-crq pns12 vmb vvi p-acp: np1 crd. dt n2 p-acp n1 vbr j pp-f po12 n2; np1 crd. np1 vbz j pp-f pno12.
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(5.) Instead of hallowing Gods name they dishonour it by their Luxury and Uncleanness: They allow of Stews.
(5.) Instead of hallowing God's name they dishonour it by their Luxury and Uncleanness: They allow of Stews.
(crd) av pp-f vvg npg1 n1 pns32 vvb pn31 p-acp po32 n1 cc n1: pns32 vvb pp-f n2.
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At Rome Fornication keeps open shop, and is in some cases, preferred before honourable Matrimony; Vrbs est jam tota lupanar.
At Room Fornication keeps open shop, and is in Some cases, preferred before honourable Matrimony; Urbs est jam tota lupanar.
p-acp vvb n1 vvz j n1, cc vbz p-acp d n2, vvn p-acp j n1; np1 fw-la fw-la fw-la n1.
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(6.) Instead of hallowing Gods name they dishonour it by their Blasphemies. They give equal, nay more honour to the Virgin Mary than to Christ;
(6.) Instead of hallowing God's name they dishonour it by their Blasphemies. They give equal, nay more honour to the Virgae Marry than to christ;
(crd) av pp-f vvg npg1 n1 pns32 vvb pn31 p-acp po32 n2. pns32 vvb j-jn, uh-x av-dc n1 p-acp dt n1 uh cs p-acp np1;
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they ascribe more to her Milk than his Blood; they call her Scala Caeli, the Ladder of Heaven, Ianna Paradisi, the Gate of Paradise.
they ascribe more to her Milk than his Blood; they call her Scala heaven, the Ladder of Heaven, Janna Paradisi, the Gate of Paradise.
pns32 vvb av-dc p-acp po31 n1 cs po31 n1; pns32 vvb po31 np1 np1, dt n1 pp-f n1, np1 np1, dt n1 pp-f n1.
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In their Doxologies they say, Praise be to the Virgin Mary, and also to Christ. What Blasphemy is this to set the Creature above the Creator.
In their doxologies they say, Praise be to the Virgae Marry, and also to christ. What Blasphemy is this to Set the Creature above the Creator.
p-acp po32 n2 pns32 vvb, vvb vbb p-acp dt n1 uh, cc av p-acp np1. q-crq n1 vbz d pc-acp vvi dt n1 p-acp dt n1.
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They say to her, O faelix puerpera, nostrae piaris scelera, O happy Mother of a Son who purgest away our Crimes.
They say to her, O Felix puerpera, Nostrae piaris scelera, Oh happy Mother of a Son who purgest away our Crimes.
pns32 vvb p-acp pno31, fw-la fw-la fw-la, fw-la fw-la fw-la, uh j n1 pp-f dt n1 q-crq vv2 av po12 n2.
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(7.) Instead of hallowing Gods name they dishonour it by their Lyes. Their golden Legend is an imposture, and is full of lying wonders.
(7.) Instead of hallowing God's name they dishonour it by their Lies. Their golden Legend is an imposture, and is full of lying wonders.
(crd) av pp-f vvg npg1 n1 pns32 vvb pn31 p-acp po32 n2. po32 j n1 vbz dt n1, cc vbz j pp-f j-vvg n2.
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They show Iohn Baptists Forehead for a Relique in Spain, yet his whole Head they affirm to be seen in St. Sylvester in Rome: They show St. Peters Shadow at Rome ;
They show John Baptists Forehead for a Relic in Spain, yet his Whole Head they affirm to be seen in Saint Sylvester in Room: They show Saint Peter's Shadow At Room;
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indeed we read of St. Peters shadow Acts 5.15. but its strange how the Papists could catch his shadow, and keep it by them so long.
indeed we read of Saint Peter's shadow Acts 5.15. but its strange how the Papists could catch his shadow, and keep it by them so long.
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(8.) Instead of hallowing Gods name they dishonour it by Baptizing Sin with the name of Vertue.
(8.) Instead of hallowing God's name they dishonour it by Baptizing since with the name of Virtue.
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Breach of Oaths is with the Papists a Vertue.
Breach of Oaths is with the Papists a Virtue.
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If a Man hath bound his Soul to God by an Oath, yet to violate this Oath is vertuous,
If a Man hath bound his Soul to God by an Oath, yet to violate this Oath is virtuous,
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if it may propagate the Catholick Cause.
if it may propagate the Catholic Cause.
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Killing those who are of a different Religion, is not only Venial, but a Vertue among Catholicks.
Killing those who Are of a different Religion, is not only Venial, but a Virtue among Catholics.
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Destroying Two Hundred Thousand of the Albigenses, who were Protestants, was commended as a glorious Action, honoured with a Triumph at Rome, and crowned with his Holiness blessing.
Destroying Two Hundred Thousand of the Albigenses, who were Protestants, was commended as a glorious Actium, honoured with a Triumph At Room, and crowned with his Holiness blessing.
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Is not this an high dishonour to God to guild over the foulest Crimes with the name of Vertue and Piety.
Is not this an high dishonour to God to guild over the Foulest Crimes with the name of Virtue and Piety.
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(9.) Instead of hallowing Gods name they dishonour it by their damnable Assertions. 1. The Papists affirm that the Pope is above Scripture, that he may dispence with it,
(9.) Instead of hallowing God's name they dishonour it by their damnable Assertions. 1. The Papists affirm that the Pope is above Scripture, that he may dispense with it,
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and that his Canons bind more than the Word of God 2. They teach merit by good Works,
and that his Canonas bind more than the Word of God 2. They teach merit by good Works,
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and Man errs, therefore they eek it out with their Traditions, which they hold to be of equal Authority. 4. They teach that an implicite Faith is saving,
and Man errs, Therefore they eke it out with their Traditions, which they hold to be of equal authority. 4. They teach that an implicit Faith is Saving,
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though one may have an implicite Faith, yet be ignorant of all the Articles of Religion. 5. They say that the inward act of the Mind is not required in Gods Worship:
though one may have an implicit Faith, yet be ignorant of all the Articles of Religion. 5. They say that the inward act of the Mind is not required in God's Worship:
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Diversion of Mind in Duty, though one prayes and never thinks of God is no Sin, saith Angelus and Sylvester, and other Papists. 6. The Papists make Habitual Love to God unnecessary.
Diversion of Mind in Duty, though one prays and never thinks of God is no since, Says Angelus and Sylvester, and other Papists. 6. The Papists make Habitual Love to God unnecessary.
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It is not needful, saith Bellarmine, to perform any acts of Religion out of love to God.
It is not needful, Says Bellarmine, to perform any acts of Religion out of love to God.
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Stapleton and Cajetan affirm, that the Precept of loving God with all our heart is not binding;Stapleton and Cajetan affirm, that the Precept of loving God with all our heart is not binding;
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by which they cut asunder the Sinews and Soul of all Religion. Thus instead of honouring Gods name, the Papists dishonour it.
by which they Cut asunder the Sinews and Soul of all Religion. Thus instead of honouring God's name, the Papists dishonour it.
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Let us pray heartily that this Romish Religion may never get footing again in this Nation;
Let us pray heartily that this Romish Religion may never get footing again in this nation;
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God grant that this poysonful weed of Popery may never be watered here:
God grant that this poisonful weed of Popery may never be watered Here:
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But that it being a Plant which our Heavenly Father hath not planted, it may be rooted up.
But that it being a Plant which our Heavenly Father hath not planted, it may be rooted up.
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5. Gods Name is dishonoured by Carnal Protestants How is Gods name this day dishonoured in England :
5. God's Name is dishonoured by Carnal Protestants How is God's name this day dishonoured in England:
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His name is like the Sun in an eclipse.
His name is like the Sun in an eclipse.
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Christians instead of hallowing Gods name, reproach and dishonour it. 1. By their Tongues. 2. By their Lives.
Christians instead of hallowing God's name, reproach and dishonour it. 1. By their Tongues. 2. By their Lives.
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1. By their Tongues. 1. They speak irreverently of Gods name: Gods name is sacred: Deut. 28.58. That thou mayest fear this glorious and fearful name, The Lord thy God.
1. By their Tongues. 1. They speak irreverently of God's name: God's name is sacred: Deuteronomy 28.58. That thou Mayest Fear this glorious and fearful name, The Lord thy God.
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The names of Kings are not mentioned without giving them their Titles of Honour, High and Mighty;
The names of Kings Are not mentioned without giving them their Titles of Honour, High and Mighty;
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but Men speak irreverently of God, as if he were like one of them, Psal. 50.21. this is a taking Gods name in vain. 2. They swear by his name.
but Men speak irreverently of God, as if he were like one of them, Psalm 50.21. this is a taking God's name in vain. 2. They swear by his name.
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Many seldom name Gods name but in Oaths: How is God dishonoured when Men rend and tear his name by Oaths and Imprecations; Ier. 23.10. Because of swearing the land mourns.
Many seldom name God's name but in Oaths: How is God dishonoured when Men rend and tear his name by Oaths and Imprecations; Jeremiah 23.10. Because of swearing the land mourns.
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If God will reckon with Men for idle Words, shall not idle Oaths be put in the Account-Book? O but saith one, I cannot help it, it is a custom of swearing I have got,
If God will reckon with Men for idle Words, shall not idle Oaths be put in the Account-Book? O but Says one, I cannot help it, it is a custom of swearing I have god,
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and I hope God will forgive me? Answ. Is this a good Plea, a custom of swearing? This is no excuse but an aggravation of Sin. As if one that had been accused for killing a Man, should plead with the Judge to spare him,
and I hope God will forgive me? Answer Is this a good Plea, a custom of swearing? This is no excuse but an aggravation of Sin. As if one that had been accused for killing a Man, should plead with the Judge to spare him,
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2. As Men dishonour God by their Tongues, so by their Lives.
2. As Men dishonour God by their Tongues, so by their Lives.
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What is it to say, Hallowed be thy Name, when in their Lives they profane his name;
What is it to say, Hallowed be thy Name, when in their Lives they profane his name;
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they dishonour God by their Atheism, Sabbath-breaking, Uncleanness, Perjury, Intemperance, Injustice. Men hang out a Flag of Defiance against Heaven.
they dishonour God by their Atheism, Sabbath-breaking, Uncleanness, Perjury, Intemperance, Injustice. Men hang out a Flag of Defiance against Heaven.
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As the Thracians when it thunders, shoot their Arrowes against Heaven; so Men shoot their Sins as bearded Arrowes against Heaven.
As the Thracians when it Thunders, shoot their Arrows against Heaven; so Men shoot their Sins as bearded Arrows against Heaven.
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Sinners are hardened in Sin, they despise Counsel, they laugh at Reproof, they have cast off the vail of Modesty.
Sinners Are hardened in since, they despise Counsel, they laugh At Reproof, they have cast off the Vail of Modesty.
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Satan hath taken such full possession of them, that when they sin they glory in their shame; Phil. 3.19.
Satan hath taken such full possession of them, that when they sin they glory in their shame; Philip 3.19.
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they brag how many new Oaths they have invented, how oft they have been drunk, how many they have defiled;
they brag how many new Oaths they have invented, how oft they have been drunk, how many they have defiled;
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they declare their sin as Sodom : Such horrid impieties are committed that a modest Heathen would blush at.
they declare their since as Sodom: Such horrid impieties Are committed that a modest Heathen would blush At.
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Men in this Age sin at that rate, as if either they did not believe there were an Hell,
Men in this Age since At that rate, as if either they did not believe there were an Hell,
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or as if they feared Hell would be full ere they could get thither.
or as if they feared Hell would be full ere they could get thither.
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Was Gods name ever so openly dishonoured? All our Preaching will not make them leave their Sins.
Was God's name ever so openly dishonoured? All our Preaching will not make them leave their Sins.
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What a black vail is drawn over the face of Religion at this day? Vivimus in temporum faecibus — Sen. We live in the dregs of time wherein the common shore of wickedness runs;
What a black Vail is drawn over the face of Religion At this day? Vivimus in Temporum faecibus — Sen. We live in the dregs of time wherein the Common shore of wickedness runs;
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Physitians call it NONLATINALPHABET, when there is no part of the Body free from Distemper. England hath a Kakexy, it is all over disease;
Physicians call it, when there is no part of the Body free from Distemper. England hath a Kakexy, it is all over disease;
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The whole head is sick, the whole heart is faint: Isa. 1.6.The Whole head is sick, the Whole heart is faint: Isaiah 1.6.
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As black Vapours rising out of the earth cloud and darken the Sun, so the Sins of People in our Age like Hellish Vapours cast a cloud upon Gods glorious name.
As black Vapours rising out of the earth cloud and darken the Sun, so the Sins of People in our Age like Hellish Vapours cast a cloud upon God's glorious name.
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O that our Eyes were like Limbecks, dropping the water of holy tears, to consider how Gods name, instead of being hallowed, is polluted and profaned:
O that our Eyes were like Limbecks, dropping the water of holy tears, to Consider how God's name, instead of being hallowed, is polluted and profaned:
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And may not we justly fear some heavy Judgments? Can God put up our affronts any longer? Can he endure to have his name reproached? Will a King suffer his Crown-Jewels to be trampled in the dust? Do not we see the symptoms of Gods Anger, do we not see his Judgments hovering over us? Sure God is whetting his Sword, he hath bent his Bow,
And may not we justly Fear Some heavy Judgments? Can God put up our affronts any longer? Can he endure to have his name reproached? Will a King suffer his Crown-Jewels to be trampled in the dust? Do not we see the symptoms of God's Anger, do we not see his Judgments hovering over us? Sure God is whetting his Sword, he hath bent his Bow,
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and is preparing his Arrowes to shoot: Qualis per arva Leo fulvam minaci fronte concutiens jubam.
and is preparing his Arrows to shoot: Qualis per Arva Leo fulvam minaci front concutiens jubam.
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Sen. Trag. The Body Politick is in a Paroxism, or burning Fit, and may not the Lord cause a sad Phlebotomy? Seeing we will not leave our Sins he may make us lose our Blood.
Sen. Trag The Body Politic is in a Paroxysm, or burning Fit, and may not the Lord cause a sad Phlebotomy? Seeing we will not leave our Sins he may make us loose our Blood.
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May not we fear that the Ark should remove, the Vision cease, the Stars in Gods Church be removed,
May not we Fear that the Ark should remove, the Vision cease, the Stars in God's Church be removed,
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and we should follow the Gospel to the grave? When Gods name which should be hallowed is profaned among a People, it is just with God to write that dismal Epitaph upon a Nations Tomb, The Glory is departed. And that I may speak to the Consciences of all,
and we should follow the Gospel to the grave? When God's name which should be hallowed is profaned among a People, it is just with God to write that dismal Epitaph upon a nations Tomb, The Glory is departed. And that I may speak to the Consciences of all,
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and deal impartially, it were well if only the profane party were guilty;
and deal impartially, it were well if only the profane party were guilty;
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but may not many Professors be called to the Bar, and indited of this, that they have dishonoured Gods name; 2 Chron. 28.10. Are there not with you, even with you, sins against the Lord your God? Are there not the spots of Gods Children? Deut. 3•. 5.
but may not many Professors be called to the Bar, and Indited of this, that they have dishonoured God's name; 2 Chronicles 28.10. are there not with you, even with you, Sins against the Lord your God? are there not the spots of God's Children? Deuteronomy 3•. 5.
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If you are Diamonds have you no flawes? Have not you your vanities? If your Discourse be not profane is it not vain? Have not you your self-seekings, rash censures, indecent dresses? If the wicked of the Land swear, do not you sometimes slander? If they are drunk with wine, are not you sometimes drunk with passion? If their sin be blaspheming, is not your sin murmuring? Are there not with you,
If you Are Diamonds have you no flaws? Have not you your vanities? If your Discourse be not profane is it not vain? Have not you your self-seekings, rash censures, indecent Dresses? If the wicked of the Land swear, do not you sometime slander? If they Are drunk with wine, Are not you sometime drunk with passion? If their since be blaspheming, is not your since murmuring? are there not with you,
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even with you, sins against the Lord? The sins of Gods Children go nearer to his heart than the sins of others: Deut. 32.19. When the Lord saw it he abhorred them, because of the provoking of his sons and daughters. even with you, Sins against the Lord? The Sins of God's Children go nearer to his heart than the Sins of Others: Deuteronomy 32.19. When the Lord saw it he abhorred them, Because of the provoking of his Sons and daughters.
av p-acp pn22, n2 p-acp dt n1? dt n2 pp-f npg1 n2 vvb av-jc p-acp po31 n1 cs dt n2 pp-f n2-jn: np1 crd. c-crq dt n1 vvd pn31 pns31 vvd pno32, c-acp pp-f dt j-vvg pp-f po31 n2 cc n2.
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The sins of the wicked anger God, the sins of his own people grieve him; he will be sure to punish them; Amos 3.2. You only have I known of all the families of the earth:
The Sins of the wicked anger God, the Sins of his own people grieve him; he will be sure to Punish them; Amos 3.2. You only have I known of all the families of the earth:
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therefore I will punish you for all your iniquities. Therefore I will Punish you for all your iniquities.
av pns11 vmb vvi pn22 p-acp d po22 n2.
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O that our head were waters, that we could make this place a Bochim, a place of weepers, that Gods Children might mix blushing with tears, that they have so little hallowed,
Oh that our head were waters, that we could make this place a Bochim, a place of weepers, that God's Children might mix blushing with tears, that they have so little hallowed,
uh cst po12 n1 vbdr n2, cst pns12 vmd vvi d n1 dt np1, dt n1 pp-f n2, cst npg1 n2 vmd vvi vvg p-acp n2, cst pns32 vhb av av-j vvn,
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and so much eclipsed Gods name.
and so much eclipsed God's name.
cc av av-d vvn ng1 n1.
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Truly Gods own People have sinned enough to justifie God in all his severe actings against them. VSE III. Of Exhortation. Let us hallow and sanctifie Gods Name:
Truly God's own People have sinned enough to justify God in all his severe actings against them. USE III. Of Exhortation. Let us hallow and sanctify God's Name:
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Did we but see a glimpse of Gods glory, as Moses did in the Rock; the sight of this would draw Adoration and Praise from us;
Did we but see a glimpse of God's glory, as Moses did in the Rock; the sighed of this would draw Adoration and Praise from us;
vdd pns12 p-acp vvi dt n1 pp-f npg1 n1, c-acp np1 vdd p-acp dt n1; dt n1 pp-f d vmd vvi n1 cc n1 p-acp pno12;
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could we see God face to face, as the Angels in Heaven do, could we behold him sitting on his Throne like • Jasper-stone, Rev. 4.3. we should presently at the sight of this glory do as the twenty four Elders; Rev. 4.10. They worship him that liveth for ever, and cast their crowns before the throne, saying, Thou art worthy, O Lord, to receive glory, honour and power.
could we see God face to face, as the Angels in Heaven do, could we behold him sitting on his Throne like • Jasper-stone, Rev. 4.3. we should presently At the sighed of this glory do as the twenty four Elders; Rev. 4.10. They worship him that lives for ever, and cast their crowns before the throne, saying, Thou art worthy, Oh Lord, to receive glory, honour and power.
vmd pns12 vvi np1 n1 p-acp n1, p-acp dt n2 p-acp n1 vdb, vmd pns12 vvi pno31 vvg p-acp po31 n1 av-j • n1, n1 crd. pns12 vmd av-j p-acp dt n1 pp-f d n1 vdb p-acp dt crd crd n2-jn; n1 crd. pns32 vvb pno31 cst vvz p-acp av, cc vvd po32 n2 p-acp dt n1, vvg, pns21 vb2r j, uh n1, pc-acp vvi n1, n1 cc n1.
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If our sins be not pardoned, we can take but little comfort in our Food.
If our Sins be not pardoned, we can take but little Comfort in our Food.
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That we may be stirred up to this great Duty, the hallowing, adoring and sanctifying Gods name; consider,
That we may be stirred up to this great Duty, the hallowing, adoring and sanctifying God's name; Consider,
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1. It is the very end of our Being:
1. It is the very end of our Being:
crd pn31 vbz dt j n1 pp-f po12 vbg:
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Why did God give us our Life, but that our living may be an hallowing of his Name? Why did he give us Souls but to admire him,
Why did God give us our Life, but that our living may be an hallowing of his Name? Why did he give us Souls but to admire him,
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and Tongues but to praise him? The excellency of a thing is, when it attains the end for which it was made:
and Tongues but to praise him? The excellency of a thing is, when it attains the end for which it was made:
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The excellency of a Star is to give Light, of a Plant to be Fruitful;
The excellency of a Star is to give Light, of a Plant to be Fruitful;
dt n1 pp-f dt n1 vbz pc-acp vvi n1, pp-f dt n1 pc-acp vbi j;
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the excellency of a Christian is to answer the end of his Creation, which is to hallow Gods name,
the excellency of a Christian is to answer the end of his Creation, which is to hallow God's name,
dt n1 pp-f dt njp vbz pc-acp vvi dt n1 pp-f po31 n1, r-crq vbz pc-acp vvi npg1 n1,
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and live to that God by whom he lives.
and live to that God by whom he lives.
cc vvi p-acp cst np1 p-acp ro-crq pns31 vvz.
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He who lives, and God hath no honour by him, buries himself alive, and exposeth himself to a Curse. Christ cursed the barren Fig-tree.
He who lives, and God hath no honour by him, buries himself alive, and exposeth himself to a Curse. christ cursed the barren Fig tree.
pns31 r-crq vvz, cc np1 vhz dx n1 p-acp pno31, vvz px31 j, cc vvz px31 p-acp dt n1. np1 vvd dt j n1.
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2. Gods Name is so excellent that it deserves to be hallowed: Psal. 8.9. How excellent is thy name in all the earth: Psal. 104.1. Thou art cloathed with honour and majesty.
2. God's Name is so excellent that it deserves to be hallowed: Psalm 8.9. How excellent is thy name in all the earth: Psalm 104.1. Thou art clothed with honour and majesty.
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As the Sun hath its brightness whether we admire it or no, so Gods Name is illustrious and glorious whether we hallow it or no.
As the Sun hath its brightness whither we admire it or no, so God's Name is illustrious and glorious whither we hallow it or no.
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In God are all shining perfections, Holiness, Wisdom, Mercy: He is worthy to be praised: 2 Sam. 22.4. God is dignus Honore, worthy of Honour, Love, Adoration.
In God Are all shining perfections, Holiness, Wisdom, Mercy: He is worthy to be praised: 2 Sam. 22.4. God is Dignus Honore, worthy of Honour, Love, Adoration.
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(97) part (DIV2)
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We oft bestow Titles of Honour upon them that do not deserve them; but God is worthy to be praised; his Name deserves hallowing;
We oft bestow Titles of Honour upon them that do not deserve them; but God is worthy to be praised; his Name deserves hallowing;
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he is above all the Honour and Praise which the Angels in Heaven give him. 3. We pray Hallowed be thy Name ;
he is above all the Honour and Praise which the Angels in Heaven give him. 3. We pray Hallowed be thy Name;
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that is, let thy Name be honoured and magnified by us: Now if we do not magnifie his Name, we contradict our own Prayers.
that is, let thy Name be honoured and magnified by us: Now if we do not magnify his Name, we contradict our own Prayers.
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To say, Hallowed be thy Name, yet not to bring honour to Gods Name, it is to take his Name in vain.
To say, Hallowed be thy Name, yet not to bring honour to God's Name, it is to take his Name in vain.
pc-acp vvi, vvn vbb po21 n1, av xx pc-acp vvi n1 p-acp ng1 n1, pn31 vbz pc-acp vvi po31 n1 p-acp j.
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4. Such as do not hallow Gods Name, and bring revenues of honour to him, God will get his honour upon them; Exod. 14.17. I'll get me honour upon Pharaoh.
4. Such as do not hallow God's Name, and bring revenues of honour to him, God will get his honour upon them; Exod 14.17. I'll get me honour upon Pharaoh.
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Pharaoh would not hallow Gods Name:Pharaoh would not hallow God's Name:
np1 vmd xx vvi npg1 n1:
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Who is the Lord that I should obey him? Well saith God, if Pharaoh will not honour me, I will get me honour upon him.Who is the Lord that I should obey him? Well Says God, if Pharaoh will not honour me, I will get me honour upon him.
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When God overthrew him and his Chariots in the Sea, then he got his honour upon him.
When God overthrew him and his Chariots in the Sea, then he god his honour upon him.
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Gods Power and Justice were glorified in his destruction.
God's Power and justice were glorified in his destruction.
npg1 n1 cc n1 vbdr vvn p-acp po31 n1.
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Who then would not hallow and glorifie Gods Name, and spread his renown in the World, who will put such immortal Honour upon his People, as eye hath not seen,
Who then would not hallow and Glorify God's Name, and spread his renown in the World, who will put such immortal Honour upon his People, as eye hath not seen,
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(97) part (DIV2)
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There are some whom God hath raised to great Power and Dignity, and they will not honour Gods Name, they make use of their Power to dishonour God, they cast reproach upon Gods Name, and revile his Servants;
There Are Some whom God hath raised to great Power and Dignity, and they will not honour God's Name, they make use of their Power to dishonour God, they cast reproach upon God's Name, and revile his Servants;
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well, they who will not honour God, he will get his honour upon them in their final ruine.
well, they who will not honour God, he will get his honour upon them in their final ruin.
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Herod did not give Glory to God, and God did get his Glory upon him: Acts 12.23. The Angel of the Lord smote him, because he gave not God the glory, and he was eaten of worms. Herod did not give Glory to God, and God did get his Glory upon him: Acts 12.23. The Angel of the Lord smote him, Because he gave not God the glory, and he was eaten of worms.
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5. It will be no small comfort to us when we come to dye, that we have hallowed and sanctified God• Name:
5. It will be no small Comfort to us when we come to die, that we have hallowed and sanctified God• Name:
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It was Christs comfort a little before his Death; Ioh. 17.4. I have glorified thee on the earth.
It was Christ Comfort a little before his Death; John 17.4. I have glorified thee on the earth.
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Christs redeeming Mankind was an hallowing and glorifying of Gods Name; never was more Honour brought to Gods Name than by this great undertaking of Christ:
Christ redeeming Mankind was an hallowing and glorifying of God's Name; never was more Honour brought to God's Name than by this great undertaking of christ:
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Now here was Christs comfort before his Death, that he had hallowed Gods Name, and brought Glory to him.
Now Here was Christ Comfort before his Death, that he had hallowed God's Name, and brought Glory to him.
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So what a Cordial will this be to us at last, when our whole Life hath been an hallowing of Gods Name;
So what a Cordial will this be to us At last, when our Whole Life hath been an hallowing of God's Name;
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we have loved him with our Hearts, praised him with our Lips, honoured him with our Lives:
we have loved him with our Hearts, praised him with our Lips, honoured him with our Lives:
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We have been NONLATINALPHABET, to the praise of his glory, Eph. 1.6. At the hour of death all your earthly comforts will vanish;
We have been, to the praise of his glory, Ephesians 1.6. At the hour of death all your earthly comforts will vanish;
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to think how rich you have been, or what pleasures you have enjoyed upon earth; this will not give one dram of comfort:
to think how rich you have been, or what pleasures you have enjoyed upon earth; this will not give one dram of Comfort:
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What is one the better for an Estate that is spent? But now to have Conscience witnessing that you have hallowed Gods Name, your whole Life hath been a glorifying of him, what sweet peace and satisfaction will this give? That Servant who hath been all day working in the Vineyard,
What is one the better for an Estate that is spent? But now to have Conscience witnessing that you have hallowed God's Name, your Whole Life hath been a glorifying of him, what sweet peace and satisfaction will this give? That Servant who hath been all day working in the Vineyard,
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how glad is he when evening comes that he shall receive his pay!
how glad is he when evening comes that he shall receive his pay!
c-crq j vbz pns31 r-crq n1 vvz cst pns31 vmb vvi po31 n1!
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Such as have spent their Lives in honouring God, how sweet will Death be when they shall receive the recompence of Reward.
Such as have spent their Lives in honouring God, how sweet will Death be when they shall receive the recompense of Reward.
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What comfort was it to Hezekiah when he was on his Sick-bed, and could appeal to God, Isa. 38.3. Remember, Lord, how I have walked before thee with a perfect heart, and have done that which is good in thy sight.
What Comfort was it to Hezekiah when he was on his Sickbed, and could appeal to God, Isaiah 38.3. remember, Lord, how I have walked before thee with a perfect heart, and have done that which is good in thy sighed.
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I have hallowed thy Name, I have brought all the Honour I could to thee, I have done that which is good in thy sight.
I have hallowed thy Name, I have brought all the Honour I could to thee, I have done that which is good in thy sighed.
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6. There is nothing lost by what we do for God; if we bring Honour to his Name he will honour us. Honour is NONLATINALPHABET.
6. There is nothing lost by what we do for God; if we bring Honour to his Name he will honour us. Honour is.
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nor ear heard, nor can it enter into the heart of man to conceive. nor ear herd, nor can it enter into the heart of man to conceive.
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Arist. As Balac said to Balaam, Numb. 22.37. Am not I able to promote thee to honour? So if we hallow and sanctifie Gods Name, is not he able to promote us to Honour? 1. He will honour us in our Life. (1.) He will put honour upon our Persons:Arist. As Balaam said to balaam, Numb. 22.37. Am not I able to promote thee to honour? So if we hallow and sanctify God's Name, is not he able to promote us to Honour? 1. He will honour us in our Life. (1.) He will put honour upon our Persons:
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He will number us among his Jewels, Mal. 3.17. he will make us a Royal Diadem in his hand, Isa. 62.3. he will lift us up in the eyes of others; Zach. 9.16. They shall be as the stones of a crown lifted up, as an ensign of glory:
He will number us among his Jewels, Malachi 3.17. he will make us a Royal Diadem in his hand, Isaiah 62.3. he will lift us up in the eyes of Others; Zach 9.16. They shall be as the stones of a crown lifted up, as an ensign of glory:
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He will esteem us as the cream and flower of the Creation; Isa. 43.4. Since thou hast been precious in my sight, thou hast been honourable.
He will esteem us as the cream and flower of the Creation; Isaiah 43.4. Since thou hast been precious in my sighed, thou hast been honourable.
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(2.) God will put honour upon our Names; Prov. 10.17. The memory of the just is blessed.
(2.) God will put honour upon our Names; Curae 10.17. The memory of the just is blessed.
(crd) np1 vmb vvi n1 p-acp po12 n2; np1 crd. dt n1 pp-f dt j vbz vvn.
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How renowned have the Saints been in all Ages who have hallowed Gods Name:
How renowned have the Saints been in all Ages who have hallowed God's Name:
c-crq vvn vhb dt n2 vbi p-acp d n2 r-crq vhb vvn npg1 n1:
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How renowned was Abraham for his Faith, Moses for his Meekness, David for his Zeal, Paul for his Love to Christ, their Names as a precious Oyntment send forth a sweet perfume in Gods Church to this day. 2. God will honour us at our Death;
How renowned was Abraham for his Faith, Moses for his Meekness, David for his Zeal, Paul for his Love to christ, their Names as a precious Ointment send forth a sweet perfume in God's Church to this day. 2. God will honour us At our Death;
c-crq j-vvn vbds np1 p-acp po31 n1, np1 p-acp po31 n1, np1 p-acp po31 n1, np1 p-acp po31 n1 p-acp np1, po32 n2 p-acp dt j n1 vvi av dt j n1 p-acp ng1 n1 p-acp d n1. crd np1 vmb vvi pno12 p-acp po12 n1;
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he will send his Angels to carry us up with triumph into Heaven; Luke 16.22. The beggar dyed and was carried by the Angels into Abrahams bosom.
he will send his Angels to carry us up with triumph into Heaven; Lycia 16.22. The beggar died and was carried by the Angels into Abrahams bosom.
pns31 vmb vvi po31 n2 pc-acp vvi pno12 a-acp p-acp n1 p-acp n1; av crd. dt n1 vvd cc vbds vvn p-acp dt n2 p-acp npg1 n1.
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Amasis King of Egypt had his Chariot drawn with four Kings which he had conquered in War;Amasis King of Egypt had his Chariot drawn with four Kings which he had conquered in War;
np1 n1 pp-f np1 vhd po31 n1 vvn p-acp crd n2 r-crq pns31 vhd vvn p-acp n1;
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but what is this to the Glory every Believer shall have at his Death, he shall be carried by the Angels of God. 3. God will put honour upon us after Death. (1.) He will put Glory upon our Bodies:
but what is this to the Glory every Believer shall have At his Death, he shall be carried by the Angels of God. 3. God will put honour upon us After Death. (1.) He will put Glory upon our Bodies:
cc-acp q-crq vbz d p-acp dt n1 d n1 vmb vhi p-acp po31 n1, pns31 vmb vbi vvn p-acp dt n2 pp-f np1. crd np1 vmb vvi n1 p-acp pno12 p-acp n1. (crd) pns31 vmb vvi n1 p-acp po12 n2:
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We shall be NONLATINALPHABET as the Angels, not for substance but quality, our Bodies shall be agile and nimble;We shall be as the Angels, not for substance but quality, our Bodies shall be agile and nimble;
pns12 vmb vbi p-acp dt n2, xx p-acp n1 p-acp n1, po12 n2 vmb vbi j cc j;
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now our Bodies are as a weight, then they shall be as a wing moving swiftly from place to place;
now our Bodies Are as a weight, then they shall be as a wing moving swiftly from place to place;
av po12 n2 vbr p-acp dt n1, cs pns32 vmb vbi p-acp dt n1 vvg av-j p-acp n1 p-acp n1;
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our Bodies shall be full of clarity and brightness, like Christs glorious Body; Phil. 3.21. The Bodies of the Saints shall be as Cloth dyed into a Scarlet colour, made more illustrious;
our Bodies shall be full of clarity and brightness, like Christ glorious Body; Philip 3.21. The Bodies of the Saints shall be as Cloth died into a Scarlet colour, made more illustrious;
po12 n2 vmb vbi j pp-f n1 cc n1, av-j npg1 j n1; np1 crd. dt n2 pp-f dt n2 vmb vbi p-acp n1 vvd p-acp dt j-jn n1, vvd av-dc j;
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they shall be so clear and transparent, that the Soul shall sparkle through them as the Wine through the Glass. (2.) God will put Glory upon our Souls:
they shall be so clear and transparent, that the Soul shall sparkle through them as the Wine through the Glass. (2.) God will put Glory upon our Souls:
pns32 vmb vbi av j cc j, cst dt n1 vmb vvi p-acp pno32 p-acp dt n1 p-acp dt n1. (crd) np1 vmb vvi n1 p-acp po12 n2:
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If the Cabinet of the Body shall be so illustrious, of what orient brightness shall the Jewel be? Then will be the great Coronation-day,
If the Cabinet of the Body shall be so illustrious, of what orient brightness shall the Jewel be? Then will be the great Coronation day,
cs dt n1 pp-f dt n1 vmb vbi av j, pp-f r-crq vvb n1 vmb dt n1 vbi? av vmb vbi dt j n1,
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when the Saints shall wear the Robe of Immortality and the Crown of Righteousness which fades not away.
when the Saints shall wear the Robe of Immortality and the Crown of Righteousness which fades not away.
c-crq dt n2 vmb vvi dt n1 pp-f n1 cc dt n1 pp-f n1 r-crq vvz xx av.
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O how glorious will that Garland be which is made of the Flowers of Paradise!
O how glorious will that Garland be which is made of the Flowers of Paradise!
sy q-crq j vmb d n1 vbi r-crq vbz vvn pp-f dt n2 pp-f n1!
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7. Vlt. Such as do not hallow Gods Name, but profane and dishonour it, God will pour contempt upon them;
7. Ult Such as do not hallow God's Name, but profane and dishonour it, God will pour contempt upon them;
crd np1 d c-acp vdb xx vvi npg1 n1, cc-acp j cc vvi pn31, np1 vmb vvi n1 p-acp pno32;
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though they be never so great, and though cloathed in Purple and Scarlet, yet they are abhorred of God, and their name shall rot.
though they be never so great, and though clothed in Purple and Scarlet, yet they Are abhorred of God, and their name shall rot.
cs pns32 vbb av-x av j, cc cs vvn p-acp j-jn cc j-jn, av pns32 vbr vvn pp-f np1, cc po32 n1 vmb vvi.
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Though the name of Iudas be in the Bible, and the name of Pontius Pilate be in the Creed,
Though the name of Iudas be in the bible, and the name of Pontius Pilate be in the Creed,
cs dt n1 pp-f np1 vbi p-acp dt n1, cc dt n1 pp-f np1 np1 vbb p-acp dt n1,
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yet their names stand there for Infamy, as being Traytors to the Crown of Heaven; Nahum 1.14. I will make thy grave for thou art vile.
yet their names stand there for Infamy, as being Traitors to the Crown of Heaven; Nahum 1.14. I will make thy grave for thou art vile.
av po32 n2 vvb a-acp p-acp n1, c-acp vbg n2 p-acp dt n1 pp-f n1; np1 crd. pns11 vmb vvi po21 n1 c-acp pns21 vb2r j.
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It is spoken of Antiochus Epiphanes, he was a King, and his name signifie• Illustrious, yet God esteemed him a vile Person;
It is spoken of Antiochus Epiphanes, he was a King, and his name signifie• Illustrious, yet God esteemed him a vile Person;
pn31 vbz vvn pp-f np1 np1, pns31 vbds dt n1, cc po31 n1 n1 j, av np1 vvd pno31 dt j n1;
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to show how base the wicked are in Gods esteem, he compares them to things most vile; to chaff, Psal. 1.4. to dross, Psal. 119.118. and the filth that fomes out of the Sea, Isa. 57.20.
to show how base the wicked Are in God's esteem, he compares them to things most vile; to chaff, Psalm 1.4. to dross, Psalm 119.118. and the filth that fomes out of the Sea, Isaiah 57.20.
pc-acp vvi c-crq j dt j vbr p-acp npg1 n1, pns31 vvz pno32 p-acp n2 av-ds j; p-acp n1, np1 crd. p-acp n1, np1 crd. cc dt n1 cst fw-la av pp-f dt n1, np1 crd.
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and as God doth thus vilely esteem of such as do not hallow his Name, so he sends them to a vile place at last.
and as God does thus vilely esteem of such as do not hallow his Name, so he sends them to a vile place At last.
cc c-acp np1 vdz av av-j vvi pp-f d c-acp vdb xx vvi po31 n1, av pns31 vvz pno32 p-acp dt j n1 p-acp ord.
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Vagrants are sent to the House of Correction; Hell is the House of Correction which the Wicked are sent to when they dye.
Vagrants Are sent to the House of Correction; Hell is the House of Correction which the Wicked Are sent to when they die.
ng1 vbr vvn p-acp dt n1 pp-f n1; n1 vbz dt n1 pp-f n1 r-crq dt j vbr vvn p-acp c-crq pns32 vvb.
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Let all this prevail with us to hallow and sanctifie Gods Name. Quest. What may we do to honour and sanctifie Gods Name?
Let all this prevail with us to hallow and sanctify God's Name. Quest. What may we do to honour and sanctify God's Name?
vvb d d vvi p-acp pno12 pc-acp vvi cc vvi npg1 n1. n1. q-crq vmb pns12 vdi pc-acp vvi cc vvi npg1 n1?
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Answ. Let us get, 1. A sound Knowledge of God. 2. A sincere Love to God.Answer Let us get, 1. A found Knowledge of God. 2. A sincere Love to God.
np1 vvb pno12 vvi, crd dt j n1 pp-f np1. crd dt j n1 p-acp np1.
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1. A sound Knowledge of God: Take a view of his superlative Excellencies; his Holiness, his incomprehensible Goodness.
1. A found Knowledge of God: Take a view of his superlative Excellencies; his Holiness, his incomprehensible goodness.
crd dt j n1 pp-f np1: vvb dt n1 pp-f po31 j n2; po31 n1, po31 j n1.
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The Angels know God better than we, therefore they sanctifie his Name, and sing Hallelujahs to him;
The Angels know God better than we, Therefore they sanctify his Name, and sing Hallelujahs to him;
dt n2 vvb np1 av-jc cs pns12, av pns32 vvb po31 n1, cc vvi n2 p-acp pno31;
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and let us labour to know him to be our God; Psal. 48.14. This God is our God.
and let us labour to know him to be our God; Psalm 48.14. This God is our God.
cc vvb pno12 vvi pc-acp vvi pno31 pc-acp vbi po12 n1; np1 crd. d n1 vbz po12 n1.
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We may dread God as a Judge, but we cannot honour him as a Father, till we know he is our God.
We may dread God as a Judge, but we cannot honour him as a Father, till we know he is our God.
pns12 vmb vvi np1 p-acp dt n1, cc-acp pns12 vmbx vvi pno31 p-acp dt n1, c-acp pns12 vvb pns31 vbz po12 n1.
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2. Get a sincere Love to God: A Love of Appretiation, and a Love of Complacency to delight in him; Iohn 21.15. Lord thou knowest I love thee:
2. Get a sincere Love to God: A Love of Appreciation, and a Love of Complacency to delight in him; John 21.15. Lord thou Knowest I love thee:
crd vvb dt j n1 p-acp np1: dt n1 pp-f n1, cc dt n1 pp-f n1 pc-acp vvi p-acp pno31; np1 crd. n1 pns21 vv2 pns11 vvb pno21:
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He can never honour his Master who doth not love him:
He can never honour his Master who does not love him:
pns31 vmb av-x vvi po31 n1 r-crq vdz xx vvi pno31:
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The reason Gods Name is no more hallowed, is, because his name is no more loved.
The reason God's Name is no more hallowed, is, Because his name is no more loved.
dt n1 npg1 n1 vbz av-dx av-dc j-vvn, vbz, c-acp po31 n1 vbz av-dx av-dc vvn.
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So much for the First Petition.
So much for the First Petition.
av av-d c-acp dt ord vvb.
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MATTH. vi. 10. Thy Kingdom come.MATTHEW. vi. 10. Thy Kingdom come.
av. crd. crd po21 n1 vvi.
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A Soul truly devoted to God, joyns heartily in this Petition, Adveniat Regnum tuum, Thy Kingdom come:
A Soul truly devoted to God, joins heartily in this Petition, May he come Kingdom tuum, Thy Kingdom come:
dt n1 av-j vvn p-acp np1, vvz av-j p-acp d vvb, np1 fw-la fw-la, po21 n1 vvb:
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In which words this great Truth is implyed, that God is a King; he who hath a Kingdom can be no less than a King; Ps. 47.7. God is King of all the earth :
In which words this great Truth is employed, that God is a King; he who hath a Kingdom can be no less than a King; Ps. 47.7. God is King of all the earth:
p-acp r-crq n2 d j n1 vbz vvn, cst np1 vbz dt n1; pns31 r-crq vhz dt n1 vmb vbi dx av-dc cs dt n1; np1 crd. np1 vbz n1 pp-f d dt n1:
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And he is a King upon his Throne, Psal. 47.8. God sitteth upon the throne of his holiness.
And he is a King upon his Throne, Psalm 47.8. God Sitteth upon the throne of his holiness.
cc pns31 vbz dt n1 p-acp po31 n1, np1 crd. np1 vvz p-acp dt n1 pp-f po31 n1.
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1. He hath a Regal Title, High and Mighty; Isa. 57.15. Thus saith the high and lofty one.
1. He hath a Regal Title, High and Mighty; Isaiah 57.15. Thus Says the high and lofty one.
crd pns31 vhz dt j n1, j cc j; np1 crd. av vvz dt j cc j pi.
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2. He hath the Ensigns of Royalty, his Sword; Deut. 32.41. If I whet my glittering sword :
2. He hath the Ensigns of Royalty, his Sword; Deuteronomy 32.41. If I whet my glittering sword:
crd pns31 vhz dt n2 pp-f n1, po31 n1; np1 crd. cs pns11 vvb po11 j-vvg n1:
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He hath his Scepter, Heb. 1.8. A scepter of Righteousness is the scepter of thy Kingdom.
He hath his Sceptre, Hebrew 1.8. A sceptre of Righteousness is the sceptre of thy Kingdom.
pns31 vhz po31 n1, np1 crd. dt n1 pp-f n1 vbz dt n1 pp-f po21 n1.
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3. He hath his Crown Royal; Rev. 19.12. On his head were many crowns ; he hath his Iura Regalia, his Kingly Prerogatives;
3. He hath his Crown Royal; Rev. 19.12. On his head were many crowns; he hath his Jerusalem Regalia, his Kingly Prerogatives;
crd pns31 vhz po31 n1 j; n1 crd. p-acp po31 n1 vbdr d n2; pns31 vhz po31 np1 np1, po31 j n2;
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he hath power to make Lawes, to seal Pardons, which are the Flowers and Jewels belonging to his Crown. Thus the Lord is King.
he hath power to make Laws, to seal Pardons, which Are the Flowers and Jewels belonging to his Crown. Thus the Lord is King.
pns31 vhz n1 pc-acp vvi n2, pc-acp vvi n2, r-crq vbr dt n2 cc n2 vvg p-acp po31 n1. av dt n1 vbz n1.
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And 2. He is a great King: Psal. 95.3. A great King above all Gods. He is great in and of himself, and not like other Kings, who are made great by their Subjects.
And 2. He is a great King: Psalm 95.3. A great King above all God's He is great in and of himself, and not like other Kings, who Are made great by their Subject's.
cc crd pns31 vbz dt j n1: np1 crd. dt j n1 p-acp d n2 pns31 vbz j p-acp cc pp-f px31, cc xx av-j j-jn n2, r-crq vbr vvn j p-acp po32 n2-jn.
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That he is so great a King appears; 1. By the immenseness of his Being, Ier. 23.24. Do not I fill heaven and earth, saith the Lord. His center is every where;
That he is so great a King appears; 1. By the immenseness of his Being, Jeremiah 23.24. Do not I fill heaven and earth, Says the Lord. His centre is every where;
cst pns31 vbz av j dt n1 vvz; crd p-acp dt n1 pp-f po31 vbg, np1 crd. vdb xx pns11 vvi n1 cc n1, vvz dt n1. po31 n1 vbz d c-crq;
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he is no where included, yet no where excluded;
he is no where included, yet no where excluded;
pns31 vbz dx n1 vvd, av av-dx q-crq vvn;
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he is so immensly great, That the heaven of heavens cannot contain him, 1 Kings 8.27. 2. His greatness appears by the effects of his Power;
he is so immensely great, That the heaven of heavens cannot contain him, 1 Kings 8.27. 2. His greatness appears by the effects of his Power;
pns31 vbz av av-j j, cst dt n1 pp-f n2 vmbx vvi pno31, crd n2 crd. crd po31 n1 vvz p-acp dt n2 pp-f po31 n1;
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He made heaven and earth, Psal. 124.8. and can unmake it. God can with a Breath crumble us to dust;He made heaven and earth, Psalm 124.8. and can unmake it. God can with a Breath crumble us to dust;
pns31 vvd n1 cc n1, np1 crd. cc vmb vvi pn31. np1 vmb p-acp dt n1 vvb pno12 p-acp n1;
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with a Word he can unpin the World, and break the Axle-Tree of it in pieces:
with a Word he can unpin the World, and break the Axle-Tree of it in Pieces:
p-acp dt n1 pns31 vmb vvb dt n1, cc vvi dt n1 pp-f pn31 p-acp n2:
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He pours contempt upon the mighty; Iob 12.21. He cuts off the spirit of Princes; Psal. 76.12. He is Lord Paramount, who doth whatever he will: Psal. 115.2. He weigheth the mountains in scales, and the hills in a ballance. Isa. 40.12. 3. God is a Glorious King; Psal. 24.10. Who is this King of Glory, the Lord of Hosts he is the King of Glory. He hath internal Glory; Psal. 93.1. The Lord reigneth, he is cloathed with majesty. He pours contempt upon the mighty; Job 12.21. He cuts off the Spirit of Princes; Psalm 76.12. He is Lord Paramount, who does whatever he will: Psalm 115.2. He weigheth the Mountains in scales, and the hills in a balance. Isaiah 40.12. 3. God is a Glorious King; Psalm 24.10. Who is this King of Glory, the Lord of Hosts he is the King of Glory. He hath internal Glory; Psalm 93.1. The Lord Reigneth, he is clothed with majesty.
pns31 vvz n1 p-acp dt j; np1 crd. pns31 vvz a-acp dt n1 pp-f n2; np1 crd. pns31 vbz n1 np1, q-crq vdz r-crq pns31 vmb: np1 crd. pns31 vvz dt n2 p-acp n2, cc dt n2 p-acp dt n1. np1 crd. crd np1 vbz dt j n1; np1 crd. r-crq vbz d n1 pp-f n1, dt n1 pp-f n2 pns31 vbz dt n1 pp-f n1. pns31 vhz j n1; np1 crd. dt n1 vvz, pns31 vbz vvn p-acp n1.
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Other Kings have Royal and Sumptuous Apparel to make them appear glorious to the beholders, but all their Glory and Magnificence is borrowed;
Other Kings have Royal and Sumptuous Apparel to make them appear glorious to the beholders, but all their Glory and Magnificence is borrowed;
j-jn n2 vhb j cc j n1 pc-acp vvi pno32 vvi j p-acp dt n2, cc-acp d po32 n1 cc n1 vbz vvn;
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but God is cloathed with Majesty, his own Glorious Essence is instead of Royal Robes: and he hath girded himself with strength.
but God is clothed with Majesty, his own Glorious Essence is instead of Royal Robes: and he hath girded himself with strength.
cc-acp np1 vbz vvn p-acp n1, po31 d j n1 vbz av pp-f j n2: cc pns31 vhz vvn px31 p-acp n1.
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Kings have their guard about them to defend their Persons, because they are not able to defend themselves;
Kings have their guard about them to defend their Persons, Because they Are not able to defend themselves;
n2 vhb po32 n1 p-acp pno32 pc-acp vvi po32 n2, c-acp pns32 vbr xx j pc-acp vvi px32;
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That stone cut out of the Mountains without hands, which smote the Image. Dan. 2.34. was an emblem (saith Austin ) of Christs Monarchical Power conquering and triumphing over his enemies.
That stone Cut out of the Mountains without hands, which smote the Image. Dan. 2.34. was an emblem (Says Austin) of Christ Monarchical Power conquering and triumphing over his enemies.
cst n1 vvd av pp-f dt n2 p-acp n2, r-crq vvd dt n1. np1 crd. vbds dt n1 (vvz np1) pp-f npg1 j n1 j-vvg cc vvg a-acp po31 n2.
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but God needs no guard or assistance from others. He hath girded himself with strength. His own Power is his Life-guard; Psal. 89.6. Who in the heaven can be compared unto the Lord, who among the Sons of the mighty can be likened unto the Lord? God hath a prehiminence above all other Kings for Majesty: Rev. 19.16.
but God needs no guard or assistance from Others. He hath girded himself with strength. His own Power is his Lifeguard; Psalm 89.6. Who in the heaven can be compared unto the Lord, who among the Sons of the mighty can be likened unto the Lord? God hath a prehiminence above all other Kings for Majesty: Rev. 19.16.
cc-acp np1 vvz av-dx n1 cc n1 p-acp n2-jn. pns31 vhz vvn px31 p-acp n1. po31 d n1 vbz po31 n1; np1 crd. r-crq p-acp dt n1 vmb vbi vvn p-acp dt n1, r-crq p-acp dt n2 pp-f dt j vmb vbi vvn p-acp dt n1? np1 vhz dt n1 p-acp d j-jn n2 p-acp n1: n1 crd.
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He hath on his vesture a name written, Rex Regum, King of Kings. He hath the highest Throne, the richest Crown, the largest Dominions, and the longest Possession; Psal. 29.10. The Lord sitteth King for ever. He hath on his vesture a name written, Rex Regum, King of Kings. He hath the highest Throne, the Richest Crown, the Largest Dominions, and the longest Possession; Psalm 29.10. The Lord Sitteth King for ever.
pns31 vhz p-acp po31 n1 dt n1 vvn, fw-la fw-la, n1 pp-f n2. pns31 vhz dt js n1, dt js n1, dt js n2, cc dt js n1; np1 crd. dt n1 vvz n1 p-acp av.
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Though God hath many Heirs, yet no Successors. He sets up his Throne where no other King doth;
Though God hath many Heirs, yet no Successors. He sets up his Throne where no other King does;
cs np1 vhz d n2, av dx n2. pns31 vvz a-acp po31 n1 c-crq dx j-jn n1 vdz;
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he rules the Will and Affections, his Power binds the Conscience; Angels serve him;
he rules the Will and Affections, his Power binds the Conscience; Angels serve him;
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all the Kings of the Earth hold their Crowns and Diadems by immediate tenure from this great King; Prov. 8.15. By me Kings reign ;
all the Kings of the Earth hold their Crowns and Diadems by immediate tenure from this great King; Curae 8.15. By me Kings Reign;
d dt n2 pp-f dt n1 vvb po32 n2 cc n2 p-acp j n1 p-acp d j n1; np1 crd. p-acp pno11 np1 vvi;
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and to this Lord Iehovah all Kings must give account, and from Gods Tribunal there is no appeal.
and to this Lord Jehovah all Kings must give account, and from God's Tribunal there is no appeal.
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VSE I. Br. 1. If God be so great a King, and sits King for ever,USE I Br. 1. If God be so great a King, and sits King for ever,
vvb uh np1 crd cs np1 vbb av j dt n1, cc vvz n1 p-acp av,
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then it is no disparagement for us to serve him; Deo servire est regnare: It is an Honour to serve a King.
then it is no disparagement for us to serve him; God Serve est Reign: It is an Honour to serve a King.
cs pn31 vbz dx n1 p-acp pno12 pc-acp vvi pno31; fw-la fw-la fw-la fw-la: pn31 vbz dt n1 pc-acp vvi dt n1.
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If the Angels fly swiftly upon the King of Heavens message, Dan. 9.21. then well may we look upon it as a favour to be taken into his Royal Service.
If the Angels fly swiftly upon the King of Heavens message, Dan. 9.21. then well may we look upon it as a favour to be taken into his Royal Service.
cs dt n2 vvb av-j p-acp dt n1 pp-f ng1 n1, np1 crd. av av vmb pns12 vvb p-acp pn31 p-acp dt n1 pc-acp vbi vvn p-acp po31 j n1.
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Theodosius thought it a greater Honour to be Gods Servant than to be an Emperour. 'Tis more Honour to serve God than to have Kings serve us.Theodosius Thought it a greater Honour to be God's Servant than to be an Emperor. It's more Honour to serve God than to have Kings serve us.
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Every Subject of this King is Crowned with Regal Honour: Rev. 1.6. Who hath made us Kings.
Every Subject of this King is Crowned with Regal Honour: Rev. 1.6. Who hath made us Kings.
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Therefore as the Queen of Sheba having seen the Glory of Solomons Kingdom, said, Happy are these thy servants which stand continually before thee, 1 Kings 10.8. so, happy are those Saints who stand before the King of Heaven, and wait on his Throne.
Therefore as the Queen of Sheba having seen the Glory of Solomons Kingdom, said, Happy Are these thy Servants which stand continually before thee, 1 Kings 10.8. so, happy Are those Saints who stand before the King of Heaven, and wait on his Throne.
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Br. 2. If God be such a Glorious King, crowned with Wisdom, armed with Power, bespangled with Riches,Br. 2. If God be such a Glorious King, crowned with Wisdom, armed with Power, bespangled with Riches,
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then it showes us what Prudence it is to have this King to be ours: To say as, Psal. 5.2. My King and my God.
then it shows us what Prudence it is to have this King to be ours: To say as, Psalm 5.2. My King and my God.
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'Tis counted great Policy to be on the strongest side;
It's counted great Policy to be on the Strongest side;
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if we belong to the King of Heaven we are sure to be on the strongest side:
if we belong to the King of Heaven we Are sure to be on the Strongest side:
cs pns12 vvb p-acp dt n1 pp-f n1 pns12 vbr j pc-acp vbi p-acp dt js n1:
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The King of Glory can with ease destroy his Adversaries; he can pull down their Pride, befool their Policy, restrain their Malice.
The King of Glory can with ease destroy his Adversaries; he can pull down their Pride, befool their Policy, restrain their Malice.
dt n1 pp-f n1 vmb p-acp n1 vvi po31 n2; pns31 vmb vvi a-acp po32 n1, vvi po32 n1, vvb po32 n1.
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Fear is Ianitor Animae, it is the Door-keeper of the Soul, it keeps Sin from entring; Gen. 39.9.
fear is Janitor Spirits, it is the Doorkeeper of the Soul, it keeps since from entering; Gen. 39.9.
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If we are on Gods side we are on the strongest side; he can with a Word destroy his enemies, Psal. 2.5. Then shall he speak to them in his wrath ;
If we Are on God's side we Are on the Strongest side; he can with a Word destroy his enemies, Psalm 2.5. Then shall he speak to them in his wrath;
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nay, he can with a Look destroy them; Iob 40.12. Look upon every one that is proud and bring him low.
nay, he can with a Look destroy them; Job 40.12. Look upon every one that is proud and bring him low.
uh-x, pns31 vmb p-acp dt n1 vvi pno32; np1 crd. vvb p-acp d pi cst vbz j cc vvb pno31 av-j.
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It needs cost God no more to confound those who rise up against him than a look, a cast of the eye; Exod. 14.24.
It needs cost God no more to confound those who rise up against him than a look, a cast of the eye; Exod 14.24.
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In the morning watch the Lord looked to the host of the Egyptians through the pillar of fire, In the morning watch the Lord looked to the host of the egyptians through the pillar of fire,
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and troubled their host, and took off their chariot-wheels. What Wisdom is it then to have this King to be ours;and troubled their host, and took off their Chariot wheels. What Wisdom is it then to have this King to be ours;
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then we are on the strongest side. VSE II of Exhortation.
then we Are on the Strongest side. USE II of Exhortation.
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Br. 1. If God be so Glorious a King, full of Power and Majesty, let us trust in him; Psal. 9.10. They that know thy name will put their trust in thee: Trust him with your Soul;Br. 1. If God be so Glorious a King, full of Power and Majesty, let us trust in him; Psalm 9.10. They that know thy name will put their trust in thee: Trust him with your Soul;
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you cannot put this Jewel in safer hands; and trust him with Church and State Affairs: He is King, Exod. 15.3. The Lord is a man of war ;
you cannot put this Jewel in safer hands; and trust him with Church and State Affairs: He is King, Exod 15.3. The Lord is a man of war;
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he can make bear his holy Arm in the eyes of all the Nations. If means fail, he is never at a loss, there are no impossibles with him;
he can make bear his holy Arm in the eyes of all the nations. If means fail, he is never At a loss, there Are no impossibles with him;
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he can make the dry bones live: Ezek. 37.10. As a King he can command, and as a God he can create Salvation; Isa. 65.18. I create Ierusalem a rejoycing:
he can make the dry bones live: Ezekiel 37.10. As a King he can command, and as a God he can create Salvation; Isaiah 65.18. I create Ierusalem a rejoicing:
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Let us trust all our affairs with this great King. Either God can remove Mountains, or can leap over them; Cant. 2.8. Br. 2. If God be so great a King, let us fear him; Ier. 5.22. Fear ye not me saith the Lord? Will ye not tremble at my presence? We have enough fear of Men.
Let us trust all our affairs with this great King. Either God can remove Mountains, or can leap over them; Cant 2.8. Br. 2. If God be so great a King, let us Fear him; Jeremiah 5.22. fear you not me Says the Lord? Will you not tremble At my presence? We have enough Fear of Men.
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Fear makes danger appear greater and sin lesser;
fear makes danger appear greater and sin lesser;
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but let us fear the King of Kings, who hath power to cast Body and Soul into Hell; Luke 12.5.
but let us Fear the King of Kings, who hath power to cast Body and Soul into Hell; Lycia 12.5.
cc-acp vvb pno12 vvi dt n1 pp-f n2, r-crq vhz n1 pc-acp vvi n1 cc n1 p-acp n1; av crd.
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As one wedge drives out another, so the fear of God would drive out all base carnal fear:
As one wedge drives out Another, so the Fear of God would drive out all base carnal Fear:
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Let us fear that God whose Throne is set above all Kings; they may be Mighty, but he is Almighty.
Let us Fear that God whose Throne is Set above all Kings; they may be Mighty, but he is Almighty.
vvb pno12 vvi cst np1 rg-crq n1 vbz vvn p-acp d n2; pns32 vmb vbi j, cc-acp pns31 vbz j-jn.
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Kings have no Power but what God hath given them; their Power is limited, his is infinite.
Kings have no Power but what God hath given them; their Power is limited, his is infinite.
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Let us fear this King whose eyes are as lamps of fire; Rev. 1.14. The mountains quake at him, and the rocks are thrown down by him;
Let us Fear this King whose eyes Are as lamps of fire; Rev. 1.14. The Mountains quake At him, and the Rocks Are thrown down by him;
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Nahum 1.6 If he stamps with his foot, all the Creatures are presently up in a battalio to fight for him.Nahum 1.6 If he stamps with his foot, all the Creatures Are presently up in a battalion to fight for him.
np1 crd cs pns31 vvz p-acp po31 n1, d dt n2 vbr av-j a-acp p-acp dt n1 pc-acp vvi p-acp pno31.
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O tremble and fear before this God.
O tremble and Fear before this God.
sy vvb cc vvi p-acp d n1.
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3 Br. If God be so Glorious a King, he hath jus virae & necis, He hath the power of Life and Death in his Hand.
3 Br. If God be so Glorious a King, he hath jus virae & necis, He hath the power of Life and Death in his Hand.
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Let all the Potentates of the Earth take heed how they employ their Power against the King of Heaven;
Let all the Potentates of the Earth take heed how they employ their Power against the King of Heaven;
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they employ their power against God, who with their Scepter beat down his Truth, which is the most Orient Pearl of his Crown;
they employ their power against God, who with their Sceptre beatrice down his Truth, which is the most Orient Pearl of his Crown;
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who crush and persecute his People, which are the Apple of his Eye, Zach. 2.8. Who trample upon his Laws and Royal Edicts, which he hath set forth, Psal. 2.3. What is a King without his Laws:
who crush and persecute his People, which Are the Apple of his Eye, Zach 2.8. Who trample upon his Laws and Royal Edicts, which he hath Set forth, Psalm 2.3. What is a King without his Laws:
q-crq vvb cc vvi po31 n1, r-crq vbr dt n1 pp-f po31 n1, np1 crd. q-crq vvb p-acp po31 n2 cc j n2, r-crq pns31 vhz vvn av, np1 crd. q-crq vbz dt n1 p-acp po31 n2:
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Let all that are invested with worldly Power and Grandeur, take heed how they oppose the King of Glory:
Let all that Are invested with worldly Power and Grandeur, take heed how they oppose the King of Glory:
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The Lord will be too hard for all that come against him, Iob 40.9. Hast thou an Arm like God? Wilt thou measure Arms with the Almighty? Shall a little Child go to fight with an Arch-angel. Ezek. 22.14. Can thy Heart endure, or can thy Hands be strong in the day that I shall deal with thee? Christ will put all his Enemies at last under his Feet, Psal. 110.1.
The Lord will be too hard for all that come against him, Job 40.9. Hast thou an Arm like God? Wilt thou measure Arms with the Almighty? Shall a little Child go to fight with an Archangel. Ezekiel 22.14. Can thy Heart endure, or can thy Hands be strong in the day that I shall deal with thee? christ will put all his Enemies At last under his Feet, Psalm 110.1.
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All the Multitude of the Wicked, who set themselves against God, shall be but as so many Clusters of ripe Grapes to be cast into the Wine-press of the wrath of God,
All the Multitude of the Wicked, who Set themselves against God, shall be but as so many Clusters of ripe Grapes to be cast into the Winepress of the wrath of God,
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and to be trodden by him till their blood comes forth. The King of Glory will come off Victor at last;
and to be trodden by him till their blood comes forth. The King of Glory will come off Victor At last;
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Men may set up their Standard: but God alwaies sets up his Trophies of Victory; the Lord hath a golden Scepter and an iron Rod, Psal. 2.9. Those who will not bow to the one, shall be broken by the other.
Men may Set up their Standard: but God always sets up his Trophies of Victory; the Lord hath a golden Sceptre and an iron Rod, Psalm 2.9. Those who will not bow to the one, shall be broken by the other.
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4. Br. Is God so great a King, having all Power in Heaven and Earth in his Hand;
4. Br. Is God so great a King, having all Power in Heaven and Earth in his Hand;
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let us learn Subjection to him.
let us Learn Subjection to him.
vvb pno12 vvi n1 p-acp pno31.
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Such as have gone on in Sin, and by their Impieties hung out a Flag of defiance against the King of Heaven.
Such as have gone on in since, and by their Impieties hung out a Flag of defiance against the King of Heaven.
d c-acp vhb vvn a-acp p-acp n1, cc p-acp po32 n2 vvd av dt n1 pp-f n1 p-acp dt n1 pp-f n1.
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Oh come in quickly, and make your Peace, submit to God; Psal. 2.12. Kiss the Son least he be angry.
O come in quickly, and make your Peace, submit to God; Psalm 2.12. Kiss the Son lest he be angry.
uh vvb p-acp av-j, cc vvb po22 n1, vvb p-acp np1; np1 crd. vvb dt n1 cs pns31 vbb j.
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Kiss Christ with a Kiss of Love, and a Kiss of Obedience, obey the King of Heaven when he speaks to you by his Ministers and Ambassadors, 2 Cor. 5.20. when God bids you fly from Sin, and espouse Holiness, obey him, to obey is better then Sacrifice:
Kiss christ with a Kiss of Love, and a Kiss of obedience, obey the King of Heaven when he speaks to you by his Ministers and ambassadors, 2 Cor. 5.20. when God bids you fly from since, and espouse Holiness, obey him, to obey is better then Sacrifice:
vvb np1 p-acp dt n1 pp-f n1, cc dt n1 pp-f n1, vvb dt n1 pp-f n1 c-crq pns31 vvz p-acp pn22 p-acp po31 n2 cc n2, crd np1 crd. c-crq np1 vvz pn22 vvb p-acp n1, cc vvi n1, vvb pno31, pc-acp vvi vbz jc cs n1:
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To obey God (saith Luther ) is better then to work Miracles. Obey God willingly, Isa. 1.19. That is the best obedience that is chearful;
To obey God (Says Luther) is better then to work Miracles. Obey God willingly, Isaiah 1.19. That is the best Obedience that is cheerful;
pc-acp vvi np1 (vvz np1) vbz jc cs pc-acp vvi n2. vvb np1 av-j, np1 crd. cst vbz dt js n1 cst vbz j;
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as that is the sweetest Honey which drops out of the Comb ▪ Obey God swiftly. Zech. 5.9. I lift up mine eyes and behold two Women, and the wind was in their Wings.
as that is the Sweetest Honey which drops out of the Comb ▪ Obey God swiftly. Zechariah 5.9. I lift up mine eyes and behold two Women, and the wind was in their Wings.
c-acp d vbz dt js n1 r-crq vvz av pp-f dt n1 ▪ vvb np1 av-j. np1 crd. pns11 vvb a-acp po11 n2 cc vvi crd n2, cc dt n1 vbds p-acp po32 n2.
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Wings are swift, but wind in the wings denotes great swiftness; such should our obedience to God be: Obey the King of Glory. Vse III. Comfort to those who are the Subjects of the King of Heaven;
Wings Are swift, but wind in the wings denotes great swiftness; such should our Obedience to God be: Obey the King of Glory. Use III. Comfort to those who Are the Subject's of the King of Heaven;
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God will put forth all his Royal Power for their Succour and Comfort. 1. The King of Heaven will plead their Cause; Ier. 51.36. I will plead thy Cause, and take Vengeance for thee.
God will put forth all his Royal Power for their Succour and Comfort. 1. The King of Heaven will plead their Cause; Jeremiah 51.36. I will plead thy Cause, and take Vengeance for thee.
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2. He will protect his People; He sets an invisible guard about them, Zech. 2.5. I will be a Wall of Fire to her roun• about.
2. He will Pact his People; He sets an invisible guard about them, Zechariah 2.5. I will be a Wall of Fire to her roun• about.
crd pns31 vmb vvi po31 n1; pns31 vvz dt j n1 p-acp pno32, np1 crd. pns11 vmb vbi dt n1 pp-f n1 p-acp po31 n1 a-acp.
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A wall, that is defensive, a wall of Fire, that is offensive.
A wall, that is defensive, a wall of Fire, that is offensive.
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3. When it may be for the good of his People, he will raise up deliverance to them; 1 Chron. 11.14. The Lord saved them by a great deliverance.
3. When it may be for the good of his People, he will raise up deliverance to them; 1 Chronicles 11.14. The Lord saved them by a great deliverance.
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God Reigning as King, can save any way; by contemptible means, the blowing of Trumpets, and blazing of Lamps, Iudg. 7.20. By contrary means, He made the Sea a wall to Israel, and the waters were a means to keep them from drowning:
God Reigning as King, can save any Way; by contemptible means, the blowing of Trumpets, and blazing of Lamps, Judges 7.20. By contrary means, He made the Sea a wall to Israel, and the waters were a means to keep them from drowning:
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The Fishes B•lly was a Ship in which Ionas sailed safe to shore. God will never want ways of saving his People:
The Fish B•lly was a Ship in which Ionas sailed safe to shore. God will never want ways of Saving his People:
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Rather then fail the very Enemies shall do his Work. 2 Chron. 20.23. He set Ammon and Mount-Seir one against another:
Rather then fail the very Enemies shall do his Work. 2 Chronicles 20.23. He Set Ammon and Mount-Seir one against Another:
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And as God will deliver his People from Temporal Danger, so from Spiritual, from Sin, and from Hell, Iesus hath delivered us from Wrath to come, 1 Thess. 1.10. Vse IV. Terrour to the Enemies of the Church.
And as God will deliver his People from Temporal Danger, so from Spiritual, from since, and from Hell, Iesus hath Delivered us from Wrath to come, 1 Thess 1.10. Use IV. Terror to the Enemies of the Church.
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If God be King, he will set his •tmost strength against them who are the Enemies of his Kingdom, Psal. 97.3. A Fire goes before him, and burneth up his Enemies round about.
If God be King, he will Set his •tmost strength against them who Are the Enemies of his Kingdom, Psalm 97.3. A Fire Goes before him, and burns up his Enemies round about.
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1. He will set himself against his Enemies: He will set his Attributes against them, his Power and Justice;
1. He will Set himself against his Enemies: He will Set his Attributes against them, his Power and justice;
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and who knows the power of his Anger, Psal. 90.11. 2. God will set the Creatures against them;
and who knows the power of his Anger, Psalm 90.11. 2. God will Set the Creatures against them;
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Iudg. 5 20. The Stars in their course fought against Sisera. Tertullian observes that the Persians fighting against the Christians a mighty Wind arose, which did make the Persians Arrows to fly back in their own Faces.Judges 5 20. The Stars in their course fought against Sisera. Tertullian observes that the Persians fighting against the Christians a mighty Wind arose, which did make the Persians Arrows to fly back in their own Faces.
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Every Creature hath a Quarrel with a Sinner. The Stone out of the Wall, Hab. 2.11. The Hail and Frost. Psal. 78.47. He destroyed their Vines with Hail, and their Sycamore Trees with Frost.
Every Creature hath a Quarrel with a Sinner. The Stone out of the Wall, Hab. 2.11. The Hail and Frost. Psalm 78.47. He destroyed their Vines with Hail, and their Sycamore Trees with Frost.
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3. God will set Men against themselves; 1. He will set Conscience against them; and how terrible is this Rod, when turned into a Serpent:
3. God will Set Men against themselves; 1. He will Set Conscience against them; and how terrible is this Rod, when turned into a Serpent:
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'tis not easie to suffer, a Man must deny himself ere he take up the Cross:
it's not easy to suffer, a Man must deny himself ere he take up the Cross:
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Melancthon calls it Erinnys Conscientiae, a Hellish Fury: It is called Vermis Conscientiae, the Worm of Conscience, Mark 9.44. What a Worm did Spira feel in his Conscience;Melanchthon calls it Erinnys Conscientiae, a Hellish Fury: It is called Vermis Conscientiae, the Worm of Conscience, Mark 9.44. What a Worm did Spira feel in his Conscience;
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he was a Terror to himselfe The worst Civil Wars are between a Man and his Conscience. 2. God will set the Diseases of Mens Bodies against them, 2 Chron. 21.18. The Lord smote Iehoram in his Bowels with an incurable disease.
he was a Terror to himself The worst Civil Wars Are between a Man and his Conscience. 2. God will Set the Diseases of Men's Bodies against them, 2 Chronicles 21.18. The Lord smote Jehoram in his Bowels with an incurable disease.
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God can raise an Army against a Man out of his own Bowels:
God can raise an Army against a Man out of his own Bowels:
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He can set one Humour of the Body against another, the heat to drie up the moisture,
He can Set one Humour of the Body against Another, the heat to dry up the moisture,
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and the moisture to drown the heat;
and the moisture to drown the heat;
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the Lord needs not go far for Instruments to punish the Sinner, He can make the joints of the same Body to smite one against another;
the Lord needs not go Far for Instruments to Punish the Sinner, He can make the Joints of the same Body to smite one against Another;
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as Dan 5.6. 3. God will set Mens Friends against them; where they used to have Honey they shall have nothing but Aloes and Wormwood.
as Dan 5.6. 3. God will Set Men's Friends against them; where they used to have Honey they shall have nothing but Aloes and Wormwood.
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When a mans ways please the Lord, he shall make his enemies to be his friends, Prov. 16.7.When a men ways please the Lord, he shall make his enemies to be his Friends, Curae 16.7.
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But when he opposeth God, he maketh his Friends to be his Enemies. Commodus the Emperour his own wife gave him poison in perfumed Wine.
But when he Opposeth God, he makes his Friends to be his Enemies. Commodus the Emperor his own wife gave him poison in perfumed Wine.
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Sennacherib 's two Sons were the death of him, 2 Kings 19.37. 4. God will set Satan against them. Psal. 109.6. Let Satan stand at his Right hand. Sennacherib is two Sons were the death of him, 2 Kings 19.37. 4. God will Set Satan against them. Psalm 109.6. Let Satan stand At his Right hand.
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What doth Satan at the Sinners Elbows? 1. He helps him to contrive Sin. 2. He tempts him to commit Sin. 3. He terrifies him for Sin. He that hath Satan thus standing at his Right hand, is sure to be set at Gods Left hand.
What does Satan At the Sinners Elbows? 1. He helps him to contrive Sin. 2. He tempts him to commit Sin. 3. He terrifies him for Sin. He that hath Satan thus standing At his Right hand, is sure to be Set At God's Left hand.
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Here is the misery of such as oppose Gods Royal Scepter, he will set every thing in the world against them:
Here is the misery of such as oppose God's Royal Sceptre, he will Set every thing in the world against them:
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If there be either Justice in Heaven or fire in Hell, Sinners shall not be unpunished.
If there be either justice in Heaven or fire in Hell, Sinners shall not be unpunished.
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Vlt. If God be such an absolute Monarch, and Crowned with such Glory and Majesty, let us all engage in his Service,Ult If God be such an absolute Monarch, and Crowned with such Glory and Majesty, let us all engage in his Service,
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and stand up for his Truth, and Worship; dare to own God in the worst Time;
and stand up for his Truth, and Worship; Dare to own God in the worst Time;
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He is King of Kings, and is able to reward all his Servants: VVe may be Losers for him, we shall never be Losers by him;
He is King of Kings, and is able to reward all his Servants: We may be Losers for him, we shall never be Losers by him;
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we are ready to say as Amaziah, 2 Chron. 25.9. What shall I do for the Hundred Talents? If I appear for God I may lose my Estate, my Life? I say with the Prophet, God is able to give you much more then this;
we Are ready to say as Amaziah, 2 Chronicles 25.9. What shall I do for the Hundred Talents? If I appear for God I may loose my Estate, my Life? I say with the Prophet, God is able to give you much more then this;
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He can give you for the present inward Peace, and for the future a Crown of Glory which fades not away. Quest.
He can give you for the present inward Peace, and for the future a Crown of Glory which fades not away. Quest.
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What Kingdom doth Christ mean here? Resp. Negat. 1. He doth not mean a Political, or Earthly Kingdom.What Kingdom does christ mean Here? Resp. Negate. 1. He does not mean a Political, or Earthly Kingdom.
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The Apostles indeed did desire, 1. Christs Temporal Reign, Acts 1.6. When wilt thou restore the Kingdom to Israel.
The Apostles indeed did desire, 1. Christ Temporal Reign, Acts 1.6. When wilt thou restore the Kingdom to Israel.
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But Christ said his Kingdom was not of this world, Ioh. 18.36.
But christ said his Kingdom was not of this world, John 18.36.
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So that when Christ taught his Disciples to pray, Thy Kingdom come, he did not mean it of an Earthly Kingdom, that he should reign here in outward Pomp and Splendor. 2. It is not meant of Gods Providential Kingdom; Psal. 103.19. His Kingdom ruleth over all ;
So that when christ taught his Disciples to pray, Thy Kingdom come, he did not mean it of an Earthly Kingdom, that he should Reign Here in outward Pomp and Splendour. 2. It is not meant of God's Providential Kingdom; Psalm 103.19. His Kingdom Ruleth over all;
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that is, the Kingdom of his Providence: This Kingdom we do not pray for, when we say Thy Kingdom come ;
that is, the Kingdom of his Providence: This Kingdom we do not pray for, when we say Thy Kingdom come;
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for this Kingdom is already come: God exerciseth the Kingdom of his Providence in the World, Psal. 75.7. He putteth down one, and setteth up another :
for this Kingdom is already come: God Exerciseth the Kingdom of his Providence in the World, Psalm 75.7. He putteth down one, and sets up Another:
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Nothing stirs in the World, but God hath an Hand in it; He sets every wheel a working;
Nothing stirs in the World, but God hath an Hand in it; He sets every wheel a working;
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He humbles the Proud, and raiseth the Poor out of the Dust, to set them among Princes, 1 Sam. 2.8. The Kingdom of Gods Providence ruleth over all;
He humbles the Proud, and Raiseth the Poor out of the Dust, to Set them among Princes, 1 Sam. 2.8. The Kingdom of God's Providence Ruleth over all;
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Kings do nothing but what his Providence permits and orders, Act. 4.27. This Kingdom of Gods Providence we do not pray should come, for it is already come:
Kings do nothing but what his Providence permits and order, Act. 4.27. This Kingdom of God's Providence we do not pray should come, for it is already come:
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What Kingdom then is meant here, when we say, Thy Kingdom come? Answ. Positively, there is a twofold Kingdom meant here. 1. The Kingdom of Grace, which Kingdom God exerciseth in the Consciences of his People;
What Kingdom then is meant Here, when we say, Thy Kingdom come? Answer Positively, there is a twofold Kingdom meant Here. 1. The Kingdom of Grace, which Kingdom God Exerciseth in the Consciences of his People;
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this is Regnum Dei NONLATINALPHABET, Gods lesser Kingdom, Luke 17.21. The Kingdom of God is within you.
this is Kingdom Dei, God's lesser Kingdom, Lycia 17.21. The Kingdom of God is within you.
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2. The Kingdom of Glory, which is sometimes called the Kingdom of God, Luke 6.20. and the Kingdom of Heaven, Mat. 5.3.
2. The Kingdom of Glory, which is sometime called the Kingdom of God, Lycia 6.20. and the Kingdom of Heaven, Mathew 5.3.
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When we pray thy Kingdom come, (1.) Here is something tacitly implied, That we are in the Kingdom of Darkness;
When we pray thy Kingdom come, (1.) Here is something tacitly implied, That we Are in the Kingdom of Darkness;
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1. We pray that we may be brought out of the Kingdom of Darkness. 2. That the Devils Kingdom in the World may be demolished. (2.) Something positively intended, Adveniat Regnum Gratiae & Gloriae, 1. We pray that the Kingdom of Grace may be set up in our Hearts,
1. We pray that we may be brought out of the Kingdom of Darkness. 2. That the Devils Kingdom in the World may be demolished. (2.) Something positively intended, May he come Kingdom Gratiae & Glory, 1. We pray that the Kingdom of Grace may be Set up in our Hearts,
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and encreased. 2. When we pray Thy Kingdom come, we pray that the Kingdom of Glory may hasten,
and increased. 2. When we pray Thy Kingdom come, we pray that the Kingdom of Glory may hasten,
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and that we may in Gods good time be translated into it:
and that we may in God's good time be translated into it:
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These two Kingdoms of Grace and Glory, differ not specifically, but gradually, they differ not in nature, but only in degree ;
These two Kingdoms of Grace and Glory, differ not specifically, but gradually, they differ not in nature, but only in degree;
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The Kingdom of Grace is nothing but the inchoation or beginning of the Kingdom of Glory;
The Kingdom of Grace is nothing but the inchoation or beginning of the Kingdom of Glory;
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the Kingdom of Grace is Glory in the Day-break, and the Kingdom of Glory is Grace in the full Meridian;
the Kingdom of Grace is Glory in the Daybreak, and the Kingdom of Glory is Grace in the full Meridian;
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the Kingdom of Grace is Glory Militant, and the Kingdom of Glory is Grace Triumphant:
the Kingdom of Grace is Glory Militant, and the Kingdom of Glory is Grace Triumphant:
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There is such an inseparable Connexion between these two Kingdoms Grace and Glory, that there is no passing into the one Kingdom, but by the other.
There is such an inseparable Connexion between these two Kingdoms Grace and Glory, that there is no passing into the one Kingdom, but by the other.
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At Athens there were two Temples, a Temple of Virtue, and a Temple of Honour,
At Athens there were two Temples, a Temple of Virtue, and a Temple of Honour,
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and there was no going into the Temple of Honour, but through the Temple of Vertue:
and there was no going into the Temple of Honour, but through the Temple of Virtue:
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So the Kingdom of Grace and Glory are so close joyned together, that we cannot go into the Kingdom of Glory,
So the Kingdom of Grace and Glory Are so close joined together, that we cannot go into the Kingdom of Glory,
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but through the Kingdom of Grace. Many People aspire after the Kingdom of Glory, but never look after Grace;
but through the Kingdom of Grace. Many People aspire After the Kingdom of Glory, but never look After Grace;
cc-acp p-acp dt n1 pp-f n1. av-d n1 vvi p-acp dt n1 pp-f n1, cc-acp av-x vvb p-acp n1;
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but these two which God hath joyned together may not be put asunder: The Kingdom of Grace leads to the Kingdom of Glory.
but these two which God hath joined together may not be put asunder: The Kingdom of Grace leads to the Kingdom of Glory.
cc-acp d crd r-crq np1 vhz vvn av vmb xx vbi vvn av: dt n1 pp-f n1 vvz p-acp dt n1 pp-f n1.
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1. I begin with the first thing implyed in this Petition, Thy Kingdom come : It is implyed that we are in the Kingdom of Darkness;
1. I begin with the First thing employed in this Petition, Thy Kingdom come: It is employed that we Are in the Kingdom of Darkness;
crd pns11 vvb p-acp dt ord n1 vvn p-acp d vvb, po21 n1 vvb: pn31 vbz vvn cst pns12 vbr p-acp dt n1 pp-f n1;
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and we pray, that we may be brought out of the Kingdom of Darkness; the state of Nature is a Kingdom of Darkness: 'Tis a Kingdom;
and we pray, that we may be brought out of the Kingdom of Darkness; the state of Nature is a Kingdom of Darkness: It's a Kingdom;
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Sin is said to reign, Rom. 6.12. and 'tis a Kingdom of Darkness. It is called NONLATINALPHABET, The power of darkness, Col. 1.13.
since is said to Reign, Rom. 6.12. and it's a Kingdom of Darkness. It is called, The power of darkness, Col. 1.13.
n1 vbz vvn pc-acp vvi, np1 crd. cc pn31|vbz dt n1 pp-f n1. pn31 vbz vvn, dt n1 pp-f n1, np1 crd.
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Man before the Fall was illuminated with perfect knowledge, but this light is now eclipsed, and he is fallen into the Kingdom of Darkness. Quest.
Man before the Fallen was illuminated with perfect knowledge, but this Light is now eclipsed, and he is fallen into the Kingdom of Darkness. Quest.
n1 p-acp dt n1 vbds vvn p-acp j n1, cc-acp d n1 vbz av vvn, cc pns31 vbz vvn p-acp dt n1 pp-f n1. n1.
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How many wayes is a Natural Man in the Kingdom of darkness? Answ. 1. He is under the darkness of Ignorance; Eph. 4.18. NONLATINALPHABET, Having the understanding darkened. Ignorance is a black vail drawn over the Mind.How many ways is a Natural Man in the Kingdom of darkness? Answer 1. He is under the darkness of Ignorance; Ephesians 4.18., Having the understanding darkened. Ignorance is a black Vail drawn over the Mind.
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Men by Nature may have a deep reach in the things of the World, but ignorant in the things of God.
Men by Nature may have a deep reach in the things of the World, but ignorant in the things of God.
np1 p-acp n1 vmb vhi dt j-jn n1 p-acp dt n2 pp-f dt n1, cc-acp j p-acp dt n2 pp-f np1.
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Nahash the Ammonite would make a Covenant with Israel to thrust out their right eyes; 1 Sam. 11.2. since the Fall our left eye remains a deep insight into Worldly matters, but our right eye is thrust out, we have no saving knowledge of God:Nahash the Ammonite would make a Covenant with Israel to thrust out their right eyes; 1 Sam. 11.2. since the Fallen our left eye remains a deep insight into Worldly matters, but our right eye is thrust out, we have no Saving knowledge of God:
np1 dt n1 vmd vvi dt n1 p-acp np1 pc-acp vvi av po32 j-jn n2; crd np1 crd. c-acp dt n1 po12 j n1 vvz dt j-jn n1 p-acp j n2, cc-acp po12 j-jn n1 vbz vvn av, pns12 vhb dx vvg n1 pp-f np1:
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Something we know by Nature, but nothing as we ought to know ; 1 Cor. 8.2. Ignorance draws the curtains round about the Soul: 1 Cor. 2.14. 2. A Natural Man is under the darkness of Pollution:
Something we know by Nature, but nothing as we ought to know; 1 Cor. 8.2. Ignorance draws the curtains round about the Soul: 1 Cor. 2.14. 2. A Natural Man is under the darkness of Pollution:
pi pns12 vvb p-acp n1, p-acp pix c-acp pns12 vmd pc-acp vvi; crd np1 crd. n1 vvz dt n2 av-j p-acp dt n1: crd np1 crd. crd dt j n1 vbz p-acp dt n1 pp-f n1:
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Hence sinful actions are called works of darkness, Rom. 13.12. Pride and Lust darken the Glory of the Soul:
Hence sinful actions Are called works of darkness, Rom. 13.12. Pride and Lust darken the Glory of the Soul:
av j n2 vbr vvn n2 pp-f n1, np1 crd. n1 cc n1 vvi dt n1 pp-f dt n1:
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A sinners heart is a dark conclave, it looks blacker than Hell. 3. A Natural Man is under the darkness of Misery;
A Sinners heart is a dark conclave, it looks blacker than Hell. 3. A Natural Man is under the darkness of Misery;
dt ng1 n1 vbz dt j n1, pn31 vvz jc-jn cs n1. crd dt j n1 vbz p-acp dt n1 pp-f n1;
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he is exposed to Divine Vengeance; and the sadness of this darkness is, that Men are not sensible of it;
he is exposed to Divine Vengeance; and the sadness of this darkness is, that Men Are not sensible of it;
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they are blind, yet they think they see: The darkness of Egypt was such thick darkness as might be felt, Exod. 10.21. Men are by Nature in thick darkness, but here is the misery, the darkness cannot be felt, they will not believe they are in the dark, till they are past recovery. VSE I.
they Are blind, yet they think they see: The darkness of Egypt was such thick darkness as might be felt, Exod 10.21. Men Are by Nature in thick darkness, but Here is the misery, the darkness cannot be felt, they will not believe they Are in the dark, till they Are passed recovery. USE I.
pns32 vbr j, av pns32 vvb pns32 vvb: dt n1 pp-f np1 vbds d j n1 p-acp vmd vbi vvn, np1 crd. n2 vbr p-acp n1 p-acp j n1, cc-acp av vbz dt n1, dt n1 vmbx vbi vvn, pns32 vmb xx vvi pns32 vbr p-acp dt j, c-acp pns32 vbr p-acp n1. vvb pns11.
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See what the state of Nature is; it is a kingdom of darkness, and it is a bewitching darkness; Iohn 3.19. Men loved darkness rather than light :
See what the state of Nature is; it is a Kingdom of darkness, and it is a bewitching darkness; John 3.19. Men loved darkness rather than Light:
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As the Athlantes in Aethiopia curse the Sun: Such as are still in the kingdom of darkness tremble to think of this condition;
As the athlantes in Ethiopia curse the Sun: Such as Are still in the Kingdom of darkness tremble to think of this condition;
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this darkness of sin leads to the chains of darkness, Iude 6. what comfort can such take in earthly things? The Aegyptians might have Food, Gold, Silver,
this darkness of since leads to the chains of darkness, Iude 6. what Comfort can such take in earthly things? The egyptians might have Food, Gold, Silver,
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but they could take but little comfort in them while they were in such darkness as might be felt;
but they could take but little Comfort in them while they were in such darkness as might be felt;
cc-acp pns32 vmd vvi p-acp j n1 p-acp pno32 cs pns32 vbdr p-acp d n1 c-acp vmd vbi vvn;
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so the Natural Man may have Riches and Friends to delight in, yet he is in the kingdom of darkness,
so the Natural Man may have Riches and Friends to delight in, yet he is in the Kingdom of darkness,
av dt j n1 vmb vhi n2 cc n2 pc-acp vvi p-acp, av pns31 vbz p-acp dt n1 pp-f n1,
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and how dead are all these comforts. Thou who art in the kingdom of darkness knowest not whither thou goest.
and how dead Are all these comforts. Thou who art in the Kingdom of darkness Knowest not whither thou goest.
cc c-crq j vbr d d n2. pns21 r-crq vb2r p-acp dt n1 pp-f n1 vv2 xx c-crq pns21 vv2.
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As the Oxe is driven to the shambles, but he knowes not whither he goes;
As the Ox is driven to the shambles, but he knows not whither he Goes;
p-acp dt n1 vbz vvn p-acp dt n2, cc-acp pns31 vvz xx c-crq pns31 vvz;
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so the Devil is driving thee before him to Hell, but thou knowest not whither thou goest.
so the devil is driving thee before him to Hell, but thou Knowest not whither thou goest.
av dt n1 vbz vvg pno21 p-acp pno31 p-acp n1, cc-acp pns21 vv2 xx c-crq pns21 vv2.
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Shouldst thou dye in thy Natural estate while thou art in the kingdom of darkness, blackness of darkness is reserved for thee;
Shouldst thou die in thy Natural estate while thou art in the Kingdom of darkness, blackness of darkness is reserved for thee;
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Iude 13. To whom is reserved blackness of darkness for ever. Iude 13. To whom is reserved blackness of darkness for ever.
np1 crd p-acp ro-crq vbz vvn n1 pp-f n1 c-acp av.
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VSE II. Let us pray that God will bring us out of this kingdom of darkness.USE II Let us pray that God will bring us out of this Kingdom of darkness.
vvb crd vvb pno12 vvi cst np1 vmb vvi pno12 av pp-f d n1 pp-f n1.
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Gods Kingdom of Grace cannot come into our hearts, till first we are brought out of the kingdom of darkness: Col. 1.13.
God's Kingdom of Grace cannot come into our hearts, till First we Are brought out of the Kingdom of darkness: Col. 1.13.
npg1 n1 pp-f n1 vmbx vvi p-acp po12 n2, c-acp ord pns12 vbr vvn av pp-f dt n1 pp-f n1: np1 crd.
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Why should not we strive to get out of this kingdom of darkness? Who would desire to stay in a dark dungeon:
Why should not we strive to get out of this Kingdom of darkness? Who would desire to stay in a dark dungeon:
q-crq vmd xx pns12 vvi pc-acp vvi av pp-f d n1 pp-f n1? q-crq vmd vvi pc-acp vvi p-acp dt j n1:
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O fear the chains of darkness;
Oh Fear the chains of darkness;
uh vvb dt n2 pp-f n1;
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Iude 6. these chains are Gods Power, binding Men as in chains under wrath for ever.Iude 6. these chains Are God's Power, binding Men as in chains under wrath for ever.
np1 crd d n2 vbr ng1 n1, vvg n2 a-acp p-acp n2 p-acp n1 c-acp av.
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O pray that God will deliver us out of the Kingdom of darkness. 1. Be sensible of thy dark damned estate, that thou hast not one spark of fire to give thee light. 2. Go to Christ to enlighten thee; Eph. 5.14. Christ shall give thee light.
O pray that God will deliver us out of the Kingdom of darkness. 1. Be sensible of thy dark damned estate, that thou hast not one spark of fire to give thee Light. 2. Go to christ to enlighten thee; Ephesians 5.14. christ shall give thee Light.
sy vvb cst np1 vmb vvi pno12 av pp-f dt n1 pp-f n1. crd vbb j pp-f po21 j j-vvn n1, cst pns21 vh2 xx crd n1 pp-f n1 pc-acp vvi pno21 n1. crd vvb p-acp np1 pc-acp vvi pno21; np1 crd. np1 vmb vvi pno21 n1.
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He will not only bring thy light to thee, but open the eyes to see it.
He will not only bring thy Light to thee, but open the eyes to see it.
pns31 vmb xx av-j vvi po21 n1 p-acp pno21, cc-acp j dt n2 pc-acp vvi pn31.
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'Tis sad to think that though the Devils Kingdom be so bad, yet that it should have so many to support it.
It's sad to think that though the Devils Kingdom be so bad, yet that it should have so many to support it.
pn31|vbz j pc-acp vvi cst cs dt ng1 n1 vbb av j, av cst pn31 vmd vhi av d pc-acp vvi pn31.
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That is the first thing implyed, Thy Kingdom come, we pray that we may be brought out of the Kingdom of Darkness.
That is the First thing employed, Thy Kingdom come, we pray that we may be brought out of the Kingdom of Darkness.
cst vbz dt ord n1 vvn, po21 n1 vvi, pns12 vvb cst pns12 vmb vbi vvn av pp-f dt n1 pp-f n1.
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2. The second thing implyed in Thy Kingdom come, we do implicity pray against the Devils Kingdom, we pray that Satans Kingdom may be demolished in the World.
2. The second thing employed in Thy Kingdom come, we do implicity pray against the Devils Kingdom, we pray that Satan Kingdom may be demolished in the World.
crd dt ord n1 vvn p-acp po21 n1 vvi, pns12 vdb n1 vvb p-acp dt ng1 n1, pns12 vvb cst npg1 n1 vmb vbi vvn p-acp dt n1.
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Satans Kingdom stands in opposition to Christs Kingdom, and while we pray, Thy Kingdom come, we pray against Satans Kingdom. Satan hath a Kingdom;
Satan Kingdom Stands in opposition to Christ Kingdom, and while we pray, Thy Kingdom come, we pray against Satan Kingdom. Satan hath a Kingdom;
npg1 n1 vvz p-acp n1 p-acp npg1 n1, cc cs pns12 vvb, po21 n1 vvi, pns12 vvb p-acp npg1 n1. np1 vhz dt n1;
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he got his Kingdom by Conquest; he conquered Mankind in Paradise. He hath his Throne; Rev. 2.13. Thou dwellest where Satans throne is ;
he god his Kingdom by Conquest; he conquered Mankind in Paradise. He hath his Throne; Rev. 2.13. Thou dwellest where Satan throne is;
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and his Throne is set up in the hearts of Men; he doth not care for their Purses but their Hearts, Eph. 2.2. Satan is served upon the knee, Rev. 13.4. They worshipped the dragon, that is, the Devil. Satans Empire is very large;
and his Throne is Set up in the hearts of Men; he does not care for their Purses but their Hearts, Ephesians 2.2. Satan is served upon the knee, Rev. 13.4. They worshipped the dragon, that is, the devil. Satan Empire is very large;
cc po31 n1 vbz vvn a-acp p-acp dt n2 pp-f n2; pns31 vdz xx vvi p-acp po32 n2 p-acp po32 n2, np1 crd. np1 vbz vvn p-acp dt n1, n1 crd. pns32 vvd dt n1, cst vbz, dt n1. npg1 n1 vbz av j;
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the most Kingdoms in the World pay Tribute to him. Satans Kingdom hath two qualifications or characters.
the most Kingdoms in the World pay Tribute to him. Satan Kingdom hath two qualifications or characters.
dt ds n2 p-acp dt n1 vvb n1 p-acp pno31. npg1 n1 vhz crd n2 cc n2.
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1. It is Regnum Nequitiae, a Kingdom of Impiety. 2. Regnum Servitutis, a Kingdom of Slavery.
1. It is Kingdom Nequitiae, a Kingdom of Impiety. 2. Kingdom Servitutis, a Kingdom of Slavery.
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1. The Kingdom of Satan is a Kingdom of Impiety:
1. The Kingdom of Satan is a Kingdom of Impiety:
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Nothing but Sin goes up in his Kingdom, Murder and Heresie, Lust and Treachery, Oppression and Division are the constant trade driven in Satans Kingdom:
Nothing but since Goes up in his Kingdom, Murder and Heresy, Lust and Treachery, Oppression and Division Are the constant trade driven in Satan Kingdom:
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Satan is called the unclean Spirit, Luke 11.24. what else is propagated in his Kingdom but a mystery of iniquity.
Satan is called the unclean Spirit, Lycia 11.24. what Else is propagated in his Kingdom but a mystery of iniquity.
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2. Satans Kingdom is a Kingdom of Slavery: Satan makes all his Subjects slaves;
2. Satan Kingdom is a Kingdom of Slavery: Satan makes all his Subject's slaves;
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Peccati reus dura Daemonis tyrannide tenetur, Muis. Satan is an Usurper and a Tyrant, he is a worse Tyrant than any other. 1. Other Tyrants do but rule over the Body,Peccati Rhesus dura Daemonis Tyrannide tenetur, Muis Satan is an Usurper and a Tyrant, he is a Worse Tyrant than any other. 1. Other Tyrants do but Rule over the Body,
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but Satans Kingdom rules over the Soul;
but Satan Kingdom rules over the Soul;
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Satan rides some Men as we do Horses. 2. Other Tyrants have some pity on their Slaves;
Satan rides Some Men as we do Horses. 2. Other Tyrants have Some pity on their Slaves;
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though they make them work in the Gallies, yet they give them meat and let them have their hours for rest;
though they make them work in the Galleys, yet they give them meat and let them have their hours for rest;
cs pns32 vvb pno32 vvi p-acp dt n2, av pns32 vvb pno32 n1 cc vvi pno32 vhi po32 n2 p-acp n1;
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but Satan is a mercyless Tyrant, he gives his Slaves poyson in stead of meat, he gives them hurtful lusts to feed on: 1 Tim. 6.9.
but Satan is a mercyless Tyrant, he gives his Slaves poison in stead of meat, he gives them hurtful Lustiest to feed on: 1 Tim. 6.9.
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Nor will he let his Slaves have any rest, he tires them out in doing his drudgery; Ier. 9.5. They weary themselves to commit iniquity.
Nor will he let his Slaves have any rest, he tires them out in doing his drudgery; Jeremiah 9.5. They weary themselves to commit iniquity.
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When the Devil had entred into Iudas, he sends him to the High Priests, and from thence to the Garden,
When the devil had entered into Iudas, he sends him to the High Priests, and from thence to the Garden,
c-crq dt n1 vhd vvn p-acp np1, pns31 vvz pno31 p-acp dt j n2, cc p-acp av p-acp dt n1,
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and never let him rest till he had betrayed Christ, and hanged himself. Thus Satan is the worst Tyrant;
and never let him rest till he had betrayed christ, and hanged himself. Thus Satan is the worst Tyrant;
cc av-x vvb pno31 n1 c-acp pns31 vhd vvn np1, cc vvn px31. av np1 vbz dt js n1;
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when Men have served him to their utmost strength, he will welcome them to Hell with Fire and Brimstone.
when Men have served him to their utmost strength, he will welcome them to Hell with Fire and Brimstone.
c-crq n2 vhb vvn pno31 p-acp po32 j n1, pns31 vmb vvi pno32 p-acp n1 p-acp n1 cc n1.
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Satan hath more to stand up for his Kingdom than Christ hath for his. What a large harvest of Souls hath Satan, and God only a few gleanings.
Satan hath more to stand up for his Kingdom than christ hath for his. What a large harvest of Souls hath Satan, and God only a few gleanings.
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The Pope and the Turk give their power to Satan.
The Pope and the Turk give their power to Satan.
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If in Gods visible Church the Devil hath so many Loyal Subjects that serve him with their Lives and Souls,
If in God's visible Church the devil hath so many Loyal Subject's that serve him with their Lives and Souls,
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then how do his Subjects swarm in places of Idolatry and Paganism, where there is none to oppose him,
then how do his Subject's swarm in places of Idolatry and Paganism, where there is none to oppose him,
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but all vote on the Devils side. Men are willingly slaves to Satan; they will fight and dye for him;
but all vote on the Devils side. Men Are willingly slaves to Satan; they will fight and die for him;
cc-acp d vvb p-acp dt ng1 n1. n2 vbr av-j n2 p-acp np1; pns32 vmb vvi cc vvi p-acp pno31;
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therefore Satan is not only called the Prince of this world, Iohn 14.30. but the God of this world, 2 Cor. 4.4. to show what power Satan hath over Mens Souls.
Therefore Satan is not only called the Prince of this world, John 14.30. but the God of this world, 2 Cor. 4.4. to show what power Satan hath over Men's Souls.
av np1 vbz xx av-j vvn dt n1 pp-f d n1, np1 crd. cc-acp dt n1 pp-f d n1, crd np1 crd. pc-acp vvi r-crq n1 np1 vhz p-acp ng2 n2.
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O let us pray that God will break the Scepter of the Devils Kingdom, that Michael may destroy the Dragon, that by the help of a Religious Magistracy and Ministry the Hellish Kingdom of the Prince of Darkness may be beaten down.
O let us pray that God will break the Sceptre of the Devils Kingdom, that Michael may destroy the Dragon, that by the help of a Religious Magistracy and Ministry the Hellish Kingdom of the Prince of Darkness may be beaten down.
sy vvb pno12 vvi cst np1 vmb vvi dt n1 pp-f dt ng1 n1, cst np1 vmb vvi dt n1, cst p-acp dt n1 pp-f dt j n1 cc n1 dt j n1 pp-f dt n1 pp-f n1 vmb vbi vvn a-acp.
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Satans Kingdom must be thrown down before Christs Kingdom can flourish in its Power and Majesty.
Satan Kingdom must be thrown down before Christ Kingdom can flourish in its Power and Majesty.
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2. When we pray, Thy Kingdom come, here is something positively intended: 1. We pray that the Kingdom of Grace may be set up in our hearts and encreased. 2. That the Kingdom of Glory may hasten,
2. When we pray, Thy Kingdom come, Here is something positively intended: 1. We pray that the Kingdom of Grace may be Set up in our hearts and increased. 2. That the Kingdom of Glory may hasten,
crd c-crq pns12 vvb, po21 n1 vvi, av vbz pi av-j vvn: crd pns12 vvb cst dt n1 pp-f n1 vmb vbi vvn a-acp p-acp po12 n2 cc j-vvn. crd cst dt n1 pp-f n1 vmb vvi,
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and that we may in Gods due time be translated into it. I begin with the First, The Kingdom of Grace.
and that we may in God's due time be translated into it. I begin with the First, The Kingdom of Grace.
cc cst pns12 vmb p-acp npg1 j-jn n1 vbi vvn p-acp pn31. pns11 vvb p-acp dt ord, dt n1 pp-f n1.
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When we pray, Thy Kingdom come, we pray, 1. That the Kingdom of Grace may come into our hearts:
When we pray, Thy Kingdom come, we pray, 1. That the Kingdom of Grace may come into our hearts:
c-crq pns12 vvb, po21 n1 vvi, pns12 vvb, crd cst dt n1 pp-f n1 vmb vvi p-acp po12 n2:
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This is Regnum Dei NONLATINALPHABET, Gods lesser Kingdom; Rom. 14.17. The Kingdom of God is righteousness. Luke 17.21. The kingdom of God is within you.
This is Kingdom Dei, God's lesser Kingdom; Rom. 14.17. The Kingdom of God is righteousness. Luke 17.21. The Kingdom of God is within you.
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Quest. 1. Why is Grace called a Kingdom?
Quest. 1. Why is Grace called a Kingdom?
n1. crd q-crq vbz n1 vvn dt n1?
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Answ. Because where Grace comes there is a Kingly Government set up in the Soul. Grace rules the Will and Affections,Answer Because where Grace comes there is a Kingly Government Set up in the Soul. Grace rules the Will and Affections,
np1 c-acp q-crq n1 vvz a-acp vbz dt j n1 vvn a-acp p-acp dt n1 n1 vvz dt n1 cc n2,
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and brings the whole Man in subjection to Christ. Grace doth king it in the Soul;
and brings the Whole Man in subjection to christ. Grace does King it in the Soul;
cc vvz dt j-jn n1 p-acp n1 p-acp np1. n1 vdz n1 pn31 p-acp dt n1;
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it swayes the Scepter, it subdues mutinous Lusts, and keeps the Soul in a Spiritual Decorum.
it sways the Sceptre, it subdues mutinous Lustiest, and keeps the Soul in a Spiritual Decorum.
pn31 vvz dt n1, pn31 vvz j n2, cc vvz dt n1 p-acp dt j n1.
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Quest. 2. Why is there such need that we should pray that this Kingdom of Grace come into our hearts?
Quest. 2. Why is there such need that we should pray that this Kingdom of Grace come into our hearts?
n1. crd q-crq vbz a-acp d n1 cst pns12 vmd vvi cst d n1 pp-f n1 vvn p-acp po12 n2?
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Resp. 1. Because till the Kingdom of Grace come, we have no right to the Covenant of Grace.Resp. 1. Because till the Kingdom of Grace come, we have no right to the Covenant of Grace.
np1 crd p-acp p-acp dt n1 pp-f n1 vvn, pns12 vhb dx j-jn p-acp dt n1 pp-f n1.
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The Covenant of Grace is sweetned with Love, bespangled with Promises;
The Covenant of Grace is sweetened with Love, bespangled with Promises;
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the Covenant of Grace is our Magna Charta, by vertue of which God passeth himself over to us to be our God:
the Covenant of Grace is our Magna Charta, by virtue of which God passes himself over to us to be our God:
dt n1 pp-f n1 vbz po12 fw-la fw-la, p-acp n1 pp-f r-crq np1 vvz px31 p-acp p-acp pno12 pc-acp vbi po12 n1:
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As it is with a man that is condemned, tho' you bring him meat in Prison,
As it is with a man that is condemned, though you bring him meat in Prison,
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But who are Heirs of the Covenant of Grace? only such as have the kingdom of Grace in their hearts; Ezek. 36.26. A new heart will I give you, and a new spirit will I put within you ;
But who Are Heirs of the Covenant of Grace? only such as have the Kingdom of Grace in their hearts; Ezekiel 36.26. A new heart will I give you, and a new Spirit will I put within you;
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there is the kingdom of Grace set up in the Soul; then it followes, ver. 28. I will be your God.
there is the Kingdom of Grace Set up in the Soul; then it follows, ver. 28. I will be your God.
pc-acp vbz dt n1 pp-f n1 vvn a-acp p-acp dt n1; cs pn31 vvz, fw-la. crd pns11 vmb vbi po22 n1.
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The Covenant of Grace is to an ungracious Person a sealed Fountain, it is kept as Paradise with a Flaming Sword, that the Sinner may not touch it;
The Covenant of Grace is to an ungracious Person a sealed Fountain, it is kept as Paradise with a Flaming Sword, that the Sinner may not touch it;
dt n1 pp-f n1 vbz p-acp dt j n1 dt j-vvn n1, pn31 vbz vvn p-acp n1 p-acp dt vvg n1, cst dt n1 vmb xx vvi pn31;
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without Grace you have no more right to it, than a Farmer to the City Charter.
without Grace you have no more right to it, than a Farmer to the city Charter.
p-acp n1 pn22 vhb dx dc n-jn p-acp pn31, cs dt n1 p-acp dt n1 n1.
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2. Unless the Kingdom of Grace be set up in our hearts, our purest Offerings are defiled;
2. Unless the Kingdom of Grace be Set up in our hearts, our Purest Offerings Are defiled;
crd cs dt n1 pp-f n1 vbb vvn a-acp p-acp po12 n2, po12 js n2 vbr vvn;
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they may be good as to the matter but not as to the manner, they want that which should meliorate and sweeten them under the Law.
they may be good as to the matter but not as to the manner, they want that which should meliorate and sweeten them under the Law.
pns32 vmb vbi j c-acp p-acp dt n1 cc-acp xx c-acp p-acp dt n1, pns32 vvb cst r-crq vmd vvi cc vvi pno32 p-acp dt n1.
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If a Man who was unclean by a dead body did carry a piece of holy flesh in his skirt, the holy flesh could not cleanse him, but he polluted that: Hag. 2.12. Till the kingdom of Grace be in our hearts, Ordinances do not purifie us, but we pollute them;
If a Man who was unclean by a dead body did carry a piece of holy Flesh in his skirt, the holy Flesh could not cleanse him, but he polluted that: Hag. 2.12. Till the Kingdom of Grace be in our hearts, Ordinances do not purify us, but we pollute them;
cs dt n1 r-crq vbds j p-acp dt j n1 vdd vvi dt n1 pp-f j n1 p-acp po31 n1, dt j n1 vmd xx vvi pno31, cc-acp pns31 vvd d: np1 crd. p-acp dt n1 pp-f n1 vbb p-acp po12 n2, n2 vdb xx vvi pno12, cc-acp pns12 vvi pno32;
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the Prayer of an ungracious person becomes sin; Prov. 15.8. In what a sad condition is a Man before Gods kingdom of Grace be set up in his heart;
the Prayer of an ungracious person becomes since; Curae 15.8. In what a sad condition is a Man before God's Kingdom of Grace be Set up in his heart;
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whether he comes or comes not to the Ordinance, he sins:
whither he comes or comes not to the Ordinance, he Sins:
cs pns31 vvz cc vvz xx p-acp dt n1, pns31 vvz:
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If he doth not come to the Ordinance he is a contemner of it, if he doth come he is a polluter of it.
If he does not come to the Ordinance he is a contemner of it, if he does come he is a polluter of it.
cs pns31 vdz xx vvi p-acp dt n1 pns31 vbz dt n1 pp-f pn31, cs pns31 vdz vvi pns31 vbz dt n1 pp-f pn31.
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A Sinners works are opera mortua dead works, Heb. 1.6. and those works which are dead cannot please God;
A Sinners works Are opera Mortua dead works, Hebrew 1.6. and those works which Are dead cannot please God;
dt n2 n2 vbr fw-la n1 j n2, np1 crd. cc d n2 r-crq vbr j vmbx vvi np1;
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a dead Flower hath no sweetness.
a dead Flower hath no sweetness.
dt j n1 vhz dx n1.
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3. We had need pray that the kingdom of Grace may come, because till this kingdom come into our hearts we are loathsome in Gods eyes; Zech. 11.8. My soul loathed them. Quanta est faeditas vitiosae mentis. Tully.
3. We had need pray that the Kingdom of Grace may come, Because till this Kingdom come into our hearts we Are loathsome in God's eyes; Zechariah 11.8. My soul loathed them. Quanta est faeditas vitiosae mentis. Tully.
crd pns12 vhd n1 vvi cst dt n1 pp-f n1 vmb vvi, c-acp c-acp d n1 vvn p-acp po12 n2 pns12 vbr j p-acp npg1 n2; np1 crd. po11 n1 vvd pno32. np1 fw-la fw-la fw-la fw-la. np1.
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An heart void of Grace looks blacker than Hell: Sin transforms one into a Devil; Iohn 6.70. Have not I chosen twelve, and one of you is a devil.
an heart void of Grace looks blacker than Hell: since transforms one into a devil; John 6.70. Have not I chosen twelve, and one of you is a Devil.
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Envy is the Devils eye, hypocrisie is his cloven-foot; thus it is before the kingdom of Grace come.
Envy is the Devils eye, hypocrisy is his clovenfoot; thus it is before the Kingdom of Grace come.
n1 vbz dt ng1 n1, n1 vbz po31 n1; av pn31 vbz p-acp dt n1 pp-f n1 vvn.
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So deformed is a Graceless person, that when once he sees his own filth and leprosie, the first thing he doth is to loath himself; Ezek. 20.43. Ye shall loath your selves in your own sight for all your evils.
So deformed is a Graceless person, that when once he sees his own filth and leprosy, the First thing he does is to loath himself; Ezekiel 20.43. You shall loath your selves in your own sighed for all your evils.
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I have read of a Woman who alwayes used flattering glasses, by chance seeing her Face in a true glass, in insaniam delapsa est, she ran mad.
I have read of a Woman who always used flattering glasses, by chance seeing her Face in a true glass, in insaniam delapsa est, she ran mad.
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Many think they have the kingdom of Grace come into their heart, and it is only a Chimera, a golden dream:
Many think they have the Kingdom of Grace come into their heart, and it is only a Chimera, a golden dream:
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Such as now dress themselves by the flattering glass of presumption, when once God gives them a sight of their filthiness, they will abhor themselves;
Such as now dress themselves by the flattering glass of presumption, when once God gives them a sighed of their filthiness, they will abhor themselves;
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Ye shall loath your selves in your own sight for all your evils. You shall loath your selves in your own sighed for all your evils.
pn22 vmb vvi po22 n2 p-acp po22 d n1 p-acp d po22 n2-jn.
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4. Before the kingdom of Grace comes into us we are Spiritually illegitimate, of the Bastard brood of the Old Serpent; Iohn 8.44. To be illegitimate is the greatest infamy; Deut. 23.2. A bastard shall not enter into the congregation of the Lord to the tenth generation.
4. Before the Kingdom of Grace comes into us we Are Spiritually illegitimate, of the Bastard brood of the Old Serpent; John 8.44. To be illegitimate is the greatest infamy; Deuteronomy 23.2. A bastard shall not enter into the congregation of the Lord to the tenth generation.
crd p-acp dt n1 pp-f n1 vvz p-acp pno12 pns12 vbr av-j j, pp-f dt n1 n1 pp-f dt j n1; np1 crd. pc-acp vbi j vbz dt js n1; np1 crd. dt n1 vmb xx vvi p-acp dt n1 pp-f dt n1 p-acp dt ord n1.
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He was to be kept out of the holy Assemblies of Israel as an infamous Creature:
He was to be kept out of the holy Assemblies of Israel as an infamous Creature:
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A Bastard by the Law cannot inherit;
A Bastard by the Law cannot inherit;
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before the kingdom of Grace come into the heart, a person is to God as one illegitimate,
before the Kingdom of Grace come into the heart, a person is to God as one illegitimate,
p-acp dt n1 pp-f n1 vvn p-acp dt n1, dt n1 vbz p-acp np1 p-acp crd j,
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and so continuing he cannot enter into the Congregation of Heaven.
and so Continuing he cannot enter into the Congregation of Heaven.
cc av vvg pns31 vmbx vvi p-acp dt n1 pp-f n1.
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5. Before the kingdom of Grace be set up in Mens hearts, the kingdom of Satan is set up in them:
5. Before the Kingdom of Grace be Set up in Men's hearts, the Kingdom of Satan is Set up in them:
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They are said to be under the power of Satan; Acts 26.18. Satan commands the Will;
They Are said to be under the power of Satan; Acts 26.18. Satan commands the Will;
pns32 vbr vvn pc-acp vbi p-acp dt n1 pp-f np1; vvz crd. np1 vvz dt n1;
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though he cannot force the Will, he can by his subtle temptations draw it: The Devil is said to take men captive at his will, 2 Tim. 2.26. the Greek word NONLATINALPHABET signifies to take them alive, as the Fowler doth the bird in the snare.
though he cannot force the Will, he can by his subtle temptations draw it: The devil is said to take men captive At his will, 2 Tim. 2.26. the Greek word signifies to take them alive, as the Fowler does the bird in the snare.
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The sinners heart is the Devils Mansion-house, Matth. 12.44. I will go to my house. It is officina Diaboli, Satans shop where he works; Eph. 2.2. The prince of the air now worketh in the children of disobedience.
The Sinners heart is the Devils Mansion-house, Matthew 12.44. I will go to my house. It is officina Diaboli, Satan shop where he works; Ephesians 2.2. The Prince of the air now works in the children of disobedience.
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The members of the Body are the tools which Satan works with: Satan possesseth Men. In Christs time many had their Bodies possessed;
The members of the Body Are the tools which Satan works with: Satan Possesses Men. In Christ time many had their Bodies possessed;
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but it is far worse to have their Souls possessed: One is possessed with an unclean Devil, another with a revengeful Devil.
but it is Far Worse to have their Souls possessed: One is possessed with an unclean devil, Another with a revengeful devil.
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No wonder the Ship goes full sail when the Wind blowes;
No wonder the Ship Goes full sail when the Wind blows;
uh-dx vvb dt n1 vvz j n1 c-crq dt n1 vvz;
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no wonder Men go full sail in sin, when the Devil the Prince of the Air blowes them: Thus it is;
no wonder Men go full sail in since, when the devil the Prince of the Air blows them: Thus it is;
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till the kingdom of Grace come, Men are under the power of Satan, who like Draco writes all his Lawes in blood.
till the Kingdom of Grace come, Men Are under the power of Satan, who like Draco writes all his Laws in blood.
p-acp dt n1 pp-f n1 vvn, n2 vbr p-acp dt n1 pp-f np1, r-crq av-j np1 vvz d po31 n2 p-acp n1.
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6. Till the kingdom of Grace comes, a Man lyes exposed to the Wrath of God;
6. Till the Kingdom of Grace comes, a Man lies exposed to the Wrath of God;
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And who knowes the power of his anger? Psal. 90.11.And who knows the power of his anger? Psalm 90.11.
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If when but a spark of Gods Wrath flyes into a Mans Conscience in this Life it is so terrible, what then will it be when God stirs up all his anger.
If when but a spark of God's Wrath flies into a men Conscience in this Life it is so terrible, what then will it be when God stirs up all his anger.
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Quam multi cum vana spe descendunt ad inferos! Aug. Zeuxis did paint grapes so lively that he deceived the living birds.Quam multi cum Vana See descendunt ad inferos! Aug. Zeuxis did paint grapes so lively that he deceived the living Birds.
fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la! np1 np1 vdd vvi n2 av j cst pns31 vvd dt j-vvg n2.
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So unconceivable torturing is Gods Wrath that the wicked call to the rocks and mountains to fall on them, and hide them from it; Rev. 6. 1st. The Hellish torments are compared to a fiery lake, Rev. 20.15. other fire is but painted in comparison of this:
So unconceivable torturing is God's Wrath that the wicked call to the Rocks and Mountains to fallen on them, and hide them from it; Rev. 6. 1st. The Hellish torments Are compared to a fiery lake, Rev. 20.15. other fire is but painted in comparison of this:
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And this lake of fire burns for ever, Mark 9.44. Gods breath kindles this fire, Isa. 30.33 and where shall we find engines or buckets to quench it? Time will not finish it, tears will not quench it.
And this lake of fire burns for ever, Mark 9.44. God's breath kindles this fire, Isaiah 30.33 and where shall we find Engines or buckets to quench it? Time will not finish it, tears will not quench it.
cc d n1 pp-f n1 vvz p-acp av, vvb crd. npg1 n1 vvz d n1, np1 crd cc q-crq vmb pns12 vvi n2 cc n2 pc-acp vvi pn31? n1 vmb xx vvi pn31, n2 vmb xx vvi pn31.
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To this fiery Lake are Men exposed till the kingdom of Grace be set up in them.
To this fiery Lake Are Men exposed till the Kingdom of Grace be Set up in them.
p-acp d j n1 vbr n2 vvn p-acp dt n1 pp-f n1 vbb vvn a-acp p-acp pno32.
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7. Till the kingdom of Grace come Men cannot dye with comfort;
7. Till the Kingdom of Grace come Men cannot die with Comfort;
crd p-acp dt n1 pp-f n1 vvb n2 vmbx vvi p-acp n1;
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only he who takes Christ in the armes of his Faith, can look Death in the face with joy.
only he who Takes christ in the arms of his Faith, can look Death in the face with joy.
av-j pns31 r-crq vvz np1 p-acp dt n2 pp-f po31 n1, vmb vvi n1 p-acp dt n1 p-acp n1.
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But it is sad to have the king of Terrors in the Body, and not the kingdom of Grace in the Soul. 'Tis a wonder every Graceless person doth not dye distracted:
But it is sad to have the King of Terrors in the Body, and not the Kingdom of Grace in the Soul. It's a wonder every Graceless person does not die distracted:
p-acp pn31 vbz j pc-acp vhi dt n1 pp-f n2 p-acp dt n1, cc xx dt n1 pp-f n1 p-acp dt n1 pn31|vbz dt n1 d j n1 vdz xx vvi j-vvn:
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What will a Grace-despiser do when Death comes to him with a Writ of Habeas Corpus ? Hell followes Death; Rev. 6.8. Behold a pale horse, and his name that sat on him was death, and hell followed him.
What will a Grace-despiser do when Death comes to him with a Writ of Habeas Corpus? Hell follows Death; Rev. 6.8. Behold a pale horse, and his name that sat on him was death, and hell followed him.
q-crq vmb dt n1 vdb c-crq n1 vvz p-acp pno31 p-acp dt vvn pp-f fw-la fw-la? n1 vvz n1; n1 crd. vvb dt j n1, cc po31 n1 cst vvd p-acp pno31 vbds n1, cc n1 vvd pno31.
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Thus you see what need we have to pray that the kingdom of Grace may come.
Thus you see what need we have to pray that the Kingdom of Grace may come.
av pn22 vvb r-crq n1 pns12 vhb pc-acp vvi cst dt n1 pp-f n1 vmb vvi.
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He that dyes without Grace, I may say as Christ, Matth. 26.24. It had been good for that-man he had not been born.
He that dies without Grace, I may say as christ, Matthew 26.24. It had been good for that-man he had not been born.
pns31 cst vvz p-acp n1, pns11 vmb vvi p-acp np1, np1 crd. pn31 vhd vbn j p-acp n1 pns31 vhd xx vbn vvn.
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Few do believe the necessity of having the kingdom of Grace set up in their hearts,
Few do believe the necessity of having the Kingdom of Grace Set up in their hearts,
d vdb vvi dt n1 pp-f vhg dt n1 pp-f n1 vvn a-acp p-acp po32 n2,
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as appears by this, because they are so well content to live without it.
as appears by this, Because they Are so well content to live without it.
c-acp vvz p-acp d, c-acp pns32 vbr av av j pc-acp vvi p-acp pn31.
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Doth that Man believe the necessity of a Pardon that is content to be without it? Most People if they may have Trading,
Does that Man believe the necessity of a Pardon that is content to be without it? Most People if they may have Trading,
vdz d n1 vvi dt n1 pp-f dt n1 cst vbz j pc-acp vbi p-acp pn31? np1 n1 cs pns32 vmb vhi n-vvg,
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and may sit quietly under their Vines and Fig-trees, they are in their kingdom, though they have not the kingdom of God within them.
and may fit quietly under their Vines and Figtrees, they Are in their Kingdom, though they have not the Kingdom of God within them.
cc vmb vvi av-jn p-acp po32 n2 cc n2, pns32 vbr p-acp po32 n1, cs pns32 vhb xx dt n1 pp-f np1 p-acp pno32.
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If the Candle of Prosperity shine upon their head, they care not whether the Grace of God shine in their hearts:
If the Candle of Prosperity shine upon their head, they care not whither the Grace of God shine in their hearts:
cs dt n1 pp-f n1 vvi p-acp po32 n1, pns32 vvb xx cs dt n1 pp-f np1 vvi p-acp po32 n2:
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Do these Men believe the necessity of Grace? Were they convinced how needful it were to have the kingdom of God within them, they would cry out as the Jaylor, Acts 16.30.
Do these Men believe the necessity of Grace? Were they convinced how needful it were to have the Kingdom of God within them, they would cry out as the Jailor, Acts 16.30.
vdb d n2 vvb dt n1 pp-f n1? vbdr pns32 vvd c-crq j pn31 vbdr pc-acp vhi dt n1 pp-f np1 p-acp pno32, pns32 vmd vvi av p-acp dt n1, n2 crd.
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What shall I do to be saved? What shall I do to be saved?
q-crq vmb pns11 vdi pc-acp vbi vvn?
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Quest. 3. How may we know that the Kingdom of Grace is set up in our hearts?
Quest. 3. How may we know that the Kingdom of Grace is Set up in our hearts?
n1. crd q-crq vmb pns12 vvb cst dt n1 pp-f n1 vbz vvn a-acp p-acp po12 n2?
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Answ. It concerns us to examine this, our Salvation depends upon it;Answer It concerns us to examine this, our Salvation depends upon it;
np1 pn31 vvz pno12 pc-acp vvi d, po12 n1 vvz p-acp pn31;
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and we had need be curious in the search, because there is something looks like Grace which is not; Gal. 6.3. If a man think himself to be something when he is nothing, he deceives himself.
and we had need be curious in the search, Because there is something looks like Grace which is not; Gal. 6.3. If a man think himself to be something when he is nothing, he deceives himself.
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Deceit 1. Men think they have the kingdom of Grace in their hearts because they have the means of Grace;Deceit 1. Men think they have the Kingdom of Grace in their hearts Because they have the means of Grace;
n1 crd np1 vvb pns32 vhb dt n1 pp-f n1 p-acp po32 n2 c-acp pns32 vhb dt n2 pp-f n1;
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they live where the silver trumpet of the Gospel sounds, they are lift up to Heaven with Ordinances; Iudg. 17.13. I have a Levite to my priest ;
they live where the silver trumpet of the Gospel sounds, they Are lift up to Heaven with Ordinances; Judges 17.13. I have a Levite to my priest;
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sure I shall go to Heaven. The Iewes cryed, Ier. 7.4. The temple of the Lord, The temple of the Lord ;
sure I shall go to Heaven. The Iewes cried, Jeremiah 7.4. The temple of the Lord, The temple of the Lord;
av-j pns11 vmb vvi p-acp n1. dt npg1 vvd, np1 crd. dt n1 pp-f dt n1, dt n1 pp-f dt n1;
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we are apt to glory in this, the Oracles of God are committed to us, we have Word and Sacrament:
we Are apt to glory in this, the Oracles of God Are committed to us, we have Word and Sacrament:
pns12 vbr j pc-acp vvi p-acp d, dt n2 pp-f np1 vbr vvn p-acp pno12, pns12 vhb n1 cc n1:
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Alas, this is a fallacy, we may have the means of Grace, yet the kingdom of Grace may not be set up in our hearts;
Alas, this is a fallacy, we may have the means of Grace, yet the Kingdom of Grace may not be Set up in our hearts;
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we may have the kingdom of God come nigh us, Luke 11.20. but not into us;
we may have the Kingdom of God come High us, Lycia 11.20. but not into us;
pns12 vmb vhi dt n1 pp-f np1 vvb av-j pno12, av crd. cc-acp xx p-acp pno12;
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the sound of the Word in our ears, and not the savour of it in our hearts.
the found of the Word in our ears, and not the savour of it in our hearts.
dt n1 pp-f dt n1 p-acp po12 n2, cc xx dt n1 pp-f pn31 p-acp po12 n2.
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Many of the Iewes, who had Christ for their Preacher, were never the better:
Many of the Iewes, who had christ for their Preacher, were never the better:
av-d pp-f dt np2, r-crq vhd np1 p-acp po32 n1, vbdr av-x dt av-jc:
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Hot clothes will not put warmth into a dead Man. Thou may'st have hot clothes, warm and lively Preaching, yet be Spiritually dead: Mat. 8.12. The children of the kingdom shall be cast out.
Hight clothes will not put warmth into a dead Man. Thou Mayest have hight clothes, warm and lively Preaching, yet be Spiritually dead: Mathew 8.12. The children of the Kingdom shall be cast out.
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Deceit 2. Men think they have the kingdom of Grace set up in their hearts, because they have some common works of the Spirit.Deceit 2. Men think they have the Kingdom of Grace Set up in their hearts, Because they have Some Common works of the Spirit.
n1 crd np1 vvb pns32 vhb dt n1 pp-f n1 vvn a-acp p-acp po32 n2, c-acp pns32 vhb d j n2 pp-f dt n1.
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(1.) They have great enlightnings of mind, profound knowledge, and almost speak like Angels drop'd from Heaven;
(1.) They have great enlightenings of mind, profound knowledge, and almost speak like Angels dropped from Heaven;
(crd) pns32 vhb j n2 pp-f n1, j n1, cc av vvb av-j n2 vvn p-acp n1;
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but the Apostle supposeth a case that after Men have been enlightened, they may fall away. Heb. 6. Quest.
but the Apostle Supposeth a case that After Men have been enlightened, they may fallen away. Hebrew 6. Quest.
cc-acp dt n1 vvz dt n1 cst p-acp n2 vhb vbn vvn, pns32 vmb vvi av. np1 crd n1.
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But wherein doth this illumination come short? But wherein does this illumination come short?
cc-acp q-crq vdz d n1 vvb j?
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Answ. The illumination of Hypocrites is not vertual, it doth not leave an impression of Holiness behind;Answer The illumination of Hypocrites is not virtual, it does not leave an impression of Holiness behind;
np1 dt n1 pp-f n2 vbz xx j, pn31 vdz xx vvi dt n1 pp-f n1 a-acp;
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'tis like weak Physick that will not work. The mind is enlightned, but the heart is not renewed.
it's like weak Physic that will not work. The mind is enlightened, but the heart is not renewed.
pn31|vbz av-j j n1 cst vmb xx vvi. dt n1 vbz vvn, cc-acp dt n1 vbz xx vvn.
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A Christian is all head, but no feet, he doth not walk in the wayes of God.
A Christian is all head, but no feet, he does not walk in the ways of God.
dt njp vbz d n1, cc-acp dx n2, pns31 vdz xx vvi p-acp dt n2 pp-f np1.
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(2.) Men have had convictions and stirrings of Conscience for sin, they have seen the evil of their wayes,
(2.) Men have had convictions and stirrings of Conscience for since, they have seen the evil of their ways,
(crd) n2 vhb vhn n2 cc n2 pp-f n1 p-acp n1, pns32 vhb vvn dt n-jn pp-f po32 n2,
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therefore now they hope the Kingdom of Grace is come;
Therefore now they hope the Kingdom of Grace is come;
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but I say, convictions though they are a step towards Grace, yet they are not Grace.
but I say, convictions though they Are a step towards Grace, yet they Are not Grace.
cc-acp pns11 vvb, n2 c-acp pns32 vbr dt n1 p-acp n1, av pns32 vbr xx n1.
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Had not Pharaoh and Iudas convictions? Exod. 10.16. Quest. What makes convictions prove abortive, wherein is the defect?
Had not Pharaoh and Iudas convictions? Exod 10.16. Quest. What makes convictions prove abortive, wherein is the defect?
vhd xx np1 cc np1 n2? np1 crd. n1. q-crq vvz n2 vvi j, q-crq vbz dt n1?
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Answ. 1. They are not deep enough: A Sinner never saw himself lost without Christ. The seed that wanted depth of earth withered; Matth. 13.5. These convictions are like blossoms blown off before they come to maturity. 2. These convictions are involuntary;Answer 1. They Are not deep enough: A Sinner never saw himself lost without christ. The seed that wanted depth of earth withered; Matthew 13.5. These convictions Are like blossoms blown off before they come to maturity. 2. These convictions Are involuntary;
np1 crd pns32 vbr xx j-jn av-d: dt n1 av-x vvd px31 vvn p-acp np1. dt n1 cst vvd n1 pp-f n1 vvn; np1 crd. np1 n2 vbr j n2 vvn a-acp c-acp pns32 vvb p-acp n1. crd np1 n2 vbr j-jn;
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the Sinner doth what he can to stifle these convictions; he drowns them in Wine and Mirth;
the Sinner does what he can to stifle these convictions; he drowns them in Wine and Mirth;
dt n1 vdz r-crq pns31 vmb pc-acp vvi d n2; pns31 vvz pno32 p-acp n1 cc n1;
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he labours to get rid of them;
he labours to get rid of them;
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as the Deer when it is shot runs and shakes out the arrow, so doth he the arrow of conviction:
as the Deer when it is shot runs and shakes out the arrow, so does he the arrow of conviction:
c-acp dt n1 c-crq pn31 vbz vvn vvz cc vvz av dt n1, av vdz pns31 dt n1 pp-f n1:
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Or as the Prisoner that files off his fetters and breaks loose, so a Man breaks loose from his convictions.
Or as the Prisoner that files off his fetters and breaks lose, so a Man breaks lose from his convictions.
cc c-acp dt n1 cst n2 p-acp po31 n2 cc vvz j, av dt n1 vvz j p-acp po31 n2.
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His corruptions are stronger than convictions.
His corruptions Are Stronger than convictions.
po31 n2 vbr jc cs n2.
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(3.) Men have had some kind of humiliation, and have shed tears for their sins,
(3.) Men have had Some kind of humiliation, and have shed tears for their Sins,
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therefore now they hope the Kingdom of Grace is come into their hearts? But this is no infallible sign of Grace: Saul wept, Ahab humbled himself. Quest.
Therefore now they hope the Kingdom of Grace is come into their hearts? But this is no infallible Signen of Grace: Saul wept, Ahab humbled himself. Quest.
av av pns32 vvb dt n1 pp-f n1 vbz vvn p-acp po32 n2? p-acp d vbz dx j n1 pp-f n1: np1 vvd, np1 vvn px31. n1.
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Why is not humiliation Grace? Wherein doth it come short? Why is not humiliation Grace? Wherein does it come short?
q-crq vbz xx n1 n1? q-crq vdz pn31 vvi j?
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Answ. 1. Tears in the wicked do not spring from love to God, but are forced by affliction. Gen. 4.13. as water that drops from the Still is forced by the fire.Answer 1. Tears in the wicked do not spring from love to God, but Are forced by affliction. Gen. 4.13. as water that drops from the Still is forced by the fire.
np1 crd n2 p-acp dt j vdb xx vvi p-acp n1 p-acp np1, cc-acp vbr vvn p-acp n1. np1 crd. p-acp n1 cst vvz p-acp dt j vbz vvn p-acp dt n1.
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The tears of Sinners are forced by Gods fiery Judgments. 2. They are deceitful tears; lachrymae mentiri doctae: Men weep yet go on in sin;
The tears of Sinners Are forced by God's fiery Judgments. 2. They Are deceitful tears; lachrymae mentiri doctae: Men weep yet go on in since;
dt n2 pp-f n2 vbr vvn p-acp npg1 j n2. crd pns32 vbr j n2; fw-la fw-la fw-la: n2 vvb av vvb a-acp p-acp n1;
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they do not drown their sins in their tears.
they do not drown their Sins in their tears.
pns32 vdb xx vvi po32 n2 p-acp po32 n2.
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(4.) Men have begun some reformation, therefore sure now the Kingdom of Grace is come? But there may be deceit in this: 1. A Man may leave his Oaths and Drunkenness,
(4.) Men have begun Some Reformation, Therefore sure now the Kingdom of Grace is come? But there may be deceit in this: 1. A Man may leave his Oaths and drunkenness,
(crd) n2 vhb vvn d n1, av av-j av dt n1 pp-f n1 vbz vvn? p-acp a-acp vmb vbi n1 p-acp d: crd dt n1 vmb vvi po31 n2 cc n1,
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yet ••ill be in love with Sin;
yet ••ill be in love with since;
av vmb vbi p-acp n1 p-acp n1;
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he may leave Sin out of fear of Hell, or because it brings shame and penury,
he may leave since out of Fear of Hell, or Because it brings shame and penury,
pns31 vmb vvi n1 av pp-f n1 pp-f n1, cc c-acp pn31 vvz n1 cc n1,
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but still his heart goes after it; Hos. 4.8. They set their heart on their iniquity ;
but still his heart Goes After it; Hos. 4.8. They Set their heart on their iniquity;
cc-acp av po31 n1 vvz p-acp pn31; np1 crd. pns32 vvd po32 n1 p-acp po32 n1;
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as Lots Wife left Sodom, but still her heart was in Sodom. Hypocrites are like the Snake which casts her coat, but keeps her poyson:
as Lots Wife left Sodom, but still her heart was in Sodom. Hypocrites Are like the Snake which Cast her coat, but keeps her poison:
c-acp n2 n1 vvn np1, p-acp av po31 n1 vbds p-acp np1. n2 vbr av-j dt n1 r-crq vvz po31 n1, cc-acp vvz po31 n1:
(98) part (DIV2)
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They keep the love of sin, as one that hath been long Suitor to another,
They keep the love of since, as one that hath been long Suitor to Another,
pns32 vvb dt n1 pp-f n1, c-acp pi cst vhz vbn av-j n1 p-acp j-jn,
(98) part (DIV2)
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though his Friends break off the march, yet still he hath a hankering Love to her. 2. It may be a partial Reformation:
though his Friends break off the march, yet still he hath a hankering Love to her. 2. It may be a partial Reformation:
cs po31 n2 vvi p-acp dt n1, av av pns31 vhz dt j-vvg n1 p-acp pno31. crd pn31 vmb vbi dt j n1:
(98) part (DIV2)
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He may leave one Sin and live in another, he may refrain drunkenness and live in covetousness, he may refrain swearing and live in the sin of slandering, one Devil may be cast out,
He may leave one since and live in Another, he may refrain Drunkenness and live in covetousness, he may refrain swearing and live in the since of slandering, one devil may be cast out,
pns31 vmb vvi crd n1 cc vvi p-acp j-jn, pns31 vmb vvi n1 cc vvi p-acp n1, pns31 vmb vvi vvg cc vvb p-acp dt n1 pp-f vvg, crd n1 vmb vbi vvn av,
(98) part (DIV2)
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and an other as bad may come in the room. 3. A Man may forsake gross sins,
and an other as bad may come in the room. 3. A Man may forsake gross Sins,
cc dt n-jn c-acp j vmb vvi p-acp dt n1. crd dt n1 vmb vvi j n2,
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but have no reluctancy against Heart-sins: Motus primo primi, proud, lustful Thoughts; though he dams up the stream, he lets alone the Fountain.
but have no reluctancy against Heart sins: Motus primo Primi, proud, lustful Thoughts; though he dams up the stream, he lets alone the Fountain.
cc-acp vhb dx n1 p-acp n2: fw-la fw-la fw-la, j, j n2; cs pns31 n2 a-acp dt n1, pns31 vvz av-j dt n1.
(98) part (DIV2)
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O therefore if there be so many deceits, and Men may think the kingdom of grace is come into their Heart, when it is not:
O Therefore if there be so many Deceits, and Men may think the Kingdom of grace is come into their Heart, when it is not:
sy av cs pc-acp vbi av d n2, cc n2 vmb vvi dt n1 pp-f n1 vbz vvn p-acp po32 n1, c-crq pn31 vbz xx:
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How curious and critical had we need be in our search, whether we have the kingdom of grace really come into our hearts.
How curious and critical had we needs be in our search, whither we have the Kingdom of grace really come into our hearts.
c-crq j cc j vhd pns12 av vbb p-acp po12 n1, cs pns12 vhb dt n1 pp-f n1 av-j vvn p-acp po12 n2.
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If a Man be deceived in the Title of his Land, it is but the loss of his Estate:
If a Man be deceived in the Title of his Land, it is but the loss of his Estate:
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But if he be deceived about his grace, 'tis the loss of his Soul. I should now come to answer this Question,
But if he be deceived about his grace, it's the loss of his Soul. I should now come to answer this Question,
cc-acp cs pns31 vbb vvn p-acp po31 n1, pn31|vbz dt n1 pp-f po31 n1 pns11 vmd av vvi pc-acp vvi d n1,
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How we know, that the kingdom of grace is set up in our Hearts? Quest.
How we know, that the Kingdom of grace is Set up in our Hearts? Quest.
c-crq pns12 vvb, cst dt n1 pp-f n1 vbz vvn a-acp p-acp po12 n2? n1.
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How may we know the Kingdom of Grace is set up in us? Answ. 1. In general, By having a Metamorphosis and Change wrought in the Soul;How may we know the Kingdom of Grace is Set up in us? Answer 1. In general, By having a Metamorphosis and Change wrought in the Soul;
q-crq vmb pns12 vvb dt n1 pp-f n1 vbz vvn a-acp p-acp pno12? np1 crd p-acp n1, p-acp vhg dt n1 cc n1 vvn p-acp dt n1;
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This is called the New Creature, 2 Cor. 5.17. The Faculties are not new, but there is a new Nature.
This is called the New Creature, 2 Cor. 5.17. The Faculties Are not new, but there is a new Nature.
d vbz vvn dt j n1, crd np1 crd. dt n2 vbr xx j, cc-acp pc-acp vbz dt j n1.
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As the strings of the Lute are the same, but the Tune is altered.
As the strings of the Lute Are the same, but the Tune is altered.
p-acp dt n2 pp-f dt n1 vbr dt d, cc-acp dt n1 vbz vvn.
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When the Kingdom of grace is set up, there is Light in the Mind, Order in the Affections, Pliableness in the Will, Tenderness in the Conscience.
When the Kingdom of grace is Set up, there is Light in the Mind, Order in the Affections, Pliableness in the Will, Tenderness in the Conscience.
c-crq dt n1 pp-f n1 vbz vvn a-acp, pc-acp vbz n1 p-acp dt n1, n1 p-acp dt n2, n1 p-acp dt n1, n1 p-acp dt n1.
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Such as can find no change of heart, they are the same they were, as vain,
Such as can find no change of heart, they Are the same they were, as vain,
d c-acp vmb vvi dx n1 pp-f n1, pns32 vbr dt d pns32 vbdr, c-acp j,
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as earthly, as unclean as ever, there is no sign of Gods kingdom of grace in them.
as earthly, as unclean as ever, there is no Signen of God's Kingdom of grace in them.
c-acp j, c-acp j c-acp av, pc-acp vbz dx n1 pp-f npg1 n1 pp-f n1 p-acp pno32.
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2. More particularly, We may know the kingdom of grace is set up in our hearts, 1. By having unfeigned desires after God:
2. More particularly, We may know the Kingdom of grace is Set up in our hearts, 1. By having unfeigned Desires After God:
crd av-dc av-jn, pns12 vmb vvi dt n1 pp-f n1 vbz vvn a-acp p-acp po12 n2, crd p-acp vhg j n2 p-acp np1:
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This is the smoaking Flax Christ will not quench: A true desire of grace is grace:
This is the smoking Flax christ will not quench: A true desire of grace is grace:
d vbz dt j-vvg n1 np1 vmb xx vvi: dt j n1 pp-f n1 vbz n1:
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By the beating of this pulse, conclude there is life; Nehem. 1.11. O Lord, let thy ear be attentive to the prayer of thy Servants, who desire to fear thy Name.
By the beating of this pulse, conclude there is life; Nehemiah 1.11. Oh Lord, let thy ear be attentive to the prayer of thy Servants, who desire to Fear thy Name.
p-acp dt n-vvg pp-f d n1, vvb a-acp vbz n1; np1 crd. uh n1, vvb po21 n1 vbi j p-acp dt n1 pp-f po21 n2, r-crq vvb pc-acp vvi po21 n1.
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But may not an Hypocrite have good desires? Numb. 23.10. Let me dye the Death of the Righteous.
But may not an Hypocrite have good Desires? Numb. 23.10. Let me die the Death of the Righteous.
cc-acp vmb xx dt n1 vhb j n2? j. crd. vvb pno11 vvi dt n1 pp-f dt j.
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Therefore I say, unfeigned desires evidence the kingdom of God within a Man. Quest. But how may these unfeigned Desires be known?
Therefore I say, unfeigned Desires evidence the Kingdom of God within a Man. Quest. But how may these unfeigned Desires be known?
av pns11 vvb, j n2 n1 dt n1 pp-f np1 p-acp dt n1 n1. cc-acp q-crq vmb d j n2 vbb vvn?
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1. An unfeigned desire is ingenuous, we desire God propter se, for himself, for his intrinsecal Excellencies,
1. an unfeigned desire is ingenuous, we desire God propter se, for himself, for his intrinsical Excellencies,
crd dt j n1 vbz j, pns12 vvb np1 fw-la fw-la, p-acp px31, c-acp po31 j n2,
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and the Oriency of his Beauty which shines:
and the Oriency of his Beauty which shines:
cc dt n1 pp-f po31 n1 r-crq vvz:
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The savour of Christs Ointments, ( i. e. ) his graces, draw the Virgins desires after him, Cant. 1.3. A true Saint desires Christ, not only for what he hath, but for what he is;
The savour of Christ Ointments, (i. e.) his graces, draw the Virgins Desires After him, Cant 1.3. A true Saint Desires christ, not only for what he hath, but for what he is;
dt n1 pp-f npg1 n2, (pns11. sy.) po31 n2, vvb dt ng1 n2 p-acp pno31, np1 crd. dt j n1 vvz np1, xx av-j p-acp r-crq pns31 vhz, cc-acp p-acp r-crq pns31 vbz;
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not only for his Rewards, but for his Holiness. No Hypocrite can thus desire God; he may desire him for his Jewels, but not for his Beauty.
not only for his Rewards, but for his Holiness. No Hypocrite can thus desire God; he may desire him for his Jewels, but not for his Beauty.
xx av-j p-acp po31 n2, cc-acp p-acp po31 n1. dx n1 vmb av vvi np1; pns31 vmb vvi pno31 p-acp po31 n2, cc-acp xx p-acp po31 n1.
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2. An unfeigned desire is unsatiable, it cannot be satisfied without God; let the World heap her Honours and Riches, they will not satisfy:
2. an unfeigned desire is unsatiable, it cannot be satisfied without God; let the World heap her Honours and Riches, they will not satisfy:
crd dt j n1 vbz j, pn31 vmbx vbi vvn p-acp np1; vvb dt n1 vvb po31 ng1 cc n2, pns32 vmb xx vvi:
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Not Flowers or Musick will content him who is thirsty: Nothing will quench the Souls thirst but the blood of Christ;
Not Flowers or Music will content him who is thirsty: Nothing will quench the Souls thirst but the blood of christ;
xx n2 cc n1 vmb vvi pno31 r-crq vbz j: pix vmb vvi dt n2 vvb p-acp dt n1 pp-f np1;
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He faints away, his heart breaks with longing for God, Psal. 84.2. Psal. 119.20. 3. An unfeigned desire is active, it flourisheth into endeavour; Isa. 26.9. With my Soul have I desired thee, yea, with my Spirit within me will I seek these early.
He faints away, his heart breaks with longing for God, Psalm 84.2. Psalm 119.20. 3. an unfeigned desire is active, it flourishes into endeavour; Isaiah 26.9. With my Soul have I desired thee, yea, with my Spirit within me will I seek these early.
pns31 vvz av, po31 n1 vvz p-acp vvg p-acp np1, np1 crd. np1 crd. crd dt j n1 vbz j, pn31 vvz p-acp n1; np1 crd. p-acp po11 n1 vhb pns11 vvn pno21, uh, p-acp po11 n1 p-acp pno11 vmb pns11 vvi d av-j.
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A Soul that desires aright saith, Christ, I must have grace, I must have, I will have Heaven though I take it by storm:
A Soul that Desires aright Says, christ, I must have grace, I must have, I will have Heaven though I take it by storm:
dt n1 cst vvz av vvz, np1, pns11 vmb vhi n1, pns11 vmb vhi, pns11 vmb vhi n1 cs pns11 vvb pn31 p-acp n1:
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He who desires water will let down the Bucket into the Well to draw it up.
He who Desires water will let down the Bucket into the Well to draw it up.
pns31 r-crq vvz n1 vmb vvi a-acp dt n1 p-acp dt n1 pc-acp vvi pn31 a-acp.
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4. An unfeigned desire is superlative: We desire Christ not only more then the world, but more then Heaven, Psal. 73.25. Whom have I in Heaven but thee ? Heaven it self would not satisfy without Christ;
4. an unfeigned desire is superlative: We desire christ not only more then the world, but more then Heaven, Psalm 73.25. Whom have I in Heaven but thee? Heaven it self would not satisfy without christ;
crd dt j n1 vbz j: pns12 vvb np1 xx av-j av-dc cs dt n1, cc-acp av-dc cs n1, np1 crd. ro-crq vhb pns11 p-acp n1 p-acp pno21? n1 pn31 n1 vmd xx vvi p-acp np1;
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Christ is the Diamond in the Ring of glory:
christ is the Diamond in the Ring of glory:
np1 vbz dt n1 p-acp dt n1 pp-f n1:
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If God should say to the Soul, I will put thee into Heaven, but I will hide my Face from thee, I will draw a Curtain between, that thou shalt not behold my glory;
If God should say to the Soul, I will put thee into Heaven, but I will hide my Face from thee, I will draw a Curtain between, that thou shalt not behold my glory;
cs np1 vmd vvi p-acp dt n1, pns11 vmb vvi pno21 p-acp n1, cc-acp pns11 vmb vvi po11 n1 p-acp pno21, pns11 vmb vvi dt n1 p-acp, cst pns21 vm2 xx vvi po11 n1;
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the Soul would not be satisfied, but say as Absalom, 2 Sam. 14.32. Now therefore let me see the Kings face.
the Soul would not be satisfied, but say as Absalom, 2 Sam. 14.32. Now Therefore let me see the Kings face.
dt n1 vmd xx vbi vvn, cc-acp vvb p-acp np1, crd np1 crd. av av vvb pno11 vvi dt ng1 n1.
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5. An unfeigned desire is gradual; It encreaseth as the Sun in the Horizon; A little of God will not satisfy, but the pious Soul desireth still more:
5. an unfeigned desire is gradual; It increases as the Sun in the Horizon; A little of God will not satisfy, but the pious Soul Desires still more:
crd dt j n1 vbz j-jn; pn31 vvz p-acp dt n1 p-acp dt n1; dt j pp-f np1 vmb xx vvi, cc-acp dt j n1 vvz av av-dc:
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A drop of water is not enough for the thirsty Traveller.
A drop of water is not enough for the thirsty Traveller.
dt n1 pp-f n1 vbz xx av-d p-acp dt j n1.
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Though a Christian is thankful for the least degree of grace, yet he is not satisfied with the greatest;
Though a Christian is thankful for the least degree of grace, yet he is not satisfied with the greatest;
cs dt njp vbz j p-acp dt ds n1 pp-f n1, av pns31 vbz xx vvn p-acp dt js;
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still he thirsts for more of Christ and his Spirit: Desire is an holy Dropsie: A Saint would have more knowledge, more Sanctity, more of Christs Presence.
still he thirsts for more of christ and his Spirit: Desire is an holy Dropsy: A Saint would have more knowledge, more Sanctity, more of Christ Presence.
av pns31 vvz p-acp av-dc pp-f np1 cc po31 n1: n1 vbz dt j n1: dt n1 vmd vhi dc n1, dc n1, dc pp-f npg1 n1.
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A glympse of Christ through the Lattice of an Ordinance is sweet; and now the Soul will never leave longing, till it sees him face to face.
A glimpse of christ through the Lattice of an Ordinance is sweet; and now the Soul will never leave longing, till it sees him face to face.
dt n1 pp-f np1 p-acp dt n1 pp-f dt n1 vbz j; cc av dt n1 vmb av-x vvi n1, c-acp pn31 vvz pno31 n1 p-acp n1.
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He desires to have grace perfected in glory: Dulcissimo Deo totus immergi cupit & inviscerari:
He Desires to have grace perfected in glory: Dulcissimo God totus immergi Cupit & inviscerari:
pns31 vvz pc-acp vhi n1 vvn p-acp n1: fw-la fw-la fw-la fw-la fw-la cc fw-la:
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He would be swallowed up in God, and be ever bathing himself in those perfumed waters of pleasure, which run at his right hand for ever.
He would be swallowed up in God, and be ever bathing himself in those perfumed waters of pleasure, which run At his right hand for ever.
pns31 vmd vbi vvn a-acp p-acp np1, cc vbb av vvg px31 p-acp d j-vvn n2 pp-f n1, r-crq vvb p-acp po31 j-jn n1 p-acp av.
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Sure this unfeigned desire after God is a blessed sign that the kingdom of grace is come into our Hearts;
Sure this unfeigned desire After God is a blessed Signen that the Kingdom of grace is come into our Hearts;
j d j n1 p-acp np1 vbz dt j-vvn n1 cst dt n1 pp-f n1 vbz vvn p-acp po12 n2;
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the beating of this pulse shows life, est a Deó ut bene velimus, Aug. If iron move upward contrary to its Nature, 'tis a sign some Loadstone hath been there drawing it:
the beating of this pulse shows life, est a Deó ut bene Velimus, Aug. If iron move upward contrary to its Nature, it's a Signen Some Loadstone hath been there drawing it:
dt n-vvg pp-f d n1 vvz n1, fw-la dt np1 fw-la fw-la fw-la, np1 cs n1 vvb av-j j-jn p-acp po31 n1, pn31|vbz dt n1 d n1 vhz vbn a-acp vvg pn31:
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If the Soul move towards God in unfeigned desires, it's a sign the Loadstone of the Spirit hath been drawing it. 2. We may know the kingdom of grace is come into our Hearts by having the Princely grace of Faith:
If the Soul move towards God in unfeigned Desires, it's a Signen the Loadstone of the Spirit hath been drawing it. 2. We may know the Kingdom of grace is come into our Hearts by having the Princely grace of Faith:
cs dt n1 vvb p-acp np1 p-acp j n2, pn31|vbz dt n1 dt n1 pp-f dt n1 vhz vbn vvg pn31. crd pns12 vmb vvi dt n1 pp-f n1 vbz vvn p-acp po12 n2 p-acp vhg dt j n1 pp-f n1:
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In the sweetest musick the World makes, either there is some string wanting, or out of tune.
In the Sweetest music the World makes, either there is Some string wanting, or out of tune.
p-acp dt js n1 dt n1 vvz, av-d pc-acp vbz d n1 vvg, cc av pp-f n1.
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Fides est sanctissima humani pectoris Gemma — Faith cuts us off from the wild Olive of Nature, and ingrafts us into Christ:Fides est sanctissima Humani Heart Gemma — Faith cuts us off from the wild Olive of Nature, and ingrafts us into christ:
fw-la fw-la fw-la fw-la fw-la fw-la — n1 vvz pno12 a-acp p-acp dt j n1 pp-f n1, cc ng1 pno12 p-acp np1:
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Faith is the vital artery of the Soul: Heb. 10.38. The just shall live by Faith :
Faith is the vital artery of the Soul: Hebrew 10.38. The just shall live by Faith:
n1 vbz dt j n1 pp-f dt n1: np1 crd. dt j vmb vvi p-acp n1:
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Faith makes an holy adventure on Christs Merits, When this Faith as a Princely grace reigns in the Soul,
Faith makes an holy adventure on Christ Merits, When this Faith as a Princely grace reigns in the Soul,
n1 vvz dt j n1 p-acp npg1 n2, c-crq d n1 p-acp dt j n1 vvz p-acp dt n1,
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now the kingdom of God is come into us. The Hebrew word for Faith comes from a Radix, which signifies to nourish:
now the Kingdom of God is come into us. The Hebrew word for Faith comes from a Radix, which signifies to nourish:
av dt n1 pp-f np1 vbz vvn p-acp pno12. dt njp n1 p-acp n1 vvz p-acp dt fw-la, r-crq vvz pc-acp vvi:
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Faith nourisheth the Soul, and is the Nurse of all the graces: But who will not say he is a Believer: Simon Magus believed, Acts 8.13. yet was in the gall of bitterness.
Faith Nourishes the Soul, and is the Nurse of all the graces: But who will not say he is a Believer: Simon Magus believed, Acts 8.13. yet was in the Gall of bitterness.
n1 vvz dt n1, cc vbz dt n1 pp-f d dt n2: cc-acp q-crq vmb xx vvi pns31 vbz dt n1: np1 np1 vvn, n2 crd. av vbds p-acp dt n1 pp-f n1.
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The Hypocrite can put on Faiths Mantle, as the Devil did Samuel ' s.
The Hypocrite can put on Faiths Mantle, as the devil did Samuel ' s.
dt n1 vmb vvi p-acp ng1 n1, c-acp dt n1 vdd np1 ' zz.
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How shall we know therefore that our Faith is •ound? That it is the Faith of the operation of God, Col. 2.12.
How shall we know Therefore that our Faith is •ound? That it is the Faith of the operation of God, Col. 2.12.
q-crq vmb pns12 vvi av cst po12 n1 vbz vvn? cst pn31 vbz dt n1 pp-f dt n1 pp-f np1, np1 crd.
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and so that the kingdom of God is within us? Answ. 1. True Faith is wrought by the Ministry of the Word; Rom. 10.17. Faith comes by hearing. Peter let down the Net of his Ministry, and at one draught catched Three Thousand Souls.
and so that the Kingdom of God is within us? Answer 1. True Faith is wrought by the Ministry of the Word; Rom. 10.17. Faith comes by hearing. Peter let down the Net of his Ministry, and At one draught catched Three Thousand Souls.
cc av cst dt n1 pp-f np1 vbz p-acp pno12? np1 crd j n1 vbz vvn p-acp dt n1 pp-f dt n1; np1 crd. n1 vvz p-acp vvg. np1 vvb a-acp dt n1 pp-f po31 n1, cc p-acp crd n1 vvd crd crd n2.
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Let us examine, How was our Faith wrought? Did God in the Ministry of the word humble us? Did he break up the fallow ground of our heart,
Let us examine, How was our Faith wrought? Did God in the Ministry of the word humble us? Did he break up the fallow ground of our heart,
vvb pno12 vvi, c-crq vbds po12 n1 vvn? vdd np1 p-acp dt n1 pp-f dt n1 vvb pno12? vdd pns31 vvi a-acp dt j n1 pp-f po12 n1,
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and then cast in the Seed of Faith? a good sign; but if you know not how you came by your Faith, suspect your selves;
and then cast in the Seed of Faith? a good Signen; but if you know not how you Come by your Faith, suspect your selves;
cc av vvd p-acp dt n1 pp-f n1? dt j n1; cc-acp cs pn22 vvb xx c-crq pn22 vvd p-acp po22 n1, vvb po22 n2;
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as we suspect Men to have stolen goods when they know not how they came by them.
as we suspect Men to have stolen goods when they know not how they Come by them.
c-acp pns12 vvb n2 pc-acp vhi vvn n2-j c-crq pns32 vvb xx c-crq pns32 vvd p-acp pno32.
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2. True Faith is at first minute and small, like a grain of Mustard seed; it is full of doubts and fears; it is smoaking flax;
2. True Faith is At First minute and small, like a grain of Mustard seed; it is full of doubts and fears; it is smoking flax;
crd j n1 vbz p-acp ord n1 cc j, av-j dt n1 pp-f n1 n1; pn31 vbz j pp-f n2 cc n2; pn31 vbz vvg n1;
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it smoaks with desire, but doth not flame with comfort;
it smokes with desire, but does not flame with Comfort;
pn31 vvz p-acp n1, cc-acp vdz xx vvi p-acp n1;
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it is so small, that a Christian can hardly discern whether he hath Faith or no.
it is so small, that a Christian can hardly discern whither he hath Faith or no.
pn31 vbz av j, cst dt njp vmb av vvi cs pns31 vhz n1 cc uh-dx.
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3. True Faith is long in working, non sit in instanti — It costs many searchings of heart; many Prayers, and Tears; there is a spiritual Combat;
3. True Faith is long in working, non fit in instanti — It costs many searchings of heart; many Prayers, and Tears; there is a spiritual Combat;
crd j n1 vbz av-j p-acp vvg, fw-fr vvb p-acp fw-la — pn31 vvz d n2-vvg pp-f n1; d n2, cc n2; pc-acp vbz dt j n1;
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the Soul suffers many sore Pangs of Humiliation before the Child of Faith be born;
the Soul suffers many soar Pangs of Humiliation before the Child of Faith be born;
dt n1 vvz d j n2 pp-f n1 p-acp dt n1 pp-f n1 vbb vvn;
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they whose Faith is per saltum, they leap out of sin into a confidence that Christ is theirs;
they whose Faith is per saltum, they leap out of since into a confidence that christ is theirs;
pns32 r-crq n1 vbz fw-la fw-la, pns32 vvb av pp-f n1 p-acp dt n1 cst np1 vbz png32;
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I say as Isaac concerning his Sons Venison, Gen. 27.20. How is it that thou hast found it so quickly? How is it that thou comest by thy Faith so soon? The Seed in the Parable which sprung up suddenly withered, Mark. 4.5. Solent praecocia subito flaccescere.
I say as Isaac Concerning his Sons Venison, Gen. 27.20. How is it that thou hast found it so quickly? How is it that thou Comest by thy Faith so soon? The Seed in the Parable which sprung up suddenly withered, Mark. 4.5. Solent praecocia subito flaccescere.
pns11 vvb p-acp np1 vvg po31 ng1 n1, np1 crd. q-crq vbz pn31 cst pns21 vh2 vvn pn31 av av-j? q-crq vbz pn31 cst pns21 vv2 p-acp po21 n1 av av? dt n1 p-acp dt n1 r-crq vvd a-acp av-j vvn, vvb. crd. np1 fw-la fw-la fw-la.
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we love his picture drawn in the Saints, by the Pencil of the Holy Ghost; we love his Presence in his Ordinances.
we love his picture drawn in the Saints, by the Pencil of the Holy Ghost; we love his Presence in his Ordinances.
pns12 vvb po31 n1 vvn p-acp dt n2, p-acp dt n1 pp-f dt j n1; pns12 vvb po31 n1 p-acp po31 n2.
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4. True Faith is ioyn'd with Sanctity; as a little Bezoar is strong in operation, and a little Musk sweetens; so a little Faith purifies; 1 Tim. 3.9. Holding the mistery of Faith in a pure Conscience.
4. True Faith is joined with Sanctity; as a little Bezoar is strong in operation, and a little Musk sweetens; so a little Faith Purifies; 1 Tim. 3.9. Holding the mystery of Faith in a pure Conscience.
crd j n1 vbz vvn p-acp n1; c-acp dt j n1 vbz j p-acp n1, cc dt j n1 vvz; av dt j n1 vvz; crd np1 crd. vvg dt n1 pp-f n1 p-acp dt j n1.
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Faith though it doth but touch Christ, fetcheth an healing vertue from him. Justifying Faith doth that in a spiritual sence, which miraculous Faith doth;
Faith though it does but touch christ, Fetches an healing virtue from him. Justifying Faith does that in a spiritual sense, which miraculous Faith does;
n1 cs pn31 vdz p-acp vvi np1, vvz dt j-vvg n1 p-acp pno31. vvg n1 vdz d p-acp dt j n1, r-crq j n1 vdz;
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it removes the Mountains of sin, and casts them into the Sea of Christs •lood. 5. True Faith will trust God without a Pawn.
it removes the Mountains of since, and Cast them into the Sea of Christ •lood. 5. True Faith will trust God without a Pawn.
pn31 vvz dt n2 pp-f n1, cc vvz pno32 p-acp dt n1 pp-f npg1 n1. crd j n1 vmb vvi np1 p-acp dt vvb.
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Though a Christian be cut short in Provisions, the Fig-tree doth not blossom, yet he will trust in God:
Though a Christian be Cut short in Provisions, the Fig tree does not blossom, yet he will trust in God:
cs dt njp vbb vvn j p-acp n2, dt n1 vdz xx vvi, av pns31 vmb vvi p-acp np1:
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Fides Famem non formidat — Faith fears not Famine. God hath given us his Promise as his Bond, Psal. 37.3. Verily thou shalt be fed ;Fides Famem non formidat — Faith fears not Famine. God hath given us his Promise as his Bound, Psalm 37.3. Verily thou shalt be fed;
fw-la fw-la fw-fr n1 — n1 vvz xx n1. np1 vhz vvn pno12 po31 n1 p-acp po31 n1, np1 crd. av-j pns21 vm2 vbi vvn;
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Faith puts this Bond in suit: God will rather work a Miracle than His promise shall fail.
Faith puts this Bound in suit: God will rather work a Miracle than His promise shall fail.
n1 vvz d n1 p-acp n1: np1 vmb av-c vvi dt n1 cs po31 n1 vmb vvi.
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He hath cause to suspect his Faith, who saith he trusts God for the greater, but dares not trust him for the lesser;
He hath cause to suspect his Faith, who Says he trusts God for the greater, but dares not trust him for the lesser;
pns31 vhz n1 pc-acp vvi po31 n1, r-crq vvz pns31 vvz np1 p-acp dt jc, cc-acp vvz xx vvi pno31 p-acp dt jc;
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he trusts God for Salvation, but dares not trust him for a livelihood 6. True Faith is Prolifical, it brings for Fruit;
he trusts God for Salvation, but dares not trust him for a livelihood 6. True Faith is Prolifical, it brings for Fruit;
pns31 vvz np1 p-acp n1, cc-acp vvz xx vvi pno31 p-acp dt n1 crd j n1 vbz j, pn31 vvz p-acp n1;
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Faith hath Rachel 's Beauty, and Leah 's Fruitfulness: Fides pinguescit operibus, Luther, Faith is full of good works;
Faith hath Rachel is Beauty, and Leah is Fruitfulness: Fides pinguescit operibus, Luther, Faith is full of good works;
n1 vhz np1 vbz n1, cc np1 vbz n1: fw-la fw-la fw-la, np1, n1 vbz j pp-f j n2;
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Faith believes as if it did not work, and it works as if it did not believe;
Faith believes as if it did not work, and it works as if it did not believe;
n1 vvz c-acp cs pn31 vdd xx vvi, cc pn31 vvz c-acp cs pn31 vdd xx vvi;
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Faith is the spouslike grace which marries Christ, and good works are the Children which Faith bears;
Faith is the spouslike grace which Marries christ, and good works Are the Children which Faith bears;
n1 vbz dt n1 n1 r-crq vvz np1, cc j n2 vbr dt n2 r-crq n1 vvz;
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by having such a Faith we may know the kingdom of God is within us: Grace is certainly in our Hearts.
by having such a Faith we may know the Kingdom of God is within us: Grace is Certainly in our Hearts.
p-acp vhg d dt n1 pns12 vmb vvi dt n1 pp-f np1 vbz p-acp pno12: n1 vbz av-j p-acp po12 n2.
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3. We may know the kingdom of Grace is come into our hearts, by having the noble grace of Love:
3. We may know the Kingdom of Grace is come into our hearts, by having the noble grace of Love:
crd pns12 vmb vvi dt n1 pp-f n1 vbz vvn p-acp po12 n2, p-acp vhg dt j n1 pp-f n1:
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Faith and Love are the two Poles on which all Religion turns; Cant. 1.4. The Vpright love thee. True Love is to love God out of Choice;
Faith and Love Are the two Poles on which all Religion turns; Cant 1.4. The Upright love thee. True Love is to love God out of Choice;
n1 cc n1 vbr dt crd n2 p-acp r-crq d n1 vvz; np1 crd. dt av-j vvi pno21. j n1 vbz pc-acp vvi np1 av pp-f n1;
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Love turns the Soul into a Seraphin, it makes it burn in a flame of Affection:
Love turns the Soul into a Seraphin, it makes it burn in a flame of Affection:
n1 vvz dt n1 p-acp dt np1, pn31 vvz pn31 vvi p-acp dt n1 pp-f n1:
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Love is the truest Touchstone of Sincerity: Love is the Queen of the Graces, it commands the whole Soul, 2 Cor. 5.4.
Love is the Truest Touchstone of Sincerity: Love is the Queen of the Graces, it commands the Whole Soul, 2 Cor. 5.4.
n1 vbz dt js n1 pp-f n1: n1 vbz dt n1 pp-f dt n2, pn31 vvz dt j-jn n1, crd np1 crd.
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If our Love to God be Genuine and Real, we let him have the Supremacy, we set him in the highest room of our Soul, we give him the purest of our Love; Cant. 8.2. I would cause thee to drink of spiced wine, of the juice of my Pomgrenate.
If our Love to God be Genuine and Real, we let him have the Supremacy, we Set him in the highest room of our Soul, we give him the Purest of our Love; Cant 8.2. I would cause thee to drink of spiced wine, of the juice of my Pomgrenate.
cs po12 n1 p-acp np1 vbb j cc j, pns12 vvb pno31 vhi dt n1, pns12 vvb pno31 p-acp dt js n1 pp-f po12 n1, pns12 vvb pno31 dt js pp-f po12 n1; np1 crd. pns11 vmd vvi pno21 pc-acp vvi pp-f j-vvn n1, pp-f dt n1 pp-f po11 n1.
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If the Spouse had any thing better than other, a Cup more juicy and spiced, Christ should drink of that:
If the Spouse had any thing better than other, a Cup more juicy and spiced, christ should drink of that:
cs dt n1 vhd d n1 av-jc cs j-jn, dt n1 av-dc j cc j-vvn, np1 vmd vvi pp-f cst:
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We give the Creature the Milk of our Love, but God the Cream. In short, if we love God aright, we love his Laws;
We give the Creature the Milk of our Love, but God the Cream. In short, if we love God aright, we love his Laws;
pns12 vvb dt n1 dt n1 pp-f po12 n1, cc-acp np1 dt n1. p-acp j, cs pns12 vvb np1 av, pns12 vvb po31 n2;
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Sleidan saith, the Protestants in France had a Church which they call'd Paradise; as if they thought themselves in Paradise, while they had Gods Presence in his Sanctuary.Sleidan Says, the Protestants in France had a Church which they called Paradise; as if they Thought themselves in Paradise, while they had God's Presence in his Sanctuary.
np1 vvz, dt n2 p-acp np1 vhd dt n1 r-crq pns32 vvd n1; c-acp cs pns32 vvd px32 p-acp n1, cs pns32 vhd n2 n1 p-acp po31 n1.
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The Soul that loves God, loves his appearing, 2 Tim. 4.8.
The Soul that loves God, loves his appearing, 2 Tim. 4.8.
dt n1 cst vvz np1, vvz po31 vvg, crd np1 crd.
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It will be a glorious appearing to the Saints, when their Union with Christ shall be compleat,
It will be a glorious appearing to the Saints, when their union with christ shall be complete,
pn31 vmb vbi dt j vvg p-acp dt n2, c-crq po32 n1 p-acp np1 vmb vbi j,
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then their joy shall be full. The Bride longs for the marriage day: The Spirit and the Bride say come, Even so come Lord Iesus, Rev. 22.17. By this Sacred Love we may know the Kingdom of God is within us.
then their joy shall be full. The Bride longs for the marriage day: The Spirit and the Bride say come, Even so come Lord Iesus, Rev. 22.17. By this Sacred Love we may know the Kingdom of God is within us.
cs po32 n1 vmb vbi j. dt n1 vvz p-acp dt n1 n1: dt n1 cc dt n1 vvb vvi, av-j av vvn n1 np1, n1 crd. p-acp d j n1 pns12 vmb vvi dt n1 pp-f np1 vbz p-acp pno12.
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4. We may know the Kingdom of Grace is come into our hearts by Spiritualizing the Duties of Religion; 1 Pet. 2.5. Ye are an holy priesthood to offer up spiritual sacrifices.
4. We may know the Kingdom of Grace is come into our hearts by Spiritualizing the Duties of Religion; 1 Pet. 2.5. You Are an holy priesthood to offer up spiritual Sacrifices.
crd pns12 vmb vvi dt n1 pp-f n1 vbz vvn p-acp po12 n2 p-acp vvg dt n2 pp-f n1; crd np1 crd. pn22 vbr dt j n1 pc-acp vvi a-acp j n2.
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Spiritualizing Duty consists in three things. 1. Fixedness of Mind. 2. Fervency of Devotion. 3. Uprightness of Aim. 1. Fixedness of Mind:
Spiritualizing Duty consists in three things. 1. Fixedness of Mind. 2. Fervency of Devotion. 3. Uprightness of Aim. 1. Fixedness of Mind:
vvg n1 vvz p-acp crd n2. crd n1 pp-f n1. crd n1 pp-f n1. crd n1 pp-f n1. crd n1 pp-f n1:
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Then we Spiritualize Duty when our Minds are fixed on God; 1 Cor. 7.35. That ye may attend on the Lord without distraction.
Then we Spiritualize Duty when our Minds Are fixed on God; 1 Cor. 7.35. That you may attend on the Lord without distraction.
av pns12 vvb n1 c-crq po12 n2 vbr vvn p-acp np1; crd np1 crd. cst pn22 vmb vvi p-acp dt n1 p-acp n1.
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Though impertinent thoughts sometimes come into the heart in Duty, yet they are not allowed, Psal. 119.13. they come as unwelcome guests, which are no sooner spyed but they are turned out. 2. Fervency of Devotion; Rom. 12.11. Fervent in Spirit, serving the Lord :
Though impertinent thoughts sometime come into the heart in Duty, yet they Are not allowed, Psalm 119.13. they come as unwelcome guests, which Are no sooner spied but they Are turned out. 2. Fervency of Devotion; Rom. 12.11. Fervent in Spirit, serving the Lord:
cs j n2 av vvn p-acp dt n1 p-acp n1, av pns32 vbr xx vvn, np1 crd. pns32 vvb p-acp j n2, r-crq vbr dx av-c vvn cc-acp pns32 vbr vvn av. crd n1 pp-f n1; np1 crd. j p-acp n1, vvg dt n1:
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NONLATINALPHABET: 'Tis a Metaphor alludes to Water that seeths and boyls over;
: It's a Metaphor alludes to Water that Seethes and boils over;
: pn31|vbz dt n1 vvz p-acp n1 cst vvz cc vvz a-acp;
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so the Affections boyl over, the Eyes melt in tears, the Heart flowes in holy ejaculations.
so the Affections boil over, the Eyes melt in tears, the Heart flows in holy ejaculations.
av dt n2 vvb a-acp, dt n2 vvb p-acp n2, dt n1 vvz p-acp j n2.
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We not only bring our offering to God but our hearts. 3. Uprightness of Aim:
We not only bring our offering to God but our hearts. 3. Uprightness of Aim:
pns12 xx av-j vvi po12 n1 p-acp np1 p-acp po12 n2. crd n1 pp-f n1:
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An heart that is upright hath three ends in Duty. 1. That he may grow more like God:
an heart that is upright hath three ends in Duty. 1. That he may grow more like God:
dt n1 cst vbz j vhz crd n2 p-acp n1. crd cst pns31 vmb vvi av-dc av-j np1:
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As Moses on the Mount had some of Gods Glory reflected on him; his face shined. 2 That he may have more communion with God; 1 Iohn 1.6. our NONLATINALPHABET, Our fellowship is with the Father.
As Moses on the Mount had Some of God's Glory reflected on him; his face shined. 2 That he may have more communion with God; 1 John 1.6. our, Our fellowship is with the Father.
c-acp np1 p-acp dt vvb vhd d pp-f npg1 n1 vvn p-acp pno31; po31 n1 vvd. crd cst pns31 vmb vhi dc n1 p-acp np1; crd np1 crd. po12, po12 n1 vbz p-acp dt n1.
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3. That he may bring more Glory to God, 1 Pet. 4.11. Phil. 1.20. That Christ may be magnified.
3. That he may bring more Glory to God, 1 Pet. 4.11. Philip 1.20. That christ may be magnified.
crd cst pns31 vmb vvi dc n1 p-acp np1, crd np1 crd. np1 crd. cst np1 vmb vbi vvn.
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Sincerity aimes at God in all; though we shoot short yet we take a right aim:
Sincerity aims At God in all; though we shoot short yet we take a right aim:
n1 vvz p-acp np1 p-acp d; cs pns12 vvb j av pns12 vvb dt j-jn n1:
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This is a sure evidence of Grace, the Spiritualizing Duty. The Spirits of Wine are best;
This is a sure evidence of Grace, the Spiritualizing Duty. The Spirits of Wine Are best;
d vbz dt j n1 pp-f n1, dt j-vvg n1. dt n2 pp-f n1 vbr js;
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so is the Spiritual part of Duty.
so is the Spiritual part of Duty.
av vbz dt j n1 pp-f n1.
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A little Spiritualness in Duty is better than all the gildings of the Temple, or outward pompous Worship, which doth so dazzle carnal eyes.
A little Spiritualness in Duty is better than all the gildings of the Temple, or outward pompous Worship, which does so dazzle carnal eyes.
dt j n1 p-acp n1 vbz jc cs d dt n2 pp-f dt n1, cc j j n1, r-crq vdz av vvi j n2.
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5. We may know the Kingdom of Grace is come into us by antipathy and opposition against every known sin; Psal. 119.104. I hate every false way :
5. We may know the Kingdom of Grace is come into us by antipathy and opposition against every known since; Psalm 119.104. I hate every false Way:
crd pns12 vmb vvi dt n1 pp-f n1 vbz vvn p-acp pno12 p-acp n1 cc n1 p-acp d j-vvn n1; np1 crd. pns11 vvb d j n1:
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Hatred is NONLATINALPHABET, Arist. against the whole kind. Hatred is implacable. Anger may be reconciled, hatred cannot.
Hatred is, Arist. against the Whole kind. Hatred is implacable. Anger may be reconciled, hatred cannot.
n1 vbz, np1 p-acp dt j-jn n1. n1 vbz j. n1 vmb vbi vvn, n1 vmbx.
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A gracious Soul not only forsakes sin, (as a Man forsakes his Country never to return to it more) but hates sin;
A gracious Soul not only forsakes since, (as a Man forsakes his Country never to return to it more) but hates since;
dt j n1 xx av-j vvz n1, (c-acp dt n1 vvz po31 n1 av-x pc-acp vvi p-acp pn31 n1) cc-acp vvz n1;
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as there's an antipathy between the Crocadile and the Scorpion. If the Kingdom of God be within us, we not only hate sin for Hell,
as there's an antipathy between the Crocodile and the Scorpion. If the Kingdom of God be within us, we not only hate since for Hell,
c-acp pc-acp|vbz dt n1 p-acp dt n1 cc dt n1. cs dt n1 pp-f np1 vbb p-acp pno12, pns12 xx av-j vvi n1 p-acp n1,
(98) part (DIV2)
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but we hate it as Hell; as being contrary to Gods Holiness and our Happiness.
but we hate it as Hell; as being contrary to God's Holiness and our Happiness.
cc-acp pns12 vvb pn31 p-acp n1; c-acp vbg j-jn p-acp npg1 n1 cc po12 n1.
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6. We may know the Kingdom of Grace is come into us when we have given up our selves to God by obedience:
6. We may know the Kingdom of Grace is come into us when we have given up our selves to God by Obedience:
crd pns12 vmb vvi dt n1 pp-f n1 vbz vvn p-acp pno12 c-crq pns12 vhb vvn a-acp po12 n2 p-acp np1 p-acp n1:
(98) part (DIV2)
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As a Servant gives up himself to his Master, as a Wife gives up her self to her Husband,
As a Servant gives up himself to his Master, as a Wife gives up her self to her Husband,
c-acp dt n1 vvz p-acp px31 p-acp po31 n1, c-acp dt n1 vvz a-acp po31 n1 p-acp po31 n1,
(98) part (DIV2)
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so we give up our selves to God by obedience; and this obedience is, 1. Free;
so we give up our selves to God by Obedience; and this Obedience is, 1. Free;
av pns12 vvb a-acp po12 n2 p-acp np1 p-acp n1; cc d n1 vbz, crd j;
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as that is the sweetest honey which drops from the comb. 2. Uniform; we obey God in one thing as well as another, Psal. 119.6. Then shall I not be ashamed ;
as that is the Sweetest honey which drops from the comb. 2. Uniform; we obey God in one thing as well as Another, Psalm 119.6. Then shall I not be ashamed;
c-acp d vbz dt js n1 r-crq vvz p-acp dt n1. crd j; pns12 vvb np1 p-acp crd n1 c-acp av c-acp j-jn, np1 crd. av vmb pns11 xx vbi j;
(98) part (DIV2)
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or as it is in the Hebrew NONLATINALPHABET, I shall not blush when I have respect to all thy commandments.
or as it is in the Hebrew, I shall not blush when I have respect to all thy Commandments.
cc c-acp pn31 vbz p-acp dt njp, pns11 vmb xx vvi c-crq pns11 vhb n1 p-acp d po21 n2.
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A good Christian is like a pair of Compasses, one foot of the Compass stands upon the Centre, the other part of it goes round the Circle;
A good Christian is like a pair of Compasses, one foot of the Compass Stands upon the Centre, the other part of it Goes round the Circle;
dt j np1 vbz av-j dt n1 pp-f n2, crd n1 pp-f dt n1 vvz p-acp dt n1, dt j-jn n1 pp-f pn31 vvz av-j dt n1;
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so a Christian by Faith stands on God the Centre, and by Obedience goes round the Circle of Gods Commandments, a sign the Kingdom of Grace is not come into the heart,
so a Christian by Faith Stands on God the Centre, and by obedience Goes round the Circle of God's commandments, a Signen the Kingdom of Grace is not come into the heart,
av dt njp p-acp n1 vvz p-acp np1 dt n1, cc p-acp n1 vvz av-j dt n1 pp-f npg1 n2, dt n1 dt n1 pp-f n1 vbz xx vvn p-acp dt n1,
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when it doth not reign there by universal Obedience.
when it does not Reign there by universal obedience.
c-crq pn31 vdz xx vvi a-acp p-acp j n1.
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14732
Hypocrites would have Christ to be their Saviour, but they pluck the government from his shoulders, they will not have him rule;
Hypocrites would have christ to be their Saviour, but they pluck the government from his shoulders, they will not have him Rule;
n2 vmd vhi np1 pc-acp vbi po32 n1, cc-acp pns32 vvb dt n1 p-acp po31 n2, pns32 vmb xx vhi pno31 vvi;
(98) part (DIV2)
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but he who hath the Kingdom of God within him, submits chearfully to every command of God;
but he who hath the Kingdom of God within him, submits cheerfully to every command of God;
cc-acp pns31 r-crq vhz dt n1 pp-f np1 p-acp pno31, vvz av-j p-acp d n1 pp-f np1;
(98) part (DIV2)
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he will do what God will have him do, he will be what God will have him be.
he will do what God will have him do, he will be what God will have him be.
pns31 vmb vdi r-crq np1 vmb vhi pno31 vdb, pns31 vmb vbi r-crq n1 vmb vhi pno31 vbi.
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He puts a blank Paper into Gods hand, and saith, Lord, write what thou wilt, I will subscribe.
He puts a blank Paper into God's hand, and Says, Lord, write what thou wilt, I will subscribe.
pns31 vvz dt j n1 p-acp npg1 n1, cc vvz, n1, vvb r-crq pns21 vm2, pns11 vmb vvi.
(98) part (DIV2)
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Blessed is he that can find all these things in his Soul; He is all glorious within, Psal. 45.13. he carries a Kingdom about him;
Blessed is he that can find all these things in his Soul; He is all glorious within, Psalm 45.13. he carries a Kingdom about him;
vvn vbz pns31 cst vmb vvi d d n2 p-acp po31 n1; pns31 vbz d j p-acp, np1 crd. pns31 vvz dt n1 p-acp pno31;
(98) part (DIV2)
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and this Kingdom of Grace will certainly bring to a Kingdom of Glory. I shall answer some Doubts and Objections a Christian may make against himself. Object.
and this Kingdom of Grace will Certainly bring to a Kingdom of Glory. I shall answer Some Doubts and Objections a Christian may make against himself. Object.
cc d n1 pp-f n1 vmb av-j vvi p-acp dt n1 pp-f n1. pns11 vmb vvi d n2 cc n2 dt njp vmb vvi p-acp px31. n1.
(98) part (DIV2)
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I Fear the Kingdom of Grace is not yet come into my heart? I fear the Kingdom of Grace is not yet come into my heart?
pns11 vvb dt n1 pp-f n1 vbz xx av vvn p-acp po11 n1?
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Answ. When a Christian is under temptation, or Grace lies dormant, he is not fit to be his own judge,Answer When a Christian is under temptation, or Grace lies dormant, he is not fit to be his own judge,
np1 c-crq dt njp vbz p-acp n1, cc n1 vvz j, pns31 vbz xx j pc-acp vbi po31 d n1,
(98) part (DIV2)
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but in this case he must take the witness of others who have the Spirit of discerning:
but in this case he must take the witness of Others who have the Spirit of discerning:
cc-acp p-acp d n1 pns31 vmb vvi dt n1 pp-f n2-jn r-crq vhb dt n1 pp-f vvg:
(98) part (DIV2)
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But let us hear a Christians Objections against himself why he thinks the Kingdom of Grace is not yet come into his heart.
But let us hear a Christians Objections against himself why he thinks the Kingdom of Grace is not yet come into his heart.
cc-acp vvb pno12 vvi dt njpg2 n2 p-acp px31 c-crq pns31 vvz dt n1 pp-f n1 vbz xx av vvn p-acp po31 n1.
(98) part (DIV2)
3071
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Object. 1. I cannot discern Grace?
Object. 1. I cannot discern Grace?
n1. crd pns11 vmbx vvi n1?
(98) part (DIV2)
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Answ. A Child of God may have the Kingdom of Grace in his heart yet not know it.Answer A Child of God may have the Kingdom of Grace in his heart yet not know it.
np1 dt n1 pp-f np1 vmb vhi dt n1 pp-f n1 p-acp po31 n1 av xx vvi pn31.
(98) part (DIV2)
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14744
The Cup was in Benjamins sack, though he did not know it was there;
The Cup was in Benjamites sack, though he did not know it was there;
dt n1 vbds p-acp n2 n1, cs pns31 vdd xx vvi pn31 vbds a-acp;
(98) part (DIV2)
3073
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thou mayest have Faith in thy heart, the Cup may be in thy sack, though thou knowest it not.
thou Mayest have Faith in thy heart, the Cup may be in thy sack, though thou Knowest it not.
pns21 vm2 vhi n1 p-acp po21 n1, dt n1 vmb vbi p-acp po21 n1, cs pns21 vv2 pn31 xx.
(98) part (DIV2)
3073
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14746
Old Iacob wept for his Son Ioseph, when Ioseph was alive; thou mayest weep for want of Grace when Grace may be alive in thy heart.
Old Iacob wept for his Son Ioseph, when Ioseph was alive; thou Mayest weep for want of Grace when Grace may be alive in thy heart.
j np1 vvd p-acp po31 n1 np1, c-crq np1 vbds j; pns21 vm2 vvi p-acp n1 pp-f n1 c-crq n1 vmb vbi j p-acp po21 n1.
(98) part (DIV2)
3073
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14747
The seed may be in the ground when we do not see it spring up;
The seed may be in the ground when we do not see it spring up;
dt n1 vmb vbi p-acp dt n1 c-crq pns12 vdb xx vvi pn31 vvi a-acp;
(98) part (DIV2)
3073
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the seed of God may be sown in thy heart, though thou dost not perceive the springing of it up;
the seed of God may be sown in thy heart, though thou dost not perceive the springing of it up;
dt n1 pp-f np1 vmb vbi vvn p-acp po21 n1, cs pns21 vd2 xx vvi dt j-vvg pp-f pn31 a-acp;
(98) part (DIV2)
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think not Grace is lost because it is hid.
think not Grace is lost Because it is hid.
vvb xx n1 vbz vvn c-acp pn31 vbz vvn.
(98) part (DIV2)
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Object. 2. Before the Kingdom of Grace come into the heart there must be some preparation for it? The fallow ground of the heart must be broken up;
Object. 2. Before the Kingdom of Grace come into the heart there must be Some preparation for it? The fallow ground of the heart must be broken up;
n1. crd p-acp dt n1 pp-f n1 vvn p-acp dt n1 a-acp vmb vbi d n1 c-acp pn31? dt j n1 pp-f dt n1 vmb vbi vvn a-acp;
(98) part (DIV2)
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14751
I fear the plough of the Law hath not gone deep enough, I have not been humbled enough,
I Fear the plough of the Law hath not gone deep enough, I have not been humbled enough,
pns11 vvb dt n1 pp-f dt n1 vhz xx vvn av-jn av-d, pns11 vhb xx vbn vvn av-d,
(98) part (DIV2)
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therefore I have no Grace? Answ. God doth not prescribe a just proportion of sorrow and humiliation:Therefore I have no Grace? Answer God does not prescribe a just proportion of sorrow and humiliation:
av pns11 vhb dx n1? np1 np1 vdz xx vvi dt j n1 pp-f n1 cc n1:
(98) part (DIV2)
3074
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14753
The Scripture mentions the truth of sorrow but not the measure: Some are more flagitious •inners than others, these must have a greater degree of humiliation.
The Scripture mentions the truth of sorrow but not the measure: some Are more flagitious •inners than Others, these must have a greater degree of humiliation.
dt n1 n2 dt n1 pp-f n1 cc-acp xx dt n1: d vbr av-dc j n2 cs n2-jn, d vmb vhi dt jc n1 pp-f n1.
(98) part (DIV2)
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14754
A knotty piece of Timber requires more wedges to be driven into it: Some Stomachs are fouler than others, therefore need stronger Physick.
A knotty piece of Timber requires more wedges to be driven into it: some Stomachs Are Fowler than Others, Therefore need Stronger Physic.
dt j n1 pp-f n1 vvz dc n2 pc-acp vbi vvn p-acp pn31: d n2 vbr jc cs n2-jn, av vvb jc n1.
(98) part (DIV2)
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But wouldst thou know when thou hast been humbled enough for sin? 1. When thou art weary of thy sin,
But Wouldst thou know when thou hast been humbled enough for since? 1. When thou art weary of thy since,
cc-acp vmd2 pns21 vvi c-crq pns21 vh2 vbn vvn av-d p-acp n1? crd c-crq pns21 vb2r j pp-f po21 n1,
(98) part (DIV2)
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and sick of love to Christ.
and sick of love to christ.
cc j pp-f n1 p-acp np1.
(98) part (DIV2)
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14757
What doth God require sorrow for, but as sawce to make Sin rellish bitter, and Christ sweet. 2. When thou art willing to let go thy sins.
What does God require sorrow for, but as sauce to make since relish bitter, and christ sweet. 2. When thou art willing to let go thy Sins.
q-crq vdz np1 vvi n1 p-acp, cc-acp c-acp n1 pc-acp vvi n1 vvi j, cc np1 j. crd c-crq pns21 vb2r j pc-acp vvi vvi po21 n2.
(98) part (DIV2)
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Then the Gold hath lain long enough in the Furnace when the dross is purged out;
Then the Gold hath lain long enough in the Furnace when the dross is purged out;
av dt n1 vhz vvn av-j av-d p-acp dt n1 c-crq dt n1 vbz vvn av;
(98) part (DIV2)
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so when the love of sin is purged out, a Soul is humbled enough to divine acceptation, though not to divine satisfaction.
so when the love of since is purged out, a Soul is humbled enough to divine acceptation, though not to divine satisfaction.
av c-crq dt n1 pp-f n1 vbz vvn av, dt n1 vbz vvn av-d p-acp j-jn n1, cs xx p-acp j-jn n1.
(98) part (DIV2)
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Now if thou art humbled enough, (though not so much as others) what needs more? Frustra fit per plura, &c. If a Needle will let out the Imposthume, what needs a Launce? Be not more cruel to thy self than God would have thee.
Now if thou art humbled enough, (though not so much as Others) what needs more? Frustra fit per plura, etc. If a Needle will let out the Imposthume, what needs a Lance? Be not more cruel to thy self than God would have thee.
av cs pns21 vb2r vvn av-d, (cs xx av av-d c-acp n2-jn) r-crq vvz av-dc? fw-la n1 fw-la fw-la, av cs dt n1 vmb vvi av dt n1, r-crq vvz dt n1? vbb xx av-dc j p-acp po21 n1 cs np1 vmd vhi pno21.
(98) part (DIV2)
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14761
Object. 3. If the Kingdom of God were within me, it would be a Kingdom of Power, it would inable me to serve God with vigour of Soul,
Object. 3. If the Kingdom of God were within me, it would be a Kingdom of Power, it would inable me to serve God with vigour of Soul,
n1. crd cs dt n1 pp-f np1 vbdr p-acp pno11, pn31 vmd vbi dt n1 pp-f n1, pn31 vmd j pno11 pc-acp vvi np1 p-acp n1 pp-f n1,
(98) part (DIV2)
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Though this kingdom is given us freely, yet Christ bought it with the Price of his blood;
Though this Kingdom is given us freely, yet christ bought it with the Price of his blood;
cs d n1 vbz vvn pno12 av-j, av np1 vvd pn31 p-acp dt n1 pp-f po31 n1;
(98) part (DIV2)
3202
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but I have a spirit of infirmity upon me, I am weak and impotent, and untuned to every holy action? but I have a Spirit of infirmity upon me, I am weak and impotent, and untuned to every holy actium?
cc-acp pns11 vhb dt n1 pp-f n1 p-acp pno11, pns11 vbm j cc j, cc vvn p-acp d j n1?
(98) part (DIV2)
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14763
Answ. There is a great difference between the weakness of Grace and the want of Grace.Answer There is a great difference between the weakness of Grace and the want of Grace.
np1 pc-acp vbz dt j n1 p-acp dt n1 pp-f n1 cc dt n1 pp-f n1.
(98) part (DIV2)
3077
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14764
A Man may have Life though he be sick and weak. Weak Grace is not to be despised, but cherished.
A Man may have Life though he be sick and weak. Weak Grace is not to be despised, but cherished.
dt n1 vmb vhi n1 cs pns31 vbb j cc j. j n1 vbz xx pc-acp vbi vvn, cc-acp vvn.
(98) part (DIV2)
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Christ will not break the bruised reed. Do not argue from the weakness of Grace to the nullity.
christ will not break the Bruised reed. Do not argue from the weakness of Grace to the nullity.
np1 vmb xx vvi dt j-vvn n1. vdb xx vvi p-acp dt n1 pp-f n1 p-acp dt n1.
(98) part (DIV2)
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1. Weak Grace will give us a Title to Christ as well as a strong. Weak Faith justifies as well as a strong.
1. Weak Grace will give us a Title to christ as well as a strong. Weak Faith Justifies as well as a strong.
crd j n1 vmb vvi pno12 dt n1 p-acp np1 c-acp av c-acp dt j. j n1 vvz a-acp av c-acp dt j.
(98) part (DIV2)
3078
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A weak hand of Faith will receive the Almes of Christs merit. 2. Weak Faith is capable of growth.
A weak hand of Faith will receive the Alms of Christ merit. 2. Weak Faith is capable of growth.
dt j n1 pp-f n1 vmb vvi dt n2 pp-f npg1 n1. crd j n1 vbz j pp-f n1.
(98) part (DIV2)
3078
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14768
The seed springs up by degrees; first the blade and then the ear, and then the full corn in the ear;
The seed springs up by Degrees; First the blade and then the ear, and then the full corn in the ear;
dt n1 vvz a-acp p-acp n2; ord dt n1 cc av dt n1, cc av dt j n1 p-acp dt n1;
(98) part (DIV2)
3079
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the Faith that is strongest was once in its infancy. Grace is like the waters of the Sanctuary which did rise higher and higher:
the Faith that is Strongest was once in its infancy. Grace is like the waters of the Sanctuary which did rise higher and higher:
dt n1 cst vbz js vbds a-acp p-acp po31 n1. n1 vbz av-j dt n2 pp-f dt n1 r-crq vdd vvi jc cc av-jc:
(98) part (DIV2)
3079
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Be not discouraged at thy weak Faith; though it be now but blossoming it will by degrees come to more maturity.
Be not discouraged At thy weak Faith; though it be now but blossoming it will by Degrees come to more maturity.
vbb xx vvn p-acp po21 j n1; cs pn31 vbb av p-acp j-vvg zz n1 p-acp n2 vvn p-acp dc n1.
(98) part (DIV2)
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3. The weakest Grace shall persevere as well as the strongest.
3. The Weakest Grace shall persevere as well as the Strongest.
crd dt js n1 vmb vvi c-acp av c-acp dt js.
(98) part (DIV2)
3080
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14772
A sucking Child was as safe in the Ark as Noah. An infant-believer that is but newly laid to the breast of a Promise is as safe in Christ as the most eminent heroick Saint.
A sucking Child was as safe in the Ark as Noah. an infant-believer that is but newly laid to the breast of a Promise is as safe in christ as the most eminent heroic Saint.
dt j-vvg n1 vbds p-acp j p-acp dt n1 p-acp np1. dt n1 cst vbz cc-acp av-j vvn p-acp dt n1 pp-f dt n1 vbz a-acp j p-acp np1 p-acp dt av-ds j j n1.
(98) part (DIV2)
3080
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Object. 4. I fear the Kingdom of Grace is not yet come, because I find the Kingdom of Sin so strong in me.
Object. 4. I Fear the Kingdom of Grace is not yet come, Because I find the Kingdom of since so strong in me.
n1. crd pns11 vvb dt n1 pp-f n1 vbz xx av vvn, c-acp pns11 vvb dt n1 pp-f n1 av j p-acp pno11.
(98) part (DIV2)
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14774
Had I Faith it would purifie my heart, but I find much Pride, Worldliness, Passion. Answ. The best of the Saints have remainders of corruption; Dan. 7.12. They had their dominion taken away, yet their lives were prolonged for a season: Had I Faith it would purify my heart, but I find much Pride, Worldliness, Passion. Answer The best of the Saints have remainders of corruption; Dan. 7.12. They had their dominion taken away, yet their lives were prolonged for a season:
vhd pns11 n1 pn31 vmd vvi po11 n1, cc-acp pns11 vvb d n1, n1, n1. np1 dt js pp-f dt n2 vhb n2 pp-f n1; np1 crd. pns32 vhd po32 n1 vvn av, av po32 n2 vbdr vvn p-acp dt n1:
(98) part (DIV2)
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So in the regenerate, though the dominion of sin be taken away, yet the life of it is prolonged for a season.
So in the regenerate, though the dominion of since be taken away, yet the life of it is prolonged for a season.
av p-acp dt j-vvn, cs dt n1 pp-f n1 vbb vvn av, av dt n1 pp-f pn31 vbz vvn p-acp dt n1.
(98) part (DIV2)
3082
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14776
What pride was there in Christs own Disciples, when they strove which should be greatest.
What pride was there in Christ own Disciples, when they strove which should be greatest.
q-crq n1 vbds a-acp p-acp npg1 d n2, c-crq pns32 vvd r-crq vmd vbi js.
(98) part (DIV2)
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The issue of sin will not be quite stopped till death The Lord is pleased to let the in-being of sin continue to humble his people,
The issue of since will not be quite stopped till death The Lord is pleased to let the inbeing of since continue to humble his people,
dt n1 pp-f n1 vmb xx vbi av vvn p-acp n1 dt n1 vbz vvn pc-acp vvi dt j pp-f n1 vvb pc-acp vvi po31 n1,
(98) part (DIV2)
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14778
and make them prize Christ the more;
and make them prize christ the more;
cc vvi pno32 n1 np1 dt av-dc;
(98) part (DIV2)
3082
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14779
but because you find corruptions stirring, do not therefore presently un-saint your selves, and deny the Kingdom of Grace to be come into your Souls:
but Because you find corruptions stirring, do not Therefore presently unsaint your selves, and deny the Kingdom of Grace to be come into your Souls:
cc-acp c-acp pn22 vvb n2 vvg, vdb xx av av-j n1 po22 n2, cc vvi dt n1 pp-f n1 pc-acp vbi vvn p-acp po22 n2:
(98) part (DIV2)
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14780
That you feel sin is an evidence of Spiritual Life, that you mourn for sin, what are these tears but fruits of love to God? That you have a combate with sin argues antipathy against it;
That you feel since is an evidence of Spiritual Life, that you mourn for since, what Are these tears but fruits of love to God? That you have a combat with since argues antipathy against it;
cst pn22 vvb n1 vbz dt n1 pp-f j n1, cst pn22 vvb p-acp n1, q-crq vbr d n2 p-acp n2 pp-f n1 p-acp np1? cst pn22 vhb dt n1 p-acp n1 vvz n1 p-acp pn31;
(98) part (DIV2)
3082
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14802
NONLATINALPHABET. Chrys. Grace sheds a glory and lustre upon 〈 ◊ 〉 Soul. As the Diamond to the Ring,
. Chrys. Grace sheds a glory and lustre upon 〈 ◊ 〉 Soul. As the Diamond to the Ring,
. np1 n1 vvz dt n1 cc n1 p-acp 〈 sy 〉 n1 p-acp dt n1 p-acp dt n1,
(98) part (DIV2)
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14781
those sins which you did once wear as a crown on your head, are now as fetters on the leg, is not all this from the Spirit of Grace in you? Sin is in you as poyson in the body, which you are sick of,
those Sins which you did once wear as a crown on your head, Are now as fetters on the leg, is not all this from the Spirit of Grace in you? since is in you as poison in the body, which you Are sick of,
d n2 r-crq pn22 vdd a-acp vvi p-acp dt n1 p-acp po22 n1, vbr av p-acp n2 p-acp dt n1, vbz xx d d p-acp dt n1 pp-f n1 p-acp pn22? n1 vbz p-acp pn22 p-acp n1 p-acp dt n1, r-crq pn22 vbr j pp-f,
(98) part (DIV2)
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14782
and use all Scripture-antidotes to expel. Should we condemn all those who have the in-dwelling of sin;
and use all Scripture-antidotes to expel. Should we condemn all those who have the indwelling of since;
cc vvi d n2 pc-acp vvi. vmd pns12 vvi d d r-crq vhb dt j pp-f n1;
(98) part (DIV2)
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14783
nay, who have had sin (at some times) prevailing, we should blot some of the best Saints out of the Bible.
nay, who have had since (At Some times) prevailing, we should blot Some of the best Saints out of the bible.
uh-x, q-crq vhb vhn n1 (p-acp d n2) vvg, pns12 vmd vvi d pp-f dt js n2 av pp-f dt n1.
(98) part (DIV2)
3082
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14784
Object. 5. Where the Kingdom of Grace comes, it softens the heart, but I find my heart frozen and congealed into hardness, I can hardly squeeze out one tear? Do Flowers grow on a Rock, can there be any Grace in such a rocky heart?
Object. 5. Where the Kingdom of Grace comes, it softens the heart, but I find my heart frozen and congealed into hardness, I can hardly squeeze out one tear? Do Flowers grow on a Rock, can there be any Grace in such a rocky heart?
n1. crd c-crq dt n1 pp-f n1 vvz, pn31 vvz dt n1, cc-acp pns11 vvb po11 n1 j-vvn cc vvn p-acp n1, pns11 vmb av vvi av crd n1? vdb n2 vvi p-acp dt n1, vmb a-acp vbi d n1 p-acp d dt j n1?
(98) part (DIV2)
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14785
Answ. 1. There may be grief, where there are no tears: The best sorrow is rational.Answer 1. There may be grief, where there Are no tears: The best sorrow is rational.
np1 crd pc-acp vmb vbi n1, c-crq pc-acp vbr dx n2: dt js n1 vbz j.
(98) part (DIV2)
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In your judgment you esteem sin the most hyperbolical evil, you have a disgust and displacency against sin;
In your judgement you esteem since the most hyperbolical evil, you have a disgust and displacency against since;
p-acp po22 n1 pn22 vvb n1 dt av-ds j n-jn, pn22 vhb dt n1 cc n1 p-acp n1;
(98) part (DIV2)
3084
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this is a rational sorrow, and such as God will accept.
this is a rational sorrow, and such as God will accept.
d vbz dt j n1, cc d c-acp np1 vmb vvi.
(98) part (DIV2)
3084
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14788
2. A Christian may have some hardness in his heart, yet not have an hard heart;
2. A Christian may have Some hardness in his heart, yet not have an hard heart;
crd dt njp vmb vhi d n1 p-acp po31 n1, av xx vhi dt j n1;
(98) part (DIV2)
3085
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14789
subjectum a praestantiori parte. A field may have Tares in it, yet we call it a field of Wheat;Subjectum a praestantiori parte. A field may have Tares in it, yet we call it a field of Wheat;
fw-la dt fw-la fw-la. dt n1 vmb vhi n2 p-acp pn31, av pns12 vvb pn31 dt n1 pp-f n1;
(98) part (DIV2)
3085
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14790
in the best heart is a mixture of hardness, yet because there is some softness and melting God looks upon it as a soft heart;
in the best heart is a mixture of hardness, yet Because there is Some softness and melting God looks upon it as a soft heart;
p-acp dt js n1 vbz dt n1 pp-f n1, av c-acp pc-acp vbz d n1 cc j-vvg np1 vvz p-acp pn31 p-acp dt j n1;
(98) part (DIV2)
3085
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14791
therefore Christian dispute not against thy self;
Therefore Christian dispute not against thy self;
av np1 vvb xx p-acp po21 n1;
(98) part (DIV2)
3085
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14792
if thou canst find but one thing, that the frame and temper of thy Soul be holy ;
if thou Canst find but one thing, that the frame and temper of thy Soul be holy;
cs pns21 vm2 vvi cc-acp crd n1, cst dt n1 cc n1 pp-f po21 n1 vbi j;
(98) part (DIV2)
3085
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14793
art thou still breathing after God, delighting in him, is the complexion of thy Soul Heavenly? Canst thou say as David, Psal. 139.17. When I awake I am still with thee.
art thou still breathing After God, delighting in him, is the complexion of thy Soul Heavenly? Canst thou say as David, Psalm 139.17. When I awake I am still with thee.
vb2r pns21 av vvg p-acp np1, vvg p-acp pno31, vbz dt n1 pp-f po21 n1 j? vm2 pns21 vvi p-acp np1, np1 crd. c-crq pns11 vvb pns11 vbm av p-acp pno21.
(98) part (DIV2)
3085
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14794
As Colours laid in Oyl, or a Statue carved in Gold, abide, so doth an holy complexion, the Soul is still pointing towards God:
As Colours laid in Oil, or a Statue carved in Gold, abide, so does an holy complexion, the Soul is still pointing towards God:
p-acp n2 vvn p-acp n1, cc dt n1 vvn p-acp n1, vvb, av vdz dt j n1, dt n1 vbz av vvg p-acp np1:
(98) part (DIV2)
3085
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14795
If it be thus with thee, assure thy self the Kingdom of Grace is come into thy Soul;
If it be thus with thee, assure thy self the Kingdom of Grace is come into thy Soul;
cs pn31 vbb av p-acp pno21, vvb po21 n1 dt n1 pp-f n1 vbz vvn p-acp po21 n1;
(98) part (DIV2)
3085
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14796
be not unkind to God to deny any work of his Spirit which he hath wrought in thee. VSE I.
be not unkind to God to deny any work of his Spirit which he hath wrought in thee. USE I.
vbb xx j p-acp np1 pc-acp vvi d n1 pp-f po31 n1 r-crq pns31 vhz vvn p-acp pno21. vvb pns11.
(98) part (DIV2)
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14797
Of Exhortation, Labour to find that this Kingdom of Grace is set up in your hearts;
Of Exhortation, Labour to find that this Kingdom of Grace is Set up in your hearts;
pp-f n1, n1 pc-acp vvi cst d n1 pp-f n1 vbz vvn a-acp p-acp po22 n2;
(98) part (DIV2)
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14798
while others aspire after Earthly Kingdoms, labour to have the Kingdom of God within you; Luke 17.21. The Kingdom of Grace must come into us before we can go into the Kingdom of Glory. Motives,
while Others aspire After Earthly Kingdoms, labour to have the Kingdom of God within you; Lycia 17.21. The Kingdom of Grace must come into us before we can go into the Kingdom of Glory. Motives,
cs n2-jn vvb p-acp j n2, vvb pc-acp vhi dt n1 pp-f np1 p-acp pn22; av crd. dt n1 pp-f n1 vmb vvi p-acp pno12 c-acp pns12 vmb vvi p-acp dt n1 pp-f n1. n2,
(98) part (DIV2)
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1. Motive. This Kingdom of God within us is our Spiritual Beauty;
1. Motive. This Kingdom of God within us is our Spiritual Beauty;
crd n1. d n1 pp-f np1 p-acp pno12 vbz po12 j n1;
(98) part (DIV2)
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14800
the Kingdom of Grace adorns a person, and sets him off in the eyes of God and Angels:
the Kingdom of Grace adorns a person, and sets him off in the eyes of God and Angels:
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This makes the Kings daughter all glorious 〈 ◊ 〉; Psal. 45.13.
This makes the Kings daughter all glorious 〈 ◊ 〉; Psalm 45.13.
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so is Grace to the Soul. An heart beautified with Grace, hath the King of Heavens picture hung in it.
so is Grace to the Soul. an heart beautified with Grace, hath the King of Heavens picture hung in it.
av vbz n1 p-acp dt n1 dt n1 vvn p-acp n1, vhz dt n1 pp-f ng1 n1 vvn p-acp pn31.
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2. Motive. The Kingdom of Grace set up in the heart is our Spiritual Defence. Grace is called the armour of light, Rom. 13.12. It is light for beauty, and armour for defence.
2. Motive. The Kingdom of Grace Set up in the heart is our Spiritual Defence. Grace is called the armour of Light, Rom. 13.12. It is Light for beauty, and armour for defence.
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He who hath the Kingdom of Grace within him is strengthened with all might according to Gods glorious power, Col. 1.11. he hath the shield of Faith, the helmet of Hope, the breast-plate of Righteousness:
He who hath the Kingdom of Grace within him is strengthened with all might according to God's glorious power, Col. 1.11. he hath the shield of Faith, the helmet of Hope, the breastplate of Righteousness:
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This armour can never be shot through, it fortifies a Christian against the assaults of Temptation, and the terrours of Hell.
This armour can never be shot through, it fortifies a Christian against the assaults of Temptation, and the terrors of Hell.
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3. Motive. The Kingdom of Grace set up in the heart brings Peace with it, Rom. 14.17. The kingdom of God is righteousness and peace:
3. Motive. The Kingdom of Grace Set up in the heart brings Peace with it, Rom. 14.17. The Kingdom of God is righteousness and peace:
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There is a secret Peace breeds out of Holiness. Peace is the best Blessing of a Kingdom:
There is a secret Peace breeds out of Holiness. Peace is the best Blessing of a Kingdom:
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Pax una triumphis innumeris melior — The Kingdom of Grace is a Kingdom of Peace;Pax una triumphis innumeris melior — The Kingdom of Grace is a Kingdom of Peace;
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Grace is the root, Peace is the flower grows out of it, it is Pax in procella, such Peace that no worldly affliction can shake.
Grace is the root, Peace is the flower grows out of it, it is Pax in Procella, such Peace that no worldly affliction can shake.
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The doors of Solomons Temple were made of Olive-tree, carved with open flowers, 1 Kings 6.32. in a gracious heart is the olive of Peace, and the open flowers of Joy.
The doors of Solomons Temple were made of Olive-tree, carved with open flowers, 1 Kings 6.32. in a gracious heart is the olive of Peace, and the open flowers of Joy.
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4. Motive. The Kingdom of Grace enricheth the Soul: A Kingdom hath its riches. A Believer is said to be rich in faith, Iam. 2.5. how rich is he who hath God for his God, who is heir to all the Promises; Heb. 6.17. A Man may be rich in Bills and Bonds;
4. Motive. The Kingdom of Grace enricheth the Soul: A Kingdom hath its riches. A Believer is said to be rich in faith, Iam. 2.5. how rich is he who hath God for his God, who is heir to all the Promises; Hebrew 6.17. A Man may be rich in Bills and Bonds;
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a Believer, though he may say as Peter, Silver and gold have I none, Acts 3.6. yet he is rich in Bills and Bonds, he is Heir to all Gods Promises;
a Believer, though he may say as Peter, Silver and gold have I none, Acts 3.6. yet he is rich in Bills and Bonds, he is Heir to all God's Promises;
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and to be Heir to the Promise is better than to be Heir to the Crown.
and to be Heir to the Promise is better than to be Heir to the Crown.
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5. Motive. When the Kingdom of Grace comes it doth fix and establish the heart; Psal. 57.7. O God my heart is fixed.
5. Motive. When the Kingdom of Grace comes it does fix and establish the heart; Psalm 57.7. Oh God my heart is fixed.
crd n1. c-crq dt n1 pp-f n1 vvz pn31 vdz vvi cc vvi dt n1; np1 crd. uh np1 po11 n1 vbz vvn.
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Before the Kingdom of Grace comes, the heart is very unfixed and unsettled, like a Ship without a ballast,
Before the Kingdom of Grace comes, the heart is very unfixed and unsettled, like a Ship without a ballast,
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like Quick-silver that cannot be made to fix;
like Quicksilver that cannot be made to fix;
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but when the Kingdom of Grace comes it doth stabilire animum, it fixeth the heart upon God;
but when the Kingdom of Grace comes it does stabilire animum, it fixeth the heart upon God;
cc-acp c-crq dt n1 pp-f n1 vvz pn31 vdz vvb fw-la, pn31 vvz dt n1 p-acp np1;
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and when the heart is fixed, it rests quiet as in its center. 6. Motive. This Kingdom of Grace is distinguishing;
and when the heart is fixed, it rests quiet as in its centre. 6. Motive. This Kingdom of Grace is distinguishing;
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it is a sure pledge of Gods love.
it is a sure pledge of God's love.
pn31 vbz dt j n1 pp-f npg1 n1.
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God may give Kingdoms in anger, but where ever the Kingdom of Grace is set up it is in love;
God may give Kingdoms in anger, but where ever the Kingdom of Grace is Set up it is in love;
np1 vmb vvi n2 p-acp n1, cc-acp q-crq av dt n1 pp-f n1 vbz vvn a-acp pn31 vbz p-acp n1;
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God cannot give Grace in anger: The Crown alwayes goes with this Kingdom; let us therefore be ambitious of this Kingdom of Grace. Quest.
God cannot give Grace in anger: The Crown always Goes with this Kingdom; let us Therefore be ambitious of this Kingdom of Grace. Quest.
n1 vmbx vvi n1 p-acp n1: dt n1 av vvz p-acp d n1; vvb pno12 av vbi j pp-f d n1 pp-f n1. n1.
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How shall we do to obtain this Kingdom? Answ. 1. In General, Take pains for it:How shall we do to obtain this Kingdom? Answer 1. In General, Take pains for it:
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We cannot have the World without labour, and do we think to have Grace? If thou seekest her as silver, Prov. 2.3. A Man may as well expect a crop without sowing, as Grace without labour.
We cannot have the World without labour, and do we think to have Grace? If thou Seekest her as silver, Curae 2.3. A Man may as well expect a crop without sowing, as Grace without labour.
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We must not think to have Grace as Israel had Manna, they did not plough or sow,
We must not think to have Grace as Israel had Manna, they did not plough or sow,
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but it was rained down from Heaven upon them; no, we must operam dare, take pains for Grace.
but it was reigned down from Heaven upon them; no, we must Operam Dare, take pains for Grace.
cc-acp pn31 vbds vvn a-acp p-acp n1 p-acp pno32; uh-dx, pns12 vmb n1 vvb, vvb n2 p-acp n1.
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Our Salvation cost Christ blood, it will cost us sweat.
Our Salvation cost christ blood, it will cost us sweat.
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2. Let us go to God to set up this Kingdom of Grace in our hearts;
2. Let us go to God to Set up this Kingdom of Grace in our hearts;
crd vvb pno12 vvi p-acp np1 pc-acp vvi a-acp d n1 pp-f n1 p-acp po12 n2;
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God is called the God of all grace, 1 Pet. 5.10. Say, Lord, I want this Kingdom of Grace, I want an humble believing heart, O enrich me with Grace, let thy Kingdom come; and be importunate suitors.
God is called the God of all grace, 1 Pet. 5.10. Say, Lord, I want this Kingdom of Grace, I want an humble believing heart, Oh enrich me with Grace, let thy Kingdom come; and be importunate Suitors.
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As Achsah said to her Father Caleb, Iosh. 15.19. Thou hast given me a south-land, give me also springs of water:
As Achsah said to her Father Caleb, Joshua 15.19. Thou hast given me a southland, give me also springs of water:
p-acp np1 vvd p-acp po31 n1 np1, np1 crd. pns21 vh2 vvn pno11 dt n1, vvb pno11 av n2 pp-f n1:
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So Lord, thou hast given me enough of the World, here is a South-land, but Lord give me the upper springs of Grace, let thy Kingdom come. What is the Venison thou hast given me without the Blessing:
So Lord, thou hast given me enough of the World, Here is a Southland, but Lord give me the upper springs of Grace, let thy Kingdom come. What is the Venison thou hast given me without the Blessing:
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When we are importunate with God, and will take no denyal, then he will set up his Kingdom within us.
When we Are importunate with God, and will take no denial, then he will Set up his Kingdom within us.
c-crq pns12 vbr j p-acp np1, cc vmb vvi dx n1, cs pns31 vmb vvi a-acp po31 n1 p-acp pno12.
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3. Keep close to the Word preached;
3. Keep close to the Word preached;
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the Word preached is virga virtutis; the rod of Gods strength, it is the great engine God useth for the setting up the Kingdom of Grace in the heart; Rom. 10.17. Faith comes by hearing :
the Word preached is virga virtue; the rod of God's strength, it is the great engine God uses for the setting up the Kingdom of Grace in the heart; Rom. 10.17. Faith comes by hearing:
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Though God could work Grace immediately by his Spirit, or by the ministry of Angels from Heaven,
Though God could work Grace immediately by his Spirit, or by the Ministry of Angels from Heaven,
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yet he chooseth to work by the Word preached;
yet he chooses to work by the Word preached;
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this is the usual means by which he sets up the Kingdom of Grace in the heart;
this is the usual means by which he sets up the Kingdom of Grace in the heart;
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and the reason is, because he hath put his divine sanction upon it, he hath appointed it for the means of working Grace,
and the reason is, Because he hath put his divine sanction upon it, he hath appointed it for the means of working Grace,
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and he will honour his own Ordinance: 1 Cor. 1.21.
and he will honour his own Ordinance: 1 Cor. 1.21.
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What reason could be given why the Waters of Damascus should not have as soveraign vertue to heal Naamans Leprosie as the Waters of Iordan, only this,
What reason could be given why the Waters of Damascus should not have as sovereign virtue to heal Naamans Leprosy as the Waters of Iordan, only this,
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because God did appoint and sanctifie the Waters of Iordan to heal and not the other:
Because God did appoint and sanctify the Waters of Iordan to heal and not the other:
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Therefore let us keep to the Word preached, because the power of God goes along with it.
Therefore let us keep to the Word preached, Because the power of God Goes along with it.
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VSE II. Such as have this Kingdom of God set up in them, it calls for gratulation and thanksgiving:USE II Such as have this Kingdom of God Set up in them, it calls for gratulation and thanksgiving:
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What will you be thankful 〈 … 〉 not for a Kingdom? Grace is the best Blessing, it is the result and product of Gods electing love:
What will you be thankful 〈 … 〉 not for a Kingdom? Grace is the best Blessing, it is the result and product of God's electing love:
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God in setting up his kingdom of grace, hath done more for you •han if he had made you Kings and Queens;
God in setting up his Kingdom of grace, hath done more for you •han if he had made you Kings and Queen's;
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for now you are born of God, and of the Blood-Royal of Heaven. O admire and exalt free Grace;
for now you Are born of God, and of the Blood royal of Heaven. O admire and exalt free Grace;
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Make Gods p••ise glorious, Psal. 66.2. The Apostle seldom mentions the work of Grace, but he joyns praise, Col. 1.12. Giving thanks to the Father, who hath made us meet for the inheritance of the Saints in light. Make God's p••ise glorious, Psalm 66.2. The Apostle seldom mentions the work of Grace, but he joins praise, Col. 1.12. Giving thanks to the Father, who hath made us meet for the inheritance of the Saints in Light.
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If God hath crowned you with the Kingdom of Grace, do you crown him with your Praises.
If God hath crowned you with the Kingdom of Grace, do you crown him with your Praises.
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2. The Second thing intended by our Saviour in this Petition is, That the Kingdom of Grace may encrease, that it may come more into us:
2. The Second thing intended by our Saviour in this Petition is, That the Kingdom of Grace may increase, that it may come more into us:
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And this may answer a Question: Quest.
And this may answer a Question: Quest.
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Why do we pray, Thy Kingdom come, when the Kingdom of Grace is already come into the Soul? Why do we pray, Thy Kingdom come, when the Kingdom of Grace is already come into the Soul?
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Answ. Though the kingdom of grace be already come into us, yet still we must pray, Thy Kingdom come ;Answer Though the Kingdom of grace be already come into us, yet still we must pray, Thy Kingdom come;
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namely, that grace may be encreased, and that this kingdom may flourish still more in our Souls.
namely, that grace may be increased, and that this Kingdom may flourish still more in our Souls.
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Till we come to live among the Angels we shall need to pray this Prayer, Thy Kingdom come, Lord, let thy kingdom of grace come in more power into my Soul, let grace be more augmented and encreased.
Till we come to live among the Angels we shall need to pray this Prayer, Thy Kingdom come, Lord, let thy Kingdom of grace come in more power into my Soul, let grace be more augmented and increased.
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Quest. 1. When doth the Kingdom of Grace increase in the Soul, when is it a flourishing Kingdom?
Quest. 1. When does the Kingdom of Grace increase in the Soul, when is it a flourishing Kingdom?
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Answ. 1. When a Christian hath further degrees added to his graces, there's more oyl in the lamp;Answer 1. When a Christian hath further Degrees added to his graces, there's more oil in the lamp;
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his knowledge is clearer, his love is more inflamed: Grace is capable of degrees, and may rise higher as the Sun in the Horizon.
his knowledge is clearer, his love is more inflamed: Grace is capable of Degrees, and may rise higher as the Sun in the Horizon.
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It is not with us as it was with Christ, who received the Spirit without measure; Iohn 3.34. Christ could not be more holy than he was;
It is not with us as it was with christ, who received the Spirit without measure; John 3.34. christ could not be more holy than he was;
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but our Grace is receptive of further degrees, we may have more sanctity, we may add more cubits to our spiritual stature.
but our Grace is receptive of further Degrees, we may have more sanctity, we may add more cubits to our spiritual stature.
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2. Then the kingdom of Grace increaseth when a Christian hath gotten more strength than he had; Iob 17.9. He that hath clean hands shall be stronger and stronger.
2. Then the Kingdom of Grace increases when a Christian hath got more strength than he had; Job 17.9. He that hath clean hands shall be Stronger and Stronger.
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Hebr. Iosiphometz, He shall add to his strength. A Christian hath strength to resist temptation, to forgive his enemies, to suffer affliction;
Hebrew Iosiphometz, He shall add to his strength. A Christian hath strength to resist temptation, to forgive his enemies, to suffer affliction;
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and that they shall go to this Kingdom when they dye:
and that they shall go to this Kingdom when they die:
cc cst pns32 vmb vvi p-acp d n1 c-crq pns32 vvb:
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The way to Heaven is like the way which Ionathan and his Armour-bearer had in climbing up a steep place, 1 Sam. 14.4. There was a sharp rock on the one side, and a sharp rock on the other :
The Way to Heaven is like the Way which Ionathan and his Armour-bearer had in climbing up a steep place, 1 Sam. 14.4. There was a sharp rock on the one side, and a sharp rock on the other:
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It requires much strength to climb up this rocky way. That Grace which will carry us through Prosperity, will not carry us through Sufferings:
It requires much strength to climb up this rocky Way. That Grace which will carry us through Prosperity, will not carry us through Sufferings:
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The Ship needs stronger tackling to carry it through a storm than a calm.
The Ship needs Stronger tackling to carry it through a storm than a Cam.
dt n1 vvz jc n-vvg p-acp vvi pn31 p-acp dt n1 cs dt j-jn.
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Now when we are so strong in Grace that we can bear up under affliction without murmuring or fainting;
Now when we Are so strong in Grace that we can bear up under affliction without murmuring or fainting;
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here is the kingdom of grace increased.
Here is the Kingdom of grace increased.
av vbz dt n1 pp-f n1 vvn.
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What mighty strength of grace had he who told the Emperour Valentinian, you may take away my Life,
What mighty strength of grace had he who told the Emperor Valentinian, you may take away my Life,
q-crq j n1 pp-f n1 vhd pns31 r-crq vvd dt n1 np1, pn22 vmb vvi av po11 n1,
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but you cannot take away my love to the Truth.
but you cannot take away my love to the Truth.
cc-acp pn22 vmbx vvi av po11 n1 p-acp dt n1.
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3. Then the Kingdom of Grace encreaseth, when a Christian hath most conflict with Spiritual Corruptions;
3. Then the Kingdom of Grace increases, when a Christian hath most conflict with Spiritual Corruptions;
crd av dt n1 pp-f n1 vvz, c-crq dt njp vhz av-ds n1 p-acp j n2;
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he not only abstains from gross Evils, but hath a Combat with inward, hidden, close Corruptions;
he not only abstains from gross Evils, but hath a Combat with inward, hidden, close Corruptions;
pns31 xx av-j vvz p-acp j n2-jn, cc-acp vhz dt n1 p-acp j, j-vvn, j n2;
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as Pride, Envy, Hypocrisy, vain Thoughts, carnal Confidence, these are spiritual Wickednesses, and do both defile, and disturb; 2 Cor. 7.1. Let us cleanse our selves from all filthiness of Flesh and Spirit.
as Pride, Envy, Hypocrisy, vain Thoughts, carnal Confidence, these Are spiritual Wickednesses, and do both defile, and disturb; 2 Cor. 7.1. Let us cleanse our selves from all filthiness of Flesh and Spirit.
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Which shows there are two sorts of Corruptions, one of the Flesh, the other of the Spirit;
Which shows there Are two sorts of Corruptions, one of the Flesh, the other of the Spirit;
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when we grieve for, and combat with spiritual Sin, (as being the Root of all gross sins) Now the Kingdom of Grace encreaseth,
when we grieve for, and combat with spiritual since, (as being the Root of all gross Sins) Now the Kingdom of Grace increases,
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and spreads its Territories in the Soul.
and spreads its Territories in the Soul.
cc vvz po31 n2 p-acp dt n1
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4. Then the kingdom of grace flourisheth, when a Christian hath learned to live by Faith; Gal. 2.20. I live by the Faith of the Son of God.
4. Then the Kingdom of grace flourishes, when a Christian hath learned to live by Faith; Gal. 2.20. I live by the Faith of the Son of God.
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There is the Habit of Faith, and the drawing of this Habit into exercise:
There is the Habit of Faith, and the drawing of this Habit into exercise:
pc-acp vbz dt n1 pp-f n1, cc dt vvg pp-f d n1 p-acp n1:
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For a Christian to graft his hope of Salvation only upon the stock of Christs Righteousness,
For a Christian to grafted his hope of Salvation only upon the stock of Christ Righteousness,
c-acp dt njp pc-acp vvi po31 n1 pp-f n1 av-j p-acp dt n1 pp-f npg1 n1,
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and make Christ all in Justification;
and make christ all in Justification;
cc vvi np1 d p-acp n1;
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to live on the Promises as the Bee on the Flower, and suck out the sweetness of them;
to live on the Promises as the Bee on the Flower, and suck out the sweetness of them;
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to trust God where we cannot trace him; to believe his Love thorough a Frown;
to trust God where we cannot trace him; to believe his Love through a Frown;
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to perswade our selves when he hath the Face of an Enemy, yet he hath the Heart of a Father;
to persuade our selves when he hath the Face of an Enemy, yet he hath the Heart of a Father;
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when we are arrived at this, here is the Kingdom of Grace flourishing in our Souls.
when we Are arrived At this, Here is the Kingdom of Grace flourishing in our Souls.
c-crq pns12 vbr vvn p-acp d, av vbz dt n1 pp-f n1 vvg p-acp po12 n2.
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5. When a Christian is arrived at holy Zeal: Numb. 25.13 Phinehas was zealous for his God.
5. When a Christian is arrived At holy Zeal: Numb. 25.13 Phinehas was zealous for his God.
crd c-crq dt njp vbz vvn p-acp j n1: j. crd np1 vbds j p-acp po31 n1.
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But when a Soul is built on the Rock Christ, and no winds of Temptation can blow it away;
But when a Soul is built on the Rock christ, and no winds of Temptation can blow it away;
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now the kingdom of grace flourisheth.
now the Kingdom of grace flourishes.
av dt n1 pp-f n1 vvz.
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Zeal is the Flame of the Affections, it turns a Saint into Seraphim: A zealous Christian is impatient when God is dishonoured, Rev. 2.2. he will wrestle with difficulties, he will swim to Christ through a sea of blood, Act. 21.13. Zeal loves truth when it is dispised and opposed: Psal. 119.126. They have made void thy Law, therefore I love thy Law.
Zeal is the Flame of the Affections, it turns a Saint into Seraphim: A zealous Christian is impatient when God is dishonoured, Rev. 2.2. he will wrestle with difficulties, he will swim to christ through a sea of blood, Act. 21.13. Zeal loves truth when it is despised and opposed: Psalm 119.126. They have made void thy Law, Therefore I love thy Law.
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Here is grace encreasing like the Sun in the Horizon: Zeal resembles the Holy Ghost. Acts. 2.2. There appeared cloven Tongues like as of fire, and it sate upon each of them.
Here is grace increasing like the Sun in the Horizon: Zeal resembles the Holy Ghost. Acts. 2.2. There appeared cloven Tongues like as of fire, and it sat upon each of them.
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Tongues of fire were an Emblem of that fire of zeal which the Spirit poured upon them.
Tongues of fire were an Emblem of that fire of zeal which the Spirit poured upon them.
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6. Then the Kingdom of Grace encreaseth, when a Christian is as well diligent in his particular Calling, as devout in his general.
6. Then the Kingdom of Grace increases, when a Christian is as well diligent in his particular Calling, as devout in his general.
crd av dt n1 pp-f n1 vvz, c-crq dt njp vbz a-acp av j p-acp po31 j vvg, c-acp j p-acp po31 n1.
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He is the wise Christian that carries things equally, that doth so live by Faith, that he lives in a Calling:
He is the wise Christian that carries things equally, that does so live by Faith, that he lives in a Calling:
pns31 vbz dt j njp cst vvz n2 av-jn, cst vdz av vvi p-acp n1, cst pns31 vvz p-acp dt vvg:
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Therefore it is worth our Notice, when the Apostle had exhorted the Thessalonians to encrease in grace, 1 Thess. 4.10. he presently adds, ver. 11. And that ye do your own business, and work with your hands.
Therefore it is worth our Notice, when the Apostle had exhorted the Thessalonians to increase in grace, 1 Thess 4.10. he presently adds, ver. 11. And that you do your own business, and work with your hands.
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This is a sign grace is encreasing, when Christians go chearfully about their Calling:
This is a Signen grace is increasing, when Christians go cheerfully about their Calling:
d vbz dt n1 n1 vbz j-vvg, c-crq np1 vvb av-j p-acp po32 vvg:
(98) part (DIV2)
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Indeed to be all the day in the Mount with God, and to have the Mind fixed on glory, is more sweet to a Mans self,
Indeed to be all the day in the Mount with God, and to have the Mind fixed on glory, is more sweet to a men self,
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and is an Heaven upon Earth: But to be conversant in our Callings is more profitable to others.
and is an Heaven upon Earth: But to be conversant in our Callings is more profitable to Others.
cc vbz dt n1 p-acp n1: cc-acp pc-acp vbi j p-acp po12 n2 vbz av-dc j p-acp n2-jn.
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I may allude to that of St. Paul, To be with Christ is best for me;
I may allude to that of Saint Paul, To be with christ is best for me;
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yet to abide here is more needful for you, Phil. 1.24.
yet to abide Here is more needful for you, Philip 1.24.
av pc-acp vvi av vbz av-dc j p-acp pn22, np1 crd.
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So to converse with God in Prayer, and sweet Meditation all the Week long, is more for the Comfort of a Mans own Person;
So to converse with God in Prayer, and sweet Meditation all the Week long, is more for the Comfort of a men own Person;
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but to be sometimes employed in the business of a Calling is more profitable for the Family to which he belongs:
but to be sometime employed in the business of a Calling is more profitable for the Family to which he belongs:
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'Tis not good to be as the Lillies, which toyl not, neither do they spin. It shows the encrease of grace when a Christian keeps a due Decorum.
It's not good to be as the Lilies, which toil not, neither do they spin. It shows the increase of grace when a Christian keeps a due Decorum.
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He joins Piety and Industry, when zeal runs forth in Religion, and Diligence is put forth in a Calling.
He joins Piety and Industry, when zeal runs forth in Religion, and Diligence is put forth in a Calling.
pns31 vvz n1 cc n1, c-crq n1 vvz av p-acp n1, cc n1 vbz vvn av p-acp dt vvg.
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7. Then the Kingdom of grace encreaseth, when a Christian is established in the belief and love of the Truth.
7. Then the Kingdom of grace increases, when a Christian is established in the belief and love of the Truth.
crd av dt n1 pp-f n1 vvz, c-crq dt njp vbz vvn p-acp dt n1 cc n1 pp-f dt n1.
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The heart by nature is as a Ship without Ballast, it wavers and fluctuates.
The heart by nature is as a Ship without Ballast, it wavers and fluctuates.
dt n1 p-acp n1 vbz p-acp dt n1 p-acp n1, pn31 vvz cc vvz.
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Beza writes of one Bolezius, his Religion changed as the Moon and Planet Mercury Such as are wandering stars, will be falling stars:Beza writes of one Bolezius, his Religion changed as the Moon and Planet Mercury Such as Are wandering Stars, will be falling Stars:
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yet he takes little comfort in it without a pardon.
yet he Takes little Comfort in it without a pardon.
av pns31 vvz j n1 p-acp pn31 p-acp dt n1.
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One calls Athanasius, Adamas Ecclesiae, an invincible Adamant, in respect of his stability in the Truth, Col. 2.7. rooted and built up in him;
One calls Athanasius, Adamas Ecclesiae, an invincible Adamant, in respect of his stability in the Truth, Col. 2.7. rooted and built up in him;
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the rooting of a Tree evidenceth the growth.
the rooting of a Tree Evidenceth the growth.
dt n-vvg pp-f dt n1 vvz dt n1.
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8. Then the kingdom of grace encreaseth in a Mans own Heart, when he labours to be instrumental, to set up this kingdom in others:
8. Then the Kingdom of grace increases in a men own Heart, when he labours to be instrumental, to Set up this Kingdom in Others:
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Though it is the greatest benefit to have grace wrought in our selves, yet it is the greatest honour to be instrumental to work it in others; Gal. 4.19. of whom I travail in birth, till Christ be formed in you.
Though it is the greatest benefit to have grace wrought in our selves, yet it is the greatest honour to be instrumental to work it in Others; Gal. 4.19. of whom I travail in birth, till christ be formed in you.
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Such as are Masters of a Family should endeavour to see the kingdom of grace set up in their Servants:
Such as Are Masters of a Family should endeavour to see the Kingdom of grace Set up in their Servants:
d c-acp vbr n2 pp-f dt n1 vmd vvi pc-acp vvi dt n1 pp-f n1 vvn a-acp p-acp po32 n2:
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Such as are godly Parents, let not God alone by prayer, till you see grace in your Children:
Such as Are godly Parents, let not God alone by prayer, till you see grace in your Children:
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What a comfort would it be to you, to be both the Natural, and the Spiritual Fathers of your Children.
What a Comfort would it be to you, to be both the Natural, and the Spiritual Father's of your Children.
r-crq dt n1 vmd pn31 vbi p-acp pn22, pc-acp vbi d dt j, cc dt j n2 pp-f po22 n2.
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Austin saith his Mother Monica travailed with greater care and Pain for his new birth, then his natural.Austin Says his Mother Monica travailed with greater care and Pain for his new birth, then his natural.
np1 vvz po31 n1 np1 vvn p-acp jc n1 cc n1 p-acp po31 j n1, cs po31 j.
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This shows the encrease of grace, when we labour to see the kingdom of grace set up in others;
This shows the increase of grace, when we labour to see the Kingdom of grace Set up in Others;
np1 vvz dt n1 pp-f n1, c-crq pns12 vvb pc-acp vvi dt n1 pp-f n1 vvn a-acp p-acp n2-jn;
(98) part (DIV2)
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then the water abounds in the River, when it overflows, and runs into the Meadows;
then the water abounds in the River, when it overflows, and runs into the Meadows;
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then grace encreaseth in the Soul, when it hath influence upon others, and we endeavour their Salvation. 2. Quest.
then grace increases in the Soul, when it hath influence upon Others, and we endeavour their Salvation. 2. Quest.
av n1 vvz p-acp dt n1, c-crq pn31 vhz n1 p-acp n2-jn, cc pns12 vvb po32 n1. crd n1.
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Wherein appears the needfulness of this, that the Kingdom of Grace should be encreased? Wherein appears the needfulness of this, that the Kingdom of Grace should be increased?
c-crq vvz dt n1 pp-f d, cst dt n1 pp-f n1 vmd vbi vvn?
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1. This is Gods design in keeping up a standing Ministry in the Church, to encrease the kingdom of grace in mens hearts; Eph. 4.8. He gave Gifts unto Men, that is, Ministerial Gifts:
1. This is God's Design in keeping up a standing Ministry in the Church, to increase the Kingdom of grace in men's hearts; Ephesians 4.8. He gave Gifts unto Men, that is, Ministerial Gifts:
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(98) part (DIV2)
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Why so? ver. 12. for the edifying of the Body of Christ ; not only for Conversion, but for augmentation:
Why so? ver. 12. for the edifying of the Body of christ; not only for Conversion, but for augmentation:
uh-crq av? fw-la. crd p-acp dt n-vvg pp-f dt n1 pp-f np1; xx av-j p-acp n1, cc-acp p-acp n1:
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Therefore the Word preached is compared not only to Seed, but to Milk; because by this Breast-milk God designs our growth in grace.
Therefore the Word preached is compared not only to Seed, but to Milk; Because by this Breastmilk God designs our growth in grace.
av dt n1 vvn vbz vvn xx av-j p-acp n1, cc-acp p-acp n1; c-acp p-acp d n1 np1 n2 po12 n1 p-acp n1.
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2. We had need have the kingdom of grace encrease, in respect we have a great deal of work to do,
2. We had need have the Kingdom of grace increase, in respect we have a great deal of work to do,
crd pns12 vhd n1 vhi dt n1 pp-f n1 vvi, p-acp n1 pns12 vhb dt j n1 pp-f n1 pc-acp vdi,
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and a little grace will hardly carry us thorow; a Christians Life is laborious; so many Tentations to resist; so many Promises to believe;
and a little grace will hardly carry us thorough; a Christians Life is laborious; so many Tentations to resist; so many Promises to believe;
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so many Precepts to obey, that it will require a great deal of grace: A Christian must not only pray, but pray fervently, Iam. 5.16. not only repent, but be zealous and repent, Rev 3.19. not only love, but be sick of Love, Cant. 2.5.
so many Precepts to obey, that it will require a great deal of grace: A Christian must not only pray, but prey fervently, Iam. 5.16. not only Repent, but be zealous and Repent, Rev 3.19. not only love, but be sick of Love, Cant 2.5.
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How had he need therefore have the kingdom of grace enlarged in his Soul, as his work encreaseth upon him,
How had he need Therefore have the Kingdom of grace enlarged in his Soul, as his work increases upon him,
np1 vhd pns31 n1 av vhb dt n1 pp-f n1 vvn p-acp po31 n1, c-acp po31 n1 vvz p-acp pno31,
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so his grace had need encrease. 3. If the kingdom of grace doth not encrease, it will decay, Rev. 2.4. Thou hast left thy first love ;
so his grace had need increase. 3. If the Kingdom of grace does not increase, it will decay, Rev. 2.4. Thou hast left thy First love;
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grace for want of encreasing is sometimes like a Winter Plant, all the Sap runs to the root,
grace for want of increasing is sometime like a Winter Plant, all the Sap runs to the root,
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and it looks as if it were dead, Rev. 3.2. Strengthen the things that remain, which are ready to dye :
and it looks as if it were dead, Rev. 3.2. Strengthen the things that remain, which Are ready to die:
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Though grace cannot expire, it may wither, and a withering Christian loseth much of his Beauty and Fragrancy;
Though grace cannot expire, it may wither, and a withering Christian loses much of his Beauty and Fragrancy;
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what great need then have we to pray Thy Kingdom come, that this kingdom of grace may be encreased;
what great need then have we to pray Thy Kingdom come, that this Kingdom of grace may be increased;
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if grace be not improved it will soon be impaired:
if grace be not improved it will soon be impaired:
cs n1 vbb xx vvn pn31 vmb av vbi vvn:
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A Christian for want of encreasing his grace loseth his strength, he is like a sick Man, that cannot either walk, or work;
A Christian for want of increasing his grace loses his strength, he is like a sick Man, that cannot either walk, or work;
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his prayers are sick and weak, he is as if he had no life in him, his Faith can hardly fetch breath,
his Prayers Are sick and weak, he is as if he had no life in him, his Faith can hardly fetch breath,
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and you can scarce feel the Pulse of his Love to beat. 4. To have grace encreasing is suitable to Christianity:
and you can scarce feel the Pulse of his Love to beatrice. 4. To have grace increasing is suitable to Christianity:
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Christians are called Trees of Righteousness, Isa. 61.3. The Saints are not only Jewels for sparkling Lustre, but Trees for growth, they are called the Lights of the World, Phil 2.15. Light is still encreasing.
Christians Are called Trees of Righteousness, Isaiah 61.3. The Saints Are not only Jewels for sparkling Lustre, but Trees for growth, they Are called the Lights of the World, Philip 2.15. Light is still increasing.
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First there is the Crepusculum or Day-break, and so it shines brighter to the Meridian.
First there is the Crepusculum or Daybreak, and so it shines Brighter to the Meridian.
ord pc-acp vbz dt np1 cc j, cc av pn31 vvz jc p-acp dt n1.
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They who are the Lights of the World must encrease till they come to the Meridian of Glory. Not to grow is suspicious; painted things grow not.
They who Are the Lights of the World must increase till they come to the Meridian of Glory. Not to grow is suspicious; painted things grow not.
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5. As the Kingdom of Grace increaseth, so a Christians Comforts increase. Comfort belongs to the bene esse, or well-being of a Christian;
5. As the Kingdom of Grace increases, so a Christians Comforts increase. Comfort belongs to the bene esse, or well-being of a Christian;
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it is like sweet-meat, delicious to the taste, Psal. 94.19. The more grace, the more joy ;
it is like sweetmeat, delicious to the taste, Psalm 94.19. The more grace, the more joy;
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as the more Sap in the Root, the more Wine in the Grape.
as the more Sap in the Root, the more Wine in the Grape.
c-acp dt av-dc n1 p-acp dt n1, dt av-dc n1 p-acp dt n1.
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Who did more increase in Grace than David, and who more in Consolation? Psal. 4.7. Thou hast put Gladness in my heart:
Who did more increase in Grace than David, and who more in Consolation? Psalm 4.7. Thou hast put Gladness in my heart:
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Grace turns to joy, as the Milk to cream.
Grace turns to joy, as the Milk to cream.
vvb n2 p-acp n1, c-acp dt n1 p-acp n1.
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3 Qu. How may they be comforted, who bewail their want of growth, and weep that they cannot find the Kingdom of Grace encrease?
3 Qu. How may they be comforted, who bewail their want of growth, and weep that they cannot find the Kingdom of Grace increase?
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Resp. 1. To see and bewail our decay in Grace, argues not only the life of Grace, but growth.Resp. 1. To see and bewail our decay in Grace, argues not only the life of Grace, but growth.
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'Tis a sign a Man recovers and gets strength, when he feels his weakness: It is a step forward in Grace to see our Imperfections:
It's a Signen a Man recovers and gets strength, when he feels his weakness: It is a step forward in Grace to see our Imperfections:
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The more the Spirit shines in the Heart, the more evil it discovers:
The more the Spirit shines in the Heart, the more evil it discovers:
dt av-dc dt n1 vvz p-acp dt n1, dt av-dc j-jn pn31 vvz:
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A Christian thinks it worse with him then it was, whereas his Grace may not grow lesser, but his Light greater.
A Christian thinks it Worse with him then it was, whereas his Grace may not grow lesser, but his Light greater.
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2. If a Christian doth not encrease in one Grace, he may in another; if not in knowledge, he may in Humility.
2. If a Christian does not increase in one Grace, he may in Another; if not in knowledge, he may in Humility.
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If a Tree doth not grow so much in the Branches, it may in the Root;
If a Tree does not grow so much in the Branches, it may in the Root;
cs dt n1 vdz xx vvi av av-d p-acp dt n2, pn31 vmb p-acp dt n1;
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to grow downwards in the Root is a good growth.
to grow downwards in the Root is a good growth.
pc-acp vvi av-j p-acp dt n1 vbz dt j n1.
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3. A Christian may grow less in Affection, when he grows more in Iudgment. As a Musician when he is Old, his fingers are stiff,
3. A Christian may grow less in Affection, when he grows more in Judgement. As a Musician when he is Old, his fingers Are stiff,
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and not so nimble at the Lute as they were, but he plays with more Art and Judgment than before:
and not so nimble At the Lute as they were, but he plays with more Art and Judgement than before:
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So a Christian may not have so much Affection in Duty as at the first Conversion, but he is more solid in Religion,
So a Christian may not have so much Affection in Duty as At the First Conversion, but he is more solid in Religion,
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and more setled in his Judgment than he was before.
and more settled in his Judgement than he was before.
cc av-dc vvn p-acp po31 n1 cs pns31 vbds a-acp.
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4. A Christian may think he doth not encrease in Grace, because he doth not encrease in Gifts;
4. A Christian may think he does not increase in Grace, Because he does not increase in Gifts;
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whereas there may be a decay of natural parts, the Memory and other Faculties, when there is not a decay of Grace.
whereas there may be a decay of natural parts, the Memory and other Faculties, when there is not a decay of Grace.
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Parts may be impaired when Grace is improved: Be not discouraged, it is better to decay in parts and be enlarged in Grace,
Parts may be impaired when Grace is improved: Be not discouraged, it is better to decay in parts and be enlarged in Grace,
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then to be enlarged in parts, and to decay in Grace. 5. A Christian may encrease in Grace, yet not be so sensible of it:
then to be enlarged in parts, and to decay in Grace. 5. A Christian may increase in Grace, yet not be so sensible of it:
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The Seed may grow in the Earth, when we do not perceive it to spring up:
The Seed may grow in the Earth, when we do not perceive it to spring up:
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The Grace may grow in time of Desertion, and not be perceived. So I have done with the first thing intended in this Petition, Thy Kingdom come ;
The Grace may grow in time of Desertion, and not be perceived. So I have done with the First thing intended in this Petition, Thy Kingdom come;
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we pray that the Kingdom of Grace may come into our Hearts, and that it may encrease and flourish.
we pray that the Kingdom of Grace may come into our Hearts, and that it may increase and flourish.
pns12 vvb cst dt n1 pp-f n1 vmb vvi p-acp po12 n2, cc cst pn31 vmb vvi cc vvi.
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I should come to the second thing intended in this Petition, that the Kingdom of Glory may hasten,
I should come to the second thing intended in this Petition, that the Kingdom of Glory may hasten,
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and that we may in due time be translated into it. When we pray thy Kingdom come, here is something positively intended;
and that we may in due time be translated into it. When we pray thy Kingdom come, Here is something positively intended;
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we pray, 1. That the Kingdom of Grace may be set up in our Hearts. 2. That it may encrease and flourish. 3. That the Kingdom of Glory may hasten,
we pray, 1. That the Kingdom of Grace may be Set up in our Hearts. 2. That it may increase and flourish. 3. That the Kingdom of Glory may hasten,
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and that God would in his due time translate us into it. 1. What this Kingdom of Glory is. 2. What are the Properties of it. 3. Wherein it exceeds all other Kingdoms. 4. When this Kingdome comes. 5. Wherein appears the Certainty of it. 6. Why we should pray for its coming.
and that God would in his due time translate us into it. 1. What this Kingdom of Glory is. 2. What Are the Properties of it. 3. Wherein it exceeds all other Kingdoms. 4. When this Kingdom comes. 5. Wherein appears the Certainty of it. 6. Why we should pray for its coming.
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1. What this Kingdom of Glory is.
1. What this Kingdom of Glory is.
crd q-crq d n1 pp-f n1 vbz.
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This is causa causati, the root of all Actual Sin. There would be no Actual Sin if there were no Original;
This is causa causati, the root of all Actual Sin. There would be no Actual since if there were no Original;
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Answ. By this Kingdom is meant that glorious Estate which the Saints shall enjoy, when they shall reign with God and Angels for ever.Answer By this Kingdom is meant that glorious Estate which the Saints shall enjoy, when they shall Reign with God and Angels for ever.
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If a Man stand upon the Seashore, he cannot see all the Dimensions of the Sea, the length, breadth, and depth of it;
If a Man stand upon the Seashore, he cannot see all the Dimensions of the Sea, the length, breadth, and depth of it;
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yet he may see it is of a vast Extension.
yet he may see it is of a vast Extension.
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So though the Kingdom of Heaven be of that incomparable Excellency, that neither Tongue of Man,
So though the Kingdom of Heaven be of that incomparable Excellency, that neither Tongue of Man,
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or Angels can express, yet we may conceive of it to be an exceeding glorious thing, such as eye hath not seen.
or Angels can express, yet we may conceive of it to be an exceeding glorious thing, such as eye hath not seen.
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Concerning the Kingdom of Heaven, I shall show, What, 1. It Implies. 2. It imports. 1. What it implies.
Concerning the Kingdom of Heaven, I shall show, What, 1. It Implies. 2. It imports. 1. What it Implies.
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Answ. It implies, A blessed Freedom from all Evil. 2. What it imports. Answ. It Imports glorious Fruition of all good.Answer It Implies, A blessed Freedom from all Evil. 2. What it imports. Answer It Imports glorious Fruition of all good.
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1. What the Kingdom of Heaven implies. Resp. It implies a blessed freedom from all evil.
1. What the Kingdom of Heaven Implies. Resp. It Implies a blessed freedom from all evil.
crd q-crq dt n1 pp-f n1 vvz. np1 pn31 vvz dt j-vvn n1 p-acp d n-jn.
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1. A freedom from the Necessities of Nature: We are in this Life subject to many Necessities:
1. A freedom from the Necessities of Nature: We Are in this Life Subject to many Necessities:
crd dt n1 p-acp dt n2 pp-f n1: pns12 vbr p-acp d n1 j-jn p-acp d n2:
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We need Food to nourish us, Cloathes to cover us, Armour to defend us, Sleep to refresh us:
We need Food to nourish us, Clothes to cover us, Armour to defend us, Sleep to refresh us:
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But in the Kingdom of Heaven there is no need of these things; and it is better not to need them then to have them;
But in the Kingdom of Heaven there is no need of these things; and it is better not to need them then to have them;
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as it is better not to need Crutches, then to have Crutches. What need will there be of Food when our Bodies shall be made spiritual; 1 Cor. 15.44. Though not spiritual for substance, yet for qualities.
as it is better not to need Crutches, then to have Crutches. What need will there be of Food when our Bodies shall be made spiritual; 1 Cor. 15.44. Though not spiritual for substance, yet for qualities.
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What need will there be of Clothing, when our Bodies shall be like Christs glorious Body;
What need will there be of Clothing, when our Bodies shall be like Christ glorious Body;
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what need will there be of Armour when there is no Enemy; what need will there be of Sleep when there is no Night, Rev. 22.5. The Saints shall be freed in the Heavenly Kingdom from those Necessities of Nature to which now they lye exposed.
what need will there be of Armour when there is no Enemy; what need will there be of Sleep when there is no Night, Rev. 22.5. The Saints shall be freed in the Heavenly Kingdom from those Necessities of Nature to which now they lie exposed.
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2 In the Kingdom of Heaven we shall be freed from the Imperfections of Nature. Since the Fall our Knowledge hath suffered an Eclipse.
2 In the Kingdom of Heaven we shall be freed from the Imperfections of Nature. Since the Fallen our Knowledge hath suffered an Eclipse.
crd n1 dt n1 pp-f n1 pns12 vmb vbi vvn p-acp dt n2 pp-f n1. p-acp dt n1 po12 n1 vhz vvn dt n1.
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1. Our Natural Knowledge is imperfect, it is checkered with Ignorance. There are many NONLATINALPHABET, hard Knots in Nature, which we cannot easily unty:
1. Our Natural Knowledge is imperfect, it is chequered with Ignorance. There Are many, hard Knots in Nature, which we cannot Easily untie:
crd po12 j n1 vbz j, pn31 vbz j-vvn p-acp n1. pc-acp vbr d, j n2 p-acp n1, r-crq pns12 vmbx av-j vvi:
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Why the Sea should be higher then the Earth, yet not drown it? What way the Light is parted ▪ Iob 38.24. What is the reason of all the occult Qualities, Sympathies, and Antipa•••es? He who sees clearest hath a Mist before his Eyes.
Why the Sea should be higher then the Earth, yet not drown it? What Way the Light is parted ▪ Job 38.24. What is the reason of all the occult Qualities, Sympathies, and Antipa•••es? He who sees Clearest hath a Missed before his Eyes.
c-crq dt n1 vmd vbi jc cs dt n1, av xx vvi pn31? q-crq n1 dt n1 vbz vvn ▪ np1 crd. q-crq vbz dt n1 pp-f d dt j n2, n2, cc n2? pns31 r-crq vvz js vhz dt n1 p-acp po31 n2.
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Socrates said on his Death-bed, there were many things he had yet to learn. Our Ignorance is more then our Knowledge.Socrates said on his Deathbed, there were many things he had yet to Learn. Our Ignorance is more then our Knowledge.
npg1 vvd p-acp po31 n1, pc-acp vbdr d n2 pns31 vhd av pc-acp vvi. po12 n1 vbz av-dc cs po12 n1.
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there would be no Water in the Stream, if there were none in the Fountain.
there would be no Water in the Stream, if there were none in the Fountain.
pc-acp vmd vbi dx n1 p-acp dt n1, cs pc-acp vbdr pix p-acp dt n1.
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2. Our Divine Knowledge is imperfect; we know but in part, said Paul, 1 Cor. 13.9. though he had many Revelations, and was wrapt up into the third Heaven We have but dark Conceptions of the Trinity; Iob 11.7.
2. Our Divine Knowledge is imperfect; we know but in part, said Paul, 1 Cor. 13.9. though he had many Revelations, and was wrapped up into the third Heaven We have but dark Conceptions of the Trinity; Job 11.7.
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Canst thou by searching find out God? our narrow Capacities will no more contain the Trinity,Canst thou by searching find out God? our narrow Capacities will no more contain the Trinity,
vm2 pns21 p-acp vvg vvi av np1? po12 j n2 vmb av-dx av-dc vvi dt np1,
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then a little Glass-Vial will hold all the Water in the Sea; we cannot unriddle the Mistery of the Incarnation;
then a little Glass-Vial will hold all the Water in the Sea; we cannot unriddle the Mystery of the Incarnation;
cs dt j n1 vmb vvi d dt n1 p-acp dt n1; pns12 vmbx vvi dt n1 pp-f dt n1;
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the Humane Nature assumed into the Person of the Son of God; the Humane Nature not God, yet united with God:
the Humane Nature assumed into the Person of the Son of God; the Humane Nature not God, yet united with God:
dt j n1 vvn p-acp dt n1 pp-f dt n1 pp-f np1; dt j n1 xx np1, av vvn p-acp np1:
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We see now in aenigmate, in a Glass darkly:
We see now in aenigmate, in a Glass darkly:
pns12 vvb av p-acp n1, p-acp dt n1 av-j:
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but in the Kingdom of Heaven the Vail shall be taken off, all Imperfections of Nature shall be done away.
but in the Kingdom of Heaven the vail shall be taken off, all Imperfections of Nature shall be done away.
cc-acp p-acp dt n1 pp-f n1 dt n1 vmb vbi vvn a-acp, d n2 pp-f n1 vmb vbi vdn av.
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When the Sun-light of Glory shall begin to shine in the Heavenly Horizon, all dark shadows of Ignorance shall flye away, our Lamp of Knowledge shall burn bright, we shall have a full knowledge of God, though not know him fully.
When the Sunlight of Glory shall begin to shine in the Heavenly Horizon, all dark shadows of Ignorance shall fly away, our Lamp of Knowledge shall burn bright, we shall have a full knowledge of God, though not know him Fully.
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3. In the Kingdom of Heaven we shall be freed from the toylsome Labours of this Life.
3. In the Kingdom of Heaven we shall be freed from the toilsome Labours of this Life.
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God enacted a Law in Paradise, In the sweat of thy Brows thou shalt eat Bread, Gen. 3.9. There is the Labour of the Hand in Manufacture, and the Labour of the Mind in Study; Eccl. 1.8. All things are full of Labour ;
God enacted a Law in Paradise, In the sweat of thy Brows thou shalt eat Bred, Gen. 3.9. There is the Labour of the Hand in Manufacture, and the Labour of the Mind in Study; Ecclesiastes 1.8. All things Are full of Labour;
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but in the Kingdom of Heaven we shall be freed from our Labours.
but in the Kingdom of Heaven we shall be freed from our Labours.
cc-acp p-acp dt n1 pp-f n1 pns12 vmb vbi vvn p-acp po12 n2.
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(1.) There needs no Labour, when a Man hath got to the Haven he hath no more need of failing.
(1.) There needs no Labour, when a Man hath god to the Haven he hath no more need of failing.
(crd) pc-acp vvz dx n1, c-crq dt n1 vhz vvn p-acp dt n1 pns31 vhz dx dc n1 pp-f vvg.
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In Heaven there needs no Labour, because the Saints shall have that Glory which they laboured for.
In Heaven there needs no Labour, Because the Saints shall have that Glory which they laboured for.
p-acp n1 a-acp vvz dx n1, c-acp dt n2 vmb vhi d n1 r-crq pns32 vvd p-acp.
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(2.) There shall be no Labour, Rev. 14.13. They rest from their Labours.
(2.) There shall be no Labour, Rev. 14.13. They rest from their Labours.
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As God when he had finished the Work of Creation rested from his Labours, Gen. 2.2.
As God when he had finished the Work of Creation rested from his Labours, Gen. 2.2.
p-acp np1 c-crq pns31 vhd vvn dt n1 pp-f n1 vvd p-acp po31 n2, np1 crd.
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So when the Saints have finished the Work of Sanctification, they rest from their Labours.
So when the Saints have finished the Work of Sanctification, they rest from their Labours.
av c-crq dt n2 vhb vvn dt n1 pp-f n1, pns32 vvb p-acp po32 n2.
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Where should there be rest but in the Heavenly Center? Not that this sweet rest in the Kingdom of Heaven excludes all Motion, for Spirits cannot be idle;
Where should there be rest but in the Heavenly Centre? Not that this sweet rest in the Kingdom of Heaven excludes all Motion, for Spirits cannot be idle;
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but the Saints Glorified shall rest from all wearisome Imployment; it shall be a labour full of ease, a Motion full of Delight:
but the Saints Glorified shall rest from all wearisome Employment; it shall be a labour full of ease, a Motion full of Delight:
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The Saints in Heaven shall love God, and what labour is that? Is it any Labour to love Beauty? They shall praise God,
The Saints in Heaven shall love God, and what labour is that? Is it any Labour to love Beauty? They shall praise God,
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and that sure is delightful ▪ When the Bird sings, it is not so much a Labour as a pleasure.
and that sure is delightful ▪ When the Bird sings, it is not so much a Labour as a pleasure.
cc cst av-j vbz j ▪ c-crq dt n1 vvz, pn31 vbz xx av av-d dt n1 p-acp dt n1.
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4. In the Kingdom of Heaven we shall be freed from Original Corruption:
4. In the Kingdom of Heaven we shall be freed from Original Corruption:
crd p-acp dt n1 pp-f n1 pns12 vmb vbi vvn p-acp j-jn n1:
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Original Sin is incorporated into our Nature, 'tis as if the whole mass of Blood were corrupted.
Original since is incorporated into our Nature, it's as if the Whole mass of Blood were corrupted.
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This makes a Christian weary of his Life; he offends that God whom he loves.
This makes a Christian weary of his Life; he offends that God whom he loves.
np1 vvz dt njp j pp-f po31 n1; pns31 vvz cst np1 ro-crq pns31 vvz.
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What would a Christian give to have his Chains taken off, to be rid of vain thoughts.
What would a Christian give to have his Chains taken off, to be rid of vain thoughts.
q-crq vmd dt np1 vvb pc-acp vhi po31 n2 vvn a-acp, pc-acp vbi vvn pp-f j n2.
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How did Paul (that bird of Paradise) bemoan himself for his Sins, Rom. 7.24. we cannot act either our Duties or Graces without Sin. The Soul that is most refined and clarified by Grace;
How did Paul (that bird of Paradise) bemoan himself for his Sins, Rom. 7.24. we cannot act either our Duties or Graces without Sin. The Soul that is most refined and clarified by Grace;
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is not without some dregs of Corruption;
is not without Some dregs of Corruption;
vbz xx p-acp d n2 pp-f n1;
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but in the Kingdom of Heaven the Fountain of Original Sin shall be quite dryed up;
but in the Kingdom of Heaven the Fountain of Original since shall be quite dried up;
cc-acp p-acp dt n1 pp-f n1 dt n1 pp-f j-jn n1 vmb vbi av vvn a-acp;
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NONLATINALPHABET: What a blessed time will that be, never to grieve Gods Spirit more. In Heaven are Virgin Souls;
: What a blessed time will that be, never to grieve God's Spirit more. In Heaven Are Virgae Souls;
: r-crq dt j-vvn n1 vmb d vbi, av-x pc-acp vvi npg1 n1 av-dc. p-acp n1 vbr n1 n2;
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there is Beauty which is not stained with Lust; nothing enters there that defiles: Rev. 21.27. 5. In the Kingdom of Heaven we shall be freed from all sorrows, Rev. 21.4. NONLATINALPHABET, There shall be no more sorrow.
there is Beauty which is not stained with Lust; nothing enters there that defiles: Rev. 21.27. 5. In the Kingdom of Heaven we shall be freed from all sorrows, Rev. 21.4., There shall be no more sorrow.
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Our Life here is interlarded with trouble, Psal. 31.10. either Losses grieve, or Law-suits vex, or Unkindness breaks the heart.
Our Life Here is interlarded with trouble, Psalm 31.10. either Losses grieve, or Lawsuits vex, or Unkindness breaks the heart.
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We may as well separate moisture from Air, or weight from Lead, as Troubles from Mans Life;
We may as well separate moisture from Air, or weight from Led, as Troubles from men Life;
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Quid est diu vivere nisi diu torqueri? Aug. but in the Kingdom of Heaven sorrow and sighing shall fly away.Quid est Diu vivere nisi Diu torqueri? Aug. but in the Kingdom of Heaven sorrow and sighing shall fly away.
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Here the Saints sit by the Rivers weeping, but one smile from Christs Face will make them forget all their Sufferings;
Here the Saints fit by the rivers weeping, but one smile from Christ Face will make them forget all their Sufferings;
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their Water then shall be turned into Wine, their Mourning into Musick. 6. We shall in the Kingdom of Heaven be freed from the immodesty of temptation.
their Water then shall be turned into Wine, their Mourning into Music. 6. We shall in the Kingdom of Heaven be freed from the immodesty of temptation.
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Satan is not yet fully east into Prison, but is like a Prisoner that goes under bail, he walks about tempting, he labours to trappan us into sin, he is either laying of snares or shooting of darts.
Satan is not yet Fully east into Prison, but is like a Prisoner that Goes under bail, he walks about tempting, he labours to trappan us into since, he is either laying of snares or shooting of darts.
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Stat in procinctu Diabolus. He laid a train of temptation to blow up the castle of Iobs Faith.Stat in procinctu Diabolus. He laid a train of temptation to blow up the castle of Jobs Faith.
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This is a great grief to a Believer to be followed with temptations to sin, as it is for a Virgin to have her Chastity assaulted;
This is a great grief to a Believer to be followed with temptations to since, as it is for a Virgae to have her Chastity assaulted;
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but in the Kingdom of Heaven the Saints shall be freed from the Red Dragon ; he is cast out of Paradise, and shall be for ever lock'd up in Chains; Iude 6: 7. In the Kingdom of Heaven we shall be freed from all vexing cares.
but in the Kingdom of Heaven the Saints shall be freed from the Read Dragon; he is cast out of Paradise, and shall be for ever locked up in Chains; Iude 6: 7. In the Kingdom of Heaven we shall be freed from all vexing Cares.
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The Greek word for care NONLATINALPHABET, comes from a Primitive that signifies to cut the heart in pieces.
The Greek word for care, comes from a Primitive that signifies to Cut the heart in Pieces.
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Care discruciates the Mind, it wasts the Spirits, it eats out the comfort of Life. Care is an evil spirit that haunts us.
Care discruciate the Mind, it wasts the Spirits, it eats out the Comfort of Life. Care is an evil Spirit that haunts us.
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Care to prevent future dangers and preserve present co〈 … 〉 ▪ all care is full of fear,
Care to prevent future dangers and preserve present co〈 … 〉 ▪ all care is full of Fear,
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and fear is full of torment; 1 Iohn 4.18. God threatens it as a Judgment, Ezek. 12.19. They shall eat their bread with carefulness.
and Fear is full of torment; 1 John 4.18. God threatens it as a Judgement, Ezekiel 12.19. They shall eat their bred with carefulness.
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Every Comfort hath its Care, as every Rose its Prickle; but in the Kingdom of Heaven we shall shake off this viper of Care.
Every Comfort hath its Care, as every Rose its Prickle; but in the Kingdom of Heaven we shall shake off this viper of Care.
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What needs a Saint glorified to take any Care, who hath all things provided to his hand? There is the Tree of Life, bearing all sorts of Fruit. When the Heart shall be freed from Sin, the Head shall be freed from Care.
What needs a Saint glorified to take any Care, who hath all things provided to his hand? There is the Tree of Life, bearing all sorts of Fruit. When the Heart shall be freed from since, the Head shall be freed from Care.
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8. We shall in the Kingdom of Heaven be freed from all Doubts and Scruples. In this Life the best Saint hath his doubtings, as the brightest Star its twinkling.
8. We shall in the Kingdom of Heaven be freed from all Doubts and Scruples. In this Life the best Saint hath his doubtings, as the Brightest Star its twinkling.
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If there were no doubtings there would be no unbelief: Assurance it self doth not exclude all doubting, Psal. 26.3. Thy loving kindness is before mine eyes ;
If there were no doubtings there would be no unbelief: Assurance it self does not exclude all doubting, Psalm 26.3. Thy loving kindness is before mine eyes;
cs pc-acp vbdr dx n2 pc-acp vmd vbi dx n1: n1 pn31 n1 vdz xx vvi d vvg, np1 crd. po21 j-vvg n1 vbz p-acp po11 n2;
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but at another time, Psal. 89.49.
but At Another time, Psalm 89.49.
cc-acp p-acp j-jn n1, np1 crd.
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Lord, where are thy former loving kindnesses? A Christian is like a Ship at Anchor, which though it be safe,Lord, where Are thy former loving Kindnesses? A Christian is like a Ship At Anchor, which though it be safe,
n1, q-crq vbr po21 j j-vvg n2? dt njp vbz av-j dt n1 p-acp n1, r-crq cs pn31 vbb j,
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yet it may sometimes be tossed upon the Water. Sometimes a Christian questions his interest in Christ, and his title to the Promise;
yet it may sometime be tossed upon the Water. Sometime a Christian questions his Interest in christ, and his title to the Promise;
av pn31 vmb av vbi vvn p-acp dt n1. av dt njp n2 po31 n1 p-acp np1, cc po31 n1 p-acp dt n1;
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and these doubtings, as they eclipse a Christians Comfort, so they are a bearing false witness against the Spirit:
and these doubtings, as they eclipse a Christians Comfort, so they Are a bearing false witness against the Spirit:
cc d n2, c-acp pns32 vvi dt njpg2 n1, av pns32 vbr dt j-vvg j n1 p-acp dt n1:
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But when the Saints shall come into the Kingdom of Heaven there shall be no more doubtings;
But when the Saints shall come into the Kingdom of Heaven there shall be no more doubtings;
cc-acp c-crq dt n2 vmb vvi p-acp dt n1 pp-f n1 a-acp vmb vbi dx dc n2;
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then a Christian shall say as Peter, Now I know of a surety that the Lord hath sent his Angel, and delivered me, Acts 12.11.
then a Christian shall say as Peter, Now I know of a surety that the Lord hath sent his Angel, and Delivered me, Acts 12.11.
av dt njp vmb vvi p-acp np1, av pns11 vvb pp-f dt n1 cst dt n1 vhz vvn po31 n1, cc vvd pno11, n2 crd.
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So, now I know that I am passed from Death to Life, now I am got beyond all Rocks, I have shot the gulph,
So, now I know that I am passed from Death to Life, now I am god beyond all Rocks, I have shot the gulf,
np1, av pns11 vvb cst pns11 vbm vvn p-acp n1 p-acp n1, av pns11 vbm vvn p-acp d n2, pns11 vhb vvn dt n1,
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now I am in my Saviours embraces for ever.
now I am in my Saviors embraces for ever.
av pns11 vbm p-acp po11 ng1 n2 p-acp av.
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9. We shall in the Kingdom of Heaven be freed from all society with the Wicked.
9. We shall in the Kingdom of Heaven be freed from all society with the Wicked.
crd pns12 vmb p-acp dt n1 pp-f n1 vbb vvn p-acp d n1 p-acp dt j.
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Here we are forced sometime to be in their company; Psal. 120.5. Wo is me that I dwell in Mesech, and sojourn in the tents of Kedar.
Here we Are forced sometime to be in their company; Psalm 120.5. Woe is me that I dwell in Mesech, and sojourn in the tents of Kedar.
av pns12 vbr vvn av pc-acp vbi p-acp po32 n1; np1 crd. n1 vbz pno11 cst pns11 vvb p-acp vvb, cc vvi p-acp dt n2 pp-f np1.
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Kedar was Ishmaels Son, whose Children dwelt in Arabia, a profane, barbarous People.Kedar was Ishmaels Son, whose Children dwelled in Arabia, a profane, barbarous People.
np1 vbds npg1 n1, rg-crq n2 vvd p-acp np1, dt j, j n1.
(98) part (DIV2)
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Here the Wicked are still raising Persecutions against the Godly, and crucifying their eares with their Oaths and Curses.
Here the Wicked Are still raising Persecutions against the Godly, and crucifying their ears with their Oaths and Curses.
av dt j vbr av vvg n2 p-acp dt j, cc vvg po32 n2 p-acp po32 n2 cc n2.
(98) part (DIV2)
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Take things most pleasing, and which we promise our selves most content from, still out the Spirits and purest Quintessence of them,
Take things most pleasing, and which we promise our selves most content from, still out the Spirits and Purest Quintessence of them,
vvb n2 av-ds j-vvg, cc r-crq pns12 vvb po12 n2 av-ds j p-acp, av av dt n2 cc js n1 pp-f pno32,
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and we shall say as he did, Eccles. 2.11. And behold all was vanity. God never did or will put a satisfying vertue into any Creature.
and we shall say as he did, Eccles. 2.11. And behold all was vanity. God never did or will put a satisfying virtue into any Creature.
cc pns12 vmb vvi c-acp pns31 vdd, np1 crd. cc vvi d vbds n1. np1 av-x vdd cc vmb vvi dt j-vvg n1 p-acp d n1.
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Christs Lilly is among Thorns, but in the Heavenly Kingdom there shall be no more any pricking bryar; Matth. 13.41. The Son of man shall send forth his Angels, and they shall gather out of his kingdom all things that offend. As Moses said, Exod. 14.13. Stand still and see the salvation of the Lord, for the Egyptians whom ye have seen to day ye shall see them again no more for ever :
Christ Lily is among Thorns, but in the Heavenly Kingdom there shall be no more any pricking briar; Matthew 13.41. The Son of man shall send forth his Angels, and they shall gather out of his Kingdom all things that offend. As Moses said, Exod 14.13. Stand still and see the salvation of the Lord, for the egyptians whom you have seen to day you shall see them again no more for ever:
npg1 n1 vbz p-acp n2, cc-acp p-acp dt j n1 a-acp vmb vbi dx av-dc d j-vvg n1; np1 crd. dt n1 pp-f n1 vmb vvi av po31 n2, cc pns32 vmb vvi av pp-f po31 n1 d n2 cst vvb. p-acp np1 vvd, np1 crd. vvb av cc vvi dt n1 pp-f dt n1, p-acp dt njp2 r-crq pn22 vhb vvn p-acp n1 pn22 vmb vvi pno32 av dx dc p-acp av:
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So will God say, Stand still and see the Salvation of God;
So will God say, Stand still and see the Salvation of God;
av vmb np1 vvi, vvb av cc vvi dt n1 pp-f np1;
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these your enemies that vex and molest you, you shall see them again no more for ever:
these your enemies that vex and molest you, you shall see them again no more for ever:
d po22 n2 cst vvb cc vvi pn22, pn22 vmb vvi pno32 av dx dc p-acp av:
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At that day God will separate the precious from the vile; then Christ will throughly purge his Floor, he will gather the Wheat into the Garner,
At that day God will separate the precious from the vile; then christ will thoroughly purge his Floor, he will gather the Wheat into the Garner,
p-acp d n1 np1 vmb vvi dt j p-acp dt j; av np1 vmb av-j vvi po31 n1, pns31 vmb vvi dt n1 p-acp dt n1,
(98) part (DIV2)
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and the Wicked, which are the Chaff, shall be blown into Hell.
and the Wicked, which Are the Chaff, shall be blown into Hell.
cc dt j, r-crq vbr dt n1, vmb vbi vvn p-acp n1.
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10. We shall in the Kingdom of Heaven be freed from all signs of Gods displeasure.
10. We shall in the Kingdom of Heaven be freed from all Signs of God's displeasure.
crd pns12 vmb p-acp dt n1 pp-f n1 vbb vvn p-acp d n2 pp-f npg1 n1.
(98) part (DIV2)
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Here God may be angry with his People.
Here God may be angry with his People.
av np1 vmb vbi j p-acp po31 n1.
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Though he hath the heart of a Father, he may have the look of an enemy; this is sad.
Though he hath the heart of a Father, he may have the look of an enemy; this is sad.
cs pns31 vhz dt n1 pp-f dt n1, pns31 vmb vhi dt n1 pp-f dt n1; d vbz j.
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As when the Sun is gone the Dew falls; when the Light of Gods Face is gone, Tears drop from the Saints Eyes;
As when the Sun is gone the Due falls; when the Light of God's Face is gone, Tears drop from the Saints Eyes;
p-acp c-crq dt n1 vbz vvn dt n1 vvz; c-crq dt n1 pp-f npg1 n1 vbz vvn, n2 vvb p-acp dt n2 n2;
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but in the Kingdom of Heaven there shall be no spiritual eclipses, there shall never appear any tokens of Gods displeasure;
but in the Kingdom of Heaven there shall be no spiritual Eclipses, there shall never appear any tokens of God's displeasure;
cc-acp p-acp dt n1 pp-f n1 a-acp vmb vbi dx j n2, pc-acp vmb av-x vvi d n2 pp-f npg1 n1;
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the Saints shall have a constant aspect of Love from God, they shall never complain any more, as Cant. 5.6. My beloved hath withdrawn himself.
the Saints shall have a constant aspect of Love from God, they shall never complain any more, as Cant 5.6. My Beloved hath withdrawn himself.
dt n2 vmb vhi dt j n1 pp-f n1 p-acp np1, pns32 vmb av-x vvi d dc, c-acp np1 crd. po11 j-vvn vhz vvn px31.
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11. We shall in the Kingdom of Heaven be freed from all Divisions.
11. We shall in the Kingdom of Heaven be freed from all Divisions.
crd pns12 vmb p-acp dt n1 pp-f n1 vbb vvn p-acp d n2.
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That which is the saddest thing in the World is to see divisions among them that are good.
That which is the Saddest thing in the World is to see divisions among them that Are good.
d r-crq vbz dt js n1 p-acp dt n1 vbz pc-acp vvi n2 p-acp pno32 cst vbr j.
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'Tis sad that such as have one Faith, yet should not be of one Heart;
It's sad that such as have one Faith, yet should not be of one Heart;
pn31|vbz j cst d c-acp vhb crd n1, av vmd xx vbi pp-f crd n1;
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Ephraim envies Iudah, and Iudah vexeth Ephraim: 'Tis matter of tears to see those who are united to Christ to be divided one from another.Ephraim envies Iudah, and Iudah vexes Ephraim: It's matter of tears to see those who Are united to christ to be divided one from Another.
np1 vvz np1, cc np1 vvz np1: pn31|vbz n1 pp-f n2 pc-acp vvi d r-crq vbr vvn p-acp np1 pc-acp vbi vvn pi p-acp n-jn.
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The Soldiers spear pierced Christs side, but the divisions of Saints wound his heart; but in the Kingdom of Heaven there shall be no vilifying one another, or censuring:
The Soldiers spear pierced Christ side, but the divisions of Saints wound his heart; but in the Kingdom of Heaven there shall be no vilifying one Another, or censuring:
dt n2 n1 vvn npg1 n1, cc-acp dt n2 pp-f n2 vvd po31 n1; cc-acp p-acp dt n1 pp-f n1 a-acp vmb vbi dx j-vvg pi j-jn, cc vvg:
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Those who before could hardly pray together, shall praise God together, there shall not be one jarring string in the Saints Musick
Those who before could hardly pray together, shall praise God together, there shall not be one jarring string in the Saints Music
d r-crq a-acp vmd av vvi av, vmb vvi np1 av, pc-acp vmb xx vbi pi vvg n1 p-acp dt ng1 n1
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12. We shall in the Kingdom of Heaven be freed from Vanity and Dissatisfaction. What Solomon saith of Wisdom, Iob 28.14. The depth saith, it is not in me:
12. We shall in the Kingdom of Heaven be freed from Vanity and Dissatisfaction. What Solomon Says of Wisdom, Job 28.14. The depth Says, it is not in me:
crd pns12 vmb p-acp dt n1 pp-f n1 vbb vvn p-acp n1 cc n1. q-crq np1 vvz pp-f n1, np1 crd. dt n1 vvz, pn31 vbz xx p-acp pno11:
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and the sea saith, it is not with me : The same may I say concerning satisfaction, every Creature faith, It is not in me. and the sea Says, it is not with me: The same may I say Concerning satisfaction, every Creature faith, It is not in me.
cc dt n1 vvz, pn31 vbz xx p-acp pno11: dt d vmb pns11 vvb vvg n1, d n1 n1, pn31 vbz xx p-acp pno11.
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As in the Inauguration of Kings, with the Crown there is the Oyl to anoint:
As in the Inauguration of Kings, with the Crown there is the Oil to anoint:
p-acp p-acp dt n1 pp-f n2, p-acp dt n1 pc-acp vbz dt n1 pc-acp vvi:
(102) part (DIV2)
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Who would have thought that Haman, who was so great in the Kings favour, He set his seat above all the princes of the provinces, Esther 3.1. yet for want of the bowing of a knee, he was dissatisfied;
Who would have Thought that Haman, who was so great in the Kings favour, He Set his seat above all the Princes of the Provinces, Esther 3.1. yet for want of the bowing of a knee, he was dissatisfied;
q-crq vmd vhi vvn cst np1, r-crq vbds av j p-acp dt ng1 n1, pns31 vvd po31 n1 p-acp d dt n2 pp-f dt n2, np1 crd. av p-acp n1 pp-f dt vvg pp-f dt n1, pns31 vbds vvn;
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but in the Kingdom of Heaven we shall be freed from these dissatisfactions.
but in the Kingdom of Heaven we shall be freed from these dissatisfactions.
cc-acp p-acp dt n1 pp-f n1 pns12 vmb vbi vvn p-acp d n2.
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The World is like a Landskip, you may see Gardens and Fruit-trees curiously drawn in the Landskip but you cannot enter into them,
The World is like a Landskip, you may see Gardens and Fruit trees curiously drawn in the Landskip but you cannot enter into them,
dt n1 vbz av-j dt n1, pn22 vmb vvi n2 cc n2 av-j vvn p-acp dt n1 p-acp pn22 vmbx vvi p-acp pno32,
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but you may enter into the Joyes of Heaven, Enter thou into the joy of thy Lord ;
but you may enter into the Joys of Heaven, Enter thou into the joy of thy Lord;
cc-acp pn22 vmb vvi p-acp dt n2 pp-f n1, vvb pns21 p-acp dt n1 pp-f po21 n1;
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the Soul shall be satisfied while it bathes in those rivers of pleasure at Gods Right-hand;
the Soul shall be satisfied while it baths in those Rivers of pleasure At God's Right-hand;
dt n1 vmb vbi vvn cs pn31 vvz p-acp d n2 pp-f n1 p-acp npg1 j;
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I shall be satisfied when I awake with thy likeness: Psal. 17.15. Thus you see what the Kingdom of Glory implyes;I shall be satisfied when I awake with thy likeness: Psalm 17.15. Thus you see what the Kingdom of Glory Implies;
pns11 vmb vbi vvn c-crq pns11 vvb p-acp po21 n1: np1 crd. av pn22 vvb r-crq dt n1 pp-f n1 vvz;
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Namely, A Blessed Freedom from all Evil.
Namely, A Blessed Freedom from all Evil.
av, dt j-vvn n1 p-acp d np1
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13. We shall in the Kingdom of Heaven be freed from the Torments of Hell, 1 Thess. 1.10. Iesus which delivered us from the wrath to come.
13. We shall in the Kingdom of Heaven be freed from the Torments of Hell, 1 Thess 1.10. Iesus which Delivered us from the wrath to come.
crd pns12 vmb p-acp dt n1 pp-f n1 vbb vvn p-acp dt n2 pp-f n1, crd np1 crd. np1 r-crq vvd pno12 p-acp dt n1 pc-acp vvi.
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(1.) The multiplicity of these Torments.
(1.) The Multiplicity of these Torments.
(crd) dt n1 pp-f d n2.
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In this Life the Body is usually exercised but with one pain, the Stone or Head-ache,
In this Life the Body is usually exercised but with one pain, the Stone or Headache,
p-acp d n1 dt n1 vbz av-j vvn p-acp p-acp crd n1, dt n1 cc j,
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but in Hell there is a diversity of Torments, there is Darkness to affright, Fire to burn, a Lake of Sulphur to choke, Chains to bind, the Worm to gnaw.
but in Hell there is a diversity of Torments, there is Darkness to affright, Fire to burn, a Lake of Sulphur to choke, Chains to bind, the Worm to gnaw.
cc-acp p-acp n1 a-acp vbz dt n1 pp-f n2, pc-acp vbz n1 pc-acp vvi, n1 pc-acp vvi, dt n1 pp-f n1 pc-acp vvi, n2 pc-acp vvi, dt n1 pc-acp vvi.
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(2.) The Torments of Hell will sieze upon every part both of Body and Soul;
(2.) The Torments of Hell will seize upon every part both of Body and Soul;
(crd) dt n2 pp-f n1 vmb vvi p-acp d n1 av-d pp-f n1 cc n1;
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the Eyes shall be tortured with the sight of Devils, the Tongue that hath swore so many Oaths shall be tortured, Luke 16.24. Send Lazarus that he may dip the tip of his finger in water, and cool my tongue.
the Eyes shall be tortured with the sighed of Devils, the Tongue that hath swore so many Oaths shall be tortured, Lycia 16.24. Send Lazarus that he may dip the tip of his finger in water, and cool my tongue.
dt n2 vmb vbi vvn p-acp dt n1 pp-f n2, dt n1 cst vhz vvd av d n2 vmb vbi vvn, av crd. vvb np1 cst pns31 vmb vvi dt n1 pp-f po31 n1 p-acp n1, cc vvi po11 n1.
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The Memory shall be tormented to remember what Mercies have been abused, what seasons of Grace neglected;
The Memory shall be tormented to Remember what mercies have been abused, what seasons of Grace neglected;
dt n1 vmb vbi vvn pc-acp vvi r-crq n2 vhb vbn vvn, r-crq n2 pp-f n1 vvn;
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the Conscience shall be tormented with self-accusations.
the Conscience shall be tormented with self-accusations.
dt n1 vmb vbi vvn p-acp n2.
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(3.) In the pains of Hell there is no mitigation, no mixture of Mercy.
(3.) In the pains of Hell there is no mitigation, no mixture of Mercy.
(crd) p-acp dt n2 pp-f n1 pc-acp vbz dx n1, dx n1 pp-f n1.
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In this Life, God in Anger remembers Mercy, Hab. 3.2. but in Hell there is no alleviation or lessening of the pains:
In this Life, God in Anger remembers Mercy, Hab. 3.2. but in Hell there is no alleviation or lessening of the pains:
p-acp d n1, np1 p-acp n1 vvz n1, np1 crd. cc-acp p-acp n1 a-acp vbz dx n1 cc vvg pp-f dt n2:
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As in the Sacrifice of Jealousie, Numb. 5.15. God would have no Oyl or Frankincense put to it, so in Hell there is no Oyl of Mercy to lenifie the sufferings of the Damned;
As in the Sacrifice of Jealousy, Numb. 5.15. God would have no Oil or Frankincense put to it, so in Hell there is no Oil of Mercy to lenify the sufferings of the Damned;
c-acp p-acp dt n1 pp-f n1, j. crd. np1 vmd vhi dx n1 cc n1 vvn p-acp pn31, av p-acp n1 a-acp vbz dx n1 pp-f n1 pc-acp vvi dt n2 pp-f dt j-vvn;
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no Incense of Prayer to appease Gods Wrath. (4.) In the pains of Hell there is no intermission.
no Incense of Prayer to appease God's Wrath. (4.) In the pains of Hell there is no intermission.
dx n1 pp-f n1 pc-acp vvi npg1 np1 (crd) p-acp dt n2 pp-f n1 pc-acp vbz dx n1.
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The Poets feign of Endymion that he got leave of Iupiter alwayes to sleep. What would the damned in Hell give for one hours sleep? Rev. 14.11. They rest not day nor night ;
The Poets feign of Endymion that he god leave of Iupiter always to sleep. What would the damned in Hell give for one hours sleep? Rev. 14.11. They rest not day nor night;
dt n2 vvb pp-f np1 cst pns31 vvd n1 pp-f np1 av pc-acp vvi. q-crq vmd dt j-vvn p-acp n1 vvi p-acp crd ng2 n1? n1 crd. pns32 vvb xx n1 ccx n1;
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they are perpetually upon the rack. (5.) In the pains of Hell there is no expiration;
they Are perpetually upon the rack. (5.) In the pains of Hell there is no expiration;
pns32 vbr av-j p-acp dt n1. (crd) p-acp dt n2 pp-f n1 pc-acp vbz dx n1;
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they must alwayes lye scorching in flames of Wrath; Rev. 14.11. The smoke of their torment ascendeth up for ever:
they must always lie scorching in flames of Wrath; Rev. 14.11. The smoke of their torment Ascendeth up for ever:
pns32 vmb av vvi vvg p-acp n2 pp-f n1; n1 crd. dt n1 pp-f po32 n1 vvz a-acp p-acp av:
(98) part (DIV2)
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but in the Heavenly Kingdom the Elect shall be freed from all infernal torments; Jesus hath delivered us from the Wrath to come.
but in the Heavenly Kingdom the Elect shall be freed from all infernal torments; jesus hath Delivered us from the Wrath to come.
cc-acp p-acp dt j n1 dt n1 vmb vbi vvn p-acp d j n2; np1 vhz vvn pno12 p-acp dt n1 pc-acp vvi.
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A Prison is not made for the Kings Children. Christ drank that bitter cup of Gods Wrath, that the Saints might never drink it.
A Prison is not made for the Kings Children. christ drank that bitter cup of God's Wrath, that the Saints might never drink it.
dt n1 vbz xx vvn p-acp dt ng1 n2. np1 vvd cst j n1 pp-f npg1 n1, cst dt n2 vmd av-x vvi pn31.
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2. In the Kingdom of Heaven there is a Glorious Fruition of all Good.
2. In the Kingdom of Heaven there is a Glorious Fruition of all Good.
crd p-acp dt n1 pp-f n1 pc-acp vbz dt j n1 pp-f d j.
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Had I as many Tongues as Hairs on my Head, I could not fully describe this;
Had I as many Tongues as Hairs on my Head, I could not Fully describe this;
vhd pns11 p-acp d n2 c-acp n2 p-acp po11 n1, pns11 vmd xx av-j vvi d;
(98) part (DIV2)
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I may say as Iudg. 18.9, 10. Heaven is called, The excellent Glory, 2 Pet. 1.17. I may as well span the Firmament, or drain the Ocean, as set forth the Glory of this Kingdom.
I may say as Judges 18.9, 10. Heaven is called, The excellent Glory, 2 Pet. 1.17. I may as well span the Firmament, or drain the Ocean, as Set forth the Glory of this Kingdom.
pns11 vmb vvi p-acp np1 crd, crd n1 vbz vvn, dt j n1, crd np1 crd. pns11 vmb c-acp av vvb dt n1, cc vvi dt n1, c-acp vvn av dt n1 pp-f d n1.
(98) part (DIV2)
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Caelum non habet Hyperbolem, The Kingdom of Heaven is beyond all Hyperbole Were the Sun ten thousand times brighter than it is, it could not parallel the lustre of this Kingdom;Caelum non habet Hyperbolem, The Kingdom of Heaven is beyond all Hyperbole Were the Sun ten thousand times Brighter than it is, it could not parallel the lustre of this Kingdom;
fw-la fw-fr fw-la np1, dt n1 pp-f n1 vbz p-acp d n1 vbdr dt n1 crd crd n2 jc cs pn31 vbz, pn31 vmd xx vvi dt n1 pp-f d n1;
(98) part (DIV2)
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Apelles Pensil would blot, Angels Tongues would lessen it:Apelles Pensil would blot, Angels Tongues would lessen it:
np1 n1 vmd vvi, n2 n2 vmd vvi pn31:
(98) part (DIV2)
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I can but give you the NONLATINALPHABET, or dark shadow of it, expect not to see it in all its orient colours till you are mounted above the Stars.
I can but give you the, or dark shadow of it, expect not to see it in all its orient colours till you Are mounted above the Stars.
pns11 vmb cc-acp vvi pn22 dt, cc j n1 pp-f pn31, vvb xx pc-acp vvi pn31 p-acp d po31 j-jn n2 p-acp pn22 vbr vvn p-acp dt n2.
(98) part (DIV2)
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But let us not stand afar off, as Moses, to behold this Canaan, but enter into it and taste the honey.
But let us not stand afar off, as Moses, to behold this Canaan, but enter into it and taste the honey.
cc-acp vvb pno12 xx vvi av a-acp, c-acp np1, pc-acp vvi d np1, p-acp vvi p-acp pn31 cc vvi dt n1.
(98) part (DIV2)
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Concerning the Fruitions and Priviledges of the Heavenly Kingdom.
Concerning the Fruitions and Privileges of the Heavenly Kingdom.
vvg dt n2 cc n2 pp-f dt j n1.
(98) part (DIV2)
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1. We shall have an immediate Communion with God himself, who is the inexhausted Sea of all Happiness:
1. We shall have an immediate Communion with God himself, who is the inexhausted Sea of all Happiness:
crd pns12 vmb vhi dt j n1 p-acp np1 px31, r-crq vbz dt j n1 pp-f d n1:
(98) part (DIV2)
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This Divines call, The Beatifical Vision. The Psalmist did triumph in that enjoyment he had of God in this Life, Psal. 73.25.
This Divines call, The Beatifical Vision. The Psalmist did triumph in that enjoyment he had of God in this Life, Psalm 73.25.
d n2-jn vvb, dt j n1. dt n1 vdd vvi p-acp d n1 pns31 vhd pp-f np1 p-acp d n1, np1 crd.
(98) part (DIV2)
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Whom have I in Heaven but thee? If God enjoyed by Faith doth give so much Comfort to the Soul,Whom have I in Heaven but thee? If God enjoyed by Faith does give so much Comfort to the Soul,
ro-crq vhb pns11 p-acp n1 p-acp pno21? cs np1 vvd p-acp n1 vdz vvi av av-d vvi p-acp dt n1,
(98) part (DIV2)
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how much more when he is enjoyed by immediate Vision.
how much more when he is enjoyed by immediate Vision.
c-crq av-d av-dc c-crq pns31 vbz vvn p-acp j n1.
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Here we see God but darkly through the glass of Ordinances, but in the Kingdom of Heaven, we shall see him face to face ; 1 Cor. 13.12. we shall have an intellectual sight of God, i. e. we shall see him with the eyes of our mind;
Here we see God but darkly through the glass of Ordinances, but in the Kingdom of Heaven, we shall see him face to face; 1 Cor. 13.12. we shall have an intellectual sighed of God, i. e. we shall see him with the eyes of our mind;
av pns12 vvb np1 cc-acp av-j p-acp dt n1 pp-f n2, cc-acp p-acp dt n1 pp-f n1, pns12 vmb vvi pno31 n1 p-acp n1; crd np1 crd. pns12 vmb vhi dt j n1 pp-f np1, sy. sy. pns12 vmb vvi pno31 p-acp dt n2 pp-f po12 n1;
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we shall know God as much as the Angels in Heaven do, Matth. 18.10 1 Cor. 13.12. We shall know as we are known.
we shall know God as much as the Angels in Heaven do, Matthew 18.10 1 Cor. 13.12. We shall know as we Are known.
pns12 vmb vvi np1 p-acp d c-acp dt n2 p-acp n1 vdb, np1 crd crd np1 crd. pns12 vmb vvi c-acp pns12 vbr vvn.
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We shall have a full knowledge of God, though not know him fully;
We shall have a full knowledge of God, though not know him Fully;
pns12 vmb vhi dt j n1 pp-f np1, cs xx vvb pno31 av-j;
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as a Vessel in the Sea is full of the Sea, though it holds not all the Sea. To see and enjoy God will be most delicious;
as a Vessel in the Sea is full of the Sea, though it holds not all the Sea. To see and enjoy God will be most delicious;
c-acp dt n1 p-acp dt n1 vbz j pp-f dt n1, cs pn31 vvz xx d dt n1 p-acp vvi cc vvi np1 vmb vbi av-ds j;
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in God are beams of Majesty and bowels of Mercy; God hath all Excellencies concentred in him, bonum in quo omnia bona.
in God Are beams of Majesty and bowels of Mercy; God hath all Excellencies concentred in him, bonum in quo omnia Bona.
p-acp np1 vbr n2 pp-f n1 cc n2 pp-f n1; np1 vhz d n2 vvn p-acp pno31, fw-la p-acp fw-la fw-la fw-la.
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If one Flower should have the sweetness of all Flowers, how sweet would that Flower be? All the beauty and sweetness which lyes scattered in the Creature is infinitely to be found in God;
If one Flower should have the sweetness of all Flowers, how sweet would that Flower be? All the beauty and sweetness which lies scattered in the Creature is infinitely to be found in God;
cs crd n1 vmd vhi dt n1 pp-f d n2, c-crq j vmd d n1 vbi? av-d dt n1 cc n1 r-crq vvz vvn p-acp dt n1 vbz av-j pc-acp vbi vvn p-acp np1;
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therefore to see and enjoy him will ravish the Soul with delight. We shall so see.
Therefore to see and enjoy him will ravish the Soul with delight. We shall so see.
av pc-acp vvi cc vvi pno31 vmb vvi dt n1 p-acp n1. pns12 vmb av vvi.
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God as to love him, and be made sensible of his Love;
God as to love him, and be made sensible of his Love;
np1 c-acp pc-acp vvi pno31, cc vbi vvn j pp-f po31 n1;
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and when we shall have this sweet Communion with God, then God shall be all in all, 1 Cor. 15.28. Light to the eye, Manna to the taste, Musick to the ear.
and when we shall have this sweet Communion with God, then God shall be all in all, 1 Cor. 15.28. Light to the eye, Manna to the taste, Music to the ear.
cc c-crq pns12 vmb vhi d j n1 p-acp np1, cs np1 vmb vbi av-d p-acp d, crd np1 crd. n1 p-acp dt n1, n1 p-acp dt n1, n1 p-acp dt n1.
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2. We shall in the Kingdom of Heaven, with these eyes, see the Glorified Body of Jesus Christ.
2. We shall in the Kingdom of Heaven, with these eyes, see the Glorified Body of jesus christ.
crd pns12 vmb p-acp dt n1 pp-f n1, p-acp d n2, vvb dt vvn n1 pp-f np1 np1.
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This our Saviour makes a great part of the Glory of Heaven, to view the Glory of his Humane Nature, Iohn 17.24. NONLATINALPHABET, That they may behold my glory.
This our Saviour makes a great part of the Glory of Heaven, to view the Glory of his Humane Nature, John 17.24., That they may behold my glory.
d po12 n1 vvz dt j n1 pp-f dt n1 pp-f n1, pc-acp vvi dt n1 pp-f po31 j n1, np1 crd., cst pns32 vmb vvi po11 n1.
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When Christ was transfigured upon Earth, it is said, That his face did shine as the sun,
When christ was transfigured upon Earth, it is said, That his face did shine as the sun,
c-crq np1 vbds vvn p-acp n1, pn31 vbz vvn, cst po31 n1 vdd vvi p-acp dt n1,
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and his rayment was white as the light; Matth. 17.2.and his raiment was white as the Light; Matthew 17.2.
cc po31 n1 vbds j-jn p-acp dt n1; np1 crd.
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If the Glory of his Transfiguration was so great, what will the Glory of his Exaltation be? Much of the Glory of God shines in Christ by vertue of the Hypostatical Union, Col. 2.9. In whom dwells the fulness of the Godhead bodily.
If the Glory of his Transfiguration was so great, what will the Glory of his Exaltation be? Much of the Glory of God shines in christ by virtue of the Hypostatical union, Col. 2.9. In whom dwells the fullness of the Godhead bodily.
cs dt n1 pp-f po31 n1 vbds av j, q-crq vmb dt n1 pp-f po31 n1 vbi? av-d pp-f dt n1 pp-f np1 vvz p-acp np1 p-acp n1 pp-f dt j n1, np1 crd. p-acp ro-crq vvz dt n1 pp-f dt n1 j.
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Through Christs Humanity, as through a bright mirrour, we may see some beams of the Divine Majesty shine forth;
Through Christ Humanity, as through a bright mirror, we may see Some beams of the Divine Majesty shine forth;
p-acp npg1 n1, c-acp p-acp dt j n1, pns12 vmb vvi d n2 pp-f dt j-jn n1 vvi av;
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put a back of Steel to a Glass, and you may see a Face in it.
put a back of Steel to a Glass, and you may see a Face in it.
vvb dt n1 pp-f n1 p-acp dt n1, cc pn22 vmb vvi dt n1 p-acp pn31.
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Christs Humane Nature is as a back of Steel put to the Divine Nature;
Christ Humane Nature is as a back of Steel put to the Divine Nature;
npg1 j n1 vbz p-acp dt n1 pp-f n1 vvn p-acp dt j-jn n1;
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through this we may see God, and then our Capacities shall be enlarged to a wonderful degree to receive this glorious object;
through this we may see God, and then our Capacities shall be enlarged to a wondered degree to receive this glorious Object;
p-acp d pns12 vmb vvi np1, cc av po12 n2 vmb vbi vvn p-acp dt j n1 pc-acp vvi d j n1;
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and we shall not only see Gods Glory, but some of his Glory shall be put upon us;
and we shall not only see God's Glory, but Some of his Glory shall be put upon us;
cc pns12 vmb xx av-j vvi npg1 n1, cc-acp d pp-f po31 n1 vmb vbi vvn p-acp pno12;
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non tantum aderit Gloria sed inerit, Bern. A Beggar may behold the Glory of a King and not be the happier,non Tantum aderit Gloria sed inerit, Bern. A Beggar may behold the Glory of a King and not be the Happier,
fw-fr fw-la fw-la fw-la fw-la fw-la, np1 dt n1 vmb vvi dt n1 pp-f dt n1 cc xx vbi dt jc,
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but Christs Glory shall be ours; We shall be like him, 1 Iohn 3.2. we shall shine by his beams.
but Christ Glory shall be ours; We shall be like him, 1 John 3.2. we shall shine by his beams.
cc-acp npg1 n1 vmb vbi png12; pns12 vmb vbi av-j pno31, crd np1 crd. pns12 vmb vvi p-acp po31 n2.
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3. We shall in the Kingdom of Heaven, enjoy the society of innumerable company of Angels, Heb. 12.22. Quest.
3. We shall in the Kingdom of Heaven, enjoy the society of innumerable company of Angels, Hebrew 12.22. Quest.
crd pns12 vmb p-acp dt n1 pp-f n1, vvb dt n1 pp-f j n1 pp-f n2, np1 crd. n1.
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But is there not enough in God to fill the Soul with delight? Can the sight of Angels add to the Souls happiness? What need is there of the light of Torches when the Sun shines? But is there not enough in God to fill the Soul with delight? Can the sighed of Angels add to the Souls happiness? What need is there of the Light of Torches when the Sun shines?
cc-acp vbz pc-acp xx d p-acp np1 pc-acp vvi dt n1 p-acp n1? vmb dt n1 pp-f n2 vvb p-acp dt n2 n1? q-crq n1 vbz a-acp pp-f dt n1 pp-f n2 c-crq dt n1 vvz?
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Answ. Besides the Divine Essence, the sight of Angels is desirable; much of Gods curious workmanship shines in the Angels;Answer Beside the Divine Essence, the sighed of Angels is desirable; much of God's curious workmanship shines in the Angels;
np1 p-acp dt j-jn n1, dt n1 pp-f n2 vbz j; d pp-f npg1 j n1 vvz p-acp dt n2;
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the Angels are beautiful, glorious Creatures;
the Angels Are beautiful, glorious Creatures;
dt n2 vbr j, j n2;
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and as the several strings in a Lute make the harmony sweeter, and the several Stars make the Firmament brighter,
and as the several strings in a Lute make the harmony Sweeten, and the several Stars make the Firmament Brighter,
cc c-acp dt j n2 p-acp dt n1 vvi dt n1 jc, cc dt j n2 vvb dt n1 jc,
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so the society with Angels will make the delight of Heaven the greater, and we shall not only see the Angels with the glorified eye of our understanding, but converse with them.
so the society with Angels will make the delight of Heaven the greater, and we shall not only see the Angels with the glorified eye of our understanding, but converse with them.
av dt n1 p-acp n2 vmb vvi dt n1 pp-f n1 dt jc, cc pns12 vmb xx av-j vvi dt n2 p-acp dt vvn n1 pp-f po12 n1, cc-acp vvb p-acp pno32.
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4. We shall in the Kingdom of Heaven have sweet society with Glorified Saints; then the Communion of Saints will be illustrious.
4. We shall in the Kingdom of Heaven have sweet society with Glorified Saints; then the Communion of Saints will be illustrious.
crd pns12 vmb p-acp dt n1 pp-f n1 vhb j n1 p-acp vvn n2; av dt n1 pp-f n2 vmb vbi j.
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O what a blessed time will it be, when those who have prayed, wept, suffered together, shall rejoyce together;
O what a blessed time will it be, when those who have prayed, wept, suffered together, shall rejoice together;
sy r-crq dt j-vvn n1 vmb pn31 vbi, c-crq d r-crq vhb vvn, vvd, vvd av, vmb vvi av;
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we shall see the Saints in their white Linnen of Purity, and see them as so many Crowned Kings;
we shall see the Saints in their white Linen of Purity, and see them as so many Crowned Kings;
pns12 vmb vvi dt n2 p-acp po32 j-jn n1 pp-f n1, cc vvi pno32 a-acp av d j-vvn n2;
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in beholding the Saints Glorified we shall behold an Heaven full of Suns. Some move the Question whether we shall know one another in Heaven:
in beholding the Saints Glorified we shall behold an Heaven full of Suns. some move the Question whither we shall know one Another in Heaven:
p-acp vvg dt n2 vvn pns12 vmb vvi dt n1 j pp-f n2. d vvb dt n1 cs pns12 vmb vvi pi j-jn p-acp n1:
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Surely our knowledge shall not be diminished but increased.
Surely our knowledge shall not be diminished but increased.
av-j po12 n1 vmb xx vbi vvn cc-acp vvn.
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It is the Judgment of Luther and Anselm, and many other Divines, that we shall know one another,
It is the Judgement of Luther and Anselm, and many other Divines, that we shall know one Another,
pn31 vbz dt n1 pp-f np1 cc np1, cc d j-jn n2-jn, cst pns12 vmb vvi pi j-jn,
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yea, the Saints of all Ages whose Faces we never saw;
yea, the Saints of all Ages whose Faces we never saw;
uh, dt n2 pp-f d n2 rg-crq n2 pns12 av-x vvd;
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and when we shall see the Saints in Glory without their spots, viz. their infirmities, Pride and Passion, this will be a glorious sight.
and when we shall see the Saints in Glory without their spots, viz. their infirmities, Pride and Passion, this will be a glorious sighed.
cc c-crq pns12 vmb vvi dt n2 p-acp n1 p-acp po32 n2, n1 po32 n2, n1 cc n1, d vmb vbi dt j n1.
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We see how Peter was transported when he saw but two Prophets in the Transfiguration, Matth. 17.3.
We see how Peter was transported when he saw but two prophets in the Transfiguration, Matthew 17.3.
pns12 vvb c-crq np1 vbds vvn c-crq pns31 vvd p-acp crd n2 p-acp dt n1, np1 crd.
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but what a blessed sight will it be when we shall see such a Glorious Company of Prophets,
but what a blessed sighed will it be when we shall see such a Glorious Company of prophets,
cc-acp r-crq dt j-vvn n1 vmb pn31 vbi c-crq pns12 vmb vvi d dt j n1 pp-f n2,
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and Martyrs, and Holy Men of God:
and Martyrs, and Holy Men of God:
cc n2, cc j n2 pp-f np1:
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How sweet will the Musick be when they shall all sing together in consort in the Heavenly Quire:
How sweet will the Music be when they shall all sing together in consort in the Heavenly Choir:
c-crq j vmb dt n1 vbi c-crq pns32 vmb d vvi av p-acp n1 p-acp dt j n1:
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And tho' in this great Assembly of Saints and Angels, one Star may differ from another in Glory, yet no such weed as Envy shall ever grow in the Paradise of God;
And though in this great Assembly of Saints and Angels, one Star may differ from Another in Glory, yet no such weed as Envy shall ever grow in the Paradise of God;
cc cs p-acp d j n1 pp-f n2 cc n2, crd n1 vmb vvi p-acp j-jn p-acp n1, av dx d n1 p-acp n1 vmb av vvi p-acp dt n1 pp-f np1;
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then there shall be perfect Love, which as it casts out Fear, so also Envy;
then there shall be perfect Love, which as it Cast out fear, so also Envy;
av pc-acp vmb vbi j n1, r-crq c-acp pn31 vvz av n1, av av n1;
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though one Vessel of Glory may hold more than another, yet every Vessel shall be full.
though one Vessel of Glory may hold more than Another, yet every Vessel shall be full.
c-acp crd n1 pp-f n1 vmb vvi av-dc cs j-jn, av d n1 vmb vbi j.
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5. In the Kingdom of Heaven there shall be incomprehensible Joy.
5. In the Kingdom of Heaven there shall be incomprehensible Joy.
crd p-acp dt n1 pp-f n1 a-acp vmb vbi j n1.
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Aristotle saith, Ioy proceeds from Vnion. When the Saints Union with Christ is perfected in Heaven,Aristotle Says, Joy proceeds from union. When the Saints union with christ is perfected in Heaven,
np1 vvz, n1 vvz p-acp n1. c-crq dt ng1 n1 p-acp np1 vbz vvn p-acp n1,
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then their Joy shall be full; all the birds of the Heavenly Paradise sing for Joy.
then their Joy shall be full; all the Birds of the Heavenly Paradise sing for Joy.
cs po32 n1 vmb vbi j; d dt n2 pp-f dt j n1 vvi p-acp n1.
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What Joy when the Saints shall see the great gulph shut, and know that they are passed from Death to Life;
What Joy when the Saints shall see the great gulf shut, and know that they Are passed from Death to Life;
q-crq n1 c-crq dt n2 vmb vvi dt j n1 vvn, cc vvb cst pns32 vbr vvn p-acp n1 p-acp n1;
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what Joy when they are as holy as they would be, and as God would have them to be;
what Joy when they Are as holy as they would be, and as God would have them to be;
r-crq n1 c-crq pns32 vbr a-acp j c-acp pns32 vmd vbi, cc p-acp np1 vmd vhi pno32 pc-acp vbi;
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what Joy to hear the Musick of Angels, to see the golden banner of Christs Love displayed over the Soul, to be drinking that Water of Life which is quintessential,
what Joy to hear the Music of Angels, to see the golden banner of Christ Love displayed over the Soul, to be drinking that Water of Life which is quintessential,
r-crq n1 pc-acp vvi dt n1 pp-f n2, pc-acp vvi dt j n1 pp-f npg1 n1 vvn p-acp dt n1, pc-acp vbi vvg d n1 pp-f n1 r-crq vbz j,
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and is sweeter than all Nectar and Ambrosia ;
and is Sweeten than all Nectar and Ambrosia;
cc vbz jc cs d n1 cc n1;
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what Joy when the Saints shall see Christ clothed in their Flesh, sitting in Glory above the Angels,
what Joy when the Saints shall see christ clothed in their Flesh, sitting in Glory above the Angels,
r-crq n1 c-crq dt n2 vmb vvi np1 vvn p-acp po32 n1, vvg p-acp n1 p-acp dt n2,
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then they shall enter into the joy of their Lord, Matth. 25.21.
then they shall enter into the joy of their Lord, Matthew 25.21.
cs pns32 vmb vvi p-acp dt n1 pp-f po32 n1, np1 crd.
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Here Joy enters into the Saints in Heaven ▪ they enter into joy. O thou Saint of God who now hangest thy harp upon the Willows,
Here Joy enters into the Saints in Heaven ▪ they enter into joy. Oh thou Saint of God who now hangest thy harp upon the Willows,
av n1 vvz p-acp dt n2 p-acp n1 ▪ pns32 vvb p-acp n1. uh pns21 n1 pp-f np1 r-crq av vv2 po21 n1 p-acp dt n2,
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and minglest thy drink with weeping, in the Kingdom of Heaven thy Water shall be turned into Wine, you shall have so much felicity that your Souls cannot wish for more.
and minglest thy drink with weeping, in the Kingdom of Heaven thy Water shall be turned into Wine, you shall have so much felicity that your Souls cannot wish for more.
cc vv2 po21 n1 p-acp vvg, p-acp dt n1 pp-f n1 po21 n1 vmb vbi vvn p-acp n1, pn22 vmb vhi av d n1 cst po22 n2 vmbx vvi p-acp dc.
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The Sea is not so full of Water, as the Heart of a Glorified Saint is of Joy;
The Sea is not so full of Water, as the Heart of a Glorified Saint is of Joy;
dt n1 vbz xx av j pp-f n1, c-acp dt n1 pp-f dt vvn n1 vbz pp-f n1;
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there can be no more Sorrow in Heaven than there is Joy in Hell. 6. In Heaven there is honour and dignity put upon the Saints: A Kingdom imports honour.
there can be no more Sorrow in Heaven than there is Joy in Hell. 6. In Heaven there is honour and dignity put upon the Saints: A Kingdom imports honour.
pc-acp vmb vbi dx dc n1 p-acp n1 cs pc-acp vbz n1 p-acp n1. crd p-acp n1 pc-acp vbz n1 cc n1 vvn p-acp dt n2: dt n1 vvz n1.
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All that come into Heaven are Kings; they have 1. a Crown, Rev. 2.10. dabo tibi, the Crown of Life; Corona est insigne regiae potestatis.
All that come into Heaven Are Kings; they have 1. a Crown, Rev. 2.10. Dabo tibi, the Crown of Life; Corona est insigne Regiae potestatis.
av-d d vvb p-acp n1 vbr n2; pns32 vhb crd dt n1, n1 crd. fw-la fw-la, dt n1 pp-f n1; np1 fw-la fw-la fw-la fw-la.
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This Crown is not lined with Thorns, but hung with Jewels;
This Crown is not lined with Thorns, but hung with Jewels;
d n1 vbz xx vvn p-acp n2, cc-acp vvd p-acp n2;
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it is a never-fading Crown, 1 Pet. 5.4. 2. The Saints in Heaven have their Robes;
it is a never-fading Crown, 1 Pet. 5.4. 2. The Saints in Heaven have their Robes;
pn31 vbz dt j n1, crd np1 crd. crd dt n2 p-acp n1 vhb po32 n2;
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they exchange their Sackcloth for white Robes, Rev. 7.9. I beheld a great multitude which no man could number, clothed in white robes.
they exchange their sackcloth for white Robes, Rev. 7.9. I beheld a great multitude which no man could number, clothed in white robes.
pns32 vvb po32 n1 p-acp j-jn n2, n1 crd. pns11 vvd dt j n1 r-crq dx n1 vmd vvi, vvn p-acp j-jn n2.
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Robes signifie their Glory, White their Sanctity. And 3. They sit with Christ upon the Throne: Rev. 3.21. We read 1 Kings 6.33. the doors of the Holy of Holies were made of Palm-trees, and open Flowers covered with Gold;
Robes signify their Glory, White their Sanctity. And 3. They fit with christ upon the Throne: Rev. 3.21. We read 1 Kings 6.33. the doors of the Holy of Holies were made of Palm-trees, and open Flowers covered with Gold;
n2 vvb po32 n1, j-jn po32 n1. cc crd pns32 vvb p-acp np1 p-acp dt n1: n1 crd. pns12 vvb crd n2 crd. dt n2 pp-f dt j pp-f n2-jn vbdr vvn pp-f n2, cc j n2 vvn p-acp n1;
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an emblem of that victory and that garland of Glory which the Saints shall wear in the Kingdom of Heaven.
an emblem of that victory and that garland of Glory which the Saints shall wear in the Kingdom of Heaven.
dt n1 pp-f d n1 cc d n1 pp-f n1 r-crq dt n2 vmb vvi p-acp dt n1 pp-f n1.
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When all the Titles and Ensigns of Worldly honour shall lye in the dust, the Mace, the Silver Star, the Garter,
When all the Titles and Ensigns of Worldly honour shall lie in the dust, the Mace, the Silver Star, the Garter,
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then shall the Saints honour remain.
then shall the Saints honour remain.
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7. We shall in the Kingdom of Heaven have a blessed Rest. Rest is the end of motion;
7. We shall in the Kingdom of Heaven have a blessed Rest. Rest is the end of motion;
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Heaven is Centrum quietativum animae, the blessed Centre where the Soul doth acquiesce and rest. In this Life we are subject to unquiet motions and fluctuations, 2 Cor. 7.5. NONLATINALPHABET, We are troubled on every side ;
Heaven is Centrum quietativum Spirits, the blessed Centre where the Soul does acquiesce and rest. In this Life we Are Subject to unquiet motions and fluctuations, 2 Cor. 7.5., We Are troubled on every side;
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like a Ship on the Sea, having the waves beating on both sides; but in the Kingdom of Heaven there is Rest, Heb. 4.9.
like a Ship on the Sea, having the waves beating on both sides; but in the Kingdom of Heaven there is Rest, Hebrew 4.9.
av-j dt n1 p-acp dt n1, vhg dt n2 vvg p-acp d n2; cc-acp p-acp dt n1 pp-f n1 pc-acp vbz n1, np1 crd.
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How welcome is Rest to a weary Traveller? When Death cuts asunder the string of the Body, the Soul as a Dove flyes away and is at Rest. This Rest is when the Saints shall lye on Christs bosom, that hive of sweetness, that bed of perfume.
How welcome is Rest to a weary Traveller? When Death cuts asunder the string of the Body, the Soul as a Dove flies away and is At Rest. This Rest is when the Saints shall lie on Christ bosom, that hive of sweetness, that Bed of perfume.
q-crq j-jn vbz n1 p-acp dt j n1? c-crq n1 vvz av dt n1 pp-f dt n1, dt n1 p-acp dt n1 vvz av cc vbz p-acp n1 d n1 vbz c-crq dt n2 vmb vvi p-acp npg1 n1, cst n1 pp-f n1, cst n1 pp-f n1.
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8. The Saints shall in the Kingdom of Heaven have their Bodies richly bespangled with Glory;
8. The Saints shall in the Kingdom of Heaven have their Bodies richly bespangled with Glory;
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they shall be full of Clarity and Brightness, as Moses Face shined, that Israel were not able to behold the Glory;
they shall be full of Clarity and Brightness, as Moses Face shined, that Israel were not able to behold the Glory;
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Exod. 34 30. The Bodies of the Saints shall shine seven times brighter than the Sun, saith Chrysostome ;Exod 34 30. The Bodies of the Saints shall shine seven times Brighter than the Sun, Says Chrysostom;
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they shall have such a resplendency of Beauty on them, that the Angels shall fall in love with them;
they shall have such a resplendency of Beauty on them, that the Angels shall fallen in love with them;
pns32 vmb vhi d dt n1 pp-f n1 p-acp pno32, cst dt n2 vmb vvi p-acp n1 p-acp pno32;
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and no wonder, for they shall be made like Christs glorious body; Phil. 3.21. The Bodies of Saints glorified need no Jewels, when they shall shine like Christs Body.
and no wonder, for they shall be made like Christ glorious body; Philip 3.21. The Bodies of Saints glorified need no Jewels, when they shall shine like Christ Body.
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9. In the Heavenly Kingdom is Eternity; 'tis an eternal fruition, they shall never be put out of the Throne; Rev. 22.5. They shall reign for ever and ever.
9. In the Heavenly Kingdom is Eternity; it's an Eternal fruition, they shall never be put out of the Throne; Rev. 22.5. They shall Reign for ever and ever.
crd p-acp dt j n1 vbz n1; pn31|vbz dt j n1, pns32 vmb av-x vbi vvn av pp-f dt n1; n1 crd. pns32 vmb vvi p-acp av cc av.
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It is called the everlasting kingdom, 2 Pet. 1.11. and an eternal weight of Glory, 2 Cor. 4.17. The Flowers of Paradise, of which the Saints Garland is made, never wither.
It is called the everlasting Kingdom, 2 Pet. 1.11. and an Eternal weight of Glory, 2 Cor. 4.17. The Flowers of Paradise, of which the Saints Garland is made, never wither.
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If there could be a cessation of Heavens Glory, or the Saints had but the least fear or suspicion of losing their Felicity, it would infinitely abate and cool their Joy;
If there could be a cessation of Heavens Glory, or the Saints had but the least Fear or suspicion of losing their Felicity, it would infinitely abate and cool their Joy;
cs pc-acp vmd vbi dt n1 pp-f ng1 n1, cc dt n2 vhd p-acp dt ds n1 cc n1 pp-f vvg po32 n1, pn31 vmd av-j vvi cc vvi po32 n1;
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but their Kingdom is for ever, the Rivers of Paradise cannot be dryed up, Psal. 16.11. At thy right hand are pleasures for evermore.
but their Kingdom is for ever, the rivers of Paradise cannot be dried up, Psalm 16.11. At thy right hand Are pleasures for evermore.
cc-acp po32 n1 vbz p-acp av, dt n2 pp-f n1 vmbx vbi vvn a-acp, np1 crd. p-acp po21 j-jn n1 vbr n2 p-acp av.
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The Kingdom of Heaven was typified by the Temple which was built with Stone, covered with Cedar, over-laid with Gold, to show the fixed permanent state of Glory, that Kingdom abides for ever.
The Kingdom of Heaven was typified by the Temple which was built with Stone, covered with Cedar, overlaid with Gold, to show the fixed permanent state of Glory, that Kingdom abides for ever.
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Well may we pray, Thy Kingdom come:
Well may we pray, Thy Kingdom come:
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Having spoken of the Kingdom of Grace, and how we may know that Kingdom is set up in our Hearts:
Having spoken of the Kingdom of Grace, and how we may know that Kingdom is Set up in our Hearts:
vhg vvn pp-f dt n1 pp-f n1, cc c-crq pns12 vmb vvi d n1 vbz vvn a-acp p-acp po12 n2:
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I am next speaking of the Kingdom of Glory, or Heaven. 1. What is meant by the Kingdom of Heaven. 2. What are the Properties of this Kingdom. 3. Wherein this Heavenly Kingdom excels all the Kingdoms upon Earth. 4. When this Kingdom shall be bestowed. 5. Wherein appears the Certainty and Infallibility of it. 6. VVhy we should pray for the coming of this Kingdom. 1. Quest.
I am next speaking of the Kingdom of Glory, or Heaven. 1. What is meant by the Kingdom of Heaven. 2. What Are the Properties of this Kingdom. 3. Wherein this Heavenly Kingdom excels all the Kingdoms upon Earth. 4. When this Kingdom shall be bestowed. 5. Wherein appears the Certainty and Infallibility of it. 6. Why we should pray for the coming of this Kingdom. 1. Quest.
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What is meant by the Kingdom of Heaven? What is meant by the Kingdom of Heaven?
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Resp. 1. It imports a blessed freedom from all evil. 2. It implies a glorious fruition of all good. (1.) Immediate communion with God, who is the inexhausted Sea of all Happiness. (2.) A visible beholding the glorified Body of Jesus Christ. (3.) A glorious Vision of Saints and Angels. (4.) Dignity and Honour, the Crown and white Robes. (5.) A blessed Rest.Resp. 1. It imports a blessed freedom from all evil. 2. It Implies a glorious fruition of all good. (1.) Immediate communion with God, who is the inexhausted Sea of all Happiness. (2.) A visible beholding the glorified Body of jesus christ. (3.) A glorious Vision of Saints and Angels. (4.) Dignity and Honour, the Crown and white Robes. (5.) A blessed Rest.
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Quest. 2. What are the Properties or Qualifications of the Kingdom of Heaven. Resp. 1. The Glory of this Kingdom is solid and substantial;
Quest. 2. What Are the Properties or Qualifications of the Kingdom of Heaven. Resp. 1. The Glory of this Kingdom is solid and substantial;
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the Hebrew word for Glory, NONLATINALPHABET, signifies a VVeight, to show how solid and weighty the Glory of the Caelestial Kingdom is:
the Hebrew word for Glory,, signifies a VVeight, to show how solid and weighty the Glory of the Celestial Kingdom is:
dt njp n1 p-acp n1,, vvz dt n1, pc-acp vvi c-crq j cc j dt n1 pp-f dt j n1 vbz:
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The Glory of the worldly Kingdom is Aery and imaginary; like a blazing Comet, or Fancy: Act. 25.23. Agrippa and Bernice came with a great Pomp, NONLATINALPHABET with a great Fancy. Iob. 26.7. The Earth hangs like a Ball in the Air without any thing to uphold it:
The Glory of the worldly Kingdom is Aery and imaginary; like a blazing Cometam, or Fancy: Act. 25.23. Agrippa and Bernice Come with a great Pomp, with a great Fancy. Job 26.7. The Earth hangs like a Ball in the Air without any thing to uphold it:
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The Glory of the Heavenly Kingdom is substantial, it hath twelve Foundations, Rev. 21.14. That which God and Angels count Glory, is true Glory.
The Glory of the Heavenly Kingdom is substantial, it hath twelve Foundations, Rev. 21.14. That which God and Angels count Glory, is true Glory.
dt n1 pp-f dt j n1 vbz j, pn31 vhz crd n2, n1 crd. d r-crq np1 cc n2 vvb n1, vbz j n1.
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2. The Glory of this Kingdom is satisfying, Psal. 36.9. With thee is the Fountain of Life.
2. The Glory of this Kingdom is satisfying, Psalm 36.9. With thee is the Fountain of Life.
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How can they choose but be full, who are at the Fountain head? Psal. 17.15. When I awake I shall be satisfied with thy Likeness. i. e.
How can they choose but be full, who Are At the Fountain head? Psalm 17.15. When I awake I shall be satisfied with thy Likeness. i. e.
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VVhen I awake in the Morning of the Resurrection, having some of the Beams of thy Glory shining in me, I shall be satisfied. Iob 28.14. The Creature saith concerning Satisfaction, It is not in me :
When I awake in the Morning of the Resurrection, having Some of the Beams of thy Glory shining in me, I shall be satisfied. Job 28.14. The Creature Says Concerning Satisfaction, It is not in me:
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If we go for Happiness to the Creature, we go to the wrong Box; only Heavens Glory is commensurate to the vast Desires of an Immortal Soul:
If we go for Happiness to the Creature, we go to the wrong Box; only Heavens Glory is commensurate to the vast Desires of an Immortal Soul:
cs pns12 vvb p-acp n1 p-acp dt n1, pns12 vvb p-acp dt j-jn n1; j ng1 n1 vbz j p-acp dt j n2 pp-f dt j n1:
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A Christian bathing himself in these Rivers of Pleasure, cries out in a Divine Extasy, I have enough:
A Christian bathing himself in these rivers of Pleasure, cries out in a Divine Ecstasy, I have enough:
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The Soul is never satisfied till it hath God for its Portion, and Heaven for its Haven;
The Soul is never satisfied till it hath God for its Portion, and Heaven for its Haven;
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Dissatisfaction ariseth from some defect, but God is an Infinite Good, and there can be no defect in that which is Infinite.
Dissatisfaction arises from Some defect, but God is an Infinite Good, and there can be no defect in that which is Infinite.
n1 vvz p-acp d n1, cc-acp np1 vbz dt j j, cc pc-acp vmb vbi dx n1 p-acp d r-crq vbz j.
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3. The Glory of Heavens Kingdom is pure and unmix'd; the Streams of Paradise are not muddied, omnia clara, omnia jucunda ;
3. The Glory of Heavens Kingdom is pure and unmixed; the Streams of Paradise Are not muddied, omnia Clara, omnia Jucunda;
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there that Gold hath no alloy; no bitter ingredient in that Glory, but pure as the Honey drops from the Comb;
there that Gold hath no alloy; no bitter ingredient in that Glory, but pure as the Honey drops from the Comb;
a-acp d n1 vhz dx n1; dx j n1 p-acp d n1, cc-acp j c-acp dt n1 vvz p-acp dt n1;
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there is a Rose grows without Prickles, the Rose of Sharon ; there is Ease without Pain; Honour without Disgrace; Life without Death.
there is a Rose grows without Prickles, the Rose of Sharon; there is Ease without Pain; Honour without Disgrace; Life without Death.
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4. The Glory of this Kingdom is constantly exhilarating and refreshing; there's fulness but no surfeit.
4. The Glory of this Kingdom is constantly exhilarating and refreshing; there's fullness but no surfeit.
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Worldly Comforts though sweet, yet in time grow stale: A Downbed pleaseth a while, but within a while we are weary and would rise.
Worldly Comforts though sweet, yet in time grow stale: A Down bed Pleases a while, but within a while we Are weary and would rise.
j n2 cs j, av p-acp n1 vvb j: dt vvn vvz dt n1, cc-acp p-acp dt n1 pns12 vbr j cc vmd vvi.
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Too much Pleasure is a pain: But the Glory of Heaven doth never surfeit or nauseate;
Too much Pleasure is a pain: But the Glory of Heaven does never surfeit or nauseate;
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the reason is, because as there are all Rarities imaginable, so every Moment fresh Delights spring from God into the glorified Soul.
the reason is, Because as there Are all Rarities imaginable, so every Moment fresh Delights spring from God into the glorified Soul.
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5. The Glory of this Kingdom is distributed to every individual Saint:
5. The Glory of this Kingdom is distributed to every Individu Saint:
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In an Earthly Kingdom the Crown goes but to one, a Crown will fit but one Head;
In an Earthly Kingdom the Crown Goes but to one, a Crown will fit but one Head;
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The Fire being the most sublime Element is most Noble. The Kingdom of Heaven is seated above all the visible Orbs:
The Fire being the most sublime Element is most Noble. The Kingdom of Heaven is seated above all the visible Orbs:
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but in that Kingdom above, the Crown goes to all; Rev. 1.6. All Elect are Kings. The Land is settled chiefly upon the Heir, and the rest are ill provided for:
but in that Kingdom above, the Crown Goes to all; Rev. 1.6. All Elect Are Kings. The Land is settled chiefly upon the Heir, and the rest Are ill provided for:
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But in the Kingdom of Heaven all the Saints are Heirs; Rom. 8.17. Heirs of God, and NONLATINALPHABET Co-heirs with Christ.
But in the Kingdom of Heaven all the Saints Are Heirs; Rom. 8.17. Heirs of God, and Coheirs with christ.
cc-acp p-acp dt n1 pp-f n1 d dt n2 vbr n2; np1 crd. n2 pp-f np1, cc n2 p-acp np1.
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God hath Land enough to give to all his Heirs. 6. Lucid and Transparent. This Kingdom of Heaven is adorned and bespangled with Light: 1 Tim. 6.16. Light is NONLATINALPHABET the Glory of the Creation, Eccl. 11.7. The Light is sweet:
God hath Land enough to give to all his Heirs. 6. Lucid and Transparent. This Kingdom of Heaven is adorned and bespangled with Light: 1 Tim. 6.16. Light is the Glory of the Creation, Ecclesiastes 11.7. The Light is sweet:
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Hell is a dark Dungeon, Mat. 22.13. Fire but no Light. The Kingdom of Heaven is a Diaphanum, all imbroidered with Light, clear as Christal.
Hell is a dark Dungeon, Mathew 22.13. Fire but no Light. The Kingdom of Heaven is a Diaphanum, all embroidered with Light, clear as Crystal.
n1 vbz dt j n1, np1 crd. n1 cc-acp dx n1. dt n1 pp-f n1 vbz dt np1, d vvn p-acp n1, j c-acp n1.
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How can there want light where Christ the Sun of Righteousness displaies his Golden Beams; Rev. 21.23. The Glory of the Lord did lighten it, and the Lamb is the Light thereof.
How can there want Light where christ the Sun of Righteousness displays his Golden Beams; Rev. 21.23. The Glory of the Lord did lighten it, and the Lamb is the Light thereof.
q-crq vmb a-acp vvi n1 c-crq np1 dt n1 pp-f n1 vvz po31 j n2; n1 crd. dt n1 pp-f dt n1 vdd vvi pn31, cc dt n1 vbz dt n1 av.
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7. The Glory of this Kingdom is adequate and proportionable to the desire of the Soul;
7. The Glory of this Kingdom is adequate and proportionable to the desire of the Soul;
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In Creature-Fruitions, that which doth commend them and set them off to us is Suitableness:
In Creature-Fruitions, that which does commend them and Set them off to us is Suitableness:
p-acp n2, cst r-crq vdz vvi pno32 cc vvi pno32 a-acp p-acp pno12 vbz n1:
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The Content of Marriage doth not lye either in Beauty or Portion, but the suitableness of Disposition.
The Content of Marriage does not lie either in Beauty or Portion, but the suitableness of Disposition.
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The Excellency of a Feast is when the Meat is suited to the Pallat:
The Excellency of a Feast is when the Meat is suited to the Palate:
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This is one ingredient in the Glory of Heaven, it exactly suits the desires of the glorified Saints;
This is one ingredient in the Glory of Heaven, it exactly suits the Desires of the glorified Saints;
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we shall not say in Heaven, Here is a Dish I do not love ! There shall be Musick suits the Ear, the Anthems of Angels;
we shall not say in Heaven, Here is a Dish I do not love! There shall be Music suits the Ear, the Anthems of Angels;
pns12 vmb xx vvi p-acp n1, av vbz dt n1 pns11 vdb xx vvi! pc-acp vmb vbi n1 vvz dt n1, dt n2 pp-f n2;
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and Food that suits with the glorified Pallat, the hidden Manna of Gods Love. 8. The Glory of this Kingdom will be seasonable;
and Food that suits with the glorified Palate, the hidden Manna of God's Love. 8. The Glory of this Kingdom will be seasonable;
cc n1 cst vvz p-acp dt vvn n1, dt j-vvn n1 pp-f npg1 n1. crd dt n1 pp-f d n1 vmb vbi j;
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the seasonableness of a Mercy adds to the Beauty and sweetness; it is like Apples of Gold in Pictures of Silver.
the seasonableness of a Mercy adds to the Beauty and sweetness; it is like Apples of Gold in Pictures of Silver.
dt n1 pp-f dt n1 vvz p-acp dt n1 cc n1; pn31 vbz j n2 pp-f n1 p-acp n2 pp-f n1.
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After an hard Winter in this cold Climate, will it not be seasonable to have the Spring Flowers of Glory appear,
After an hard Winter in this cold Climate, will it not be seasonable to have the Spring Flowers of Glory appear,
p-acp dt j n1 p-acp d j-jn n1, vmb pn31 xx vbi j pc-acp vhi dt n1 n2 pp-f n1 vvi,
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and the singing of the Birds of Paradise come? When we have been wearied and even tired out in battle with sin and Satan, will not a Crown be seasonable? 3. Quest.
and the singing of the Birds of Paradise come? When we have been wearied and even tired out in battle with since and Satan, will not a Crown be seasonable? 3. Quest.
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Wherein the Kingdom of Heaven infinitely excels all the Kingdoms of the Earth? Resp. 1. It excels in the Architect:Wherein the Kingdom of Heaven infinitely excels all the Kingdoms of the Earth? Resp. 1. It excels in the Architect:
c-crq dt n1 pp-f n1 av-j vvz d dt n2 pp-f dt n1? np1 crd pn31 vvz p-acp dt n1:
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Other Kingdoms have Men to raise their Structures, but God himself laid the first Stone in this Kingdom, Heb. 11.10. This Kingdom is of the greatest Antiquity;
Other Kingdoms have Men to raise their Structures, but God himself laid the First Stone in this Kingdom, Hebrew 11.10. This Kingdom is of the greatest Antiquity;
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God was the first King, and Founder of it; no Angel was worthy to lay a Stone in this Building.
God was the First King, and Founder of it; no Angel was worthy to lay a Stone in this Building.
np1 vbds dt ord n1, cc n1 pp-f pn31; dx n1 vbds j pc-acp vvi dt n1 p-acp d n1.
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2. This Heavenly Kingdom excels in Altitude; 'tis higher scituated than any Kingdom; the higher any thing is, the more excellent:
2. This Heavenly Kingdom excels in Altitude; it's higher situated than any Kingdom; the higher any thing is, the more excellent:
crd d j n1 vvz p-acp n1; pn31|vbz av-jc vvn cs d n1; dt jc d n1 vbz, dt av-dc j:
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There is first the Aery Heaven, which is the space from the Earth to the Sphere of the Moon 2. The Starry Heaven, the place where are the Planets of an higher Elevation, Saturn, Iupiter, Mars.
There is First the Aery Heaven, which is the Molle from the Earth to the Sphere of the Moon 2. The Starry Heaven, the place where Are the Planets of an higher Elevation, Saturn, Iupiter, Mars.
pc-acp vbz ord dt j n1, r-crq vbz dt n1 p-acp dt n1 p-acp dt n1 pp-f dt n1 crd dt j n1, dt n1 c-crq vbr dt n2 pp-f dt jc n1, np1, np1, np1.
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3. The Caelum Empyraeum the Empyraean Heaven, which Paul calls the third Heaven: Vbi Christ is, there is the Kingdom of Glory scituated.
3. The Caelum Empyraeum the Empyrean Heaven, which Paul calls the third Heaven: Vbi christ is, there is the Kingdom of Glory situated.
crd dt np1 np1 dt jp n1, r-crq np1 vvz dt ord n1: fw-la np1 vbz, pc-acp vbz dt n1 pp-f n1 vvn.
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This Kingdom is so high, that no Scaling Ladders of Enemies can reach it; so high that the old Serpent can't shoot up his fiery Darts to it.
This Kingdom is so high, that no Scaling Ladders of Enemies can reach it; so high that the old Serpent can't shoot up his fiery Darts to it.
d n1 vbz av j, cst dx j-vvg n2 pp-f n2 vmb vvi pn31; av j cst dt j n1 vmb|pn31 vvb p-acp po31 j n2 p-acp pn31.
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If wicked Men could build their Nests among the Stars, yet the least Believer would shortly be above them.
If wicked Men could built their Nests among the Stars, yet the least Believer would shortly be above them.
cs j n2 vmd vvi po32 n2 p-acp dt n2, av dt ds n1 vmd av-j vbi p-acp pno32.
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3. The Kingdom of Heaven excels all other in Splendor and Riches; it is described by precious Stones, Rev. 21.19.
3. The Kingdom of Heaven excels all other in Splendour and Riches; it is described by precious Stones, Rev. 21.19.
crd dt n1 pp-f n1 vvz d n-jn p-acp n1 cc n2; pn31 vbz vvn p-acp j n2, n1 crd.
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What are all the Rarities of the Earth to this Kingdom? Coasts of Pearl? Rocks of Diamonds? Islands of Spices? What are the Wonders of the World to it? The Egyptian Pyramides? The Temple of Diana ? The Pillar of the Sun offered to Iupiter ? What a rich Kingdom is that where God will lay out all his cost? Those who are poor in the World,
What Are all the Rarities of the Earth to this Kingdom? Coasts of Pearl? Rocks of Diamonds? Islands of Spices? What Are the Wonders of the World to it? The Egyptian Pyramides? The Temple of Diana? The Pillar of the Sun offered to Iupiter? What a rich Kingdom is that where God will lay out all his cost? Those who Are poor in the World,
q-crq vbr d dt n2 pp-f dt n1 p-acp d n1? n2 pp-f n1? n2 pp-f n2? np1 pp-f n2? q-crq vbr dt n2 pp-f dt n1 p-acp pn31? dt jp np1? dt n1 pp-f np1? dt n1 pp-f dt n1 vvd p-acp np1? q-crq dt j n1 vbz d c-crq np1 vmb vvi av d po31 n1? d r-crq vbr j p-acp dt n1,
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yet as soon as they come into this Kingdom, grow rich, as rich as the Angels:
yet as soon as they come into this Kingdom, grow rich, as rich as the Angels:
av c-acp av c-acp pns32 vvb p-acp d n1, vvb j, c-acp j c-acp dt n2:
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Other Kingdoms are inriched with Gold, this is inriched with the Deity. 4. The Kingdom of Heaven excels all other Kingdoms in Holiness:
Other Kingdoms Are enriched with Gold, this is enriched with the Deity. 4. The Kingdom of Heaven excels all other Kingdoms in Holiness:
n-jn n2 vbr vvn p-acp n1, d vbz vvn p-acp dt n1. crd dt n1 pp-f n1 vvz d j-jn n2 p-acp n1:
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Kingdoms on Earth are for the most part unholy; there's a Common Shore of Luxury and Uncleanness running in them:
Kingdoms on Earth Are for the most part unholy; there's a Common Shore of Luxury and Uncleanness running in them:
n2 p-acp n1 vbr p-acp dt av-ds n1 j; pc-acp|vbz dt j n1 pp-f n1 cc n1 vvg p-acp pno32:
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Kingdoms are Stages for sin to be acted on; Isa. 28.8. All Tables are full of Vomit :
Kingdoms Are Stages for since to be acted on; Isaiah 28.8. All Tables Are full of Vomit:
n2 vbr n2 p-acp n1 pc-acp vbi vvn a-acp; np1 crd. d n2 vbr j pp-f n1:
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But the Kingdom of Heaven is so holy that it will not mix with any Corruption, Rev. 21.27. There shall enter into it nothing that defileth.
But the Kingdom of Heaven is so holy that it will not mix with any Corruption, Rev. 21.27. There shall enter into it nothing that Defileth.
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'Tis so pure a Soyl, that no Serpent of Sin will breed there: There is Beauty which is not stained with Lust;
It's so pure a Soil, that no Serpent of since will breed there: There is Beauty which is not stained with Lust;
pn31|vbz av j dt n1, cst dx n1 pp-f n1 vmb vvi a-acp: pc-acp vbz n1 r-crq vbz xx vvn p-acp n1;
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and Honour which is not swelled with Pride: Holiness is the brightest Jewel of the Crown of Heaven.
and Honour which is not swelled with Pride: Holiness is the Brightest Jewel of the Crown of Heaven.
cc vvb r-crq vbz xx vvn p-acp n1: n1 vbz dt js n1 pp-f dt n1 pp-f n1.
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5. The kingdom of Heaven excels all other kingdoms in its pacifick Nature; 'tis Regnum Paci•, a kingdom of Peace.
5. The Kingdom of Heaven excels all other kingdoms in its pacific Nature; it's Kingdom Paci•, a Kingdom of Peace.
crd dt n1 pp-f n1 vvz d j-jn n2 p-acp po31 j n1; pn31|vbz np1 np1, dt n1 pp-f n1.
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Peace is the Glory of a Kingdom; Pax una Triumphis innumeris melior.
Peace is the Glory of a Kingdom; Pax una Triumphis innumeris melior.
n1 vbz dt n1 pp-f dt n1; fw-la fw-la fw-la fw-la fw-la.
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A Kings Crown is more adorned with the white Lilly of Peace, then when it is beset with the red Roses of a bloody War;
A Kings Crown is more adorned with the white Lily of Peace, then when it is beset with the read Roses of a bloody War;
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but where shall we find an un-interrupted Peace upon Earth? Either home-bred Divisions, or Forreign Invasions; 2 Chron. 15.5. There was no Peace to him that went out, or to him that came in.
but where shall we find an uninterrupted Peace upon Earth? Either Homebred Divisions, or Foreign Invasions; 2 Chronicles 15.5. There was no Peace to him that went out, or to him that Come in.
cc-acp q-crq vmb pns12 vvi dt j n1 p-acp n1? av-d j n2, cc j n2; crd np1 crd. a-acp vbds dx n1 p-acp pno31 cst vvd av, cc p-acp pno31 cst vvd p-acp.
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But the kingdom of Heaven is a kingdom of Peace; there are no Enemiest o conflict with;
But the Kingdom of Heaven is a Kingdom of Peace; there Are no Enemiest oh conflict with;
p-acp dt n1 pp-f n1 vbz dt n1 pp-f n1; pc-acp vbr dx js sy n1 p-acp;
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all Christs Enemies shall be under his Feet, Psal. 110.1. The Gates of that kingdom alwaies stand open; Rev. 21.25. The Gates shall not be shut at all ;
all Christ Enemies shall be under his Feet, Psalm 110.1. The Gates of that Kingdom always stand open; Rev. 21.25. The Gates shall not be shut At all;
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to show, that there's no fear of an assault of an Enemy; the Saints when they dye are said to enter into Peace, Isa. 57.2. There's no beating of Drums, or roaring of Canons, but the Voice of Harpers harping in token of Peace: Rev. 14.2. In Heaven Righteousness and Peace kiss each other.
to show, that there's no Fear of an assault of an Enemy; the Saints when they die Are said to enter into Peace, Isaiah 57.2. There's no beating of Drums, or roaring of Canonas, but the Voice of Harpers harping in token of Peace: Rev. 14.2. In Heaven Righteousness and Peace kiss each other.
pc-acp vvi, cst pc-acp|vbz dx n1 pp-f dt n1 pp-f dt n1; dt n2 c-crq pns32 vvb vbr vvn pc-acp vvi p-acp n1, np1 crd. pc-acp|vbz dx n-vvg pp-f n2, cc vvg pp-f n2, cc-acp dt n1 pp-f np1 vvg p-acp n1 pp-f n1: n1 crd. p-acp n1 n1 cc n1 vvb d n-jn.
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6. The Kingdom of Heaven excels in Magnitude; 'tis of vast Dimensions;
6. The Kingdom of Heaven excels in Magnitude; it's of vast Dimensions;
crd dt n1 pp-f n1 vvz p-acp n1; pn31|vbz a-acp j n2;
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though the Gate of the kingdom be strait, we must pass into it through the strait Gate of Mortification;
though the Gate of the Kingdom be strait, we must pass into it through the strait Gate of Mortification;
cs dt n1 pp-f dt n1 vbb j, pns12 vmb vvi p-acp pn31 p-acp dt j n1 pp-f n1;
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yet when once we are in it is very large;
yet when once we Are in it is very large;
av c-crq a-acp pns12 vbr p-acp pn31 vbz av j;
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though there be an innumerable Company of Saints and Angels, yet there is room enough for them:
though there be an innumerable Company of Saints and Angels, yet there is room enough for them:
cs pc-acp vbi dt j n1 pp-f n2 cc n2, av pc-acp vbz n1 av-d p-acp pno32:
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The kingdom of Heaven may be called by the Name of that Well, Gen. 26.22. Iacob called the Name of it Rehoboth, for he said, now the Lord hath made room for us.
The Kingdom of Heaven may be called by the Name of that Well, Gen. 26.22. Iacob called the Name of it Rehoboth, for he said, now the Lord hath made room for us.
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Thou who art now confin'd to a small Cottage, when thou comest into the Caelestial kingdom thou shalt not be straitened for room:
Thou who art now confined to a small Cottage, when thou Comest into the Celestial Kingdom thou shalt not be straitened for room:
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As every Star hath a large Orb to move in;
As every Star hath a large Orb to move in;
c-acp d n1 vhz dt j n1 pc-acp vvi p-acp;
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so it shall be with the Saints when they shall shine as Stars in the kingdom of Heaven.
so it shall be with the Saints when they shall shine as Stars in the Kingdom of Heaven.
av pn31 vmb vbi p-acp dt n2 c-crq pns32 vmb vvi p-acp n2 p-acp dt n1 pp-f n1.
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7. The Kingdom of Heaven excels in Unity; all the Inhabitants agree together in Love: Love will be the Perfume and Musick of Heaven;
7. The Kingdom of Heaven excels in Unity; all the Inhabitants agree together in Love: Love will be the Perfume and Music of Heaven;
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as Love to God will be intense, so to the Saints: Perfect Love as it casts out Fear, so it casts out Envy and Discord.
as Love to God will be intense, so to the Saints: Perfect Love as it Cast out fear, so it Cast out Envy and Discord.
c-acp n1 p-acp np1 vmb vbi zz, av p-acp dt n2: j n1 c-acp pn31 vvz av n1, av pn31 vvz av n1 cc n1.
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Those Christians who could not live quietly together on Earth, (which was the Blemish of their Profession) yet in the kingdom of Heaven the fire of Strife shall cease;
Those Christians who could not live quietly together on Earth, (which was the Blemish of their Profession) yet in the Kingdom of Heaven the fire of Strife shall cease;
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there shall be no vilifying, or censuring one another, or raking into one anothers sores; but all shall be tied together with the Heart-strings of Love;
there shall be no vilifying, or censuring one Another, or raking into one another's sores; but all shall be tied together with the Heartstrings of Love;
pc-acp vmb vbi dx j-vvg, cc vvg pi j-jn, cc vvg p-acp pi ng1-jn n2; cc-acp d vmb vbi vvn av p-acp dt n2 pp-f n1;
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there Luther and Suinglius are agreed; Satan cannot put in his Cloven Foot there to make Divisions;
there Luther and Suinglius Are agreed; Satan cannot put in his Cloven Foot there to make Divisions;
pc-acp np1 cc np1 vbr vvn; np1 vmbx vvi p-acp po31 j-vvn n1 a-acp pc-acp vvi n2;
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there shall be perfect Harmony and Concord, and not one jarring String in the Saints Musick:
there shall be perfect Harmony and Concord, and not one jarring String in the Saints Music:
pc-acp vmb vbi j n1 cc n1, cc xx crd j-vvg n1 p-acp dt ng1 n1:
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It were worth dying to be in that kingdom. 8. This kingdom exceeds all Earthly in Joy and Pleasure;
It were worth dying to be in that Kingdom. 8. This Kingdom exceeds all Earthly in Joy and Pleasure;
pn31 vbdr j vvg pc-acp vbi p-acp d n1. crd d n1 vvz d j p-acp n1 cc n1;
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therefore it is called Paradise, 2 Cor. 12: 4. for delight: There are all things to cause Pleasure;
Therefore it is called Paradise, 2 Cor. 12: 4. for delight: There Are all things to cause Pleasure;
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there is the Water of Life pure as Christal; there's the Honey-comb of Gods Love dropping:
there is the Water of Life pure as Crystal; there's the Honeycomb of God's Love dropping:
pc-acp vbz dt n1 pp-f n1 j c-acp n1; pc-acp|vbz dt n1 pp-f npg1 n1 vvg:
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'Tis called, entring into the Ioy of our Lord, Mat. 25.23. There are two things cause Joy;
It's called, entering into the Joy of our Lord, Mathew 25.23. There Are two things cause Joy;
pn31|vbz vvn, vvg p-acp dt n1 pp-f po12 n1, np1 crd. pc-acp vbr crd n2 n1 n1;
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(1.) Separation from Sin: Sin creates Sorrow; but when this Viper of Sin shall be shaken off, then Joy follows;
(1.) Separation from since: since creates Sorrow; but when this Viper of since shall be shaken off, then Joy follows;
(crd) n1 p-acp n1: n1 vvz n1; cc-acp c-crq d n1 pp-f n1 vmb vbi vvn a-acp, cs n1 vvz;
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there can be no more sorrow in Heaven, then there is Joy in Hell. (2.) Perfect Union with Christ:
there can be no more sorrow in Heaven, then there is Joy in Hell. (2.) Perfect union with christ:
pc-acp vmb vbi dx dc n1 p-acp n1, cs pc-acp vbz n1 p-acp n1. (crd) j n1 p-acp np1:
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Joy, as Aristotle saith, flows from Union with the Object. When our Union with Christ shall be perfect, then our Joy shall be full;
Joy, as Aristotle Says, flows from union with the Object. When our union with christ shall be perfect, then our Joy shall be full;
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If the Joy of Faith be so great, 1 Pet 1.8. then what will the Joy of Sight be:
If the Joy of Faith be so great, 1 Pet 1.8. then what will the Joy of Sighed be:
cs dt n1 pp-f n1 vbb av j, crd n1 crd. av q-crq vmb dt n1 pp-f n1 vbb:
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Ioseph gave his Brethren Provision for the way, but the full Sacks of Corn were kept till they came at their Fathers House:Ioseph gave his Brothers Provision for the Way, but the full Sacks of Corn were kept till they Come At their Father's House:
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God gives the Saints a Tast of Joy here, but the full Sacks are kept till they come to Heaven;
God gives the Saints a Taste of Joy Here, but the full Sacks Are kept till they come to Heaven;
np1 vvz dt n2 dt n1 pp-f n1 av, cc-acp dt j n2 vbr vvn c-acp pns32 vvb p-acp n1;
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not only the Organical Parts, the outward Sences, the Eye, Ear, Tast shall be filled with Joy:
not only the Organical Parts, the outward Senses, the Eye, Ear, Taste shall be filled with Joy:
xx av-j dt j n2, dt j n2, dt n1, n1, n1 vmb vbi vvn p-acp n1:
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But the Heart of a Glorified Saint shall be filled with Joy, the Understanding, Will, and Affections are such a Triangle as none can fill but the Trinity:
But the Heart of a Glorified Saint shall be filled with Joy, the Understanding, Will, and Affections Are such a Triangle as none can fill but the Trinity:
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There must needs be infinite Joy where nothing is seen but Beauty; nothing is tasted but Love.
There must needs be infinite Joy where nothing is seen but Beauty; nothing is tasted but Love.
pc-acp vmb av vbi j n1 c-crq pix vbz vvn p-acp n1; pix vbz vvn p-acp n1.
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9. This kingdom of Heaven excels all Earthly in self-perfection:
9. This Kingdom of Heaven excels all Earthly in self-perfection:
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Other kingdoms are defective, they have not all Provision within themselves, but are fain to trafick abroad to supply their wants at home;
Other kingdoms Are defective, they have not all Provision within themselves, but Are fain to traffic abroad to supply their Wants At home;
n-jn n2 vbr j, pns32 vhb xx d n1 p-acp px32, cc-acp vbr av-j p-acp n1 av pc-acp vvi po32 n2 p-acp n1-an;
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King Solomon did send to Ophir for Gold, 2 Chron. 8.18. But there is no defect in the kingdom of Heaven;
King Solomon did send to Ophir for Gold, 2 Chronicles 8.18. But there is no defect in the Kingdom of Heaven;
n1 np1 vdd vvi p-acp np1 p-acp n1, crd np1 crd. p-acp pc-acp vbz dx n1 p-acp dt n1 pp-f n1;
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it hath all Commodities of its own growth, Rev 21.7. there is the Pearl of Price, the Morning Star, the Mountains of Spices, the Bed of Love;
it hath all Commodities of its own growth, Rev 21.7. there is the Pearl of Price, the Morning Star, the Mountains of Spices, the Bed of Love;
pn31 vhz d n2 pp-f po31 d n1, np1 crd. pc-acp vbz dt n1 pp-f n1, dt n1 n1, dt n2 pp-f n2, dt n1 pp-f n1;
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there are those sacred Rarities wherewith God and Angels are delighted. 10. This kingdom of Heaven excels all other in Honour and Nobility;
there Are those sacred Rarities wherewith God and Angels Are delighted. 10. This Kingdom of Heaven excels all other in Honour and Nobilt;
pc-acp vbr d j n2 c-crq np1 cc n2 vbr vvn. crd d n1 pp-f n1 vvz d n-jn p-acp n1 cc n1;
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it doth not only equal them in the Ensigns of Royalty, the Throne and white Robes;
it does not only equal them in the Ensigns of Royalty, the Throne and white Robes;
pn31 vdz xx av-j vvi pno32 p-acp dt n2 pp-f n1, dt n1 cc j-jn n2;
(98) part (DIV2)
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but it doth far transcend them: Other Kings are of the Blood-Royal; but they in this Heavenly kingdom are born of God: Other Kings converse with Nobles;
but it does Far transcend them: Other Kings Are of the Blood royal; but they in this Heavenly Kingdom Are born of God: Other Kings converse with Nobles;
cc-acp pn31 vdz av-j vvi pno32: n-jn n2 vbr pp-f dt j; cc-acp pns32 p-acp d j n1 vbr vvn pp-f np1: n-jn n2 vvb p-acp n2-j;
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the Saints Glorified are Fellow Commoners with Angels;
the Saints Glorified Are Fellow Commoners with Angels;
dt n2 vvn vbr n1 n2 p-acp n2;
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they have a more Noble Crown, 'tis made of the Flowers of Paradise, and is a Crown that fadeth not away, 1 Pet. 5.4. they sit on a better Throne:
they have a more Noble Crown, it's made of the Flowers of Paradise, and is a Crown that fades not away, 1 Pet. 5.4. they fit on a better Throne:
pns32 vhb dt av-dc j n1, pn31|vbz vvn pp-f dt n2 pp-f n1, cc vbz dt n1 cst vvz xx av, crd np1 crd. pns32 vvb p-acp dt jc n1:
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King Solomon ▪ 1 Kings 10.18. sat on a Throne of Ivory overlaid with Gold; but the Saints are in Heaven higher advanced;
King Solomon ▪ 1 Kings 10.18. sat on a Throne of Ivory overlaid with Gold; but the Saints Are in Heaven higher advanced;
n1 np1 ▪ crd n2 crd. vvn p-acp dt n1 pp-f n1 vvn p-acp n1; cc-acp dt n2 vbr p-acp n1 av-jc vvn;
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they sit with Christ upon his Throne, Rev. 3.21. they shall judge the Princes and great Ones of the Earth, 1 Cor. 6.2. This honour have all the Saints Glorified.
they fit with christ upon his Throne, Rev. 3.21. they shall judge the Princes and great Ones of the Earth, 1 Cor. 6.2. This honour have all the Saints Glorified.
pns32 vvb p-acp np1 p-acp po31 n1, n1 crd. pns32 vmb vvi dt n2 cc j pi2 pp-f dt n1, crd np1 crd. d n1 vhb d dt n2 vvn.
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11. This kingdom of Heaven excels all others in healthfulness: Death is a Worm that is ever feeding at the Root of our Gourd;
11. This Kingdom of Heaven excels all Others in healthfulness: Death is a Worm that is ever feeding At the Root of our Gourd;
crd d n1 pp-f n1 vvz d n2-jn p-acp n1: n1 vbz dt n1 cst vbz av vvg p-acp dt n1 pp-f po12 n1;
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kingdoms are oft Hospitals of sick persons: But the kingdom of Heaven is a most healthful Climate;
kingdoms Are oft Hospitals of sick Persons: But the Kingdom of Heaven is a most healthful Climate;
n2 vbr av n2 pp-f j n2: cc-acp dt n1 pp-f n1 vbz dt av-ds j n1;
(98) part (DIV2)
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Phisicians there are out of date; no Distemper there; no passing Bell, or Bill of Mortality; Luke 20.36. neither can they dye any more ;
Physicians there Are out of date; no Distemper there; no passing Bell, or Bill of Mortality; Lycia 20.36. neither can they die any more;
n2 a-acp vbr av pp-f n1; dx n1 a-acp; dx j-vvg n1, cc n1 pp-f n1; av crd. av-d vmb pns32 vvi d dc;
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in the Heavenly Climate are no ill Vapours to breed Diseases; but a sweet aromatical Smell coming from Christ;
in the Heavenly Climate Are not ill Vapours to breed Diseases; but a sweet aromatical Smell coming from christ;
p-acp dt j n1 vbr xx j-jn n2 pc-acp vvi n2; cc-acp dt j j n1 vvg p-acp np1;
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all his Garments smell of Myrrh, Aloes, and Cassia. 12. This kingdom of Heaven excels in Duration, it abides for ever:
all his Garments smell of Myrrh, Aloes, and Cassia. 12. This Kingdom of Heaven excels in Duration, it abides for ever:
d po31 n2 vvb pp-f n1, n2, cc n1. crd d n1 pp-f n1 vvz p-acp n1, pn31 vvz p-acp av:
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Suppose Earthly kingdoms to be more glorious then they are, their Foundations of Gold, their Walls of Pearl, their Windows of Saphyre;
Suppose Earthly kingdoms to be more glorious then they Are, their Foundations of Gold, their Walls of Pearl, their Windows of Sapphire;
vvb j n2 pc-acp vbi av-dc j cs pns32 vbr, po32 n2 pp-f n1, po32 n2 pp-f n1, po32 n2 pp-f n1;
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yet they are corruptible and fading; Hos. 1.4. I will cause the Kingdom to cease: Troy and Athens now lie buried in their Ruines, jam Seges est ubi Troja fuit.
yet they Are corruptible and fading; Hos. 1.4. I will cause the Kingdom to cease: Troy and Athens now lie buried in their Ruins, jam Sedges est ubi Troy fuit.
av pns32 vbr j cc j-vvg; np1 crd. pns11 vmb vvi dt n1 pc-acp vvi: np1 cc np1 av vvb vvn p-acp po32 n2, fw-la n2 fw-la fw-la np1 fw-la.
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Mortality is the Disgrace of all Earthly kingdoms; but the kingdom of Heaven hath Eternity written upon it;
Mortality is the Disgrace of all Earthly kingdoms; but the Kingdom of Heaven hath Eternity written upon it;
n1 vbz dt n1 pp-f d j n2; cc-acp dt n1 pp-f n1 vhz n1 vvn p-acp pn31;
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it is an everlasting kingdom, 2 Pet. 1. 1•. 'tis founded upon a strong Basis, Go•s Omnipotency;
it is an everlasting Kingdom, 2 Pet. 1. 1•. it's founded upon a strong Basis, Go•s Omnipotency;
pn31 vbz dt j n1, crd np1 vvn. n1. pn31|vbz vvn p-acp dt j n1, vbz n1;
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this kingdom the Saints shall never be turned out of, or be deposed from their Throne,
this Kingdom the Saints shall never be turned out of, or be deposed from their Throne,
d n1 dt n2 vmb av-x vbi vvn av pp-f, cc vbi vvn p-acp po32 n1,
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as some Kings have been, viz. Hen. VI. &c. But shall reign, NONLATINALPHABET, for ever and ever, Rev. 22.5.
as Some Kings have been, viz. Hen. VI. etc. But shall Reign,, for ever and ever, Rev. 22.5.
c-acp d n2 vhb vbn, n1 n1. crd. av p-acp vmb vvi,, c-acp av cc av, n1 crd.
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How should all this affect our Hearts? What should we mind but this kingdom of Heaven, which doth more out-shine all the kingdoms of the Earth,
How should all this affect our Hearts? What should we mind but this Kingdom of Heaven, which does more outshine all the kingdoms of the Earth,
q-crq vmd d d vvb po12 n2? q-crq vmd pns12 vvi p-acp d n1 pp-f n1, r-crq vdz av-dc vvi d dt n2 pp-f dt n1,
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then the Sun out-shines the Light of a Taper? 4. Quest. When this Kingdom shall be bestowed?
then the Sun outshines the Light of a Taper? 4. Quest. When this Kingdom shall be bestowed?
cs dt n1 vvz dt n1 pp-f dt n1? crd n1. c-crq d n1 vmb vbi vvn?
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Resp. This Glory in the kingdom of Heaven shall be begun at death, but not perfected till the Resurrection.Resp. This Glory in the Kingdom of Heaven shall be begun At death, but not perfected till the Resurrection.
np1 d n1 p-acp dt n1 pp-f n1 vmb vbi vvn p-acp n1, cc-acp xx vvn p-acp dt n1.
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1. The Saints shall enter upon the kingdom of Glory immediately after death, before their Bodies are buried their Souls shall be Crowned, Phil. 1.23. having a desire NONLATINALPHABET, to depart and be with Christ ;
1. The Saints shall enter upon the Kingdom of Glory immediately After death, before their Bodies Are buried their Souls shall be Crowned, Philip 1.23. having a desire, to depart and be with christ;
crd dt n2 vmb vvi p-acp dt n1 pp-f n1 av-j p-acp n1, p-acp po32 n2 vbr vvn po32 n2 vmb vbi vvn, np1 crd. vhg dt n1, pc-acp vvi cc vbi p-acp np1;
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from this Connexion departing and being with Christ, we see clearly that there is a subitus transitus, speedy passage from death to Glory:
from this Connexion departing and being with christ, we see clearly that there is a subitus transitus, speedy passage from death to Glory:
p-acp d n1 vvg cc vbg p-acp np1, pns12 vvb av-j cst pc-acp vbz dt fw-la fw-la, j n1 p-acp n1 p-acp n1:
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No sooner is the Soul of a Believer divorced from the Body, but it presently goes to Christ, 2 Cor. 5.8. absent from the Body, present with the Lord ;
No sooner is the Soul of a Believer divorced from the Body, but it presently Goes to christ, 2 Cor. 5.8. absent from the Body, present with the Lord;
uh-dx av-c vbz dt n1 pp-f dt n1 vvn p-acp dt n1, cc-acp pn31 av-j vvz p-acp np1, crd np1 crd. j p-acp dt n1, j p-acp dt n1;
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it were better for Believers to stay here, if immediately after death they were not with Christ in Glory;
it were better for Believers to stay Here, if immediately After death they were not with christ in Glory;
pn31 vbdr jc p-acp n2 pc-acp vvi av, cs av-j p-acp n1 pns32 vbdr xx p-acp np1 p-acp n1;
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for here the Saints are daily encreasing their Grace;
for Here the Saints Are daily increasing their Grace;
c-acp av dt n2 vbr av-j j-vvg po32 n1;
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'Tis called a purchased Possession, Eph. 1.14.
It's called a purchased Possession, Ephesians 1.14.
pn31|vbz vvn dt j-vvn n1, np1 crd.
(98) part (DIV2)
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here they have many praelibamina, sweet tasts of Gods love, so that it were better to stay here if their Soul should sleep in their body,
Here they have many Prefatory, sweet tastes of God's love, so that it were better to stay Here if their Soul should sleep in their body,
av pns32 vhb d fw-la, j vvz pp-f npg1 n1, av cst pn31 vbdr jc pc-acp vvi av cs po32 n1 vmd vvi p-acp po32 n1,
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and they should not have a speedy sight of God in Glory: But this is the Consolation of Believers, they shall not stay long for their kingdom;
and they should not have a speedy sighed of God in Glory: But this is the Consolation of Believers, they shall not stay long for their Kingdom;
cc pns32 vmd xx vhi dt j n1 pp-f np1 p-acp n1: cc-acp d vbz dt n1 pp-f n2, pns32 vmb xx vvi av-j p-acp po32 n1;
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'tis but winking and they shall see God; it will be a blessed change to a Believer;
it's but winking and they shall see God; it will be a blessed change to a Believer;
pn31|vbz p-acp vvg cc pns32 vmb vvi np1; pn31 vmb vbi dt j-vvn n1 p-acp dt n1;
(98) part (DIV2)
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from a Desert to a Paradise, from a bloody battle to a victorious Crown, and a sudden Change;
from a Desert to a Paradise, from a bloody battle to a victorious Crown, and a sudden Change;
p-acp dt n1 p-acp dt n1, p-acp dt j n1 p-acp dt j n1, cc dt j n1;
(98) part (DIV2)
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no sooner did Lazarus dye but he had a Convoy of Angels to conduct his Soul to the kingdom of Glory.
no sooner did Lazarus die but he had a Convoy of Angels to conduct his Soul to the Kingdom of Glory.
av-dx av-c vdd np1 vvb cc-acp pns31 vhd dt n1 pp-f n2 pc-acp vvi po31 n1 p-acp dt n1 pp-f n1.
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You who now are full of bodily Diseases, scarce a well day, Psal. 31.10. My Life is spent with Grief ;
You who now Are full of bodily Diseases, scarce a well day, Psalm 31.10. My Life is spent with Grief;
pn22 r-crq av vbr j pp-f j n2, av-j dt av n1, np1 crd. po11 n1 vbz vvn p-acp n1;
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be of good Comfort, you may be happy before you are aware, before another Week or Month be over you may be in the kingdom of Glory,
be of good Comfort, you may be happy before you Are aware, before Another Week or Monn be over you may be in the Kingdom of Glory,
vbb pp-f j n1, pn22 vmb vbi j p-acp pn22 vbr j, c-acp j-jn n1 cc n1 vbb p-acp pn22 vmb vbi p-acp dt n1 pp-f n1,
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and then all tears shall be wiped away.
and then all tears shall be wiped away.
cc av d n2 vmb vbi vvn av.
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2. The Glory in the kingdom of Heaven will be fully perfected at the Resurrection and general day of Judgment;
2. The Glory in the Kingdom of Heaven will be Fully perfected At the Resurrection and general day of Judgement;
crd dt n1 p-acp dt n1 pp-f n1 vmb vbi av-j vvn p-acp dt n1 cc j n1 pp-f n1;
(98) part (DIV2)
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then the Bodies and Souls of Believers will be re-united;
then the Bodies and Souls of Believers will be Reunited;
av dt n2 cc n2 pp-f n2 vmb vbi vvn;
(98) part (DIV2)
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what Joy will there be at the Re-union and meeting together of the Soul and Body of a Saint!
what Joy will there be At the Reunion and meeting together of the Soul and Body of a Saint!
r-crq n1 vmb a-acp vbi p-acp dt n1 cc n1 av pp-f dt n1 cc n1 pp-f dt n1!
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O what a welcome will the Soul give to the Body!
O what a welcome will the Soul give to the Body!
sy r-crq dt j-jn n1 dt n1 vvb p-acp dt n1!
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O my dear Body thou didst oft joyn with me in Prayer, and now thou shalt joyn with me in Praise, thou wert willing to suffer with me,
O my dear Body thou didst oft join with me in Prayer, and now thou shalt join with me in Praise, thou Wertenberg willing to suffer with me,
sy po11 j-jn n1 pns21 vdd2 av vvi p-acp pno11 p-acp n1, cc av pns21 vm2 vvi p-acp pno11 p-acp n1, pns21 vbd2r j pc-acp vvi p-acp pno11,
(98) part (DIV2)
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and now thou shalt reign with me, thou wert sown a vile Body, but now thou art made like Christs Glorious Body, we were once for a time divorc'd,
and now thou shalt Reign with me, thou Wertenberg sown a vile Body, but now thou art made like Christ Glorious Body, we were once for a time divorced,
cc av pns21 vm2 vvi p-acp pno11, pns21 vbd2r vvn dt j n1, cc-acp av pns21 vb2r vvn av-j npg1 j n1, pns12 vbdr a-acp p-acp dt n1 vvn,
(98) part (DIV2)
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but now we are married and Crowned together in a kingdom and shall mutually congratulate each others Felicity. 5. Quest.
but now we Are married and Crowned together in a Kingdom and shall mutually congratulate each Others Felicity. 5. Quest.
cc-acp av pns12 vbr vvn cc vvn av p-acp dt n1 cc vmb av-j vvi d ng1-jn n1. crd n1.
(98) part (DIV2)
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Wherein appears the Certainty and infallibility of this Kingdom of Glory? Resp. That this blessed kingdom shall be bestowed on the Saints, is beyond all Dispute.Wherein appears the Certainty and infallibility of this Kingdom of Glory? Resp. That this blessed Kingdom shall be bestowed on the Saints, is beyond all Dispute.
c-crq vvz dt n1 cc n1 pp-f d n1 pp-f n1? np1 cst d j-vvn n1 vmb vbi vvn p-acp dt n2, vbz p-acp d vvb.
(98) part (DIV2)
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1. God hath promised it, Luke 12.32. It is your Fathers good pleasure to give you a Kingdom, Luke 22.29. I appoint unto you a Kingdom, Gr. NONLATINALPHABET, I bequeath it as my last Will and Testament :
1. God hath promised it, Lycia 12.32. It is your Father's good pleasure to give you a Kingdom, Lycia 22.29. I appoint unto you a Kingdom, Great, I Bequeath it as my last Will and Testament:
crd np1 vhz vvn pn31, av crd. pn31 vbz po22 ng1 j n1 pc-acp vvi pn22 dt n1, av crd. pns11 vvb p-acp pn22 dt n1, np1, pns11 vvb pn31 p-acp po11 ord vmb cc n1:
(98) part (DIV2)
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Hath God promised a kingdom, and will he not make it good? Gods promise is better then any Bond, Tit. 1.2. In hope of eternal Life, which God, that cannot lye, hath promised.
Hath God promised a Kingdom, and will he not make it good? God's promise is better then any Bound, Tit. 1.2. In hope of Eternal Life, which God, that cannot lie, hath promised.
vhz np1 vvn dt n1, cc vmb pns31 xx vvi pn31 j? npg1 n1 vbz jc cs d n1, np1 crd. p-acp n1 pp-f j n1, r-crq np1, cst vmbx vvi, vhz vvn.
(98) part (DIV2)
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The whole Earth hangs upon the Word of Gods Power; and cannot our Faith hang upon the Word of his Promise?
The Whole Earth hangs upon the Word of God's Power; and cannot our Faith hang upon the Word of his Promise?
dt j-jn n1 vvz p-acp dt n1 pp-f npg1 n1; cc vmbx po12 n1 vvb p-acp dt n1 pp-f po31 n1?
(98) part (DIV2)
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2. There is a Price laid down for this kingdom; Heaven is not only a kingdom which God hath promised, but which Christ hath purchased:
2. There is a Price laid down for this Kingdom; Heaven is not only a Kingdom which God hath promised, but which christ hath purchased:
crd pc-acp vbz dt n1 vvd a-acp p-acp d n1; n1 vbz xx av-j dt n1 r-crq np1 vhz vvn, cc-acp r-crq np1 vhz vvn:
(98) part (DIV2)
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Christs blood is an Heaven-procuring blood; Heb. 10.19. Having boldness to enter into the Holiest (i. e.
Christ blood is an Heaven-procuring blood; Hebrew 10.19. Having boldness to enter into the Holiest (i. e.
npg1 n1 vbz dt j n1; np1 crd. vhg n1 pc-acp vvi p-acp dt js (uh. sy.
(98) part (DIV2)
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into Heaven) by the blood of Iesus.
into Heaven) by the blood of Iesus.
p-acp n1) p-acp dt n1 pp-f np1.
(98) part (DIV2)
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Crux Christi Clavis Paradisi, Christs blood is the key that opens the Gates of Heaven to us;Crux Christ Clavis Paradisi, Christ blood is the key that Opens the Gates of Heaven to us;
fw-la fw-la np1 np1, npg1 n1 vbz dt n1 cst vvz dt n2 pp-f n1 p-acp pno12;
(98) part (DIV2)
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should not the Saints have this kingdom, then Christ would lose his Purchase: Christ on the Cross was in hard Travail, Isa. 13.11. he travailed to bring forth Salvation to the Elect;
should not the Saints have this Kingdom, then christ would loose his Purchase: christ on the Cross was in hard Travail, Isaiah 13.11. he travailed to bring forth Salvation to the Elect;
vmd xx dt n2 vhb d n1, cs np1 vmd vvi po31 n1: np1 p-acp dt n1 vbds p-acp j n1, np1 crd. pns31 vvn pc-acp vvi av n1 p-acp dt n1;
(98) part (DIV2)
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should not they possess the kingdom when they dye, Christ should lose his Travail, all his Pangs and Agonies of Soul upon the Cross should be in vain.
should not they possess the Kingdom when they die, christ should loose his Travail, all his Pangs and Agonies of Soul upon the Cross should be in vain.
vmd xx pns32 vvi dt n1 c-crq pns32 vvb, np1 vmd vvi po31 n1, d po31 n2 cc n2 pp-f n1 p-acp dt n1 vmd vbi p-acp j.
(98) part (DIV2)
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3. Christ prays that the Saints may have this kingdom settled upon them, Iohn 17.24. Father I will that they also whom thou hast given me be with me where I am, i. e. in Heaven.
3. christ prays that the Saints may have this Kingdom settled upon them, John 17.24. Father I will that they also whom thou hast given me be with me where I am, i. e. in Heaven.
crd np1 vvz cst dt n2 vmb vhi d n1 vvn p-acp pno32, np1 crd. n1 pns11 vmb cst pns32 av ro-crq pns21 vh2 vvn pno11 vbi p-acp pno11 c-crq pns11 vbm, sy. sy. p-acp n1.
(98) part (DIV2)
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This is Christs Prayer that the Saints may be with him in his kingdom, and be bespangled with some of the Beams of his Glory;
This is Christ Prayer that the Saints may be with him in his Kingdom, and be bespangled with Some of the Beams of his Glory;
d vbz npg1 n1 cst dt n2 vmb vbi p-acp pno31 p-acp po31 n1, cc vbi vvn p-acp d pp-f dt n2 pp-f po31 n1;
(98) part (DIV2)
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now if they should not go into this heavenly kingdom, then Christs Prayer would be frustrated;
now if they should not go into this heavenly Kingdom, then Christ Prayer would be frustrated;
av cs pns32 vmd xx vvi p-acp d j n1, cs npg1 n1 vmd vbi vvn;
(98) part (DIV2)
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but that cannot be, for he is Gods Favourite, Iohn 11.42. I know thou hearest me alwaies ;
but that cannot be, for he is God's Favourite, John 11.42. I know thou Hearst me always;
cc-acp d vmbx vbi, c-acp pns31 vbz ng1 n1, np1 crd. pns11 vvb pns21 vv2 pno11 av;
(98) part (DIV2)
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and besides what Christ prays for, he hath power to give: Observe the manner of Christs Prayer, Father, I will; Father ;
and beside what christ prays for, he hath power to give: Observe the manner of Christ Prayer, Father, I will; Father;
cc p-acp r-crq np1 vvz p-acp, pns31 vhz n1 pc-acp vvi: vvb dt n1 pp-f npg1 n1, n1, pns11 vmb; n1;
(98) part (DIV2)
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there he prays as Man, I will, there he gives as God. 4. The Saints must have this blessed kingdom by vertue of Christs Ascension, Iohn 20.17. I ascend to my Father, and your Father, to my God, and to your God.
there he prays as Man, I will, there he gives as God. 4. The Saints must have this blessed Kingdom by virtue of Christ Ascension, John 20.17. I ascend to my Father, and your Father, to my God, and to your God.
a-acp pns31 vvz p-acp n1, pns11 vmb, a-acp pns31 vvz p-acp np1. crd dt n2 vmb vhi d j-vvn n1 p-acp n1 pp-f npg1 n1, np1 crd. pns11 vvb p-acp po11 n1, cc po22 n1, p-acp po11 np1, cc p-acp po22 n1.
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Where lies the comfort of this? here it lies, Jesus Christ ascended to take Possession of heaven for all Believers as an Husband, takes up Land in another Country in the behalf of his Wife,
Where lies the Comfort of this? Here it lies, jesus christ ascended to take Possession of heaven for all Believers as an Husband, Takes up Land in Another Country in the behalf of his Wife,
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so Christ went to take possession of heaven in the behalf of all Believers, Iohn 14.2. I go to prepare a place for you :
so christ went to take possession of heaven in the behalf of all Believers, John 14.2. I go to prepare a place for you:
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My Ascension is to make all things ready against your coming: I go to prepare the heavenly Mansions for you:
My Ascension is to make all things ready against your coming: I go to prepare the heavenly Mansions for you:
po11 n1 vbz pc-acp vvi d n2 j p-acp po22 n-vvg: pns11 vvb pc-acp vvi dt j n2 p-acp pn22:
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The Flesh that Christ hath taken into heaven is a sure Pledge that all our Flesh and Bodies shall be where he is ere long.
The Flesh that christ hath taken into heaven is a sure Pledge that all our Flesh and Bodies shall be where he is ere long.
dt n1 cst np1 vhz vvn p-acp n1 vbz dt j n1 cst d po12 n1 cc n2 vmb vbi c-crq pns31 vbz a-acp j.
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Christ did not ascend to heaven as a private Person, but as a publick Person for the good of all Believers:
christ did not ascend to heaven as a private Person, but as a public Person for the good of all Believers:
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his Ascension was a certain Fore-runner of the Saints ascending into heaven.
his Ascension was a certain Forerunner of the Saints ascending into heaven.
po31 n1 vbds dt j n1 pp-f dt n2 vvg p-acp n1.
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5. The Elect must have this blessed kingdom, in regard of the previous Works of the Spirit in their hearts;
5. The Elect must have this blessed Kingdom, in regard of the previous Works of the Spirit in their hearts;
crd dt n1 vmb vhi d j-vvn n1, p-acp n1 pp-f dt j vvz pp-f dt n1 p-acp po32 n2;
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they have the beginning of the kingdom of heaven in them here;
they have the beginning of the Kingdom of heaven in them Here;
pns32 vhb dt n-vvg pp-f dt n1 pp-f n1 p-acp pno32 av;
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Grace is heaven begun in the Soul, besides God gives them primitias spiritus, the first Fruits of the Spirit, Rom. 8.23. These First-fruits are the Comforts of the Spirit;
Grace is heaven begun in the Soul, beside God gives them primitias spiritus, the First Fruits of the Spirit, Rom. 8.23. These Firstfruits Are the Comforts of the Spirit;
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the First-fruits under the Law were a certain sign to the Jews of the full Crop or Vintage which they should after receive:
the Firstfruits under the Law were a certain Signen to the jews of the full Crop or Vintage which they should After receive:
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The First-fruits of the Spirit consisting in Joy and Peace, do assure the Saints of the full Vintage of Glory they shall be ever reaping in the kingdom of God;
The Firstfruits of the Spirit consisting in Joy and Peace, do assure the Saints of the full Vintage of Glory they shall be ever reaping in the Kingdom of God;
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and the Saints in this Life are said to have the earnest of the Spirit in their hearts, 2 Cor. 5.5.
and the Saints in this Life Are said to have the earnest of the Spirit in their hearts, 2 Cor. 5.5.
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as an earnest is part of Payment, and an assurance of Payment in full to be made in due Time,
as an earnest is part of Payment, and an assurance of Payment in full to be made in due Time,
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So Gods Spirit in the hearts of Believers giving them his Comforts, bestows on them an earnest or tast of Glory, which doth further assure them of that full Reward which they shall have in the kingdom of heaven, 1 Pet. 1.8. believing ye rejoyce, there is the earnest of heaven;
So God's Spirit in the hearts of Believers giving them his Comforts, bestows on them an earnest or taste of Glory, which does further assure them of that full Reward which they shall have in the Kingdom of heaven, 1 Pet. 1.8. believing you rejoice, there is the earnest of heaven;
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Verse 9. receiving the end of your Faith, Salvation, there is the full Payment.Verse 9. receiving the end of your Faith, Salvation, there is the full Payment.
vvb crd vvg dt n1 pp-f po22 n1, n1, a-acp vbz dt j n1.
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6. The Elect must have this blessed Kingdom by virtue of their Coalition and Vnion with Jesus Christ.
6. The Elect must have this blessed Kingdom by virtue of their Coalition and union with jesus christ.
crd dt n1 vmb vhi d j-vvn n1 p-acp n1 pp-f po32 np1 cc n1 p-acp np1 np1.
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They are Members of Christ, therefore they must be where their Head is.
They Are Members of christ, Therefore they must be where their Head is.
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Indeed, the Arminians hold that a justified person may fall from Grace, and so his Union with Christ may be dissolved, and the Kingdom lost;
Indeed, the Arminians hold that a justified person may fallen from Grace, and so his union with christ may be dissolved, and the Kingdom lost;
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but I would demand of them, can Christ lose a Member of his body? then he is not perfect;
but I would demand of them, can christ loose a Member of his body? then he is not perfect;
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and if Christ may lose one Member of his Body, why not as well all by the same reason? and so he shall be an head without a Body,
and if christ may loose one Member of his Body, why not as well all by the same reason? and so he shall be an head without a Body,
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but be assured a Believers Union with Christ cannot be broken, and so long he cannot be hindred of the kingdom, Iohn 17.12. what was said of Christs natural Body is as true of his Mistical, Iohn 10.39. A bone of him shall not be broken:
but be assured a Believers union with christ cannot be broken, and so long he cannot be hindered of the Kingdom, John 17.12. what was said of Christ natural Body is as true of his Mystical, John 10.39. A bone of him shall not be broken:
cc-acp vbi vvn dt n2 n1 p-acp np1 vmbx vbi vvn, cc av av-j pns31 vmbx vbi vvn pp-f dt n1, np1 crd. q-crq vbds vvn pp-f npg1 j n1 vbz a-acp j pp-f po31 j, np1 crd. dt n1 pp-f pno31 vmb xx vbi vvn:
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Look how every Bone and Limb of Christs natural Body was raised up out of the Grave,
Look how every Bone and Limb of Christ natural Body was raised up out of the Grave,
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and carried into Heaven, So shall every Member of his Mistical Body be carried up into Glory.
and carried into Heaven, So shall every Member of his Mystical Body be carried up into Glory.
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7. We read of some who have been translated into this Kingdom, Paul had a sight of it,
7. We read of Some who have been translated into this Kingdom, Paul had a sighed of it,
crd pns12 vvb pp-f d r-crq vhb vbn vvn p-acp d n1, np1 vhd dt n1 pp-f pn31,
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for he was caught up into the third Heaven, 2 Cor. 12. and the converted Thief on the Cross was translated into Glory, Luke 23.43. This day shalt thou be with me in Paradise.
for he was caught up into the third Heaven, 2 Cor. 12. and the converted Thief on the Cross was translated into Glory, Lycia 23.43. This day shalt thou be with me in Paradise.
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By all that hath been said it is most evident, That Believers have a glorious Kingdom laid up for them in reversion,
By all that hath been said it is most evident, That Believers have a glorious Kingdom laid up for them in reversion,
p-acp d cst vhz vbn vvn pn31 vbz av-ds j, cst n2 vhb dt j n1 vvn a-acp p-acp pno32 p-acp n1,
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There are none doubt of the certainty of the Heavenly Kingdom, but such as doubt of the Verity of Scripture. 6. Quest.
There Are none doubt of the certainty of the Heavenly Kingdom, but such as doubt of the Verity of Scripture. 6. Quest.
a-acp vbr pix n1 pp-f dt n1 pp-f dt j n1, cc-acp d c-acp vvb pp-f dt n1 pp-f n1. crd n1.
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Why we should so earnestly pray for this Heavenly Kingdom, Thy Kingdom come.Why we should so earnestly pray for this Heavenly Kingdom, Thy Kingdom come.
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Resp. 1. Because, it is a kingdom worth praying for, it exceeds the glory of all earthly kingdoms;Resp. 1. Because, it is a Kingdom worth praying for, it exceeds the glory of all earthly kingdoms;
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it hath Gates of Pearl, Rev. 21.21.
it hath Gates of Pearl, Rev. 21.21.
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We have heard of a Cabinet of Pearl, but when did we hear of Gates of Pearl? In that Kingdom is the Bed of Love, the Mountains of Spices, there are the •herubims not to keep us out,
We have herd of a Cabinet of Pearl, but when did we hear of Gates of Pearl? In that Kingdom is the Bed of Love, the Mountains of Spices, there Are the •herubims not to keep us out,
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but to welcome us into the Kingdom: Heaven is a Kingdom worth praying for; there's nothing wanting in that Kingdom which may compleat the Saints happiness;
but to welcome us into the Kingdom: Heaven is a Kingdom worth praying for; there's nothing wanting in that Kingdom which may complete the Saints happiness;
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for, wherein doth Happiness consist? Is it in knowledge? We shall know as we are known:
for, wherein does Happiness consist? Is it in knowledge? We shall know as we Are known:
p-acp, c-crq vdz n1 vvi? vbz pn31 p-acp n1? pns12 vmb vvi c-acp pns12 vbr vvn:
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Is it in Dainty Fare? We shall be at the Marriage-Supper of the Lamb: Is it in rich Apparel? We shall be clothed in long White Robes:
Is it in Dainty Fare? We shall be At the Marriage supper of the Lamb: Is it in rich Apparel? We shall be clothed in long White Robes:
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Is it in delicious Musick? We shall hear the Quire of Angels singing: Is it in Dominion? We shall reign as Kings, and judge Angels:
Is it in delicious Music? We shall hear the Choir of Angels singing: Is it in Dominion? We shall Reign as Kings, and judge Angels:
vbz pn31 p-acp j n1? pns12 vmb vvi dt n1 pp-f n2 vvg: vbz pn31 p-acp n1? pns12 vmb vvi p-acp n2, cc vvi n2:
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Is it in Pleasure? We shall enter into the Ioy of our Lord. Sure then this Kingdom is worth praying for, Thy Kingdom come. Would God give us a Vision of Heaven a while,
Is it in Pleasure? We shall enter into the Joy of our Lord. Sure then this Kingdom is worth praying for, Thy Kingdom come. Would God give us a Vision of Heaven a while,
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as he did Stephen, who saw Heaven opened, Act. 7.56.
as he did Stephen, who saw Heaven opened, Act. 7.56.
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We should fall into a Trance, and being a little recovered out of it, how importunately would we put up this Petition, Thy Kingdom come.
We should fallen into a Trance, and being a little recovered out of it, how importunately would we put up this Petition, Thy Kingdom come.
pns12 vmd vvi p-acp dt n1, cc vbg dt j vvn av pp-f pn31, c-crq av-j vmd pns12 vvi a-acp d vvb, po21 n1 vvi.
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2. We must pray for this kingdom of Glory, because God will not bestow this kingdom on any without Prayer; Rom. 2.7. They who seek for Glory and Immortality ;
2. We must pray for this Kingdom of Glory, Because God will not bestow this Kingdom on any without Prayer; Rom. 2.7. They who seek for Glory and Immortality;
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and how do we seek but by Prayer? God hath promised a kingdom, and we must by Prayer put the Bond in suit;
and how do we seek but by Prayer? God hath promised a Kingdom, and we must by Prayer put the Bound in suit;
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God is not so lavish as to throw away a Kingdom on them who do not ask it;
God is not so lavish as to throw away a Kingdom on them who do not ask it;
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and certainly if Christ himself who had merited Glory, did yet pray for it, Iohn 17.5. Now O Father Glorify me with thy own self ;
and Certainly if christ himself who had merited Glory, did yet pray for it, John 17.5. Now Oh Father glorify me with thy own self;
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How much more ought we to pray for the Excellent Glory, who have this Kingdom granted as a Charter of Gods meer Grace and Favour.
How much more ought we to pray for the Excellent Glory, who have this Kingdom granted as a Charter of God's mere Grace and Favour.
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3. We must pray that the kingdom of Glory may come, that by going into it we may make an end of sinning.
3. We must pray that the Kingdom of Glory may come, that by going into it we may make an end of sinning.
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I think sometimes what a blessed time it will be never to have a sinful thought more;
I think sometime what a blessed time it will be never to have a sinful Thought more;
pns11 vvb av q-crq dt j-vvn n1 pn31 vmb vbi av pc-acp vhi dt j n1 av-dc;
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though we must not pray, Thy Kingdom come, out of discontent, because we would be rid of the troubles and crosses of this Life.
though we must not pray, Thy Kingdom come, out of discontent, Because we would be rid of the Troubles and Crosses of this Life.
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This was Ionahs fault, he would dye in a pet, because God took away his gourd, Lord, saith he; take away my life too; Ionah 4.8.
This was Jonahs fault, he would die in a pet, Because God took away his gourd, Lord, Says he; take away my life too; Jonah 4.8.
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But we must pray, Thy Kingdom come, out of an holy design that the fetters of corruption may be pulled off,
But we must pray, Thy Kingdom come, out of an holy Design that the fetters of corruption may be pulled off,
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and we may be as the Angels, those Virgin Spirits who never sin: This made the Church pray, Rev. 22.20. Veni Domine Iesu.
and we may be as the Angels, those Virgae Spirits who never since: This made the Church pray, Rev. 22.20. Veni Domine Iesu.
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4. Because that all Christs enemies shall be put under his feet; the Devil shall have no more power to tempt, nor wicked Men to persecute;
4. Because that all Christ enemies shall be put under his feet; the devil shall have no more power to tempt, nor wicked Men to persecute;
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the Antichristian-Hierarchy shall be pulled down, and Sions Glory shall shine as a lamp; and the Turkish strength shall be broken.
the Antichristian-Hierarchy shall be pulled down, and Zions Glory shall shine as a lamp; and the Turkish strength shall be broken.
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5. We must pray earnestly that the kingdom of Glory may come, that we may see God face to face, and have an interrupted and eternal communion with him in the Empyrean Heaven.
5. We must pray earnestly that the Kingdom of Glory may come, that we may see God face to face, and have an interrupted and Eternal communion with him in the Empyrean Heaven.
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Moses desired but a glimpse of Gods Glory, Exod. 33.18. how then should we pray to see him in all his embroidered Robes of Glory,Moses desired but a glimpse of God's Glory, Exod 33.18. how then should we pray to see him in all his embroidered Robes of Glory,
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when he shall shine ten thousand times brighter than the Sun in its Meridian splendour. Here in this Life we do rather desire God than enjoy him;
when he shall shine ten thousand times Brighter than the Sun in its Meridian splendour. Here in this Life we do rather desire God than enjoy him;
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how earnestly therefore should we pray, Thy Kingdom of Glory come.
how earnestly Therefore should we pray, Thy Kingdom of Glory come.
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The beholding and enjoying God will be the Diamond in the Ring the very Quintessence of Glory.
The beholding and enjoying God will be the Diamond in the Ring the very Quintessence of Glory.
dt vvg cc vvg np1 vmb vbi dt n1 p-acp dt n1 dt j n1 pp-f n1.
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And must we pray, Thy Kingdom come ;
And must we pray, Thy Kingdom come;
cc vmb pns12 vvi, po21 n1 vvb;
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how then are they ever like to come to Heaven who never pray for it? Though God gives some prophane persons Daily Bread who never pray for it,
how then Are they ever like to come to Heaven who never pray for it? Though God gives Some profane Persons Daily Bred who never pray for it,
c-crq av vbr pns32 av av-j pc-acp vvi p-acp n1 r-crq av-x vvb p-acp pn31? cs np1 vvz d j n2 j n1 r-crq av-x vvb p-acp pn31,
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yet he will not give them a kingdom who never pray for it. God may feed them, but he will never crown them. VSE I. Of Information.
yet he will not give them a Kingdom who never pray for it. God may feed them, but he will never crown them. USE I. Of Information.
av pns31 vmb xx vvi pno32 dt n1 r-crq av-x vvb p-acp pn31. np1 vmb vvi pno32, cc-acp pns31 vmb av-x vvi pno32. vvb pns11. pp-f n1.
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1. Branch, From all this you see then that there is nothing within the whole sphere of Religion imposed upon unreasonable terms;
1. Branch, From all this you see then that there is nothing within the Whole sphere of Religion imposed upon unreasonable terms;
crd n1, p-acp d d pn22 vvb av cst pc-acp vbz pix p-acp dt j-jn n1 pp-f n1 vvn p-acp j n2;
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when God bids us serve him, it is no unreasonable request, he will out of Free-Grace inthrone us in a kingdom.
when God bids us serve him, it is no unreasonable request, he will out of Free-Grace enthrone us in a Kingdom.
c-crq np1 vvz pno12 vvi pno31, pn31 vbz dx j n1, pns31 vmb av pp-f n1 vvi pno12 p-acp dt n1.
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When we hear of Repentance, steeping our Souls in brinish tears for sin;
When we hear of Repentance, steeping our Souls in brinish tears for since;
c-crq pns12 vvb pp-f n1, vvg po12 n2 p-acp j n2 p-acp n1;
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or of Mortification, beheading our king sin, we are ready to grumble, and think this is hard and unreasonable.
or of Mortification, beheading our King since, we Are ready to grumble, and think this is hard and unreasonable.
cc pp-f n1, vvg po12 n1 n1, pns12 vbr j pc-acp vvi, cc vvb d vbz j cc j.
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But do we serve God for nought? Is it not infinite bounty to reward us with a Kingdom? This Kingdom is as far above our thoughts,But doe we serve God for nought? Is it not infinite bounty to reward us with a Kingdom? This Kingdom is as Far above our thoughts,
p-acp n1 pns12 vvi np1 p-acp pix? vbz pn31 xx j n1 pc-acp vvi pno12 p-acp dt n1? d n1 vbz a-acp av-j p-acp po12 n2,
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as it is beyond our deserts. No man can say without wrong to God, that he is an hard Master;
as it is beyond our deserts. No man can say without wrong to God, that he is an hard Master;
c-acp pn31 vbz p-acp po12 n2. dx n1 vmb vvi p-acp j-jn p-acp np1, cst pns31 vbz dt j n1;
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though he sets us about hard work, yet he is no hard Master: God gives double pay;
though he sets us about hard work, yet he is no hard Master: God gives double pay;
cs pns31 vvz pno12 p-acp j n1, av pns31 vbz dx j n1: np1 vvz j-jn n1;
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he gives great vails in his service, sweet Joy and Peace; and a great reward after, an eternal weight of Glory.
he gives great vails in his service, sweet Joy and Peace; and a great reward After, an Eternal weight of Glory.
pns31 vvz j n2 p-acp po31 n1, j n1 cc n1; cc dt j n1 p-acp, dt j n1 pp-f n1.
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God gives the Spring flowers and a Crop;
God gives the Spring flowers and a Crop;
np1 vvz dt n1 n2 cc dt n1;
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he settles upon us such a Kingdom as exceeds our Faith, Praemium quod Fide non attingitur, Aug. Such as mortal eye hath not seen,
he settles upon us such a Kingdom as exceeds our Faith, premium quod Fide non attingitur, Aug. Such as Mortal eye hath not seen,
pns31 vvz p-acp pno12 d dt n1 c-acp vvz po12 n1, np1 fw-la fw-la fw-la fw-la, np1 d p-acp j-jn n1 vhz xx vvn,
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nor can it enter into the heart of man to conceive, 1 Cor. 2.9.nor can it enter into the heart of man to conceive, 1 Cor. 2.9.
ccx vmb pn31 vvi p-acp dt n1 pp-f n1 pc-acp vvi, crd np1 crd.
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Alas, what an infinite difference is there between Duty enjoyned, and the Kingdom prepared? What is the shedding of a Tear to a Crown? So that Gods commands are not grievous, 1 Ioh. 5.3. our service cannot be so hard as a Kingdom is sweet.
Alas, what an infinite difference is there between Duty enjoined, and the Kingdom prepared? What is the shedding of a Tear to a Crown? So that God's commands Are not grievous, 1 John 5.3. our service cannot be so hard as a Kingdom is sweet.
np1, q-crq dt j n1 vbz a-acp p-acp n1 vvn, cc dt n1 vvn? q-crq vbz dt n-vvg pp-f dt n1 p-acp dt n1? av cst npg1 vvz vbr xx j, crd np1 crd. po12 n1 vmbx vbi av j c-acp dt n1 vbz j.
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2. Br. See hence the Royal Bounty of God to his Children, that he hath prepared a Kingdom for them.
2. Br. See hence the Royal Bounty of God to his Children, that he hath prepared a Kingdom for them.
crd np1 vvb av dt j n1 pp-f np1 p-acp po31 n2, cst pns31 vhz vvn dt n1 p-acp pno32.
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NONLATINALPHABET, Chrys ▪ A Kingdom bespangled with Glory: It is infinitely above the Model we can draw of it in our Thoughts.
, Chrys ▪ A Kingdom bespangled with Glory: It is infinitely above the Model we can draw of it in our Thoughts.
, np1 ▪ dt n1 vvn p-acp n1: pn31 vbz av-j p-acp dt n1 pns12 vmb vvi pp-f pn31 p-acp po12 n2.
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The Painter going to draw the Picture of Helena, as not being able to draw her Beauty to the Life, drew her Face covered with a Vail.
The Painter going to draw the Picture of Helena, as not being able to draw her Beauty to the Life, drew her Face covered with a vail.
dt n1 vvg pc-acp vvi dt n1 pp-f np1, c-acp xx vbg j pc-acp vvi po31 n1 p-acp dt n1, vvd po31 n1 vvn p-acp dt n1.
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So when we speak of the Kingdom of Heaven, we must draw a Vail, we cannot set it forth in all its Orient Beauty and Magnificence;
So when we speak of the Kingdom of Heaven, we must draw a vail, we cannot Set it forth in all its Orient Beauty and Magnificence;
av c-crq pns12 vvb pp-f dt n1 pp-f n1, pns12 vmb vvi dt n1, pns12 vmbx vvi pn31 av p-acp d po31 j-jn n1 cc n1;
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Gold and Pearl do but faintly shadow it out; Rev. 21. the Glory of this Kingdom is better felt than expressed.
Gold and Pearl do but faintly shadow it out; Rev. 21. the Glory of this Kingdom is better felt than expressed.
n1 cc n1 vdb cc-acp av-j vvi pn31 av; n1 crd dt n1 pp-f d n1 vbz jc vvn cs vvn.
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1. They who inherit this Kingdom are amicti stolis alhis, cloathed with white robes, Rev. 7.9. White Robes denote three things: 1. Their Dignity;
1. They who inherit this Kingdom Are amicti stolis alhis, clothed with white robes, Rev. 7.9. White Robes denote three things: 1. Their Dignity;
crd pns32 r-crq vvb d n1 vbr fw-la fw-la fw-la, vvn p-acp j-jn n2, n1 crd. j-jn n2 vvb crd n2: crd po32 n1;
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the Persians were arayed in white, in token of honour. 2. Their Purity;
the Persians were arrayed in white, in token of honour. 2. Their Purity;
dt np1 vbdr vvn p-acp j-jn, p-acp n1 pp-f n1. crd po32 n1;
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the Magistrates among the Romans were clothed in white, ergo called candidati, to show their integrity:
the Magistrates among the Romans were clothed in white, ergo called Candidates, to show their integrity:
dt n2 p-acp dt np1 vbdr vvn p-acp j-jn, fw-la vvn fw-la, pc-acp vvi po32 n1:
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Thus the Queen, the Lambs Wife, is arayed in fine linnen pure and white, which is the righteousness of the Saints, Rev. 19.8. 3. Their Joy:
Thus the Queen, the Lambs Wife, is arrayed in fine linen pure and white, which is the righteousness of the Saints, Rev. 19.8. 3. Their Joy:
av dt n1, dt ng1 n1, vbz vvn p-acp j n1 j cc j-jn, r-crq vbz dt n1 pp-f dt n2, n1 crd. crd po32 n1:
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White is an emblem of Joy; Eccl. 9.7. Eat thy bread with joy, let thy garments be alwayes white.
White is an emblem of Joy; Ecclesiastes 9.7. Eat thy bred with joy, let thy garments be always white.
n-jn vbz dt n1 pp-f n1; np1 crd. vvb po21 n1 p-acp n1, vvb po21 n2 vbb av j-jn.
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2. The dwellers in this Kingdom have Palms in their hands, Rev. 7.9. in token of Victory.
2. The dwellers in this Kingdom have Palms in their hands, Rev. 7.9. in token of Victory.
crd dt n2 p-acp d n1 vhb n2 p-acp po32 n2, n1 crd. p-acp n1 pp-f n1.
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They are Conquerours over the World, and being Victors they now have Palm-branches. 3. They sit upon the Throne with Christ; Rev. 3.21.
They Are Conquerors over the World, and being Victor's they now have Palm branches. 3. They fit upon the Throne with christ; Rev. 3.21.
pns32 vbr n2 p-acp dt n1, cc vbg ng1 pns32 av vhb n2. crd pns32 vvb p-acp dt n1 p-acp np1; n1 crd.
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When Caesar returned from conquering his Enemies, there was set for him a Chair of State in the Senate,
When Caesar returned from conquering his Enemies, there was Set for him a Chair of State in the Senate,
c-crq np1 vvn p-acp j-vvg po31 n2, pc-acp vbds vvn p-acp pno31 dt n1 pp-f n1 p-acp dt n1,
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and a Throne in the Theatre.
and a Throne in the Theatre.
cc dt n1 p-acp dt n1.
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Thus the Saints in Glory, after their Heroick Victories, shall sit upon a Throne with Christ.
Thus the Saints in Glory, After their Heroic Victories, shall fit upon a Throne with christ.
av dt n2 p-acp n1, p-acp po32 j n2, vmb vvi p-acp dt n1 p-acp np1.
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Here is Royal Bounty in God to bestow such an illustrious Kingdom upon the Saints.
Here is Royal Bounty in God to bestow such an illustrious Kingdom upon the Saints.
av vbz j n1 p-acp np1 pc-acp vvi d dt j n1 p-acp dt n2.
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'Tis a Mercy to be Pardoned, but what is it to be Crowned? 'Tis a Mercy to be delivered from Wrath to come,
It's a Mercy to be Pardoned, but what is it to be Crowned? It's a Mercy to be Delivered from Wrath to come,
pn31|vbz dt n1 pc-acp vbi vvd, cc-acp q-crq vbz pn31 pc-acp vbi vvn? pn31|vbz dt n1 pc-acp vbi vvn p-acp n1 pc-acp vvi,
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but what is it to be invested into a Kingdom? Behold, what manner of love is this!
but what is it to be invested into a Kingdom? Behold, what manner of love is this!
cc-acp q-crq vbz pn31 pc-acp vbi vvn p-acp dt n1? vvb, q-crq n1 pp-f n1 vbz d!
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Earthly Princes may bestow great gifts and donatives upon their Subjects, but they keep the Kingdom to themselves.
Earthly Princes may bestow great Gifts and donatives upon their Subject's, but they keep the Kingdom to themselves.
j n2 vmb vvi j n2 cc n2 p-acp po32 n2-jn, cc-acp pns32 vvb dt n1 p-acp px32.
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Though King Pharaoh advanced Ioseph to Honour, and took the Ring off his Finger and gave him,
Though King Pharaoh advanced Ioseph to Honour, and took the Ring off his Finger and gave him,
cs n1 np1 vvn np1 pc-acp vvi, cc vvd dt n1 a-acp po31 n1 cc vvd pno31,
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yet he would keep the Kingdom to himself, Gen. 41.40. but God inthrones the Saints in a Kingdom;
yet he would keep the Kingdom to himself, Gen. 41.40. but God inthrones the Saints in a Kingdom;
av pns31 vmd vvi dt n1 p-acp px31, np1 crd. cc-acp np1 n2 dt n2 p-acp dt n1;
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God thinks nothing too good for his Children:
God thinks nothing too good for his Children:
np1 vvz pix av j c-acp po31 n2:
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We are ready to think much of a Tear, a Prayer, or to sacrifice a Sin for him,
We Are ready to think much of a Tear, a Prayer, or to sacrifice a since for him,
pns12 vbr j pc-acp vvi d pp-f dt n1, dt n1, cc pc-acp vvi dt n1 p-acp pno31,
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but he doth not think much to bestow a Kingdom upon us. 3. Br. See hence, that Religion is no ignominious disgraceful thing.
but he does not think much to bestow a Kingdom upon us. 3. Br. See hence, that Religion is no ignominious disgraceful thing.
cc-acp pns31 vdz xx vvi av-d pc-acp vvi dt n1 p-acp pno12. crd np1 vvb av, cst n1 vbz dx j j n1.
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Satan labours to cast all the odium and reproach upon it that he can; that it is a devout Frenzy, Folly in grain; Acts 28.22. As for this sect, we know that it is every where spoken against ;
Satan labours to cast all the odium and reproach upon it that he can; that it is a devout Frenzy, Folly in grain; Acts 28.22. As for this sect, we know that it is every where spoken against;
np1 vvz pc-acp vvi d dt fw-la cc n1 p-acp pn31 cst pns31 vmb; cst pn31 vbz dt j n1, n1 p-acp n1; n2 crd. c-acp p-acp d n1, pns12 vvb cst pn31 vbz d c-crq vvn p-acp;
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but wise Men measure things by the end: What is the end of a Religious Life? It ends in a Kingdom.
but wise Men measure things by the end: What is the end of a Religious Life? It ends in a Kingdom.
cc-acp j n2 vvb n2 p-acp dt n1: q-crq vbz dt n1 pp-f dt j n1? pn31 vvz p-acp dt n1.
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Would a Prince regard the slightings of a few franticks when he is going to be Crowned? You who are beginners, bind their reproaches as a Crown about your Head, despise their Censures as much as their Praise; a Kingdom is a coming.
Would a Prince regard the slightings of a few frantics when he is going to be Crowned? You who Are beginners, bind their Reproaches as a Crown about your Head, despise their Censures as much as their Praise; a Kingdom is a coming.
vmd dt n1 vvb dt n2-vvg pp-f dt d n2-jn r-crq pns31 vbz vvg pc-acp vbi vvn? pn22 r-crq vbr n2, vvb po32 n2 p-acp dt n1 p-acp po22 n1, vvb po32 n2 c-acp d c-acp po32 n1; dt n1 vbz dt n-vvg.
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4. Br. See what contrary wayes the Godly and the Wicked go at Death; the Godly go to a Kingdom, the Wicked to a Prison:
4. Br. See what contrary ways the Godly and the Wicked go At Death; the Godly go to a Kingdom, the Wicked to a Prison:
crd np1 vvb r-crq j-jn n2 dt j cc dt j vvi p-acp n1; dt j vvi p-acp dt n1, dt j p-acp dt n1:
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The Devil is the Jaylor, and they are bound with the chains of darkness; Iude 6. but what are these Chains? Not Iron Chains, but worse;
The devil is the Jailor, and they Are bound with the chains of darkness; Iude 6. but what Are these Chains? Not Iron Chains, but Worse;
dt n1 vbz dt n1, cc pns32 vbr vvn p-acp dt n2 pp-f n1; np1 crd p-acp r-crq vbr d n2? xx n1 n2, cc-acp av-jc;
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the Chain of Gods Decree, decreeing them to torment, and the Chain of Gods Power, whereby he binds them fast under Wrath:
the Chain of God's decree, decreeing them to torment, and the Chain of God's Power, whereby he binds them fast under Wrath:
dt vvb pp-f npg1 n1, vvg pno32 pc-acp vvi, cc dt vvb pp-f npg1 n1, c-crq pns31 vvz pno32 av-j p-acp n1:
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This is the deplorable condition of impenitent Sinners, they do not go to a Kingdom when they dye, but to a Prison.
This is the deplorable condition of impenitent Sinners, they do not go to a Kingdom when they die, but to a Prison.
d vbz dt j n1 pp-f j n2, pns32 vdb xx vvi p-acp dt n1 c-crq pns32 vvb, cc-acp p-acp dt n1.
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O think what horrour and despair will possess the Wicked, when they see themselves ingulphed in misery,
O think what horror and despair will possess the Wicked, when they see themselves engulfed in misery,
sy vvb r-crq n1 cc n1 vmb vvi dt j, c-crq pns32 vvb px32 j-vvn p-acp n1,
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and their condition hopeless, helpless, endless; they are in a fiery Prison, and no possibility of getting out.
and their condition hopeless, helpless, endless; they Are in a fiery Prison, and no possibility of getting out.
cc po32 n1 j, j, j; pns32 vbr p-acp dt j n1, cc dx n1 pp-f vvg av.
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A Servant under the Law, who had an hard Master, yet every seventh year was a year of release when he might go free;
A Servant under the Law, who had an hard Master, yet every seventh year was a year of release when he might go free;
dt n1 p-acp dt n1, r-crq vhd dt j n1, av d ord n1 vbds dt n1 pp-f n1 c-crq pns31 vmd vvi j;
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but in Hell there is no year of release when the damned shall go free; the Fire, the Worm, the Prison are eternal.
but in Hell there is no year of release when the damned shall go free; the Fire, the Worm, the Prison Are Eternal.
cc-acp p-acp n1 a-acp vbz dx n1 pp-f n1 c-crq dt j-vvn vmb vvi j; dt n1, dt n1, dt n1 vbr j.
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thou hadst all thy Heaven here. Luther calls the Turkish Empire a bone which God casts to dogs.
thou Hadst all thy Heaven Here. Luther calls the Turkish Empire a bone which God Cast to Dogs.
pns21 vhd2 d po21 n1 av. np1 vvz dt jp n1 dt n1 r-crq np1 vvz p-acp n2.
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If the whole World from Earth to Heaven, were filled with grains of Sand, and once in a Thousand Years an Angel should come and fetch away one grain of Sand,
If the Whole World from Earth to Heaven, were filled with grains of Sand, and once in a Thousand years an Angel should come and fetch away one grain of Sand,
cs dt j-jn n1 p-acp n1 p-acp n1, vbdr vvn p-acp n2 pp-f n1, cc a-acp p-acp dt crd n2 dt n1 vmd vvi cc vvi av crd n1 pp-f n1,
(98) part (DIV2)
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how many Millions of Ages would pass before that vast heap of Sand would be quite spent;
how many Millions of Ages would pass before that vast heap of Sand would be quite spent;
c-crq d crd pp-f n2 vmd vvi p-acp d j n1 pp-f n1 vmd vbi av vvn;
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yet, if after all this time the Sinner might come out of Hell there were some hope,
yet, if After all this time the Sinner might come out of Hell there were Some hope,
av, cs p-acp d d n1 dt n1 vmd vvi av pp-f n1 a-acp vbdr d n1,
(98) part (DIV2)
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but this word ever, breaks the Heart with despair. 5. Br. See then that which may make us in love with holy Duties.
but this word ever, breaks the Heart with despair. 5. Br. See then that which may make us in love with holy Duties.
cc-acp d n1 av, vvz dt n1 p-acp n1. crd np1 vvb av d r-crq vmb vvi pno12 p-acp n1 p-acp j n2.
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Every Duty Spiritually performed brings us a step nearer to the Kingdom:
Every Duty Spiritually performed brings us a step nearer to the Kingdom:
np1 n1 av-j vvn vvz pno12 dt n1 av-jc p-acp dt n1:
(98) part (DIV2)
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Finis dat amabilitatem mediis. He whose Heart is set on Riches counts Trading pleasant because it brings in Riches;Finis that amabilitatem mediis. He whose Heart is Set on Riches counts Trading pleasant Because it brings in Riches;
np1 cst fw-la fw-la. pns31 rg-crq n1 vbz vvn p-acp n2 vvz n-vvg j c-acp pn31 vvz p-acp n2;
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if our Hearts are set upon Heaven we shall love Duty because it brings us by degrees to the Kingdom;
if our Hearts Are Set upon Heaven we shall love Duty Because it brings us by Degrees to the Kingdom;
cs po12 n2 vbr vvn p-acp n1 pns12 vmb vvi n1 c-acp pn31 vvz pno12 p-acp n2 p-acp dt n1;
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we are going to Heaven in the way of Duty. Holy Duties increase Grace, and as Grace ripens, so Glory hastens;
we Are going to Heaven in the Way of Duty. Holy Duties increase Grace, and as Grace ripens, so Glory hastens;
pns12 vbr vvg p-acp n1 p-acp dt n1 pp-f n1. j n2 vvb n1, cc p-acp n1 vvz, av n1 vvz;
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the Duties of Religion are irksome to Flesh and Blood, but we should look upon them as Spiritual Chariots to carry us apace to the Heavenly Kingdom.
the Duties of Religion Are irksome to Flesh and Blood, but we should look upon them as Spiritual Chariots to carry us apace to the Heavenly Kingdom.
dt n2 pp-f n1 vbr j p-acp n1 cc n1, cc-acp pns12 vmd vvi p-acp pno32 p-acp j n2 pc-acp vvi pno12 av p-acp dt j n1.
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The Protestants in France called their Church Paradise, and well they might, because the Ordinances did lead them to the Paradise of God.
The Protestants in France called their Church Paradise, and well they might, Because the Ordinances did led them to the Paradise of God.
dt n2 p-acp np1 vvd po32 n1 n1, cc av pns32 vmd, c-acp dt n2 vdd vvi pno32 p-acp dt n1 pp-f np1.
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As every Flower hath its sweetness, so would every Duty, if we could look upon it as giving us a lift nearer Heaven.
As every Flower hath its sweetness, so would every Duty, if we could look upon it as giving us a lift nearer Heaven.
p-acp d n1 vhz po31 n1, av vmd d n1, cs pns12 vmd vvi p-acp pn31 p-acp vvg pno12 dt n1 jc n1.
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6. Br. It shows us what little cause the Children of God have to envy the prosperity of the wicked;
6. Br. It shows us what little cause the Children of God have to envy the Prosperity of the wicked;
crd np1 pn31 vvz pno12 r-crq j n1 dt n2 pp-f np1 vhb pc-acp vvi dt n1 pp-f dt j;
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Quis aerario, quis plenis loculis indiget, Sen. the wicked have the waters of a full cup wrung out to them, Psal. 73.10. as if they had a monopoly of happiness;Quis aerario, quis plenis loculis indiget, Sen. the wicked have the waters of a full cup wrung out to them, Psalm 73.10. as if they had a monopoly of happiness;
fw-la fw-la, fw-la fw-la fw-la fw-la, np1 dt j vhb dt n2 pp-f dt j n1 vvd av p-acp pno32, np1 crd. c-acp cs pns32 vhd dt n1 pp-f n1;
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they have all they can desire; nay, they have more than heart can wish; Psal. 73.7. They steep themselves in pleasure; Iob 21.12. They take the timbrel, and harp, and rejoyce at the sound of the organ.
they have all they can desire; nay, they have more than heart can wish; Psalm 73.7. They steep themselves in pleasure; Job 21.12. They take the timbrel, and harp, and rejoice At the found of the organ.
pns32 vhb d pns32 vmb vvi; uh-x, pns32 vhb av-dc cs n1 vmb vvi; np1 crd. pns32 vvb px32 p-acp n1; np1 crd. pns32 vvb dt n1, cc n1, cc vvi p-acp dt n1 pp-f dt n1.
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The wicked are high, when Gods People are low in the World;
The wicked Are high, when God's People Are low in the World;
dt j vbr j, c-crq npg1 n1 vbr j p-acp dt n1;
(98) part (DIV2)
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the Goats clamber up the Mountains of Preferment, when Christs Sheep are below in the Valley of Tears;
the Goats clamber up the Mountains of Preferment, when Christ Sheep Are below in the Valley of Tears;
dt n2 vvb a-acp dt n2 pp-f n1, c-crq npg1 n1 vbr a-acp p-acp dt n1 pp-f n2;
(98) part (DIV2)
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the Wicked are clothed in Purple while the Godly are in Sackcloth; the prosperity of the wicked is a great stumbling block:
the Wicked Are clothed in Purple while the Godly Are in sackcloth; the Prosperity of the wicked is a great stumbling block:
dt j vbr vvn p-acp j-jn cs dt j vbr p-acp n1; dt n1 pp-f dt j vbz dt j j-vvg n1:
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This made Averroes deny a Providence, and made Asaph say, Surely I have cleansed my heart in vain, Psal. 73.12. but there is no cause of envy at their prosperity, if we consider two things.
This made Averroes deny a Providence, and made Asaph say, Surely I have cleansed my heart in vain, Psalm 73.12. but there is no cause of envy At their Prosperity, if we Consider two things.
d vvn np1 vvb dt n1, cc vvd np1 vvb, av-j pns11 vhb vvn po11 n1 p-acp j, np1 crd. cc-acp pc-acp vbz dx n1 pp-f n1 p-acp po32 n1, cs pns12 vvb crd n2.
(98) part (DIV2)
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1. This is all they must have; Luke 16.25. Son, remember that thou in thy life time receivedst thy good things ;
1. This is all they must have; Lycia 16.25. Son, Remember that thou in thy life time Received thy good things;
crd d vbz d pns32 vmb vhi; av crd. n1, vvb cst pns21 p-acp po21 n1 n1 vvd2 po21 j n2;
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2. That God hath laid up better things for his Children, he hath prepared a Kingdom of Glory for them;
2. That God hath laid up better things for his Children, he hath prepared a Kingdom of Glory for them;
crd cst np1 vhz vvn a-acp j n2 p-acp po31 n2, pns31 vhz vvn dt n1 pp-f n1 p-acp pno32;
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they shall have the Beatifical Vision, they shall hear the Angels sing in Consort, they shall be Crowned with the Pleasures of Paradise for ever.
they shall have the Beatifical Vision, they shall hear the Angels sing in Consort, they shall be Crowned with the Pleasures of Paradise for ever.
pns32 vmb vhi dt j n1, pns32 vmb vvi dt n2 vvb p-acp n1, pns32 vmb vbi vvn p-acp dt n2 pp-f n1 c-acp av.
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O then envy not the flourishing prosperity of the Wicked;
O then envy not the flourishing Prosperity of the Wicked;
sy cs vvb xx dt j-vvg n1 pp-f dt j;
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they go through fair way to Execution, and the Godly go through foul way to Coronation.
they go through fair Way to Execution, and the Godly go through foul Way to Coronation.
pns32 vvb p-acp j n1 p-acp n1, cc dt j vvi p-acp j n1 p-acp n1.
(98) part (DIV2)
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7. Br. Is there a Kingdom of Glory a coming? Then see how happy all the Saints are at Death, they go to a Kingdom;
7. Br. Is there a Kingdom of Glory a coming? Then see how happy all the Saints Are At Death, they go to a Kingdom;
crd np1 vbz a-acp dt n1 pp-f n1 dt n-vvg? av vvb c-crq j d dt n2 vbr p-acp n1, pns32 vvb p-acp dt n1;
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they shall see Gods Face which shines ten thousand times brighter than the Sun in its Meridian Glory:
they shall see God's Face which shines ten thousand times Brighter than the Sun in its Meridian Glory:
pns32 vmb vvi npg1 n1 r-crq vvz crd crd n2 jc cs dt n1 p-acp po31 n1 n1:
(98) part (DIV2)
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The Godly at Death shall be installed into their Honour, and have the Crown-Royal set upon their Head. They have in the Kingdom of Heaven, the quintessence of all delights;
The Godly At Death shall be installed into their Honour, and have the Crown-royal Set upon their Head. They have in the Kingdom of Heaven, the quintessence of all delights;
dt j p-acp n1 vmb vbi vvn p-acp po32 n1, cc vhb dt j vvn p-acp po32 n1 pns32 vhb p-acp dt n1 pp-f n1, dt n1 pp-f d n2;
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they have the Water of Life clear as Chrystal; they have all Aromatick Perfumes; they feed not on the Dew of Hermon, but the Manna of Angels;
they have the Water of Life clear as Crystal; they have all Aromatic Perfumes; they feed not on the Due of Hermon, but the Manna of Angels;
pns32 vhb dt n1 pp-f n1 j c-acp n1; pns32 vhb d j vvz; pns32 vvb xx p-acp dt n1 pp-f np1, p-acp dt n1 pp-f n2;
(98) part (DIV2)
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they lye in Christs bosom, that bed of Spices.
they lie in Christ bosom, that Bed of Spices.
pns32 vvb p-acp npg1 n1, cst n1 pp-f n2.
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There is such a pleasant variety in the happiness of Heaven, that after millions of years it will be as fresh and desirable as at the first hours enjoying.
There is such a pleasant variety in the happiness of Heaven, that After millions of Years it will be as fresh and desirable as At the First hours enjoying.
pc-acp vbz d dt j n1 p-acp dt n1 pp-f n1, cst p-acp crd pp-f n2 pn31 vmb vbi a-acp j cc j c-acp p-acp dt ord n2 vvg.
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In the Kingdom of Heaven the Saints are Crowned with all those Perfections which the Humane Nature is capable of.
In the Kingdom of Heaven the Saints Are Crowned with all those Perfections which the Humane Nature is capable of.
p-acp dt n1 pp-f n1 dt n2 vbr vvn p-acp d d n2 r-crq dt j n1 vbz j pp-f.
(98) part (DIV2)
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The desires of the Glorified Saints are infinitely satisfied; there is nothing absent that they could wish might be enjoyed;
The Desires of the Glorified Saints Are infinitely satisfied; there is nothing absent that they could wish might be enjoyed;
dt n2 pp-f dt vvn n2 vbr av-j vvn; pc-acp vbz pix j cst pns32 vmd vvi vmd vbi vvn;
(98) part (DIV2)
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there is nothing present that they could wish might be removed:
there is nothing present that they could wish might be removed:
pc-acp vbz pix j cst pns32 vmd vvi vmd vbi vvn:
(98) part (DIV2)
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They who are got to this kingdom would be loath to come back to the Earth again, it would be much to their loss:
They who Are god to this Kingdom would be loath to come back to the Earth again, it would be much to their loss:
pns32 r-crq vbr vvn p-acp d n1 vmd vbi j pc-acp vvi av p-acp dt n1 av, pn31 vmd vbi av-d p-acp po32 n1:
(98) part (DIV2)
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They would not leave the fatness and sweetness of the Olive to court the Bramble; the things which tempt us they would scorn.
They would not leave the fatness and sweetness of the Olive to court the Bramble; the things which tempt us they would scorn.
pns32 vmd xx vvi dt n1 cc n1 pp-f dt n1 pc-acp vvi dt n1; dt n2 r-crq vvb pno12 pns32 vmd vvi.
(98) part (DIV2)
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What are golden bags to the golden beams of the Sun of Righteousness? In the kingdom of Heaven there is Glory in its highest elevation;
What Are golden bags to the golden beams of the Sun of Righteousness? In the Kingdom of Heaven there is Glory in its highest elevation;
q-crq vbr j n2 p-acp dt j n2 pp-f dt n1 pp-f n1? p-acp dt n1 pp-f n1 pc-acp vbz n1 p-acp po31 js n1;
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in that Kingdom is Knowledge without Ignorance, Holiness without Sin, Beauty without Blemish, Strength without Weakness, Light without Darkness, Riches without Poverty, Ease without Pain, Liberty without Restraint, Rest without Labour, Joy without Sorrow, Love without Hatred, Plenty without Surfeit, Honour without Disgrace, Health without Sickness, Peace without War, Contentation without Cessation.
in that Kingdom is Knowledge without Ignorance, Holiness without since, Beauty without Blemish, Strength without Weakness, Light without Darkness, Riches without Poverty, Ease without Pain, Liberty without Restraint, Rest without Labour, Joy without Sorrow, Love without Hatred, Plenty without Surfeit, Honour without Disgrace, Health without Sickness, Peace without War, Contentation without Cessation.
p-acp d n1 vbz n1 p-acp n1, n1 p-acp n1, n1 p-acp n1, n1 p-acp n1, n1 p-acp n1, n2 p-acp n1, n1 p-acp n1, n1 p-acp n1, vvb p-acp n1, vvb p-acp n1, vvb p-acp n1, n1 p-acp n1, n1 p-acp n1, n1 p-acp n1, n1 p-acp n1, n1 p-acp n1.
(98) part (DIV2)
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O the happiness of those that dye in the Lord, they go into this blessed kingdom;
O the happiness of those that die in the Lord, they go into this blessed Kingdom;
sy dt n1 pp-f d cst vvb p-acp dt n1, pns32 vvb p-acp d j-vvn n1;
(98) part (DIV2)
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and if they are so happy when they dye, then let me make two Inferences. 1. Infer. What little cause have the Saints to fear Death;
and if they Are so happy when they die, then let me make two Inferences. 1. Infer. What little cause have the Saints to Fear Death;
cc cs pns32 vbr av j c-crq pns32 vvb, av vvb pno11 vvi crd n2. crd vvb. q-crq j n1 vhb dt n2 pc-acp vvi n1;
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are any afraid of going to a Kingdom? What is there in this World should make us desirous to stay here? Do we not see God dishonoured,
Are any afraid of going to a Kingdom? What is there in this World should make us desirous to stay Here? Do we not see God dishonoured,
vbr d j pp-f vvg p-acp dt n1? q-crq vbz a-acp p-acp d n1 vmd vvi pno12 j pc-acp vvi av? vdb pns12 xx vvi np1 vvn,
(98) part (DIV2)
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and how can we bear it? Is not this World a valley of tears, and do we weep to leave it? Are not we in a Wilderness among fiery Serpents? And are we afraid to go from these Serpents? Our best Friend lives above;
and how can we bear it? Is not this World a valley of tears, and do we weep to leave it? are not we in a Wilderness among fiery Serpents? And Are we afraid to go from these Serpents? Our best Friend lives above;
cc q-crq vmb pns12 vvi pn31? vbz xx d n1 dt n1 pp-f n2, cc vdb pns12 vvb pc-acp vvi pn31? vbr xx pns12 p-acp dt n1 p-acp j n2? cc vbr pns12 j pc-acp vvi p-acp d n2? po12 js n1 vvz a-acp;
(98) part (DIV2)
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God is ever displaying the Banner of his Love in Heaven, and is there any Love like his? Are there any sweeter smiles,
God is ever displaying the Banner of his Love in Heaven, and is there any Love like his? are there any Sweeten smiles,
np1 vbz av vvg dt n1 pp-f po31 n1 p-acp n1, cc vbz pc-acp d n1 av-j png31? vbr pc-acp d jc n2,
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or softer embraces than his? What newes so welcome as leaving the World and going to a Kingdom.
or Softer embraces than his? What news so welcome as leaving the World and going to a Kingdom.
cc jc n2 cs po31? q-crq n1 av j-jn c-acp vvg dt n1 cc vvg p-acp dt n1.
(98) part (DIV2)
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Christian, thy dying day will be thy wedding day, and dost thou fear it? Is a Slave afraid to be redeemed? Is a Virgin afraid to be match'd into the Crown? Death may take away a few worldly Comforts,
Christian, thy dying day will be thy wedding day, and dost thou Fear it? Is a Slave afraid to be redeemed? Is a Virgae afraid to be matched into the Crown? Death may take away a few worldly Comforts,
njp, po21 j-vvg n1 vmb vbi po21 n1 n1, cc vd2 pns21 vvi pn31? vbz dt n1 j pc-acp vbi vvn? vbz dt n1 j pc-acp vbi vvn p-acp dt n1? n1 vmb vvi av dt d j n2,
(98) part (DIV2)
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but it gives that which is better; it takes away a Flower, and gives a Jewel;
but it gives that which is better; it Takes away a Flower, and gives a Jewel;
cc-acp pn31 vvz cst r-crq vbz jc; pn31 vvz av dt n1, cc vvz dt n1;
(98) part (DIV2)
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it takes away a short lease and gives land of inheritance.
it Takes away a short lease and gives land of inheritance.
pn31 vvz av dt j n1 cc vvz n1 pp-f n1.
(98) part (DIV2)
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If the Saints possess a Kingdom when they dye they have no cause to fear Death.
If the Saints possess a Kingdom when they die they have no cause to Fear Death.
cs dt n2 vvb dt n1 c-crq pns32 vvb pns32 vhb dx n1 pc-acp vvi n1.
(98) part (DIV2)
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A Prince would not be afraid to cross the Sea though tempestuous, if he were sure to be Crowned assoon as he came at shore.
A Prince would not be afraid to cross the Sea though tempestuous, if he were sure to be Crowned As soon as he Come At shore.
dt n1 vmd xx vbi j pc-acp vvi dt n1 c-acp j, cs pns31 vbdr j pc-acp vbi vvn av c-acp pns31 vvd p-acp n1.
(98) part (DIV2)
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2. Infer. If the Godly are so happy when they dye, they go to a Kingdom,
2. Infer. If the Godly Are so happy when they die, they go to a Kingdom,
crd vvb. cs dt j vbr av j c-crq pns32 vvb, pns32 vvb p-acp dt n1,
(98) part (DIV2)
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then what little cause have we to mourn immoderately for the death of Godly Friends;
then what little cause have we to mourn immoderately for the death of Godly Friends;
av q-crq j n1 vhb pns12 pc-acp vvi av-j p-acp dt n1 pp-f j n2;
(98) part (DIV2)
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shall we mourn for their preferment? Why should we shed tears immoderately for them who have all tears wiped from their eyes? Why should we be swallowed up of grief for them who are swallowed up of joy? They are gone to their Kingdom, they are not lost,
shall we mourn for their preferment? Why should we shed tears immoderately for them who have all tears wiped from their eyes? Why should we be swallowed up of grief for them who Are swallowed up of joy? They Are gone to their Kingdom, they Are not lost,
vmb pns12 vvi p-acp po32 n1? q-crq vmd pns12 vvi n2 av-j p-acp pno32 r-crq vhb d n2 vvn p-acp po32 n2? q-crq vmd pns12 vbi vvn a-acp pp-f n1 p-acp pno32 r-crq vbr vvn a-acp pp-f n1? pns32 vbr vvn p-acp po32 n1, pns32 vbr xx vvn,
(98) part (DIV2)
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but gone a little before, not perished but translated; non amissi sed praemissi, Cyprian. They are removed for their advantage;
but gone a little before, not perished but translated; non amissi sed praemissi, Cyprian. They Are removed for their advantage;
cc-acp vvn dt j a-acp, xx vvn cc-acp vvn; fw-fr fw-fr fw-la fw-fr, np1. pns32 vbr vvn p-acp po32 n1;
(98) part (DIV2)
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as if one should be removed out of a smoaky Cottage to a Pallace.
as if one should be removed out of a smoky Cottage to a Palace.
c-acp cs pi vmd vbi vvn av pp-f dt j n1 p-acp dt n1.
(98) part (DIV2)
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Elijah was removed in a fiery Chariot to Heaven, shall Elisha weep inordinately because he enjoyes not the company of Elijah ? Shall Iacob weep when he knows his Son Ioseph is preferred,Elijah was removed in a fiery Chariot to Heaven, shall Elisha weep inordinately Because he enjoys not the company of Elijah? Shall Iacob weep when he knows his Son Ioseph is preferred,
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(98) part (DIV2)
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and made chief Ruler in Egypt ? We should not be excessive in grief when we know our Godly Friends are advanced to a Kingdom:
and made chief Ruler in Egypt? We should not be excessive in grief when we know our Godly Friends Are advanced to a Kingdom:
cc vvd j-jn n1 p-acp np1? pns12 vmd xx vbi j p-acp n1 c-crq pns12 vvb po12 j n2 vbr vvn p-acp dt n1:
(98) part (DIV2)
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I confess when any of our Relations dye in their impenitency, there is just cause of Mourning,
I confess when any of our Relations die in their impenitency, there is just cause of Mourning,
pns11 vvb c-crq d pp-f po12 n2 vvi p-acp po32 n1, pc-acp vbz j n1 pp-f vvg,
(98) part (DIV2)
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but not when our Friends take their flight to Glory. David lost two Sons, Absalom a wicked Son, he mourned for him bitterly;
but not when our Friends take their flight to Glory. David lost two Sons, Absalom a wicked Son, he mourned for him bitterly;
cc-acp xx c-crq po12 n2 vvb po32 n1 p-acp n1. np1 vvn crd n2, np1 dt j n1, pns31 vvd p-acp pno31 av-j;
(98) part (DIV2)
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he lost the Child he had by Bathsheba, he mourned not when the Child was departed.
he lost the Child he had by Bathsheba, he mourned not when the Child was departed.
pns31 vvd dt n1 pns31 vhd p-acp np1, pns31 vvd xx c-crq dt n1 vbds vvn.
(98) part (DIV2)
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St. Ambrose gives the reason, David had a good hope; nay, assurance that the Child was translated into Heaven;
Saint Ambrose gives the reason, David had a good hope; nay, assurance that the Child was translated into Heaven;
n1 np1 vvz dt n1, np1 vhd dt j n1; uh-x, n1 cst dt n1 vbds vvn p-acp n1;
(98) part (DIV2)
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but he doubted of Absalom, he dyed in his Sins, therefore David wept so for him, O Absalom, My Son, my Son ;
but he doubted of Absalom, he died in his Sins, Therefore David wept so for him, Oh Absalom, My Son, my Son;
cc-acp pns31 vvd pp-f np1, pns31 vvd p-acp po31 n2, av np1 vvd av p-acp pno31, uh np1, po11 n1, po11 n1;
(98) part (DIV2)
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but though we are to weep to think any of our Flesh should burn in Hell,
but though we Are to weep to think any of our Flesh should burn in Hell,
cc-acp cs pns12 vbr pc-acp vvi pc-acp vvi d pp-f po12 n1 vmd vvi p-acp n1,
(98) part (DIV2)
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yet let us not be cast down for them who are so highly preferred at Death as to a Kingdom.
yet let us not be cast down for them who Are so highly preferred At Death as to a Kingdom.
av vvb pno12 xx vbi vvn a-acp p-acp pno32 r-crq vbr av av-j vvn p-acp n1 c-acp p-acp dt n1.
(98) part (DIV2)
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Our Godly Friends who dye in the Lord, are in that blessed estate, and are crowned with such infinite delights, that if we could hear them speak to us out of Heaven, they would say, Weep not for us, but weep for your selves; Luke 23.28. We are in our Kingdom, weep not at our preferment, but weep for your selves, who are in a sinful sorrowful World;
Our Godly Friends who die in the Lord, Are in that blessed estate, and Are crowned with such infinite delights, that if we could hear them speak to us out of Heaven, they would say, Weep not for us, but weep for your selves; Lycia 23.28. We Are in our Kingdom, weep not At our preferment, but weep for your selves, who Are in a sinful sorrowful World;
po12 j n2 r-crq vvb p-acp dt n1, vbr p-acp d j-vvn n1, cc vbr vvn p-acp d j n2, cst cs pns12 vmd vvi pno32 vvi p-acp pno12 av pp-f n1, pns32 vmd vvi, vvb xx p-acp pno12, cc-acp vvb p-acp po22 n2; av crd. pns12 vbr p-acp po12 n1, vvb xx p-acp po12 n1, cc-acp vvb p-acp po22 n2, r-crq vbr p-acp dt j j n1;
(98) part (DIV2)
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you are tossing on the troublesome waves, but we are got to the Haven; you are fighting with Temptations, while we are wearing a Victorious Crown.
you Are tossing on the troublesome waves, but we Are god to the Haven; you Are fighting with Temptations, while we Are wearing a Victorious Crown.
pn22 vbr vvg p-acp dt j n2, cc-acp pns12 vbr vvn p-acp dt n1; pn22 vbr vvg p-acp n2, cs pns12 vbr vvg dt j n1.
(98) part (DIV2)
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Weep not for us, but weep for your selves. Weep not for us, but weep for your selves.
vvb xx p-acp pno12, cc-acp vvb p-acp po22 n2.
(98) part (DIV2)
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8. Branch, See the Wisdom of the Godly, they have the Serpents eye in the Doves head, wise virgins, Matth. 25.2. their Wisdom appear, in their choice, they choose that which will bring them to a Kingdom;
8. Branch, See the Wisdom of the Godly, they have the Serpents eye in the Dove head, wise Virgins, Matthew 25.2. their Wisdom appear, in their choice, they choose that which will bring them to a Kingdom;
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they choose Grace, and what is Grace but the seed of Glory? They choose Christ with his Cross,
they choose Grace, and what is Grace but the seed of Glory? They choose christ with his Cross,
pns32 vvb n1, cc r-crq vbz n1 p-acp dt n1 pp-f n1? pns32 vvb np1 p-acp po31 n1,
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but this Cross leads to a Crown. Moses chose rather to suffer affliction with the people of God, Heb. 11.25. it was a wise rational choice, he knew if he suffered he should reign.
but this Cross leads to a Crown. Moses chosen rather to suffer affliction with the people of God, Hebrew 11.25. it was a wise rational choice, he knew if he suffered he should Reign.
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At the day of Judgment those whom the World accounted foolish will appear to be wise, they made a prudent choice, they chose Holiness,
At the day of Judgement those whom the World accounted foolish will appear to be wise, they made a prudent choice, they chosen Holiness,
p-acp dt n1 pp-f n1 d r-crq dt n1 vvd j vmb vvi pc-acp vbi j, pns32 vvd dt j n1, pns32 vvd n1,
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and what is Happiness but the quintessence of Holiness? They chose affliction with the people of God ;
and what is Happiness but the quintessence of Holiness? They chosen affliction with the people of God;
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but through this purgatory of affliction they pass to Paradise: God will proclaim the Saints Wisdom before Men and Angels.
but through this purgatory of affliction they pass to Paradise: God will proclaim the Saints Wisdom before Men and Angels.
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9. Br. See the folly of those who for vain Pleasures and Profits will lose such a glorious Kingdom;
9. Br. See the folly of those who for vain Pleasures and Profits will loose such a glorious Kingdom;
crd np1 vvb dt n1 pp-f d r-crq p-acp j n2 cc n2 vmb vvi d dt j n1;
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like that Cardinal of France who said, He would lose his part in Paradise if he might keep his Cardinalship in Paris:
like that Cardinal of France who said, He would loose his part in Paradise if he might keep his Cardinalship in paris:
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I may say as Eccles. 9.3. Madness is in their heart. Lysimachus for a draught of Water lost his Empire;
I may say as Eccles. 9.3. Madness is in their heart. Lysimachus for a draught of Water lost his Empire;
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so for a draught of sinful Pleasure these will lose Heaven. We too much resemble our Grand-Father Adam, who for an Apple lost Paradise;
so for a draught of sinful Pleasure these will loose Heaven. We too much resemble our Grand-Father Adam, who for an Apple lost Paradise;
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many for trifles to get a Shilling more in the Shop or Bushel will venture the loss of Heaven.
many for trifles to get a Shilling more in the Shop or Bushel will venture the loss of Heaven.
d p-acp n2 pc-acp vvi dt n1 av-dc p-acp dt n1 cc n1 vmb vvi dt n1 pp-f n1.
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This will be an aggravation of the Sinners torment, to think how foolishly he was undone;
This will be an aggravation of the Sinners torment, to think how foolishly he was undone;
d vmb vbi dt n1 pp-f dt n2 vvb, pc-acp vvi c-crq av-j pns31 vbds vvn;
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for a flash of impure Joy he lost an eternal weight of Glory.
for a flash of impure Joy he lost an Eternal weight of Glory.
p-acp dt n1 pp-f j n1 pns31 vvd dt j n1 pp-f n1.
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Would it not vex one who is the Lord of a Mannor, to think he should part with his stately Inheritance for a fit of Musick? Such are they who let Heaven go for a song This will make the Devil insult at the last day to think how he hath gull'd Men,
Would it not vex one who is the Lord of a Manor, to think he should part with his stately Inheritance for a fit of Music? Such Are they who let Heaven go for a song This will make the devil insult At the last day to think how he hath gulled Men,
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and made them lose their Souls and their happiness for lying vanities. If Satan could make good his brag, in giving all the Glory and Kingdoms of the World, it could not countervail the loss of the Celestial Kingdom.
and made them loose their Souls and their happiness for lying vanities. If Satan could make good his brag, in giving all the Glory and Kingdoms of the World, it could not countervail the loss of the Celestial Kingdom.
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All the tears in Hell, are not sufficient to lament the loss of Heaven. VSE II. Of Reproof.
All the tears in Hell, Are not sufficient to lament the loss of Heaven. USE II Of Reproof.
av-d dt n2 p-acp n1, vbr xx j pc-acp vvi dt n1 pp-f n1. vvb crd pp-f n1.
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1. Branch. It reproves such as do not at all look after this Kingdom of Glory:
1. Branch. It reproves such as do not At all look After this Kingdom of Glory:
crd n1. pn31 vvz d a-acp vdb xx p-acp d vvb p-acp d n1 pp-f n1:
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As if all we say about Heaven were but a Romance, they do not mind it.
As if all we say about Heaven were but a Romance, they do not mind it.
c-acp cs d pns12 vvb p-acp n1 vbdr p-acp dt n1, pns32 vdb xx vvi pn31.
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That they mind it not appears, because they do not labour to have the Kingdom of Grace set up in their hearts.
That they mind it not appears, Because they do not labour to have the Kingdom of Grace Set up in their hearts.
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If they have some thoughts of this Kingdom, yet it is in a dull careless manner, they serve God as if they served him not;
If they have Some thoughts of this Kingdom, yet it is in a dull careless manner, they serve God as if they served him not;
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they do not vires exerere, put forth their strength for the Heavenly Kingdom. How industrious were the Saints of old for this Kingdom; Phil. 3.13. Reaching forth unto those things which are before:
they do not vires exerere, put forth their strength for the Heavenly Kingdom. How Industria were the Saints of old for this Kingdom; Philip 3.13. Reaching forth unto those things which Are before:
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The Greek word is NONLATINALPHABET, stretching out the neck ;
The Greek word is, stretching out the neck;
dt njp n1 vbz, vvg av dt n1;
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a Metaphor from Racers that strain every limb, and reach forward to lay hold on the prize.
a Metaphor from Racers that strain every limb, and reach forward to lay hold on the prize.
dt n1 p-acp n2 cst vvb d n1, cc vvi av-j pc-acp vvi n1 p-acp dt n1.
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Luther spent three hours a day in Prayer.Luther spent three hours a day in Prayer.
np1 vvn crd n2 dt n1 p-acp n1.
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Anna the prophetess departed not from the temple, but served God with fasting and prayers night and day, Luke 2.37.Anna the prophetess departed not from the temple, but served God with fasting and Prayers night and day, Lycia 2.37.
np1 dt n1 vvd xx p-acp dt n1, cc-acp vvd np1 p-acp vvg cc n2 n1 cc n1, av crd.
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How zealous and industrious were the Martyrs to get into this Heavenly Kingdom!
How zealous and Industria were the Martyrs to get into this Heavenly Kingdom!
q-crq j cc j vbdr dt n2 pc-acp vvi p-acp d j n1!
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they wore their Fetters as Ornaments, snatched up Torments as Crowns, and embraced the Flames as chearfully as Elijah did the fiery Chariot, which came to fetch him to Heaven;
they wore their Fetters as Ornament, snatched up Torments as Crowns, and embraced the Flames as cheerfully as Elijah did the fiery Chariot, which Come to fetch him to Heaven;
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and do not we think this Kingdom worth our labour? The great pains the Heathens took in their Olympick Races when they ran but for a Crown made of Olive intermixed with Gold, will rise up in Judgment against such as take little or no pains in seeking after the Kingdom of Glory.
and do not we think this Kingdom worth our labour? The great pains the heathens took in their Olympic Races when they ran but for a Crown made of Olive intermixed with Gold, will rise up in Judgement against such as take little or no pains in seeking After the Kingdom of Glory.
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The dulness of many in seeking after Heaven is such, as if they did not believe there were such a Kingdom,
The dullness of many in seeking After Heaven is such, as if they did not believe there were such a Kingdom,
dt n1 pp-f d p-acp vvg p-acp n1 vbz d, c-acp cs pns32 vdd xx vvi pc-acp vbdr d dt n1,
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Covetousness will make Men betray a good Cause, and make shipwrack of a good Conscience;
Covetousness will make Men betray a good Cause, and make shipwreck of a good Conscience;
n1 vmb vvi n2 vvi dt j n1, cc vvi n1 pp-f dt j n1;
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or as if it would not countervail their labour, or as if they thought it were indifferent whether they obtained this Kingdom or no, which is as much as to say,
or as if it would not countervail their labour, or as if they Thought it were indifferent whither they obtained this Kingdom or no, which is as much as to say,
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whether they were saved or no, whether they were Crowned in Glory, or chained as Gally slaves in Hell for ever.
whither they were saved or no, whither they were Crowned in Glory, or chained as Galley slaves in Hell for ever.
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2. Branch. It reproves them who spend their sweat more in getting the World, then the Kingdom of Heaven, Phil. 3.19. NONLATINALPHABET, who mind earthly things;
2. Branch. It reproves them who spend their sweat more in getting the World, then the Kingdom of Heaven, Philip 3.19., who mind earthly things;
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the World is the great Diana they cry up, as if they would fetch happiness out of the earth, which God hath cursed:
the World is the great Diana they cry up, as if they would fetch happiness out of the earth, which God hath cursed:
dt n1 vbz dt j np1 pns32 vvb a-acp, c-acp cs pns32 vmd vvi n1 av pp-f dt n1, r-crq np1 vhz vvn:
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They labour for and Honour Riches; many are like Korah and Dathan, the earth swallowed them up, Num. 16.32.
They labour for and Honour Riches; many Are like Korah and Dathan, the earth swallowed them up, Num. 16.32.
pns32 vvb p-acp cc vvi n2; d vbr j np1 cc np1, dt n1 vvd pno32 a-acp, np1 crd.
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So the earth swallows up their Time and Thoughts; these, if they are not Pagans, yet they are Infidels;
So the earth Swallows up their Time and Thoughts; these, if they Are not Pagans, yet they Are Infidels;
np1 dt n1 vvz a-acp po32 n1 cc n2; d, cs pns32 vbr xx n2-jn, av pns32 vbr n2;
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they do not believe there is such a kingdom; they go for Christians, yet question that great Article in their Faith, Life Everlasting ;
they do not believe there is such a Kingdom; they go for Christians, yet question that great Article in their Faith, Life Everlasting;
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these, like the Serpents, lick the dust. O what is there in the World that we should so idolize it!
these, like the Serpents, lick the dust. O what is there in the World that we should so idolise it!
d, av-j dt n2, vvi dt n1. sy q-crq vbz a-acp p-acp dt n1 cst pns12 vmd av vvb pn31!
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when Christ and Heaven are not regarded; what hath Christ done for you? died for your sins;
when christ and Heaven Are not regarded; what hath christ done for you? died for your Sins;
c-crq np1 cc n1 vbr xx vvn; r-crq vhz np1 vdn p-acp pn22? vvn p-acp po22 n2;
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what will the World do for you? can it pacify an angry Conscience? can it procure Gods Favour? can it flee death? can it bribe your Judge? can it purchase for you a place in the kingdom of heaven? O how are Men bewitched with worldly Profits and Honours;
what will the World do for you? can it pacify an angry Conscience? can it procure God's Favour? can it flee death? can it bribe your Judge? can it purchase for you a place in the Kingdom of heaven? O how Are Men bewitched with worldly Profits and Honours;
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that for these things, they will let go Paradise.
that for these things, they will let go Paradise.
cst p-acp d n2, pns32 vmb vvi vvi n1.
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It was a good prayer of St. Bernard, Sic possideam•u mundana, ut non perdamus aeterna — Lo, let us so possess things temporal, that we do not lose things eternal.
It was a good prayer of Saint Bernard, Sic possideam•u mundana, ut non perdamus aeterna — Lo, let us so possess things temporal, that we do not loose things Eternal.
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3. Branch. It reproves such who delay and put off seeking this kingdom till it be too late;
3. Branch. It reproves such who Delay and put off seeking this Kingdom till it be too late;
crd n1. pn31 vvz d r-crq n1 cc vvi a-acp vvg d n1 c-acp pn31 vbb av j;
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like the foolish Virgins who came when the door was shut ▪ Mora trahit periculum. People let the Lamp of Life blaze out,
like the foolish Virgins who Come when the door was shut ▪ Mora trahit periculum. People let the Lamp of Life blaze out,
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and when the Symptoms of death are upon them, and they know not what else to do,
and when the Symptoms of death Are upon them, and they know not what Else to do,
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now will look up to the kingdom of Heaven: Christ bids them seek Gods kingdom first, and they will seek it last;
now will look up to the Kingdom of Heaven: christ bids them seek God's Kingdom First, and they will seek it last;
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they put off the kingdom of heaven to a Death-bed, as if it were as easie to make their Peace as to make their Will.
they put off the Kingdom of heaven to a Deathbed, as if it were as easy to make their Peace as to make their Will.
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How many have lost the Heavenly kingdom through Delays and Procrastinations.
How many have lost the Heavenly Kingdom through Delays and Procrastinations.
c-crq d vhb vvn dt j n1 p-acp n2 cc n2.
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if there be any Lust unmortified in the Soul, it will bring forth the bitter fruit either of Scandal or Apostacy.
if there be any Lust unmortified in the Soul, it will bring forth the bitter fruit either of Scandal or Apostasy.
cs pc-acp vbb d n1 vvn p-acp dt n1, pn31 vmb vvi av dt j n1 av-d pp-f n1 cc n1.
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such a sinful sloath is upon the most, that though the Kingdom of Heaven be offered to them,
such a sinful sloth is upon the most, that though the Kingdom of Heaven be offered to them,
d dt j n1 vbz p-acp dt ds, cst cs dt n1 pp-f n1 vbb vvn p-acp pno32,
(98) part (DIV2)
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Plutarch reports of Archias the Lacedemonian, being among his Cups, one delivered him a Letter and desired him to read it presently, being of serious business, saith he seria cras, I will mind serious things to morrow,Plutarch reports of Archias the Lacedaemonian, being among his Cups, one Delivered him a letter and desired him to read it presently, being of serious business, Says he Seria cras, I will mind serious things to morrow,
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and that Night he was slain. Thou that saiest thou wilt look after the kingdom of Heaven to morrow, knowest not,
and that Night he was slave. Thou that Sayest thou wilt look After the Kingdom of Heaven to morrow, Knowest not,
cc d n1 pns31 vbds vvn. pns21 cst vv2 pns21 vm2 vvi p-acp dt n1 pp-f n1 p-acp n1, vv2 xx,
(98) part (DIV2)
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but that thou maiest be in Hell before to morrow: Sometimes death comes suddenly, it strikes without giving warning:
but that thou Mayest be in Hell before to morrow: Sometime death comes suddenly, it strikes without giving warning:
cc-acp cst pns21 vm2 vbi p-acp n1 a-acp p-acp n1: av n1 vvz av-j, pn31 vvz p-acp vvg n1:
(98) part (DIV2)
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What folly is it putting off seeking the kingdom of heaven, till the day of Grace expire, till the radical moisture be spent;
What folly is it putting off seeking the Kingdom of heaven, till the day of Grace expire, till the radical moisture be spent;
q-crq n1 vbz pn31 vvg p-acp vvg dt n1 pp-f n1, c-acp dt n1 pp-f n1 vvi, c-acp dt j n1 vbi vvn;
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as if a Man should begin to run a Race when a fit of the Gout takes him.
as if a Man should begin to run a Raze when a fit of the Gout Takes him.
c-acp cs dt n1 vmd vvi pc-acp vvi dt n1 c-crq dt j pp-f dt n1 vvz pno31.
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4. Branch. It reproves such as were once great Zealots in Religion, and did seem to be touch'd with a coal from Gods Altar;
4. Branch. It reproves such as were once great Zealots in Religion, and did seem to be touched with a coal from God's Altar;
crd n1. pn31 vvz d a-acp vbdr a-acp j n2 p-acp n1, cc vdd vvi pc-acp vbi vvn p-acp dt n1 p-acp npg1 n1;
(98) part (DIV2)
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but since they have cool'd in their Devotion, and have left off the pursuing the Caelestial kingdom, Hos. 8.3. Israel hath cast off the thing that is good ;
but since they have cooled in their Devotion, and have left off the pursuing the Celestial Kingdom, Hos. 8.3. Israel hath cast off the thing that is good;
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(98) part (DIV2)
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there is no face of Religion to be seen, they have left off the House of Prayer and gone to Play houses;
there is no face of Religion to be seen, they have left off the House of Prayer and gone to Play houses;
pc-acp vbz dx n1 pp-f n1 pc-acp vbi vvn, pns32 vhb vvn a-acp dt n1 pp-f n1 cc vvn p-acp n1 n2;
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they have left off pursuing the Heavenly Kingdom. Quest. Whence is this?
they have left off pursuing the Heavenly Kingdom. Quest. Whence is this?
pns32 vhb vvn a-acp vvg dt j n1. n1. q-crq vbz d?
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Resp. 1. For want of a supernatural Principle of Grace: That Branch must needs dye which hath no Root to grow upon:Resp. 1. For want of a supernatural Principle of Grace: That Branch must needs die which hath no Root to grow upon:
np1 crd p-acp n1 pp-f dt j n1 pp-f n1: cst n1 vmb av vvi r-crq vhz dx n1 pc-acp vvi p-acp:
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That which moves from a Principle of Life lasts; as the beating of the Pulse; but that which moves only from an artificial Spring;
That which moves from a Principle of Life lasts; as the beating of the Pulse; but that which moves only from an artificial Spring;
cst r-crq vvz p-acp dt n1 pp-f n1 vvz; c-acp dt n-vvg pp-f dt n1; cc-acp cst r-crq vvz av-j p-acp dt j n1;
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when the spring is down the motion ceaseth:
when the spring is down the motion ceases:
c-crq dt n1 vbz a-acp dt n1 vvz:
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The Hypocrites Religion is artificial not vital, he acts from the outward spring of Applause or Gain,
The Hypocrites Religion is artificial not vital, he acts from the outward spring of Applause or Gain,
dt n2 n1 vbz j xx j, pns31 vvz p-acp dt j n1 pp-f n1 cc n1,
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and if that spring be down his motion towards Heaven ceaseth. 2. From Unbelief, Heb. 3.12. An evil heart of Vnbelief, departing from the living God. Psal. 78.22. They believed not in God.
and if that spring be down his motion towards Heaven ceases. 2. From Unbelief, Hebrew 3.12. an evil heart of Unbelief, departing from the living God. Psalm 78.22. They believed not in God.
cc cs d n1 vbi p-acp po31 n1 p-acp n1 vvz. crd p-acp n1, np1 crd. dt j-jn n1 pp-f n1, vvg p-acp dt j-vvg np1. np1 crd. pns32 vvd xx p-acp np1.
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Verse 41. they turned back — Sinners have hard thoughts of God, they think they may pray and hear,
Verse 41. they turned back — Sinners have hard thoughts of God, they think they may pray and hear,
n1 crd pns32 vvd av — n2 vhb j n2 pp-f np1, pns32 vvb pns32 vmb vvi cc vvi,
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yet never the better, Mal. 3.14. they question whether God will give them the kingdom at last, then they turn back, and throw away Christs Colours;
yet never the better, Malachi 3.14. they question whither God will give them the Kingdom At last, then they turn back, and throw away Christ Colours;
av av-x dt jc, np1 crd. pns32 vvb cs np1 vmb vvi pno32 dt n1 p-acp ord, cs pns32 vvb av, cc vvb av npg1 n2;
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they distrust Gods Love, no wonder then they desert his Service; Infidelity is the Root of Apostacy.
they distrust God's Love, no wonder then they desert his Service; Infidelity is the Root of Apostasy.
pns32 vvb npg1 n1, dx n1 cs pns32 vvb po31 n1; n1 vbz dt n1 pp-f n1.
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3. Men leave off pursuing the heavenly kingdom;
3. Men leave off pursuing the heavenly Kingdom;
crd np1 vvb a-acp vvg dt j n1;
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it is from some secret Lust nourished in the Soul, perhaps a wanton or a covetous Lust:
it is from Some secret Lust nourished in the Soul, perhaps a wanton or a covetous Lust:
pn31 vbz p-acp d j-jn n1 vvn p-acp dt n1, av dt j-jn cc dt j n1:
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Demas for love of the world forsook his Religion, and afterwards turned Priest in an idol Temple. One of Christs own Apostles was caught with a silver Bait:Demas for love of the world forsook his Religion, and afterwards turned Priest in an idol Temple. One of Christ own Apostles was caught with a silver Bait:
np1 p-acp n1 pp-f dt n1 vvd po31 n1, cc av vvd n1 p-acp dt n1 n1. crd pp-f npg1 d n2 vbds vvn p-acp dt n1 n1:
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4. Men leave off pursuing the Kingdom of Heaven out of Timorousness; if they persist in Religion they may lose their Places of Profit, perhaps their Lives.
4. Men leave off pursuing the Kingdom of Heaven out of Timorousness; if they persist in Religion they may loose their Places of Profit, perhaps their Lives.
crd np1 vvb a-acp vvg dt n1 pp-f n1 av pp-f n1; cs pns32 vvb p-acp n1 pns32 vmb vvi po32 n2 pp-f n1, av po32 n2.
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The reason (saith Aristotle ) why the Camelion turns into so many Colours, is through excessive fear.
The reason (Says Aristotle) why the Chameleon turns into so many Colours, is through excessive Fear.
dt n1 (vvz np1) c-crq dt n1 vvz p-acp av d n2, vbz p-acp j n1.
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When Carnal fear prevails, it makes Men change their Religion, as fast as the Camelion doth its Colours:
When Carnal Fear prevails, it makes Men change their Religion, as fast as the Chameleon does its Colours:
c-crq j n1 vvz, pn31 vvz n2 vvi po32 n1, c-acp av-j c-acp dt n1 vdz po31 n2:
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Many of the Iews who were great followers of Christ, when they saw the Swords and Staves deserted him.
Many of the Iews who were great followers of christ, when they saw the Swords and Staves deserted him.
d pp-f dt np2 r-crq vbdr j n2 pp-f np1, c-crq pns32 vvd dt n2 cc n2 vvn pno31.
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What Solomon saith of the Sluggard, is as true of the Coward, he saith, there is a Lyon in the way, Prov. 22.13.
What Solomon Says of the Sluggard, is as true of the Coward, he Says, there is a lion in the Way, Curae 22.13.
q-crq np1 vvz pp-f dt n1, vbz a-acp j pp-f dt n1, pns31 vvz, a-acp vbz dt n1 p-acp dt n1, np1 crd.
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he sees dangers before him, he would go on in the way to the Kingdom of Heaven,
he sees dangers before him, he would go on in the Way to the Kingdom of Heaven,
pns31 vvz n2 p-acp pno31, pns31 vmd vvi a-acp p-acp dt n1 p-acp dt n1 pp-f n1,
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but there is a Lyon in the way. This is dismal, Heb. 10.38. If any Man draw back, in Greek NONLATINALPHABET, if he steals as a Soldier from his Colours, my Soul shall have no pleasure in him. VSE III. Of Tryal. Let us examine whether we shall go to this Kingdom when we dye;
but there is a lion in the Way. This is dismal, Hebrew 10.38. If any Man draw back, in Greek, if he steals as a Soldier from his Colours, my Soul shall have no pleasure in him. USE III. Of Trial. Let us examine whither we shall go to this Kingdom when we die;
cc-acp pc-acp vbz dt n1 p-acp dt n1. d vbz j, np1 crd. cs d n1 vvi av, p-acp jp, cs pns31 vvz p-acp dt n1 p-acp po31 n2, po11 n1 vmb vhi dx n1 p-acp pno31. vvb np1. pp-f n1. vvb pno12 vvi cs pns12 vmb vvi p-acp d n1 c-crq pns12 vvb;
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Heaven is called a Kingdom prepared, Matth. 25. Quest. How shall we know this Kingdom is prepared for us?
Heaven is called a Kingdom prepared, Matthew 25. Quest. How shall we know this Kingdom is prepared for us?
n1 vbz vvn dt n1 vvd, np1 crd n1. q-crq vmb pns12 vvi d n1 vbz vvn p-acp pno12?
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Answ If we are prepared for this Kingdom. Quest. How may that be known? Answ. By being Heavenly persons:Answer If we Are prepared for this Kingdom. Quest. How may that be known? Answer By being Heavenly Persons:
np1 cs pns12 vbr vvn p-acp d n1. n1. q-crq vmb d vbi vvn? np1 p-acp vbg j n2:
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An earthly heart is no more fit for Heaven than a Clod of Dust is fit to be a Star;
an earthly heart is no more fit for Heaven than a Clod of Dust is fit to be a Star;
dt j n1 vbz av-dx av-dc j p-acp n1 cs dt n1 pp-f n1 vbz j pc-acp vbi dt n1;
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there is nothing of Christ or Grace in such an heart: It were a Miracle to find a Pearl in a Gold Mine;
there is nothing of christ or Grace in such an heart: It were a Miracle to find a Pearl in a Gold Mine;
pc-acp vbz pix pp-f np1 cc n1 p-acp d dt n1: pn31 vbdr dt n1 pc-acp vvi dt n1 p-acp dt n1 po11;
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and it is as great a Miracle to find Christ the Pearl of Price in an earthly heart:
and it is as great a Miracle to find christ the Pearl of Price in an earthly heart:
cc pn31 vbz a-acp j dt n1 pc-acp vvi np1 dt n1 pp-f n1 p-acp dt j n1:
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Would we go to the Kingdom of Heaven? are we heavenly?
Would we go to the Kingdom of Heaven? Are we heavenly?
vmd pns12 vvi p-acp dt n1 pp-f n1? vbr pns12 j?
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1. Are we heavenly in our Contemplations? do our Thoughts run upon this Kingdom? do we get sometimes upon Mount Pisgah, and take a Prospect of Glory? Thoughts are as Travellers;
1. are we heavenly in our Contemplations? do our Thoughts run upon this Kingdom? do we get sometime upon Mount Pisgah, and take a Prospect of Glory? Thoughts Are as Travellers;
crd vbr pns12 j p-acp po12 n2? vdb po12 n2 vvn p-acp d n1? vdb pns12 vvb av p-acp n1 np1, cc vvb dt n1 pp-f n1? n2 vbr p-acp n2;
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most of Davids Thoughts travelled Heavens Road, Psal. 139.17. Are our Minds heavenl•z'd, Psal. 48.12. walk about Sion, tell the Towers thereof, mark ye well her Bulwarks :
most of Davids Thoughts traveled Heavens Road, Psalm 139.17. are our Minds heavenl•zed, Psalm 48.12. walk about Sion, tell the Towers thereof, mark you well her Bulwarks:
ds pp-f npg1 n2 vvn ng1 n1, np1 crd. vbr po12 n2 vvn, np1 crd. vvb p-acp np1, vvb dt n2 av, vvb pn22 av po31 n2:
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Do we walk into the Heavenly Mount, and see what a glorious Scituation it is? Do we tell the Towers of that Kingdom? While a Christian fixeth his Thoughts on God and Glory, he doth as it were tread upon the Borders of the Heavenly Kingdom,
Do we walk into the Heavenly Mount, and see what a glorious Situation it is? Do we tell the Towers of that Kingdom? While a Christian fixeth his Thoughts on God and Glory, he does as it were tread upon the Borders of the Heavenly Kingdom,
vdb pns12 vvi p-acp dt j n1, cc vvb r-crq dt j n1 pn31 vbz? vdb pns12 vvi dt n2 pp-f d n1? n1 dt njp vvz po31 n2 p-acp np1 cc n1, pns31 vdz p-acp pn31 vbdr n1 p-acp dt n2 pp-f dt j n1,
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and he peeps within the Vail; as Moses who had a sight of Canaan, though he did not enter into it;
and he peeps within the vail; as Moses who had a sighed of Canaan, though he did not enter into it;
cc pns31 vvz p-acp dt n1; c-acp np1 r-crq vhd dt n1 pp-f np1, c-acp pns31 vdd xx vvi p-acp pn31;
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so the heavenly Christian hath a sight of heaven, though he be not yet entred into it.
so the heavenly Christian hath a sighed of heaven, though he be not yet entered into it.
av dt j np1 vhz dt n1 pp-f n1, cs pns31 vbb xx av vvn p-acp pn31.
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The Sinner is dead in trespasses, Eph. 2.1.
The Sinner is dead in Trespasses, Ephesians 2.1.
dt n1 vbz j p-acp n2, np1 crd.
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2. Are we heavenly in our Affections? do we, NONLATINALPHABET, set our Affections on the Kingdom of Heaven? Col. 3.2.
2. are we heavenly in our Affections? do we,, Set our Affections on the Kingdom of Heaven? Col. 3.2.
crd vbr pns12 j p-acp po12 n2? vdb pns12,, vvb po12 n2 p-acp dt n1 pp-f n1? np1 crd.
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If we are heavenly we despise all things below, in comparison of the Kingdom of God:
If we Are heavenly we despise all things below, in comparison of the Kingdom of God:
cs pns12 vbr j pns12 vvb d n2 a-acp, p-acp n1 pp-f dt n1 pp-f np1:
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We look upon the World but as a beautiful Prison;
We look upon the World but as a beautiful Prison;
pns12 vvb p-acp dt n1 cc-acp p-acp dt j n1;
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and we cannot be much in love with our Fetters though they are made of Gold; our heart is in Heaven.
and we cannot be much in love with our Fetters though they Are made of Gold; our heart is in Heaven.
cc pns12 vmbx vbi av-d p-acp n1 p-acp po12 n2 cs pns32 vbr vvn pp-f n1; po12 n1 vbz p-acp n1.
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A Stranger may be in a Forreign Land to gather up his Debts owing him, but he desires to be in his own Kingdom and Nation;
A Stranger may be in a Foreign Land to gather up his Debts owing him, but he Desires to be in his own Kingdom and nation;
dt n1 vmb vbi p-acp dt j n1 pc-acp vvi a-acp po31 n2 vvg pno31, cc-acp pns31 vvz pc-acp vbi p-acp po31 d n1 cc n1;
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so we are here a while as in a strange Land, but our desire is chiefly after the Kingdom of Heaven, where we shall be for ever.
so we Are Here a while as in a strange Land, but our desire is chiefly After the Kingdom of Heaven, where we shall be for ever.
av pns12 vbr av dt n1 c-acp p-acp dt j n1, cc-acp po12 n1 vbz av-jn p-acp dt n1 pp-f n1, c-crq pns12 vmb vbi p-acp av.
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The World is the Place of a Saints Abode, not of his Delight ;
The World is the Place of a Saints Abided, not of his Delight;
dt n1 vbz dt n1 pp-f dt n2 vvd, xx pp-f po31 n1;
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is it thus with us? Do we like the Patriarks of old desire a better Country? Heb. 11.16. This is the temper of a true Saint, his Affections are set on the Kingdom of God;
is it thus with us? Do we like the Patriarchs of old desire a better Country? Hebrew 11.16. This is the temper of a true Saint, his Affections Are Set on the Kingdom of God;
vbz pn31 av p-acp pno12? vdb pns12 vvb dt n2 pp-f j n1 dt jc n1? np1 crd. d vbz dt n1 pp-f dt j n1, po31 n2 vbr vvn p-acp dt n1 pp-f np1;
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his Anchor is cast in Heaven, and he is carried thither with the Sails of Desire.
his Anchor is cast in Heaven, and he is carried thither with the Sails of Desire.
po31 n1 vbz vvn p-acp n1, cc pns31 vbz vvn av p-acp dt n2 pp-f n1.
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3. Are we heavenly in our Speeches? Christ after his Resurrection did speak of the things pertaining to the Kingdom of God; Act. 1.3. Are our Tongues tuned to the Language of the heavenly Canaan. Mal. 3.16. Then they that feared the Lord spake often to one another.
3. are we heavenly in our Speeches? christ After his Resurrection did speak of the things pertaining to the Kingdom of God; Act. 1.3. are our Tongues tuned to the Language of the heavenly Canaan. Malachi 3.16. Then they that feared the Lord spoke often to one Another.
crd vbr pns12 j p-acp po12 n2? np1 p-acp po31 n1 vdd vvi pp-f dt n2 vvg p-acp dt n1 pp-f np1; n1 crd. vbr po12 n2 vvn p-acp dt n1 pp-f dt j np1. np1 crd. av pns32 cst vvd dt n1 vvd av p-acp crd j-jn.
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Do you in your visits season your discourses with Heaven? There are many say, they hope they shall be saved,
Do you in your visits season your discourses with Heaven? There Are many say, they hope they shall be saved,
vdb pn22 p-acp po22 n2 vvi po22 n2 p-acp n1? pc-acp vbr d vvb, pns32 vvb pns32 vmb vbi vvn,
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but you shall never hear them speak of the Kingdom of Heaven;
but you shall never hear them speak of the Kingdom of Heaven;
cc-acp pn22 vmb av-x vvi pno32 vvi pp-f dt n1 pp-f n1;
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perhaps of their Wares and Drugs, or of some rich Purchase they have got, but nothing of the Kingdom.
perhaps of their Wares and Drugs, or of Some rich Purchase they have god, but nothing of the Kingdom.
av pp-f po32 n2 cc n2, cc pp-f d j n1 pns32 vhb vvn, cc-acp pix pp-f dt n1.
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Can Men travel together in a Journey and not speak of the Place they are travelling to? are you Travelers for Heaven,
Can Men travel together in a Journey and not speak of the Place they Are traveling to? Are you Travelers for Heaven,
vmb n2 vvi av p-acp dt n1 cc xx vvi pp-f dt n1 pns32 vbr vvg p-acp? vbr pn22 n2 p-acp n1,
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and never speak a word of the Kingdom you are travelling to? Herein many discover they do not belong to Heaven,
and never speak a word of the Kingdom you Are traveling to? Herein many discover they do not belong to Heaven,
cc av-x vvb dt n1 pp-f dt n1 pn22 vbr vvg p-acp? av d vvb pns32 vdb xx vvi p-acp n1,
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for you shall never hear a good Word come from them;
for you shall never hear a good Word come from them;
c-acp pn22 vmb av-x vvi dt j n1 vvn p-acp pno32;
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Verba sunt speculum Mentis, Bern. The Words are the Looking-glass of the Mind, they show what the Heart is.Verba sunt speculum Mentis, Bern. The Words Are the Looking-glass of the Mind, they show what the Heart is.
fw-la fw-la fw-la fw-la, np1 dt n2 vbr dt n1 pp-f dt n1, pns32 vvb r-crq dt n1 vbz.
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4. Are we heavenly in our Trading? Is our Traffick and Merchandize in Heaven? Do we trade in the heavenly Kingdom by Faith? A Man may live in one place and trade in another, he may live in Ireland and trade in the West-Indies ;
4. are we heavenly in our Trading? Is our Traffic and Merchandise in Heaven? Do we trade in the heavenly Kingdom by Faith? A Man may live in one place and trade in Another, he may live in Ireland and trade in the West-Indies;
crd vbr pns12 j p-acp po12 n-vvg? vbz po12 n1 cc n1 p-acp n1? vdb pns12 vvi p-acp dt j n1 p-acp n1? dt n1 vmb vvi p-acp crd n1 cc n1 p-acp j-jn, pns31 vmb vvi p-acp np1 cc n1 p-acp dt np2;
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so do we trade in the heavenly Kingdom? They shall never go to heaven when they dye, who do not trade in Heaven while they live.
so do we trade in the heavenly Kingdom? They shall never go to heaven when they die, who do not trade in Heaven while they live.
av vdb pns12 vvi p-acp dt j n1? pns32 vmb av-x vvi p-acp n1 c-crq pns32 vvb, q-crq vdb xx vvi p-acp n1 cs pns32 vvb.
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1. Branch. If there be such a glorious Kingdom to come, believe this great Truth; Socinians deny it.
1. Branch. If there be such a glorious Kingdom to come, believe this great Truth; socinians deny it.
crd n1. cs pc-acp vbb d dt j n1 pc-acp vvi, vvb d j n1; njp2 vvi pn31.
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Do we send up to Heaven Vollies of Sighs and Groans? Do we send forth the Ship of Prayer thither, which fetcheth in Returns of Mercy? Is our Communion with the Father and his Son Jesus, 1 Iohn 1.3. Phil. 3.20. 5. Are our Lives heavenly? Do we live as if we had seen the Lord with Bodily eyes? Do we aemulate and imitate the Angels in Sanctity? Do we labour to copy out Christs Life in ours? 1 Iohn 2.6. 'Twas a custom among the Macedonians on Alexanders Birth day to wear his Picture about their Necks set with Pearl and Diamond:
Do we send up to Heaven Volleys of Sighs and Groans? Do we send forth the Ship of Prayer thither, which Fetches in Returns of Mercy? Is our Communion with the Father and his Son jesus, 1 John 1.3. Philip 3.20. 5. are our Lives heavenly? Do we live as if we had seen the Lord with Bodily eyes? Do we aemulate and imitate the Angels in Sanctity? Do we labour to copy out Christ Life in ours? 1 John 2.6. 'Twas a custom among the Macedonians on Alexanders Birth day to wear his Picture about their Necks Set with Pearl and Diamond:
vdb pns12 vvi a-acp p-acp n1 vvz pp-f n2 cc n2? vdb pns12 vvi av dt n1 pp-f n1 av, r-crq vvz p-acp vvz pp-f n1? vbz po12 n1 p-acp dt n1 cc po31 n1 np1, crd np1 crd. np1 crd. crd vbr po12 n2 j? vdb pns12 vvi c-acp cs pns12 vhd vvn dt n1 p-acp j n2? vdb pns12 vvi cc vvi dt n2 p-acp n1? vdb pns12 vvi pc-acp vvi av npg1 n1 p-acp png12? crd np1 crd. pn31|vbds dt n1 p-acp dt njp2 p-acp npg1 n1 n1 pc-acp vvi po31 n1 p-acp po32 n2 vvn p-acp n1 cc n1:
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Do we carry Christs Picture about us? and resemble him in the Heavenliness of our Conversation? If we are thus heavenly,
Do we carry Christ Picture about us? and resemble him in the Heavenliness of our Conversation? If we Are thus heavenly,
vdb pns12 vvi npg1 n1 p-acp pno12? cc vvb pno31 p-acp dt n1 pp-f po12 n1? cs pns12 vbr av j,
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then we shall go to the kingdom of Heaven when we dye;
then we shall go to the Kingdom of Heaven when we die;
cs pns12 vmb vvi p-acp dt n1 pp-f n1 c-crq pns12 vvb;
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and truly there is a great deal of Reason why we should be thus Heavenly in our Thoughts, Affections, Conversation, if we consider,
and truly there is a great deal of Reason why we should be thus Heavenly in our Thoughts, Affections, Conversation, if we Consider,
cc av-j a-acp vbz dt j n1 pp-f n1 c-crq pns12 vmd vbi av j p-acp po12 n2, n2, n1, cs pns12 vvb,
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(1.) The main end why God hath given us our Souls is, that we may mind the kingdom of Heaven:
(1.) The main end why God hath given us our Souls is, that we may mind the Kingdom of Heaven:
(crd) dt j n1 c-crq np1 vhz vvn pno12 po12 n2 vbz, cst pns12 vmb vvi dt n1 pp-f n1:
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Our Souls are of a Noble Extraction, they are akin to Angels, a Glass of the Trinity, as Plato speaks.
Our Souls Are of a Noble Extraction, they Are akin to Angels, a Glass of the Trinity, as Plato speaks.
po12 n2 vbr pp-f dt j n1, pns32 vbr j p-acp n2, dt n1 pp-f dt np1, c-acp np1 vvz.
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Now is it rational to imagine that God would have breathed into us such noble Souls only to look after sensual Objects:
Now is it rational to imagine that God would have breathed into us such noble Souls only to look After sensual Objects:
av vbz pn31 j pc-acp vvi cst np1 vmd vhi vvn p-acp pno12 d j n2 av-j pc-acp vvi p-acp j n2:
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Were such bright Stars made only to shoot into the Earth? Were these immortal Souls made only to seek after dying Comforts? Had this been only the end of our Creation, to eat and drink,
Were such bright Stars made only to shoot into the Earth? Were these immortal Souls made only to seek After dying Comforts? Had this been only the end of our Creation, to eat and drink,
vbdr d j n2 vvd av-j pc-acp vvi p-acp dt n1? vbdr d j n2 vvd av-j pc-acp vvi p-acp j-vvg n2? vhd d vbn j dt n1 pp-f po12 n1, pc-acp vvi cc vvi,
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and converse with Earthly Objects, worse Souls would have served us. Sensitive Souls had been good enough for us;
and converse with Earthly Objects, Worse Souls would have served us. Sensitive Souls had been good enough for us;
cc vvi p-acp j n2, jc n2 vmd vhi vvn pno12. j n2 vhd vbn j av-d p-acp pno12;
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what need our Souls be rational and divine to do only that work which a Beast may do?
what need our Souls be rational and divine to do only that work which a Beast may do?
q-crq vvb po12 n2 vbb j cc j-jn pc-acp vdi av-j cst n1 r-crq dt n1 vmb vdi?
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(2.) Great reason we should be heavenly in our Thoughts, Affections, Conversation, if we consider what a blessed kingdom Heaven is; it is beyond all Hyperbole;
(2.) Great reason we should be heavenly in our Thoughts, Affections, Conversation, if we Consider what a blessed Kingdom Heaven is; it is beyond all Hyperbole;
(crd) j n1 pns12 vmd vbi j p-acp po12 n2, n2, n1, cs pns12 vvb r-crq dt j-vvn n1 n1 vbz; pn31 vbz p-acp d n1;
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Earthly Kingdoms do scarce deserve the Names of Cottages compared with it.
Earthly Kingdoms do scarce deserve the Names of Cottages compared with it.
j n2 vdb av-j vvi dt n2 pp-f n2 vvn p-acp pn31.
(98) part (DIV2)
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We read of an Angel coming down from heaven, who did tread with his Right Foot upon the Sea,
We read of an Angel coming down from heaven, who did tread with his Right Foot upon the Sea,
pns12 vvb pp-f dt n1 vvg a-acp p-acp n1, r-crq vdd vvi p-acp po31 j-jn n1 p-acp dt n1,
(98) part (DIV2)
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and with his Left on the Earth, Rev. 10.2.
and with his Left on the Earth, Rev. 10.2.
cc p-acp po31 j p-acp dt n1, n1 crd.
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Had we but once been in the heavenly kingdom, and viewed the superlative glory of it,
Had we but once been in the heavenly Kingdom, and viewed the superlative glory of it,
vhd pns12 p-acp a-acp vbn p-acp dt j n1, cc vvd dt j n1 pp-f pn31,
(98) part (DIV2)
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how might we in an holy scorn trample with one Foot upon the Earth, and with the other Foot upon the Sea:
how might we in an holy scorn trample with one Foot upon the Earth, and with the other Foot upon the Sea:
q-crq vmd pns12 p-acp dt j n1 vvi p-acp crd n1 p-acp dt n1, cc p-acp dt j-jn n1 p-acp dt n1:
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There are Rivers of Pleasure, Gates of Pearl, sparkling Crowns, white Robes, may not this make our hearts heavenly;
There Are rivers of Pleasure, Gates of Pearl, sparkling Crowns, white Robes, may not this make our hearts heavenly;
a-acp vbr n2 pp-f n1, n2 pp-f n1, vvg n2, j-jn n2, vmb xx d vvi po12 n2 j;
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it is an heavenly kingdom, and only such go into it as are heavenly. VSE IV. Of Exhortation, To all in General.
it is an heavenly Kingdom, and only such go into it as Are heavenly. USE IV. Of Exhortation, To all in General.
pn31 vbz dt j n1, cc av-j d vvb p-acp pn31 c-acp vbr j. vvb np1 pp-f n1, p-acp d p-acp n1.
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for fear of breaking the Sabbath;
for Fear of breaking the Sabbath;
p-acp n1 pp-f vvg dt n1;
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The Rabbins say the great dispute between Cain and A••l was about the world to come, Abel affirmed it, Cain denied it;
The Rabbis say the great dispute between Cain and A••l was about the world to come, Abel affirmed it, Cain denied it;
dt n2 vvb dt j n1 p-acp np1 cc j vbds p-acp dt n1 pc-acp vvi, np1 vvd pn31, np1 vvd pn31;
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this should be engraven upon our hearts as with the point of a Diamond; there is a blessed Kingdom in reversion, Psal. 58.11. Doubtless there is a Reward for the Righteous.
this should be engraven upon our hearts as with the point of a Diamond; there is a blessed Kingdom in reversion, Psalm 58.11. Doubtless there is a Reward for the Righteous.
d vmd vbi vvn p-acp po12 n2 a-acp p-acp dt n1 pp-f dt n1; pc-acp vbz dt j-vvn n1 p-acp n1, np1 crd. av-j a-acp vbz dt n1 p-acp dt j.
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Let us not haesitate through unbelief; doubting of Principles is the next way to denying them:
Let us not hesitate through unbelief; doubting of Principles is the next Way to denying them:
vvb pno12 xx n1 p-acp n1; vvg pp-f n2 vbz dt ord n1 p-acp vvg pno32:
(98) part (DIV2)
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Unbelief as Sampson, would pull down the Pillars of Religion; be confirmed in this, there is a Kingdom of Glory to come;
Unbelief as Sampson, would pull down the Pillars of Religion; be confirmed in this, there is a Kingdom of Glory to come;
n1 p-acp np1, vmd vvi a-acp dt n2 pp-f n1; vbb vvn p-acp d, pc-acp vbz dt n1 pp-f n1 pc-acp vvi;
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whosoever denies this cuts a sunder the main Article of the Creed, Life Everlasting.
whosoever Denies this cuts a sunder the main Article of the Creed, Life Everlasting.
r-crq vvz d vvz dt av dt j n1 pp-f dt n1, n1 j.
(98) part (DIV2)
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2. Branch. If there be such a blessed Kingdom of Glory to come, let us take heed least we miss of this Kingdom;
2. Branch. If there be such a blessed Kingdom of Glory to come, let us take heed lest we miss of this Kingdom;
crd n1. cs pc-acp vbb d dt j-vvn n1 pp-f n1 pc-acp vvi, vvb pno12 vvi n1 cs pns12 vvb pp-f d n1;
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let us fear least we lose Heaven by short shooting; trembling in the Body a Malady, in the Soul a Grace;
let us Fear lest we loose Heaven by short shooting; trembling in the Body a Malady, in the Soul a Grace;
vvb pno12 vvi cs pns12 vvb n1 p-acp j n-vvg; vvg p-acp dt n1 dt n1, p-acp dt n1 dt n1;
(98) part (DIV2)
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this fear is not a fear of Diffidence or Distrust, such a fear as discourageth the Soul,
this Fear is not a Fear of Diffidence or Distrust, such a Fear as Discourageth the Soul,
d n1 vbz xx dt n1 pp-f n1 cc n1, d dt n1 c-acp vvz dt n1,
(98) part (DIV2)
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for such a fear frights from Religion, it cuts the Sinews of Endeavour;
for such a Fear frights from Religion, it cuts the Sinews of Endeavour;
p-acp d dt n1 vvz p-acp n1, pn31 vvz dt n2 pp-f n1;
(98) part (DIV2)
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but this holy fear least we miss of the Kingdom of Heaven, is a fear of diligence;
but this holy Fear lest we miss of the Kingdom of Heaven, is a Fear of diligence;
cc-acp d j n1 cs pns12 vvb pp-f dt n1 pp-f n1, vbz dt n1 pp-f n1;
(98) part (DIV2)
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it quickens us in the use of means, and puts us forward that we may not fail of our hope, Heb. 11.6. Noah being moved with fear prepared an Ark:
it quickens us in the use of means, and puts us forward that we may not fail of our hope, Hebrew 11.6. Noah being moved with Fear prepared an Ark:
pn31 vvz pno12 p-acp dt n1 pp-f n2, cc vvz pno12 j d pns12 vmb xx vvi pp-f po12 n1, np1 crd. np1 vbg vvn p-acp n1 vvd dt n1:
(98) part (DIV2)
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Fear is a watch Bell to awaken sleepy Christians; it guards against security; it is a spur to a sluggish heart:
fear is a watch Bell to awaken sleepy Christians; it guards against security; it is a spur to a sluggish heart:
n1 vbz dt n1 n1 pc-acp vvi j np1; pn31 vvz p-acp n1; pn31 vbz dt n1 p-acp dt j n1:
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He who fears he shall come short of his Journey rides the faster; And indeed this Exhortation to fear least we miss of this Kingdom, is most necessary, if we consider two things;
He who fears he shall come short of his Journey rides the faster; And indeed this Exhortation to Fear lest we miss of this Kingdom, is most necessary, if we Consider two things;
pns31 r-crq vvz pns31 vmb vvi j pp-f po31 n1 vvz dt av-jc; cc av d n1 pc-acp vvi cs pns12 vvb pp-f d n1, vbz av-ds j, cs pns12 vvb crd n2;
(98) part (DIV2)
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First. There are many who have gone many steps in the way to Heaven, yet have fallen short of it; Mark 12.34. Thou art not far from the Kingdom of God ;First. There Are many who have gone many steps in the Way to Heaven, yet have fallen short of it; Mark 12.34. Thou art not Far from the Kingdom of God;
ord. pc-acp vbr d r-crq vhb vvn d n2 p-acp dt n1 p-acp n1, av vhb vvn j pp-f pn31; vvb crd. pns21 vb2r xx av-j p-acp dt n1 pp-f np1;
(98) part (DIV2)
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yet he was not near enough. Quest.
yet he was not near enough. Quest.
av pns31 vbds xx j av-d. n1.
(98) part (DIV2)
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How many steps may a Man take in the way to the Kingdom yet miss of it? How many steps may a Man take in the Way to the Kingdom yet miss of it?
q-crq d n2 vmb dt n1 vvb p-acp dt n1 p-acp dt n1 av vvi pp-f pn31?
(98) part (DIV2)
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Resp. 1. He may be adorned with Civility, he may be morally righteous, he may be prudent, just, temperate, he may be free from paenal Statutes;Resp. 1. He may be adorned with Civility, he may be morally righteous, he may be prudent, just, temperate, he may be free from penal Statutes;
np1 crd pns31 vmb vbi vvn p-acp n1, pns31 vmb vbi av-j j, pns31 vmb vbi j, j, j, pns31 vmb vbi j p-acp j n2;
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this is good, but not enough to bring a Man to Heaven.
this is good, but not enough to bring a Man to Heaven.
d vbz j, cc-acp xx av-d pc-acp vvi dt n1 p-acp n1.
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2. He may hang out the Flag of a glorious Profession ▪ yet fall short of the Kingdom;
2. He may hang out the Flag of a glorious Profession ▪ yet fallen short of the Kingdom;
crd pns31 vmb vvi av dt n1 pp-f dt j n1 ▪ av vvb j pp-f dt n1;
(98) part (DIV2)
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the Scribes and Pharisees went far, they sate in Moses Chair, were Expounders of the Law, they pray'd, gave Alms, were strict in the observation of the Sabbath;
the Scribes and Pharisees went Far, they sat in Moses Chair, were Expounders of the Law, they prayed, gave Alms, were strict in the observation of the Sabbath;
dt n2 cc np2 vvd av-j, pns32 vvd p-acp np1 n1, vbdr n2 pp-f dt n1, pns32 vvd, vvd n2, vbdr j p-acp dt n1 pp-f dt n1;
(98) part (DIV2)
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if one had got a Thorn in his Foot, they would not pull it out on the Sabbath day,
if one had god a Thorn in his Foot, they would not pull it out on the Sabbath day,
cs pi vhd vvn dt n1 p-acp po31 n1, pns32 vmd xx vvi pn31 av p-acp dt n1 n1,
(98) part (DIV2)
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they were so externally devout in Gods worship, that the Iews thought, that if but two in the all World went to Heaven the one should be a Scribe and the other a Pharisee;
they were so externally devout in God's worship, that the Iews Thought, that if but two in the all World went to Heaven the one should be a Scribe and the other a Pharisee;
pns32 vbdr av av-j j p-acp ng1 n1, cst dt np2 vvn, cst cs p-acp crd p-acp dt d n1 vvd p-acp n1 dt crd vmd vbi zz vvi cc dt j-jn dt np1;
(98) part (DIV2)
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but the Mantle of their Profession was not lined with Sincerity; they did all for the applause of Men, therefore they missed of Heaven, Mat. 5.20. Except your Righteousness exceed the Righteousness of the Scribes and Pharisees ye shall in no case enter into the Kingdom of God.
but the Mantle of their Profession was not lined with Sincerity; they did all for the applause of Men, Therefore they missed of Heaven, Mathew 5.20. Except your Righteousness exceed the Righteousness of the Scribes and Pharisees you shall in no case enter into the Kingdom of God.
cc-acp dt n1 pp-f po32 n1 vbds xx vvn p-acp n1; pns32 vdd d p-acp dt n1 pp-f n2, av pns32 vvd pp-f n1, np1 crd. c-acp po22 n1 vvi dt n1 pp-f dt n2 cc np1 pn22 vmb p-acp dx n1 vvi p-acp dt n1 pp-f np1.
(98) part (DIV2)
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3. A Man may be a Frequenter of Ordinances, and yet miss of the Kingdom;
3. A Man may be a Frequenter of Ordinances, and yet miss of the Kingdom;
crd dt n1 vmb vbi dt jc pp-f n2, cc av vvb pp-f dt n1;
(98) part (DIV2)
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'tis a good sight to see People flock as Doves to the Windows of Gods House;
it's a good sighed to see People flock as Dove to the Windows of God's House;
pn31|vbz dt j n1 pc-acp vvi n1 vvi p-acp n2 p-acp dt n2 pp-f npg1 n1;
(98) part (DIV2)
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'tis good to lye in the way where Christ passeth by, yet be not offended if I say, one may be an Hearer of the word, and fall short of Glory;
it's good to lie in the Way where christ passes by, yet be not offended if I say, one may be an Hearer of the word, and fallen short of Glory;
pn31|vbz j pc-acp vvi p-acp dt n1 c-crq np1 vvz p-acp, av vbb xx vvn cs pns11 vvb, pi vmb vbi dt n1 pp-f dt n1, cc vvi j pp-f n1;
(98) part (DIV2)
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Herod heard Iohn Baptist gladly, yet beheaded Iohn, instead of beheading his sin:Herod herd John Baptist gladly, yet beheaded John, instead of beheading his since:
np1 vvn np1 np1 av-j, av vvn np1, av pp-f vvg po31 n1:
(98) part (DIV2)
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the Prohpet Ezekiel 's Hearers did come with as much delight to his Preaching, as one would do to a fit of Musick, Ezek. 33.32.
the Prophet Ezekielem is Hearers did come with as much delight to his Preaching, as one would do to a fit of Music, Ezekiel 33.32.
dt n1 np1 vbz n2 vdd vvi p-acp p-acp d n1 p-acp po31 vvg, c-acp pi vmd vdi p-acp dt n1 pp-f n1, np1 crd.
(98) part (DIV2)
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Thou art to them as a lovely Song of one that hath a pleasant Voice, Thou art to them as a lovely Song of one that hath a pleasant Voice,
pns21 vb2r p-acp pno32 p-acp dt j n1 pp-f pi cst vhz dt j n1,
(98) part (DIV2)
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and can play well on an Instrument, they hear thy Words, but they do them not. and can play well on an Instrument, they hear thy Words, but they do them not.
cc vmb vvi av p-acp dt n1, pns32 vvb po21 n2, cc-acp pns32 vdb pno32 xx.
(98) part (DIV2)
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What is it to hear ones Duty and not do it? As if a Phisician prescribe a good Receipt,
What is it to hear ones Duty and not do it? As if a physician prescribe a good Receipt,
q-crq vbz pn31 pc-acp vvi pig n1 cc xx vdi pn31? p-acp cs dt n1 vvb dt j n1,
(98) part (DIV2)
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but the Patient doth not take it.
but the Patient does not take it.
cc-acp dt n1 vdz xx vvi pn31.
(98) part (DIV2)
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4. A Man may have some trouble for sin, and weep for it, yet miss of the Heavenly Kingdom. Quest. Whence is this ?
4. A Man may have Some trouble for since, and weep for it, yet miss of the Heavenly Kingdom. Quest. Whence is this?
crd dt n1 vmb vhi d n1 p-acp n1, cc vvi p-acp pn31, av vvb pp-f dt j n1. n1. q-crq vbz d?
(98) part (DIV2)
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Answ. 1. A Sinners tears are forced by Gods Judgments;Answer 1. A Sinners tears Are forced by God's Judgments;
np1 crd dt n2 n2 vbr vvn p-acp npg1 n2;
(98) part (DIV2)
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as water which comes out of a Still is forced by the fire. 2. Trouble for sin is transient, it is quickly over again;
as water which comes out of a Still is forced by the fire. 2. Trouble for since is Transient, it is quickly over again;
c-acp n1 r-crq vvz av pp-f dt j vbz vvn p-acp dt n1. crd n1 p-acp n1 vbz j, pn31 vbz av-j p-acp av;
(98) part (DIV2)
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as some that go to Sea are Sea-sick, but when they come to Land they are well again.
as Some that go to Sea Are Seasick, but when they come to Land they Are well again.
c-acp d cst vvb p-acp n1 vbr j, cc-acp c-crq pns32 vvb p-acp n1 pns32 vbr av av.
(98) part (DIV2)
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So Hypocrites may be Sermon-sick, but this trouble doth not last, the sick fit is soon over. 3. A Sinner weeps but goes on in sin;
So Hypocrites may be Sermon sick, but this trouble does not last, the sick fit is soon over. 3. A Sinner weeps but Goes on in since;
av n2 vmb vbi j, cc-acp d n1 vdz xx vvi, dt j n1 vbz av a-acp. crd dt n1 vvz cc-acp vvz a-acp p-acp n1;
(98) part (DIV2)
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his sins are not drowned in his tears. 5. A Man may have good desires yet miss of the Kingdom; Numb. 23.10. O that I might dye the death of the righteous. Quest.
his Sins Are not drowned in his tears. 5. A Man may have good Desires yet miss of the Kingdom; Numb. 23.10. Oh that I might die the death of the righteous. Quest.
po31 n2 vbr xx vvn p-acp po31 n2. crd dt n1 vmb vhi j n2 av vvi pp-f dt n1; j. crd. uh cst pns11 vmd vvi dt n1 pp-f dt j. n1.
(98) part (DIV2)
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Wherein do these desires come short? Answ. 1. They are sluggish. A Man would have Heaven but will take no pains:Wherein do these Desires come short? Answer 1. They Are sluggish. A Man would have Heaven but will take no pains:
c-crq vdb d n2 vvb j? np1 crd pns32 vbr j. dt n1 vmd vhi n1 cc-acp vmb vvi dx n2:
(98) part (DIV2)
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As if one should say he desires water, but will not let down the bucket into the well; Prov. 21.25. The desire of the slothful kills him, his hands refuse to labour.
As if one should say he Desires water, but will not let down the bucket into the well; Curae 21.25. The desire of the slothful kills him, his hands refuse to labour.
c-acp cs pi vmd vvi pns31 vvz n1, cc-acp vmb xx vvi a-acp dt n1 p-acp dt av; np1 crd. dt n1 pp-f dt j vvz pno31, po31 n2 vvb pc-acp vvi.
(98) part (DIV2)
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2. The Sinner desires Mercy but not Grace; he desires Christ as a Saviour, but not as he is the •oly One ;
2. The Sinner Desires Mercy but not Grace; he Desires christ as a Saviour, but not as he is the •oly One;
crd dt n1 vvz n1 cc-acp xx n1; pns31 vvz np1 p-acp dt n1, cc-acp xx c-acp pns31 vbz dt j crd;
(98) part (DIV2)
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he desires Christ only as a bridge to lead him over to Heaven. Such desires as these may be found among the damned.
he Desires christ only as a bridge to led him over to Heaven. Such Desires as these may be found among the damned.
pns31 vvz np1 av-j c-acp dt n1 pc-acp vvi pno31 a-acp p-acp n1. d n2 c-acp d vmb vbi vvn p-acp dt j-vvn.
(98) part (DIV2)
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6. A Man may forsake his Sins, Oaths, Drunkenness, Uncleanness, yet come short of the Kingdom. Quest. Whence is this?
6. A Man may forsake his Sins, Oaths, drunkenness, Uncleanness, yet come short of the Kingdom. Quest. Whence is this?
crd dt n1 vmb vvi po31 n2, n2, n1, n1, av vvb j pp-f dt n1. n1. q-crq vbz d?
(98) part (DIV2)
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15673
Answ. 1. He may forsake gross sins, yet he hath no reluctancy against heart sins, Pride, Unbelief,Answer 1. He may forsake gross Sins, yet he hath no reluctancy against heart Sins, Pride, Unbelief,
np1 crd pns31 vmb vvi j n2, av pns31 vhz dx n1 p-acp n1 n2, n1, n1,
(98) part (DIV2)
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and the first risings of Malice and Concupiscence. Though he dams up the Stream, yet he lets alone the Fountain;
and the First risings of Malice and Concupiscence. Though he dams up the Stream, yet he lets alone the Fountain;
cc dt ord n2-vvg pp-f n1 cc n1. cs pns31 n2 a-acp dt n1, av pns31 vvz av-j dt n1;
(98) part (DIV2)
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though he lop and prune the Branches, yet he doth not strike at the Root of it. 2. Though he leaves Sin (for fear of Hell,
though he lop and prune the Branches, yet he does not strike At the Root of it. 2. Though he leaves since (for Fear of Hell,
cs pns31 vvb cc vvi dt n2, av pns31 vdz xx vvi p-acp dt n1 pp-f pn31. crd cs pns31 vvz n1 (c-acp n1 pp-f n1,
(98) part (DIV2)
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15676
or because it brings shame and penury) yet he still loves Sin; as if a Snake should cast her Coat, yet keep her Poyson; Hos. 4.8. They set their heart on their iniquity.
or Because it brings shame and penury) yet he still loves since; as if a Snake should cast her Coat, yet keep her Poison; Hos. 4.8. They Set their heart on their iniquity.
cc c-acp pn31 vvz n1 cc n1) av pns31 av vvz n1; c-acp cs dt n1 vmd vvi po31 n1, av vvb po31 n1; np1 crd. pns32 vvd po32 n1 p-acp po32 n1.
(98) part (DIV2)
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3. 'Tis but a partial forsaking of Sin; though he leave one Sin he lives in some other.
3. It's but a partial forsaking of since; though he leave one since he lives in Some other.
crd pn31|vbz p-acp dt j vvg pp-f n1; cs pns31 vvb pi n1 pns31 vvz p-acp d n-jn.
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Herod reformed very much, Mark 6.20. NONLATINALPHABET, He did many things, but he lived in Incest. Some leave Drunkenness and live in Covetousness;Herod reformed very much, Mark 6.20., He did many things, but he lived in Incest. some leave drunkenness and live in Covetousness;
np1 vvd av av-d, vvb crd., pns31 vdd d n2, p-acp pns31 vvd p-acp n1. d n1 n1 cc vvi p-acp n1;
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they forbear Swearing and live in Slandering. It is but a partial reformation, and so they miss of the Kingdom of Glory.
they forbear Swearing and live in Slandering. It is but a partial Reformation, and so they miss of the Kingdom of Glory.
pns32 vvb vvg cc vvb p-acp vvg. pn31 vbz p-acp dt j n1, cc av pns32 vvb pp-f dt n1 pp-f n1.
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Thus you see there are some who have gone many steps in the way to Heaven, yet have come short.
Thus you see there Are Some who have gone many steps in the Way to Heaven, yet have come short.
av pn22 vvb pc-acp vbr d r-crq vhb vvn d n2 p-acp dt n1 p-acp n1, av vhb vvn j.
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Some have gone so far in Profession that they have been confident their estate hath been good,
some have gone so Far in Profession that they have been confident their estate hath been good,
d vhb vvn av av-j p-acp n1 cst pns32 vhb vbn j po32 n1 vhz vbn j,
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and they should go to the Kingdom of Heaven, yet have missed it: Luke 13.25.
and they should go to the Kingdom of Heaven, yet have missed it: Luke 13.25.
cc pns32 vmd vvi p-acp dt n1 pp-f n1, av vhb vvn pn31: zz crd.
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When once the master of the house is risen up, and hath shut to the door, When once the master of the house is risen up, and hath shut to the door,
c-crq a-acp dt n1 pp-f dt n1 vbz vvn a-acp, cc vhz vvn p-acp dt n1,
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and ye begin to stand without and to knock, saying, Lord, Lord, open to us. and you begin to stand without and to knock, saying, Lord, Lord, open to us.
cc pn22 vvb pc-acp vvi p-acp cc pc-acp vvi, vvg, n1, n1, vvb p-acp pno12.
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How confident were these of Salvation, they did not beseech but knock, as if they did not doubt to be let into Heaven;
How confident were these of Salvation, they did not beseech but knock, as if they did not doubt to be let into Heaven;
c-crq j vbdr d pp-f n1, pns32 vdd xx vvb p-acp vvb, c-acp cs pns32 vdd xx vvi pc-acp vbi vvn p-acp n1;
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yet to these Christ saith, I know you not whence you are: Depart from me ye workers of iniquity:
yet to these christ Says, I know you not whence you Are: Depart from me you workers of iniquity:
av p-acp d np1 vvz, pns11 vvb pn22 xx c-crq pn22 vbr: vvb p-acp pno11 pn22 n2 pp-f n1:
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Therefore fear and tremble least any of us miss of this Kingdom of Heaven.
Therefore Fear and tremble lest any of us miss of this Kingdom of Heaven.
av vvb cc vvi cs d pp-f pno12 vvi pp-f d n1 pp-f n1.
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Secondly, This fear is necessary if we consider what a loss it is to lose the Heavenly Kingdom.Secondly, This Fear is necessary if we Consider what a loss it is to loose the Heavenly Kingdom.
ord, d n1 vbz j cs pns12 vvb r-crq dt n1 pn31 vbz pc-acp vvi dt j n1.
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All the tears of Hell are not sufficient to lament the loss of Heaven!
All the tears of Hell Are not sufficient to lament the loss of Heaven!
av-d dt n2 pp-f n1 vbr xx j pc-acp vvi dt n1 pp-f n1!
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They who lose the Heavenly Kingdom, lose Gods sweet Presence, the ravishing viewes and smiles of Gods Glorious Face.
They who loose the Heavenly Kingdom, loose God's sweet Presence, the ravishing views and smiles of God's Glorious Face.
pns32 r-crq vvb dt j n1, vvb n2 j n1, dt j-vvg vvz cc n2 pp-f n2 j n1.
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Gods Presence is the Diamond in the Ring of Glory; Psal. 16.11. In his presence is fulness of joy.
God's Presence is the Diamond in the Ring of Glory; Psalm 16.11. In his presence is fullness of joy.
npg1 n1 vbz dt n1 p-acp dt n1 pp-f n1; np1 crd. p-acp po31 n1 vbz n1 pp-f n1.
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If God be the Fountain of all Bliss, then to be separated from him is the Fountain of all Misery.
If God be the Fountain of all Bliss, then to be separated from him is the Fountain of all Misery.
cs np1 vbb dt n1 pp-f d n1, cs pc-acp vbi vvn p-acp pno31 vbz dt n1 pp-f d n1.
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They who lose the Heavenly Kingdom lose the Society of Angels, and what sweeter Musick than to hear them praise God in Consort, they lose all their Treasure, their white Robes, their sparkling Crowns;
They who loose the Heavenly Kingdom loose the Society of Angels, and what Sweeten Music than to hear them praise God in Consort, they loose all their Treasure, their white Robes, their sparkling Crowns;
pns32 r-crq vvb dt j n1 vvi dt n1 pp-f n2, cc q-crq jc n1 cs pc-acp vvi pno32 vvi np1 p-acp n1, pns32 vvb d po32 n1, po32 j-jn n2, po32 j-vvg n2;
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they lose their hopes, Iob 8.14. Whose hope shall be cut off. Their hope is not an Anchor but a Spiders Web:
they loose their hope's, Job 8.14. Whose hope shall be Cut off. Their hope is not an Anchor but a Spiders Web:
pns32 vvb po32 n2, np1 crd. rg-crq n1 vmb vbi vvn a-acp. po32 n1 vbz xx dt n1 p-acp dt ng1 n1:
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If hope deferred makes the heart sick, Prov. 13.12. what then is hope disappointed? They lose the end of their being.
If hope deferred makes the heart sick, Curae 13.12. what then is hope disappointed? They loose the end of their being.
cs n1 vvn vvz dt n1 j, np1 crd. q-crq av vbz n1 vvn? pns32 vvb dt n1 pp-f po32 vbg.
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Why were they Created but to be enthron•d in Glory? Now to lose this is to lose the end of their being:
Why were they Created but to be enthron•d in Glory? Now to loose this is to loose the end of their being:
q-crq vbdr pns32 vvn p-acp pc-acp vbi vvn p-acp n1? av pc-acp vvi d vbz pc-acp vvi dt n1 pp-f po32 vbg:
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As if an Angel should be turned to a worm. There are many aggravations of the loss of this Heavenly Kingdom.
As if an Angel should be turned to a worm. There Are many aggravations of the loss of this Heavenly Kingdom.
c-acp cs dt n1 vmd vbi vvn p-acp dt n1. pc-acp vbr d n2 pp-f dt n1 pp-f d j n1.
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1. The eyes of the Wicked shall be opened to see their loss;
1. The eyes of the Wicked shall be opened to see their loss;
crd dt n2 pp-f dt j vmb vbi vvn pc-acp vvi po32 n1;
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now they care not for the loss of Gods Favour because they know not the worth of it.
now they care not for the loss of God's Favour Because they know not the worth of it.
av pns32 vvb xx p-acp dt n1 pp-f npg1 n1 c-acp pns32 vvb xx dt n1 pp-f pn31.
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A Man that loseth a rich Diamond and took it but for an ordinary Stone, is not much troubled at the loss of it;
A Man that loses a rich Diamond and took it but for an ordinary Stone, is not much troubled At the loss of it;
dt n1 cst vvz dt j n1 cc vvd pn31 p-acp p-acp dt j n1, vbz xx av-d vvn p-acp dt n1 pp-f pn31;
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but when he comes to know what a Jewel he lost, then he laments.
but when he comes to know what a Jewel he lost, then he laments.
cc-acp c-crq pns31 vvz pc-acp vvi r-crq dt n1 pns31 vvd, cs pns31 vvz.
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He whose Heart would never break at the sight of his sins, shall now break at the sight of his loss.
He whose Heart would never break At the sighed of his Sins, shall now break At the sighed of his loss.
pns31 rg-crq n1 vmd av-x vvi p-acp dt n1 pp-f po31 n2, vmb av vvi p-acp dt n1 pp-f po31 n1.
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Phinehas his Daughter, when she heard the Ark was lost, cryed out, The Glory is departed ; 1 Sam. 4.21.Phinehas his Daughter, when she herd the Ark was lost, cried out, The Glory is departed; 1 Sam. 4.21.
np1 po31 n1, c-crq pns31 vvd dt n1 vbds vvn, vvd av, dt n1 vbz vvn; crd np1 crd.
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When the Sinner sees what he hath lost, he hath lost the Beatifical Vision, he hath lost the Kingdom of Heaven;
When the Sinner sees what he hath lost, he hath lost the Beatifical Vision, he hath lost the Kingdom of Heaven;
c-crq dt n1 vvz r-crq pns31 vhz vvn, pns31 vhz vvn dt j n1, pns31 vhz vvn dt n1 pp-f n1;
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now he will cry out in horrour and despair, The Glory, the everlasting Glory is departed.
now he will cry out in horror and despair, The Glory, the everlasting Glory is departed.
av pns31 vmb vvi av p-acp n1 cc n1, dt n1, dt j n1 vbz vvn.
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2. A second aggravation of the loss of this Kingdom will be, that Sinners shall be upbraided by their own Conscience:
2. A second aggravation of the loss of this Kingdom will be, that Sinners shall be upbraided by their own Conscience:
crd dt ord n1 pp-f dt n1 pp-f d n1 vmb vbi, cst n2 vmb vbi vvn p-acp po32 d n1:
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This is the worm that never dyes, Mark 9.44. viz. a self-accusing Mind. When Sinners shall consider they were in a fair way to the Kingdom;
This is the worm that never dies, Mark 9.44. viz. a self-accusing Mind. When Sinners shall Consider they were in a fair Way to the Kingdom;
d vbz dt n1 cst av-x vvz, vvb crd. n1 dt vvg n1. c-crq n2 vmb vvi pns32 vbdr p-acp dt j n1 p-acp dt n1;
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they had a possibility of Salvation; though the door of Heaven were strait, yet it was open;
they had a possibility of Salvation; though the door of Heaven were strait, yet it was open;
pns32 vhd dt n1 pp-f n1; cs dt n1 pp-f n1 vbdr j, av pn31 vbds j;
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they had the means of Grace; the jubilee of the Gospel was proclaimed in their ears; God called but they refused;
they had the means of Grace; the jubilee of the Gospel was proclaimed in their ears; God called but they refused;
pns32 vhd dt n2 pp-f n1; dt n1 pp-f dt n1 vbds vvn p-acp po32 n2; np1 vvd p-acp pns32 vvd;
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Jesus Christ offered them a plaister of his own Blood to heal them, but they trampled it under foot;
jesus christ offered them a plaster of his own Blood to heal them, but they trampled it under foot;
np1 np1 vvd pno32 dt n1 pp-f po31 d n1 pc-acp vvi pno32, cc-acp pns32 vvd pn31 p-acp n1;
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the Holy Spirit stood at the door of their heart knocking and crying to them to receive Christ and Heaven,
the Holy Spirit stood At the door of their heart knocking and crying to them to receive christ and Heaven,
dt j n1 vvd p-acp dt n1 pp-f po32 n1 vvg cc vvg p-acp pno32 pc-acp vvi np1 cc n1,
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but they repulsed the Spirit, and sent away this Dove, and now they have, through their own folly and wilfulness, lost the Kingdom of Heaven:
but they repulsed the Spirit, and sent away this Dove, and now they have, through their own folly and wilfulness, lost the Kingdom of Heaven:
cc-acp pns32 vvd dt n1, cc vvd av d n1, cc av pns32 vhb, p-acp po32 d n1 cc n1, vvd dt n1 pp-f n1:
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This self-accusing Conscience will be terrible, like a venomous Worm gnawing at the Heart.
This self-accusing Conscience will be terrible, like a venomous Worm gnawing At the Heart.
d vvg n1 vmb vbi j, av-j dt j n1 vvg p-acp dt n1.
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3. A third aggravation of the loss of Heaven will be to look upon others that have gained the Kingdom;
3. A third aggravation of the loss of Heaven will be to look upon Others that have gained the Kingdom;
crd dt ord n1 pp-f dt n1 pp-f n1 vmb vbi pc-acp vvi p-acp n2-jn cst vhb vvn dt n1;
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the happiness of the Blessed will be an eye-sore; Luke 13.28. There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac,
the happiness of the Blessed will be an eyesore; Lycia 13.28. There shall be weeping and gnashing of teeth, when you shall see Abraham, and Isaac,
dt n1 pp-f dt j-vvn vmb vbi dt n1; av crd. a-acp vmb vbi vvg cc vvg pp-f n2, c-crq pn22 vmb vvi np1, cc np1,
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and Iacob, and all the Prophets in the kingdom of God, and you your selves thrust out. and Iacob, and all the prophets in the Kingdom of God, and you your selves thrust out.
cc np1, cc d dt n2 p-acp dt n1 pp-f np1, cc pn22 po22 n2 vvn av.
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When the Wicked shall see those whom they hated and scorned to be exalted to a Kingdom,
When the Wicked shall see those whom they hated and scorned to be exalted to a Kingdom,
c-crq dt j vmb vvi d ro-crq pns32 vvd cc vvd pc-acp vbi vvn p-acp dt n1,
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and shine with Robes of Glory, and they themselves miss of the Kingdom, this will be a dagger at the heart,
and shine with Robes of Glory, and they themselves miss of the Kingdom, this will be a dagger At the heart,
cc vvi p-acp n2 pp-f n1, cc pns32 px32 vvb pp-f dt n1, d vmb vbi dt n1 p-acp dt n1,
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and make them gnash their teeth for envy.
and make them gnash their teeth for envy.
cc vvi pno32 vvi po32 n2 p-acp n1.
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4. A fourth aggravation is, this loss of the Kingdom of Heaven is accompanied with the punishment of Sense.
4. A fourth aggravation is, this loss of the Kingdom of Heaven is accompanied with the punishment of Sense.
crd dt ord n1 vbz, d n1 pp-f dt n1 pp-f n1 vbz vvn p-acp dt n1 pp-f n1.
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He who leaps short of the Bank falls into the River; such as come short of Heaven fall into the River of Fire and Brimstone; Psal 9.17. The wicked shall be turned into hell :
He who leaps short of the Bank falls into the River; such as come short of Heaven fallen into the River of Fire and Brimstone; Psalm 9.17. The wicked shall be turned into hell:
pns31 r-crq vvz j pp-f dt n1 vvz p-acp dt n1; d c-acp vvb j pp-f n1 vvb p-acp dt n1 pp-f n1 cc n1; np1 crd. dt j vmb vbi vvn p-acp n1:
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And how dreadful is that? If when but a spark of Gods Anger lights into the Conscience here, it is so torturing, what will it be to have mountains of Gods Wrath thrown upon the Soul? Psal. 90.11. Who knoweth the power of thy anger? The Angel never poured out his Vial but some woe followed; Rev. 16.3. when the bitter Vials of Gods Wrath are poured out, Damnation follows.
And how dreadful is that? If when but a spark of God's Anger lights into the Conscience Here, it is so torturing, what will it be to have Mountains of God's Wrath thrown upon the Soul? Psalm 90.11. Who Knoweth the power of thy anger? The Angel never poured out his Vial but Some woe followed; Rev. 16.3. when the bitter Vials of God's Wrath Are poured out, Damnation follows.
cc c-crq j vbz d? cs c-crq p-acp dt n1 pp-f npg1 n1 vvz p-acp dt n1 av, pn31 vbz av vvg, q-crq vmb pn31 vbi pc-acp vhi n2 pp-f npg1 n1 vvn p-acp dt n1? np1 crd. r-crq vvz dt n1 pp-f po21 n1? dt n1 av-x vvd av po31 n1 p-acp d n1 vvd; n1 crd. c-crq dt j n2 pp-f npg1 n1 vbr vvn av, n1 vvz.
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Dives cryes out, O I am tormented in this flame; Luke 16.24. In Hell there's not a drop of Mercy.Dives cries out, Oh I am tormented in this flame; Lycia 16.24. In Hell there's not a drop of Mercy.
vvz vvz av, uh pns11 vbm vvn p-acp d n1; av crd. p-acp n1 pc-acp|vbz xx dt n1 pp-f n1.
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There was no Oyl or Frankincense used in the Sacrifice of Jealousie, Numb. 5.15.
There was no Oil or Frankincense used in the Sacrifice of Jealousy, Numb. 5.15.
pc-acp vbds dx n1 cc n1 vvn p-acp dt n1 pp-f n1, j. crd.
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in Hell no Oyl of Mercy to lenifie the Sufferings of the Damned, nor Incense of Prayer to appease Gods Wrath.
in Hell no Oil of Mercy to lenify the Sufferings of the Damned, nor Incense of Prayer to appease God's Wrath.
p-acp n1 dx n1 pp-f n1 pc-acp vvi dt n2 pp-f dt j-vvn, ccx n1 pp-f n1 pc-acp vvi npg1 np1
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5. A fifth aggravation of the loss of this Kingdom will be, to consider on what easie and reasonable terms Men might have had this Kingdom.
5. A fifth aggravation of the loss of this Kingdom will be, to Consider on what easy and reasonable terms Men might have had this Kingdom.
crd dt ord n1 pp-f dt n1 pp-f d n1 vmb vbi, pc-acp vvi p-acp r-crq j cc j n2 n2 vmd vhi vhn d n1.
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If indeed God had commanded impossibles, to have satisfied his Justice in their own Persons, it had been another matter,
If indeed God had commanded impossibles, to have satisfied his justice in their own Persons, it had been Another matter,
cs av np1 vhd vvn fw-fr, pc-acp vhi vvn po31 n1 p-acp po32 d n2, pn31 vhd vbn j-jn n1,
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but what God did demand was reasonable, only to do that which was for their good, to accept of Christ for their Lord and Husband, only to part with that which would damn them, if they kept their Sins;
but what God did demand was reasonable, only to do that which was for their good, to accept of christ for their Lord and Husband, only to part with that which would damn them, if they kept their Sins;
cc-acp r-crq np1 vdd vvi vbds j, av-j pc-acp vdi d r-crq vbds p-acp po32 j, pc-acp vvi pp-f np1 p-acp po32 n1 cc n1, av-j pc-acp vvi p-acp d r-crq vmd vvi pno32, cs pns32 vvd po32 n2;
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these were the fair terms on which they might have enjoyed the Heavenly Kingdom:
these were the fair terms on which they might have enjoyed the Heavenly Kingdom:
d vbdr dt j n2 p-acp r-crq pns32 vmd vhi vvn dt j n1:
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Now to lose Heaven, which might have been had upon such easie terms, will be a cutting aggravation;
Now to loose Heaven, which might have been had upon such easy terms, will be a cutting aggravation;
av pc-acp vvi n1, r-crq vmd vhi vbn vhn p-acp d j n2, vmb vbi dt j-vvg n1;
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it will rend a Sinners Heart with rage and grief, to think how easily he might have prevented the loss of the Heavenly Kingdom.
it will rend a Sinners Heart with rage and grief, to think how Easily he might have prevented the loss of the Heavenly Kingdom.
pn31 vmb vvi dt n2 n1 p-acp n1 cc n1, pc-acp vvi c-crq av-j pns31 vmd vhi vvn dt n1 pp-f dt j n1.
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yet are so lazy that they will not be at the pains to catch them, but buy of their Neighbours;
yet Are so lazy that they will not be At the pains to catch them, but buy of their Neighbours;
av vbr av j cst pns32 vmb xx vbi p-acp dt n2 pc-acp vvi pno32, cc-acp vvb pp-f po32 n2;
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6. It will be an aggravation of the loss of Heaven for Sinners to think how active they were in doing that which lost them the Kingdom;
6. It will be an aggravation of the loss of Heaven for Sinners to think how active they were in doing that which lost them the Kingdom;
crd pn31 vmb vbi dt n1 pp-f dt n1 pp-f n1 p-acp n2 pc-acp vvi c-crq j pns32 vbdr p-acp vdg d r-crq vvd pno32 dt n1;
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they were felo de se. What pains did they take to resist the Spirit, to stifle Conscience, they sinned while they were out of breath; Ier. 9.5. They weary themselves to commit iniquity.
they were Fellow de se. What pains did they take to resist the Spirit, to stifle Conscience, they sinned while they were out of breath; Jeremiah 9.5. They weary themselves to commit iniquity.
pns32 vbdr fw-la fw-la fw-la. q-crq n2 vdd pns32 vvi pc-acp vvi dt n1, pc-acp vvi n1, pns32 vvd cs pns32 vbdr av pp-f n1; np1 crd. pns32 vvi px32 pc-acp vvi n1.
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What difficulties did Men go through, what did they endure for their Sins, how much shame and pain,
What difficulties did Men go through, what did they endure for their Sins, how much shame and pain,
q-crq n2 vdd n2 vvi p-acp, r-crq vdd pns32 vvi p-acp po32 n2, c-crq d n1 cc n1,
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how sick was the Drunkard with his cups, how sore in his Body was the Adulterer,
how sick was the Drunkard with his cups, how soar in his Body was the Adulterer,
c-crq j vbds dt n1 p-acp po31 n2, c-crq av-j p-acp po31 n1 vbds dt n1,
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and what marks of his sin did he carry about him? What dangers did Men adventure upon for their Lusts, they adventured Gods Wrath,
and what marks of his since did he carry about him? What dangers did Men adventure upon for their Lustiest, they adventured God's Wrath,
cc r-crq n2 pp-f po31 n1 vdd pns31 vvi p-acp pno31? q-crq n2 vdd n2 vvi p-acp p-acp po32 n2, pns32 vvd npg1 n1,
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and adventured the Laws of the Land. O how will this aggravate the loss of Heaven,
and adventured the Laws of the Land. O how will this aggravate the loss of Heaven,
cc vvd dt n2 pp-f dt n1 sy q-crq vmb d vvi dt n1 pp-f n1,
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how will this make Men curse themselves, to think how much pains they were at to lose happiness.
how will this make Men curse themselves, to think how much pains they were At to loose happiness.
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How will this sting Mens Consciences to think, had they taken but as much pains for Heaven as they did for Hell they had not lost it.
How will this sting Men's Consciences to think, had they taken but as much pains for Heaven as they did for Hell they had not lost it.
q-crq vmb d n1 ng2 n2 pc-acp vvi, vhd pns32 vvn p-acp p-acp d n2 p-acp n1 c-acp pns32 vdd p-acp n1 pns32 vhd xx vvn pn31.
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7. Aggravation of the loss of this Kingdom, it will be an eternal irreparable loss; Heaven once lost can never be recovered.
7. Aggravation of the loss of this Kingdom, it will be an Eternal irreparable loss; Heaven once lost can never be recovered.
crd n1 pp-f dt n1 pp-f d n1, pn31 vmb vbi dt j j n1; n1 a-acp vvn vmb av-x vbi vvn.
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Worldly losses may be made up again;
Worldly losses may be made up again;
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if a Man lose his Health he may have it repaired by Physick, if a Man be driven out of his Kingdom he may be restored to it again;
if a Man loose his Health he may have it repaired by Physic, if a Man be driven out of his Kingdom he may be restored to it again;
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as King Nebuchadnezzar was, Dan. 4.36. My honour returned to me, and I was established in my Kingdom. King Henry VI. was deposed from his Throne, yet restored again to it, but they who once lose Heaven can never be restored to it again:
as King Nebuchadnezzar was, Dan. 4.36. My honour returned to me, and I was established in my Kingdom. King Henry VI. was deposed from his Throne, yet restored again to it, but they who once loose Heaven can never be restored to it again:
c-acp n1 np1 vbds, np1 crd. po11 n1 vvd p-acp pno11, cc pns11 vbds vvn p-acp po11 n1. n1 np1 crd. vbds vvn p-acp po31 n1, av vvn av p-acp pn31, cc-acp pns32 r-crq a-acp vvb n1 vmb av-x vbi vvn p-acp pn31 av:
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After millions of years they are as far from obtaining Glory as at first.
After millions of Years they Are as Far from obtaining Glory as At First.
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Thus you see how needful this Exhortation is, that we should fear least we fall short of this Kingdom of Heaven.
Thus you see how needful this Exhortation is, that we should Fear lest we fallen short of this Kingdom of Heaven.
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Quest ▪ What shall we do that we may not miss of this Kingdom of Glory?
Quest ▪ What shall we do that we may not miss of this Kingdom of Glory?
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Resp. 1. Take heed of those things which will make you miss of Heaven. 1. Take heed of Spiritual Sloath. Many Christians are settled upon their lees, they are loath to put themselves to too much pains.Resp. 1. Take heed of those things which will make you miss of Heaven. 1. Take heed of Spiritual Sloth Many Christians Are settled upon their lees, they Are loath to put themselves to too much pains.
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It is said of Israel, They despised the pleasant land: Psal. 106.24. Canaan was a Paradise of Delight, a Type of Heaven;
It is said of Israel, They despised the pleasant land: Psalm 106.24. Canaan was a Paradise of Delight, a Type of Heaven;
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I, but some of the Iews thought it would cost them a great deal of trouble and hazard in the getting,
I, but Some of the Iews Thought it would cost them a great deal of trouble and hazard in the getting,
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and they would rather go without it; They despised the pleasant land. I have read of certain Spaniards that live where there is great store of Fish,
and they would rather go without it; They despised the pleasant land. I have read of certain Spanish that live where there is great store of Fish,
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yet they will not put themselves to any labour for it. They have some faint velleities and desires, O that I had this Kingdom;
yet they will not put themselves to any labour for it. They have Some faint Voluntaries and Desires, Oh that I had this Kingdom;
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like a Man that wisheth for Venison but will not hunt for it; Prov. 13.4. The soul of the sluggard wisheth and hath nothing.
like a Man that wishes for Venison but will not hunt for it; Curae 13.4. The soul of the sluggard wishes and hath nothing.
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Men could be content to have the Kingdom of Heaven, if it would drop as a ripe Fig into their mouth,
Men could be content to have the Kingdom of Heaven, if it would drop as a ripe Fig into their Mouth,
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but they are loath to fight for it. O take heed of Spiritual Sloath; God never made Heaven to be an hive for drones.
but they Are loath to fight for it. O take heed of Spiritual Sloth; God never made Heaven to be an hive for drones.
cc-acp pns32 vbr j pc-acp vvi p-acp pn31. sy vvb n1 pp-f j n1; np1 av-x vvd n1 pc-acp vbi dt n1 p-acp n2.
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We cannot have the World without labour, and do we think to have the Kingdom of Heaven? Heathens will rise up in Judgment against many Christians, what pains did they take in their Olympick Races,
We cannot have the World without labour, and do we think to have the Kingdom of Heaven? heathens will rise up in Judgement against many Christians, what pains did they take in their Olympic Races,
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when they ran but for a Crown of Olive or Myrtle intermixed with Gold, and do we stand still when we are running for a Kingdom? Prov. 19.15. Sloathfulness casts into a deep sleep. Sloath is the Souls sleep.
when they ran but for a Crown of Olive or Myrtle intermixed with Gold, and do we stand still when we Are running for a Kingdom? Curae 19.15. Slothfulness Cast into a deep sleep. Sloth is the Souls sleep.
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Adam lost his Rib when he was asleep.Adam lost his Rib when he was asleep.
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Many a Man loseth the Kingdom of Heaven when he is in this deep sleep of sloath. 2. Take heed of Unbelief.
Many a Man loses the Kingdom of Heaven when he is in this deep sleep of sloth. 2. Take heed of Unbelief.
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Unbelief kept Israel out of Canaan; Heb. 3.19. So we see they could not enter in because of unbelief ;
Unbelief kept Israel out of Canaan; Hebrew 3.19. So we see they could not enter in Because of unbelief;
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and it keeps many out of Heaven.
and it keeps many out of Heaven.
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Unbelief is an enemy to Salvation, 'tis a damning sin, it whispers thus, to what purpose is all this pains for the Heavenly Kingdom, I had as good sit still, I may come near to Heaven, yet come short of Heaven; Ier. 18.12. And they said, there is no hope.
Unbelief is an enemy to Salvation, it's a damning since, it whispers thus, to what purpose is all this pains for the Heavenly Kingdom, I had as good fit still, I may come near to Heaven, yet come short of Heaven; Jeremiah 18.12. And they said, there is no hope.
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Unbelief destroyes hope, and if you once cut this sinew, a Christian goes but lamely in Religion if he goes at all.
Unbelief Destroys hope, and if you once Cut this sinew, a Christian Goes but lamely in Religion if he Goes At all.
n1 vvz n1, cc cs pn22 a-acp vvn d n1, dt njp vvz cc-acp av-j p-acp n1 cs pns31 vvz p-acp d.
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Unbelief raiseth jealous thoughts of God, it represents him as a severe Judge, this discourageth many a Soul and takes it off from Duty.
Unbelief Raiseth jealous thoughts of God, it represents him as a severe Judge, this Discourageth many a Soul and Takes it off from Duty.
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Beware of unbelief, believe the Promises; Lam. 3.25. God is good to the Soul that seeks him ;
Beware of unbelief, believe the Promises; Lam. 3.25. God is good to the Soul that seeks him;
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seek him earnestly and he will open both his Heart and Heaven to you. Deus volentibus non deest ;
seek him earnestly and he will open both his Heart and Heaven to you. Deus volentibus non deest;
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do what you are able and God will help you. While you spread the sails of your endeavour Gods Spirit will blow upon these sails,
do what you Are able and God will help you. While you spread the sails of your endeavour God's Spirit will blow upon these sails,
vdb r-crq pn22 vbr j cc np1 vmb vvi pn22. cs pn22 vvb dt n2 pp-f po22 n1 npg1 n1 vmb vvi p-acp d n2,
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and carry you swiftly to the Kingdom of Glory.
and carry you swiftly to the Kingdom of Glory.
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3. If you would not miss of the Heavenly Kingdom take heed of mistake, imagining the way to the Kingdom of Heaven to be easier than it is;
3. If you would not miss of the Heavenly Kingdom take heed of mistake, imagining the Way to the Kingdom of Heaven to be Easier than it is;
crd cs pn22 vmd xx vvi pp-f dt j n1 vvb n1 pp-f n1, vvg dt n1 p-acp dt n1 pp-f n1 pc-acp vbi jc cs pn31 vbz;
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'tis but a sigh, or Lord have Mercy.
it's but a sighs, or Lord have Mercy.
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There's no going to Heaven per saltum, one cannot leap out of Dalilahs lap into Abrahams bosom.
There's no going to Heaven per saltum, one cannot leap out of Delilahs lap into Abrahams bosom.
pc-acp|vbz dx vvg p-acp n1 fw-la fw-la, crd vmbx vvi av pp-f npg1 n1 p-acp npg1 n1.
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is it easie for a dead Man to restore himself to life? Is Regeneration easie? Are there no pangs in the new birth? Doth not the Scripture call Christianity a warfare and a race ? And do you fancy this easie? The way to the Kingdom is not easie,
is it easy for a dead Man to restore himself to life? Is Regeneration easy? are there no pangs in the new birth? Does not the Scripture call Christianity a warfare and a raze? And do you fancy this easy? The Way to the Kingdom is not easy,
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but the mistake about the way is easie.
but the mistake about the Way is easy.
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4. If you would not miss of the Heavenly Kingdom, take heed of delayes and procrastinations.
4. If you would not miss of the Heavenly Kingdom, take heed of delays and procrastinations.
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Mora trahit periculum. It is an usual delusion, I will mind the Kingdom of Heaven but not yet;Mora trahit periculum. It is an usual delusion, I will mind the Kingdom of Heaven but not yet;
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when I have gotten an Estate, and am grown old, then I will look after Heaven,
when I have got an Estate, and am grown old, then I will look After Heaven,
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and on a sudden Death surprizeth Men, and they fall short of Heaven.
and on a sudden Death surpriseth Men, and they fallen short of Heaven.
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Delay strengthens sin, hardens the heart, and gives the Devil fuller possession of a Man. Take heed of adjourning and putting off seeking the Kingdom of Heaven till it be too late.
delay strengthens since, hardens the heart, and gives the devil fuller possession of a Man. Take heed of adjourning and putting off seeking the Kingdom of Heaven till it be too late.
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Caesar deferring to read a Letter put into his hand was killed in the Senate-house. Consider how short your Life is;Caesar deferring to read a letter put into his hand was killed in the Senate-house. Consider how short your Life is;
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'tis a Taper soon blown out. Animantis cujus { que } vita in fuga est ;
it's a Taper soon blown out. Animals cujus { que } vita in fuga est;
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The Body is like a Vessel tun'd with breath, Sickness broacheth it, Death draws it out;
The Body is like a Vessel tuned with breath, Sickness broacheth it, Death draws it out;
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delay not the business of Salvation a day longer; sometimes Death strikes and gives no warning.
Delay not the business of Salvation a day longer; sometime Death strikes and gives no warning.
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5. If you would not come short of the Kingdom of Heaven, take heed of prejudice.
5. If you would not come short of the Kingdom of Heaven, take heed of prejudice.
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Many take a prejudice at Religion, and on this Rock dash their Souls; they are prejudiced at Christs Person, his Truths, his Followers, his Wayes.
Many take a prejudice At Religion, and on this Rock dash their Souls; they Are prejudiced At Christ Person, his Truths, his Followers, his Ways.
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(1.) They are prejudiced at his Person; Matth. 13.57. And they were offended in him ;
(1.) They Are prejudiced At his Person; Matthew 13.57. And they were offended in him;
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what is there in Christ that Men should be offended at him? He is the pearl of price, Matth. 13.46. are Men offended at Pearls and Diamonds? Christ is the wonder of Beauty, Psal. 45.2. Fairer than the children of men ;
what is there in christ that Men should be offended At him? He is the pearl of price, Matthew 13.46. Are Men offended At Pearls and Diamonds? christ is the wonder of Beauty, Psalm 45.2. Fairer than the children of men;
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is there any thing in Beauty to offend? Christ is a mirrour of Mercy, Heb. 2.17. why should Mercy offend any? Christ is a Redeemer, why should a captive slave be offended at him who comes with a summe of Money to ransom him? The prejudice Men take at Christ is from the inbred pravity of their hearts.
is there any thing in Beauty to offend? christ is a mirror of Mercy, Hebrew 2.17. why should Mercy offend any? christ is a Redeemer, why should a captive slave be offended At him who comes with a sum of Money to ransom him? The prejudice Men take At christ is from the inbred pravity of their hearts.
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The eye that is sore cannot endure the light of the Sun; the fault is not in the Sun, but in the sore eye.
The eye that is soar cannot endure the Light of the Sun; the fault is not in the Sun, but in the soar eye.
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There are two things in Christ Men are prejudiced at. 1. His Means. The Iewes expected a Monarch for their Messiah;
There Are two things in christ Men Are prejudiced At. 1. His Means. The Iewes expected a Monarch for their Messiah;
pc-acp vbr crd n2 p-acp np1 n2 vbr vvn p-acp. crd po31 n2. dt npg1 vvd dt n1 p-acp po32 np1;
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but Christ came not with outward Pomp and Splendor; His Kingdom was not of this World :
but christ Come not with outward Pomp and Splendour; His Kingdom was not of this World:
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The Stars which are seated in the lightest Orbs are least seen;
The Stars which Are seated in the Lightest Orbs Are least seen;
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Christ who was the bright Morning Star was not much seen, his Divinity was hid in the dark Lanthorne of his humanity;
christ who was the bright Morning Star was not much seen, his Divinity was hid in the dark Lanthorn of his humanity;
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all who saw the Man did not see the Messiah;
all who saw the Man did not see the Messiah;
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this the Jews stumbled at, the Means of his Person. 2. Men are prejudiced at Christs strictness;
this the jews stumbled At, the Means of his Person. 2. Men Are prejudiced At Christ strictness;
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they look upon Christ as austere, and his Lawes too severe, Psal. 2.3. Let us break their bands, and cast away their cords from us.
they look upon christ as austere, and his Laws too severe, Psalm 2.3. Let us break their bans, and cast away their cords from us.
pns32 vvb p-acp np1 p-acp j, cc po31 n2 av j, np1 crd. vvb pno12 vvi po32 n2, cc vvd av po32 n2 p-acp pno12.
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Though to a Saint Christs Laws are no more burdensome than Wings are to a Bird;
Though to a Saint Christ Laws Are no more burdensome than Wings Are to a Bird;
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yet to the Wicked Christs Laws are a yoke, and they love not to come under restraint;
yet to the Wicked Christ Laws Are a yoke, and they love not to come under restraint;
av p-acp dt j npg1 n2 vbr dt n1, cc pns32 vvb xx pc-acp vvi p-acp n1;
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hence it is they hate Christ.
hence it is they hate christ.
av pn31 vbz pns32 vvb np1.
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Though they pretend to love him as a Saviour, yet they hate him as he is the holy One.
Though they pretend to love him as a Saviour, yet they hate him as he is the holy One.
cs pns32 vvb pc-acp vvi pno31 p-acp dt n1, av pns32 vvb pno31 c-acp pns31 vbz dt j pi.
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(2.) Men are prejudiced at the Truths of Christ. 1. Self-denyal. A man must deny his Righteousness, Phil. 3.9. his Duties and Moralities:
(2.) Men Are prejudiced At the Truths of christ. 1. Self-denial. A man must deny his Righteousness, Philip 3.9. his Duties and Moralities:
(crd) n2 vbr vvn p-acp dt n2 pp-f np1. crd n1. dt n1 vmb vvi po31 n1, np1 crd. po31 n2 cc n2:
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he would graft the hope of Salvation upon the stock of his own Righteousness. 2. He must deny his Unrighteousness.
he would grafted the hope of Salvation upon the stock of his own Righteousness. 2. He must deny his Unrighteousness.
pns31 vmd vvi dt n1 pp-f n1 p-acp dt n1 pp-f po31 d n1. crd pns31 vmb vvi po31 n1.
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The Scripture seals no patents to Sin, it teacheth us to deny all ungodliness and worldly lusts, Tit. 2.11. We must divorce those Sins which bring in Pleasure and Profit. 3. Forgiving of injuries, Mark 11.25. These Truths Men are prejudiced at;
The Scripture Seals no patents to since, it Teaches us to deny all ungodliness and worldly Lustiest, Tit. 2.11. We must divorce those Sins which bring in Pleasure and Profit. 3. Forgiving of injuries, Mark 11.25. These Truths Men Are prejudiced At;
dt n1 vvz dx n2 p-acp n1, pn31 vvz pno12 p-acp vvb d n1 cc j n2, np1 crd. pns12 vmb vvi d n2 r-crq vvb p-acp n1 cc n1. crd j-vvg pp-f n2, vvb crd. np1 ng1 n2 vbr vvn p-acp;
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they can rather want forgiveness from God than they can forgive others. (3.) Men are prejudiced at the Followers of Christ. 1. Their paucity;
they can rather want forgiveness from God than they can forgive Others. (3.) Men Are prejudiced At the Followers of christ. 1. Their paucity;
pns32 vmb av-c vvi n1 p-acp np1 cs pns32 vmb vvi n2-jn. (crd) n2 vbr vvn p-acp dt n2 pp-f np1. crd po32 n1;
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there are but few (in comparison) that embrace Christ; but why should this offend? Men are not offended at Pearls and precious Stones,
there Are but few (in comparison) that embrace christ; but why should this offend? Men Are not offended At Pearls and precious Stones,
pc-acp vbr p-acp d (p-acp n1) cst vvb np1; cc-acp q-crq vmd d vvi? n2 vbr xx vvn p-acp n2 cc j n2,
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because they are but few. 2. Their Poverty; many that wear Christs livery are low in the World;
Because they Are but few. 2. Their Poverty; many that wear Christ livery Are low in the World;
c-acp pns32 vbr p-acp d. crd po32 n1; d cst vvb npg1 n1 vbr j p-acp dt n1;
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but why should this give offence? (1.) Christ hath better things than these to bestow upon his Followers;
but why should this give offence? (1.) christ hath better things than these to bestow upon his Followers;
cc-acp q-crq vmd d vvi n1? (crd) np1 vhz jc n2 cs d pc-acp vvi p-acp po31 n2;
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the holy Anointing, the white Stones, the hidden Manna, the Crown of Glory. (2.) All Christs Followers are not humbled with Poverty;
the holy Anointing, the white Stones, the hidden Manna, the Crown of Glory. (2.) All Christ Followers Are not humbled with Poverty;
dt j vvg, dt j-jn n2, dt j-vvn n1, dt n1 pp-f n1. (crd) av-d npg1 n2 vbr xx vvn p-acp n1;
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Abraham was rich in Gold and Silver as well as rich in Faith: Though not many Noble are called, yet some Noble; Acts 17.12. Honourable women which were Greeks believed; Abraham was rich in Gold and Silver as well as rich in Faith: Though not many Noble Are called, yet Some Noble; Acts 17.12. Honourable women which were Greeks believed;
np1 vbds j p-acp n1 cc n1 c-acp av c-acp j p-acp n1: cs xx d j vbr vvn, av d j; vvz crd. j n2 r-crq vbdr np1 vvn;
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Constantine and Theodosius were Godly Emperours; so that this stumbling block is removed. 3. Their Scandals.Constantine and Theodosius were Godly emperors; so that this stumbling block is removed. 3. Their Scandals.
np1 cc np1 vbdr j n2; av cst d j-vvg n1 vbz vvn. crd po32 n2.
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Some of Christs Followers under a mask of Piety commit sin, this begets a prejudice against Religion;
some of Christ Followers under a mask of Piety commit since, this begets a prejudice against Religion;
d pp-f npg1 n2 p-acp dt n1 pp-f n1 vvi n1, d vvz dt n1 p-acp n1;
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but doth Christ or his Gospel teach any such thing? The Rules he prescribes are holy:
but does christ or his Gospel teach any such thing? The Rules he prescribes Are holy:
cc-acp vdz np1 cc po31 n1 vvi d d n1? dt n2 pns31 vvz vbr j:
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Why should the Master be thought the worse of because some of his Servants prove bad.
Why should the Master be Thought the Worse of Because Some of his Servants prove bad.
q-crq vmd dt n1 vbb vvn dt jc pp-f p-acp d pp-f po31 n2 vvb j.
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(4.) Men are prejudiced at the Wayes of Christ; they expose them to Sufferings; Matth. 16.24. Let him take up his cross and follow me ; many stumble at the Cross.
(4.) Men Are prejudiced At the Ways of christ; they expose them to Sufferings; Matthew 16.24. Let him take up his cross and follow me; many Stumble At the Cross.
(crd) n2 vbr vvn p-acp dt n2 pp-f np1; pns32 vvb pno32 p-acp n2; np1 crd. vvb pno31 vvi a-acp po31 n1 cc vvb pno11; d vvb p-acp dt n1.
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There are as Tertullian, delicaetuli, silken Christians, who love their ease;
There Are as Tertullian, delicaetuli, silken Christians, who love their ease;
pc-acp vbr p-acp np1, fw-la, j np1, r-crq vvb po32 n1;
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they will follow Christ to Mount Oliver to see him transfigured, but not to Mount Golgotha to suffer with him.
they will follow christ to Mount Oliver to see him transfigured, but not to Mount Golgotha to suffer with him.
pns32 vmb vvi np1 pc-acp vvi np1 pc-acp vvi pno31 vvd, cc-acp xx pc-acp vvi np1 pc-acp vvi p-acp pno31.
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But alas, what is Affliction to the Glory that follows: The weight of Glory makes Affliction light;
But alas, what is Affliction to the Glory that follows: The weight of Glory makes Affliction Light;
p-acp uh, q-crq vbz n1 p-acp dt n1 cst vvz: dt n1 pp-f n1 vvz n1 j;
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Adimant Caput non Coronam. O take heed of prejudice, this hath been a stumbling stone in Mens way to Heaven,Adimant Caput non crown. Oh take heed of prejudice, this hath been a stumbling stone in Men's Way to Heaven,
fw-fr fw-la fw-fr fw-la. uh vvb n1 pp-f n1, d vhz vbn dt j-vvg n1 p-acp ng2 n1 p-acp n1,
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and hath made them fall short of the Kingdom. 6. If you would not miss of the Kingdom of Heaven take heed of Presumption.
and hath made them fallen short of the Kingdom. 6. If you would not miss of the Kingdom of Heaven take heed of Presumption.
cc vhz vvn pno32 vvi j pp-f dt n1. crd cs pn22 vmd xx vvi pp-f dt n1 pp-f n1 vvb n1 pp-f n1.
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Men presume all is well, and take it as a principle not to be disputed that they shall go to Heaven.
Men presume all is well, and take it as a principle not to be disputed that they shall go to Heaven.
np1 vvb d vbz av, cc vvb pn31 p-acp dt n1 xx pc-acp vbi vvn cst pns32 vmb vvi p-acp n1.
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The Devil hath given them Opium to cast them into a deep sleep of security. The presumptuous Sinner is like the Leviathan, made without fear :
The devil hath given them Opium to cast them into a deep sleep of security. The presumptuous Sinner is like the Leviathan, made without Fear:
dt n1 vhz vvn pno32 n1 pc-acp vvi pno32 p-acp dt j-jn n1 pp-f n1. dt j n1 vbz av-j dt np1, vvd p-acp n1:
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He lives as bad as the worst, yet hopes he shall be saved as well as the best;
He lives as bad as the worst, yet hope's he shall be saved as well as the best;
pns31 vvz p-acp j c-acp dt js, av vvz pns31 vmb vbi vvn a-acp av c-acp dt js;
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He blesseth himself, and saith he shall have peace though he goes on in sin; Deut. 29.19.He Blesses himself, and Says he shall have peace though he Goes on in since; Deuteronomy 29.19.
pns31 vvz px31, cc vvz pns31 vmb vhi n1 cs pns31 vvz a-acp p-acp n1; np1 crd.
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As if a Man should drink Poyson yet not fear but he should have his health.
As if a Man should drink Poison yet not Fear but he should have his health.
p-acp cs dt n1 vmd vvi n1 av xx vvi cc-acp pns31 vmd vhi po31 n1.
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But whence doth this presumptuous hope arise? Surely from a conceit that God is made up all of Mercy.
But whence does this presumptuous hope arise? Surely from a conceit that God is made up all of Mercy.
p-acp q-crq vdz d j n1 vvi? np1 p-acp dt n1 cst np1 vbz vvn a-acp d pp-f n1.
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'Tis true God is merciful, but withal he is just too;
It's true God is merciful, but withal he is just too;
pn31|vbz j np1 vbz j, cc-acp av pns31 vbz j av;
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Exod. 34.6, 7. Keeping mercy for thousands, and that will by no means clear the guilty. Exod 34.6, 7. Keeping mercy for thousands, and that will by no means clear the guilty.
np1 crd, crd vvg n1 p-acp crd, cc cst vmb p-acp dx n2 vvi dt j.
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If a King did proclaim that only those should be pardoned who came in and submitted, should any still persisting in Rebellion claim the benefit of that Pardon? Dost thou hope for Mercy who wilt not lay down thy Weapons,
If a King did proclaim that only those should be pardoned who Come in and submitted, should any still persisting in Rebellion claim the benefit of that Pardon? Dost thou hope for Mercy who wilt not lay down thy Weapons,
cs dt n1 vdd vvi cst av-j d vmd vbi vvn r-crq vvd p-acp cc vvn, vmd d av vvg p-acp n1 vvi dt n1 pp-f d n1? vd2 pns21 vvi p-acp n1 r-crq vmd2 xx vvi a-acp po21 n2,
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but stand out in Rebellion against Heaven? None might touch the Ark but the Priests;
but stand out in Rebellion against Heaven? None might touch the Ark but the Priests;
cc-acp vvb av p-acp n1 p-acp n1? pi vmd vvi dt n1 p-acp dt n2;
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none may touch this Ark of Gods Mercy, but holy, consecrated Persons. Presumption is heluo Animarum, the great devourer of Souls.
none may touch this Ark of God's Mercy, but holy, consecrated Persons. Presumption is heluo Animarum, the great devourer of Souls.
pix vmb vvi d n1 pp-f npg1 n1, cc-acp j, j-vvn n2. n1 vbz fw-la fw-la, dt j n1 pp-f n2.
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A thousand have missed of Heaven by putting on the broad spectacles of Presumption.
A thousand have missed of Heaven by putting on the broad spectacles of Presumption.
dt crd vhb vvn pp-f n1 p-acp vvg p-acp dt j n2 pp-f n1.
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7. If you would not miss of the Heavenly Kingdom take heed of the delights and pleasures of the Flesh; soft pleasures harden the heart.
7. If you would not miss of the Heavenly Kingdom take heed of the delights and pleasures of the Flesh; soft pleasures harden the heart.
crd cs pn22 vmd xx vvi pp-f dt j n1 vvb n1 pp-f dt n2 cc n2 pp-f dt n1; j n2 vvi dt n1.
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Many people cannot endure a serious Thought, but are for Comedies and Romances, they play away their Salvation.
Many people cannot endure a serious Thought, but Are for Comedies and Romances, they play away their Salvation.
av-d n1 vmbx vvi dt j n1, cc-acp vbr p-acp n2 cc n2, pns32 vvb av po32 n1.
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Love not the world. Had a Man a Monopoly of all the wealth of the World, were he able to empty the Western Parts of Gold, and the Eastern of Spices;Love not the world. Had a Man a Monopoly of all the wealth of the World, were he able to empty the Western Parts of Gold, and the Eastern of Spices;
vvb xx dt n1. vhd dt n1 dt n1 pp-f d dt n1 pp-f dt n1, vbdr pns31 j pc-acp vvi dt j n2 pp-f n1, cc dt j pp-f n2;
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Homines capiuntur voluptate ut pisces hamo, Cicero. Pleasure is the sugred bait Men bite at, but there is an hook under; Iob 21.12. They take the timbrel and harp, and rejoyce at the sound of the organ: Homines capiuntur voluptate ut pisces hamo, Cicero. Pleasure is the sugared bait Men bite At, but there is an hook under; Job 21.12. They take the timbrel and harp, and rejoice At the found of the organ:
fw-la fw-la fw-la fw-la fw-la fw-la, np1. n1 vbz dt j-vvn n1 n2 vvi p-acp, cc-acp pc-acp vbz dt n1 p-acp; np1 crd. pns32 vvb dt n1 cc n1, cc vvi p-acp dt n1 pp-f dt n1:
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And a parallel Scripture, Amos 6.4.
And a parallel Scripture, Amos 6.4.
cc dt n1 n1, np1 crd.
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That lye upon beds of ivory, that chant to the sound of the viol, that drink wine in bowls, That lie upon Beds of ivory, that chant to the found of the violent, that drink wine in bowls,
cst vvb p-acp n2 pp-f n1, cst vvb p-acp dt n1 pp-f dt n1, cst vvb n1 p-acp n2,
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and anoint themselves with the chief oyntments. and anoint themselves with the chief ointments.
cc vvi px32 p-acp dt j-jn n2.
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The pleasures of the World do keep many from the pleasures of Paradise ▪ What a shame is it that the Soul, that princely thing which swayes the sceptre of Reason,
The pleasures of the World do keep many from the pleasures of Paradise ▪ What a shame is it that the Soul, that princely thing which sways the sceptre of Reason,
dt n2 pp-f dt n1 vdb vvi d p-acp dt n2 pp-f n1 ▪ q-crq dt n1 vbz pn31 cst dt n1, cst j n1 r-crq vvz dt n1 pp-f n1,
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and is akin to Angels, should be enslaved to sinful pleasure.
and is akin to Angels, should be enslaved to sinful pleasure.
cc vbz j p-acp n2, vmd vbi vvn p-acp j n1.
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Beard in his Theatre, speaks of one who had a Room richly hung with fair Pictures, he had most delicious Musick, he had the rarest Beauties, he had all the Candies and curious Preserves of the Confectioner,Beard in his Theatre, speaks of one who had a Room richly hung with fair Pictures, he had most delicious Music, he had the Rarest Beauty's, he had all the Candies and curious Preserves of the Confectioner,
n1 p-acp po31 n1, vvz pp-f pi r-crq vhd dt n1 av-j vvn p-acp j n2, pns31 vhd av-ds j n1, pns31 vhd dt js n2, pns31 vhd d dt zz cc j vvz pp-f dt n1,
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thus did he gratifie his Senses with Pleasure, and swore he would live one week like a God,
thus did he gratify his Senses with Pleasure, and swore he would live one Week like a God,
av vdd pns31 vvi po31 n2 p-acp n1, cc vvd pns31 vmd vvi crd n1 av-j dt n1,
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though he were sure to be damned in Hell the next day.
though he were sure to be damned in Hell the next day.
cs pns31 vbdr j pc-acp vbi vvn p-acp n1 dt ord n1.
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Diodorus Siculus observes, that the Dogs of Sicily while they are hunting among the sweet Flowers lose the scent of the Hare;Diodorus Siculus observes, that the Dogs of Sicily while they Are hunting among the sweet Flowers loose the scent of the Hare;
np1 np1 vvz, cst dt n2 pp-f np1 cs pns32 vbr vvg p-acp dt j n2 vvi dt n1 pp-f dt n1;
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so many while they are hunting after the sweet pleasures of the World lose the Kingdom of Heaven.
so many while they Are hunting After the sweet pleasures of the World loose the Kingdom of Heaven.
av d n1 pns32 vbr vvg p-acp dt j n2 pp-f dt n1 vvb dt n1 pp-f n1.
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'Tis, saith Theophylact, one of the worst sights to see a Sinner go laughing to Heaven.
It's, Says Theophylact, one of the worst sights to see a Sinner go laughing to Heaven.
pn31|vbz, vvz vvd, crd pp-f dt js n2 pc-acp vvi dt n1 vvb vvg p-acp n1.
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8 If you would not fall short of the Kingdom of Heaven, take heed of Worldlimindedness;
8 If you would not fallen short of the Kingdom of Heaven, take heed of Worldlimindedness;
crd cs pn22 vmd xx vvi j pp-f dt n1 pp-f n1, vvb n1 pp-f n1;
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a covetous Spirit is a dunghil Spirit, it choaks good Affections, as the earth puts out the fire.
a covetous Spirit is a dunghill Spirit, it chokes good Affections, as the earth puts out the fire.
dt j n1 vbz dt n1 n1, pn31 vvz j n2, c-acp dt n1 vvz av dt n1.
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The World hindred the young Man from following Christ, abiit tristis, he went away sorrowful, Luke 18.23. which extorted those words from our Saviour, Verse 24. How hardly shall they that have Riches enter into the Kingdom of God? Divitiae saeculi sunt laquei Diaboli, Bern. Riches are golden Snares.
The World hindered the young Man from following christ, Abiit tristis, he went away sorrowful, Lycia 18.23. which extorted those words from our Saviour, Verse 24. How hardly shall they that have Riches enter into the Kingdom of God? Divitiae Saeculi sunt laquei Diaboli, Bern. Riches Are golden Snares.
dt n1 vvd dt j n1 p-acp vvg np1, vvb fw-la, pns31 vvd av j, av crd. q-crq j-vvn d n2 p-acp po12 n1, vvb crd c-crq av vmb pns32 cst vhb n2 vvi p-acp dt n1 pp-f np1? fw-la fw-la fw-la fw-la np1, np1 n2 vbr j n2.
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If a Man were to climb up a steepy Rock, and had Weights tied to his Legs, it would hinder him from his ascent:
If a Man were to climb up a steepy Rock, and had Weights tied to his Legs, it would hinder him from his ascent:
cs dt n1 vbdr pc-acp vvi a-acp dt j n1, cc vhd n2 vvn p-acp po31 n2, pn31 vmd vvi pno31 p-acp po31 n1:
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Too many Golden Weights will hinder us from climbing that steepy Rock which leads to Heaven; Exod. 14.3. They are entangled in the Land, the Wilderness hath shut them in.
Too many Golden Weights will hinder us from climbing that steepy Rock which leads to Heaven; Exod 14.3. They Are entangled in the Land, the Wilderness hath shut them in.
av d j n2 vmb vvi pno12 p-acp vvg d j n1 r-crq vvz p-acp n1; np1 crd. pns32 vbr vvn p-acp dt n1, dt n1 vhz vvn pno32 p-acp.
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So it may be said of many, they are entangled in earthly Affairs, the World hath shut them in:
So it may be said of many, they Are entangled in earthly Affairs, the World hath shut them in:
av pn31 vmb vbi vvn pp-f d, pns32 vbr vvn p-acp j n2, dt n1 vhz vvn pno32 p-acp:
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The World is no Friend to Grace; the more the Child sucks the weaker the Nurse is;
The World is no Friend to Grace; the more the Child sucks the Weaker the Nurse is;
dt n1 vbz dx n1 pc-acp vvi; dt av-dc dt n1 vvz dt jc dt n1 vbz;
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and the more the World sucks and draws from us, the weaker our Grace is, 1 Iohn 2.15.
and the more the World sucks and draws from us, the Weaker our Grace is, 1 John 2.15.
cc dt av-dc dt n1 vvz cc vvz p-acp pno12, dt jc po12 n1 vbz, crd np1 crd.
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could he heap up Riches to the Starry heaven, yet his heart would not be filled: Covetousness is a dry dropsy:
could he heap up Riches to the Starry heaven, yet his heart would not be filled: Covetousness is a dry dropsy:
vmd pns31 vvi a-acp n2 p-acp dt j n1, av po31 n1 vmd xx vbi vvn: n1 vbz dt j n1:
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Ioshua who could stop the course of the Sun, could not stop Achan in his covetous pursuit of the Wedge of Gold:Ioshua who could stop the course of the Sun, could not stop achan in his covetous pursuit of the Wedge of Gold:
np1 r-crq vmd vvi dt n1 pp-f dt n1, vmd xx vvi np1 p-acp po31 j n1 pp-f dt n1 pp-f n1:
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he whose heart is lockt up in his Chest, will be lockt out of heaven: Some Ships that have escaped the Rocks, have been cast away upon the Sands:
he whose heart is locked up in his Chest, will be locked out of heaven: some Ships that have escaped the Rocks, have been cast away upon the Sands:
pns31 rg-crq n1 vbz vvn a-acp p-acp po31 n1, vmb vbi vvn av pp-f n1: d n2 cst vhb vvn dt n2, vhb vbn vvn av p-acp dt n2:
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Many who have escaped gross Sins, have been cast away upon the Worlds Golden Sands.
Many who have escaped gross Sins, have been cast away upon the World's Golden Sands.
d r-crq vhb vvn j n2, vhb vbn vvn av p-acp dt ng1 j n2.
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9. If you would not come short of the Kingdom of heaven, take heed of indulging any sin;
9. If you would not come short of the Kingdom of heaven, take heed of indulging any since;
crd cs pn22 vmd xx vvi j pp-f dt n1 pp-f n1, vvb n1 pp-f vvg d n1;
(98) part (DIV2)
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one Mill-stone will drown as well as more; and one sin lived in will damn as well as more:
one Millstone will drown as well as more; and one since lived in will damn as well as more:
crd n1 vmb vvi c-acp av c-acp av-dc; cc crd n1 vvn p-acp vmb vvi c-acp av c-acp av-dc:
(98) part (DIV2)
3287
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15862
Vbi regnat peccatum non potest regnare Dei regnum, Hierom. If any one sin reign, it will keep you from reigning in the kingdom of heaven;Vbi Reigneth peccatum non potest Reign Dei Kingdom, Hieronymus If any one since Reign, it will keep you from reigning in the Kingdom of heaven;
fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la, np1 cs d crd n1 vvi, pn31 vmb vvi pn22 p-acp vvg p-acp dt n1 pp-f n1;
(98) part (DIV2)
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15863
especially keep from sins of Presumption, which wast Conscience, vastare Conscientiam, Tertul. and the Sin of your natural Constitution, the peccatum in delitiis, Aug. the darling Sin, Psal. 18.23. I have kept my self from mine iniquity.
especially keep from Sins of Presumption, which wast Conscience, Vastare Conscientiam, Tertulian and the since of your natural Constitution, the peccatum in delitiis, Aug. the darling since, Psalm 18.23. I have kept my self from mine iniquity.
av-j vvb p-acp n2 pp-f n1, r-crq j n1, vvb fw-la, np1 cc dt n1 pp-f po22 j n1, dt fw-la p-acp fw-la, np1 dt j-jn n1, np1 crd. pns11 vhb vvn po11 n1 p-acp po11 n1.
(98) part (DIV2)
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15864
That Sin which my heart would soonest decoy and flatter me into; as in the Hive there is one Master-Bee, so in the heart one Master-sin: O take heed of this! Quest.
That since which my heart would soonest decoy and flatter me into; as in the Hive there is one Master-Bee, so in the heart one Master sin: Oh take heed of this! Quest.
cst n1 r-crq po11 n1 vmd av-s n1 cc vvb pno11 p-acp; c-acp p-acp dt n1 pc-acp vbz pi j, av p-acp dt n1 crd n1: uh vvb n1 pp-f d! n1.
(98) part (DIV2)
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15865
How may this sin be known? How may this since be known?
q-crq vmb d n1 vbi vvn?
(98) part (DIV2)
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15866
A. 1. That Sin which a Man cannot endure the Arrow of a reproof should shoot at, that is the bosom sin;A. 1. That since which a Man cannot endure the Arrow of a reproof should shoot At, that is the bosom since;
np1 crd cst n1 r-crq dt n1 vmbx vvi dt n1 pp-f dt n1 vmd vvi p-acp, cst vbz dt n1 n1;
(98) part (DIV2)
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15867
Herod could not brook to have his Incest medled with, that was a noli me tangere: Men can be content to have other sins declaimed against,Herod could not brook to have his Incest meddled with, that was a noli me tangere: Men can be content to have other Sins declaimed against,
np1 vmd xx vvi pc-acp vhi po31 n1 vvn p-acp, cst vbds dt fw-la pno11 fw-la: n2 vmb vbi j pc-acp vhi j-jn n2 vvn p-acp,
(98) part (DIV2)
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but if a Minister put his Finger upon the sore, and toucheth upon one special sin,
but if a Minister put his Finger upon the soar, and touches upon one special since,
cc-acp cs dt n1 vvd po31 n1 p-acp dt j, cc vvz p-acp crd j n1,
(98) part (DIV2)
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15869
then igne micant oculi, they are enraged and spit the Venome of Malice.
then Ignite micant oculi, they Are enraged and spit the Venom of Malice.
cs vvb fw-la fw-la, pns32 vbr vvn cc vvd dt n1 pp-f n1.
(98) part (DIV2)
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2. That sin which a Mans heart runs out most to, and he is most easily captivated by, that is the Dalilah in the Bosom:
2. That since which a men heart runs out most to, and he is most Easily captivated by, that is the Delilah in the Bosom:
crd cst n1 r-crq dt ng1 n1 vvz av av-ds p-acp, cc pns31 vbz av-ds av-j vvn p-acp, cst vbz dt np1 p-acp dt n1:
(98) part (DIV2)
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15871
One Man is overcome with wantonness, another by worldliness;
One Man is overcome with wantonness, Another by worldliness;
pi n1 vbz vvn p-acp n1, j-jn p-acp n1;
(98) part (DIV2)
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15872
'tis a sad thing a Man should be so bewitched by a beloved sin, that if it ask him to part with not only half the kingdom,
it's a sad thing a Man should be so bewitched by a Beloved since, that if it ask him to part with not only half the Kingdom,
pn31|vbz dt j n1 dt n1 vmd vbi av vvn p-acp dt j-vvn n1, cst cs pn31 vvb pno31 pc-acp vvi p-acp xx av-j j-jn dt n1,
(98) part (DIV2)
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15873
but the whole Kingdom of heaven, he must part with it to gratify that Lust.
but the Whole Kingdom of heaven, he must part with it to gratify that Lust.
cc-acp dt j-jn n1 pp-f n1, pns31 vmb vvi p-acp pn31 pc-acp vvi d n1.
(98) part (DIV2)
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15874
3. That sin which doth most trouble a Man and fly in his Face in an hour of sickness and distress, that is the sin he hath allowed himself in, and is his complexion sin:
3. That since which does most trouble a Man and fly in his Face in an hour of sickness and distress, that is the since he hath allowed himself in, and is his complexion since:
crd cst n1 r-crq vdz ds vvi dt n1 cc vvi p-acp po31 n1 p-acp dt n1 pp-f n1 cc n1, cst vbz dt n1 pns31 vhz vvn px31 p-acp, cc vbz po31 n1 n1:
(98) part (DIV2)
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15875
When Ioseph 's Brethren were distressed their sin in selling their Brother came into their Remembrance, Gen. 42.21.
When Ioseph is Brothers were distressed their since in selling their Brother Come into their Remembrance, Gen. 42.21.
c-crq np1 vbz n2 vbdr vvn po32 n1 p-acp vvg po32 n1 vvd p-acp po32 n1, np1 crd.
(98) part (DIV2)
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15876
We were verily guilty concerning our Brother, &c. So when a Man is upon his sick-bed,We were verily guilty Concerning our Brother, etc. So when a Man is upon his sickbed,
pns12 vbdr av-j j vvg po12 n1, av av c-crq dt n1 vbz p-acp po31 n1,
(98) part (DIV2)
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15877
and Conscience shall say, thou hast been guilty of such a sin, the sin of slandring,
and Conscience shall say, thou hast been guilty of such a since, the since of slandering,
cc n1 vmb vvi, pns21 vh2 vbn j pp-f d dt n1, dt n1 pp-f vvg,
(98) part (DIV2)
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15878
or uncleanness, Conscience reads a Man a sad Lecture, it affrights him most for one sin, that is the Complection sin.
or uncleanness, Conscience reads a Man a sad Lecture, it affrights him most for one since, that is the Complexion since.
cc n1, n1 vvz dt n1 dt j n1, pn31 vvz pno31 av-ds p-acp crd n1, cst vbz dt n1 n1.
(98) part (DIV2)
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4. That sin which a Man is loathest to part with, that is the endeared sin:
4. That since which a Man is loathest to part with, that is the endeared since:
crd cst n1 r-crq dt n1 vbz vv2 p-acp n1 p-acp, cst vbz dt vvn n1:
(98) part (DIV2)
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15880
Iacob could of all his Sons most hardly part with Benjamin, Gen. 42.36.Iacob could of all his Sons most hardly part with Benjamin, Gen. 42.36.
np1 vmd pp-f d po31 n2 ds av vvb p-acp np1, np1 crd.
(98) part (DIV2)
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15881
Will ye take Benjamin away? So saith the Sinner, this and that Sin I have left,Will you take Benjamin away? So Says the Sinner, this and that since I have left,
vmb pn22 vvi np1 av? av vvz dt n1, d cc d n1 pns11 vhb vvn,
(98) part (DIV2)
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15882
but must Benjamin go too? must I part with this delightful sin? that goes to the heart;
but must Benjamin go too? must I part with this delightful since? that Goes to the heart;
cc-acp vmb np1 vvb av? vmb pns11 vvi p-acp d j n1? cst vvz p-acp dt n1;
(98) part (DIV2)
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15883
as it is with a castle that hath several Forts about it, the first and second Fort are yeilded,
as it is with a castle that hath several Forts about it, the First and second Fort Are yielded,
c-acp pn31 vbz p-acp dt n1 cst vhz j n2 p-acp pn31, dt ord cc ord n1 vbr vvn,
(98) part (DIV2)
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but when it comes to the main Castle the Governour will rather fight and dye then yeild that:
but when it comes to the main Castle the Governor will rather fight and die then yield that:
cc-acp c-crq pn31 vvz p-acp dt j n1 dt n1 vmb av-c vvi cc vvi av vvi cst:
(98) part (DIV2)
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15885
So a Man may suffer some of his Sins to be demolished, but when it comes to one, that is like the taking of the Castle, he will never yeild to part with that; surely that is the Master-sin;
So a Man may suffer Some of his Sins to be demolished, but when it comes to one, that is like the taking of the Castle, he will never yield to part with that; surely that is the Master sin;
av dt n1 vmb vvi d pp-f po31 n2 pc-acp vbi vvn, cc-acp c-crq pn31 vvz p-acp crd, cst vbz av-j dt n-vvg pp-f dt n1, pns31 vmb av-x vvi pc-acp vvi p-acp d; av-j d vbz dt n1;
(98) part (DIV2)
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15886
take heed especially of this sin; the strength of sin lies in the beloved sin: This is like an humour striking to the heart which brings Death.
take heed especially of this since; the strength of since lies in the Beloved since: This is like an humour striking to the heart which brings Death.
vvb n1 av-j pp-f d n1; dt n1 pp-f n1 vvz p-acp dt j-vvn n1: d vbz av-j dt n1 vvg p-acp dt n1 r-crq vvz n1.
(98) part (DIV2)
3292
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15887
I have read of a Monarch, that being pursued by the Enemy, he threw away the Crown of Gold on his head, that he might run the faster ▪ So that sin which thou didst wear as a Crown of Gold, throw it away that thou maiest run the faster to the Kingdom of heaven:
I have read of a Monarch, that being pursued by the Enemy, he threw away the Crown of Gold on his head, that he might run the faster ▪ So that since which thou didst wear as a Crown of Gold, throw it away that thou Mayest run the faster to the Kingdom of heaven:
pns11 vhb vvn pp-f dt n1, cst vbg vvn p-acp dt n1, pns31 vvd av dt n1 pp-f n1 p-acp po31 n1, cst pns31 vmd vvi dt av-jc ▪ av cst n1 r-crq pns21 vdd2 vvi p-acp dt n1 pp-f n1, vvb pn31 av cst pns21 vm2 vvi dt av-jc p-acp dt n1 pp-f n1:
(98) part (DIV2)
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15888
O if you would not lose Glory, mortify the beloved sin, set it as Vriah in the Fore-front of the battle to be slain;
Oh if you would not loose Glory, mortify the Beloved since, Set it as Uriah in the Forefront of the battle to be slave;
uh cs pn22 vmd xx vvi n1, vvi dt j-vvn n1, vvb pn31 p-acp np1 p-acp dt n1 pp-f dt n1 pc-acp vbi vvn;
(98) part (DIV2)
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15889
by plucking out this right eye, you will see the better to go to heaven.
by plucking out this right eye, you will see the better to go to heaven.
p-acp vvg av d j-jn n1, pn22 vmb vvi dt jc pc-acp vvi p-acp n1.
(98) part (DIV2)
3292
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15890
10. If you would not fall short of the kingdom of heaven, take heed of inordinate Pashion;
10. If you would not fallen short of the Kingdom of heaven, take heed of inordinate Pashion;
crd cs pn22 vmd xx vvi j pp-f dt n1 pp-f n1, vvb n1 pp-f j n1;
(98) part (DIV2)
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15891
many a Ship hath been lost in a storm; and many a Soul hath been lost in a storm of unruly Passions:
many a Ship hath been lost in a storm; and many a Soul hath been lost in a storm of unruly Passion:
d dt n1 vhz vbn vvn p-acp dt n1; cc d dt n1 vhz vbn vvn p-acp dt n1 pp-f j n2:
(98) part (DIV2)
3293
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15892
Every Member of the Body is infected with sin; as every Branch of Wormwood is bitter;
Every Member of the Body is infected with since; as every Branch of Wormwood is bitter;
d n1 pp-f dt n1 vbz vvn p-acp n1; c-acp d n1 pp-f n1 vbz j;
(98) part (DIV2)
3293
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15893
but the Tongue is full of deadly poyson, Iam. 3.8. Some care not what they say in their Passion, they will censure, slander, wish evil to others;
but the Tongue is full of deadly poison, Iam. 3.8. some care not what they say in their Passion, they will censure, slander, wish evil to Others;
cc-acp dt n1 vbz j pp-f j n1, np1 crd. d vvb xx r-crq pns32 vvb p-acp po32 n1, pns32 vmb vvi, n1, vvb j-jn p-acp n2-jn;
(98) part (DIV2)
3293
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15894
how can Christ be in the heart when the Devil hath taken possession of the tongue? Passion disturbs reason, it is brevis insania, a short Frenzy;
how can christ be in the heart when the devil hath taken possession of the tongue? Passion disturbs reason, it is brevis insania, a short Frenzy;
c-crq vmb np1 vbb p-acp dt n1 c-crq dt n1 vhz vvn n1 pp-f dt n1? n1 vvz n1, pn31 vbz fw-la fw-la, dt j n1;
(98) part (DIV2)
3293
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15895
Ionah in a Passion flies out against God, Ionah 4.9. I do well to be angry to the death. Jonah in a Passion flies out against God, Jonah 4.9. I do well to be angry to the death.
np1 p-acp dt n1 vvz av p-acp np1, np1 crd. pns11 vdb av pc-acp vbi j p-acp dt n1.
(98) part (DIV2)
3293
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15896
What to be angry with God, and to justify it? I do well to be angry, the Man was not well in his Wits;
What to be angry with God, and to justify it? I do well to be angry, the Man was not well in his Wits;
q-crq pc-acp vbi j p-acp np1, cc pc-acp vvi pn31? pns11 vdb av pc-acp vbi j, dt n1 vbds xx av p-acp po31 n2;
(98) part (DIV2)
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15897
Passion unfits for Prayer, 1 Tim. 2.8.
Passion unfits for Prayer, 1 Tim. 2.8.
n1 vvz p-acp n1, crd np1 crd.
(98) part (DIV2)
3293
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15898
I will therefore that Men pray lifting up holy hands without Wrath He that prays in wrath may lift up his hands in Prayer,I will Therefore that Men pray lifting up holy hands without Wrath He that prays in wrath may lift up his hands in Prayer,
pns11 vmb av d n2 vvb vvg a-acp j n2 p-acp n1 pns31 cst vvz p-acp n1 vmb vvi a-acp po31 n2 p-acp n1,
(98) part (DIV2)
3293
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15899
but he doth not lift up holy hands. Water when it is hot soon boils over;
but he does not lift up holy hands. Water when it is hight soon boils over;
cc-acp pns31 vdz xx vvi a-acp j n2. n1 c-crq pn31 vbz j av vvz a-acp;
(98) part (DIV2)
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so when the heart is heated with Anger it soon boils over in fiery passionate Speeches.
so when the heart is heated with Anger it soon boils over in fiery passionate Speeches.
av c-crq dt n1 vbz vvn p-acp n1 pn31 av vvz a-acp p-acp j j n2.
(98) part (DIV2)
3293
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15901
Some curse others in their Passion:
some curse Others in their Passion:
d vvb n2-jn p-acp po32 n1:
(98) part (DIV2)
3293
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15902
They whose tongues are set on fire, let them take heed that they do not one day in Hell desire a drop of water to cool their tongue O if you would not miss of the heavenly kingdom, beware of giving way to your unbridled Passions;
They whose tongues Are Set on fire, let them take heed that they do not one day in Hell desire a drop of water to cool their tongue O if you would not miss of the heavenly Kingdom, beware of giving Way to your unbridled Passion;
pns32 r-crq n2 vbr vvn p-acp n1, vvb pno32 vvi n1 cst pns32 vdb xx crd n1 p-acp n1 vvb dt n1 pp-f n1 pc-acp vvi po32 n1 sy cs pn22 vmd xx vvi pp-f dt j n1, vvb pp-f vvg n1 p-acp po22 j-vvn n2;
(98) part (DIV2)
3293
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15903
some say words are but wind, but they are such a wind as may blow them to Hell.
Some say words Are but wind, but they Are such a wind as may blow them to Hell.
d vvb n2 vbr p-acp n1, cc-acp pns32 vbr d dt n1 c-acp vmb vvi pno32 p-acp n1.
(98) part (DIV2)
3293
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15904
11. If you would not fall short of the heavenly kingdom, beware of too much indulging the sensual Appetite, Rom. 13.14. Make not Provision for the flesh ;
11. If you would not fallen short of the heavenly Kingdom, beware of too much indulging the sensual Appetite, Rom. 13.14. Make not Provision for the Flesh;
crd cs pn22 vmd xx vvi j pp-f dt j n1, vvb pp-f av av-d vvg dt j n1, np1 crd. vvb xx n1 p-acp dt n1;
(98) part (DIV2)
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the Greek Word NONLATINALPHABET, to make Provision, signifies to be Caterers for the flesh, Phil. 3.19. Whose God is their Belly.
the Greek Word, to make Provision, signifies to be Caterers for the Flesh, Philip 3.19. Whose God is their Belly.
dt jp n1, pc-acp vvi n1, vvz pc-acp vbi n2 p-acp dt n1, np1 crd. rg-crq n1 vbz po32 n1.
(98) part (DIV2)
3294
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15906
The Throat is a slippery place; Iudas received the Devil in the Sop; and often the Devil slides down in the Liquor:
The Throat is a slippery place; Iudas received the devil in the Sop; and often the devil slides down in the Liquour:
dt n1 vbz dt j n1; np1 vvd dt n1 p-acp dt n1; cc av dt n1 vvz a-acp p-acp dt n1:
(98) part (DIV2)
3294
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15907
Excess in Meat and Drink clouds the Mind, choakes good Affections, provokes Lust; many a Man digs his own Grave with his Teeth;
Excess in Meat and Drink Clouds the Mind, chokes good Affections, provokes Lust; many a Man digs his own Grave with his Teeth;
n1 p-acp n1 cc vvb n2 dt n1, vvz j n2, vvz n1; d dt n1 vvz po31 d j p-acp po31 n2;
(98) part (DIV2)
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15908
the Heathen could say, magnus sum & ad mojora natus quam ut sim corporis mei mancipium, Sen. He was higher born then to be a slave to his Body:
the Heathen could say, magnus sum & ad mojora Born quam ut sim corporis mei mancipium, Sen. He was higher born then to be a slave to his Body:
dt j-jn vmd vvi, fw-la fw-la cc fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la, np1 pns31 vbds av-jc vvn cs pc-acp vbi dt n1 p-acp po31 n1:
(98) part (DIV2)
3294
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15909
To pamper the Body and neglect the Soul is to feed the Slave and to starve the Wife:
To pamper the Body and neglect the Soul is to feed the Slave and to starve the Wife:
pc-acp vvi dt n1 cc vvi dt n1 vbz pc-acp vvi dt n1 cc pc-acp vvi dt n1:
(98) part (DIV2)
3294
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15910
Take such a proportion of food as may recruit Nature not surfeit it: Excess in things lawful hath lost many the kingdom of heaven.
Take such a proportion of food as may recruit Nature not surfeit it: Excess in things lawful hath lost many the Kingdom of heaven.
vvb d dt n1 pp-f n1 c-acp vmb vvi n1 xx vvi pn31: n1 p-acp n2 j vhz vvn d dt n1 pp-f n1.
(98) part (DIV2)
3294
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15911
A Bee may suck a little honey from the leaf, but put it in a Barrel of honey and it is drowned;
A Bee may suck a little honey from the leaf, but put it in a Barrel of honey and it is drowned;
dt n1 vmb vvi dt j n1 p-acp dt n1, cc-acp vvd pn31 p-acp dt n1 pp-f n1 cc pn31 vbz vvn;
(98) part (DIV2)
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15912
to suck temperately from the Creature God allows, but excess ingulphs Men in Perdition.
to suck temperately from the Creature God allows, but excess ingulfs Men in Perdition.
pc-acp vvi av-j p-acp dt n1 np1 vvz, cc-acp n1 n2 n2 p-acp n1.
(98) part (DIV2)
3294
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15913
12. If you would not fall short of the Kingdom of Heaven, take heed of injustice in your dealings;
12. If you would not fallen short of the Kingdom of Heaven, take heed of injustice in your dealings;
crd cs pn22 vmd xx vvi j pp-f dt n1 pp-f n1, vvb n1 pp-f n1 p-acp po22 n2-vvg;
(98) part (DIV2)
3295
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15914
defrauding lies in two things, First, mixing Commodities;
defrauding lies in two things, First, mixing Commodities;
vvg vvz p-acp crd n2, ord, vvg n2;
(98) part (DIV2)
3295
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15915
as if one mix bad Wheat with good, and sell it for pure Wheat, this is to defraud, Isa. 1.22. Thy Wine is mixed with Water.
as if one mix bad Wheat with good, and fell it for pure Wheat, this is to defraud, Isaiah 1.22. Thy Wine is mixed with Water.
c-acp cs pi vvb j n1 p-acp j, cc vvi pn31 p-acp j n1, d vbz p-acp n1, np1 crd. po21 n1 vbz vvn p-acp n1.
(98) part (DIV2)
3295
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15916
Second, Giving scant Measure, Amos 5.8. Making the Ephah small; Ephah was a Measure which the Iews used in selling;
Second, Giving scant Measure, Amos 5.8. Making the Ephah small; Ephah was a Measure which the Iews used in selling;
ord, vvg av-j n1, np1 crd. vvg dt np1 j; np1 vbds dt n1 r-crq dt np2 vvn p-acp vvg;
(98) part (DIV2)
3295
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15917
they made the Ephah small, they scarce gave measure; I wish this be not the sin of many, Hos. 12.7. He is a Merchant, the Ballances of deceit are in his hand.
they made the Ephah small, they scarce gave measure; I wish this be not the since of many, Hos. 12.7. He is a Merchant, the Balances of deceit Are in his hand.
pns32 vvd dt np1 j, pns32 av-j vvd n1; pns11 vvb d vbb xx dt n1 pp-f d, np1 crd. pns31 vbz dt n1, dt n2 pp-f n1 vbr p-acp po31 n1.
(98) part (DIV2)
3295
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15918
Can they be holy which are not just? Mic. 6.11.
Can they be holy which Are not just? Mic. 6.11.
vmb pns32 vbb j r-crq vbr xx j? np1 crd.
(98) part (DIV2)
3295
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15919
Shall I count them pure with the wicked Balances? Is his heart sincere who hath false Weights? This hath made many they could not reach heaven, because of their over reaching.Shall I count them pure with the wicked Balances? Is his heart sincere who hath false Weights? This hath made many they could not reach heaven, Because of their over reaching.
vmb pns11 vvi pno32 j p-acp dt j n2? vbz po31 n1 j r-crq vhz j n2? np1 vhz vvn d pns32 vmd xx vvi n1, c-acp pp-f po32 a-acp vvg.
(98) part (DIV2)
3295
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15920
13. If you would not miss of the Kingdom of Heaven, take heed of evil Company;
13. If you would not miss of the Kingdom of Heaven, take heed of evil Company;
crd cs pn22 vmd xx vvi pp-f dt n1 pp-f n1, vvb n1 pp-f j-jn n1;
(98) part (DIV2)
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there is a necessary Commerce with Men in buying and selling, else, as the Apostle saith, We must go out of the World, 1 Cor. 5.10.
there is a necessary Commerce with Men in buying and selling, Else, as the Apostle Says, We must go out of the World, 1 Cor. 5.10.
pc-acp vbz dt j n1 p-acp n2 p-acp vvg cc vvg, av, c-acp dt n1 vvz, pns12 vmb vvi av pp-f dt n1, crd np1 crd.
(98) part (DIV2)
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But do not voluntarily choose the Company of the wicked; 1 Cor. 5.11. I have written to you not to keep Company.
But do not voluntarily choose the Company of the wicked; 1 Cor. 5.11. I have written to you not to keep Company.
cc-acp vdb xx av-jn vvi dt n1 pp-f dt j; crd np1 crd. pns11 vhb vvn p-acp pn22 xx pc-acp vvi n1.
(98) part (DIV2)
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Do not incorporate into the Society of the wicked, or be too much familiar with them: The wicked are NONLATINALPHABET, God haters; and 2 Chron. 19.2. Shouldst thou joyn with them that hate the Lord? A Christian is bound by vertue of his Oath of Allegiance to God in Baptism, not to have intimate converse with such as are Gods sworn Enemies;
Do not incorporate into the Society of the wicked, or be too much familiar with them: The wicked Are, God haters; and 2 Chronicles 19.2. Shouldst thou join with them that hate the Lord? A Christian is bound by virtue of his Oath of Allegiance to God in Baptism, not to have intimate converse with such as Are God's sworn Enemies;
vdb xx vvi p-acp dt n1 pp-f dt j, cc vbb av d j-jn p-acp pno32: dt j vbr, np1 n2; cc crd np1 crd. vmd2 pns21 vvi p-acp pno32 cst vvb dt n1? dt njp vbz vvn p-acp n1 pp-f po31 n1 pp-f n1 p-acp np1 p-acp n1, xx pc-acp vhi j n1 p-acp d c-acp vbr n2 vvn n2;
(98) part (DIV2)
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'tis a thing of bad report:
it's a thing of bad report:
pn31|vbz dt n1 pp-f j n1:
(98) part (DIV2)
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What doth Christs Dove among Birds of Prey? What do Virgins among Harlots? The Company of the wicked is very defiling, 'tis like going among them that have the Plague; Prov. 6.27. He that toucheth Pitch shall be defiled.
What does Christ Dove among Birds of Prey? What do Virgins among Harlots? The Company of the wicked is very defiling, it's like going among them that have the Plague; Curae 6.27. He that touches Pitch shall be defiled.
q-crq vdz npg1 n1 p-acp n2 pp-f n1? q-crq vdb n2 p-acp n2? dt n1 pp-f dt j vbz av vvg, pn31|vbz av-j vvg p-acp pno32 cst vhb dt n1; np1 crd. pns31 cst vvz n1 vmb vbi vvn.
(98) part (DIV2)
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Psal. 106 35. They were mingled among the heathen and learned their Works. If you mingle bright Armour with rusty, the bright Armour will not brighten the rusty,Psalm 106 35. They were mingled among the heathen and learned their Works. If you mingle bright Armour with rusty, the bright Armour will not brighten the rusty,
np1 crd crd pns32 vbdr vvn p-acp dt j-jn cc j po32 vvz. cs pn22 vvb j n1 p-acp j, dt j n1 vmb xx vvi dt j,
(98) part (DIV2)
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but the rusty Armour will spoil the bright.
but the rusty Armour will spoil the bright.
cc-acp dt j n1 vmb vvi dt j.
(98) part (DIV2)
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Such as have had religious Education, and have some inclinations to good, yet by mixing among the wicked they will be apt to receive hurt;
Such as have had religious Education, and have Some inclinations to good, yet by mixing among the wicked they will be apt to receive hurt;
d c-acp vhb vhn j n1, cc vhb d n2 p-acp j, av p-acp vvg p-acp dt j pns32 vmb vbi j pc-acp vvi n1;
(98) part (DIV2)
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the bad will sooner corrupt the good, then the good will convert the bad; Pharaoh learned Ioseph to swear, but Ioseph did not learn Pharaoh to pray.
the bad will sooner corrupt the good, then the good will convert the bad; Pharaoh learned Ioseph to swear, but Ioseph did not Learn Pharaoh to pray.
dt j n1 av-c vvi dt j, cs dt j vmb vvi dt j; np1 j np1 pc-acp vvi, cc-acp np1 vdd xx vvi np1 pc-acp vvi.
(98) part (DIV2)
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There is a strange attractive power in ill company to corrupt and poison the best dispositions; they damp good Affections:
There is a strange Attractive power in ill company to corrupt and poison the best dispositions; they damp good Affections:
pc-acp vbz dt j j n1 p-acp j-jn n1 pc-acp vvi cc vvi dt js n2; pns32 n-jn j n2:
(98) part (DIV2)
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Throw a Fire-ball into the Snow and it is soon quenched. Among the wicked you lose your heat of zealous affections;
Throw a Fireball into the Snow and it is soon quenched. Among the wicked you loose your heat of zealous affections;
vvb dt n1 p-acp dt n1 cc pn31 vbz av vvn. p-acp dt j pn22 vvb po22 n1 pp-f j n2;
(98) part (DIV2)
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by holding familiar correspondence with the wicked one shall hear them disswading him from strict Godliness, that it will debar him of his Liberty and Pleasure, Act. 28.2. This Sect is every where spoken against.
by holding familiar correspondence with the wicked one shall hear them dissuading him from strict Godliness, that it will debar him of his Liberty and Pleasure, Act. 28.2. This Sect is every where spoken against.
p-acp vvg j-jn n1 p-acp dt j pi vmb vvi pno32 vvg pno31 p-acp j n1, cst pn31 vmb vvi pno31 pp-f po31 n1 cc n1, n1 crd. d n1 vbz d c-crq vvn p-acp.
(98) part (DIV2)
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Hereupon he who before did look towards Heaven, begins to be discouraged, and gradually declines from goodness.
Hereupon he who before did look towards Heaven, begins to be discouraged, and gradually declines from Goodness.
av pns31 r-crq a-acp vdd vvi p-acp n1, vvz pc-acp vbi vvn, cc av-jn vvz p-acp n1.
(98) part (DIV2)
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(1.) There steals upon him a dislike of his former religious course of Life; that he was righteous over-much; stricter then needed.
(1.) There steals upon him a dislike of his former religious course of Life; that he was righteous overmuch; Stricter then needed.
(crd) pc-acp vvz p-acp pno31 dt n1 pp-f po31 j j n1 pp-f n1; cst pns31 vbds j av; jc cs vvd.
(98) part (DIV2)
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(2.) There is instilled into his Heart a secret delight of evil; he begins to like foolish scurrilous discourse;
(2.) There is instilled into his Heart a secret delight of evil; he begins to like foolish scurrilous discourse;
(crd) pc-acp vbz j-vvn p-acp po31 n1 dt j-jn n1 pp-f j-jn; pns31 vvz pc-acp vvi j j n1;
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he can hear Religion spoken against and be silent, nay, well pleased; he loves Vanity, and makes a sport of sin.
he can hear Religion spoken against and be silent, nay, well pleased; he loves Vanity, and makes a sport of since.
pns31 vmb vvi n1 vvn p-acp cc vbi j, uh-x, av vvn; pns31 vvz n1, cc vvz dt n1 pp-f n1.
(98) part (DIV2)
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(3.) He is by degrees so Matamorphosed and made like the Company he converseth with, that he now grows into a disgust and hatred of his former sober ways;
(3.) He is by Degrees so Matamorphosed and made like the Company he Converseth with, that he now grows into a disgust and hatred of his former Sobrium ways;
(crd) pns31 vbz p-acp n2 av vvn cc vvd av-j dt n1 pns31 vvz p-acp, cst pns31 av vvz p-acp dt n1 cc n1 pp-f po31 j j n2;
(98) part (DIV2)
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he is ill-affected towards good Men; he is transformed into scoffing Ishmael, a breathing devil;
he is ill-affected towards good Men; he is transformed into scoffing Ishmael, a breathing Devil;
pns31 vbz j p-acp j n2; pns31 vbz vvn p-acp j-vvg np1, dt j-vvg n1;
(98) part (DIV2)
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and becomes at last as much the Child of Hell, as any of that graceless damned Crew he conversed with;
and becomes At last as much the Child of Hell, as any of that graceless damned Crew he conversed with;
cc vvz p-acp ord c-acp d dt n1 pp-f n1, c-acp d pp-f d j j-vvn n1 pns31 vvd p-acp;
(98) part (DIV2)
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and what is the end of all? a blot in the Name, a Moth in the Estate, a Worm in the Conscience.
and what is the end of all? a blot in the Name, a Moth in the Estate, a Worm in the Conscience.
cc q-crq vbz dt n1 pp-f d? dt n1 p-acp dt n1, dt n1 p-acp dt n1, dt n1 p-acp dt n1.
(98) part (DIV2)
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O if you would not miss of the kingdom of Heaven beware of •vil Company: Bad Company is the Bane and Poison of the Youth of this Age:
O if you would not miss of the Kingdom of Heaven beware of •vil Company: Bad Company is the Bane and Poison of the Youth of this Age:
sy cs pn22 vmd xx vvi pp-f dt n1 pp-f n1 vvb pp-f j n1: j n1 vbz dt n1 cc n1 pp-f dt n1 pp-f d n1:
(98) part (DIV2)
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Such as were once soberly inclined, yet by coming among the Prophane they grow familiar, till at last they keep one another Company in Hell.
Such as were once soberly inclined, yet by coming among the Profane they grow familiar, till At last they keep one Another Company in Hell.
d c-acp vbdr a-acp av-j vvn, av p-acp vvg p-acp dt j pns32 vvb j-jn, c-acp p-acp ord pns32 vvb pi j-jn n1 p-acp n1.
(98) part (DIV2)
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14. If you would not miss of the Kingdom of Heaven take heed of parlying with the Fleshy part;
14. If you would not miss of the Kingdom of Heaven take heed of parleying with the Fleshy part;
crd cs pn22 vmd xx vvi pp-f dt n1 pp-f n1 vvb n1 pp-f vvg p-acp dt j n1;
(98) part (DIV2)
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the Flesh is a Bosom Traitor.
the Flesh is a Bosom Traitor.
dt n1 vbz dt n1 n1.
(98) part (DIV2)
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When an Enemy is gotten within the Walls of a Castle, it is in great danger to be taken.
When an Enemy is got within the Walls of a Castle, it is in great danger to be taken.
c-crq dt n1 vbz vvn p-acp dt n2 pp-f dt n1, pn31 vbz p-acp j n1 pc-acp vbi vvn.
(98) part (DIV2)
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The Flesh is an Enemy within; the Flesh is a bad Counsellour; the Flesh saith there is a Lion in the Way;
The Flesh is an Enemy within; the Flesh is a bad Counselor; the Flesh Says there is a lion in the Way;
dt n1 vbz dt n1 a-acp; dt n1 vbz dt j n1; dt n1 vvz a-acp vbz dt n1 p-acp dt n1;
(98) part (DIV2)
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it discourageth from a religious strictness; the Flesh saith as Peter did to Christ, Spare thy self ;
it Discourageth from a religious strictness; the Flesh Says as Peter did to christ, Spare thy self;
pn31 vvz p-acp dt j n1; dt n1 vvz p-acp np1 vdd p-acp np1, vvb po21 n1;
(98) part (DIV2)
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the Flesh saith as Iudas, What needs all this wast ? what needs this praying? why do you wast your strength and Spirits in Religion? What needs all this wast? the Flesh cries out for ease and pleasure.
the Flesh Says as Iudas, What needs all this wast? what needs this praying? why do you wast your strength and Spirits in Religion? What needs all this waste? the Flesh cries out for ease and pleasure.
dt n1 vvz p-acp np1, q-crq vvz d d j? q-crq vvz d vvg? q-crq vdb pn22 vvi po22 n1 cc n2 p-acp n1? q-crq vvz d d n1? dt n1 vvz av p-acp n1 cc n1.
(98) part (DIV2)
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How many by consulting with the Flesh have lost the Kingdom of Heaven! 15. If you would not fall short of Heaven take heed of Carn•l Relations:
How many by consulting with the Flesh have lost the Kingdom of Heaven! 15. If you would not fallen short of Heaven take heed of Carn•l Relations:
c-crq d p-acp vvg p-acp dt n1 vhb vvn dt n1 pp-f n1! crd cs pn22 vmd xx vvi j pp-f n1 vvb n1 pp-f j n2:
(98) part (DIV2)
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Our Carnal Friends are often Bars and Blocks in our way to Heaven; they will say Religion is preciseness and singularity:
Our Carnal Friends Are often Bars and Blocks in our Way to Heaven; they will say Religion is preciseness and singularity:
po12 j n2 vbr av n2 cc n2 p-acp po12 n1 p-acp n1; pns32 vmb vvi n1 vbz n1 cc n1:
(98) part (DIV2)
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a Wife in the bosom may be a Tempter; Iob 's Wife was so, Iob 2.9. Dost thou still retain thy Integrity? curse God and dye.
a Wife in the bosom may be a Tempter; Job is Wife was so, Job 2.9. Dost thou still retain thy Integrity? curse God and die.
dt n1 p-acp dt n1 vmb vbi dt n1; np1 vbz n1 vbds av, np1 crd. vd2 pns21 av vvi po21 n1? n1 np1 cc vvi.
(98) part (DIV2)
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What still pray? What dost thou get by serving God? Iob where are thy Earnings? what canst thou show thou hast had in Gods Service,
What still pray? What dost thou get by serving God? Job where Are thy Earnings? what Canst thou show thou hast had in God's Service,
q-crq av vvb? q-crq vd2 pns21 vvi p-acp vvg np1? np1 c-crq vbr po21 ng1? q-crq vm2 pns21 vvi pns21 vh2 vhd p-acp npg1 n1,
(98) part (DIV2)
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but Boyles and Ulcers? and dost thou still retain thy integrity? throw off Gods Livery, renounce Religion.
but Boils and Ulcers? and dost thou still retain thy integrity? throw off God's Livery, renounce Religion.
cc-acp vvz cc n2? cc vd2 pns21 av vvi po21 n1? vvb a-acp npg1 n1, vvb n1.
(98) part (DIV2)
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Here was a tentation handed over to him by his Wife: The Woman was made of the Rib, the Devil turned this Rib into an Arrow,
Here was a tentation handed over to him by his Wife: The Woman was made of the Rib, the devil turned this Rib into an Arrow,
av vbds dt n1 vvn a-acp p-acp pno31 p-acp po31 n1: dt n1 vbds vvn pp-f dt n1, dt n1 vvd d n1 p-acp dt n1,
(98) part (DIV2)
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and would have shot Iob to the heart, but his Faith quenched this fiery Dart. Beware of Carnal Relations:
and would have shot Job to the heart, but his Faith quenched this fiery Dart. Beware of Carnal Relations:
cc vmd vhi vvn np1 p-acp dt n1, cc-acp po31 n1 vvd d j n1 vvb pp-f j n2:
(98) part (DIV2)
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We read, that some of Christs kindred laid hold on him, and would have hindred him when he was going to Preach, Mark 3.21. They said he is beside himself.
We read, that Some of Christ kindred laid hold on him, and would have hindered him when he was going to Preach, Mark 3.21. They said he is beside himself.
pns12 vvb, cst d pp-f npg1 n1 vvd vvi p-acp pno31, cc vmd vhi vvn pno31 c-crq pns31 vbds vvg pc-acp vvi, vvb crd. pns32 vvd pns31 vbz p-acp px31.
(98) part (DIV2)
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Our kindred sometimes would stand in our way to Heaven, and judging all zeal rashness would hinder us from being saved:
Our kindred sometime would stand in our Way to Heaven, and judging all zeal rashness would hinder us from being saved:
po12 n1 av vmd vvi p-acp po12 n1 p-acp n1, cc vvg d n1 n1 vmd vvi pno12 p-acp vbg vvn:
(98) part (DIV2)
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Such Carnal Relations Spira had, for advising with them whether he should remain constant in his Orthodox Opinion, they perswaded him to recant and so abjuring his former Faith he fell into horrour and dispondency of Mind.
Such Carnal Relations Spira had, for advising with them whither he should remain constant in his Orthodox Opinion, they persuaded him to recant and so abjuring his former Faith he fell into horror and despondency of Mind.
d j n2 np1 vhd, p-acp vvg p-acp pno32 cs pns31 vmd vvi j p-acp po31 n1 n1, pns32 vvd pno31 pc-acp vvi cc av vvg po31 j n1 pns31 vvd p-acp n1 cc n1 pp-f n1.
(98) part (DIV2)
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Galeacius Marquess of Vico found his Carnal Relations a great Block in his way, and what ado had he to break through their Tentations? Take heed of a snare in your Bosom:Galeacius Marquis of Vico found his Carnal Relations a great Block in his Way, and what ado had he to break through their Tentations? Take heed of a snare in your Bosom:
np1 n1 pp-f np1 vvd po31 j n2 dt j n1 p-acp po31 n1, cc r-crq n1 vhd pns31 pc-acp vvi p-acp po32 n2? vvb n1 pp-f dt n1 p-acp po22 n1:
(98) part (DIV2)
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'Tis a brave saying of Ierom, Si Mater mihi ubera ostendat, &c. If my Parent should perswade me to deny Christ,
It's a brave saying of Jerom, Si Mater mihi ubera ostendat, etc. If my Parent should persuade me to deny christ,
pn31|vbz dt j n-vvg pp-f np1, fw-mi fw-la fw-la fw-fr fw-la, av cs po11 n1 vmd vvi pno11 pc-acp vvi np1,
(98) part (DIV2)
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if my Mother should show me her breast that gave me suck, if my Wife should go to charm me with her Embraces, I would forsake all and fly to Christ.
if my Mother should show me her breast that gave me suck, if my Wife should go to charm me with her Embraces, I would forsake all and fly to christ.
cs po11 n1 vmd vvi pno11 po31 n1 cst vvd pno11 vvi, cs po11 n1 vmd vvi pc-acp vvi pno11 p-acp po31 n2, pns11 vmd vvi d cc vvi p-acp np1.
(98) part (DIV2)
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16. If you would not fall short of the Kingdom of Heaven, take heed of falling off; beware of Apostacy;
16. If you would not fallen short of the Kingdom of Heaven, take heed of falling off; beware of Apostasy;
crd cs pn22 vmd xx vvi j pp-f dt n1 pp-f n1, vvb n1 pp-f vvg a-acp; vvb pp-f n1;
(98) part (DIV2)
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he misseth of the Prize who doth not hold out in the Race; he who makes shipwrack of the Faith cannot come to the haven of Glory.
he misses of the Prize who does not hold out in the Raze; he who makes shipwreck of the Faith cannot come to the Haven of Glory.
pns31 vvz pp-f dt n1 r-crq vdz xx vvi av p-acp dt n1; pns31 r-crq vvz n1 pp-f dt n1 vmbx vvi p-acp dt n1 pp-f n1.
(98) part (DIV2)
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We live in the fall of the Leaf; Men fall from that goodness they seemed to have;
We live in the fallen of the Leaf; Men fallen from that Goodness they seemed to have;
pns12 vvb p-acp dt n1 pp-f dt n1; n2 vvb p-acp d n1 pns32 vvd pc-acp vhi;
(98) part (DIV2)
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some are turned to Error, others to Vice; some to drinking and dicing, others to whoring;
Some Are turned to Error, Others to Vice; Some to drinking and dicing, Others to whoring;
d vbr vvn p-acp n1, n2-jn p-acp n1; d p-acp vvg cc vvg, n2-jn p-acp vvg;
(98) part (DIV2)
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the very Mantle of their Profession is fallen off: 'Tis dreadful for Men to fall off from hopeful beginnings:
the very Mantle of their Profession is fallen off: It's dreadful for Men to fallen off from hopeful beginnings:
dt j n1 pp-f po32 n1 vbz vvn a-acp: pn31|vbz j p-acp n2 pc-acp vvi a-acp p-acp j n2:
(98) part (DIV2)
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The Apostate saith Tertullian seems to put God and Satan in the Ballance, and having weighed both their Services, prefers the Devils Service and proclaims him to be the best Master, in which respect, the Apostate is said to put Christ to open shame, Heb. 6.6. This is sad at last, Heb. 10.38.
The Apostate Says Tertullian seems to put God and Satan in the Balance, and having weighed both their Services, prefers the Devils Service and proclaims him to be the best Master, in which respect, the Apostate is said to put christ to open shame, Hebrew 6.6. This is sad At last, Hebrew 10.38.
dt n1 vvz np1 vvz pc-acp vvi np1 cc np1 p-acp dt n1, cc vhg vvn d po32 n2, vvz dt ng1 n1 cc vvz pno31 pc-acp vbi dt js n1, p-acp r-crq n1, dt n1 vbz vvn pc-acp vvi np1 p-acp j n1, np1 crd. d vbz j p-acp ord, np1 crd.
(98) part (DIV2)
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If you would not miss of Glory take heed of Apostacy, those who fall away must needs fall short of the Kingdom.
If you would not miss of Glory take heed of Apostasy, those who fallen away must needs fallen short of the Kingdom.
cs pn22 vmd xx vvi pp-f n1 vvb n1 pp-f n1, d r-crq vvb av vmb av vvi j pp-f dt n1.
(98) part (DIV2)
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1. If we would not come short of this Heavenly Kingdom, let us be much in the exercise of Self-denyal; Matth. 16.24. If any man will come after me, let him deny himself.
1. If we would not come short of this Heavenly Kingdom, let us be much in the exercise of Self-denial; Matthew 16.24. If any man will come After me, let him deny himself.
crd cs pns12 vmd xx vvi j pp-f d j n1, vvb pno12 vbi d p-acp dt n1 pp-f n1; np1 crd. cs d n1 vmb vvi p-acp pno11, vvb pno31 vvi px31.
(98) part (DIV2)
3303
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15988
and a most pleasant prospect of the bright Morning-Star. 4. The Pallace is rich and sumptuous;
and a most pleasant prospect of the bright Morning-Star. 4. The Palace is rich and sumptuous;
cc dt av-ds j n1 pp-f dt j n1. crd dt n1 vbz j cc j;
(98) part (DIV2)
3306
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15970
He who would go to Heaven must deny self-righteousness, Cavendum est a propria justitia; Phil. 3.9. That I may be found in him not having my own righteousness.
He who would go to Heaven must deny self-righteousness, Cavendum est a propria justitia; Philip 3.9. That I may be found in him not having my own righteousness.
pns31 r-crq vmd vvi p-acp n1 vmb vvi n1, fw-la fw-la dt fw-la fw-la; np1 crd. cst pns11 vmb vbi vvn p-acp pno31 xx vhg po11 d n1.
(98) part (DIV2)
3303
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15971
The Spider weaves a web out of her own Bowels; an Hypocrite would spin a web of Salvation out of his own Righteousness:
The Spider weaves a web out of her own Bowels; an Hypocrite would spin a web of Salvation out of his own Righteousness:
dt n1 vvz dt n1 av pp-f po31 d n2; dt n1 vmd vvi dt n1 pp-f n1 av pp-f po31 d n1:
(98) part (DIV2)
3303
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15972
We must deny our Civility in point of Justification.
We must deny our Civility in point of Justification.
pns12 vmb vvi po12 n1 p-acp n1 pp-f n1.
(98) part (DIV2)
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15973
Civility is a good staff to walk with among Men, but it is a bad ladder to climb up to Heaven.
Civility is a good staff to walk with among Men, but it is a bad ladder to climb up to Heaven.
n1 vbz dt j n1 pc-acp vvi p-acp p-acp n2, cc-acp pn31 vbz dt j n1 pc-acp vvi a-acp p-acp n1.
(98) part (DIV2)
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15974
We must deny our holy things in point of Justification.
We must deny our holy things in point of Justification.
pns12 vmb vvi po12 j n2 p-acp n1 pp-f n1.
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Alas, how are our Duties checkered with Sin. Put Gold in the fire and there comes out dross;
Alas, how Are our Duties chequered with Sin. Put Gold in the fire and there comes out dross;
np1, q-crq vbr po12 n2 j-vvn p-acp np1 vvb n1 p-acp dt n1 cc a-acp vvz av n1;
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our most golden services are mixed with unbelief. Deny self-righteousness; use Duty but trust to Christ.
our most golden services Are mixed with unbelief. Deny self-righteousness; use Duty but trust to christ.
po12 av-ds j n2 vbr vvn p-acp n1. vvb n1; vvb n1 p-acp n1 p-acp np1.
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Noahs Dove made use of her wings to fly, but trusted to the Ark for safety.Noahs Dove made use of her wings to fly, but trusted to the Ark for safety.
npg1 n1 vvd n1 pp-f po31 n2 pc-acp vvi, cc-acp vvd p-acp dt n1 p-acp n1.
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Let Duties have your diligence but not your confidence. Self-denyal is via ad regnum ; there is no getting into Heaven but through this strait gate of self-denyal.
Let Duties have your diligence but not your confidence. Self-denial is via ad Kingdom; there is no getting into Heaven but through this strait gate of self-denial.
vvb n2 vhb po22 n1 cc-acp xx po22 n1. n1 vbz fw-la fw-la fw-la; pc-acp vbz dx vvg p-acp n1 cc-acp p-acp d j n1 pp-f n1.
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2. The second means for the obtaining of the Kingdom is serious Consideration: Most Men fall short of Heaven for want of Consideration.
2. The second means for the obtaining of the Kingdom is serious Consideration: Most Men fallen short of Heaven for want of Consideration.
crd dt ord n2 p-acp dt n-vvg pp-f dt n1 vbz j n1: av-ds n2 vvb j pp-f n1 p-acp n1 pp-f n1.
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1. Consideration. We should often consider what a Kingdom Heaven is. 'Tis called Regnum paratum, a Kingdom prepared, Matth. 25.34. which implyes something that is rare and excellent.
1. Consideration. We should often Consider what a Kingdom Heaven is. It's called Kingdom Paratum, a Kingdom prepared, Matthew 25.34. which Implies something that is rare and excellent.
crd n1. pns12 vmd av vvi r-crq dt n1 n1 vbz. pn31|vbz vvn fw-la fw-la, dt n1 vvd, np1 crd. r-crq vvz pi cst vbz j cc j.
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God hath prepared in his Kingdom, such things as eye hath not seen nor ear heard ; 1 Cor. 2.9. Heaven is beyond all hyperbole.
God hath prepared in his Kingdom, such things as eye hath not seen nor ear herd; 1 Cor. 2.9. Heaven is beyond all hyperbole.
np1 vhz vvn p-acp po31 n1, d n2 c-acp n1 vhz xx vvn ccx n1 vvn; crd np1 crd. n1 vbz p-acp d n1.
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In particular, in this Coelestial Kingdom are two things. (1.) A stately Pallace. (2.) A Royal Feast.
In particular, in this Celestial Kingdom Are two things. (1.) A stately Palace. (2.) A Royal Feast.
p-acp j, p-acp d j n1 vbr crd n2. (crd) dt j n1. (crd) dt j n1.
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(1.) A stately Pallace. 1. It is large and hath several stories; for the dimensions of it, it is twelve thousand furlongs, Rev. 21.15. or as it is in some Greek Copies, twelve times twelve thousand furlongs, a finite number put for an infinite;
(1.) A stately Palace. 1. It is large and hath several stories; for the dimensions of it, it is twelve thousand furlongs, Rev. 21.15. or as it is in Some Greek Copies, twelve times twelve thousand furlongs, a finite number put for an infinite;
(crd) dt j n1. crd pn31 vbz j cc vhz j n2; p-acp dt n2 pp-f pn31, pn31 vbz crd crd n2, n1 crd. cc c-acp pn31 vbz p-acp d jp n2, crd n2 crd crd n2, dt j n1 vvn p-acp dt j;
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no Arithmetician can number these furlongs:
no Arithmetician can number these furlongs:
dx n1 vmb vvi d n2:
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Though there be an innumerable company of Saints and Angels in Heaven yet there is infinitely enough room to receive them. 2. The Pallace of this Kingdom is lucid and transparent;
Though there be an innumerable company of Saints and Angels in Heaven yet there is infinitely enough room to receive them. 2. The Palace of this Kingdom is lucid and transparent;
cs pc-acp vbi dt j n1 pp-f n2 cc n2 p-acp n1 av pc-acp vbz av-j av-d n1 pc-acp vvi pno32. crd dt n1 pp-f d n1 vbz vvn cc j;
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'tis adorned with light, NONLATINALPHABET, The light is sweet. Hell is a dark dungeon, but the Pallace above is bespangled with light; Col. 1.12. Such illustrious beams of Glory shine from God as shed a brightness and splendour upon the Empyrean Heaven. 3. This Pallace of the Kingdom is well scituated for a good Air and a pleasant prospect.
it's adorned with Light,, The Light is sweet. Hell is a dark dungeon, but the Palace above is bespangled with Light; Col. 1.12. Such illustrious beams of Glory shine from God as shed a brightness and splendour upon the Empyrean Heaven. 3. This Palace of the Kingdom is well situated for a good Air and a pleasant prospect.
pn31|vbz vvn p-acp n1,, dt n1 vbz j. n1 vbz dt j n1, cc-acp dt n1 a-acp vbz vvn p-acp n1; np1 crd. d j n2 pp-f n1 vvi p-acp np1 c-acp vvn dt n1 cc n1 p-acp dt jp n1. crd d n1 pp-f dt n1 vbz av vvn p-acp dt j n1 cc dt j n1.
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There is the best Air which is perfumed with the odours of Christs Oyntments;
There is the best Air which is perfumed with the odours of Christ Ointments;
pc-acp vbz dt js n1 r-crq vbz vvn p-acp dt n2 pp-f npg1 n2;
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to make us prize pardon, and make it sweeter to us when it comes.
to make us prize pardon, and make it Sweeten to us when it comes.
pc-acp vvi pno12 vvi n1, cc vvi pn31 jc p-acp pno12 c-crq pn31 vvz.
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it hath Gates of Pearl, Rev. 21.21. it is enriched with white Robes and Crowns of Glory;
it hath Gates of Pearl, Rev. 21.21. it is enriched with white Robes and Crowns of Glory;
pn31 vhz n2 pp-f n1, n1 crd. pn31 vbz vvn p-acp j-jn n2 cc n2 pp-f n1;
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and this Pallace never falls to decay, and the dwellers in it never dye, Rev. 22.5. They shall reign for ever and ever.
and this Palace never falls to decay, and the dwellers in it never die, Rev. 22.5. They shall Reign for ever and ever.
cc d n1 av-x vvz pc-acp vvi, cc dt n2 p-acp pn31 av-x vvi, n1 crd. pns32 vmb vvi p-acp av cc av.
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(2.) A Royal Feast: It is called, The marriage supper of the lamb, Rev. 19.9. which Bullinger and Gregory the great, understand of the magnificent Supper prepared in the Kingdom of Heaven.
(2.) A Royal Feast: It is called, The marriage supper of the lamb, Rev. 19.9. which Bullinger and Gregory the great, understand of the magnificent Supper prepared in the Kingdom of Heaven.
(crd) dt j n1: pn31 vbz vvn, dt n1 n1 pp-f dt n1, n1 crd. r-crq np1 cc np1 dt j, vvb pp-f dt j n1 vvn p-acp dt n1 pp-f n1.
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A Glorious Feast it will be in respect of the Founder, God;
A Glorious Feast it will be in respect of the Founder, God;
dt j n1 pn31 vmb vbi p-acp n1 pp-f dt n1, np1;
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the Glorified Saints shall feast their eyes with Gods Beauty, and their hearts with his Love;
the Glorified Saints shall feast their eyes with God's Beauty, and their hearts with his Love;
dt vvn n2 vmb vvi po32 n2 p-acp npg1 n1, cc po32 n2 p-acp po31 n1;
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a delicious Feast it will be in respect of the festivity and holy Mirth. What Joy when there shall be the Anthems and Triumphs of Glorified Spirits;
a delicious Feast it will be in respect of the festivity and holy Mirth. What Joy when there shall be the Anthems and Triumphos of Glorified Spirits;
dt j n1 pn31 vmb vbi p-acp n1 pp-f dt n1 cc j n1. q-crq n1 c-crq a-acp vmb vbi dt n2 cc n2 pp-f vvn n2;
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when Saints and Angels shall twist together in an inseparable union of Love, and lye in each others sweet embraces;
when Saints and Angels shall twist together in an inseparable Union of Love, and lie in each Others sweet embraces;
c-crq n2 cc n2 vmb vvi av p-acp dt j n1 pp-f n1, cc vvi p-acp d n2-jn j n2;
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a Royal Banquet it shall be where there is no surfeit, because continually a fresh course served in.
a Royal Banquet it shall be where there is no surfeit, Because continually a fresh course served in.
dt j n1 pn31 vmb vbi c-crq pc-acp vbz dx n1, c-acp av-j dt j n1 vvn p-acp.
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The serious Consideration what a Kingdom Heaven is, would be a means to quicken our endeavour in the pursuit after it.
The serious Consideration what a Kingdom Heaven is, would be a means to quicken our endeavour in the pursuit After it.
dt j n1 r-crq dt n1 n1 vbz, vmd vbi dt n2 pc-acp vvi po12 n1 p-acp dt n1 p-acp pn31.
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What causeth Men to make Voyages to the Indies, but the consideration of the Gold and Spices which are to be had there;
What Causes Men to make Voyages to the Indies, but the consideration of the Gold and Spices which Are to be had there;
q-crq vvz n2 pc-acp vvi n2 p-acp dt np2, p-acp dt n1 pp-f dt n1 cc n2 r-crq vbr pc-acp vbi vhn a-acp;
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did we survey and contemplate the Glory of Heaven, we should soon take a Voyage, and never leave till we had arrived at the Coelestial Kingdom.
did we survey and contemplate the Glory of Heaven, we should soon take a Voyage, and never leave till we had arrived At the Celestial Kingdom.
vdd pns12 vvi cc vvi dt n1 pp-f n1, pns12 vmd av vvi dt n1, cc av-x vvb c-acp pns12 vhd vvn p-acp dt j n1.
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2. Consideration, How it will trouble you if you should perish, to think you came short of Heaven for want of a little more pains.
2. Consideration, How it will trouble you if you should perish, to think you Come short of Heaven for want of a little more pains.
crd n1, c-crq pn31 vmb vvi pn22 cs pn22 vmd vvi, pc-acp vvi pn22 vvd j pp-f n1 p-acp n1 pp-f dt j dc n2.
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The Prophet Elisha bid the King of Israel smite the ground six times, and he smote but thrice and stayed, 2 Kings 13.19. and he lost many Victories by it:
The Prophet Elisha bid the King of Israel smite the ground six times, and he smote but thrice and stayed, 2 Kings 13.19. and he lost many Victories by it:
dt n1 np1 vvb dt n1 pp-f np1 vvb dt n1 crd n2, cc pns31 vvd p-acp av cc vvn, crd n2 crd. cc pns31 vvd d n2 p-acp pn31:
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So when a Man shall think thus, I did something in Religion but did not do enough, I prayed but it was coldly, I did not put coals to the Incense;
So when a Man shall think thus, I did something in Religion but did not do enough, I prayed but it was coldly, I did not put coals to the Incense;
av c-crq dt n1 vmb vvi av, pns11 vdd pi p-acp n1 cc-acp vdd xx vdi d, pns11 vvd p-acp pn31 vbds av-jn, pns11 vdd xx vvi n2 p-acp dt n1;
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I heard the Word, but did not meditate on it, I did not chew the end;
I herd the Word, but did not meditate on it, I did not chew the end;
pns11 vvd dt n1, cc-acp vdd xx vvi p-acp pn31, pns11 vdd xx vvi dt n1;
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I smote but thrice, and I should have smitten six times;
I smote but thrice, and I should have smitten six times;
pns11 vvd p-acp av, cc pns11 vmd vhi vvn crd n2;
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had I taken a little more pains I had been happy, but I have lost the Kingdom of Heaven by short shooting.
had I taken a little more pains I had been happy, but I have lost the Kingdom of Heaven by short shooting.
vhd pns11 vvn dt j dc n2 pns11 vhd vbn j, cc-acp pns11 vhb vvn dt n1 pp-f n1 p-acp j n-vvg.
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The consideration how terrible the thoughts of this will be, that we should lose Heaven for want of a little more pains, will be a means to spur on our sluggish hearts,
The consideration how terrible the thoughts of this will be, that we should loose Heaven for want of a little more pains, will be a means to spur on our sluggish hearts,
dt n1 c-crq j dt n2 pp-f d vmb vbi, cst pns12 vmd vvi n1 p-acp n1 pp-f dt j dc n2, vmb vbi dt n2 pc-acp vvi p-acp po12 j n2,
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and make us more diligent to get the Kingdom.
and make us more diligent to get the Kingdom.
cc vvb pno12 dc j pc-acp vvi dt n1.
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3. The third means for the obtaining this Kingdom is to keep up Daily Prayer, Psal. 109.4. I give my self to Prayer.
3. The third means for the obtaining this Kingdom is to keep up Daily Prayer, Psalm 109.4. I give my self to Prayer.
crd dt ord n2 p-acp dt vvg d n1 vbz pc-acp vvi a-acp j n1, np1 crd. pns11 vvb po11 n1 p-acp n1.
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Prayer inflames the affections, and oyls the wheels of the endeavour; Prayer prevails with God, it unlocks his Bowels, and then he unlocks Heaven;
Prayer inflames the affections, and oils the wheels of the endeavour; Prayer prevails with God, it unlocks his Bowels, and then he unlocks Heaven;
n1 vvz dt n2, cc n2 dt n2 pp-f dt n1; n1 vvz p-acp np1, pn31 vvz po31 n2, cc av pns31 vvz n1;
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all that have got to Heaven have crept thither upon their knees: The Saints now in Heaven have been Men of Prayer;
all that have god to Heaven have crept thither upon their knees: The Saints now in Heaven have been Men of Prayer;
d cst vhb vvn p-acp n1 vhb vvn av p-acp po32 n2: dt n2 av p-acp n1 vhb vbn n2 pp-f n1;
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Daniel prayed three times a day, Iacob wrestled with God in Prayer, and as a Prince prevailed; daniel prayed three times a day, Iacob wrestled with God in Prayer, and as a Prince prevailed;
np1 vvd crd n2 dt n1, np1 vvn p-acp np1 p-acp n1, cc p-acp dt n1 vvd;
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this Prayer must be fervent, else it is thuribulum sine prunis, as Luther, a Golden Censer without Fire.
this Prayer must be fervent, Else it is Thurible sine prunis, as Luther, a Golden Censer without Fire.
d n1 vmb vbi j, av pn31 vbz fw-la fw-la fw-la, p-acp np1, dt j n1 p-acp n1.
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O follow God with Prayers and Tears, say as Iacob to the Angel, Gen. 32.26. I will not let thee go except thou bless me.
O follow God with Prayers and Tears, say as Iacob to the Angel, Gen. 32.26. I will not let thee go except thou bless me.
sy vvb np1 p-acp n2 cc n2, vvb a-acp np1 p-acp dt n1, np1 crd. pns11 vmb xx vvi pno21 vvi c-acp pns21 vvb pno11.
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Prayer vincit invincibilem, Luther, it conquers the Omnipotent; Elijah by Prayer opened Heaven; by ardent and constant Prayer Heaven is at last opened to us.
Prayer vincit invincibilem, Luther, it conquers the Omnipotent; Elijah by Prayer opened Heaven; by Ardent and constant Prayer Heaven is At last opened to us.
n1 fw-la fw-la, np1, pn31 vvz dt j; np1 p-acp n1 vvd n1; p-acp j cc j n1 n1 vbz p-acp ord vvn p-acp pno12.
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4. If you would obtain the Heavenly Kingdom get a love to Heaven. Love puts a Man upon the use of all means to enjoy the thing loved.
4. If you would obtain the Heavenly Kingdom get a love to Heaven. Love puts a Man upon the use of all means to enjoy the thing loved.
crd cs pn22 vmd vvi dt j n1 vvi dt n1 p-acp n1. n1 vvz dt n1 p-acp dt n1 pp-f d n2 pc-acp vvi dt n1 vvd.
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He that loves the World how active is he, he will break his sleep and peace for it;
He that loves the World how active is he, he will break his sleep and peace for it;
pns31 cst vvz dt n1 c-crq j vbz pns31, pns31 vmb vvi po31 n1 cc n1 p-acp pn31;
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he that loves Honour what hazards will he run, he will swim to the crown in Blood.
he that loves Honour what hazards will he run, he will swim to the crown in Blood.
pns31 cst vvz n1 r-crq n2 vmb pns31 vvi, pns31 vmb vvi p-acp dt n1 p-acp n1.
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Iacob loved Rachel, and what would not he do, though it were serving a two seven years Apprenticeship,Iacob loved Rachel, and what would not he do, though it were serving a two seven Years Apprenticeship,
np1 vvd np1, cc q-crq vmd xx pns31 vdb, cs pn31 vbdr vvg dt crd crd n2 n1,
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for obtaining her? Love carries a Man out violently to the Object loved. Love is like Wings to the Bird, like Sails to the Ship;
for obtaining her? Love carries a Man out violently to the Object loved. Love is like Wings to the Bird, like Sails to the Ship;
p-acp vvg pno31? n1 vvz dt n1 av av-j p-acp dt n1 vvd. n1 vbz j n2 p-acp dt n1, av-j n2 p-acp dt n1;
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it carries a Christian full sail to Heaven;
it carries a Christian full sail to Heaven;
pn31 vvz dt njp j n1 p-acp n1;
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Heaven is a place of Rest and Joy, 'tis Paradise, and will you not love it? Love Heaven and you cannot miss it:
Heaven is a place of Rest and Joy, it's Paradise, and will you not love it? Love Heaven and you cannot miss it:
n1 vbz dt n1 pp-f n1 cc n1, pn31|vbz n1, cc vmb pn22 xx vvi pn31? n1 n1 cc pn22 vmbx vvi pn31:
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Love breaks through all opposition, it takes heaven by storm: Love though it labour is never weary;
Love breaks through all opposition, it Takes heaven by storm: Love though it labour is never weary;
n1 vvz p-acp d n1, pn31 vvz n1 p-acp n1: vvb cs pn31 n1 vbz av-x j;
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it is like the Rod of Myrtle in the Travellers hand which makes him fresh and lively in his travel ▪ and keeps him from being weary.
it is like the Rod of Myrtle in the Travellers hand which makes him fresh and lively in his travel ▪ and keeps him from being weary.
pn31 vbz av-j dt n1 pp-f n1 p-acp dt ng1 n1 r-crq vvz pno31 j cc j p-acp po31 n1 ▪ cc vvz pno31 p-acp vbg j.
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5. If you would obtain the Kingdom of Heaven make Religion your business.
5. If you would obtain the Kingdom of Heaven make Religion your business.
crd cs pn22 vmd vvi dt n1 pp-f n1 vvi n1 po22 n1.
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What a Man looks upon as a NONLATINALPHABET, a thing by the by, he doth not much mind.
What a Man looks upon as a, a thing by the by, he does not much mind.
q-crq dt n1 vvz p-acp p-acp dt, dt n1 p-acp dt a-acp, pns31 vdz xx d n1.
(98) part (DIV2)
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If ever we would have Heaven we must look upon it as our main concern: Other things do but concern our livelyhood, this concerns our Salvation;
If ever we would have Heaven we must look upon it as our main concern: Other things do but concern our livelihood, this concerns our Salvation;
cs av pns12 vmd vhi n1 pns12 vmb vvi p-acp pn31 c-acp po12 n1 vvi: n-jn n2 vdb p-acp vvi po12 n1, d vvz po12 n1;
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then we make Religion our business when we wholly devote our selves to Gods service, Psal. 139.18. we count those the best hours which are spent with God;
then we make Religion our business when we wholly devote our selves to God's service, Psalm 139.18. we count those the best hours which Are spent with God;
av pns12 vvb n1 po12 n1 c-crq pns12 av-jn vvi po12 n2 p-acp npg1 n1, np1 crd. pns12 vvb d dt js n2 r-crq vbr vvn p-acp np1;
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we give God the cream of our affections, the flower of our time and strength;
we give God the cream of our affections, the flower of our time and strength;
pns12 vvb np1 dt n1 pp-f po12 n2, dt n1 pp-f po12 n1 cc n1;
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we traffique in Heaven every day, we are Merchants for the Pearl of price. He will never get an Estate who doth not mind his Trade;
we traffic in Heaven every day, we Are Merchant's for the Pearl of price. He will never get an Estate who does not mind his Trade;
pns12 vvi p-acp n1 d n1, pns12 vbr n2 p-acp dt n1 pp-f n1. pns31 vmb av-x vvi dt n1 r-crq vdz xx vvi po31 n1;
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he will never get heaven who doth not make Religion his NONLATINALPHABET, his main business.
he will never get heaven who does not make Religion his, his main business.
pns31 vmb av-x vvi n1 r-crq vdz xx vvi n1 po31, po31 j n1.
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6. If you would obtain the Kingdom of Heaven, bind your hearts to God by sacred Vowes.
6. If you would obtain the Kingdom of Heaven, bind your hearts to God by sacred Vows.
crd cs pn22 vmd vvi dt n1 pp-f n1, vvb po22 n2 p-acp np1 p-acp j n2.
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Vow to the Lord that (by his Grace) you will be more intent upon heaven than ever, Psal. 56.12. Thy vowes are upon me, O God.
Voelli to the Lord that (by his Grace) you will be more intent upon heaven than ever, Psalm 56.12. Thy vows Are upon me, Oh God.
vvb p-acp dt n1 cst (p-acp po31 n1) pn22 vmb vbi av-dc n1 p-acp n1 cs av, np1 crd. po21 n2 vbr p-acp pno11, uh np1.
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A Vow binds the Votary to Duty; he looks upon himself as obliged by his Vow to cleave to God.
A Voelli binds the Votary to Duty; he looks upon himself as obliged by his Voelli to cleave to God.
dt vvb vvz dt n1 p-acp n1; pns31 vvz p-acp px31 p-acp vvn p-acp po31 vvb pc-acp vvi p-acp np1.
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Bees when they fly in a great Wind ballast themselves with little stones that they may not be carried away with the Wind;
Bees when they fly in a great Wind ballast themselves with little stones that they may not be carried away with the Wind;
np1 c-crq pns32 vvb p-acp dt j n1 n1 px32 p-acp j n2 cst pns32 vmb xx vbi vvn av p-acp dt n1;
(98) part (DIV2)
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so we must fortifie our selves with strong Vowes, that we may not be carried away from God with the violent wind of temptation.
so we must fortify our selves with strong Vows, that we may not be carried away from God with the violent wind of temptation.
av pns12 vmb vvi po12 n2 p-acp j n2, cst pns12 vmb xx vbi vvn av p-acp np1 p-acp dt j n1 pp-f n1.
(98) part (DIV2)
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No question a Christian may make such a Vow, because the ground of it is Morally good, he vowes nothing but what he is bound to do by vertue of his Baptismal Vow,
No question a Christian may make such a Voelli, Because the ground of it is Morally good, he vows nothing but what he is bound to do by virtue of his Baptismal Voelli,
dx n1 dt njp vmb vvi d dt vvb, c-acp dt n1 pp-f pn31 vbz av-j j, pns31 vvz pix cc-acp r-crq pns31 vbz vvn pc-acp vdi p-acp n1 pp-f po31 j vvb,
(98) part (DIV2)
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namely to walk with God more closely, and to pursue heaven more vigorously.
namely to walk with God more closely, and to pursue heaven more vigorously.
av pc-acp vvi p-acp np1 av-dc av-j, cc pc-acp vvi n1 av-dc av-j.
(98) part (DIV2)
3312
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7. If you would obtain the Kingdom embrace all seasons and opportunities for your Souls, Eph. 5.15. Redeeming the time. Opportunity is the cream of time;
7. If you would obtain the Kingdom embrace all seasons and opportunities for your Souls, Ephesians 5.15. Redeeming the time. Opportunity is the cream of time;
crd cs pn22 vmd vvi dt n1 vvb d n2 cc n2 p-acp po22 n2, np1 crd. vvg dt n1. n1 vbz dt n1 pp-f n1;
(98) part (DIV2)
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the improving the seasons of Grace is as much as our Salvation is worth. The Marriner by taking the present season while the Wind blowes gets to the haven;
the improving the seasons of Grace is as much as our Salvation is worth. The Mariner by taking the present season while the Wind blows gets to the Haven;
dt vvg dt n2 pp-f n1 vbz p-acp d c-acp po12 n1 vbz j. dt n1 p-acp vvg dt j n1 cs dt n1 n2 vvz p-acp dt n1;
(98) part (DIV2)
3313
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by taking the season while we have the means of Grace, and the wind of the Spirit blowes, we may arrive at the Kingdom of heaven.
by taking the season while we have the means of Grace, and the wind of the Spirit blows, we may arrive At the Kingdom of heaven.
p-acp vvg dt n1 cs pns12 vhb dt n2 pp-f n1, cc dt n1 pp-f dt n1 vvz, pns12 vmb vvi p-acp dt n1 pp-f n1.
(98) part (DIV2)
3313
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We know not how long we shall enjoy the Gospel;
We know not how long we shall enjoy the Gospel;
pns12 vvb xx c-crq av-j pns12 vmb vvi dt n1;
(98) part (DIV2)
3313
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the seasons of Grace like Noahs Dove, come with an Olive-branch in their mouth, but they soon take Wings and fly.
the seasons of Grace like Noahs Dove, come with an Olive-branch in their Mouth, but they soon take Wings and fly.
dt n2 pp-f n1 av-j npg1 n1, vvb p-acp dt n1 p-acp po32 n1, cc-acp pns32 av vvb n2 cc vvi.
(98) part (DIV2)
3313
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Though they are sweet, yet swift.
Though they Are sweet, yet swift.
cs pns32 vbr j, av j.
(98) part (DIV2)
3313
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God may remove the Golden Candlestick from us as he did from the Churches of Asia. We have many sad symptoms, Gray hairs are here and there upon us, Hos. 7.9. therefore let us lay hold upon the present season;
God may remove the Golden Candlestick from us as he did from the Churches of Asia. We have many sad symptoms, Grey hairs Are Here and there upon us, Hos. 7.9. Therefore let us lay hold upon the present season;
np1 vmb vvi dt j n1 p-acp pno12 c-acp pns31 vdd p-acp dt n2 pp-f np1. pns12 vhb d j n2, j-jn n2 vbr av cc a-acp p-acp pno12, np1 crd. av vvb pno12 vvi vvi p-acp dt j n1;
(98) part (DIV2)
3313
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they that sleep in Seed-time will beg in Harvest.
they that sleep in Seedtime will beg in Harvest.
pns32 cst vvb p-acp n1 vmb vvi p-acp n1.
(98) part (DIV2)
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8. If you would go to the Kingdom of Heaven you must excubias agere keep a daily Watch; Mark 13.37. I say unto all, watch.
8. If you would go to the Kingdom of Heaven you must Excubias agere keep a daily Watch; Mark 13.37. I say unto all, watch.
crd cs pn22 vmd vvi p-acp dt n1 pp-f n1 pn22 vmb fw-la fw-la vvb dt j n1; vvb crd. pns11 vvb p-acp d, n1.
(98) part (DIV2)
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Many have lost Heaven for want of watchfulness.
Many have lost Heaven for want of watchfulness.
d vhb vvn n1 p-acp n1 pp-f n1.
(98) part (DIV2)
3314
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Our hearts are ready to decoy us into sin, and the Devil lyes in ambush by his temptations;
Our hearts Are ready to decoy us into since, and the devil lies in ambush by his temptations;
po12 n2 vbr j p-acp n1 pno12 p-acp n1, cc dt n1 vvz p-acp n1 p-acp po31 n2;
(98) part (DIV2)
3314
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we must every day set a spy, and keep centinel in our Souls: Hab. 2.1. I will stand upon my watch.
we must every day Set a spy, and keep centinel in our Souls: Hab. 2.1. I will stand upon my watch.
pns12 vmb d n1 vvd dt n1, cc vvi n1 p-acp po12 n2: np1 crd. pns11 vmb vvi p-acp po11 n1.
(98) part (DIV2)
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(1.) We must watch our Eyes; Iob 31.1. I made a covenant with my eyes.
(1.) We must watch our Eyes; Job 31.1. I made a Covenant with my eyes.
(crd) pns12 vmb vvi po12 n2; np1 crd. pns11 vvd dt n1 p-acp po11 n2.
(98) part (DIV2)
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Much Sin comes in by the eye:
Much since comes in by the eye:
d n1 vvz p-acp p-acp dt n1:
(98) part (DIV2)
3315
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When Eve saw the tree was good for food, and pleasant to the eyes, then she took; Gen. 3.6.When Eve saw the tree was good for food, and pleasant to the eyes, then she took; Gen. 3.6.
c-crq np1 vvd dt n1 vbds j p-acp n1, cc j p-acp dt n2, cs pns31 vvd; np1 crd.
(98) part (DIV2)
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First she looked and then she lusted; the eye by beholding an impure Object sets the heart on fire;
First she looked and then she lusted; the eye by beholding an impure Object sets the heart on fire;
ord pns31 vvd cc av pns31 vvd; dt n1 p-acp vvg dt j n1 vvz dt n1 p-acp n1;
(98) part (DIV2)
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the Devil oft creeps in at the window of the eye. Watch your eyes. (2.) Watch your Ear.
the devil oft creeps in At the window of the eye. Watch your eyes. (2.) Watch your Ear.
dt n1 av vvz p-acp p-acp dt n1 pp-f dt n1. n1 po22 n2. (crd) n1 po22 n1.
(98) part (DIV2)
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Much Poyson is conveyed through the ear. Let your ear be open to God, and shut to Sin.
Much Poison is conveyed through the ear. Let your ear be open to God, and shut to Sin.
av-d n1 vbz vvn p-acp dt n1. vvb po22 n1 vbb j p-acp np1, cc vvn p-acp np1
(98) part (DIV2)
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(3.) Watch your Hearts: We watch suspicious persons; The heart is deceitful, Ier. 17.9. Watch your heart;
(3.) Watch your Hearts: We watch suspicious Persons; The heart is deceitful, Jeremiah 17.9. Watch your heart;
(crd) n1 po22 n2: pns12 vvb j n2; dt n1 vbz j, np1 crd. n1 po22 n1;
(98) part (DIV2)
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1. When you are about holy things; it will be stealing out to vanity.
1. When you Are about holy things; it will be stealing out to vanity.
crd c-crq pn22 vbr a-acp j n2; pn31 vmb vbi vvg av p-acp n1.
(98) part (DIV2)
3317
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When I am at Prayer, saith S. Hierom, Aut per porticum deambulo aut de foenore computo, either I am walking through Galleries,
When I am At Prayer, Says S. Hieronymus, Or per porticum deambulo Or de foenore computo, either I am walking through Galleries,
c-crq pns11 vbm p-acp n1, vvz n1 np1, fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la, d pns11 vbm vvg p-acp n2,
(98) part (DIV2)
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or casting up Accompts. 2. Watch your heart when you are in Company. The Basilisk poysons the herbs he breaths on;
or casting up Accounts. 2. Watch your heart when you Are in Company. The Basilisk poisons the herbs he breathes on;
cc vvg a-acp n2. crd n1 po22 n1 c-crq pn22 vbr p-acp n1. dt n1 n2 dt n2 pns31 vvz a-acp;
(98) part (DIV2)
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the breath of the wicked is infectious. Nay, watch your hearts when you are in good Company;
the breath of the wicked is infectious. Nay, watch your hearts when you Are in good Company;
dt n1 pp-f dt j vbz j. uh-x, vvb po22 n2 c-crq pn22 vbr p-acp j n1;
(98) part (DIV2)
3317
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such as have some good in them, yet may be some grains too light;
such as have Some good in them, yet may be Some grains too Light;
d c-acp vhb d j p-acp pno32, av vmb vbi d n2 av j;
(98) part (DIV2)
3317
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they may have much levity of Discourse, and if no scum boils up, yet too much froth.
they may have much levity of Discourse, and if no scum boils up, yet too much froth.
pns32 vmb vhi d n1 pp-f n1, cc cs dx n1 vvz a-acp, av av d n1.
(98) part (DIV2)
3317
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The Devil is subtle, and he can as well creep into the Dove, as he did once into the Serpent.
The devil is subtle, and he can as well creep into the Dove, as he did once into the Serpent.
dt n1 vbz j, cc pns31 vmb a-acp av vvi p-acp dt n1, c-acp pns31 vdd a-acp p-acp dt n1.
(98) part (DIV2)
3317
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Satan tempted Christ by an Apostle. 3. Watch your hearts in Prosperity; now you are in danger of Pride.
Satan tempted christ by an Apostle. 3. Watch your hearts in Prosperity; now you Are in danger of Pride.
np1 vvn np1 p-acp dt n1. crd n1 po22 n2 p-acp n1; av pn22 vbr p-acp n1 pp-f n1.
(98) part (DIV2)
3317
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The higher the Water of the Thames riseth, the higher the Boat is lifted up;
The higher the Water of the Thames Riseth, the higher the Boat is lifted up;
dt jc dt n1 pp-f dt np1 vvz, dt jc dt n1 vbz vvn a-acp;
(98) part (DIV2)
3317
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the higher that Mens Estates rise, the higher their Hearts are lifted up in Pride In Prosperity you are in danger not only to forget God,
the higher that Men's Estates rise, the higher their Hearts Are lifted up in Pride In Prosperity you Are in danger not only to forget God,
dt jc cst ng2 n2 vvb, dt jc po32 n2 vbr vvn a-acp p-acp n1 p-acp n1 pn22 vbr p-acp n1 xx av-j pc-acp vvi np1,
(98) part (DIV2)
3317
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but to lift up the heel against him; Deut. 32.15. Iesurun waxed fat and kicked.
but to lift up the heel against him; Deuteronomy 32.15. Jesurun waxed fat and Kicked.
cc-acp pc-acp vvi a-acp dt n1 p-acp pno31; np1 crd. np1 vvd j cc vvn.
(98) part (DIV2)
3317
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It is hard to carry a full Cup without spilling, and to carry a full prosperous Estate without sinning.
It is hard to carry a full Cup without spilling, and to carry a full prosperous Estate without sinning.
pn31 vbz j pc-acp vvi dt j n1 p-acp vvg, cc pc-acp vvi dt j j n1 p-acp vvg.
(98) part (DIV2)
3317
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Turpi fregerunt saecula luxu divitiae molles. Sen. Trag. Sampson fell asleep in Dalilahs lap;Turpi fregerunt saecula luxu divitiae molles. Sen. Trag Sampson fell asleep in Delilahs lap;
np1 fw-la fw-la fw-la fw-la n2. np1 np1 np1 vvd j p-acp npg1 n1;
(98) part (DIV2)
3317
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many have fallen so fast asleep in the lap of Prosperity that they have never awaked till they have been in Hell. 4. Watch your hearts after holy Duties.
many have fallen so fast asleep in the lap of Prosperity that they have never awaked till they have been in Hell. 4. Watch your hearts After holy Duties.
d vhb vvn av av-j j p-acp dt n1 pp-f n1 cst pns32 vhb av-x vvn c-acp pns32 vhb vbn p-acp n1. crd n1 po22 n2 p-acp j n2.
(98) part (DIV2)
3317
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When Christ had been Praying and Fasting then the Devil tempted him, Mat. 4.23.
When christ had been Praying and Fasting then the devil tempted him, Mathew 4.23.
c-crq np1 vhd vbn vvg cc vvg av dt n1 vvd pno31, np1 crd.
(98) part (DIV2)
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After our combating with Satan in Prayer, we are apt to grow secure, and put our Spiritual Armour off,
After our combating with Satan in Prayer, we Are apt to grow secure, and put our Spiritual Armour off,
p-acp po12 vvg p-acp np1 p-acp n1, pns12 vbr j pc-acp vvi j, cc vvi po12 j n1 a-acp,
(98) part (DIV2)
3317
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and then the Devil falls on and wounds us.
and then the devil falls on and wounds us.
cc av dt n1 vvz a-acp cc vvz pno12.
(98) part (DIV2)
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O if you would get Heaven be alwayes upon your Watch-tower, set a spy, keep close centinel in your Souls:
O if you would get Heaven be always upon your Watchtower, Set a spy, keep close centinel in your Souls:
sy cs pn22 vmd vvi n1 vbi av p-acp po22 n1, vvd dt n1, vvb j n1 p-acp po22 n2:
(98) part (DIV2)
3317
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Who would not watch when it is for a Kingdom.
Who would not watch when it is for a Kingdom.
r-crq vmd xx vvi c-crq pn31 vbz p-acp dt n1.
(98) part (DIV2)
3317
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9. If you would arrive at the Heavenly Kingdom get those three Graces which will undoubtedly bring you thither. (1.) Divine Knowledge.
9. If you would arrive At the Heavenly Kingdom get those three Graces which will undoubtedly bring you thither. (1.) Divine Knowledge.
crd cs pn22 vmd vvi p-acp dt j n1 vvi d crd n2 r-crq vmb av-j vvi pn22 av. (crd) np1 n1.
(98) part (DIV2)
3318
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There's no going to Heaven blindfold. In the Creation, Light was the first thing which was made;
There's no going to Heaven blindfold. In the Creation, Light was the First thing which was made;
pc-acp|vbz dx vvg p-acp n1 j. p-acp dt n1, n1 vbds dt ord n1 r-crq vbds vvn;
(98) part (DIV2)
3319
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so 'tis in the new Creation, Knowledge is the Pillar of Fire which goes before us,
so it's in the new Creation, Knowledge is the Pillar of Fire which Goes before us,
av pn31|vbz p-acp dt j n1, n1 vbz dt n1 pp-f n1 r-crq vvz p-acp pno12,
(98) part (DIV2)
3319
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and lights us into the Heavenly Kingdom. 'Tis light must bring us to the inheritance in light; Col. 1.12. (2). Faith. Faith ends in Salvation; 1 Pet. 1.9. Receiving the end of your faith, Salvation.
and lights us into the Heavenly Kingdom. It's Light must bring us to the inheritance in Light; Col. 1.12. (2). Faith. Faith ends in Salvation; 1 Pet. 1.9. Receiving the end of your faith, Salvation.
cc vvz pno12 p-acp dt j n1. pn31|vbz n1 vmb vvi pno12 p-acp dt n1 p-acp n1; np1 crd. (crd). n1. n1 vvz p-acp n1; crd np1 crd. vvg dt n1 pp-f po22 n1, n1.
(98) part (DIV2)
3319
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He who believes is as sure to go to Heaven as if he were in Heaven already; Acts 16.31.
He who believes is as sure to go to Heaven as if he were in Heaven already; Acts 16.31.
pns31 r-crq vvz vbz p-acp j pc-acp vvi p-acp n1 c-acp cs pns31 vbdr p-acp n1 av; n2 crd.
(98) part (DIV2)
3320
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Faith toucheth Christ, and can he miss of Heaven who toucheth Christ? Faith unites to Christ,
Faith touches christ, and can he miss of Heaven who touches christ? Faith unites to christ,
n1 vvz np1, cc vmb pns31 vvi pp-f n1 r-crq vvz np1? n1 vvz p-acp np1,
(98) part (DIV2)
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and shall not the Members be where the Head is? All have not the same degree of Faith;
and shall not the Members be where the Head is? All have not the same degree of Faith;
cc vmb xx dt n2 vbb c-crq dt n1 vbz? av-d vhb xx dt d n1 pp-f n1;
(98) part (DIV2)
3320
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we must distinguish between the direct act of Faith, and the reflex act, Affiance and Assurance;
we must distinguish between the Direct act of Faith, and the reflex act, Affiance and Assurance;
pns12 vmb vvi p-acp dt j n1 pp-f n1, cc dt n1 n1, n1 cc n1;
(98) part (DIV2)
3320
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yet the least seed and spark of Faith gives an undoubted title to the Heavenly Kingdom.
yet the least seed and spark of Faith gives an undoubted title to the Heavenly Kingdom.
av dt ds n1 cc n1 pp-f n1 vvz dt j n1 p-acp dt j n1.
(98) part (DIV2)
3320
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16085
I am justified because I believe, not because I know I believe. (3.) Love to God.
I am justified Because I believe, not Because I know I believe. (3.) Love to God.
pns11 vbm vvn c-acp pns11 vvb, xx c-acp pns11 vvb pns11 vvb. (crd) n1 p-acp np1.
(98) part (DIV2)
3320
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Heaven is prepared for those that love God, 1 Cor. 2.9. Love is the Soul of Obedience, the Touchstone of Sincerity.
Heaven is prepared for those that love God, 1 Cor. 2.9. Love is the Soul of obedience, the Touchstone of Sincerity.
n1 vbz vvn p-acp d cst n1 np1, crd np1 crd. n1 vbz dt n1 pp-f n1, dt n1 pp-f n1.
(98) part (DIV2)
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By our loving God we may know he loves us, 1 Iohn 4.19. and those whom God loves he will lay in his bosom.
By our loving God we may know he loves us, 1 John 4.19. and those whom God loves he will lay in his bosom.
p-acp po12 j-vvg np1 pns12 vmb vvi pns31 vvz pno12, crd np1 crd. cc d r-crq np1 vvz pns31 vmb vvi p-acp po31 n1.
(98) part (DIV2)
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Ambrose in his Funeral Oration for Theodosius, brings in the Angels hovering about his departing Soul,Ambrose in his Funeral Oration for Theodosius, brings in the Angels hovering about his departing Soul,
np1 p-acp po31 n1 n1 p-acp np1, vvz p-acp dt n2 vvg p-acp po31 j-vvg n1,
(98) part (DIV2)
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and being ready to carry it to Heaven, asked him, What that Grace was he had practised most upon Earth, Theodosius replyed, Dilexi, dilexi, I have loved, I have loved ;
and being ready to carry it to Heaven, asked him, What that Grace was he had practised most upon Earth, Theodosius replied, Desi, Desi, I have loved, I have loved;
cc vbg j pc-acp vvi pn31 p-acp n1, vvd pno31, q-crq d n1 vbds pns31 vhd vvn ds p-acp n1, np1 vvd, np1, fw-la, pns11 vhb vvn, pns11 vhb vvn;
(98) part (DIV2)
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and strait-way he was by a convoy of Angels translated to Glory.
and straightway he was by a convoy of Angels translated to Glory.
cc av-an pns31 vbds p-acp dt n1 pp-f n2 vvn p-acp n1.
(98) part (DIV2)
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16091
Love is a sacred Fire kindled in the breast, in the flames of this Fire the devout Soul ascends to Heaven.
Love is a sacred Fire kindled in the breast, in the flames of this Fire the devout Soul ascends to Heaven.
n1 vbz dt j n1 vvn p-acp dt n1, p-acp dt n2 pp-f d n1 dt j n1 vvz p-acp n1.
(98) part (DIV2)
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10. If we would obtain this Heavenly Kingdom let us labour for Sincerity; Prov. 28.18. Whosoever walketh uprightly shall be saved.
10. If we would obtain this Heavenly Kingdom let us labour for Sincerity; Curae 28.18. Whosoever walks uprightly shall be saved.
crd cs pns12 vmd vvi d j n1 vvb pno12 vvi p-acp n1; np1 crd. r-crq vvz av-j vmb vbi vvn.
(98) part (DIV2)
3322
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16093
The sincere Christian may fall short of some degrees of Grace, but he never falls short of the Kingdom;
The sincere Christian may fallen short of Some Degrees of Grace, but he never falls short of the Kingdom;
dt j njp vmb vvi j pp-f d n2 pp-f n1, cc-acp pns31 av-x vvz j pp-f dt n1;
(98) part (DIV2)
3322
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God will pass by many failings where the heart is right; Numb. 23.21. True Gold, though it be light, hath grains of allowance; Psal. 51.6. Thou desirest truth in the inward parts.
God will pass by many failings where the heart is right; Numb. 23.21. True Gold, though it be Light, hath grains of allowance; Psalm 51.6. Thou Desirest truth in the inward parts.
np1 vmb vvi p-acp d n2-vvg c-crq dt n1 vbz j-jn; j. crd. j n1, cs pn31 vbb j, vhz n2 pp-f n1; np1 crd. pns21 vv2 n1 p-acp dt j n2.
(98) part (DIV2)
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Sincerity is the sauce which seasons all our Actions, and makes them savoury; it is the ingredient into every Grace:
Sincerity is the sauce which seasons all our Actions, and makes them savoury; it is the ingredient into every Grace:
n1 vbz dt n1 r-crq vvz d po12 n2, cc vvz pno32 j; pn31 vbz dt n1 p-acp d n1:
(98) part (DIV2)
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16179
Some People would leap out of the Ship of Ordinances, and then God knows whether they leap;
some People would leap out of the Ship of Ordinances, and then God knows whither they leap;
d n1 vmd vvi av pp-f dt n1 pp-f n2, cc av np1 vvz cs pns32 vvb;
(98) part (DIV2)
3334
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It is called Faith unfeigned, 2 Tim. 1.5. and Love NONLATINALPHABET in sincerity, Eph. 6.24. Coyn will not go currant that wants the Kings stamp;
It is called Faith unfeigned, 2 Tim. 1.5. and Love in sincerity, Ephesians 6.24. Coin will not go currant that Wants the Kings stamp;
pn31 vbz vvn n1 j, crd np1 crd. cc vvb p-acp n1, np1 crd. vvb vmb xx vvi n1 cst vvz dt ng1 n1;
(98) part (DIV2)
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Grace is not currant if it be not stamped with Sincerity. Glorious Duties sowred with Hypocrisie are rejected, when great Infirmities sweetned with Sincerity are accepted.
Grace is not currant if it be not stamped with Sincerity. Glorious Duties soured with Hypocrisy Are rejected, when great Infirmities sweetened with Sincerity Are accepted.
n1 vbz xx n1 cs pn31 vbb xx vvn p-acp n1. j n2 vvn p-acp n1 vbr vvn, c-crq j n1 vvn p-acp n1 vbr vvn.
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If any thing in the World bring us to Heaven it is Sincerity: Sincerity signifies plainness of heart, Psal. 32.2. In whose Spirit there is no guile.
If any thing in the World bring us to Heaven it is Sincerity: Sincerity signifies plainness of heart, Psalm 32.2. In whose Spirit there is no guile.
cs d n1 p-acp dt n1 vvb pno12 p-acp n1 pn31 vbz n1: n1 vvz n1 pp-f n1, np1 crd. p-acp rg-crq n1 a-acp vbz dx n1.
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The plainer the Diamond is the richer. (1.) Sincerity is when we serve God with our heart;
The plainer the Diamond is the Richer. (1.) Sincerity is when we serve God with our heart;
dt jc dt n1 vbz dt jc. (crd) n1 vbz c-crq pns12 vvb np1 p-acp po12 n1;
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we do not only worship him but love him. Cain brought his Sacrifice, but not his Heart:
we do not only worship him but love him. Cain brought his Sacrifice, but not his Heart:
pns12 vdb xx av-j vvi pno31 p-acp n1 pno31. np1 vvd po31 n1, cc-acp xx po31 n1:
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This is Gods delight, a Sacrifice flaming upon the Altar of the Heart.
This is God's delight, a Sacrifice flaming upon the Altar of the Heart.
d vbz npg1 n1, dt n1 vvg p-acp dt n1 pp-f dt n1.
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A sincere Christian, though he hath a double principle in him, Flesh and Spirit, yet he hath not a double heart, his heart is for God.
A sincere Christian, though he hath a double principle in him, Flesh and Spirit, yet he hath not a double heart, his heart is for God.
dt j njp, cs pns31 vhz dt j-jn n1 p-acp pno31, n1 cc n1, av pns31 vhz xx dt j-jn n1, po31 n1 vbz p-acp np1.
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(2.) Sincerity is when we aim purely at God in all we do. The Glory of God is more worth than the Salvation of all Mens Souls.
(2.) Sincerity is when we aim purely At God in all we do. The Glory of God is more worth than the Salvation of all Men's Souls.
(crd) n1 vbz c-crq pns12 vvb av-j p-acp np1 p-acp d pns12 vdb. dt n1 pp-f np1 vbz av-dc j cs dt n1 pp-f d ng2 n2.
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A sincere Christian though he comes short in Duty yet he takes a right aim. As the herb Heliotropium turns about according to the motion of the Sun;
A sincere Christian though he comes short in Duty yet he Takes a right aim. As the herb Heliotropium turns about according to the motion of the Sun;
dt j np1 cs pns31 vvz j p-acp n1 av pns31 vvz dt j-jn n1. p-acp dt n1 fw-la n2 p-acp vvg p-acp dt n1 pp-f dt n1;
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so a Godly Mans actions do all move towards the Glory of God
so a Godly men actions do all move towards the Glory of God
av dt j ng1 n2 vdb d vvi p-acp dt n1 pp-f np1
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11. If we would obtain the Heavenly Kingdom, let us keep up fervency in Duty, What is a dead form without the power? Rev. 3.16. Because thou art luke-warm, neither hot nor cold, I will spue thee out of my mouth. Fervency puts life into Duty; Rom. 12.11. Fervent in Spirit serving God; NONLATINALPHABET, Boyling over.
11. If we would obtain the Heavenly Kingdom, let us keep up fervency in Duty, What is a dead from without the power? Rev. 3.16. Because thou art lukewarm, neither hight nor cold, I will spue thee out of my Mouth. Fervency puts life into Duty; Rom. 12.11. Fervent in Spirit serving God;, Boiling over.
crd cs pns12 vmd vvi dt j n1, vvb pno12 vvi a-acp n1 p-acp n1, q-crq vbz dt j n1 p-acp dt n1? n1 crd. c-acp pns21 vb2r j, dx j ccx j-jn, pns11 vmb vvi pno21 av pp-f po11 n1. n1 vvz n1 p-acp n1; np1 crd. j p-acp n1 vvg np1;, j-vvg a-acp.
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Christ prayed NONLATINALPHABET, yet more earnestly, Luke 22.44.
christ prayed, yet more earnestly, Lycia 22.44.
np1 vvd, av av-dc av-j, av crd.
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When the Fire on the Golden Censer was ready to go out, Aaron was to put more Coals to the Incense.
When the Fire on the Golden Censer was ready to go out, Aaron was to put more Coals to the Incense.
c-crq dt n1 p-acp dt j n1 vbds j pc-acp vvi av, np1 vbds pc-acp vvi dc n2 p-acp dt n1.
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Praying with Devotion is putting more Coals to the Incense; 'tis not Formality but Fervency will bring us to Heaven:
Praying with Devotion is putting more Coals to the Incense; it's not Formality but Fervency will bring us to Heaven:
vvg p-acp n1 vbz vvg dc n2 p-acp dt n1; pn31|vbz xx n1 p-acp n1 vmb vvi pno12 p-acp n1:
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The Formalist is like Ephraim, a Cake not turned, hot on one side and dough on the other.
The Formalist is like Ephraim, a Cake not turned, hight on one side and dough on the other.
dt n1 vbz av-j np1, dt n1 xx vvn, j p-acp crd n1 cc n1 p-acp dt n-jn.
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In the external part of Gods Worship he seems to be hot, but as for the Spiritual part of Gods Worship he is cold.
In the external part of God's Worship he seems to be hight, but as for the Spiritual part of God's Worship he is cold.
p-acp dt j n1 pp-f npg1 n1 pns31 vvz pc-acp vbi j, cc-acp c-acp p-acp dt j n1 pp-f npg1 n1 pns31 vbz j-jn.
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Oh if you would have the Kingdom of Heaven keep up heat and fervour in Duty.
O if you would have the Kingdom of Heaven keep up heat and fervour in Duty.
uh cs pn22 vmd vhi dt n1 pp-f n1 vvb a-acp n1 cc n1 p-acp n1.
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Eliah was carried up to Heaven in a fiery Chariot;Elijah was carried up to Heaven in a fiery Chariot;
np1 vbds vvn a-acp p-acp n1 p-acp dt j n1;
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if you would go to Heaven you must be carried thither in a fiery Chariot of Zeal:
if you would go to Heaven you must be carried thither in a fiery Chariot of Zeal:
cs pn22 vmd vvi p-acp n1 pn22 vmb vbi vvn av p-acp dt j n1 pp-f n1:
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'Tis violence takes the Kingdom of Heaven.
It's violence Takes the Kingdom of Heaven.
pn31|vbz n1 vvz dt n1 pp-f n1.
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12. If we would arrive at the Heavenly Kingdom let us cherish the motions of Gods Spirit in our hearts.
12. If we would arrive At the Heavenly Kingdom let us cherish the motions of God's Spirit in our hearts.
crd cs pns12 vmd vvi p-acp dt j n1 vvb pno12 vvi dt n2 pp-f npg1 n1 p-acp po12 n2.
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The Marriner may spread his Sails, but the Ship cannot get to the Haven without a gale of Wind;
The Mariner may spread his Sails, but the Ship cannot get to the Haven without a gale of Wind;
dt n1 vmb vvi po31 n2, cc-acp dt n1 vmbx vvi p-acp dt n1 p-acp dt n1 pp-f n1;
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so we may spread the sails of our endeavour, but we cannot get to the Haven of Glory without the North and South-wind of Gods Spirit blow;
so we may spread the sails of our endeavour, but we cannot get to the Haven of Glory without the North and south wind of God's Spirit blow;
av pns12 vmb vvi dt n2 pp-f po12 n1, cc-acp pns12 vmbx vvi p-acp dt n1 pp-f n1 p-acp dt n1 cc n1 pp-f npg1 n1 n1;
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how nearly therefore doth it concern us to make much of the motions of Gods Spirit;
how nearly Therefore does it concern us to make much of the motions of God's Spirit;
c-crq av-j av vdz pn31 vvi pno12 pc-acp vvi d pp-f dt n2 pp-f npg1 n1;
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motions to Prayer, motions to Repentance. 2 Sam. 5.24.
motions to Prayer, motions to Repentance. 2 Sam. 5.24.
n2 p-acp n1, n2 p-acp n1. crd np1 crd.
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When thou hearest the sound of a going in the tops of the mulberry-trees, that then thou shalt bestir thy self, When thou Hearst the found of a going in the tops of the Mulberry trees, that then thou shalt Bestir thy self,
c-crq pns21 vv2 dt n1 pp-f dt n-vvg p-acp dt n2 pp-f dt n2, cst cs pns21 vm2 vvi po21 n1,
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for then shall the Lord go out before thee: for then shall the Lord go out before thee:
c-acp av vmb dt n1 vvb av p-acp pno21:
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So when we hear as it were a voice within us, a secret inspiration stirring us up to good Duties, we should then bestir our selves;
So when we hear as it were a voice within us, a secret inspiration stirring us up to good Duties, we should then Bestir our selves;
av c-crq pns12 vvb c-acp pn31 vbdr dt n1 p-acp pno12, dt j-jn n1 vvg pno12 p-acp p-acp j n2, pns12 vmd av vvi po12 n2;
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while the Spirit works in us, we should work with the Spirit. Many Men have Gods Spirit striving with them, he puts good motions in their hearts,
while the Spirit works in us, we should work with the Spirit. Many Men have God's Spirit striving with them, he puts good motions in their hearts,
cs dt n1 vvz p-acp pno12, pns12 vmd vvi p-acp dt n1. av-d n2 vhb npg1 n1 vvg p-acp pno32, pns31 vvz j n2 p-acp po32 n2,
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and holy purposes, but they neglecting to prosecute these good motions, the Spirit is thereby grieved,
and holy Purposes, but they neglecting to prosecute these good motions, the Spirit is thereby grieved,
cc j n2, cc-acp pns32 vvg pc-acp vvi d j n2, dt n1 vbz av vvn,
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and being grieved, withdraws its assistance, and that assistance being gone there is no getting to Heaven.
and being grieved, withdraws its assistance, and that assistance being gone there is no getting to Heaven.
cc vbg vvn, vvz po31 n1, cc d n1 vbg vvn a-acp vbz dx vvg p-acp n1.
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Oh make much of the motions of the Spirit, it is as much as your Salvation is worth.
O make much of the motions of the Spirit, it is as much as your Salvation is worth.
uh vvb d pp-f dt n2 pp-f dt n1, pn31 vbz p-acp d c-acp po22 n1 vbz j.
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The Spirit of God is compared to fire, Acts 2.2.
The Spirit of God is compared to fire, Acts 2.2.
dt n1 pp-f np1 vbz vvn p-acp n1, n2 crd.
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if we are careful to blow this spark, we may have fire to inflame our affections,
if we Are careful to blow this spark, we may have fire to inflame our affections,
cs pns12 vbr j pc-acp vvi d n1, pns12 vmb vhi n1 pc-acp vvi po12 n2,
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and to light our feet into the way of peace.
and to Light our feet into the Way of peace.
cc pc-acp vvi po12 n2 p-acp dt n1 pp-f n1.
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If we quench the Spirit by our neglecting and resisting its motions, we cut our selves off from Salvation.
If we quench the Spirit by our neglecting and resisting its motions, we Cut our selves off from Salvation.
cs pns12 vvb dt n1 p-acp po12 vvg cc vvg po31 n2, pns12 vvb po12 n2 a-acp p-acp n1.
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The Spirit of God hath a drawing-power, Cant. 1.4. The Blessed Spirit draws by attraction, as the Loadstone the Iron.
The Spirit of God hath a drawing-power, Cant 1.4. The Blessed Spirit draws by attraction, as the Loadstone the Iron.
dt n1 pp-f np1 vhz dt n1, np1 crd. dt j-vvn n1 vvz p-acp n1, c-acp dt n1 dt n1.
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In the preaching of the Word the Spirit draws the heart up to Heaven in holy longings and ejaculations.
In the preaching of the Word the Spirit draws the heart up to Heaven in holy longings and ejaculations.
p-acp dt vvg pp-f dt n1 dt n1 vvz dt n1 a-acp p-acp n1 p-acp j n2-vvg cc n2.
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Now when the Spirit is about thus to draw us, let us take heed of drawing back left it be to perdition:
Now when the Spirit is about thus to draw us, let us take heed of drawing back left it be to perdition:
av c-crq dt n1 vbz a-acp av pc-acp vvi pno12, vvb pno12 vvi n1 pp-f vvg av vvd pn31 vbi p-acp n1:
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Heb. 10. We should do as Noah, when the Dove came flying to the Ark, he put forth his hand and took it into the Ark,Hebrew 10. We should do as Noah, when the Dove Come flying to the Ark, he put forth his hand and took it into the Ark,
np1 crd pns12 vmd vdi c-acp np1, c-crq dt n1 vvd vvg p-acp dt n1, pns31 vvd av po31 n1 cc vvd pn31 p-acp dt n1,
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so when this sweet Dove of Gods Spirit comes flying to our hearts, and brings a gracious impulse as an Olive-branch of Peace in its mouth.
so when this sweet Dove of God's Spirit comes flying to our hearts, and brings a gracious impulse as an Olive-branch of Peace in its Mouth.
av c-crq d j n1 pp-f npg1 n1 vvz vvg p-acp po12 n2, cc vvz dt j n1 p-acp dt n1 pp-f n1 p-acp po31 n1.
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O take this Dove into the Ark, entertain the Spirit in your hearts, and it will bring you to Heaven. Quest.
O take this Dove into the Ark, entertain the Spirit in your hearts, and it will bring you to Heaven. Quest.
sy vvb d n1 p-acp dt n1, vvb dt n1 p-acp po22 n2, cc pn31 vmb vvi pn22 p-acp n1. n1.
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But how shall we know the motions of the Spirit from a delusion? Answ. The motions of the Spirit are alwayes agreeable to the Word.But how shall we know the motions of the Spirit from a delusion? Answer The motions of the Spirit Are always agreeable to the Word.
cc-acp q-crq vmb pns12 vvi dt n2 pp-f dt n1 p-acp dt n1? np1 dt n2 pp-f dt n1 vbr av j p-acp dt n1.
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If the Word be for Holiness so is the Spirit: The Spirit perswades to nothing but what the Word directs;
If the Word be for Holiness so is the Spirit: The Spirit persuades to nothing but what the Word directs;
cs dt n1 vbb p-acp n1 av vbz dt n1: dt n1 vvz p-acp pix cc-acp r-crq dt n1 vvz;
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which way the tyde of the Word runs, that way the Wind of the Spirit blows.
which Way the tIED of the Word runs, that Way the Wind of the Spirit blows.
r-crq n1 dt n1 pp-f dt n1 vvz, cst n1 dt n1 pp-f dt n1 vvz.
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13. We obtain the Kingdom of Heaven by uniform and chearful Obedience; Obedience is the Road through which we travail to Heaven;
13. We obtain the Kingdom of Heaven by uniform and cheerful obedience; obedience is the Road through which we travail to Heaven;
crd pns12 vvb dt n1 pp-f n1 p-acp j cc j n1; np1-n vbz dt n1 p-acp r-crq pns12 vvb p-acp n1;
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many say they love God, but refuse to obey him; doth he love the Princes Person who slights his Commands?
many say they love God, but refuse to obey him; does he love the Princes Person who slights his Commands?
d vvb pns32 vvb np1, cc-acp vvb pc-acp vvi pno31; vdz pns31 vvi dt ng1 n1 r-crq vvz po31 vvz?
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(1.) Obedience must be uniform, Psal. 119.6, Then shall I not be ashamed, Lo Eboth, I shall not blush when I have respect to all thy Commandments ;
(1.) obedience must be uniform, Psalm 119.6, Then shall I not be ashamed, Lo Eboth, I shall not blush when I have respect to all thy commandments;
(crd) n1 vmb vbi j, np1 crd, av vmb pns11 xx vbi j, uh np1, pns11 vmb xx vvi c-crq pns11 vhb n1 p-acp d po21 n2;
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as the Son goes through all the signs of the Zodiack, so must we through all the duties of Religion:
as the Son Goes through all the Signs of the Zodiac, so must we through all the duties of Religion:
c-acp dt n1 vvz p-acp d dt n2 pp-f dt n1, av vmb pns12 p-acp d dt n2 pp-f n1:
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If a Man be to go an hundred Miles, and he goes ninety nine Miles, and there stops, he comes short of the Place he is to travel to;
If a Man be to go an hundred Miles, and he Goes ninety nine Miles, and there stops, he comes short of the Place he is to travel to;
cs dt n1 vbb pc-acp vvi dt crd n2, cc pns31 vvz crd crd n2, cc a-acp vvz, pns31 vvz j pp-f dt n1 pns31 vbz pc-acp vvi p-acp;
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if with Herod we do many things that God commands, yet if we lye in the total neglect of any duty we come short of the Kingdom of Heaven;
if with Herod we do many things that God commands, yet if we lie in the total neglect of any duty we come short of the Kingdom of Heaven;
cs p-acp np1 pns12 vdb d n2 cst np1 vvz, av cs pns12 vvb p-acp dt j n1 pp-f d n1 pns12 vvb j pp-f dt n1 pp-f n1;
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for Instance, If a Man seem to make Conscience of duties of the first Table, and not the duties of the second;
for Instance, If a Man seem to make Conscience of duties of the First Table, and not the duties of the second;
p-acp n1, cs dt n1 vvb pc-acp vvi n1 pp-f n2 pp-f dt ord n1, cc xx dt n2 pp-f dt ord;
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if he seem to be religious but is not just, he is a Transgressor, and is in danger to lose Heaven;
if he seem to be religious but is not just, he is a Transgressor, and is in danger to loose Heaven;
cs pns31 vvb pc-acp vbi j cc-acp vbz xx j, pns31 vbz dt n1, cc vbz p-acp n1 pc-acp vvi n1;
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a good heart is like the Needle which points that way which the Loadstone draws, so he moves that way which the Word draws.
a good heart is like the Needle which points that Way which the Loadstone draws, so he moves that Way which the Word draws.
dt j n1 vbz av-j dt n1 r-crq vvz d n1 r-crq dt n1 vvz, av pns31 vvz d n1 r-crq dt n1 vvz.
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(2.) Obedience must be chearful;
(2.) obedience must be cheerful;
(crd) n1 vmb vbi j;
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I delight to do thy Will O my God, yea thy Law is within my heart, Psal. 40.8. That is the sweetest Obedience which is chearful, as that is the sweetest Honey which drops from the Comb freely:I delight to do thy Will Oh my God, yea thy Law is within my heart, Psalm 40.8. That is the Sweetest obedience which is cheerful, as that is the Sweetest Honey which drops from the Comb freely:
pns11 vvb pc-acp vdi po21 n1 uh po11 np1, uh po21 n1 vbz p-acp po11 n1, np1 crd. cst vbz dt js n1 r-crq vbz j, c-acp d vbz dt js n1 r-crq vvz p-acp dt n1 av-j:
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God doth sometimes accept of willingness without the work, but never of the Work without willingness;
God does sometime accept of willingness without the work, but never of the Work without willingness;
np1 vdz av vvi pp-f n1 p-acp dt n1, cc-acp av-x pp-f dt n1 p-acp n1;
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Zach. 5 9. There came out two Women and the wind was in their wings. Wings are swift, but wind in the Wings denotes great swiftness;Zach 5 9. There Come out two Women and the wind was in their wings. Wings Are swift, but wind in the Wings denotes great swiftness;
np1 crd crd a-acp vvd av crd n2 cc dt n1 vbds p-acp po32 n2. n2 vbr j, cc-acp n1 p-acp dt n2 vvz j n1;
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an Emblem of the swiftness and chearfulness which should be in Obedience; we go to Heaven in the way of Obedience.
an Emblem of the swiftness and cheerfulness which should be in obedience; we go to Heaven in the Way of obedience.
dt n1 pp-f dt n1 cc n1 r-crq vmd vbi p-acp n1; pns12 vvb p-acp n1 p-acp dt n1 pp-f n1.
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14. If we would obtain this Kingdom, be much in the Communion of Saints; one Coal of Juniper will warm and inflame another;
14. If we would obtain this Kingdom, be much in the Communion of Saints; one Coal of Juniper will warm and inflame Another;
crd cs pns12 vmd vvi d n1, vbb d p-acp dt n1 pp-f n2; crd n1 pp-f n1 vmb vvi cc vvi j-jn;
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when the heart is dead and frozen the Communion of Saints will help to warm it, Mal. 3.16. They that feared the Lord spake often one to another.
when the heart is dead and frozen the Communion of Saints will help to warm it, Malachi 3.16. They that feared the Lord spoke often one to Another.
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Christians should never meet (saith Mr. Bolton ) but speak of their meeting together in Heaven:
Christians should never meet (Says Mr. Bolton) but speak of their meeting together in Heaven:
np1 vmd av-x vvi (vvz n1 np1) cc-acp vvb pp-f po32 n1 av p-acp n1:
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One Christian may be very helpful by Prayer and Conference to another, and give him a lift towards Heaven.
One Christian may be very helpful by Prayer and Conference to Another, and give him a lift towards Heaven.
pi np1 vmb vbi av j p-acp n1 cc n1 p-acp j-jn, cc vvb pno31 dt n1 p-acp n1.
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Old Latimer was much strengthened and comforted by hearing Mr. Bilnyes Confession of Faith. We read that when Moses his hands were heavy,
Old Latimer was much strengthened and comforted by hearing Mr. Bilnyes Confessi of Faith. We read that when Moses his hands were heavy,
j np1 vbds av-d vvn cc vvn p-acp vvg n1 npg1 n1 pp-f n1. pns12 vvb cst c-crq np1 po31 n2 vbdr j,
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and he was ready to let them fall, Aaron and Hur staid up his hands, Exod. 17.12. A Christian who is ready to faint under Tentation, and lets down the hands of his Faith, by conversing with other Christians, he is strengthened and his hands are held up;
and he was ready to let them fallen, Aaron and Hur stayed up his hands, Exod 17.12. A Christian who is ready to faint under Tentation, and lets down the hands of his Faith, by conversing with other Christians, he is strengthened and his hands Are held up;
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a great benefit of holy Conference is Counsel and Advise:
a great benefit of holy Conference is Counsel and advice:
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If a Man, saith Chrysostom, who hath but one head to advise him, could make that head an hundred heads to advise him, he would be very wise:
If a Man, Says Chrysostom, who hath but one head to Advice him, could make that head an hundred Heads to Advice him, he would be very wise:
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A single Christian hath this benefit by the Communion of Saints, they are as so many heads to advise him what to do in such a case or exigence:
A single Christian hath this benefit by the Communion of Saints, they Are as so many Heads to Advice him what to do in such a case or exigence:
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By Christian conference the Saints can say, Did not our heart burn within us ? Communion of Saints we have in our Creed,
By Christian conference the Saints can say, Did not our heart burn within us? Communion of Saints we have in our Creed,
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but 'tis too little in our practise:
but it's too little in our practice:
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Men usually travel fastest in Company, we travel fastest to Heaven in the Communion of Saints.
Men usually travel fastest in Company, we travel fastest to Heaven in the Communion of Saints.
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15. If we would attain to this Kingdom of Heaven, let us be willing to come up to Christs terms;
15. If we would attain to this Kingdom of Heaven, let us be willing to come up to Christ terms;
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many will be cheapening, and bid something for the Kingdom of Heaven, they will avoid gross sin,
many will be cheapening, and bid something for the Kingdom of Heaven, they will avoid gross since,
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and will come to Church and say their Prayers;
and will come to Church and say their Prayers;
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and yet all this while they are not willing to come up to Gods Price, that is, they will not renounce the Idol of self Righteousness, flying only to Christ as to the Horns of the Altar; they; will not sacrifice their bosom-sin;
and yet all this while they Are not willing to come up to God's Price, that is, they will not renounce the Idol of self Righteousness, flying only to christ as to the Horns of the Altar; they; will not sacrifice their bosom-sin;
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they will not give God Spirit-worship, serving him with zeal and intenseness of Soul, Iohn 4.24. they will not forgive their Enemies:
they will not give God Spirit worship, serving him with zeal and intenseness of Soul, John 4.24. they will not forgive their Enemies:
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they will not part with their carnal profits for Christ;
they will not part with their carnal profits for christ;
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they would have the Kingdom of Heaven, but they will not come up to the Price:
they would have the Kingdom of Heaven, but they will not come up to the Price:
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If you would have this Kingdom, do not article and indent with Christ, but accept of his Terms;
If you would have this Kingdom, do not article and indent with christ, but accept of his Terms;
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say, Lord, I am willing to have the Kingdom of Heaven whatever it cost me;
say, Lord, I am willing to have the Kingdom of Heaven whatever it cost me;
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I am willing to pluck out my right eye, to part with all for the Kingdom;
I am willing to pluck out my right eye, to part with all for the Kingdom;
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here is a blank paper I put into thy hand, Lord write thy own Articles, I will subscribe to them.
Here is a blank paper I put into thy hand, Lord write thy own Articles, I will subscribe to them.
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16. If we would obtain the Heavenly Kingdom, let us attend to the holy Ordinances; thus God brings Souls to heaven; Act. 27.31. Except ye abide in the Ship ye cannot be saved.
16. If we would obtain the Heavenly Kingdom, let us attend to the holy Ordinances; thus God brings Souls to heaven; Act. 27.31. Except you abide in the Ship you cannot be saved.
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but except ye abide in the Ship of Ordinances ye cannot be saved; especially if you would get to Heaven attend to the VVord preached:
but except you abide in the Ship of Ordinances you cannot be saved; especially if you would get to Heaven attend to the Word preached:
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It was by the Ear, by our first Parents listening to the Serpent, that we lost Paradise;
It was by the Ear, by our First Parents listening to the Serpent, that we lost Paradise;
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and it is by the Ear, by the hearing of the word, that we get Heaven, Isa. 55.3. Hear and your Soul shall live.
and it is by the Ear, by the hearing of the word, that we get Heaven, Isaiah 55.3. Hear and your Soul shall live.
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God sometimes in the preaching of the word drops in that holy Oyl into the Ear which softens and sanctifies the heart:
God sometime in the preaching of the word drops in that holy Oil into the Ear which softens and Sanctifies the heart:
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The word preached is called the Ministry of the Spirit, 2 Cor. 3.8. because the Spirit of God makes use of this Engine to convert Souls:
The word preached is called the Ministry of the Spirit, 2 Cor. 3.8. Because the Spirit of God makes use of this Engine to convert Souls:
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If the word preached doth not work upon Men, nothing will, not Judgment, or Miracles, no,
If the word preached does not work upon Men, nothing will, not Judgement, or Miracles, no,
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nor though one should arise from the Dead, Luke 16.31.
nor though one should arise from the Dead, Lycia 16.31.
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If a glorified Saint should come out of Heaven, and assume a Body, and tell you of all the glory of Heaven,
If a glorified Saint should come out of Heaven, and assume a Body, and tell you of all the glory of Heaven,
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and the joys of the blessed, and perswade you to believe;
and the Joys of the blessed, and persuade you to believe;
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if the preaching of the word will not bring you to Heaven, neither would his Rhetorique do it who rose from the dead.
if the preaching of the word will not bring you to Heaven, neither would his Rhetoric do it who rose from the dead.
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In Heaven there will be no need of Ordinances, but there is while we live here:
In Heaven there will be no need of Ordinances, but there is while we live Here:
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The Lamp needs Oyl, but the Star needs none.
The Lamp needs Oil, but the Star needs none.
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While the Saints have their Lamp of Grace burning here, they need the Oyl of Ordinances to be continually dropping upon them;
While the Saints have their Lamp of Grace burning Here, they need the Oil of Ordinances to be continually dropping upon them;
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but there will be no need of this Oyl when they are Stars in Heaven. If you intend to get to Heaven, be swift to hear;
but there will be no need of this Oil when they Are Stars in Heaven. If you intend to get to Heaven, be swift to hear;
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for faith comes by hearing, Rom. 10.14, 17. Peter let down the Net of his Ministry and at one draught catch'd three thousand Souls.
for faith comes by hearing, Rom. 10.14, 17. Peter let down the Net of his Ministry and At one draught catched three thousand Souls.
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If you would have Heavens Door opened to you, wait at the Posts of Wisdoms Door.
If you would have Heavens Door opened to you, wait At the Posts of Wisdoms Door.
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17. If you would arrive at Heaven, have this Kingdom ever in your eye:
17. If you would arrive At Heaven, have this Kingdom ever in your eye:
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Our blessed Lord looked to the Joy which was set before him, and Moses had an eye to the Recompence of Reward, Heb. 11.26. Let the Kingdom be much in our thoughts;
Our blessed Lord looked to the Joy which was Set before him, and Moses had an eye to the Recompense of Reward, Hebrew 11.26. Let the Kingdom be much in our thoughts;
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Meditation is a means to help us to Heaven. Quest. How doth it help?
Meditation is a means to help us to Heaven. Quest. How does it help?
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Answ. 1. As it is a means to prevent sin, no Sword like this to cut asunder the Sinews of Tentation;Answer 1. As it is a means to prevent since, no Sword like this to Cut asunder the Sinews of Tentation;
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it is almost inpossible to sin presumptuously with the lively thoughts and hopes of Heaven:
it is almost impossible to sin presumptuously with the lively thoughts and hope's of Heaven:
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It was when Moses was out of Sight that Israel set up a Calf and worshipped it;
It was when Moses was out of Sighed that Israel Set up a Calf and worshipped it;
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so it is when the Kingdom of Heaven is out of sight, I mean out of Mens thoughts, that they set up their Lusts and idolize them;
so it is when the Kingdom of Heaven is out of sighed, I mean out of Men's thoughts, that they Set up their Lustiest and idolise them;
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the Meditation of Heaven banisheth sin; he who thinks of the weight of Glory, throws away the weights of sin.
the Meditation of Heaven banisheth since; he who thinks of the weight of Glory, throws away the weights of since.
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2. The 〈 ◊ 〉 on the Kingdom of Heaven would excite and quicken Obedience, we should think we could never pray enough, never love God enough who hath prepared such a Kingdom for us, immensum Gloria calcar habet: Saint Paul had Heaven in his eye, he was once caught up thither,
2. The 〈 ◊ 〉 on the Kingdom of Heaven would excite and quicken obedience, we should think we could never pray enough, never love God enough who hath prepared such a Kingdom for us, immensum Gloria calcar habet: Saint Paul had Heaven in his eye, he was once caught up thither,
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and how active was he for God, 1 Cor. 15.10. This would oyl the Wheels of Obedience.
and how active was he for God, 1 Cor. 15.10. This would oil the Wheels of obedience.
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3. It would make us strive after Holiness, because none but such are admitted into this Kingdom, only the pure in heart shall see God, Mat. 5. Holiness is the Language of Heaven, it is the only coin will pass currant in Heaven;
3. It would make us strive After Holiness, Because none but such Are admitted into this Kingdom, only the pure in heart shall see God, Mathew 5. Holiness is the Language of Heaven, it is the only coin will pass currant in Heaven;
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this considered would make us cleanse our selves from all filthiness of Flesh and Spirit, perfecting Holiness in the fear of God, 2 Cor. 7.1.
this considered would make us cleanse our selves from all filthiness of Flesh and Spirit, perfecting Holiness in the Fear of God, 2 Cor. 7.1.
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Thus you see how the Meditation of Heaven would be a means to bring us thither.
Thus you see how the Meditation of Heaven would be a means to bring us thither.
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18. The last means for obtaining the Heavenly Kingdom is, Perseverance in Holiness, Rev. 2.10. Be thou faithful unto death, and thou shalt receive the Crown of Life.
18. The last means for obtaining the Heavenly Kingdom is, Perseverance in Holiness, Rev. 2.10. Be thou faithful unto death, and thou shalt receive the Crown of Life.
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In Christians non initia sed finis laudantur, Hierom. 1. Is there such a thing as persevering? 2. How doth a Christian come to persevere? 3. What are the Incouragements? 4. What Helps?
In Christians non Initia sed finis laudantur, Hieronymus 1. Is there such a thing as persevering? 2. How does a Christian come to persevere? 3. What Are the Encouragements? 4. What Helps?
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1. Is there such a thing as persevering till we come to Heaven? The Arminians deny it,
1. Is there such a thing as persevering till we come to Heaven? The Arminians deny it,
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and truly that any one holds out to the Kingdom is a wonder; if you consider,
and truly that any one holds out to the Kingdom is a wonder; if you Consider,
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1. What a world of Corruption is mingled with Grace;
1. What a world of Corruption is mingled with Grace;
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Grace is apt to be stifled, as the Coal to be choaked with its own ashes:
Grace is apt to be stifled, as the Coal to be choked with its own Ashes:
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Grace is oft like a Spark in the Sea, 'tis a wonder it is not quenched:
Grace is oft like a Spark in the Sea, it's a wonder it is not quenched:
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'Tis a wonder sin doth not do to Grace as sometime the Nurse to the Child, overlay it that it dye;
It's a wonder since does not do to Grace as sometime the Nurse to the Child, overlay it that it die;
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so that this Infant of Grace is not smothered. 2. The Implacable malice of Satan; he denies that we should have a Kingdom, when he himself is cast out;
so that this Infant of Grace is not smothered. 2. The Implacable malice of Satan; he Denies that we should have a Kingdom, when he himself is cast out;
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it cuts him to the heart to see a piece of dust and clay be made a bright Star in Glory,
it cuts him to the heart to see a piece of dust and clay be made a bright Star in Glory,
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and he himself an Angel of Darkness;
and he himself an Angel of Darkness;
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he will Acheronta movere, move all the Powers of Hell to hinder us from the Kingdom;
he will Acheronta movere, move all the Powers of Hell to hinder us from the Kingdom;
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Though the way to Heaven be up hill, you must climb the steepy Rock of Mortification,
Though the Way to Heaven be up hill, you must climb the steepy Rock of Mortification,
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he spits his Venome, shoots his fiery Darts, raiseth a storm of persecution, yea, and prevails against some; Rev. 12.4.
he spits his Venom, shoots his fiery Darts, Raiseth a storm of persecution, yea, and prevails against Some; Rev. 12.4.
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There appeared a great red Dragon, and his Tail drew the third part of the Stars of Heaven, There appeared a great read Dragon, and his Tail drew the third part of the Stars of Heaven,
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and did cast them to the Earth. By the Dragon is meant the Heathenish Empire;and did cast them to the Earth. By the Dragon is meant the Heathenish Empire;
cc vdd vvi pno32 p-acp dt n1. p-acp dt n1 vbz vvn dt j n1;
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now when his Tail cast so many to the Earth, it is a wonder that any of the Stars keep fixed in their Orb. 3. The Blandishments of Riches:
now when his Tail cast so many to the Earth, it is a wonder that any of the Stars keep fixed in their Orb. 3. The Blandishments of Riches:
av c-crq po31 n1 vvd av d p-acp dt n1, pn31 vbz dt n1 cst d pp-f dt n2 vvb vvn p-acp po32 np1 crd dt n2 pp-f n2:
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The Young man in the Gospel went very far, thou art not far from the Kingdom of God ;
The Young man in the Gospel went very Far, thou art not Far from the Kingdom of God;
dt j n1 p-acp dt n1 vvd av av-j, pns21 vb2r xx av-j p-acp dt n1 pp-f np1;
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but he had rich Possessions, and these golden weights hindred him from the Kingdom, Luke 18.23. Ionathan pursued the Battle till he came at the Honey-comb, and then he stood still, 1 Sam. 14.27. Many are forward for Heaven till they tast the sweetness of the World;
but he had rich Possessions, and these golden weights hindered him from the Kingdom, Lycia 18.23. Ionathan pursued the Battle till he Come At the Honeycomb, and then he stood still, 1 Sam. 14.27. Many Are forward for Heaven till they taste the sweetness of the World;
cc-acp pns31 vhd j n2, cc d j n2 vvd pno31 p-acp dt n1, av crd. np1 vvd dt n1 c-acp pns31 vvd p-acp dt n1, cc av pns31 vvd av, crd np1 crd. av-d vbr av-j p-acp n1 c-acp pns32 vvb dt n1 pp-f dt n1;
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but when they come at the Honey-comb, then they stand still and go no further;
but when they come At the Honeycomb, then they stand still and go no further;
cc-acp c-crq pns32 vvb p-acp dt n1, cs pns32 vvb av cc vvb av-dx av-jc;
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Faenus pecuniae funus animae. Those who have escaped the Rocks of gross sins, yet have been cast away upon the Golden Sands:Faenus pecuniae funus Spirits. Those who have escaped the Rocks of gross Sins, yet have been cast away upon the Golden Sands:
fw-la fw-la fw-la fw-la. d r-crq vhb vvn dt n2 pp-f j n2, av vhb vbn vvn av p-acp dt j n2:
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What a wonder therefore that any doth hold on till he comes to the Kingdom.
What a wonder Therefore that any does hold on till he comes to the Kingdom.
r-crq dt n1 av cst d vdz vvi p-acp c-acp pns31 vvz p-acp dt n1.
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4. A wonder any holds out in Grace, and doth not tire in his march to Heaven;
4. A wonder any holds out in Grace, and does not tire in his march to Heaven;
crd dt n1 d vvz av p-acp n1, cc vdz xx vvi p-acp po31 n1 p-acp n1;
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if you consider the difficulty of a Christians Work, he hath no time to lye fallow, he is either watching or fighting;
if you Consider the difficulty of a Christians Work, he hath no time to lie fallow, he is either watching or fighting;
cs pn22 vvb dt n1 pp-f dt njpg2 n1, pns31 vhz dx n1 pc-acp vvi j, pns31 vbz d vvg cc vvg;
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nay, a Christian is to do those Duties which to the eye of sence and reason seem inconsistent:
nay, a Christian is to do those Duties which to the eye of sense and reason seem inconsistent:
uh-x, dt njp vbz pc-acp vdi d n2 r-crq p-acp dt n1 pp-f n1 cc n1 vvb j:
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While a Christian doth one duty he seems to cross another, e. g. he must come with holy boldness to God in Prayer,
While a Christian does one duty he seems to cross Another, e. g. he must come with holy boldness to God in Prayer,
cs dt np1 vdz pi n1 pns31 vvz pc-acp vvi j-jn, sy. sy. pns31 vmb vvi p-acp j n1 p-acp np1 p-acp n1,
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yet must serve him with fear; he must mourn for sin, yet rejoyce; he must be contented, yet covet, 1 Cor. 12.32. contemn Mens Impieties, yet reverence their Authority: What difficult work is this;
yet must serve him with Fear; he must mourn for since, yet rejoice; he must be contented, yet covet, 1 Cor. 12.32. contemn Men's Impieties, yet Reverence their authority: What difficult work is this;
av vmb vvi pno31 p-acp n1; pns31 vmb vvi p-acp n1, av vvb; pns31 vmb vbi vvn, av vvb, crd np1 crd. n1 ng2 n2, av vvb po32 n1: r-crq j n1 vbz d;
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a wonder any Saint arrives at the Heavenly Kingdom, to this I might add, the evil Examples abroad, which are so atractive, we may say, the Devils are come among us in the likeness of Men;
a wonder any Saint arrives At the Heavenly Kingdom, to this I might add, the evil Examples abroad, which Are so Attractive, we may say, the Devils Are come among us in the likeness of Men;
dt n1 d n1 vvz p-acp dt j n1, p-acp d pns11 vmd vvi, dt j-jn n2 av, r-crq vbr av j, pns12 vmb vvi, dt n2 vbr vvn p-acp pno12 p-acp dt n1 pp-f n2;
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what a wonder is it that any Soul perseveres till it comes to the Kingdom of Heaven;
what a wonder is it that any Soul perseveres till it comes to the Kingdom of Heaven;
r-crq dt n1 vbz pn31 cst d n1 vvz p-acp pn31 vvz p-acp dt n1 pp-f n1;
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but as great a wonder as it is, there is such a thing as perseverance; a Saints perseverance is built upon three immutable Pillars.
but as great a wonder as it is, there is such a thing as perseverance; a Saints perseverance is built upon three immutable Pillars.
cc-acp c-acp j dt n1 c-acp pn31 vbz, pc-acp vbz d dt n1 p-acp n1; dt ng1 n1 vbz vvn p-acp crd j n2.
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(1.) Gods Eternal Love: We are inconstant in our Love to God;
(1.) God's Eternal Love: We Are inconstant in our Love to God;
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but he is not so in his Love to us, Ier. 31.9 I have loved thee with an everlasting Love ;
but he is not so in his Love to us, Jeremiah 31.9 I have loved thee with an everlasting Love;
cc-acp pns31 vbz xx av p-acp po31 n1 p-acp pno12, np1 crd pns11 vhb vvn pno21 p-acp dt j n1;
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a havath gnolam, with a Love of Eternity.
a havath Knowledge, with a Love of Eternity.
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Gods Love to the Elect is not like a Kings Love to his Favourite, when it is at the highest Spring-Tide it soon ebbs; but Gods Love is eternized; God may desert, not disinherit;
God's Love to the Elect is not like a Kings Love to his Favourite, when it is At the highest Spring-Tide it soon ebbs; but God's Love is eternized; God may desert, not disinherit;
npg1 n1 p-acp dt n1 vbz xx av-j dt ng1 n1 p-acp po31 n1, c-crq pn31 vbz p-acp dt js n1 pn31 av vvz; cc-acp npg1 n1 vbz vvn; np1 vmb vvi, xx vvi;
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he may change his Love into a Frown, not into hatred; he may alter his Providence, not his decree:
he may change his Love into a Frown, not into hatred; he may altar his Providence, not his Decree:
pns31 vmb vvi po31 n1 p-acp dt n1, xx p-acp n1; pns31 vmb vvi po31 n1, xx po31 n1:
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When once the Sun-shine of Gods Electing Love is risen upon the Soul, it never sets finally.
When once the Sunshine of God's Electing Love is risen upon the Soul, it never sets finally.
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(2.) A Saints Perseverance is built upon the Covenant of Grace; 〈 ◊ 〉 a firm impregnable Covenant:
(2.) A Saints Perseverance is built upon the Covenant of Grace; 〈 ◊ 〉 a firm impregnable Covenant:
(crd) dt ng1 n1 vbz vvn p-acp dt n1 pp-f n1; 〈 sy 〉 dt j j n1:
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This you have in the words of the sweet Singer of Israel, 2. Sam. 23.5. God hath made with me an everlasting Covenant, ordered in all things and sure.
This you have in the words of the sweet Singer of Israel, 2. Sam. 23.5. God hath made with me an everlasting Covenant, ordered in all things and sure.
d pn22 vhb p-acp dt n2 pp-f dt j n1 pp-f np1, crd np1 crd. np1 vhz vvn p-acp pno11 dt j n1, vvn p-acp d n2 cc j.
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'Tis a sweet Covenant that God will be our God; the marrow and quintessence of all Blessing;
It's a sweet Covenant that God will be our God; the marrow and quintessence of all Blessing;
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and it is a sure Covenant, that he will put his Fear in our heart, and we shall never depart from him, Ier. 32.40. This Covenant is inviolable, cannot be broken;
and it is a sure Covenant, that he will put his fear in our heart, and we shall never depart from him, Jeremiah 32.40. This Covenant is inviolable, cannot be broken;
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indeed sin may break the Peace of the Covenant, but it cannot break the Bond of the Covenant.
indeed since may break the Peace of the Covenant, but it cannot break the Bound of the Covenant.
av n1 vmb vvi dt n1 pp-f dt n1, cc-acp pn31 vmbx vvi dt n1 pp-f dt n1.
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(3.) The third Pillar Perseverance is built upon is the Mistical Union:
(3.) The third Pillar Perseverance is built upon is the Mystical union:
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Believers are incorporated into Christ, they are knit to him as Members to the Head, by the Nerve and Ligament of Faith, that they cannot be broken off, Eph. 5.23. What was once said of Christs natural Body is as true of his mistical Body, Iohn 19.36. A bone of it shall not be broken.
Believers Are incorporated into christ, they Are knit to him as Members to the Head, by the Nerve and Ligament of Faith, that they cannot be broken off, Ephesians 5.23. What was once said of Christ natural Body is as true of his mystical Body, John 19.36. A bone of it shall not be broken.
n2 vbr vvn p-acp np1, pns32 vbr vvn p-acp pno31 p-acp n2 p-acp dt n1, p-acp dt n1 cc n1 pp-f n1, cst pns32 vmbx vbi vvn a-acp, np1 crd. q-crq vbds a-acp vvn pp-f npg1 j n1 vbz a-acp j pp-f po31 j n1, np1 crd. dt n1 pp-f pn31 vmb xx vbi vvn.
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As it is impossible to sever the Leaven and the Dough when they are once mingled,
As it is impossible to sever the Leaven and the Dough when they Are once mingled,
p-acp pn31 vbz j pc-acp vvi dt n1 cc dt n1 c-crq pns32 vbr a-acp vvn,
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so it is impossible when Christ and Believers are once united ever by the Power of Death or Hell to be separated:
so it is impossible when christ and Believers Are once united ever by the Power of Death or Hell to be separated:
av pn31 vbz j c-crq np1 cc n2 vbr a-acp vvn av p-acp dt n1 pp-f n1 cc n1 pc-acp vbi vvn:
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How can Christ lose any Member of his Body and be perfect? You see on what strong Pillars the Saints Perseverance is built. 2 Quest.
How can christ loose any Member of his Body and be perfect? You see on what strong Pillars the Saints Perseverance is built. 2 Quest.
c-crq vmb np1 vvi d n1 pp-f po31 n1 cc vbi j? pn22 vvb p-acp r-crq j n2 dt ng1 n1 vbz vvn. crd n1.
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How doth a Christian hold on till he comes to the Kingdom? How doth he persevere? How does a Christian hold on till he comes to the Kingdom? How does he persevere?
q-crq vdz dt njp vvi a-acp c-acp pns31 vvz p-acp dt n1? q-crq vdz pns31 vvi?
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Resp. 1. Auxilio Spiritus: God carries on a Christian to perseverance by the Energy and vigorous working of his Spirit:Resp. 1. Auxilio Spiritus: God carries on a Christian to perseverance by the Energy and vigorous working of his Spirit:
np1 crd fw-la fw-la: np1 vvz p-acp dt njp p-acp n1 p-acp dt n1 cc j n-vvg pp-f po31 n1:
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The Spirit maintains the Essence and Seed of Grace, it doth NONLATINALPHABET blow up the Sparks of Grace into an holy Flame;
The Spirit maintains the Essence and Seed of Grace, it does blow up the Sparks of Grace into an holy Flame;
dt n1 vvz dt n1 cc n1 pp-f n1, pn31 vdz vvi a-acp dt n2 pp-f n1 p-acp dt j n1;
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Spiritus est Vicarius Christi, Tertul. 'tis Christs Deputy and Proxy, is it every day at work in a Believers heart, exerting Grace into Exercise, and ripening it into perseverance:Spiritus est Vicar Christ, Tertulian it's Christ Deputy and Proxy, is it every day At work in a Believers heart, exerting Grace into Exercise, and ripening it into perseverance:
fw-la fw-la np1 fw-la, np1 pn31|vbz npg1 n1 cc n1, vbz pn31 d n1 p-acp n1 p-acp dt n2 n1, vvg n1 p-acp n1, cc vvg pn31 p-acp n1:
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The Spirit doth carve and polish the Vessels of Mercy, and make them fit for Glory.
The Spirit does carve and polish the Vessels of Mercy, and make them fit for Glory.
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2. Christ causeth perseverance and carries on a Saint till he comes to the Heavenly Kingdom, vi orationis, by his Intercession:
2. christ Causes perseverance and carries on a Saint till he comes to the Heavenly Kingdom, vi orationis, by his Intercession:
crd np1 vvz n1 cc vvz p-acp dt n1 c-acp pns31 vvz p-acp dt j n1, fw-la fw-la, p-acp po31 n1:
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Christ is an Advocate as well as a Surety; he prays that the Saints may arrive safe at the Kingdom, Heb. 7.25. Wherefore he is able to save them, NONLATINALPHABET, to the uttermost, (i. e.
christ is an Advocate as well as a Surety; he prays that the Saints may arrive safe At the Kingdom, Hebrew 7.25. Wherefore he is able to save them,, to the uttermost, (i. e.
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perfectly) seeing he ever liveth to make Intercession for them;
perfectly) seeing he ever lives to make Intercession for them;
av-j) vvg pno31 av vvz pc-acp vvi n1 p-acp pno32;
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that Prayer he made for Peter on Earth he prays now in Heaven for the Saints, that their Faith fail not, Luke 22.32. that they may be with him where he is, Iohn 17.24. and sure if he pray that they may be with him in his Kingdom, they cannot perish by the way: Christs Prayer is efficacious;
that Prayer he made for Peter on Earth he prays now in Heaven for the Saints, that their Faith fail not, Lycia 22.32. that they may be with him where he is, John 17.24. and sure if he pray that they may be with him in his Kingdom, they cannot perish by the Way: Christ Prayer is efficacious;
d n1 pns31 vvd p-acp np1 p-acp n1 pns31 vvz av p-acp n1 p-acp dt n2, cst po32 n1 vvb xx, av crd. cst pns32 vmb vbi p-acp pno31 c-crq pns31 vbz, np1 crd. cc j cs pns31 vvb cst pns32 vmb vbi p-acp pno31 p-acp po31 n1, pns32 vmbx vvi p-acp dt n1: npg1 n1 vbz j;
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if the Saints Prayers have so much force and prevalency in them: Iacob had power with God, and as a Prince prevailed, Hos. 12.4. By Prayer Eliah unlocked Heaven:
if the Saints Prayers have so much force and prevalency in them: Iacob had power with God, and as a Prince prevailed, Hos. 12.4. By Prayer Elijah unlocked Heaven:
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If the Prayers of the Saints have so much power with God, then what hath Christs Prayer? how can the Children of such Prayers miscarry? how can they fall short of the Kingdom, who have him praying for them who is not only a Priest but a Son? and besides what he prays for as he is Man, that he hath power to give as he is God;
If the Prayers of the Saints have so much power with God, then what hath Christ Prayer? how can the Children of such Prayers miscarry? how can they fallen short of the Kingdom, who have him praying for them who is not only a Priest but a Son? and beside what he prays for as he is Man, that he hath power to give as he is God;
cs dt n2 pp-f dt n2 vhb av d n1 p-acp np1, cs r-crq vhz npg1 n1? q-crq vmb dt n2 pp-f d n2 vvi? q-crq vmb pns32 vvi j pp-f dt n1, r-crq vhb pn31 vvg p-acp pno32 r-crq vbz xx av-j dt n1 p-acp dt n1? cc p-acp r-crq pns31 vvz p-acp c-acp pns31 vbz n1, cst pns31 vhz n1 pc-acp vvi c-acp pns31 vbz np1;
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thus you see how a Christian comes to Persevere till he comes to the Kingdom.
thus you see how a Christian comes to Persevere till he comes to the Kingdom.
av pn22 vvb c-crq dt njp vvz pc-acp vvi c-acp pns31 vvz p-acp dt n1.
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Object. But methinks I hear some Christians say, if only perseverance obtains the Kingdom, they fear they shall not come thither, they fear they shall faint by the way,Object. But methinks I hear Some Christians say, if only perseverance obtains the Kingdom, they Fear they shall not come thither, they Fear they shall faint by the Way,
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and the weak legs of their Grace will never carry them to the Kingdom of Heaven.
and the weak legs of their Grace will never carry them to the Kingdom of Heaven.
cc dt j n2 pp-f po32 n1 vmb av-x vvi pno32 p-acp dt n1 pp-f n1.
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Answ. Wert thou indeed to stand in thy own strength thou mightest fall away; that Branch withers and dies which hath no Root to grow upon;Answer Wertenberg thou indeed to stand in thy own strength thou Mightest fallen away; that Branch withers and die which hath no Root to grow upon;
np1 vbd2r pns21 av pc-acp vvi p-acp po21 d n1 pns21 vmd2 vvi av; d n1 vvz cc vvz r-crq vhz dx n1 pc-acp vvi p-acp;
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thou growest upon the Root Christ, who will be daily sending forth vital influence to strengthen thee;
thou Growest upon the Root christ, who will be daily sending forth vital influence to strengthen thee;
pns21 vv2 p-acp dt n1 np1, r-crq vmb vbi av-j vvg av j n1 pc-acp vvi pno21;
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thou art imbecil and weak in Grace, yet fear not falling short of Heaven; For, 1. God hath made a promise to weak Believers;
thou art imbecil and weak in Grace, yet Fear not falling short of Heaven; For, 1. God hath made a promise to weak Believers;
pns21 vb2r n1 cc j p-acp n1, av vvb xx vvg j pp-f n1; c-acp, crd np1 vhz vvn dt n1 p-acp j n2;
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what is a bruised Reed but the Emblem of a weak Faith, yet it hath a Promise made to it, Mat. 12.20. A bruised Reed he will not break.
what is a Bruised Reed but the Emblem of a weak Faith, yet it hath a Promise made to it, Mathew 12.20. A Bruised Reed he will not break.
q-crq vbz dt vvn n1 p-acp dt n1 pp-f dt j n1, av pn31 vhz dt n1 vvd p-acp pn31, np1 crd. dt j-vvn n1 pns31 vmb xx vvi.
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God hath promised to supply the weak Christian with so much Grace as he shall need, till he comes to Heaven:
God hath promised to supply the weak Christian with so much Grace as he shall need, till he comes to Heaven:
np1 vhz vvn pc-acp vvi dt j njp p-acp av d n1 c-acp pns31 vmb vvi, c-acp pns31 vvz p-acp n1:
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Beside the two Pence which the good Samaritan left to pay for the Cure of the poor wounded Man, he passed his Word for all that he should need beside, Luke 10.35.
Beside the two Pence which the good Samaritan left to pay for the Cure of the poor wounded Man, he passed his Word for all that he should need beside, Lycia 10.35.
p-acp dt crd n2 r-crq dt j np1 vvd pc-acp vvi p-acp dt vvb pp-f dt j j-vvn n1, pns31 vvd po31 n1 p-acp d cst pns31 vmd vvi a-acp, av crd.
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So, Christ doth not only give a little Grace in hand, but his Bond for more, that he will give as much Grace as a Saint shall need till he comes to Heaven, Psal. 84.11. The Lord will give Grace and Glory, that is, a fresh supply of Grace till it be perfected in Glory.
So, christ does not only give a little Grace in hand, but his Bound for more, that he will give as much Grace as a Saint shall need till he comes to Heaven, Psalm 84.11. The Lord will give Grace and Glory, that is, a fresh supply of Grace till it be perfected in Glory.
np1, np1 vdz xx av-j vvi dt j n1 p-acp n1, cc-acp po31 n1 p-acp av-dc, cst pns31 vmb vvi p-acp d n1 p-acp dt n1 vmb vvi c-acp pns31 vvz p-acp n1, np1 crd. dt n1 vmb vvi n1 cc n1, cst vbz, dt j n1 pp-f n1 c-acp pn31 vbb vvn p-acp n1.
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2. God hath most care of his weak Saints, who fear they shall never hold out till they come to the Kingdom;
2. God hath most care of his weak Saints, who Fear they shall never hold out till they come to the Kingdom;
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doth not the Mother tend the weak Child most? Isa. 40.11. He will gather the Lambs in his Arms, and carry them in his Bosom.
does not the Mother tend the weak Child most? Isaiah 40.11. He will gather the Lambs in his Arms, and carry them in his Bosom.
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If thou thinkest thou art so weak that thou shalt never hold out till thou comest to Heaven, thou shalt be carried in the Arms of the Almighty, he gathers the Lambs in his Arms;
If thou Thinkest thou art so weak that thou shalt never hold out till thou Comest to Heaven, thou shalt be carried in the Arms of the Almighty, he gathers the Lambs in his Arms;
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Christ the Lyon of the Tribe of Iudah marched before hi• People, and his Power is their Rear-ward,
christ the lion of the Tribe of Iudah marched before hi• People, and his Power is their Rearward,
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so that none of them faint, or dye in their March to Heaven. 3. Quest.
so that none of them faint, or die in their March to Heaven. 3. Quest.
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What are the Encouragements to make Christians hold on till they come to the Kingdom of Heaven? What Are the Encouragements to make Christians hold on till they come to the Kingdom of Heaven?
q-crq vbr dt n2 pc-acp vvi np1 vvi a-acp c-acp pns32 vvb p-acp dt n1 pp-f n1?
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Answ. 1. It is a great Credit to a Christian not only to hold forth the Truth,Answer 1. It is a great Credit to a Christian not only to hold forth the Truth,
np1 crd pn31 vbz dt j n1 p-acp dt njp xx av-j pc-acp vvi av dt n1,
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but to hold fast the Truth till he comes to Heaven;
but to hold fast the Truth till he comes to Heaven;
cc-acp pc-acp vvi av-j dt n1 c-acp pns31 vvz p-acp n1;
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when Grace doth flourish into perseverance, and with the Church of Thyatira our last works are more then our first, Rev. 2.19. This is insigne honoris a Star of Honour:
when Grace does flourish into perseverance, and with the Church of Thyatira our last works Are more then our First, Rev. 2.19. This is insigne Honoris a Star of Honour:
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'Tis matter of renown to see gray hairs shine with golden vertues: the Excellency of a thing lies in the finishing of it:
It's matter of renown to see grey hairs shine with golden Virtues: the Excellency of a thing lies in the finishing of it:
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What is the excellency of a Building? not when the first stone is laid, but when it is finished;
What is the excellency of a Building? not when the First stone is laid, but when it is finished;
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so the beauty and excellency of a Christian is when he hath finished his Faith, having done his work is landed safe in Heaven.
so the beauty and excellency of a Christian is when he hath finished his Faith, having done his work is landed safe in Heaven.
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2. You that have made a progress in Religion, have not many Miles to go before you come at the Kingdom of Heaven; Rom. 13.11. Now is our Salvation neerer then when we believed.
2. You that have made a progress in Religion, have not many Miles to go before you come At the Kingdom of Heaven; Rom. 13.11. Now is our Salvation nearer then when we believed.
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You who have hoary hairs, your green Tree is turned into an Almond-tree, you are near to Heaven, it is but going a little further and you will set your Feet within Heaven Gates;
You who have hoary hairs, your green Tree is turned into an Almond tree, you Are near to Heaven, it is but going a little further and you will Set your Feet within Heaven Gates;
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Oh therefore now be encouraged to hold out, your Salvation is nearer then when you first began to believe:
O Therefore now be encouraged to hold out, your Salvation is nearer then when you First began to believe:
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Our diligence should be greater when our Salvation is nearer:
Our diligence should be greater when our Salvation is nearer:
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When a Man is almost at the end of the Race will he now tire and faint? will he not put forth all his strength,
When a Man is almost At the end of the Raze will he now tire and faint? will he not put forth all his strength,
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and strain every Limb that he may lay hold upon the Prize? Our Salvation is now nearer, the Kingdom is as it were within sight;
and strain every Limb that he may lay hold upon the Prize? Our Salvation is now nearer, the Kingdom is as it were within sighed;
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how should we now put forth all our strength that we may lay hold upon the Garland of Glory:
how should we now put forth all our strength that we may lay hold upon the Garland of Glory:
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Doctor Taylour when he was going to his Martyrdom, I have (saith he) but two Stiles to go over and I shall be at my Fathers House.
Doctor Taylor when he was going to his Martyrdom, I have (Says he) but two Stile to go over and I shall be At my Father's House.
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and though there be Thorns in the way, viz. Sufferings, yet you have gone the greatest part of your way, you are within a few days march of the Kingdom,
and though there be Thorns in the Way, viz. Sufferings, yet you have gone the greatest part of your Way, you Are within a few days march of the Kingdom,
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and will not you persevere? Christian pluck up thy Courage, fight the good fight of Faith, pursue Holiness, 'tis but a while and you shall put off your Armour,
and will not you persevere? Christian pluck up thy Courage, fight the good fight of Faith, pursue Holiness, it's but a while and you shall put off your Armour,
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and end all your weary Marches, and receive a Victorious Crown;
and end all your weary Marches, and receive a Victorious Crown;
cc vvi d po22 j n2, cc vvi dt j n1;
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your Salvation is nearer, you are within a little of the Kingdom, therefore now presevere, you are ready to commence and take your Degree of Glory.
your Salvation is nearer, you Are within a little of the Kingdom, Therefore now presevere, you Are ready to commence and take your Degree of Glory.
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3. The blessed promise annexed to Perseverance; the promise is a Crown of Life, Rev 2.10.
3. The blessed promise annexed to Perseverance; the promise is a Crown of Life, Rev 2.10.
crd dt j-vvn n1 vvn p-acp n1; dt n1 vbz dt n1 pp-f n1, np1 crd.
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Death is a Worm that feeds in the Crowns of Princes, but behold here a living Crown,
Death is a Worm that feeds in the Crowns of Princes, but behold Here a living Crown,
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and a never-fading Crown, 1 Pet. 5.4. and Rev. 2.28. He that overcometh, and keepeth my works to the end I will give him Stellam matutinam, the Morning Star:
and a never-fading Crown, 1 Pet. 5.4. and Rev. 2.28. He that Overcometh, and Keepeth my works to the end I will give him Stellam matutinam, the Morning Star:
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The Morning Star is brighter then the rest; this Morning Star is meant of Christ;
The Morning Star is Brighter then the rest; this Morning Star is meant of christ;
dt n1 n1 vbz jc cs dt n1; d n1 n1 vbz vvn pp-f np1;
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as if Christ had said, I will give to him that perseveres some of my Beauty, I will put some of my illustrious Rays upon him, he shall have the next degree of Glory to me,
as if christ had said, I will give to him that perseveres Some of my Beauty, I will put Some of my illustrious Rays upon him, he shall have the next degree of Glory to me,
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as the Morning Star is next the Sun;
as the Morning Star is next the Sun;
c-acp dt n1 n1 vbz ord dt n1;
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will not this animate and make us hold out, we shall have a Kingdom, and that which is better then the Kingdom, a bright Morning Star. 4 Quest.
will not this animate and make us hold out, we shall have a Kingdom, and that which is better then the Kingdom, a bright Morning Star. 4 Quest.
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What are the means conducing to perseverance, or what shall we do that we may hold out to the Kingdom? What Are the means conducing to perseverance, or what shall we do that we may hold out to the Kingdom?
q-crq vbr dt n2 vvg p-acp n1, cc q-crq vmb pns12 vdi cst pns12 vmb vvi av p-acp dt n1?
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Resp. 1. Take up Religion upon good Grounds, not in a Fit or Humour, or out of worldly design,Resp. 1. Take up Religion upon good Grounds, not in a Fit or Humour, or out of worldly Design,
np1 crd vvb a-acp n1 p-acp j n2, xx p-acp dt j cc n1, cc av pp-f j n1,
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but be deliberate, weigh things well in the Ballance, Luke 14.28. Which of you intending to build a Tower, sitteth not down first and counteth the cost:
but be deliberate, weigh things well in the Balance, Lycia 14.28. Which of you intending to built a Tower, Sitteth not down First and counteth the cost:
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Think with your selves what Religion must cost you, it must cost you the parting with your sins,
Think with your selves what Religion must cost you, it must cost you the parting with your Sins,
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and what is may cost you, it may cost you the parting with your Lives; consider if a Kingdom will not countervail your Sufferings;
and what is may cost you, it may cost you the parting with your Lives; Consider if a Kingdom will not countervail your Sufferings;
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weigh things well and then make your choice, Psal. 119.30. I have chosen the way of thy Truth.
weigh things well and then make your choice, Psalm 119.30. I have chosen the Way of thy Truth.
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Why do many Apostatize and fall away, but because they did never sit down and count the cost.
Why do many Apostatise and fallen away, but Because they did never fit down and count the cost.
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2. If we would hold out to the Kingdom, let us cherish the Grace of Faith, 1 Cor. 1.24. By Faith ye stand ;
2. If we would hold out to the Kingdom, let us cherish the Grace of Faith, 1 Cor. 1.24. By Faith you stand;
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Faith like Hercules Club it beats down all Oppositions before it; 'tis a conquering Grace. Quest.
Faith like Hercules Club it beats down all Oppositions before it; it's a conquering Grace. Quest.
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How comes Faith to be so strong? Resp. Faith fetcheth Christs strength into the Soul, Phil. 4.13. NONLATINALPHABET. A Captain may give his Soldier Armour, but not strength:How comes Faith to be so strong? Resp. Faith Fetches Christ strength into the Soul, Philip 4.13.. A Captain may give his Soldier Armour, but not strength:
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Faith partakes of Christs strength, and Faith gets strength from the promise;
Faith partakes of Christ strength, and Faith gets strength from the promise;
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as the Child by sucking the Breast gets strength, so doth Faith by sucking the Breast of the Promise;
as the Child by sucking the Breast gets strength, so does Faith by sucking the Breast of the Promise;
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hence Faith is such a wonder working Grace, and enables a Christian to persevere.
hence Faith is such a wonder working Grace, and enables a Christian to persevere.
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3. If you would hold out to the Kingdom, set before your Eyes the Examples of those Noble, Heroick Saints who have persevered to the Kingdom;
3. If you would hold out to the Kingdom, Set before your Eyes the Examples of those Noble, Heroic Saints who have persevered to the Kingdom;
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Vivitur Exemplis, Examples have more influence upon us then Precepts, Iob 23.11, 12. My Foot hath held his steps: Vivitur Exemplis, Examples have more influence upon us then Precepts, Job 23.11, 12. My Foot hath held his steps:
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Though the way of Religion hath Flints and Thorns in it, yet my Foot hath held his steps, I have not fainted in the way,
Though the Way of Religion hath Flints and Thorns in it, yet my Foot hath held his steps, I have not fainted in the Way,
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nor turn'd out of the way;
nor turned out of the Way;
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Daniel held on his Religion, and would not intermit Prayer, though he knew the writing was signed against him, daniel held on his Religion, and would not intermit Prayer, though he knew the writing was signed against him,
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and a Prayer might cost him his life, Dan. 6.10. The blessed Martyrs persevered to the Kingdom through Sufferings;
and a Prayer might cost him his life, Dan. 6.10. The blessed Martyrs persevered to the Kingdom through Sufferings;
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Saunders that holy Man said, Welcome the Cross of Christ, my Saviour began to me in a bitter Cup, Sanders that holy Man said, Welcome the Cross of christ, my Saviour began to me in a bitter Cup,
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and shall I not pledge him? Another Martyr kissing the Stake said, I shall not lose my Life,
and shall I not pledge him? another Martyr kissing the Stake said, I shall not loose my Life,
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but change it for a better, instead of Coals I shall have Pearls. What a spirit of gallantry was in these Saints;but change it for a better, instead of Coals I shall have Pearls. What a Spirit of gallantry was in these Saints;
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let us learn Constancy from their Courage.
let us Learn Constancy from their Courage.
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A Souldier seeing his General fight valiantly, is animated by his Example, and hath new Spirits put into him.
A Soldier seeing his General fight valiantly, is animated by his Exampl, and hath new Spirits put into him.
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4. Let us add fervent Prayer to God, that he would inable us to hold out to the Heavenly Kingdom: Psal. 119.117. Hold thou me up, and I shall be safe.
4. Let us add fervent Prayer to God, that he would inable us to hold out to the Heavenly Kingdom: Psalm 119.117. Hold thou me up, and I shall be safe.
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Let us not presume on our own strength.
Let us not presume on our own strength.
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When Peter cryed to Christ on the water, Lord save me, then Christ took him by the hand, Matth. 14.30. but when he grew confident of his own strength, then Christ let him fall.
When Peter cried to christ on the water, Lord save me, then christ took him by the hand, Matthew 14.30. but when he grew confident of his own strength, then christ let him fallen.
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O pray to God for auxiliary Grace. The Child is safe when held in the Nurses armes;
O pray to God for auxiliary Grace. The Child is safe when held in the Nurse's arms;
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so are we in Christs armes.
so Are we in Christ arms.
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Let us pray that God will put his fear in our hearts that we do not depart from him;
Let us pray that God will put his Fear in our hearts that we do not depart from him;
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and that Prayer of Cyprian, Domine quod caepisti perfice, ne in portu naufragium accidat, Lord perfect that which thou hast begun in me, that I may not suffer shipwrack when I am almost at the haven.
and that Prayer of Cyprian, Domine quod caepisti perfice, ne in portu Shipwreck accidat, Lord perfect that which thou hast begun in me, that I may not suffer shipwreck when I am almost At the Haven.
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And here let me lay down some powerful Perswasives, or Divine Arguments, to make you put to all your strength for the obtaining this blessed Kingdom.
And Here let me lay down Some powerful Persuasive, or Divine Arguments, to make you put to all your strength for the obtaining this blessed Kingdom.
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1. This is the great errand for which God hath sent us into the World to prepare for this Heavenly Kingdom; Matth. 6.33. Seek ye first the kingdom of God.
1. This is the great errand for which God hath sent us into the World to prepare for this Heavenly Kingdom; Matthew 6.33. Seek you First the Kingdom of God.
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First in time, before all things; and first in affection, above all things. Great care is taken for the atchieving Worldly things; Matth. 6.25. To see people labouring for the earth, as Ants about a Molehill, would make one think this were the only errand they came about:
First in time, before all things; and First in affection, above all things. Great care is taken for the achieving Worldly things; Matthew 6.25. To see people labouring for the earth, as Aunts about a Molehill, would make one think this were the only errand they Come about:
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But alas, what is all this to the Kingdom of Heaven? I have read of a devout Pilgrim travelling to Ierusalem, who passing through several Cities, where he saw many stately Edifices, Ware and Monuments, he would say, I must not stay here, this is not Jerusalem:
But alas, what is all this to the Kingdom of Heaven? I have read of a devout Pilgrim traveling to Ierusalem, who passing through several Cities, where he saw many stately edifices, Ware and Monuments, he would say, I must not stay Here, this is not Jerusalem:
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So when we enjoy Worldly things, Peace and Plenty, and have our presses burst out with new Wine, we should say to our selves, this is not the Kingdom we are to look after, this is not Heaven:
So when we enjoy Worldly things, Peace and Plenty, and have our presses burst out with new Wine, we should say to our selves, this is not the Kingdom we Are to look After, this is not Heaven:
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'Tis Wisdom to remember our errand.
It's Wisdom to Remember our errand.
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It will be but sad upon a Death-bed for a Man to think he was busying himself only about trifles, playing with a feather,
It will be but sad upon a Deathbed for a Man to think he was busying himself only about trifles, playing with a feather,
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and neglected the main thing he came into the World about.
and neglected the main thing he Come into the World about.
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2. The seeking after the Heavenly Kingdom will be judged most prudent by all Men at last.
2. The seeking After the Heavenly Kingdom will be judged most prudent by all Men At last.
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Those who are regardless of their Souls now, will before they dye wish they had minded Eternity more;
Those who Are regardless of their Souls now, will before they die wish they had minded Eternity more;
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when Conscience is awakened, and Men begin to come to themselves:
when Conscience is awakened, and Men begin to come to themselves:
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Now what would they give for the Kingdom of Heaven? How happy were it if Men were of the same mind now,
Now what would they give for the Kingdom of Heaven? How happy were it if Men were of the same mind now,
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as they will be at Death. Death will alter Mens opinions;
as they will be At Death. Death will altar Men's opinions;
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then those who did most slight and disparage the wayes of Religion, will wish their time and thoughts had been taken up about the excellent Glory.
then those who did most slight and disparage the ways of Religion, will wish their time and thoughts had been taken up about the excellent Glory.
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At Death Mens eyes will be opened, and they will see their folly when it is too late.
At Death Men's eyes will be opened, and they will see their folly when it is too late.
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If all Men, even the worst, will wish at last they had minded the Kingdom of Heaven,
If all Men, even the worst, will wish At last they had minded the Kingdom of Heaven,
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why should not we do that now, which all will wish they had done when they come to dye.
why should not we do that now, which all will wish they had done when they come to die.
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3. This Kingdom of Heaven deserves our utmost pains and diligence; it is Glorious beyond Hyperbole.
3. This Kingdom of Heaven deserves our utmost pains and diligence; it is Glorious beyond Hyperbole.
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Suppose Earthly Kingdoms more magnificent than they are, their Foundations of Gold, their Walls of Pearl, their Windows of Sapphire,
Suppose Earthly Kingdoms more magnificent than they Are, their Foundations of Gold, their Walls of Pearl, their Windows of Sapphire,
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yet they are not comparable to the Heavenly Kingdom;
yet they Are not comparable to the Heavenly Kingdom;
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NONLATINALPHABET, Chrys. If the Pavement of it be bespangled with so many bright shining Lights, glorious Stars, what is the Kingdom it self? 1 Iohn 3.2. It doth not yet appear what we shall be. This Kingdom exceeds our Faith.
, Chrys. If the Pavement of it be bespangled with so many bright shining Lights, glorious Stars, what is the Kingdom it self? 1 John 3.2. It does not yet appear what we shall be. This Kingdom exceeds our Faith.
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How sublime and wonderful is that place where the blessed Deity shines forth in his immense Glory, infinitely beyond the comprehension of Angels.
How sublime and wondered is that place where the blessed Deity shines forth in his immense Glory, infinitely beyond the comprehension of Angels.
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(1.) The Kingdom of Heaven is a place of Honour; there are the glorious Triumphs and sparkling Crowns.
(1.) The Kingdom of Heaven is a place of Honour; there Are the glorious Triumphos and sparkling Crowns.
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In other Kingdoms there is but one King, but in Heaven all are Kings: Rev. 1.6. Every Saint glorified partaker of the same Glory as Christ doth; Iohn 17.22. The glory thou hast given me I have given them.
In other Kingdoms there is but one King, but in Heaven all Are Kings: Rev. 1.6. Every Saint glorified partaker of the same Glory as christ does; John 17.22. The glory thou hast given me I have given them.
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(2.) This Kingdom is a place of Joy; Matth. 25.21. Enter thou into the joy of thy Lord.
(2.) This Kingdom is a place of Joy; Matthew 25.21. Enter thou into the joy of thy Lord.
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To have a continual aspect of Love from Gods face, to be crowned with Immortality, to be NONLATINALPHABET,
To have a continual aspect of Love from God's face, to be crowned with Immortality, to be,
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as the Angels of God, to drink of the Rivers of Pleasure for ever, this will cause Raptures of Joy.
as the Angels of God, to drink of the rivers of Pleasure for ever, this will cause Raptures of Joy.
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Sure it deserves our utmost pains in pursuing and securing this Kingdom.
Sure it deserves our utmost pains in pursuing and securing this Kingdom.
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Iulius Caesar coming towards Rome with his Army, and hearing the Senate and People fled from it, said, They that will not fight for this City, what City will they fight for? If we will not take pains for the Kingdom of Heaven what Kingdom will we take pains for.Julius Caesar coming towards Room with his Army, and hearing the Senate and People fled from it, said, They that will not fight for this city, what city will they fight for? If we will not take pains for the Kingdom of Heaven what Kingdom will we take pains for.
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It was the speech of the Spies to their Brethren, Iudg. 18.9.
It was the speech of the Spies to their Brothers, Judges 18.9.
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We have seen the land, and behold it is very good, and are ye still? be not slothful to go, We have seen the land, and behold it is very good, and Are you still? be not slothful to go,
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and to enter to possess the land. and to enter to possess the land.
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We have had a lively description of the Glory of Heaven, we find the Kingdom is very good,
We have had a lively description of the Glory of Heaven, we find the Kingdom is very good,
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why then do we sit still? Why do we not operam navare put forth our utmost zeal and industry for this Kingdom? The diligence of others in seeking after Earthly Kingdoms, shames our coldness and indifferency in pursuing after the Kingdom of Heaven.
why then do we fit still? Why do we not Operam navare put forth our utmost zeal and industry for this Kingdom? The diligence of Others in seeking After Earthly Kingdoms, shames our coldness and indifferency in pursuing After the Kingdom of Heaven.
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4. The time we have to make sure of the Heavenly Kingdom is very short and uncertain;
4. The time we have to make sure of the Heavenly Kingdom is very short and uncertain;
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take heed it doth not slip away before you have prepared for the Kingdom.
take heed it does not slip away before you have prepared for the Kingdom.
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Time passeth on apace, Cito pede praeterita vita: It will not be long before the silver cord be loosed,
Time passes on apace, Quick pede Things past vita: It will not be long before the silver cord be loosed,
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and the golden bowl broken, Eccles. 12. The skin wherein the Brains are inclosed as in a bowl, this golden bowl will soon be broken.and the golden bowl broken, Eccles. 12. The skin wherein the Brains Are enclosed as in a bowl, this golden bowl will soon be broken.
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Our Soul is in our Body as the Bird is in the Shell, which soon breaks and the Bird flyes out;
Our Soul is in our Body as the Bird is in the Shell, which soon breaks and the Bird flies out;
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the Shell of the Body breaking, the Soul flyes into Eternity. We know not whether we shall live to another Sabbath:
the Shell of the Body breaking, the Soul flies into Eternity. We know not whither we shall live to Another Sabbath:
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Before we hear another Sermon-bell go, our Passing-bell may go. Our Life runs as a swift stream into the ocean of Eternity.
Before we hear Another Sermon-bell go, our Passing-bell may go. Our Life runs as a swift stream into the Ocean of Eternity.
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Brethren, if our Time be so minute and transient, if the taper of Life be so soon wasted,
Brothers, if our Time be so minute and Transient, if the taper of Life be so soon wasted,
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or perhaps blown out by violent death, how should we put to all our strength, and call in help from Heaven that we may obtain the Kingdom of Glory.
or perhaps blown out by violent death, how should we put to all our strength, and call in help from Heaven that we may obtain the Kingdom of Glory.
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If time be so short, why do we wast it about things of less moment, and neglect the one thing needful, which is the Kingdom of Heaven.
If time be so short, why do we wast it about things of less moment, and neglect the one thing needful, which is the Kingdom of Heaven.
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A Man that hath a great work to be done, and but one day for the doing of it, had need work hard:
A Man that hath a great work to be done, and but one day for the doing of it, had need work hard:
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We have a great work to do, we are striving for a Kingdom, and alas we are not certain of one day to work in,
We have a great work to do, we Are striving for a Kingdom, and alas we Are not certain of one day to work in,
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therefore what need have we to bestir our selves, and what we do for Heaven, to do it with all our might.
Therefore what need have we to Bestir our selves, and what we do for Heaven, to do it with all our might.
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5. To excite our diligence, let us consider how inexcusable we shall be if we miss of the Kingdom of Heaven, who have had such helps for Heaven as we have had:
5. To excite our diligence, let us Consider how inexcusable we shall be if we miss of the Kingdom of Heaven, who have had such helps for Heaven as we have had:
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Indians who have Mines of Gold, have not such advantages for Glory as we; they have the light of the Sun, Moon and Stars, and the light of R•ason,Indians who have Mines of Gold, have not such advantages for Glory as we; they have the Light of the Sun, Moon and Stars, and the Light of R•ason,
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but this is not enough to light them to Heaven: But we have had the light of the Gospel shining in our Horizon;
but this is not enough to Light them to Heaven: But we have had the Light of the Gospel shining in our Horizon;
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we have been lifted up to Heaven with Ordinances; we have had the Word in season and out of season.
we have been lifted up to Heaven with Ordinances; we have had the Word in season and out of season.
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The Ordinances are the pipes of the Sanctuary which empty the golden Oyl of Grace into the Soul, they are scala ParAdisi, the Ladder by which we ascend to the Kingdom of Heaven:
The Ordinances Are the pipes of the Sanctuary which empty the golden Oil of Grace into the Soul, they Are scala Paradisi, the Ladder by which we ascend to the Kingdom of Heaven:
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Deut. 4 7. What nation is there so great who hath God so nigh unto them, Deuteronomy 4 7. What Nation is there so great who hath God so High unto them,
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as the Lord our God is in all things that we call upon him for? We have had Heaven and Hell set before us, we have had Counsels of Friends, Warnings, Examples, the Motions and Inspirations of the Holy Ghost,as the Lord our God is in all things that we call upon him for? We have had Heaven and Hell Set before us, we have had Counsels of Friends, Warnings, Examples, the Motions and Inspirations of the Holy Ghost,
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how should all these spurs quicken us in our pace to Heaven? Should not that Ship sail apace to the Haven which hath Wind and Tide to carry it? The Tide of Ordinances,
how should all these spurs quicken us in our pace to Heaven? Should not that Ship sail apace to the Haven which hath Wind and Tide to carry it? The Tide of Ordinances,
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and the Wind of the Spirit.
and the Wind of the Spirit.
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Surely if we through negligence miss of the Kingdom of Heaven, we shall have nothing to say for our selves;
Surely if we through negligence miss of the Kingdom of Heaven, we shall have nothing to say for our selves;
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we shall be as far from excuse as from happiness. 6. You cannot do too much for the Kingdom of Heaven;
we shall be as Far from excuse as from happiness. 6. You cannot do too much for the Kingdom of Heaven;
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you cannot pray too much, sanctifie the Sabbath too much, love God too much; you cannot over-do.
you cannot pray too much, sanctify the Sabbath too much, love God too much; you cannot overdo.
pn22 vmbx vvi av av-d, vvb dt n1 av av-d, n1 np1 av av-d; pn22 vmbx j.
(98) part (DIV2)
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In secular things a Man may labour too hard, he may kill himself with working; but there is no fear of working too hard for Heaven:
In secular things a Man may labour too hard, he may kill himself with working; but there is no Fear of working too hard for Heaven:
p-acp j n2 dt n1 vmb vvi av av-j, pns31 vmb vvi px31 p-acp vvg; cc-acp pc-acp vbz dx n1 pp-f vvg av av-j c-acp n1:
(98) part (DIV2)
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In virtute non est verendum ne quid nimium sit, Seneca.In virtute non est verendum ne quid Nimium sit, Senecca.
p-acp fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la, np1.
(98) part (DIV2)
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The World is apt to censure the Godly, as if they were too zealous, and did over-strain themselves in Religion.
The World is apt to censure the Godly, as if they were too zealous, and did overstrain themselves in Religion.
dt n1 vbz j pc-acp vvi dt j, c-acp cs pns32 vbdr av j, cc vdd n1 px32 p-acp n1.
(98) part (DIV2)
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Indeed a Man may follow the World too much, he may make too much hast to be rich.
Indeed a Man may follow the World too much, he may make too much haste to be rich.
np1 dt n1 vmb vvi dt n1 av av-d, pns31 vmb vvi av d n1 pc-acp vbi j.
(98) part (DIV2)
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The Ferry-man may take in too many Passengers into his Boat, to the sinking of his Boat;
The Ferryman may take in too many Passengers into his Boat, to the sinking of his Boat;
dt n1 vmb vvi p-acp av d n2 p-acp po31 n1, p-acp dt n-vvg pp-f po31 n1;
(98) part (DIV2)
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so a Man may heap up so much Gold and Silver as to sink himself in Perdition, 1 Tim. 6.9. but one cannot be too earnest and zealous for the Kingdom of Heaven;
so a Man may heap up so much Gold and Silver as to sink himself in Perdition, 1 Tim. 6.9. but one cannot be too earnest and zealous for the Kingdom of Heaven;
av dt n1 vmb vvi a-acp av d n1 cc n1 c-acp pc-acp vvi px31 p-acp n1, crd np1 crd. cc-acp crd vmbx vbi av j cc j p-acp dt n1 pp-f n1;
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there is no fear of excess here;
there is no Fear of excess Here;
pc-acp vbz dx n1 pp-f n1 av;
(98) part (DIV2)
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when we do all we can for Heaven, we come short of the Golden Rule set us, and of Christs Golden Pattern;
when we do all we can for Heaven, we come short of the Golden Rule Set us, and of Christ Golden Pattern;
c-crq pns12 vdb d pns12 vmb p-acp n1, pns12 vvb j pp-f dt j n1 vvb pno12, cc pp-f npg1 j n1;
(98) part (DIV2)
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when our Faith is highest, like the Sun in the Meridian, yet still NONLATINALPHABET, there is something lacking in our Faith, 1 Thess. 3.1. so that all our labour for the Kingdom is little enough.
when our Faith is highest, like the Sun in the Meridian, yet still, there is something lacking in our Faith, 1 Thess 3.1. so that all our labour for the Kingdom is little enough.
c-crq po12 n1 vbz js, av-j dt n1 p-acp dt n1, av av, pc-acp vbz pi vvg p-acp po12 n1, crd np1 crd. av cst d po12 n1 p-acp dt n1 vbz j av-d.
(98) part (DIV2)
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When a Christian hath done his best, yet still he hath sins and wants to bewail.
When a Christian hath done his best, yet still he hath Sins and Wants to bewail.
c-crq dt njp vhz vdn po31 js, av av pns31 vhz n2 cc vvz pc-acp vvi.
(98) part (DIV2)
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7 By this you may judge of the state of your Souls, whether you have Grace or no, by your earnest pursuit after the Heavenly Kingdom.
7 By this you may judge of the state of your Souls, whither you have Grace or no, by your earnest pursuit After the Heavenly Kingdom.
crd p-acp d pn22 vmb vvi pp-f dt n1 pp-f po22 n2, cs pn22 vhb n1 cc uh-dx, p-acp po22 j n1 p-acp dt j n1.
(98) part (DIV2)
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Grace infuseth a Spirit of activity into a person;
Grace infuseth a Spirit of activity into a person;
n1 vvz dt n1 pp-f n1 p-acp dt n1;
(98) part (DIV2)
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Grace doth not lye dormant in the Soul, 'tis not a sleepy habit, but it makes a Christian like a Seraphim swift and winged in his Heavenly motion;
Grace does not lie dormant in the Soul, it's not a sleepy habit, but it makes a Christian like a Seraphim swift and winged in his Heavenly motion;
n1 vdz xx vvi j p-acp dt n1, pn31|vbz xx dt j n1, cc-acp pn31 vvz dt njp av-j dt np1 j cc j-vvn p-acp po31 j n1;
(98) part (DIV2)
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Grace is like fire, it makes one burn in love to God, and the more he loves him, the more he presseth forward to Heaven where he may fully enjoy him.
Grace is like fire, it makes one burn in love to God, and the more he loves him, the more he Presseth forward to Heaven where he may Fully enjoy him.
n1 vbz j n1, pn31 vvz pi vvi p-acp n1 p-acp np1, cc dt av-dc pns31 vvz pno31, dt av-dc pns31 vvz av-j p-acp n1 c-crq pns31 vmb av-j vvi pno31.
(98) part (DIV2)
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Hope is an active Grace, 'tis called a lively hope, 1 Pet. 1.3. hope is like the spring in the Watch, it sets all the wheels of the Soul a running:
Hope is an active Grace, it's called a lively hope, 1 Pet. 1.3. hope is like the spring in the Watch, it sets all the wheels of the Soul a running:
n1 vbz dt j n1, pn31|vbz vvn dt j n1, crd np1 crd. n1 vbz av-j dt n1 p-acp dt n1, pn31 vvz d dt n2 pp-f dt n1 dt vvg:
(98) part (DIV2)
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Hope of a Crop makes the Husbandman sow his seed; hope of Victory makes the Souldier fight;
Hope of a Crop makes the Husbandman sow his seed; hope of Victory makes the Soldier fight;
vvb pp-f dt n1 vvz dt n1 vvb po31 n1; vvb pp-f n1 vvz dt n1 vvi;
(98) part (DIV2)
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and a true hope of Glory makes a Christian vigorously pursue Glory. Here is a Spiritual Touchstone to try our Grace by.
and a true hope of Glory makes a Christian vigorously pursue Glory. Here is a Spiritual Touchstone to try our Grace by.
cc dt j n1 pp-f n1 vvz dt njp av-j vvi n1. av vbz dt j np1-n pc-acp vvi po12 n1 p-acp.
(98) part (DIV2)
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If we have the anointing of the Spirit, it will oyl the wheels of our endeavour,
If we have the anointing of the Spirit, it will oil the wheels of our endeavour,
cs pns12 vhb dt vvg pp-f dt n1, pn31 vmb n1 dt n2 pp-f po12 n1,
(98) part (DIV2)
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and make us lively in our pursuit after the Heavenly Kingdom. No sooner had Paul Grace infused, but presently, Behold he prayes; Acts 9.11. The Affections are by Divines called the Feet of the Soul, if these Feet move not towards Heaven, it is because there is no Life.
and make us lively in our pursuit After the Heavenly Kingdom. No sooner had Paul Grace infused, but presently, Behold he prays; Acts 9.11. The Affections Are by Divines called the Feet of the Soul, if these Feet move not towards Heaven, it is Because there is no Life.
cc vvb pno12 j p-acp po12 n1 p-acp dt j n1. av-dx av-c vhd np1 n1 vvn, cc-acp av-j, vvb pns31 vvz; vvz crd. dt n2 vbr p-acp n2-jn vvd dt n2 pp-f dt n1, cs d n2 vvb xx p-acp n1, pn31 vbz p-acp pc-acp vbz dx n1.
(98) part (DIV2)
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Perhaps you may think it is in vain that you have served God, but know, that your pains is not lost.
Perhaps you may think it is in vain that you have served God, but know, that your pains is not lost.
av pn22 vmb vvi pn31 vbz p-acp j cst pn22 vhb vvn np1, cc-acp vvb, cst po22 n2 vbz xx vvn.
(98) part (DIV2)
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The Seed is cast into the Earth and it dyes, yet at last it brings forth a plentiful Crop;
The Seed is cast into the Earth and it dies, yet At last it brings forth a plentiful Crop;
dt n1 vbz vvn p-acp dt n1 cc pn31 vvz, av p-acp ord pn31 vvz av dt j n1;
(98) part (DIV2)
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so your labours seem to be fruitless, but at last they bring you to a Kingdom.
so your labours seem to be fruitless, but At last they bring you to a Kingdom.
av po22 n2 vvb pc-acp vbi j, cc-acp p-acp ord pns32 vvb pn22 p-acp dt n1.
(98) part (DIV2)
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Who would not work hard for one hour, when for that hours work he sh•uld be a King as long as he lived.
Who would not work hard for one hour, when for that hours work he sh•uld be a King as long as he lived.
q-crq vmd xx vvi av-j p-acp crd n1, c-crq p-acp d n2 vvb pns31 vmd vbi dt n1 c-acp av-j c-acp pns31 vvd.
(98) part (DIV2)
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And let me tell you, the more labour you have put forth for the Kingdom of Heaven, the more degrees of Glory you shall have.
And let me tell you, the more labour you have put forth for the Kingdom of Heaven, the more Degrees of Glory you shall have.
cc vvb pno11 vvi pn22, dt av-dc n1 pn22 vhb vvn av p-acp dt n1 pp-f n1, dt dc n2 pp-f n1 pn22 vmb vhi.
(98) part (DIV2)
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As there are degrees of Torment in Hell, Matth. 23.14. so of Glory in Heaven. As one Star differs from another in Glory, so shall one Saint; 1 Cor. 15.41.
As there Are Degrees of Torment in Hell, Matthew 23.14. so of Glory in Heaven. As one Star differs from Another in Glory, so shall one Saint; 1 Cor. 15.41.
p-acp a-acp vbr n2 pp-f n1 p-acp n1, np1 crd. av pp-f n1 p-acp n1. p-acp crd n1 vvz p-acp j-jn p-acp n1, av vmb crd n1; crd np1 crd.
(98) part (DIV2)
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Though every Vessel of Mercy shall be full, yet one Vessel may hold mor• than another.
Though every Vessel of Mercy shall be full, yet one Vessel may hold mor• than Another.
cs d n1 pp-f n1 vmb vbi j, av crd n1 vmb vvi n1 cs j-jn.
(98) part (DIV2)
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Such as have done more work for God, shall have more Glory in the Heavenly Kingdom.
Such as have done more work for God, shall have more Glory in the Heavenly Kingdom.
d c-acp vhb vdn av-dc n1 p-acp np1, vmb vhi dc n1 p-acp dt j n1.
(98) part (DIV2)
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Could we hear th• Saints departed speaking to us from Heaven, sure they would speak after this manner, Were we to leave Heaven a while,
Could we hear th• Saints departed speaking to us from Heaven, sure they would speak After this manner, Were we to leave Heaven a while,
vmd pns12 vvi n1 n2 vvd vvg p-acp pno12 p-acp n1, av-j pns32 vmd vvi p-acp d n1, vbdr pns12 pc-acp vvi n1 dt n1,
(98) part (DIV2)
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and live on the Earth again, we would do God a thousand times more service than ever we did;
and live on the Earth again, we would do God a thousand times more service than ever we did;
cc vvi p-acp dt n1 av, pns12 vmd vdi np1 dt crd n2 av-dc n1 cs av pns12 vdd;
(98) part (DIV2)
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we would pray with more Life, act with more Zeal;
we would pray with more Life, act with more Zeal;
pns12 vmd vvi p-acp dc n1, n1 p-acp dc n1;
(98) part (DIV2)
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for now we see, the more hath been our labour the greater is our reward in Heaven.
for now we see, the more hath been our labour the greater is our reward in Heaven.
c-acp av pns12 vvb, dt n1 vhz vbn po12 n1 dt jc vbz po12 n1 p-acp n1.
(98) part (DIV2)
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9. While we are labouring for the Kingdom, God will help us; Ezek. 36.27. I will put my Spirit within you, and cause you to walk in my statutes.
9. While we Are labouring for the Kingdom, God will help us; Ezekiel 36.27. I will put my Spirit within you, and cause you to walk in my statutes.
crd cs pns12 vbr vvg p-acp dt n1, np1 vmb vvi pno12; np1 crd. pns11 vmb vvi po11 n1 p-acp pn22, cc vvb pn22 pc-acp vvi p-acp po11 n2.
(98) part (DIV2)
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The Promise encourageth us, and Gods Spirit inableth us.
The Promise Encourageth us, and God's Spirit enableth us.
dt n1 vvz pno12, cc ng1 n1 vvz pno12.
(98) part (DIV2)
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A Master gives his Servant work to do, but he cannot give him strength to work;
A Master gives his Servant work to do, but he cannot give him strength to work;
dt n1 vvz po31 n1 vvi pc-acp vdi, cc-acp pns31 vmbx vvi pno31 n1 pc-acp vvi;
(98) part (DIV2)
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but God as he cuts us out work, so he gives us strength, Psal. 86.16. Give thy strength unto thy servant.
but God as he cuts us out work, so he gives us strength, Psalm 86.16. Give thy strength unto thy servant.
cc-acp np1 c-acp pns31 vvz pno12 av vvi, av pns31 vvz pno12 n1, np1 crd. vvb po21 n1 p-acp po21 n1.
(98) part (DIV2)
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God not only gives us a Crown when we have done running, but gives us legs to run; he gives exciting, assisting Grace: Lex jubet, Gratia juvat.
God not only gives us a Crown when we have done running, but gives us legs to run; he gives exciting, assisting Grace: Lex jubet, Gratia Juvat.
np1 xx av-j vvz pno12 dt n1 c-crq pns12 vhb vdn vvg, cc-acp vvz pno12 n2 pc-acp vvi; pns31 vvz j, vvg n1: fw-la fw-la, fw-la fw-la.
(98) part (DIV2)
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The Spirit helping us in our work for Heaven makes it easie.
The Spirit helping us in our work for Heaven makes it easy.
dt n1 vvg pno12 p-acp po12 n1 p-acp n1 vvz pn31 j.
(98) part (DIV2)
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If the Loadstone draw the Iron, it is not hard for the Iron to move ▪ If God Spirit drawes the heart,
If the Loadstone draw the Iron, it is not hard for the Iron to move ▪ If God Spirit draws the heart,
cs dt n1 vvb dt n1, pn31 vbz xx j p-acp dt n1 pc-acp vvi ▪ cs np1 n1 vvz dt n1,
(98) part (DIV2)
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now it moves towards Heaven with facility and alacrity.
now it moves towards Heaven with facility and alacrity.
av pn31 vvz p-acp n1 p-acp n1 cc n1.
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10. The more pains we have taken for Heaven the sweeter Heaven will be when we come there.
10. The more pains we have taken for Heaven the Sweeten Heaven will be when we come there.
crd dt dc n2 pns12 vhb vvn p-acp n1 dt jc n1 vmb vbi c-crq pns12 vvb a-acp.
(98) part (DIV2)
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As when an Husbandman hath been grafting Trees, or setting Flowers in his Garden, it is pleasant to review and look over his labours;
As when an Husbandman hath been grafting Trees, or setting Flowers in his Garden, it is pleasant to review and look over his labours;
p-acp c-crq dt n1 vhz vbn vvg n2, cc vvg n2 p-acp po31 n1, pn31 vbz j pc-acp vvi cc vvi p-acp po31 n2;
(98) part (DIV2)
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The Chicken ▪ is safe from the Birds of Prey under the Wings of the Hen;
The Chicken ▪ is safe from the Birds of Prey under the Wings of the Hen;
dt n1 ▪ vbz j p-acp dt n2 pp-f n1 p-acp dt n2 pp-f dt n1;
(104) part (DIV2)
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so when in Heaven we shall remember our former zeal and earnestness for the Kingdom, it will sweeten Heaven and add to the joy of it.
so when in Heaven we shall Remember our former zeal and earnestness for the Kingdom, it will sweeten Heaven and add to the joy of it.
av c-crq p-acp n1 pns12 vmb vvi po12 j n1 cc n1 p-acp dt n1, pn31 vmb vvi n1 cc vvi p-acp dt n1 pp-f pn31.
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For a Christian to think such a day I spent in examining my heart, such a day I was weeping for Sin;
For a Christian to think such a day I spent in examining my heart, such a day I was weeping for since;
p-acp dt njp pc-acp vvi d dt n1 pns11 vvd p-acp vvg po11 n1, d dt n1 pns11 vbds vvg p-acp n1;
(98) part (DIV2)
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when others were at their sport, I was at Prayer, and now have I lost any thing by my Devotion? My Tea•s are wiped away,
when Others were At their sport, I was At Prayer, and now have I lost any thing by my Devotion? My Tea•s Are wiped away,
c-crq n2-jn vbdr p-acp po32 n1, pns11 vbds p-acp n1, cc av vhb pns11 vvn d n1 p-acp po11 n1? po11 n2 vbr vvn av,
(98) part (DIV2)
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and the Wine of Paradise chears my heart.
and the Wine of Paradise cheers my heart.
cc dt n1 pp-f n1 vvz po11 n1.
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I now enjoy him whom my Soul loves, I am possessed of a Kingdom, my labour is over, but my joy remains.
I now enjoy him whom my Soul loves, I am possessed of a Kingdom, my labour is over, but my joy remains.
pns11 av vvi pno31 r-crq po11 n1 vvz, pns11 vbm vvn pp-f dt n1, po11 n1 vbz a-acp, cc-acp po11 n1 vvz.
(98) part (DIV2)
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11. If you do not take pains for the Kingdom of Heaven now, there will be nothing to be done for your Souls after death:
11. If you do not take pains for the Kingdom of Heaven now, there will be nothing to be done for your Souls After death:
crd cs pn22 vdb xx vvi n2 p-acp dt n1 pp-f n1 av, pc-acp vmb vbi pix pc-acp vbi vdn p-acp po22 n2 p-acp n1:
(98) part (DIV2)
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This is the only fit season for working, and if this season be lost, the Kingdom is forfeited; Eccles. 9.10.
This is the only fit season for working, and if this season be lost, the Kingdom is forfeited; Eccles. 9.10.
d vbz dt j j n1 p-acp vvg, cc cs d n1 vbi vvn, dt n1 vbz vvn; np1 crd.
(98) part (DIV2)
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Whatever thy hand findeth to do, do it with thy might, for there is no work, Whatever thy hand finds to do, do it with thy might, for there is no work,
r-crq po21 n1 vvz pc-acp vdi, vdb pn31 p-acp po21 n1, c-acp pc-acp vbz dx n1,
(98) part (DIV2)
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nor device, nor wisdom in the grave whither thou goest. nor device, nor Wisdom in the grave whither thou goest.
ccx n1, ccx n1 p-acp dt n1 c-crq pns21 vv2.
(98) part (DIV2)
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It was a Saying of Charles the Fifth, I have spent my Treasure, but that I may recover again, I have lost my Health,
It was a Saying of Charles the Fifth, I have spent my Treasure, but that I may recover again, I have lost my Health,
pn31 vbds dt vvg pp-f np1 dt ord, pns11 vhb vvn po11 n1, cc-acp cst pns11 vmb vvi av, pns11 vhb vvn po11 n1,
(98) part (DIV2)
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but that I may have again, but I have lost a great many brave Souldiers, but them I can never have again :but that I may have again, but I have lost a great many brave Soldiers, but them I can never have again:
cc-acp cst pns11 vmb vhi av, cc-acp pns11 vhb vvn dt j d j n2, p-acp pno32 pns11 vmb av-x vhi av:
(98) part (DIV2)
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So other Temporal things may be lost, and recovered again, but if the term of Life wherein you should work for Heaven be once lost, it is past all recovery, you can never have another season again for your Souls.
So other Temporal things may be lost, and recovered again, but if the term of Life wherein you should work for Heaven be once lost, it is passed all recovery, you can never have Another season again for your Souls.
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(98) part (DIV2)
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12. There is nothing else but this Kingdom of Heaven we can make sure of: We cannot make sure of Life.
12. There is nothing Else but this Kingdom of Heaven we can make sure of: We cannot make sure of Life.
crd pc-acp vbz pix av cc-acp d n1 pp-f n1 pns12 vmb vvi j pp-f: pns12 vmbx vvi j pp-f n1.
(98) part (DIV2)
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Quis scit an adjiciant hodiernae crastina Vitae tempora dii superi? Hor. When our Breath goes out we know not whether we shall draw it in again ▪ how many are taken away suddenly? We cannot make Riches sure, it is uncertain whether we shall get them.Quis scit an adjiciant hodiernae crastina Vitae tempora Gods superi? Hor. When our Breath Goes out we know not whither we shall draw it in again ▪ how many Are taken away suddenly? We cannot make Riches sure, it is uncertain whither we shall get them.
fw-la fw-la dt fw-la fw-la fw-la fw-la fw-la crd fw-la? np1 c-crq po12 n1 vvz av pns12 vvb xx cs pns12 vmb vvi pn31 p-acp av ▪ c-crq d vbr vvn av av-j? pns12 vmbx vvi n2 j, pn31 vbz j cs pns12 vmb vvi pno32.
(98) part (DIV2)
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The World is like a Lottery, every one is not sure to draw a Prize: Or if we get Riches we are not sure to keep them;
The World is like a Lottery, every one is not sure to draw a Prize: Or if we get Riches we Are not sure to keep them;
dt n1 vbz av-j dt n1, d pi vbz xx j pc-acp vvi dt n1: cc cs pns12 vvb n2 pns12 vbr xx j pc-acp vvi pno32;
(98) part (DIV2)
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Prov. 23 5. Riches make themselves wings and fly : Experience seals to the truth of this.Curae 23 5. Riches make themselves wings and fly: Experience Seals to the truth of this.
np1 crd crd n2 vvb px32 n2 cc vvi: n1 vvz p-acp dt n1 pp-f d.
(98) part (DIV2)
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Many who have had plentiful Estates, yet by Fire, or losses at Sea, they have been squeezed as spunges, and all their Estates exhausted;
Many who have had plentiful Estates, yet by Fire, or losses At Sea, they have been squeezed as sponges, and all their Estates exhausted;
av-d r-crq vhb vhn j n2, av p-acp n1, cc n2 p-acp n1, pns32 vhb vbn vvn p-acp n2, cc d po32 n2 vvn;
(98) part (DIV2)
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but if Men should keep their Estates a while, yet Death strips them of all. When Deaths gun goes off away flyes the Estate. 1 Tim. 6.7. It is certain we can carry nothing out of the World :
but if Men should keep their Estates a while, yet Death strips them of all. When Death's gun Goes off away flies the Estate. 1 Tim. 6.7. It is certain we can carry nothing out of the World:
cc-acp cs n2 vmd vvi po32 n2 dt n1, av n1 vvz pno32 pp-f d. q-crq ng1 n1 vvz a-acp av vvz dt n1. crd np1 crd. pn31 vbz j pns12 vmb vvi pix av pp-f dt n1:
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Some here present are in their Youth, others in the flower of their Age, others have gray hairs, the Almond tree blossoms,
some Here present Are in their Youth, Others in the flower of their Age, Others have grey hairs, the Almond tree blossoms,
d av j vbr p-acp po32 n1, n2-jn p-acp dt n1 pp-f po32 n1, n2-jn vhb j-jn n2, dt n1 n1 n2,
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So that there is no making sure any thing here below, but we may make sure of the Kingdom of Heaven; Prov. 11.18. To him that worketh righteousness is a sure reward.
So that there is no making sure any thing Here below, but we may make sure of the Kingdom of Heaven; Curae 11.18. To him that works righteousness is a sure reward.
av cst pc-acp vbz dx vvg av-j d n1 av a-acp, cc-acp pns12 vmb vvi j pp-f dt n1 pp-f n1; np1 crd. p-acp pno31 cst vvz n1 vbz dt j n1.
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He who hath Grace is sure of Heaven, for he hath Heaven begun in him. A Believer hath an evidence of Heaven; Heb. 11.1. Faith is the evidence of things not seen ;
He who hath Grace is sure of Heaven, for he hath Heaven begun in him. A Believer hath an evidence of Heaven; Hebrew 11.1. Faith is the evidence of things not seen;
pns31 r-crq vhz n1 vbz j pp-f n1, c-acp pns31 vhz n1 vvn p-acp pno31. dt n1 vhz dt n1 pp-f n1; np1 crd. n1 vbz dt n1 pp-f n2 xx vvn;
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he hath an earnest of Glory, 2 Cor. 1.22 Who hath also given us the earnest of his Spirit ;
he hath an earnest of Glory, 2 Cor. 1.22 Who hath also given us the earnest of his Spirit;
pns31 vhz dt n1 pp-f n1, crd np1 crd r-crq vhz av vvn pno12 dt n1 pp-f po31 n1;
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an earnest is part of the whole summe; he hath a sure hope, Heb. 6.19. Which hope we have as an anchor ;
an earnest is part of the Whole sum; he hath a sure hope, Hebrew 6.19. Which hope we have as an anchor;
dt n1 vbz n1 pp-f dt j-jn n1; pns31 vhz dt j n1, np1 crd. r-crq vvb pns12 vhb p-acp dt n1;
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this anchor is cast upon Gods promise, Titus 1.2. In hope of eternal life, which God that cannot lye hath promised.
this anchor is cast upon God's promise, Titus 1.2. In hope of Eternal life, which God that cannot lie hath promised.
d n1 vbz vvn p-acp npg1 n1, np1 crd. p-acp n1 pp-f j n1, r-crq np1 cst vmbx vvi vhz vvn.
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So that here is great encouragement to take pains for Heaven, we may make sure of this Kingdom.
So that Here is great encouragement to take pains for Heaven, we may make sure of this Kingdom.
av cst av vbz j n1 pc-acp vvi n2 p-acp n1, pns12 vmb vvi j pp-f d n1.
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13. The Kingdom of Heaven cannot be obtained without labour. Non est ad astra mollis e terris vi•.
13. The Kingdom of Heaven cannot be obtained without labour. Non est ad Astra mollis e terris vi•.
crd dt n1 pp-f n1 vmbx vbi vvn p-acp n1. fw-fr fw-la fw-la fw-la fw-la fw-la fw-la n1.
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A boat may as well get to land without oars, as we to Heaven without labour.
A boat may as well get to land without oars, as we to Heaven without labour.
dt n1 vmb a-acp av vvi pc-acp vvi p-acp n2, c-acp pns12 p-acp n1 p-acp n1.
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We cannot have the World without labour, and do we think to have Heaven? If a Man digs for Gravel, much more for Gold: Phil. 3.14. I press toward the mark.
We cannot have the World without labour, and do we think to have Heaven? If a Man digs for Gravel, much more for Gold: Philip 3.14. I press towards the mark.
pns12 vmbx vhi dt n1 p-acp n1, cc vdb pns12 vvb pc-acp vhi n1? cs dt n1 vvz p-acp n1, av-d av-dc p-acp n1: np1 crd. pns11 vvb p-acp dt n1.
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Heaven Gate is not like that ••on-gate, which opened to Peter of its own accord, Acts 12.10. Heaven is not like those ripe figs which fall into the mouth of the eater; Nahum 3.12. No, there must be taking pains. Two things are requisite for a Christian, a watchful eye and a working hand.
Heaven Gate is not like that ••on-gate, which opened to Peter of its own accord, Acts 12.10. Heaven is not like those ripe figs which fallen into the Mouth of the eater; Nahum 3.12. No, there must be taking pains. Two things Are requisite for a Christian, a watchful eye and a working hand.
n1 n1 vbz xx av-j d n1, r-crq vvd p-acp np1 pp-f po31 d n1, n2 crd. n1 vbz xx av-j d j n2 r-crq vvb p-acp dt n1 pp-f dt n1; np1 crd. uh-dx, pc-acp vmb vbi vvg n2. crd n2 vbr j p-acp dt njp, dt j n1 cc dt j-vvg n1.
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We must as Hannibal, force a way to the Heavenly Kingdom through difficulties. We must win the garland of Glory by labour, before we wear it with triumph.
We must as Hannibal, force a Way to the Heavenly Kingdom through difficulties. We must win the garland of Glory by labour, before we wear it with triumph.
pns12 vmb p-acp np1, vvb dt n1 p-acp dt j n1 p-acp n2. pns12 vmb vvi dt n1 pp-f n1 p-acp n1, c-acp pns12 vvb pn31 p-acp n1.
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God hath enacted this Law, That no man shall eat of the Tree of Paradise, but in the sweat of his browes ;
God hath enacted this Law, That no man shall eat of the Tree of Paradise, but in the sweat of his brows;
np1 vhz vvn d n1, cst dx n1 vmb vvi pp-f dt n1 pp-f n1, cc-acp p-acp dt n1 pp-f po31 n2;
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how then dare any censure Christian diligence; how dare they say, you take more pains for Heaven than needs:
how then Dare any censure Christian diligence; how Dare they say, you take more pains for Heaven than needs:
c-crq av vvb d n1 np1 n1; q-crq vvb pns32 vvb, pn22 vvb dc n2 p-acp n1 cs av:
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God saith NONLATINALPHABET, strive as in an agony, fight the good sight of Faith ; and these say, you are too strict:
God Says, strive as in an agony, fight the good sighed of Faith; and these say, you Are too strict:
np1 vvz, vvb a-acp p-acp dt n1, vvb dt j n1 pp-f n1; cc d vvb, pn22 vbr av j:
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But who shall we believe, an holy God that bids us strive, or a prophane Atheist that saith we strive too much.
But who shall we believe, an holy God that bids us strive, or a profane Atheist that Says we strive too much.
cc-acp q-crq vmb pns12 vvi, dt j np1 cst vvz pno12 vvi, cc dt j n1 cst vvz pns12 vvb av av-d.
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14. Much of our time being already mispent, we had need work the harder for the Kingdom of Heaven.
14. Much of our time being already Mis-spent, we had need work the harder for the Kingdom of Heaven.
crd av-d pp-f po12 n1 vbg av vvn, pns12 vhd n1 vvi dt jc p-acp dt n1 pp-f n1.
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He who hath lost his time at School, and often played truant, had need ply it the harder that he may gain a stock of Learning;
He who hath lost his time At School, and often played truant, had need ply it the harder that he may gain a stock of Learning;
pns31 r-crq vhz vvn po31 n1 p-acp n1, cc av vvd n1, vhd n1 vvi pn31 dt jc cst pns31 vmb vvi dt n1 pp-f n1;
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he who hath slept and loytered in the beginning of his journey, had need ride the faster in the evening,
he who hath slept and loitered in the beginning of his journey, had need ride the faster in the evening,
pns31 r-crq vhz vvn cc vvd p-acp dt n-vvg pp-f po31 n1, vhd n1 vvi dt av-jc p-acp dt n1,
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least he fall short of the place he is travelling to.
lest he fallen short of the place he is traveling to.
cs pns31 vvb j pp-f dt n1 pns31 vbz vvg p-acp.
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and perhaps they have been very regardless of their Souls or Heaven. Time spent unprofitably is not time lived, but time lost;
and perhaps they have been very regardless of their Souls or Heaven. Time spent unprofitably is not time lived, but time lost;
cc av pns32 vhb vbn av j pp-f po32 n2 cc n1. n1 vvn av-j vbz xx n1 vvn, cc-acp n1 vvn;
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if there be any such here who have misspent their golden hours, they have not only been sloathful but wastful Servants,
if there be any such Here who have misspent their golden hours, they have not only been slothful but wasteful Servants,
cs pc-acp vbb d d av r-crq vhb vvn po32 j n2, pns32 vhb xx av-j vbn j p-acp j n2,
(98) part (DIV2)
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how had you need now, redeem the time, and press forward with might and main to the Heavenly Kingdom; 1 Pet 4.3. The time past of our life may suffice us to have wrought the will of the Gentiles.
how had you need now, Redeem the time, and press forward with might and main to the Heavenly Kingdom; 1 Pet 4.3. The time past of our life may suffice us to have wrought the will of the Gentiles.
q-crq vhd pn22 vvb av, vvb dt n1, cc vvb av-j p-acp n1 cc n1 p-acp dt j n1; crd n1 crd. dt n1 j pp-f po12 n1 vmb vvi pno12 pc-acp vhi vvn dt n1 pp-f dt n2-j.
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It may suffice us that we have lost so much time already, let us now work the harder:
It may suffice us that we have lost so much time already, let us now work the harder:
pn31 vmb vvi pno12 d pns12 vhb vvn av d n1 av, vvb pno12 av vvi dt jc:
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Such as have crept as Snails, had need now fly as Eagles to the Paradise of God;
Such as have crept as Snails, had need now fly as Eagles to the Paradise of God;
d c-acp vhb vvn p-acp n2, vhd n1 av vvi p-acp n2 p-acp dt n1 pp-f np1;
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if in the former part of your Life you have been as Willows, barren in goodness, in the latter part be as an Orchard of Pomegranats, with pleasant fruits, Cant. 4.13. Recompence former remisness with future diligence.
if in the former part of your Life you have been as Willows, barren in Goodness, in the latter part be as an Orchard of Pomegranates, with pleasant fruits, Cant 4.13. Recompense former remissness with future diligence.
cs p-acp dt j n1 pp-f po22 n1 pn22 vhb vbn p-acp n2, j p-acp n1, p-acp dt d n1 vbi c-acp dt n1 pp-f n2, p-acp j n2, np1 crd. n1 j n1 p-acp j-jn n1.
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15. How uncomely and sordid a sloathful temper of Soul is; Zeph. 1.12. I will punish the men who are settled on their lees ;
15. How uncomely and sordid a slothful temper of Soul is; Zephaniah 1.12. I will Punish the men who Are settled on their lees;
crd q-crq j cc j dt j n1 pp-f n1 vbz; np1 crd. pns11 vmb vvi dt n2 r-crq vbr vvn p-acp po32 n2;
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Hebr. Hakkophim, Coagulatos, curdled on their lees.
Hebrew Hakkophim, Coagulatos, curdled on their lees.
np1 np1, np1, vvn p-acp po32 n2.
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Settling on the lees, is an emblem of a dull unactive Soul. The Snail by reason of its slow motion was reckoned among the unclean; Lev. 11.30. A slothful man hideth his hand in his bosom, Prov. 19.24. he is loath to pull it out, though it be to lay hold on a Crown:Settling on the lees, is an emblem of a dull unactive Soul. The Snail by reason of its slow motion was reckoned among the unclean; Lev. 11.30. A slothful man Hideth his hand in his bosom, Curae 19.24. he is loath to pull it out, though it be to lay hold on a Crown:
vvg p-acp dt n2, vbz dt n1 pp-f dt j j n1 dt n1 p-acp n1 pp-f po31 j n1 vbds vvn p-acp dt j; np1 crd. dt j n1 vvz po31 n1 p-acp po31 n1, np1 crd. pns31 vbz j pc-acp vvi pn31 av, cs pn31 vbb pc-acp vvi n1 p-acp dt n1:
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Non capit porta illa Caelestis torpore languidos, Brugens. The Devil himself cannot be charged with idleness, 1 Pet. 5.8. NONLATINALPHABET, He walketh about. An idle Soul stands in the World for a cypher, and God writes down no cyphers in the Book of Life;Non Capital porta illa Caelestis torpore languidos, Bruges. The devil himself cannot be charged with idleness, 1 Pet. 5.8., He walks about. an idle Soul Stands in the World for a cypher, and God writes down no ciphers in the Book of Life;
fw-fr fw-la fw-la fw-la fw-la fw-la fw-la, fw-la. dt n1 px31 vmbx vbi vvn p-acp n1, crd np1 crd., pns31 vvz a-acp. dt j n1 vvz p-acp dt n1 p-acp dt n1, cc np1 vvz p-acp dx n2 p-acp dt n1 pp-f n1;
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Heaven is no hive for Drones; an idle person is fit for a temptation.
Heaven is no hive for Drones; an idle person is fit for a temptation.
n1 vbz dx n1 p-acp n2; dt j n1 vbz j p-acp dt n1.
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When the Bird sits still upon the bough, then it is in danger of the gun;
When the Bird sits still upon the bough, then it is in danger of the gun;
c-crq dt n1 vvz av p-acp dt n1, cs pn31 vbz p-acp n1 pp-f dt n1;
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one sits still in sloath, then the Devil shoots him with a temptation; standing water putrifies.
one sits still in sloth, then the devil shoots him with a temptation; standing water putrifies.
pi vvz av p-acp n1, cs dt n1 vvz pno31 p-acp dt n1; vvg n1 vvz.
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Heathens will rise up in Judgment against supine Christians.
heathens will rise up in Judgement against supine Christians.
n2-jn vmb vvi a-acp p-acp n1 p-acp n1 np1.
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What pains did they take in the Olympick Games, they ran but for a Garland of Flowers,
What pains did they take in the Olympic Games, they ran but for a Garland of Flowers,
q-crq n2 vdd pns32 vvi p-acp dt jp n2, pns32 vvd cc-acp p-acp dt n1 pp-f n2,
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or Olive, NONLATINALPHABET, saith Chrys•stom, and do we sit still who run for a Kingdom? How can he expect a Reward that never works,
or Olive,, Says Chrys•stom, and do we fit still who run for a Kingdom? How can he expect a Reward that never works,
cc n1,, vvz n1, cc vdb pns12 vvb av r-crq vvb p-acp dt n1? q-crq vmb pns31 vvi dt n1 cst av-x vvz,
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or a Crown that never fights? Inertia animae somnus, sloath is the Souls sleep. Adam when he was asleep lost his Rib;
or a Crown that never fights? Inertia Spirits somnus, sloth is the Souls sleep. Adam when he was asleep lost his Rib;
cc dt n1 cst av-x vvz? fw-la fw-la fw-la, n1 vbz dt ng1 n1. np1 c-crq pns31 vbds j vvd po31 n1;
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and when a person is in the deep sleep of sloath, he loseth Salvation. 16. Holy activity and industry doth enoble a Christian: Labor splendore decoratur, Cicero.
and when a person is in the deep sleep of sloth, he loses Salvation. 16. Holy activity and industry does ennoble a Christian: Labour splendore decoratur, Cicero.
cc c-crq dt n1 vbz p-acp dt j-jn n1 pp-f n1, pns31 vvz n1. crd j n1 cc n1 vdz vvi dt njp: n1 fw-la fw-la, np1.
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The more excellent any thing is, the more active. The Sun is a glorious Creature, it is ever in motion, going its circuit:
The more excellent any thing is, the more active. The Sun is a glorious Creature, it is ever in motion, going its circuit:
dt av-dc j d n1 vbz, dt av-dc j. dt n1 vbz dt j n1, pn31 vbz av p-acp n1, vvg po31 n1:
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Fire is the purest Element, and the most active, 'tis ever sparkling and flaming:
Fire is the Purest Element, and the most active, it's ever sparkling and flaming:
n1 vbz dt js n1, cc dt av-ds j, pn31|vbz av j-vvg cc j-vvg:
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The Angels are the most Noble Creatures, they are represented by the Cherubims with Wings displayed.
The Angels Are the most Noble Creatures, they Are represented by the Cherubims with Wings displayed.
dt n2 vbr dt av-ds j n2, pns32 vbr vvn p-acp dt n2 p-acp n2 vvn.
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The more active for Heaven the more illustrious, and the more do we resemble the Angels.
The more active for Heaven the more illustrious, and the more do we resemble the Angels.
dt av-dc j p-acp n1 dt av-dc j, cc dt n1 vdb pns12 vvi dt n2.
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The Phenix flyes with a Coronet on its head; the industrious Soul hath his Coronet, his labour is his ensign of honour.
The Phoenix flies with a Coronet on its head; the Industria Soul hath his Coronet, his labour is his ensign of honour.
dt n1 vvz p-acp dt n1 p-acp po31 n1; dt j n1 vhz po31 n1, po31 n1 vbz po31 n1 pp-f n1.
(98) part (DIV2)
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17. It is Mercy that there is a possibility of Happiness, and that upon our pains taking we may have a Kingdom;
17. It is Mercy that there is a possibility of Happiness, and that upon our pains taking we may have a Kingdom;
crd pn31 vbz n1 cst pc-acp vbz dt n1 pp-f n1, cc cst p-acp po12 n2 vvg pns12 vmb vhi dt n1;
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by our Fall in Adam we forfeited Heaven;
by our Fallen in Adam we forfeited Heaven;
p-acp po12 n1 p-acp np1 pns12 vvn n1;
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why might not God have dealt with us as with the lapsed Angels? they had no sooner sinned but were expell'd Heaven never to come thither more;
why might not God have dealt with us as with the lapsed Angels? they had no sooner sinned but were expelled Heaven never to come thither more;
q-crq vmd xx np1 vhi vvn p-acp pno12 p-acp p-acp dt vvn n2? pns32 vhd av-dx av-c vvn p-acp vbdr vvd n1 av-x pc-acp vvi av av-dc;
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we may say as the Apostle, Rom. 11.22. Behold the Goodness and severity of God.
we may say as the Apostle, Rom. 11.22. Behold the goodness and severity of God.
pns12 vmb vvi p-acp dt n1, np1 crd. vvb dt n1 cc n1 pp-f np1.
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To the Apostate Angels behold the severity of God that he should throw them down to Hell for ever;
To the Apostate Angels behold the severity of God that he should throw them down to Hell for ever;
p-acp dt n1 n2 vvb dt n1 pp-f np1 cst pns31 vmd vvi pno32 a-acp p-acp n1 c-acp av;
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to us behold the goodness of God, that he hath put us into a possibility of Mercy,
to us behold the Goodness of God, that he hath put us into a possibility of Mercy,
p-acp pno12 vvi dt n1 pp-f np1, cst pns31 vhz vvn pno12 p-acp dt n1 pp-f n1,
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and if we do but take pains, there is a Kingdom stands ready for us;
and if we do but take pains, there is a Kingdom Stands ready for us;
cc cs pns12 vdb p-acp vvi n2, pc-acp vbz dt n1 vvz j p-acp pno12;
(98) part (DIV2)
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how may this whet and sharpen our Industry, that we are in a Capacity of Salvation;
how may this whet and sharpen our Industry, that we Are in a Capacity of Salvation;
q-crq vmb d vvi cc vvi po12 n1, cst pns12 vbr p-acp dt n1 pp-f n1;
(98) part (DIV2)
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and if we do but what we are able, we shall receive an eternal weight of Glory.
and if we do but what we Are able, we shall receive an Eternal weight of Glory.
cc cs pns12 vdb p-acp r-crq pns12 vbr j, pns12 vmb vvi dt j n1 pp-f n1.
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18. Our labour for the Kingdom of Heaven is minute and transient, it is not to last long;
18. Our labour for the Kingdom of Heaven is minute and Transient, it is not to last long;
crd po12 n1 p-acp dt n1 pp-f n1 vbz n1 cc j, pn31 vbz xx pc-acp vvi av-j;
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our labour expires with our life;
our labour expires with our life;
po12 n1 vvz p-acp po12 n1;
(98) part (DIV2)
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'tis but a while and we shall leave off working, for a little labour an eternal Rest:
it's but a while and we shall leave off working, for a little labour an Eternal Rest:
pn31|vbz p-acp dt n1 cc pns12 vmb vvi a-acp vvg, p-acp dt j n1 dt j n1:
(98) part (DIV2)
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16513
Who would think much to wade through a little water, that were sure to be crowned as soon as he came at shore.
Who would think much to wade through a little water, that were sure to be crowned as soon as he Come At shore.
q-crq vmd vvi d pc-acp vvi p-acp dt j n1, cst vbdr j pc-acp vbi vvn a-acp av c-acp pns31 vvd p-acp n1.
(98) part (DIV2)
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Christians let this encourage you, you have but a little more pains to take, a few Tears more shed, a few more Sabbaths kept,
Christians let this encourage you, you have but a little more pains to take, a few Tears more shed, a few more Sabbaths kept,
np1 vvb d vvi pn22, pn22 vhb p-acp dt j dc n2 pc-acp vvi, dt d n2 av-dc vvn, dt d dc n2 vvd,
(98) part (DIV2)
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and behold an Eternal Recompence of Reward;
and behold an Eternal Recompense of Reward;
cc vvb dt j n1 pp-f n1;
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what are a few Tears to a Crown? a few Minutes of time to an Eternity of Glory?
what Are a few Tears to a Crown? a few Minutes of time to an Eternity of Glory?
q-crq vbr dt d n2 p-acp dt n1? dt d n2 pp-f n1 p-acp dt n1 pp-f n1?
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19. What striving is there for earthly Kingdoms which are corruptible, and subject to change:
19. What striving is there for earthly Kingdoms which Are corruptible, and Subject to change:
crd r-crq vvg vbz a-acp p-acp j n2 r-crq vbr j, cc n-jn pc-acp vvi:
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With what Vigour and Alacrity did Hannibal 's Soldiers continue their March over the Alps and craggy Rocks;
With what Vigour and Alacrity did Hannibal is Soldiers continue their March over the Alps and craggy Rocks;
p-acp r-crq n1 cc n1 vdd np1 vbz np1 vvb po32 n1 p-acp dt np1 cc j n2;
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and Caesars Soldiers fight with Hunger and Cold. Men will break through Laws and Oaths, they will swim to the Crown in Blood;
and Caesars Soldiers fight with Hunger and Cold. Men will break through Laws and Oaths, they will swim to the Crown in Blood;
cc npg1 n2 vvi p-acp n1 cc np1 np1 vmb vvi p-acp n2 cc n2, pns32 vmb vvi p-acp dt n1 p-acp n1;
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will they venture thus for earthly Promotions? and shall not we strive more for an Heavenly Kingdom? NONLATINALPHABET, Chrysost. This is a Kingdom which cannot be shaken, Heb. 12.28. A Kingdom where there is unparallel'd Beauty, unstained Honour, unmixed joy;
will they venture thus for earthly Promotions? and shall not we strive more for an Heavenly Kingdom?, Chrysostom This is a Kingdom which cannot be shaken, Hebrew 12.28. A Kingdom where there is unparalleled Beauty, unstained Honour, unmixed joy;
vmb pns32 vvi av p-acp j n2? cc vmb xx pns12 vvi av-dc p-acp dt j n1?, np1 d vbz dt n1 r-crq vmbx vbi vvn, np1 crd. dt n1 c-crq pc-acp vbz j n1, j n1, j n1;
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a Kingdom where there shall be nothing present, which we could wish were removed, nor nothing absent, which we could wish were enjoyed:
a Kingdom where there shall be nothing present, which we could wish were removed, nor nothing absent, which we could wish were enjoyed:
dt n1 c-crq a-acp vmb vbi pix j, r-crq pns12 vmd vvi vbdr vvn, ccx pix j, r-crq pns12 vmd vvi vbdr vvn:
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Sure if there be any Spark of Grace or true Generosity in our Breasts, we will not suffer our selves to be out-striven by others, we will not let them take more pains for earthly Honours,
Sure if there be any Spark of Grace or true Generosity in our Breasts, we will not suffer our selves to be out-striven by Others, we will not let them take more pains for earthly Honours,
j cs pc-acp vbb d n1 pp-f n1 cc j n1 p-acp po12 n2, pns12 vmb xx vvi po12 n2 pc-acp vbi j p-acp n2-jn, pns12 vmb xx vvi pno32 vvi dc n2 p-acp j ng1,
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then we do for that excellent Glory which will crown all our desires.
then we do for that excellent Glory which will crown all our Desires.
cs pns12 vdb p-acp d j n1 r-crq vmb vvi d po12 n2.
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20. How much pains do some Men take to go to Hell, and shall not we take more pains to go to Heaven? Ier. 9.5. They weary themselves to commit Iniquity.
20. How much pains do Some Men take to go to Hell, and shall not we take more pains to go to Heaven? Jeremiah 9.5. They weary themselves to commit Iniquity.
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Sinners hackny themselves out in the Devils Service: What Pains do some Men take to satisfy their unclean Lusts!
Sinners hackney themselves out in the Devils Service: What Pains do Some Men take to satisfy their unclean Lustiest!
n2 n1 px32 av p-acp dt ng1 n1: q-crq n2 vdb d n2 vvb pc-acp vvi po32 j n2!
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they wast their Estates, wear the shameful marks of their sin about them;
they wast their Estates, wear the shameful marks of their since about them;
pns32 vvb po32 n2, vvb dt j n2 pp-f po32 n1 p-acp pno32;
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they will visit the Harlots house though it stands the next door to hell, Prov. 7.27. Her house is the way to Hell.
they will visit the Harlots house though it Stands the next door to hell, Curae 7.27. Her house is the Way to Hell.
pns32 vmb vvi dt ng1 n1 cs pn31 vvz dt ord n1 p-acp n1, np1 crd. po31 n1 vbz dt n1 p-acp n1.
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What pains do others take in persecuting! Holiness is the white they shoot at:
What pains do Others take in persecuting! Holiness is the white they shoot At:
q-crq n2 vdb n2-jn vvb p-acp vvg! n1 vbz dt n-jn pns32 vvb p-acp:
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'Tis said of Antiochus Epiphanes, he undertook more tedious Journies, and went upon greater hazards to vex and oppose the Iews, then any of his Predecessors had done in getting of Victories.
It's said of Antiochus Epiphanes, he undertook more tedious Journeys, and went upon greater hazards to vex and oppose the Iews, then any of his Predecessors had done in getting of Victories.
pn31|vbz vvn pp-f np1 np1, pns31 vvd av-dc j n2, cc vvd p-acp jc n2 pc-acp vvi cc vvi dt np2, cs d pp-f po31 n2 vhd vdn p-acp vvg pp-f n2.
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The Devil blows the horn, and Men ride Pos• to hell, as if they feared hell would be full ere they could get thither:
The devil blows the horn, and Men ride Pos• to hell, as if they feared hell would be full ere they could get thither:
dt n1 vvz dt n1, cc n2 vvb np1 p-acp n1, c-acp cs pns32 vvd n1 vmd vbi j c-acp pns32 vmd vvi av:
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When Satan had entred into Iudas, how active was Iudas !
When Satan had entered into Iudas, how active was Iudas!
c-crq np1 vhd vvn p-acp np1, c-crq j vbds np1!
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he goes to the High Priests, from them to the Band of Soldiers, and with them back again to the Garden,
he Goes to the High Priests, from them to the Band of Soldiers, and with them back again to the Garden,
pns31 vvz p-acp dt j n2, p-acp pno32 p-acp dt n1 pp-f n2, cc p-acp pno32 av av p-acp dt n1,
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and never left till he had betrayed Christ:
and never left till he had betrayed christ:
cc av-x vvn c-acp pns31 vhd vvn np1:
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How industrious were the idolatrous Iews, so fiercely were they bent upon their sin, that they would sacrifice their Sons and Daughters to their Idol Gods, Ier. 32.35. Do Men take all this Pains for hell, and shall not we take pains for the Kingdom of Heaven? The wicked have nothing to encourage them in their Sins, they have all the threatenings of God as a flaming Sword against them.
How Industria were the idolatrous Iews, so fiercely were they bent upon their since, that they would sacrifice their Sons and Daughters to their Idol God's, Jeremiah 32.35. Do Men take all this Pains for hell, and shall not we take pains for the Kingdom of Heaven? The wicked have nothing to encourage them in their Sins, they have all the threatenings of God as a flaming Sword against them.
c-crq j vbdr dt j np2, av av-j vbdr pns32 vvn p-acp po32 n1, cst pns32 vmd vvi po32 n2 cc n2 p-acp po32 n1 n2, np1 crd. vdb n2 vvi d d n2 p-acp n1, cc vmb xx pns12 vvi n2 p-acp dt n1 pp-f n1? dt j vhb pix pc-acp vvi pno32 p-acp po32 n2, pns32 vhb d dt n2-vvg pp-f np1 p-acp dt j-vvg n1 p-acp pno32.
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O let it never be said that the Devils Servants are more active then Christs, that they serve him better, who rewards them only with Fire and Brimstone,
O let it never be said that the Devils Servants Are more active then Christ, that they serve him better, who rewards them only with Fire and Brimstone,
sy vvb pn31 av-x vbi vvn cst dt ng1 n2 vbr av-dc j cs npg1, cst pns32 vvb pno31 av-jc, r-crq vvz pno32 av-j p-acp n1 cc n1,
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What Pains did Saint Paul take for the Heavenly Kingdom, Phil. 3.13. Reaching forth unto those things which are before ;
What Pains did Saint Paul take for the Heavenly Kingdom, Philip 3.13. Reaching forth unto those things which Are before;
q-crq n2 vdd n1 np1 vvb p-acp dt j n1, np1 crd. vvg av p-acp d n2 r-crq vbr p-acp;
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then we do God who rewards us with a Kingdom. 21. The labour we take for Heaven is a labour full of pleasure, Prov. 3.17. A Man sweats at his Recreation, tires himself with hunting, but there is a delight he takes in it which sweetens it: Rom. 7.22. I delight in the Law of God, in the inner Man, Gr. NONLATINALPHABET, I take pleasure.
then we do God who rewards us with a Kingdom. 21. The labour we take for Heaven is a labour full of pleasure, Curae 3.17. A Man sweats At his Recreation, tires himself with hunting, but there is a delight he Takes in it which sweetens it: Rom. 7.22. I delight in the Law of God, in the inner Man, Great, I take pleasure.
cs pns12 vdb np1 r-crq vvz pno12 p-acp dt n1. crd dt n1 pns12 vvb p-acp n1 vbz dt n1 j pp-f n1, np1 crd. dt n1 vvz p-acp po31 n1, vvz px31 p-acp vvg, cc-acp pc-acp vbz dt n1 pns31 vvz p-acp pn31 r-crq vvz pn31: np1 crd. pns11 vvb p-acp dt n1 pp-f np1, p-acp dt j n1, np1, pns11 vvb n1.
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Not only is the Kingdom of Heaven delightful, but the way thither: What delight hath a gracious Soul in Prayer, Isa. 56.7. I will make them joyful in my house of Prayer.
Not only is the Kingdom of Heaven delightful, but the Way thither: What delight hath a gracious Soul in Prayer, Isaiah 56.7. I will make them joyful in my house of Prayer.
xx j vbz dt n1 pp-f n1 j, cc-acp dt n1 av: q-crq n1 vhz dt j n1 p-acp n1, np1 crd. pns11 vmb vvi pno32 j p-acp po11 n1 pp-f n1.
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While a Christian weeps there is joy drops with Tears;
While a Christian weeps there is joy drops with Tears;
cs dt njp vvz a-acp vbz n1 n2 p-acp n2;
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while he is musing on God he hath such illapses of the Spirit, and as it were such Transfigurations of Soul, that he thinks himself half in Heaven, Psal. 63.5, 6. My Soul shall be satisfied as with marrow and fatness,
while he is musing on God he hath such illapses of the Spirit, and as it were such Transfigurations of Soul, that he thinks himself half in Heaven, Psalm 63.5, 6. My Soul shall be satisfied as with marrow and fatness,
cs pns31 vbz vvg p-acp np1 pns31 vhz d n2 pp-f dt n1, cc c-acp pn31 vbdr d n2 pp-f n1, cst pns31 vvz px31 j-jn p-acp n1, np1 crd, crd po11 n1 vmb vbi vvn a-acp p-acp n1 cc n1,
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and my Mouth shall praise thee with joyful Lips, when I remember thee upon my Bed, &c. A Christians work for Heaven is like a Bridegrooms work on the Morning of the Marriage day, he puts on his Vesture and wedding Robes, in which he shall be married to his Bride;and my Mouth shall praise thee with joyful Lips, when I Remember thee upon my Bed, etc. A Christians work for Heaven is like a Bridegrooms work on the Morning of the Marriage day, he puts on his Vesture and wedding Robes, in which he shall be married to his Bride;
cc po11 n1 vmb vvi pno21 p-acp j n2, c-crq pns11 vvb pno21 p-acp po11 n1, av dt njpg2 n1 p-acp n1 vbz av-j dt n2 vvb p-acp dt n1 pp-f dt n1 n1, pns31 vvz p-acp po31 n1 cc n1 n2, p-acp r-crq pns31 vmb vbi vvn p-acp po31 n1;
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so in all the Duties of Religion we are putting on those wedding Robes, in which we shall be married to Christ in Glory:
so in all the Duties of Religion we Are putting on those wedding Robes, in which we shall be married to christ in Glory:
av p-acp d dt n2 pp-f n1 pns12 vbr vvg p-acp d n1 n2, p-acp r-crq pns12 vmb vbi vvn p-acp np1 p-acp n1:
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O what solace and inward Peace is there in close walking with God, Isa. 32.17. The Work of Righteousness shall be Peace.
Oh what solace and inward Peace is there in close walking with God, Isaiah 32.17. The Work of Righteousness shall be Peace.
uh q-crq n1 cc j n1 vbz a-acp p-acp av-j vvg p-acp np1, np1 crd. dt n1 pp-f n1 vmb vbi n1.
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Serving of God is like gathering of Spices or Flowers, wherein there is some labour, but the labour is recompenced with delight:
Serving of God is like gathering of Spices or Flowers, wherein there is Some labour, but the labour is recompensed with delight:
vvg pp-f np1 vbz av-j vvg pp-f n2 cc n2, c-crq pc-acp vbz d n1, cc-acp dt n1 vbz vvn p-acp n1:
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Working for Heaven is like digging in a Gold Mine, the digging is labour, but getting the Gold is pleasure:
Working for Heaven is like digging in a Gold Mine, the digging is labour, but getting the Gold is pleasure:
vvg p-acp n1 vbz av-j vvg p-acp dt n1 po11, dt vvg vbz n1, cc-acp vvg dt n1 vbz n1:
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O then let us bestir our selves for the Kingdom of Heaven; it is a labour full of Pleasure;
Oh then let us Bestir our selves for the Kingdom of Heaven; it is a labour full of Pleasure;
uh av vvb pno12 vvi po12 n2 p-acp dt n1 pp-f n1; pn31 vbz dt n1 j pp-f n1;
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a Christian would not part with his Joy for the most delicious Musick; he would not exchange his Anchor of Hope for a Crown of Gold:
a Christian would not part with his Joy for the most delicious Music; he would not exchange his Anchor of Hope for a Crown of Gold:
dt njp vmd xx vvi p-acp po31 n1 p-acp dt av-ds j n1; pns31 vmd xx vvi po31 n1 pp-f n1 p-acp dt n1 pp-f n1:
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Well might David say in keeping thy Precepts there is great Reward, Psal. 19.11. not only after keeping thy Precepts, but in keeping them;
Well might David say in keeping thy Precepts there is great Reward, Psalm 19.11. not only After keeping thy Precepts, but in keeping them;
av vmd np1 vvb p-acp vvg po21 n2 pc-acp vbz j n1, np1 crd. xx av-j p-acp vvg po21 n2, cc-acp p-acp vvg pno32;
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a Christian hath both the Spring Flowers and the Crop; inward delight in serving God, there is the Spring Flowers;
a Christian hath both the Spring Flowers and the Crop; inward delight in serving God, there is the Spring Flowers;
dt njp vhz d dt n1 n2 cc dt n1; j n1 p-acp vvg np1, pc-acp vbz dt n1 n2;
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and the Kingdom of Glory at last, there is the full Crop.
and the Kingdom of Glory At last, there is the full Crop.
cc dt n1 pp-f n1 p-acp ord, pc-acp vbz dt j np1
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22. How industrious have the Saints in former Ages been, they thought they could never do enough for Heaven;
22. How Industria have the Saints in former Ages been, they Thought they could never do enough for Heaven;
crd q-crq j vhb dt n2 p-acp j n2 vbn, pns32 vvd pns32 vmd av-x vdb av-d p-acp n1;
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they could never serve God enough, love him enough, minus te amavi, Domine, Austin. Lord I have loved thee too little.
they could never serve God enough, love him enough, minus te amavi, Domine, Austin. Lord I have loved thee too little.
pns32 vmd av-x vvi np1 av-d, vvb pno31 av-d, fw-la fw-la fw-la, fw-la, np1. n1 pns11 vhb vvn pno21 av j.
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NONLATINALPHABET the Greek Word to reach forth, signifies to stretch out the neck, a Metaphor from Racers who strain every Limb,
the Greek Word to reach forth, signifies to stretch out the neck, a Metaphor from Racers who strain every Limb,
dt jp n1 pc-acp vvi av, vvz pc-acp vvi av dt n1, dt n1 p-acp n2 r-crq vvb d n1,
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and reach forward to lay hold on the Prize. Anna the Prophetess, Luke 2.37. departed not from the Temple, but served God with Fastings and Prayers night and day.
and reach forward to lay hold on the Prize. Anna the Prophetess, Lycia 2.37. departed not from the Temple, but served God with Fastings and Prayers night and day.
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Basil the Great by much labour and watching exhausted his bodily strength.Basil the Great by much labour and watching exhausted his bodily strength.
np1 dt j p-acp d n1 cc vvg vvd po31 j n1.
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Let Racks, Pullies, and all torments come upon me (said Ignatius ) so I may win Christ.
Let Racks, Pulleys, and all torments come upon me (said Ignatius) so I may win christ.
vvb n2, n2, cc d n2 vvb p-acp pno11 (vvd np1) av pns11 vmb vvi np1.
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The Industry and Courage of former Saints who are now crowned with Glory should provoke our diligence, that so at last we may sit down with them in the Kingdom of Heaven.
The Industry and Courage of former Saints who Are now crowned with Glory should provoke our diligence, that so At last we may fit down with them in the Kingdom of Heaven.
dt n1 cc n1 pp-f j n2 r-crq vbr av vvn p-acp n1 vmd vvi po12 n1, cst av p-acp ord pns12 vmb vvi a-acp p-acp pno32 p-acp dt n1 pp-f n1.
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23. The more pains we take for Heaven, the more welcome will Death be to us:
23. The more pains we take for Heaven, the more welcome will Death be to us:
crd dt dc n2 pns12 vvb p-acp n1, dt av-dc j-jn vmb n1 vbi p-acp pno12:
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What is it makes Men so loath to dye? they are like a Tenant that will not out of the House, till the Sergeant pull him out;
What is it makes Men so loath to die? they Are like a Tenant that will not out of the House, till the sergeant pull him out;
q-crq vbz pn31 vvz n2 av j pc-acp vvi? pns32 vbr av-j dt n1 cst vmb xx av pp-f dt n1, c-acp dt n1 vvb pno31 av;
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they love not to hear of Death;
they love not to hear of Death;
pns32 vvb xx pc-acp vvi pp-f n1;
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why so? because their Conscience accuseth them that they have taken little or no pains for Heaven;
why so? Because their Conscience Accuseth them that they have taken little or no pains for Heaven;
q-crq av? c-acp po32 n1 vvz pno32 cst pns32 vhb vvn j cc dx n2 p-acp n1;
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they have been sleeping when they should have been working; and now they are afraid least Death should carry them Prisoners to Hell:
they have been sleeping when they should have been working; and now they Are afraid lest Death should carry them Prisoners to Hell:
pns32 vhb vbn vvg c-crq pns32 vmd vhi vbn vvg; cc av pns32 vbr j cs n1 vmd vvi pno32 n2 p-acp n1:
(98) part (DIV2)
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Whereas he who hath spent his time in serving of God, he can look Death in the Face with comfort, he was wholly taken up about Heaven,
Whereas he who hath spent his time in serving of God, he can look Death in the Face with Comfort, he was wholly taken up about Heaven,
cs pns31 r-crq vhz vvn po31 n1 p-acp vvg pp-f np1, pns31 vmb vvi n1 p-acp dt n1 p-acp n1, pns31 vbds av-jn vvn a-acp p-acp n1,
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and now he shall be taken up to Heaven; he traded before in Heaven, and now he shall go to live there, Phil. 1.23. Cupio dissolvi, I desire to be dissolved, and be with Christ:
and now he shall be taken up to Heaven; he traded before in Heaven, and now he shall go to live there, Philip 1.23. Cupio Dissolvi, I desire to be dissolved, and be with christ:
cc av pns31 vmb vbi vvn a-acp p-acp n1; pns31 vvn a-acp p-acp n1, cc av pns31 vmb vvi pc-acp vvi a-acp, np1 crd. fw-la fw-la, pns11 vvb pc-acp vbi vvn, cc vbb p-acp np1:
(98) part (DIV2)
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Paul had wholly laid out himself for God, 1 Cor. 15.10. and now he knew there was a Crown laid up for him, and he longed to take Possession.Paul had wholly laid out himself for God, 1 Cor. 15.10. and now he knew there was a Crown laid up for him, and he longed to take Possession.
np1 vhd av-jn vvn av px31 p-acp np1, crd np1 crd. cc av pns31 vvd a-acp vbds dt n1 vvd a-acp p-acp pno31, cc pns31 vvd pc-acp vvi n1.
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Thus I have given you twenty three Perswasives or Arguments to exert and put forth your utmost diligence for the obtaining the Kingdom of Heaven;
Thus I have given you twenty three Persuasive or Arguments to exert and put forth your utmost diligence for the obtaining the Kingdom of Heaven;
av pns11 vhb vvn pn22 crd crd j cc n2 pc-acp vvi cc vvn av po22 j n1 p-acp dt vvg dt n1 pp-f n1;
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O that these Arguments were written in all your Hearts, as with the Point of a Diamond;
Oh that these Arguments were written in all your Hearts, as with the Point of a Diamond;
uh cst d n2 vbdr vvn p-acp d po22 n2, c-acp p-acp dt n1 pp-f dt n1;
(98) part (DIV2)
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and because delaies in these Cases are dangerous, let me desire you to set upon this Work for Heaven presently, Psal. 119.60. I made hast, and delayed not to keep thy Commandments.
and Because delays in these Cases Are dangerous, let me desire you to Set upon this Work for Heaven presently, Psalm 119.60. I made haste, and delayed not to keep thy commandments.
cc c-acp n2 p-acp d n2 vbr j, vvb pno11 vvi pn22 pc-acp vvi p-acp d n1 p-acp n1 av-j, np1 crd. pns11 vvd n1, cc vvd xx pc-acp vvi po21 n2.
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Many People are convinced of the necessity of looking after the Kingdom of Glory, but they say as those, Hagg. 1.2. The time is not yet come :
Many People Are convinced of the necessity of looking After the Kingdom of Glory, but they say as those, Haggai 1.2. The time is not yet come:
d n1 vbr vvn pp-f dt n1 pp-f vvg p-acp dt n1 pp-f n1, cc-acp pns32 vvb p-acp d, np1 crd. dt n1 vbz xx av vvn:
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They adjourn and put off, till their time is slip'd away, and so they lose the Kingdom of Heaven; beware of this fallacy;
They adjourn and put off, till their time is slipped away, and so they loose the Kingdom of Heaven; beware of this fallacy;
pns32 vvb cc vvi a-acp, c-acp po32 n1 vbz vvn av, cc av pns32 vvb dt n1 pp-f n1; vvb pp-f d n1;
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delay strengthens sin, hardens the heart, and gives the Devil fuller possession of a Man; 1 Sam. 21.8. The Kings business requires hast ;
Delay strengthens since, hardens the heart, and gives the devil fuller possession of a Man; 1 Sam. 21.8. The Kings business requires haste;
n1 vvz n1, vvz dt n1, cc vvz dt n1 jc n1 pp-f dt n1; crd np1 crd. dt ng1 n1 vvz n1;
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so the business of Salvation requires hast; do not put off an hour longer; volat ambiguis mobilis alis hora ;
so the business of Salvation requires haste; do not put off an hour longer; Volatile ambiguis mobilis Aloes hora;
av dt n1 pp-f n1 vvz n1; vdb xx vvi a-acp dt n1 av-jc; vvb fw-la fw-la fw-la fw-la;
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what assurance have you that you shall live another day? have you any lease of life granted? why then do you not presently arise out of the Bed of Sloath,
what assurance have you that you shall live Another day? have you any lease of life granted? why then do you not presently arise out of the Bed of Sloth,
r-crq n1 vhb pn22 cst pn22 vmb vvi j-jn n1? vhb pn22 d n1 pp-f n1 vvn? uh-crq av vdb pn22 xx av-j vvi av pp-f dt n1 pp-f n1,
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and put forth all your strength and Spirits that you may be possessed of the Kingdom of Glory? should not things of the highest importance be done first? setling a Mans Estate,
and put forth all your strength and Spirits that you may be possessed of the Kingdom of Glory? should not things of the highest importance be done First? settling a men Estate,
cc vvd av d po22 n1 cc n2 cst pn22 vmb vbi vvn pp-f dt n1 pp-f n1? vmd xx n2 pp-f dt js n1 vbb vdn ord? vvg dt ng1 n1,
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and clearing the Title to his Land, is not delayed, but done in the first place;
and clearing the Title to his Land, is not delayed, but done in the First place;
cc vvg dt n1 p-acp po31 n1, vbz xx vvn, cc-acp vdn p-acp dt ord n1;
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what is there of such grand importance as this, the saving of your Souls, and the gaining of a Kingdom? therefore to day hear Gods Voice,
what is there of such grand importance as this, the Saving of your Souls, and the gaining of a Kingdom? Therefore to day hear God's Voice,
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now mind Eternity, now get your Title to Heaven cleared before the Decree of Death bring forth;
now mind Eternity, now get your Title to Heaven cleared before the decree of Death bring forth;
av n1 n1, av vvb po22 n1 p-acp n1 vvn p-acp dt n1 pp-f n1 vvb av;
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what imprudence is it to lay the heaviest Load upon the weakest Horse? so to lay the heavy Load of Repentance on thy self when thou art infeebled by sickness, the Hands shake, the Lips quiver, the Heart faints:
what imprudence is it to lay the Heaviest Load upon the Weakest Horse? so to lay the heavy Load of Repentance on thy self when thou art infeebled by sickness, the Hands shake, the Lips quiver, the Heart faints:
q-crq n1 vbz pn31 pc-acp vvi dt js n1 p-acp dt js n1? av pc-acp vvi dt j n1 pp-f n1 p-acp po21 n1 c-crq pns21 vb2r vvn p-acp n1, dt n2 vvb, dt n2 vvb, dt n1 vvz:
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O be wise in time, now prepare for the Kingdom:
Oh be wise in time, now prepare for the Kingdom:
uh vbb j p-acp n1, av vvb p-acp dt n1:
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He who never begins his Voyage to Heaven but in the storm of Death, it is a thousand to one if he doth not suffer an Eternal Shipwrack. VSE VI. Of Exhortation.
He who never begins his Voyage to Heaven but in the storm of Death, it is a thousand to one if he does not suffer an Eternal Shipwreck. USE VI. Of Exhortation.
pns31 r-crq av vvz po31 n1 p-acp n1 cc-acp p-acp dt n1 pp-f n1, pn31 vbz dt crd p-acp crd cs pns31 vdz xx vvi dt j n1. vvb crd. pp-f n1.
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1. Branch. If there be such a glorious Kingdom a coming, then you who have any good hope through Grace that you are the Heirs of this Kingdom, let me exhort you to six things.
1. Branch. If there be such a glorious Kingdom a coming, then you who have any good hope through Grace that you Are the Heirs of this Kingdom, let me exhort you to six things.
crd n1. cs pc-acp vbb d dt j n1 dt n-vvg, cs pn22 r-crq vhb d j n1 p-acp n1 cst pn22 vbr dt n2 pp-f d n1, vvb pno11 vvi pn22 p-acp crd n2.
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1. Often take a Prospect of this heavenly Kingdom, climb up the Caelestial Mount, take a turn as it were in Heaven every day by holy Meditation, Psal. 48.12, 13. Walk about Sion, tell the Towers thereof, mark well her Bulwarks :
1. Often take a Prospect of this heavenly Kingdom, climb up the Celestial Mount, take a turn as it were in Heaven every day by holy Meditation, Psalm 48.12, 13. Walk about Sion, tell the Towers thereof, mark well her Bulwarks:
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See what a glorious Kingdom Heaven is, go-tell the Towers, view the Palaces of the Heavenly Ierusalem ;
See what a glorious Kingdom Heaven is, go-tell the Towers, view the Palaces of the Heavenly Ierusalem;
vvb r-crq dt j n1 n1 vbz, j dt n2, vvb dt n2 pp-f dt j np1;
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Christian, show thy Heart the Gates of Pearl, the Bed of Spices, the Clusters of Grapes which grow in the Paradise of God;
Christian, show thy Heart the Gates of Pearl, the Bed of Spices, the Clusters of Grapes which grow in the Paradise of God;
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say, O my Soul, all this Glory is thine, it is thy Fathers good pleasure to give thee this Kingdom:
say, Oh my Soul, all this Glory is thine, it is thy Father's good pleasure to give thee this Kingdom:
vvb, uh po11 n1, d d n1 vbz png21, pn31 vbz po21 ng1 j n1 pc-acp vvi pno21 d n1:
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The Thoughts of Heaven are very delightful and ravishing;
The Thoughts of Heaven Are very delightful and ravishing;
dt n2 pp-f n1 vbr av j cc j-vvg;
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can Men of the World so delight in viewing their Bags of Gold, and Fields of Corn,
can Men of the World so delight in viewing their Bags of Gold, and Fields of Corn,
vmb n2 pp-f dt n1 av vvi p-acp vvg po32 n2 pp-f n1, cc n2 pp-f n1,
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and shall not the Heirs of Promise take more delight in contemplating the Caelestial Kingdom: The serious Meditation of the Kingdom of Glory would work these three effects.
and shall not the Heirs of Promise take more delight in contemplating the Celestial Kingdom: The serious Meditation of the Kingdom of Glory would work these three effects.
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(1.) It would put a damp and slur upon all worldly Glory:
(1.) It would put a damp and slur upon all worldly Glory:
(crd) pn31 vmd vvi dt n-jn cc n1 p-acp d j n1:
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Those who stand upon the top of the Alps the great Cities of Campania seem but small in their eye.
Those who stand upon the top of the Alps the great Cities of Campania seem but small in their eye.
d r-crq vvb p-acp dt n1 pp-f dt np1 dt j n2 pp-f np1 vvb p-acp j p-acp po32 n1.
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Could we look through the Perspective Glass of Faith, and take a view of Heavens Glory,
Could we look through the Perspective Glass of Faith, and take a view of Heavens Glory,
vmd pns12 vvi p-acp dt n1 n1 pp-f n1, cc vvb dt n1 pp-f ng1 n1,
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how small and minute would all other things appear: Moses slighted the Honours of Pharaohs Court, having an eye to the Recompence of Reward: Heb. 11.26.
how small and minute would all other things appear: Moses slighted the Honours of Pharaohs Court, having an eye to the Recompense of Reward: Hebrew 11.26.
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St. Paul who had a Vision of Glory, and Saint Iohn who was carried away in the Spirit,
Saint Paul who had a Vision of Glory, and Saint John who was carried away in the Spirit,
n1 np1 r-crq vhd dt n1 pp-f n1, cc n1 np1 r-crq vbds vvn av p-acp dt n1,
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and saw the holy Ierusalem descending out of Heaven, having the Glory of God in it, Rev. 21.11. how did the world after appear in an Eclipse to them.
and saw the holy Ierusalem descending out of Heaven, having the Glory of God in it, Rev. 21.11. how did the world After appear in an Eclipse to them.
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(2.) The Meditation of the heavenly Kingdom would much promote holiness in us: Heaven is an holy place, 1 Pet. 1.4. an Inheritance undefiled ;
(2.) The Meditation of the heavenly Kingdom would much promote holiness in us: Heaven is an holy place, 1 Pet. 1.4. an Inheritance undefiled;
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'tis described by Transparent Glass to denote its Purity, Rev. 21.21. The contemplating heaven would put us upon the study of holiness, because none but such are admitted into that kingdom:
it's described by Transparent Glass to denote its Purity, Rev. 21.21. The contemplating heaven would put us upon the study of holiness, Because none but such Are admitted into that Kingdom:
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Heaven is not like Noah 's Ark, into which came clean Beasts and unclean; only the pure in heart shall see God, Mat. 5.8. (3.) The Meditation of the heavenly Kingdom would be a Spur to diligence, immensum Gloria Calcar habet. 1 Cor. 15.58. alwaies abounding in the work of the Lord, knowing that your Labour shall not be in vain in the Lord.
Heaven is not like Noah is Ark, into which Come clean Beasts and unclean; only the pure in heart shall see God, Mathew 5.8. (3.) The Meditation of the heavenly Kingdom would be a Spur to diligence, immensum Gloria Calcar habet. 1 Cor. 15.58. always abounding in the work of the Lord, knowing that your Labour shall not be in vain in the Lord.
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When the Mariner sees the haven he plies it harder with his Oars;
When the Mariner sees the Haven he plies it harder with his Oars;
c-crq dt n1 vvz dt n1 pns31 vvz pn31 av-jc p-acp po31 n2;
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when we have a sight and prospect of Glory, it would make us much in Prayer, alms, watching, it would add wings to duty,
when we have a sighed and prospect of Glory, it would make us much in Prayer, alms, watching, it would add wings to duty,
c-crq pns12 vhb dt n1 cc n1 pp-f n1, pn31 vmd vvi pno12 d p-acp n1, n2, vvg, pn31 vmd vvi n2 p-acp n1,
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and make the Lamp of our Devotion burn brighter.
and make the Lamp of our Devotion burn Brighter.
cc vvi dt n1 pp-f po12 n1 vvi jc.
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2. If you have hopes of this Kingdom ▪ be content though you have but a little of the World:
2. If you have hope's of this Kingdom ▪ be content though you have but a little of the World:
crd cs pn22 vhb n2 pp-f d n1 ▪ vbb j cs pn22 vhb p-acp dt j pp-f dt n1:
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Contentment is a rare thing, 'tis a Jewel that but few Christians wear;
Contentment is a rare thing, it's a Jewel that but few Christians wear;
n1 vbz dt j n1, pn31|vbz dt n1 cst p-acp d np1 vvi;
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but if you have a grounded hope of heaven, it may work your heart to Contentation;
but if you have a grounded hope of heaven, it may work your heart to Contentation;
cc-acp cs pn22 vhb dt j-vvn n1 pp-f n1, pn31 vmb vvi po22 n1 p-acp n1;
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what though you have but little in Possession, you have a Kingdom in Reversion.
what though you have but little in Possession, you have a Kingdom in Reversion.
r-crq cs pn22 vhb p-acp j p-acp n1, pn22 vhb dt n1 p-acp n1.
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Were you to take an estimate of a Mans Estate, how would you value it? by what he hath in his house,
Were you to take an estimate of a men Estate, how would you valve it? by what he hath in his house,
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or by his Land? perhaps he hath little Money or Jewels in his house, but he is a Landed Man, there lies his Estate.
or by his Land? perhaps he hath little Money or Jewels in his house, but he is a Landed Man, there lies his Estate.
cc p-acp po31 n1? av pns31 vhz j n1 cc n2 p-acp po31 n1, cc-acp pns31 vbz dt j-vvn n1, a-acp vvz po31 n1.
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A Believer hath but little Oyl in the Cruse ▪ and Meal in the Barrel,
A Believer hath but little Oil in the Cruse ▪ and Meal in the Barrel,
dt n1 vhz p-acp j n1 p-acp dt n1 ▪ cc n1 p-acp dt n1,
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but he is a landed Man, he hath a Title to a Kingdom, and may not this satisfy him? If a Man who lived here in England, had a great Estate befallen him beyond the Seas,
but he is a landed Man, he hath a Title to a Kingdom, and may not this satisfy him? If a Man who lived Here in England, had a great Estate befallen him beyond the Seas,
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and perhaps had no more Money at present, but just to pay for his Voyage, he is content, he knows when he comes to his Estate he shall have Money enough:
and perhaps had no more Money At present, but just to pay for his Voyage, he is content, he knows when he comes to his Estate he shall have Money enough:
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Thou who art a Believer hast a Kingdom befallen thee;
Thou who art a Believer hast a Kingdom befallen thee;
pns21 r-crq vb2r dt n1 vvb dt n1 vvn pno21;
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though thou hast but little in thy Purse, yet if thou hast enough to pay for thy Voyage, enough to bear thy Charges to heaven, it is sufficient.
though thou hast but little in thy Purse, yet if thou hast enough to pay for thy Voyage, enough to bear thy Charges to heaven, it is sufficient.
cs pns21 vh2 cc-acp av-j p-acp po21 n1, av cs pns21 vh2 av-d pc-acp vvi p-acp po21 n1, av-d pc-acp vvi po21 n2 p-acp n1, pn31 vbz j.
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God hath given thee Grace which is the Fore Crop, and will give thee Glory, which is the After-Crop,
God hath given thee Grace which is the Before Crop, and will give thee Glory, which is the After-Crop,
np1 vhz vvn pno21 n1 r-crq vbz dt n1 n1, cc vmb vvi pno21 n1, r-crq vbz dt n1,
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and may not this make thee content?
and may not this make thee content?
cc vmb xx d vvi pno21 j?
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3. Branch. If you have hope of this blessed Kingdom, pray often for the coming of this glorious Kingdom, Thy Kingdom come :
3. Branch. If you have hope of this blessed Kingdom, pray often for the coming of this glorious Kingdom, Thy Kingdom come:
crd n1. cs pn22 vhb n1 pp-f d j-vvn n1, vvb av p-acp dt n-vvg pp-f d j n1, po21 n1 vvb:
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Only Believers can pray heartily for the hastening of the Kingdom of Glory.
Only Believers can pray heartily for the hastening of the Kingdom of Glory.
av-j n2 vmb vvi av-j p-acp dt vvg pp-f dt n1 pp-f n1.
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1. They cannot pray that Christs kingdom of Glory may come who never had the kingdom of Grace set up in their Hearts:
1. They cannot pray that Christ Kingdom of Glory may come who never had the Kingdom of Grace Set up in their Hearts:
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Can the guilty Prisoner pray that the Assis•s may come?
Can the guilty Prisoner pray that the Assis•s may come?
vmb dt j n1 vvb d dt n2 vmb vvi?
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2. They cannot pray heartily that Christs kingdom of Glory may come, who are Lovers of the World;
2. They cannot pray heartily that Christ Kingdom of Glory may come, who Are Lovers of the World;
crd pns32 vmbx vvi av-j cst npg1 n1 pp-f n1 vmb vvi, r-crq vbr n2 pp-f dt n1;
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they have found Paradise, they are in their kingdom already, this is their heaven, and they desire to hear of no other;
they have found Paradise, they Are in their Kingdom already, this is their heaven, and they desire to hear of no other;
pns32 vhb vvn n1, pns32 vbr p-acp po32 n1 av, d vbz po32 n1, cc pns32 vvb pc-acp vvi pp-f dx j-jn;
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they are of his mind who said, if he might keep his Cardinalship in Paris he would lose his part in Paradise.
they Are of his mind who said, if he might keep his Cardinalship in paris he would loose his part in Paradise.
pns32 vbr pp-f po31 n1 r-crq vvd, cs pns31 vmd vvi po31 n1 p-acp np1 pns31 vmd vvi po31 n1 p-acp n1.
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3. They cannot pray heartily that Christs kingdom of Glory may come, who o••ose Christs kingdom of Grace, who break his Laws which are the Scepter of his kingdom, who shoot at those who bear Christs Name and carry his Colours;
3. They cannot pray heartily that Christ Kingdom of Glory may come, who o••ose Christ Kingdom of Grace, who break his Laws which Are the Sceptre of his Kingdom, who shoot At those who bear Christ Name and carry his Colours;
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sure these cannot pray that Christs kingdom of Glory may come, for then Christ will judge them,
sure these cannot pray that Christ Kingdom of Glory may come, for then christ will judge them,
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and if they say this Prayer they are Hypocrites, they mean not as they speak.
and if they say this Prayer they Are Hypocrites, they mean not as they speak.
cc cs pns32 vvb d n1 pns32 vbr n2, pns32 vvb xx c-acp pns32 vvb.
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But you who have the kingdom of Grace set up in your hearts, pray much that the kingdom of Glory may hasten, Thy Kingdom come ;
But you who have the Kingdom of Grace Set up in your hearts, pray much that the Kingdom of Glory may hasten, Thy Kingdom come;
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when this kingdom comes then you shall behold Christ in all his embroidered Robes of Glory, shining ten thousand times brighter then the Sun in all it's Meridian Splendor.
when this Kingdom comes then you shall behold christ in all his embroidered Robes of Glory, shining ten thousand times Brighter then the Sun in all it's Meridian Splendour.
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(98) part (DIV2)
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When Christs kingdom comes the Bodies of the Saints that slept in the dust shall be raised in honour,
When Christ Kingdom comes the Bodies of the Saints that slept in the dust shall be raised in honour,
c-crq npg1 n1 vvz dt n2 pp-f dt n2 cst vvd p-acp dt n1 vmb vbi vvn p-acp n1,
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and made like Christs Glorious Body; then shall your Souls like Diamonds sparkle with Holiness;
and made like Christ Glorious Body; then shall your Souls like Diamonds sparkle with Holiness;
cc vvd av-j npg1 j n1; av vmb po22 n2 av-j n2 vvi p-acp n1;
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you shall never have a sinful thought more, you shall be as holy as the Angels, you shall be as holy as you would be,
you shall never have a sinful Thought more, you shall be as holy as the Angels, you shall be as holy as you would be,
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(98) part (DIV2)
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and as holy as God would have you to be; then you shall be in a better state than in Innocency.
and as holy as God would have you to be; then you shall be in a better state than in Innocency.
cc p-acp j c-acp np1 vmd vhi pn22 pc-acp vbi; cs pn22 vmb vbi p-acp dt jc n1 cs p-acp n1.
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Adam was Created a Glorious Creature but mutable, a bright Star but a falling Star, but in the Kingdom of Heaven is a fixation of Happiness:Adam was Created a Glorious Creature but mutable, a bright Star but a falling Star, but in the Kingdom of Heaven is a fixation of Happiness:
np1 vbds vvn dt j n1 p-acp j, dt j n1 p-acp dt j-vvg n1, cc-acp p-acp dt n1 pp-f n1 vbz dt n1 pp-f n1:
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Were our Title to Heaven more cleared, we should need Patience to be content to stay here any longer.
Were our Title to Heaven more cleared, we should need Patience to be content to stay Here any longer.
np1 po12 n1 p-acp n1 av-dc vvn, pns12 vmd vvi n1 pc-acp vbi j pc-acp vvi av d av-jc.
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When Christs Kingdom of Glory comes you shall be rid of all your enemies: As Moses said, Exod. 14.13. The Egyptians whom you have seen to day, you shall see them no more for ever ;
When Christ Kingdom of Glory comes you shall be rid of all your enemies: As Moses said, Exod 14.13. The egyptians whom you have seen to day, you shall see them no more for ever;
c-crq npg1 n1 pp-f n1 vvz pn22 vmb vbi vvn pp-f d po22 n2: c-acp np1 vvd, np1 crd. dt njp2 r-crq pn22 vhb vvn p-acp n1, pn22 vmb vvi pno32 av-dx dc p-acp av;
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so those enemies who have plough'd on the backs of Gods people, and made deep their surrows,
so those enemies who have ploughed on the backs of God's people, and made deep their furrows,
av d n2 r-crq vhb vvd p-acp dt n2 pp-f npg1 n1, cc vvd j-jn po32 n2,
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when Christ shall come in his Glory, you shall see these enemies no more. All Christs enemies shall be put under his feet, 1 Cor. 15.25. and before the wicked be destroyed the Saints shall judge them; 1 Cor. 6.2. Know ye not that the Saints shall judge the World :
when christ shall come in his Glory, you shall see these enemies no more. All Christ enemies shall be put under his feet, 1 Cor. 15.25. and before the wicked be destroyed the Saints shall judge them; 1 Cor. 6.2. Know you not that the Saints shall judge the World:
c-crq np1 vmb vvi p-acp po31 n1, pn22 vmb vvi d n2 av-dx av-dc. av-d npg1 n2 vmb vbi vvn p-acp po31 n2, crd np1 crd. cc p-acp dt j vbi vvn dt n2 vmb vvi pno32; crd np1 crd. vvb pn22 xx d dt n2 vmb vvi dt n1:
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This will cut the wicked to the heart, that those whom they have formerly scorned and scourged shall sit as Judges upon them,
This will Cut the wicked to the heart, that those whom they have formerly scorned and scourged shall fit as Judges upon them,
d vmb vvi dt j p-acp dt n1, cst d ro-crq pns32 vhb av-j vvn cc vvn vmb vvi p-acp n2 p-acp pno32,
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and vote with Christ in his judicial proceedings:
and vote with christ in his judicial proceedings:
cc vvb p-acp np1 p-acp po31 j n2-vvg:
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O then well may you pray for the hastening of the Kingdom of Glory, Thy Kingdom come.
Oh then well may you pray for the hastening of the Kingdom of Glory, Thy Kingdom come.
uh av av vmb pn22 vvb p-acp dt vvg pp-f dt n1 pp-f n1, po21 n1 vvi.
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4. Branch. If you have any good hope of this blessed Kingdom, let this make the colour come in your Faces, be of a sanguine ▪ chearful temper;
4. Branch. If you have any good hope of this blessed Kingdom, let this make the colour come in your Faces, be of a sanguine ▪ cheerful temper;
crd n1. cs pn22 vhb d j n1 pp-f d j-vvn n1, vvb d vvi dt n1 vvb p-acp po22 n2, vbb pp-f dt j ▪ j n1;
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have you a Title to a Kingdom, and sad? Rom. 5.2. We rejoyce in the hope of the glory of God.
have you a Title to a Kingdom, and sad? Rom. 5.2. We rejoice in the hope of the glory of God.
vhb pn22 dt n1 p-acp dt n1, cc j? np1 crd. pns12 vvb p-acp dt n1 pp-f dt n1 pp-f np1.
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Christians, the Trumpet is ready to sound; an eternal Jubilee is at hand when a freedom from Sin shall be proclaimed;
Christians, the Trumpet is ready to found; an Eternal Jubilee is At hand when a freedom from since shall be proclaimed;
np1, dt n1 vbz j pc-acp vvi; dt j n1 vbz p-acp n1 c-crq dt n1 p-acp n1 vmb vbi vvn;
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your Coronation day is a coming;
your Coronation day is a coming;
po22 n1 n1 vbz dt n-vvg;
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it is but putting off your clothes, and laying your head upon a pillow of dust,
it is but putting off your clothes, and laying your head upon a pillow of dust,
pn31 vbz p-acp vvg a-acp po22 n2, cc vvg po22 n1 p-acp dt n1 pp-f n1,
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and you shall be inthroned in a Kingdom, and invested with the embroidered Robes of Glory:
and you shall be Enthroned in a Kingdom, and invested with the embroidered Robes of Glory:
cc pn22 vmb vbi vvn p-acp dt n1, cc vvn p-acp dt j-vvn n2 pp-f n1:
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Doth not all this call for a chearful Spirit? Chearfulness adorns Religion; it is a temper of Soul Christ loves: Iohn 14.28. If ye loved me ye would rejoyce.
Does not all this call for a cheerful Spirit? Cheerfulness adorns Religion; it is a temper of Soul christ loves: John 14.28. If you loved me you would rejoice.
vdz xx d d vvb p-acp dt j n1? n1 vvz n1; pn31 vbz dt n1 pp-f n1 np1 vvz: np1 crd. cs pn22 vvd pno11 pn22 vmd vvi.
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It makes many suspect Heaven is not so pleasant, when they see those that walk thither so sad.
It makes many suspect Heaven is not so pleasant, when they see those that walk thither so sad.
pn31 vvz d n-jn n1 vbz xx av j, c-crq pns32 vvb d cst vvb av av j.
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How doth the heir rejoyce in hope of the Inheritance? Who should rejoyce if not a Believer who is heir of the Kingdom,
How does the heir rejoice in hope of the Inheritance? Who should rejoice if not a Believer who is heir of the Kingdom,
q-crq vdz dt n1 vvb p-acp n1 pp-f dt n1? q-crq vmd vvi cs xx dt n1 r-crq vbz n1 pp-f dt n1,
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and such a Kingdom as eye hath not seen. When the Flesh begins to droop, let Faith lift up its head,
and such a Kingdom as eye hath not seen. When the Flesh begins to droop, let Faith lift up its head,
cc d dt n1 c-acp n1 vhz xx vvn. c-crq dt n1 vvz pc-acp vvi, vvb n1 vvi a-acp po31 n1,
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and cause an holy jubilation and rejoycing in the Soul. 5. Let the Saints long to be in this blessed Kingdom.
and cause an holy jubilation and rejoicing in the Soul. 5. Let the Saints long to be in this blessed Kingdom.
cc vvi dt j n1 cc vvg p-acp dt n1 crd vvb dt n2 av-j pc-acp vbi p-acp d j-vvn n1.
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A Prince that travels in Foreign parts, doth he not long to be in his own Nation, that he may be Crowned? The Bride desires the Marriage day: Rev. 22.17. The Spirit and the bride say, Come: Even so come Lord Iesus.
A Prince that travels in Foreign parts, does he not long to be in his own nation, that he may be Crowned? The Bride Desires the Marriage day: Rev. 22.17. The Spirit and the bride say, Come: Even so come Lord Iesus.
dt n1 cst vvz p-acp j n2, vdz pns31 xx av-j pc-acp vbi p-acp po31 d n1, cst pns31 vmb vbi vvn? dt n1 vvz dt n1 n1: n1 crd. dt n1 cc dt n1 vvb, vvb: av-j av vvn n1 np1.
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Sure our unwillingness to go hence, shows either the weakness of our Faith in the belief of the Heavenly Kingdom,
Sure our unwillingness to go hence, shows either the weakness of our Faith in the belief of the Heavenly Kingdom,
av-j po12 n1 pc-acp vvi av, vvz d dt n1 pp-f po12 n1 p-acp dt n1 pp-f dt j n1,
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or the strength of our doubtings, whether we have an interest in it.
or the strength of our doubtings, whither we have an Interest in it.
cc dt n1 pp-f po12 n2, cs pns12 vhb dt n1 p-acp pn31.
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Again, Our unwillingness to go hence declares, we love the World too much, and Christ too little.
Again, Our unwillingness to go hence declares, we love the World too much, and christ too little.
av, po12 n1 pc-acp vvi av vvz, pns12 vvb dt n1 av av-d, cc np1 av j.
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Love (as Aristotle saith) desires Union;
Love (as Aristotle Says) Desires union;
n1 (c-acp np1 vvz) vvz n1;
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did we love Christ as we should, we would desire to be united to him in Glory;
did we love christ as we should, we would desire to be united to him in Glory;
vdd pns12 vvi np1 c-acp pns12 vmd, pns12 vmd vvi pc-acp vbi vvn p-acp pno31 p-acp n1;
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when we might take our fill of Love, be humbled that we are so unwilling to go hence:
when we might take our fill of Love, be humbled that we Are so unwilling to go hence:
c-crq pns12 vmd vvi po12 n1 pp-f n1, vbb vvn cst pns12 vbr av j pc-acp vvi av:
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Let us labour to arrive at that divine temper of Soul as Paul had, Cupio dissolvi, I desire to depart and be with Christ; Phil. 1.23. We are encompassed with a body of sin, should not we long to shake off this viper? We are in Meseck, and the Tents of Kedar, in a place where we see God dishonoured, should not we desire to have our pass to be gone? We are in a valley of Tears, is it not better being in a Kingdom? Here we are combating with Satan, should not we desire to be called out of the bloody field where the bullets of Temptation fly so fast, that we may receive a victorious Crown? O ye Saints, breath after the Heavenly Kingdom.
Let us labour to arrive At that divine temper of Soul as Paul had, Cupio Dissolvi, I desire to depart and be with christ; Philip 1.23. We Are encompassed with a body of since, should not we long to shake off this viper? We Are in Meshech, and the Tents of Kedar, in a place where we see God dishonoured, should not we desire to have our pass to be gone? We Are in a valley of Tears, is it not better being in a Kingdom? Here we Are combating with Satan, should not we desire to be called out of the bloody field where the bullets of Temptation fly so fast, that we may receive a victorious Crown? O you Saints, breath After the Heavenly Kingdom.
vvb pno12 vvi pc-acp vvi p-acp d j-jn n1 pp-f n1 p-acp np1 vhd, fw-la fw-la, pns11 vvb pc-acp vvi cc vbi p-acp np1; np1 crd. pns12 vbr vvn p-acp dt n1 pp-f n1, vmd xx pns12 j pc-acp vvi a-acp d n1? pns12 vbr p-acp np1, cc dt n2 pp-f np1, p-acp dt n1 c-crq pns12 vvb np1 vvn, vmd xx pns12 vvi pc-acp vhi po12 n1 pc-acp vbi vvn? pns12 vbr p-acp dt n1 pp-f n2, vbz pn31 xx av-jc vbg p-acp dt n1? av pns12 vbr vvg p-acp np1, vmd xx pns12 vvi pc-acp vbi vvn av pp-f dt j n1 c-crq dt n2 pp-f n1 vvb av av-j, cst pns12 vmb vvi dt j n1? sy pn22 n2, n1 p-acp dt j n1.
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Though we should be willing to stay to do service, yet we should ambitiously desire to be alwayes sunning our selves in the light of Gods Countenance.
Though we should be willing to stay to do service, yet we should ambitiously desire to be always sunning our selves in the Light of God's Countenance.
cs pns12 vmd vbi j pc-acp vvi pc-acp vdi n1, av pns12 vmd av-j vvi pc-acp vbi av vvg po12 n2 p-acp dt n1 pp-f npg1 n1.
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Think what it will be to be ever with the Lord, are there any sweeter smiles or embraces than his? Is there any bed so soft as Christs bosom? Is there any such joy as to have the golden banner of Christs Love displayed over us? Is there any such honour as to sit upon the Throne with Christ; Rev. 3.21. O then long for the Caelestial Kingdom.
Think what it will be to be ever with the Lord, Are there any Sweeten smiles or embraces than his? Is there any Bed so soft as Christ bosom? Is there any such joy as to have the golden banner of Christ Love displayed over us? Is there any such honour as to fit upon the Throne with christ; Rev. 3.21. O then long for the Celestial Kingdom.
vvb r-crq pn31 vmb vbi pc-acp vbi av p-acp dt n1, vbr pc-acp d jc n2 cc n2 cs po31? vbz pc-acp d n1 av j c-acp npg1 n1? vbz pc-acp d d n1 c-acp pc-acp vhi dt j n1 pp-f npg1 n1 vvn p-acp pno12? vbz pc-acp d d n1 c-acp pc-acp vvi p-acp dt n1 p-acp np1; n1 crd. sy av av-j p-acp dt j n1.
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6. Wait for this Kingdom of Glory. It is not incongruous or improper to long for Heaven, yet wait for it;
6. Wait for this Kingdom of Glory. It is not incongruous or improper to long for Heaven, yet wait for it;
crd n1 p-acp d n1 pp-f n1. pn31 vbz xx j cc j p-acp j c-acp n1, av vvb p-acp pn31;
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long for it because it is a Kingdom, yet wait your Fathers good pleasure;
long for it Because it is a Kingdom, yet wait your Father's good pleasure;
av-j c-acp pn31 c-acp pn31 vbz dt n1, av vvb po22 ng1 j n1;
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God could presently bestow this Kingdom, but he sees it good that we should wait a while.
God could presently bestow this Kingdom, but he sees it good that we should wait a while.
np1 vmd av-j vvi d n1, cc-acp pns31 vvz pn31 j cst pns12 vmd vvi dt n1.
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(1.) Had we the Kingdom of Heaven presently, assoon as ever Grace is infused,
(1.) Had we the Kingdom of Heaven presently, As soon as ever Grace is infused,
(crd) vhd pns12 dt n1 pp-f n1 av-j, av c-acp av n1 vbz vvn,
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then God would lose much of his Glory. 1. Where would be our living by Faith, which is the Grace that brings in the chief revenues of Glory to God;
then God would loose much of his Glory. 1. Where would be our living by Faith, which is the Grace that brings in the chief revenues of Glory to God;
cs np1 vmd vvi d pp-f po31 n1. crd q-crq vmd vbi po12 n-vvg p-acp n1, r-crq vbz dt n1 cst vvz p-acp dt j-jn n2 pp-f n1 p-acp np1;
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Rom. 4.20. 2. Where would be our suffering for God, which is a way of honouring him, which the Angels in Heaven are not capable of. 3. Where would be the active service we are to do for God? Would we have God give us a Kingdom,Rom. 4.20. 2. Where would be our suffering for God, which is a Way of honouring him, which the Angels in Heaven Are not capable of. 3. Where would be the active service we Are to do for God? Would we have God give us a Kingdom,
np1 crd. crd q-crq vmd vbi po12 n1 p-acp np1, r-crq vbz dt n1 pp-f vvg pno31, r-crq dt n2 p-acp n1 vbr xx j pp-f. crd q-crq vmd vbi dt j n1 pns12 vbr pc-acp vdi p-acp np1? vmd pns12 vhi np1 vvb pno12 dt n1,
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and we do nothing for him before we come there? Would we have Rest before Labour, a Crown before Victory? This were disingenuous.
and we do nothing for him before we come there? Would we have Rest before Labour, a Crown before Victory? This were disingenuous.
cc pns12 vdb pix p-acp pno31 c-acp pns12 vvb a-acp? vmd pns12 vhb n1 p-acp n1, dt n1 p-acp n1? d vbdr j.
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Though now we drink in a Worm-wood Cup, here is Sugar in the bottom to sweeten it;
Though now we drink in a Wormwood Cup, Here is Sugar in the bottom to sweeten it;
cs av pns12 vvb p-acp dt n1 n1, av vbz n1 p-acp dt n1 pc-acp vvi pn31;
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Paul was content to stay out of Heaven a while, that he might be a means to bring others thither; Phil. 1.23. (•.) While we wait for the Kingdom our Glory is increasing.Paul was content to stay out of Heaven a while, that he might be a means to bring Others thither; Philip 1.23. (•.) While we wait for the Kingdom our Glory is increasing.
np1 vbds j pc-acp vvi av pp-f n1 dt n1, cst pns31 vmd vbi dt n2 pc-acp vvi n2-jn av; np1 crd. (•.) cs pns12 vvb p-acp dt n1 po12 n1 vbz vvg.
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Every Duty Religiously performed adds a Jewel to our Crown.
Every Duty Religiously performed adds a Jewel to our Crown.
np1 n1 av-j vvn vvz dt n1 p-acp po12 n1.
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Do we desire to have our Robes of Glory shine brighter, let us wait and work;
Do we desire to have our Robes of Glory shine Brighter, let us wait and work;
vdb pns12 vvb pc-acp vhi po12 n2 pp-f n1 vvi jc, vvb pno12 vvi cc vvi;
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the longer we stay for the Principal, the greater will the Interest be. The Husbandman waits till the seed spring up:
the longer we stay for the Principal, the greater will the Interest be. The Husbandman waits till the seed spring up:
dt jc pns12 vvb p-acp dt n-jn, dt jc vmb dt n1 vbi. dt n1 vvz p-acp dt n1 vvb a-acp:
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Wait for the harvest of Glory. Some have their waiting Weeks at Court; this is your walting time:
Wait for the harvest of Glory. some have their waiting Weeks At Court; this is your walting time:
vvb p-acp dt n1 pp-f n1. d vhb po32 j-vvg n2 p-acp n1; d vbz po22 j-vvg n1:
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Christ saith, Pray and faint not, Luke 18.1. so wait and faint not. Be not weary;
christ Says, Pray and faint not, Lycia 18.1. so wait and faint not. Be not weary;
np1 vvz, vvb cc vvb xx, av crd. av vvb cc vvb xx. vbb xx j;
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the Kingdom of Heaven will make amends for your waiting: I have waited for thy Salvation, O Lord, said that dying Patriarch, Gen. 49.18. VSE V. Comfort to the people of God. 1. In all their Sufferings.
the Kingdom of Heaven will make amends for your waiting: I have waited for thy Salvation, Oh Lord, said that dying Patriarch, Gen. 49.18. USE V. Comfort to the people of God. 1. In all their Sufferings.
dt n1 pp-f n1 vmb vvi n2 p-acp po22 j-vvg: pns11 vhb vvn p-acp po21 n1, uh n1, vvd cst j-vvg n1, np1 crd. vvb np1 n1 p-acp dt n1 pp-f np1. crd p-acp d po32 n2.
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The true Saint is as Luther saith, Haeres Crucis, heir to the Cross, Affliction is his Dyet drink,
The true Saint is as Luther Says, Haeres Crucis, heir to the Cross, Affliction is his Diet drink,
dt j n1 vbz p-acp np1 vvz, fw-la fw-la, n1 p-acp dt n1, n1 vbz po31 n1 vvi,
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but here is that may be as Bezoar-stone to keep him from fainting; these sufferings bring a Kingdom.
but Here is that may be as Bezoar-stone to keep him from fainting; these sufferings bring a Kingdom.
cc-acp av vbz cst vmb vbi p-acp n1 pc-acp vvi pno31 p-acp vvg; d n2 vvb dt n1.
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The hope of the Kingdom of Heaven, saith Basil, should indulcorate and sweeten all our troubles; 2 Tim. 2.12. If we suffer we shall reign with him:
The hope of the Kingdom of Heaven, Says Basil, should indulcorate and sweeten all our Troubles; 2 Tim. 2.12. If we suffer we shall Reign with him:
dt n1 pp-f dt n1 pp-f n1, vvz np1, vmd vvi cc vvi d po12 n2; crd np1 crd. cs pns12 vvb pns12 vmb vvi p-acp pno31:
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'Tis but a short fight, but an eternal triumph; this light suffering produceth an eternal weight of Glory ;
It's but a short fight, but an Eternal triumph; this Light suffering Produceth an Eternal weight of Glory;
pn31|vbz p-acp dt j n1, cc-acp dt j n1; d j n1 vvz dt j n1 pp-f n1;
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2 Cor. 4.17. 1. A weight of Glory, NONLATINALPHABET: Things which are precious, the more weighty, the more they are worth;
2 Cor. 4.17. 1. A weight of Glory,: Things which Are precious, the more weighty, the more they Are worth;
crd np1 crd. crd dt n1 pp-f n1,: n2 r-crq vbr j, dt av-dc j, dt av-dc pns32 vbr j;
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the more weight is in a Crown of Gold the more it is worth 'Tis a weight of Glory. 2. NONLATINALPHABET, An eternal weight of Glory :
the more weight is in a Crown of Gold the more it is worth It's a weight of Glory. 2., an Eternal weight of Glory:
dt av-dc n1 vbz p-acp dt n1 pp-f n1 dt av-dc pn31 vbz j pn31|vbz dt n1 pp-f n1. crd, dt j n1 pp-f n1:
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Did this Glory last but a while it would much abate and imbitter the Joyes of Heaven,
Did this Glory last but a while it would much abate and embitter the Joys of Heaven,
vdd d n1 ord p-acp dt n1 pn31 vmd av-d vvi cc vvi dt n2 pp-f n1,
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but the Glory of that Kingdom runs parallel with Eternity;
but the Glory of that Kingdom runs parallel with Eternity;
cc-acp dt n1 pp-f d n1 vvz n1 p-acp n1;
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God will be as a deep Sea of Blessedness, and the Glorified Saints shall for ever bathe themselves in that Ocean. One dayes wearing the Crown will abundantly pay for all the Saints sufferings,
God will be as a deep Sea of Blessedness, and the Glorified Saints shall for ever bathe themselves in that Ocean. One days wearing the Crown will abundantly pay for all the Saints sufferings,
np1 vmb vbi p-acp dt j-jn n1 pp-f n1, cc dt vvn n2 vmb p-acp av vvi px32 p-acp d n1. crd n2 vvg dt n1 vmb av-j vvi p-acp d dt n2 n2,
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how much more then, when they shall reign for ever and ever; Rev. 22.5. O let this support under all the Calamities and Suffering in this Life:
how much more then, when they shall Reign for ever and ever; Rev. 22.5. O let this support under all the Calamities and Suffering in this Life:
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What a vast difference is there between a Believers Sufferings and his Reward; Rom. 8.18. The sufferings of this present time are not worthy to be compared with the Glory which shall be revealed in us.
What a vast difference is there between a Believers Sufferings and his Reward; Rom. 8.18. The sufferings of this present time Are not worthy to be compared with the Glory which shall be revealed in us.
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For a few Tears, Rivers of Pleasure; for Mourning, white Robes:
For a few Tears, rivers of Pleasure; for Mourning, white Robes:
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This made the Primitive Christians laugh at Imprisonment, and snatch up Torments as so many Crowns:
This made the Primitive Christians laugh At Imprisonment, and snatch up Torments as so many Crowns:
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'Tis your Fathers good pleasure to give you a Kingdom. 2. Comfort in Death:It's your Father's good pleasure to give you a Kingdom. 2. Comfort in Death:
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Here is that which may take away from Gods Children the terrour of Death, they are now entring into the Kingdom.
Here is that which may take away from God's Children the terror of Death, they Are now entering into the Kingdom.
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Indeed no wonder if wicked Men be appal'd and terrified at the approach of Death, they dye unpardoned, Death carries them to the Goal, where they must lye for ever without •ail or Mainprize:
Indeed no wonder if wicked Men be appalled and terrified At the approach of Death, they die unpardoned, Death carries them to the Goal, where they must lie for ever without •ail or Mainprize:
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But why should any of Gods Children be so scared and half-dead with the thoughts of Death? What hurt doth Death do to them,
But why should any of God's Children be so scared and half-dead with the thoughts of Death? What hurt does Death do to them,
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but lead them to a Glorious Kingdom? Faith gives a Title to Heaven, Death a Possession;
but led them to a Glorious Kingdom? Faith gives a Title to Heaven, Death a Possession;
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let this be a Gospel-antidote to expel the fear of Death.
let this be a Gospel-antidote to expel the Fear of Death.
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Hilarion that blessed Man, cryed out, Egredere Anima, egredere, quid times? Go forth my Soul, go forth, what fearest thou? Let them fear Death, who do not fear Sin:Hilarion that blessed Man, cried out, go forth Anima, Go forth, quid times? Go forth my Soul, go forth, what Fearest thou? Let them Fear Death, who do not Fear since:
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But let not Gods Children be over-much troubled at the grim Face of that Messenger which brings them to the end of their Sorrow,
But let not God's Children be overmuch troubled At the grim Face of that Messenger which brings them to the end of their Sorrow,
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and the beginning of their Joy. Death is yours, 1 Cor. 3.22. it is part of a Believers inventory.
and the beginning of their Joy. Death is yours, 1 Cor. 3.22. it is part of a Believers inventory.
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Is a Prince afraid to cross a narrow Sea, who shall be Crowned when he comes to Land? Death to the Saints shall be an usher, to bring them into the Presence of the King of Glory:
Is a Prince afraid to cross a narrow Sea, who shall be Crowned when he comes to Land? Death to the Saints shall be an usher, to bring them into the Presence of the King of Glory:
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This puts Lilies and Roses into the ghastly face of Death, and makes it look amiable.
This puts Lilies and Roses into the ghastly face of Death, and makes it look amiable.
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Death brings us to a Crown of Glory which fades not away. The day of Death is better to a Believer than the day of his Birth.
Death brings us to a Crown of Glory which fades not away. The day of Death is better to a Believer than the day of his Birth.
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Death is aditus ad Gloriam, an entrance into a blessed Eternity.
Death is aditus ad Gloriam, an Entrance into a blessed Eternity.
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Fear not Death, but rather let your Hearts revive when you think these ratling wheels of Deaths Chariot are but to carry you home to an everlasting Kingdom.
fear not Death, but rather let your Hearts revive when you think these rattling wheels of Death's Chariot Are but to carry you home to an everlasting Kingdom.
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MATTH. vi. 10. Thy Will be done in Earth, as it is in Heaven.MATTHEW. vi. 10. Thy Will be done in Earth, as it is in Heaven.
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WE come next to the Third Petition, Thy Will be done in Earth as it is in Heaven.
WE come next to the Third Petition, Thy Will be done in Earth as it is in Heaven.
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This Petition consists of Two Parts. I. The Matter, Doing of Gods Will. II. The Manner, As it is in Heaven.
This Petition consists of Two Parts. I. The Matter, Doing of God's Will. II The Manner, As it is in Heaven.
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I. The Matter of this Petition is, The doing of Gods Will. Thy Will be done.
I. The Matter of this Petition is, The doing of God's Will. Thy Will be done.
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Quest. 1. What is meant by the Will of God?
Quest. 1. What is meant by the Will of God?
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Answ. There is a twofold Will: 1. Voluntas decreti, Gods secret Will, or the Will of his Decree:Answer There is a twofold Will: 1. Voluntas Decree, God's secret Will, or the Will of his decree:
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We pray not that Gods secret Will may be done by us.
We pray not that God's secret Will may be done by us.
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Then we do Gods VVill aright, when we do offer Pinguia, we dedicate to him the best.
Then we do God's Will aright, when we do offer Pinguia, we dedicate to him the best.
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This secret Will cannot be known, it is locked up in Gods own breast, and neither Man or Angel hath Key to open it. 2. Voluntas revelata, Gods revealed Will.
This secret Will cannot be known, it is locked up in God's own breast, and neither Man or Angel hath Key to open it. 2. Voluntas Revelation, God's revealed Will.
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This revealed Will is written in the Book of Scripture;
This revealed Will is written in the Book of Scripture;
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the Scripture is a declaration of Gods Will, it discovers what he would have us do in order to our Salvation.
the Scripture is a declaration of God's Will, it discovers what he would have us do in order to our Salvation.
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Quest. 2. What do we pray for in these words, Thy Will be done? Answ. We pray for two things. 1. For Active Obedience;
Quest. 2. What do we pray for in these words, Thy Will be done? Answer We pray for two things. 1. For Active obedience;
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that we may do Gods Will actively in what he commands. 2. For Passive; that we may submit to Gods Will patiently in what he inflicts.
that we may do God's Will actively in what he commands. 2. For Passive; that we may submit to God's Will patiently in what he inflicts.
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We pray that we may do Gods Will actively, subscribe to all his commands, believe in Jesus the cardinal Grace, lead holy lives.
We pray that we may do God's Will actively, subscribe to all his commands, believe in jesus the cardinal Grace, led holy lives.
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So Austin upon the Petition, Nobis a Deo precamur Obedientiam, we pray that we may actively obey Gods Will.
So Austin upon the Petition, Nobis a God Precamur Obedientiam, we pray that we may actively obey God's Will.
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This is the summe of all Religion, the two Tables epitomized, The doing of Gods Will. Thy Will be done.
This is the sum of all Religion, the two Tables epitomized, The doing of God's Will. Thy Will be done.
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We must know Gods Will before we can do it; knowledge is the eye which must direct the foot of Obedience.
We must know God's Will before we can do it; knowledge is the eye which must Direct the foot of obedience.
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At Athens there was an Altar set up NONLATINALPHABET, To the unknown God, Acts 17.23. It is as bad to offer the blind to God as the dead.
At Athens there was an Altar Set up, To the unknown God, Acts 17.23. It is as bad to offer the blind to God as the dead.
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Knowledge is the Pillar of Fire to give light to practise;
Knowledge is the Pillar of Fire to give Light to practise;
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but though knowledge is requisite, yet the knowing of Gods Will is not enough without doing of his Will:
but though knowledge is requisite, yet the knowing of God's Will is not enough without doing of his Will:
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Thy Will be done. If one had a System of Divinity in his head, if he had NONLATINALPHABET, all knowledge, 1 Cor. 13.2. yet if Obedience were wanting, his knowledge were lame, and would not carry him to Heaven.Thy Will be done. If one had a System of Divinity in his head, if he had, all knowledge, 1 Cor. 13.2. yet if obedience were wanting, his knowledge were lame, and would not carry him to Heaven.
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Knowing Gods Will may make a Man admired, but it is doing Gods Will that makes him blessed;
Knowing God's Will may make a Man admired, but it is doing God's Will that makes him blessed;
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knowing Gods Will without doing it, will not crown us with happiness. 1. The bare knowledge of Gods Will is inefficacious, it doth not better the heart.
knowing God's Will without doing it, will not crown us with happiness. 1. The bore knowledge of God's Will is inefficacious, it does not better the heart.
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Knowledge alone is like a Winter-Sun which hath no heat or influence; it doth not warm the Affections, or purifie the Conscience.
Knowledge alone is like a Winter-Sun which hath no heat or influence; it does not warm the Affections, or purify the Conscience.
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Iudas was a great Luminary, he knew Gods Will, but he was a Traytor.Iudas was a great Luminary, he knew God's Will, but he was a Traitor.
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2. Knowing without doing Gods Will will make ones case worse, 'twill heat Hell the hotter; Luke 12.47. The servant which knew his Lords will, and did not according to his will shall be beaten with maeny stripes.
2. Knowing without doing God's Will will make ones case Worse, it'll heat Hell the hotter; Lycia 12.47. The servant which knew his lords will, and did not according to his will shall be beaten with maeny stripes.
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Many a Mans knowledge is a torch to light him to Hell.
Many a men knowledge is a torch to Light him to Hell.
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6. VVe do Gods VVill as the Angels in Heaven, when we do it readily and swiftly;
6. We do God's Will as the Angels in Heaven, when we do it readily and swiftly;
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Thou who hast knowledge of Gods Will but dost not do it, wherein dost thou excel an Hypocrite? Nay, wherein dost thou excel the Devil? who transforms himself into an Angel of light? 'Tis improper to call such Christians who are knowers of Gods Will, but not doers of it.
Thou who haste knowledge of God's Will but dost not do it, wherein dost thou excel an Hypocrite? Nay, wherein dost thou excel the devil? who transforms himself into an Angel of Light? It's improper to call such Christians who Are knowers of God's Will, but not doers of it.
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'Tis improper to call him a Tradesman who never wrought in his Trade; so to call him a Christian who never wrought in the Trade of Religion.
It's improper to call him a Tradesman who never wrought in his Trade; so to call him a Christian who never wrought in the Trade of Religion.
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Let us not rest in the knowing of Gods Will.
Let us not rest in the knowing of God's Will.
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Let it not be said of us as Plutarch speaks of the Grecians, They knew what was just but did it not.
Let it not be said of us as Plutarch speaks of the Greeks, They knew what was just but did it not.
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Let us set upon this, the doing of Gods Will. Thy Will be done. Quest. 3. Why is the doing of Gods Will so requisite? Answ. 1. Out of Equity.
Let us Set upon this, the doing of God's Will. Thy Will be done. Quest. 3. Why is the doing of God's Will so requisite? Answer 1. Out of Equity.
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God may justly claim a right to our Obedience; he is our founder; we have our being from him;
God may justly claim a right to our obedience; he is our founder; we have our being from him;
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and 'tis but equal that we should do his Will at whose word we were Created. God is our Benefactor;
and it's but equal that we should do his Will At whose word we were Created. God is our Benefactor;
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'tis just that if God give us our Allowance we should give him our Allegiance.
it's just that if God give us our Allowance we should give him our Allegiance.
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2. The great design of God in the World is to make us doers of his Will. 1. All Gods Royal Edicts and Precepts are to bring us to this, to be doers of his Will;
2. The great Design of God in the World is to make us doers of his Will. 1. All God's Royal Edicts and Precepts Are to bring us to this, to be doers of his Will;
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what needed God been at the pains to give us the copy of his Law, and write it out with his own Finger else.
what needed God been At the pains to give us the copy of his Law, and write it out with his own Finger Else.
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The Word is not only a Rule of Knowledge, but of Duty; Deut. 13.4. Deut. 26.16. This day the Lord thy God hath commanded thee to do these statutes, thou shalt therefore keep and do them.
The Word is not only a Rule of Knowledge, but of Duty; Deuteronomy 13.4. Deuteronomy 26.16. This day the Lord thy God hath commanded thee to do these statutes, thou shalt Therefore keep and do them.
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If you tell your Children what is your mind, it is not only that they may know your Will, but do it.
If you tell your Children what is your mind, it is not only that they may know your Will, but do it.
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God gives us his Word as a Master gives a Scholar a Copy to write after it;
God gives us his Word as a Master gives a Scholar a Copy to write After it;
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he gives it as his Will and Testament, that we should be the Executors to see it performed. 2. This is the end of all Gods Promises to draw us to do Gods Will;
he gives it as his Will and Testament, that we should be the Executors to see it performed. 2. This is the end of all God's Promises to draw us to do God's Will;
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the Promises are loadstones to Obedience, Deut. 11.27. A blessing if ye obey ; as a Father gives his Son Money to bribe him to Obedience. Deut. 28.1. If thou shalt hearken to the voice of the Lord thy God, and do all his commandments, the Lord thy God will set thee on high above all the nations of the earth;
the Promises Are loadstones to obedience, Deuteronomy 11.27. A blessing if you obey; as a Father gives his Son Money to bribe him to obedience. Deuteronomy 28.1. If thou shalt harken to the voice of the Lord thy God, and do all his Commandments, the Lord thy God will Set thee on high above all the Nations of the earth;
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Blessed shalt thou be in the city, and in the field. Blessed shalt thou be in the City, and in the field.
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The Promises are a Royal Charter settled upon Obedience. 3. The Minatory part of the Word, the threatnings of God stand as the Angel with a Flaming Sword to deter us from Sin,
The Promises Are a Royal Charter settled upon obedience. 3. The Minatory part of the Word, the threatenings of God stand as the Angel with a Flaming Sword to deter us from since,
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and make us doers of Gods Will; Deut. 11.28. A curse if ye will not obey. Psal. 68.21. God shall wound the hairy scalp of every one that goes on still in his trespasses.
and make us doers of God's Will; Deuteronomy 11.28. A curse if you will not obey. Psalm 68.21. God shall wound the hairy scalp of every one that Goes on still in his Trespasses.
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These threatnings do often take hold of Men in this Life;
These threatenings do often take hold of Men in this Life;
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they are made examples, and hung up in chains to scare others from Disobedience. 4. All Gods Providences are to m•ke us doers of his Will.
they Are made Examples, and hung up in chains to scare Others from Disobedience. 4. All God's Providences Are to m•ke us doers of his Will.
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As God makes use of all the seasons of the Year for Harvest, so all his various Providences are to bring on the Harvest of Obedience.
As God makes use of all the seasons of the Year for Harvest, so all his various Providences Are to bring on the Harvest of obedience.
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1. Afflictions are to make us do Gods Will; 2 Chron. 33.12. When Manasseh was in affliction, he besought the Lord, and humbled himself greatly.
1. Afflictions Are to make us do God's Will; 2 Chronicles 33.12. When Manasses was in affliction, he besought the Lord, and humbled himself greatly.
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The Rod hath this voice, Be doers of Gods Will. Affliction is called a Furnace; Isa. 48.10. The furnace melts the metal, and then it is cast into a new mould.
The Rod hath this voice, Be doers of God's Will. Affliction is called a Furnace; Isaiah 48.10. The furnace melts the metal, and then it is cast into a new mould.
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Gods Furnace is to melt us and mould us into Obedience. 2. Gods Mercies are to make us do his Will; Rom. 12.1. I beseech you by the mercies of God, that ye present your bodies a living sacrifice.
God's Furnace is to melt us and mould us into obedience. 2. God's mercies Are to make us do his Will; Rom. 12.1. I beseech you by the Mercies of God, that you present your bodies a living sacrifice.
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Body is by a Synecdoche put for the whole Man. If the Soul should not be presented to God as well as the Body, it could not be a reasonable service.
Body is by a Synecdoche put for the Whole Man. If the Soul should not be presented to God as well as the Body, it could not be a reasonable service.
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Now saith the Apostle, I beseech you by the mercies of God present your selves a living sacrifice.
Now Says the Apostle, I beseech you by the Mercies of God present your selves a living sacrifice.
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Mercies are the strongest obligations to Duty. Hos. 11.4. I drew them with the cords of a man ;
mercies Are the Strongest obligations to Duty. Hos. 11.4. I drew them with the cords of a man;
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that is, with the golden cords of my Mercy.
that is, with the golden cords of my Mercy.
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In a word, all that is written in Law or Gospel, tends to this, that we should be doers of Gods Will, Thy Will be done.
In a word, all that is written in Law or Gospel, tends to this, that we should be doers of God's Will, Thy Will be done.
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3. By doing the Will of God we evidence Sincerity; as Christ said in another sense, Iohn 10.25. The works which I do, bear witness of me:
3. By doing the Will of God we evidence Sincerity; as christ said in Another sense, John 10.25. The works which I do, bear witness of me:
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So it is not all our golden words, if we could speak like Angels, but our works, our doing of Gods Will, which bears witness of our Sincerity.
So it is not all our golden words, if we could speak like Angels, but our works, our doing of God's Will, which bears witness of our Sincerity.
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We judge not of the health of a Mans Body by his high Colour, but by the Pulse of the Arm, where the Blood chiefly stirs;
We judge not of the health of a men Body by his high Colour, but by the Pulse of the Arm, where the Blood chiefly stirs;
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so a Christians soundness is not to be judged by his Profession;
so a Christians soundness is not to be judged by his Profession;
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what is this high Colour? but the estimate of a Christian is to be taken by his Obediential acting, his doing the Will of God;
what is this high Colour? but the estimate of a Christian is to be taken by his Obediential acting, his doing the Will of God;
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this is the best Certificate and Letters Testimonial to shew for Heaven. 4. Doing Gods Will much propagates the Gospel;
this is the best Certificate and Letters Testimonial to show for Heaven. 4. Doing God's Will much propagates the Gospel;
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this is the Diamond that sparkles in Religion.
this is the Diamond that sparkles in Religion.
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Others cannot see what Faith is in the Heart, but when they see we do Gods Will on Earth, this makes them have a venerable opinion of Religion, and become Proselites to it.
Others cannot see what Faith is in the Heart, but when they see we do God's Will on Earth, this makes them have a venerable opinion of Religion, and become Proselytes to it.
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Iulian in one of his Epistles writing to Arsatius, saith, That the Christian Religion did much flourish by the Sanctity and Obedience of them that professed it. Iulian in one of his Epistles writing to Arsatius, Says, That the Christian Religion did much flourish by the Sanctity and obedience of them that professed it.
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5. By doing Gods Will we show our Love to Christ; Iohn 14.21. He that hath my commandments and keepeth them, he it is that loveth me.
5. By doing God's Will we show our Love to christ; John 14.21. He that hath my Commandments and Keepeth them, he it is that loves me.
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What greater Love to Christ than to do his Will, though it cross our own. Every one would be thought to love Christ;
What greater Love to christ than to do his Will, though it cross our own. Every one would be Thought to love christ;
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but how shall that be known but by this, do you do his Will on Earth? Ne { que } principem veneramur si odio ejus Leges habemus, Isid. 'Tis a vain thing for a Man to say he loves Christs Person, when he slights his Commands.
but how shall that be known but by this, do you do his Will on Earth? Ne { que } principem veneramur si odio His Leges habemus, Isidore It's a vain thing for a Man to say he loves Christ Person, when he slights his Commands.
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Not to do Gods Will on Earth is a great evil, 'tis, (1.) Sinful. (2.) Foolish. (3.) Dangerous.
Not to do God's Will on Earth is a great evil, it's, (1.) Sinful. (2.) Foolish. (3.) Dangerous.
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(1.) It is Sinful. 1. We go against our Prayers;
(1.) It is Sinful. 1. We go against our Prayers;
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we pray, Fiat voluntas tua, thy will be done, and yet we do not obey his will, we confute our own Prayer. 2. VVe go against our Vow in Baptism;
we pray, Fiat Voluntas tua, thy will be done, and yet we do not obey his will, we confute our own Prayer. 2. We go against our Voelli in Baptism;
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we have vowed to fight under the Lords Banner, to obey his Scepter, and this Vow we have oft renewed in the Lords Supper;
we have vowed to fight under the lords Banner, to obey his Sceptre, and this Voelli we have oft renewed in the lords Supper;
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if we do not Gods will on Earth we are forsworn, and God will indite us of Perjury.
if we do not God's will on Earth we Are forsworn, and God will indite us of Perjury.
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(2.) Not to do Gods will on Earth is Foolish; 1. Because there is no standing it out against God.
(2.) Not to do God's will on Earth is Foolish; 1. Because there is no standing it out against God.
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If we do not obey him we cannot resist him: 1 Cor. 10. •2 Are we stronger than he? Iob. 40.9. Hast thou an arm like God? Canst thou measure Armes with him? To oppose God is as if a Child should fight with an Arch-Angel;
If we do not obey him we cannot resist him: 1 Cor. 10. •2 are we Stronger than he? Job 40.9. Hast thou an arm like God? Canst thou measure Arms with him? To oppose God is as if a Child should fight with an Arch-Angel;
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as if an heap of Bryars should put themselves into a battalia against the Flame. 2. Not to do Gods will is foolish,
as if an heap of Briars should put themselves into a battalions against the Flame. 2. Not to do God's will is foolish,
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because if we do not Gods will we do the Devils will.
Because if we do not God's will we do the Devils will.
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Is it not folly to gratifie an enemy? To do his will that seeks our ruine? Quest.
Is it not folly to gratify an enemy? To do his will that seeks our ruin? Quest.
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But are any so wicked as to do the Devils will? Answ. Yes; Iohn 8.44. Ye are of your Father the Devil, and the lusts of your Father ye will do. But Are any so wicked as to do the Devils will? Answer Yes; John 8.44. You Are of your Father the devil, and the Lustiest of your Father you will do.
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VVhen a Man tells a lye doth he not do the Devils will? Acts 5.3.
When a Man tells a lie does he not do the Devils will? Acts 5.3.
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Ananias, Why hath Satan filled thy heart to lye to the Holy Ghost? (3.) Not to do Gods Will is dangerous;Ananias, Why hath Satan filled thy heart to lie to the Holy Ghost? (3.) Not to do God's Will is dangerous;
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(2.) If we give over our Obedience it is a loss of all that hath been already done;
(2.) If we give over our obedience it is a loss of all that hath been already done;
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it brings a Spiritual Praemunire. If Gods Will be not done by us, he will have his will upon us;
it brings a Spiritual Praemunire. If God's Will be not done by us, he will have his will upon us;
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if we obey not Gods will in commanding, we shall obey his will in punishing, 2 Thess. 1.7. The Lord Iesus shall be revealed with his mighty Angels in flames of fire, taking vengeance on them that obey not his gospel.
if we obey not God's will in commanding, we shall obey his will in punishing, 2 Thess 1.7. The Lord Iesus shall be revealed with his mighty Angels in flames of fire, taking vengeance on them that obey not his gospel.
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Either we must do Gods will, or suffer it. 6. VVhatever God wills us to do is for our benefit: Behold here self-interest.
Either we must do God's will, or suffer it. 6. Whatever God wills us to do is for our benefit: Behold Here self-interest.
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As if a King commands his Subject to dig in a Mine of Gold, and then gives him all the Gold he hath digged.
As if a King commands his Subject to dig in a Mine of Gold, and then gives him all the Gold he hath dug.
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God bids us do his will, and this is for our good; Deut. 10.13.
God bids us do his will, and this is for our good; Deuteronomy 10.13.
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And now O Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, And now Oh Israel, what does the Lord thy God require of thee, but to Fear the Lord thy God,
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and keep the commandments of the Lord, which I command thee this day for thy good. and keep the Commandments of the Lord, which I command thee this day for thy good.
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It is Gods will that we should repent, and this is for our good; Repentance ushers in remission; Acts 3.9. Repent that your sins may be blotted out.
It is God's will that we should Repent, and this is for our good; Repentance ushers in remission; Acts 3.9. repent that your Sins may be blotted out.
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It is Gods will that we should believe; and why is it but that we should be crowned with Salvation; Mark 16.16. He that believes shall be saved.
It is God's will that we should believe; and why is it but that we should be crowned with Salvation; Mark 16.16. He that believes shall be saved.
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VVhat God wills is not so much our Duty as our Priviledge; he bids us obey his voice, and it is greatly for our good; Ier. 7.23. Obey my voice and I will be your God.
What God wills is not so much our Duty as our Privilege; he bids us obey his voice, and it is greatly for our good; Jeremiah 7.23. Obey my voice and I will be your God.
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I will not only give you my Angels to be your guard, but my self to be your portion;
I will not only give you my Angels to be your guard, but my self to be your portion;
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my Spirit shall be yours to sanctifie you, my Love shall be yours to comfort you, my Mercy shall be yours to save you. I will be your God.
my Spirit shall be yours to sanctify you, my Love shall be yours to Comfort you, my Mercy shall be yours to save you. I will be your God.
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7. To do Gods will is our Honour.
7. To do God's will is our Honour.
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A Person thinks it an Honour to have a King speak to him to do such a thing;
A Person thinks it an Honour to have a King speak to him to do such a thing;
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the Angels count it their highest Honour in Heaven to do Gods will; Servire Deo regnare est, To serve God is to reign.
the Angels count it their highest Honour in Heaven to do God's will; Serve God Reign est, To serve God is to Reign.
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Non onerant nos sed ornant, Salvian. How chearfully did the Rowers row the Barge that carried Caesar ;Non onerant nos sed ornant, Salvian. How cheerfully did the Rowers row the Barge that carried Caesar;
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to be imployed in his Barge was an Honour, to be imployed in doing Gods will, is insigne Honoris, the highest ensign of Honour that a Mortal Creature is capable of.
to be employed in his Barge was an Honour, to be employed in doing God's will, is insigne Honoris, the highest ensign of Honour that a Mortal Creature is capable of.
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Christs Precepts do not burden us but adorn us.
Christ Precepts do not burden us but adorn us.
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8. To do Gods Will on Earth makes us like Christ, and akin to Christ. 1. It makes us like Christ:
8. To do God's Will on Earth makes us like christ, and akin to christ. 1. It makes us like christ:
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The Tribes of Israel rebelled against Rehoboam because he made their Yoak heavier, 1 King. 12.16.
The Tribes of Israel rebelled against Rehoboam Because he made their Yoke Heavier, 1 King. 12.16.
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Is it not our Prayer that we may be like Christ. Jesus Christ did his Fathers will; Iohn 6.38. I came down from Heaven not to do my own will, but the will of him that sent me.
Is it not our Prayer that we may be like christ. jesus christ did his Father's will; John 6.38. I Come down from Heaven not to do my own will, but the will of him that sent me.
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God the Father and Christ, as they have but one Essence, so but one VVill; Christs will was melted into his Fathers; Iohn 4.34. My meat is to do the will of him that sent me.
God the Father and christ, as they have but one Essence, so but one VVill; Christ will was melted into his Father's; John 4.34. My meat is to do the will of him that sent me.
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By our doing Gods will on Earth, we resemble Christ; nay, we are akin to Christ, and are of the Blood-Royal of Heaven.
By our doing God's will on Earth, we resemble christ; nay, we Are akin to christ, and Are of the Blood royal of Heaven.
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Alexander called himself Couzen to the Gods; what Honour is it to be akin to Christ. Matth. 12.50.Alexander called himself Cozen to the God's; what Honour is it to be akin to christ. Matthew 12.50.
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Whosoever shall do the will of my Father which is in Heaven, the same is my Brother, and Sister, and Mother. Whosoever shall do the will of my Father which is in Heaven, the same is my Brother, and Sister, and Mother.
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Did King Solomon arise off his Throne to meet his Mother, and set her on a Throne by him, 1 Kings 3.19.
Did King Solomon arise off his Throne to meet his Mother, and Set her on a Throne by him, 1 Kings 3.19.
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such Honour will Christ bestow on such as are doers of Gods will, he will salute them as his Kindred,
such Honour will christ bestow on such as Are doers of God's will, he will salute them as his Kindred,
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and set them on a Glorious Throne in the Amphitheatre of Heaven. 9. Doing Gods will on Earth, brings Peace in Life and Death. 1. In Life; Psal. 19.11. In keeping thy precepts there is great reward ;
and Set them on a Glorious Throne in the Amphitheatre of Heaven. 9. Doing God's will on Earth, brings Peace in Life and Death. 1. In Life; Psalm 19.11. In keeping thy Precepts there is great reward;
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not only after keeping them but in keeping them;
not only After keeping them but in keeping them;
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when we walk closely with God in Obedience, there is a secret Joy let into the Soul,
when we walk closely with God in obedience, there is a secret Joy let into the Soul,
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and how swiftly and chearfully do the wheels of the Soul move when they are oyled with the Oyl of Gladness. 2. Peace in Death.
and how swiftly and cheerfully do the wheels of the Soul move when they Are oiled with the Oil of Gladness. 2. Peace in Death.
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VVhen Hezekiah thought he was about to dye, what gave him Comfort? this, that he had done the will of God: Isa. 38.3. Remember, O Lord, I beseech thee, how I have walked before thee in truth, and have done that which is good in thy sight.
When Hezekiah Thought he was about to die, what gave him Comfort? this, that he had done the will of God: Isaiah 38.3. remember, Oh Lord, I beseech thee, how I have walked before thee in truth, and have done that which is good in thy sighed.
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'Twas Augustus his wish, that he might have an NONLATINALPHABET, an easie Death without much pain.
'Twas Augustus his wish, that he might have an, an easy Death without much pain.
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If any thing make our pillow easie at Death, it will be this, we have endeavoured to do Gods will on Earth.
If any thing make our pillow easy At Death, it will be this, we have endeavoured to do God's will on Earth.
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Did you ever hear any cry out on their Death-bed, that they have done Gods will too much;
Did you ever hear any cry out on their Deathbed, that they have done God's will too much;
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no, hath it not been that they have done his will no more, that they come so short in their Obedience.
no, hath it not been that they have done his will no more, that they come so short in their obedience.
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Doing Gods will will be both your Comfort, and your Crown.
Doing God's will will be both your Comfort, and your Crown.
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10. If we are not doers of Gods will, we shall be looked upon as contemners of Gods will:
10. If we Are not doers of God's will, we shall be looked upon as contemners of God's will:
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Let God say what he will, yet Men will go on in Sin, this is to contemn God; Psal. 10.13. Wherefore doth the wicked contemn God? To contemn God is worse than to rebel.
Let God say what he will, yet Men will go on in since, this is to contemn God; Psalm 10.13. Wherefore does the wicked contemn God? To contemn God is Worse than to rebel.
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and an Affront will make God draw his Sword. Thus I have answered that Question why doing Gods will on Earth, is so requisite: 'Tis as necessary as Salvation. 4. Quest.
and an Affront will make God draw his Sword. Thus I have answered that Question why doing God's will on Earth, is so requisite: It's as necessary as Salvation. 4. Quest.
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In what manner are we to do Gods will that we may find acceptance? The manner of doing Gods Will is the chief thing;In what manner Are we to do God's will that we may find acceptance? The manner of doing God's Will is the chief thing;
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the Schoolmen say well, Modus rei cadit sub praecepto, the manner of a thing is as well required as the thing it self:
the Schoolmen say well, Modus rei Cadit sub praecepto, the manner of a thing is as well required as the thing it self:
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If a Man build an House, if he doth not do it according to the mind of the Owner, he likes it not,
If a Man built an House, if he does not do it according to the mind of the Owner, he likes it not,
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but thinks all his Charges lost; so if we do not Gods will in the right manner, it is not accepted;
but thinks all his Charges lost; so if we do not God's will in the right manner, it is not accepted;
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we must not only do what God appoints, but as God appoints; here lies the very Life-blood of Religion.
we must not only do what God appoints, but as God appoints; Here lies the very Lifeblood of Religion.
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So I come to answer this great Question, in what manner are we to do Gods will that we may find acceptance.
So I come to answer this great Question, in what manner Are we to do God's will that we may find acceptance.
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Answ. 1. We do Gods Will acceptably when we do Duties Spiritually, Phil. 3.3. We worship God, NONLATINALPHABET, in the Spirit. Answer 1. We do God's Will acceptably when we do Duties Spiritually, Philip 3.3. We worship God,, in the Spirit.
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To serve God spiritually is to do duties ab interno principio, from an inward Principle: The Pharisees were very exact about the external part of Gods worship;
To serve God spiritually is to do duties ab interno principio, from an inward Principle: The Pharisees were very exact about the external part of God's worship;
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how zealous were they in the outward observation of the Sabbath, charging Christ with the breach of it;
how zealous were they in the outward observation of the Sabbath, charging christ with the breach of it;
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but all this was but outward Obedience, there was nothing of Spirituality in it;
but all this was but outward obedience, there was nothing of Spirituality in it;
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then we do Gods will acceptably, when we serve him from a renewed Principle of Grace;
then we do God's will acceptably, when we serve him from a renewed Principle of Grace;
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a Crab-tree may bear as well as a Pear-main, but it is not so good fruit as the other,
a Crab tree may bear as well as a Pearmain, but it is not so good fruit as the other,
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because it doth not come from so sweet a Root:
Because it does not come from so sweet a Root:
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An unregenerate Person may do as much external obedience as a Child of God, he may pray as much, hear as much,
an unregenerate Person may do as much external Obedience as a Child of God, he may pray as much, hear as much,
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but his Obedience is harsh and sowre, because it doth not come from the sweet and pleasant Root of Grace;
but his obedience is harsh and sour, Because it does not come from the sweet and pleasant Root of Grace;
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the inward principle of Obedience is Faith, therefore it is called the Obedience of Faith, Rom. 16.26.
the inward principle of obedience is Faith, Therefore it is called the obedience of Faith, Rom. 16.26.
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But why must this silver thread of Faith run through the whole work of Obedience?
But why must this silver thread of Faith run through the Whole work of obedience?
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Answ. Because Faith looks at Christ in every Duty, it toucheth the Hem of his Garment,Answer Because Faith looks At christ in every Duty, it touches the Hem of his Garment,
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and through Christ both the Person and the Offering are accepted, Ephes. 1.6. 2. We do Gods Will acceptably when we prefer his Will before all other;
and through christ both the Person and the Offering Are accepted, Ephesians 1.6. 2. We do God's Will acceptably when we prefer his Will before all other;
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if God wills one thing, and Man wills the contrary, we do obey Mans will rather than Gods, Act. 4.19. Whether it be right to hearken unto you more then unto God, judge ye.
if God wills one thing, and Man wills the contrary, we do obey men will rather than God's, Act. 4.19. Whither it be right to harken unto you more then unto God, judge you.
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God saith, thou shalt not make a graven Image; King Nebuchadnezzar set up a Golden Image to be worshipped;
God Says, thou shalt not make a graved Image; King Nebuchadnezzar Set up a Golden Image to be worshipped;
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but the three Children (or rather Champions) resolve Gods Will shall take place, and they would obey him, though with the loss of their Lives, Dan. 3.18. Be it known unto thee, O King, that we will not serve thy Gods, nor worship the Golden Image which thou hast set up.
but the three Children (or rather Champions) resolve God's Will shall take place, and they would obey him, though with the loss of their Lives, Dan. 3.18. Be it known unto thee, Oh King, that we will not serve thy God's, nor worship the Golden Image which thou hast Set up.
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3. We do Gods Will acceptably when we do Gods Will as it is done in Heaven, that is, as the Angels do it:
3. We do God's Will acceptably when we do God's Will as it is done in Heaven, that is, as the Angels do it:
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To do Gods Will as the Angels, similitudinem notat non aequalitatem, Brugensis, denotes thus much, that we are to resemble them and make them our Pattern;
To do God's Will as the Angels, similitudinem Notat non aequalitatem, Bruges, denotes thus much, that we Are to resemble them and make them our Pattern;
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though we cannot equal the Angels in doing Gods Will, yet we must imitate them;
though we cannot equal the Angels in doing God's Will, yet we must imitate them;
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a Child cannot write so well as the Scrivener, yet he imitates the Copy in particular.
a Child cannot write so well as the Scrivener, yet he imitates the Copy in particular.
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1. We do Gods VVill as the Angels do it in Heaven, when we do Gods Will Regularly, sine deflexu, we go according to divine Institutions, not Decrees of Councils,
1. We do God's Will as the Angels do it in Heaven, when we do God's Will Regularly, sine deflexu, we go according to divine Institutions, not Decrees of Councils,
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or Traditions, this is to do Gods Will as the Angels; they do it regularly, they do nothing but what is commanded; Angels are not for Ceremonies;
or Traditions, this is to do God's Will as the Angels; they do it regularly, they do nothing but what is commanded; Angels Are not for Ceremonies;
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as there are Statute-Laws in the Land, which bind; so the Scripture is Gods Statute-Law, which we must exactly observe;
as there Are Statute-laws in the Land, which bind; so the Scripture is God's Statutelaw, which we must exactly observe;
c-acp pc-acp vbr n2 p-acp dt n1, r-crq vvb; av dt n1 vbz npg1 n1, r-crq pns12 vmb av-j vvi;
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the Watch is set by the Dial: then our Obedience is right when it goes by the Sun-dial of the Word.
the Watch is Set by the Dial: then our obedience is right when it Goes by the Sundial of the Word.
dt n1 vbz vvn p-acp dt n1: av po12 n1 vbz j-jn c-crq pn31 vvz p-acp dt n1 pp-f dt n1.
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If Obedience hath not the Word for its Rule, it is not doing Gods Will but our own, it is NONLATINALPHABET, Will-worship, Deut. 12.32. The Lord would have Moses make the Tabernacle, NONLATINALPHABET, according to the Pattern, Exod. 25.40.
If obedience hath not the Word for its Rule, it is not doing God's Will but our own, it is, Will-worship, Deuteronomy 12.32. The Lord would have Moses make the Tabernacle,, according to the Pattern, Exod 25.40.
cs n1 vhz xx dt n1 p-acp po31 n1, pn31 vbz xx vdg ng1 vmb p-acp po12 d, pn31 vbz, n1, np1 crd. dt n1 vmd vhi np1 vvb dt n1,, vvg p-acp dt n1, np1 crd.
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If Moses had left out any thing in the Pattern, or added any thing to it, it would have been very provoking;
If Moses had left out any thing in the Pattern, or added any thing to it, it would have been very provoking;
cs np1 vhd vvn av d n1 p-acp dt n1, cc vvd d n1 p-acp pn31, pn31 vmd vhi vbn av vvg;
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to mix any thing of our own devising in Gods worship, is to go beside, yea, contrary to the Pattern:
to mix any thing of our own devising in God's worship, is to go beside, yea, contrary to the Pattern:
pc-acp vvi d n1 pp-f po12 d vvg p-acp ng1 n1, vbz pc-acp vvi a-acp, uh, j-jn p-acp dt n1:
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Gods worship is the Apple of his Eye, that which he is most tender of,
God's worship is the Apple of his Eye, that which he is most tender of,
npg1 n1 vbz dt n1 pp-f po31 n1, cst r-crq pns31 vbz av-ds j pp-f,
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and there is nothing he hath more shewed his displeasure against, then the corrupting his worship.
and there is nothing he hath more showed his displeasure against, then the corrupting his worship.
cc pc-acp vbz pix pns31 vhz dc vvn po31 n1 p-acp, cs dt vvg po31 n1.
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How severely did God punish Nadab and Abihu for offering up strange Fire, Lev. 10.2. that is, such Fire as God had not sanctified on the Altar;
How severely did God Punish Nadab and Abihu for offering up strange Fire, Lev. 10.2. that is, such Fire as God had not sanctified on the Altar;
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whatever is not divinely appointed, is offering up strange Fire : There is in many a strange itch after Superstition;
whatever is not divinely appointed, is offering up strange Fire: There is in many a strange itch After Superstition;
r-crq vbz xx av-jn vvn, vbz vvg a-acp j n1: pc-acp vbz p-acp d dt j n1 p-acp n1;
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they love a gawdy Religion, and are more for the Pomp of Worship then the Purity;
they love a Gaudy Religion, and Are more for the Pomp of Worship then the Purity;
pns32 vvb dt j n1, cc vbr av-dc p-acp dt n1 pp-f n1 av dt n1;
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as if one should work in silver, and then pick out all the stitches;
as if one should work in silver, and then pick out all the Stitches;
c-acp cs pi vmd vvi p-acp n1, cc av vvb av d dt n2;
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this cannot be pleasing to God, for, as if God were not wise enough to appoint the manner how he will be served;
this cannot be pleasing to God, for, as if God were not wise enough to appoint the manner how he will be served;
d vmbx vbi vvg p-acp np1, c-acp, c-acp cs np1 vbdr xx j av-d pc-acp vvi dt n1 c-crq pns31 vmb vbi vvn;
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Men will be so bold as to prescribe him. To thrust humane Inventions into sacred things, is a doing our own will not Gods,
Men will be so bold as to prescribe him. To thrust humane Inventions into sacred things, is a doing our own will not God's,
n2 vmb vbi av j c-acp pc-acp vvi pno31. p-acp n1 j n2 p-acp j n2, vbz dt vdg po12 d vmb xx n2,
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and he will say, quis quaesivit hoc ? who hath required this at your hand? Isa. 1.12.
and he will say, quis quaesivit hoc? who hath required this At your hand? Isaiah 1.12.
cc pns31 vmb vvi, fw-la fw-la fw-la? q-crq vhz vvn d p-acp po22 n1? np1 crd.
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Then we do Gods Will as it is done in Heaven ▪ when we do it regularly we reverence Gods Institutions,
Then we do God's Will as it is done in Heaven ▪ when we do it regularly we Reverence God's Institutions,
cs pns12 vdb n2 vmb c-acp pn31 vbz vdn p-acp n1 ▪ c-crq pns12 vdb pn31 av-j pns12 vvb ng1 n2,
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and observe that Mode of Worship which hath the Stamp of divine Authority upon it.
and observe that Mode of Worship which hath the Stamp of divine authority upon it.
cc vvb d n1 pp-f n1 r-crq vhz dt n1 pp-f j-jn n1 p-acp pn31.
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2. We do Gods Will as it is done by the Angels in Heaven, when we do it intirely, sine mutilatione, we do all Gods Will;
2. We do God's Will as it is done by the Angels in Heaven, when we do it entirely, sine mutilatione, we do all God's Will;
crd pns12 vdb n2 vmb c-acp pn31 vbz vdn p-acp dt n2 p-acp n1, c-crq pns12 vdb pn31 av-j, fw-la fw-la, pns12 vdb d n2 vmb;
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the Angels in Heaven do all that God commands, they leave nothing of his Will undone, Psal. 103.20. Ye his Angels that do his Commandments.
the Angels in Heaven do all that God commands, they leave nothing of his Will undone, Psalm 103.20. You his Angels that do his commandments.
dt n2 p-acp n1 vdb d cst np1 vvz, pns32 vvb pix pp-f po31 n1 vvn, np1 crd. pn22 po31 n2 cst vdb po31 n2.
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If God send an Angel to the Virgin Mary, he goes on Gods Errand;
If God send an Angel to the Virgae Marry, he Goes on God's Errand;
cs np1 vvb dt n1 p-acp dt n1 uh, pns31 vvz p-acp npg1 n1;
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if he gives his Angels a Charge to Minister for the Saints they obey, Heb. 1.14. It cannot stand with Angelical Obedience to leave the least Iota of Gods Will unfulfilled:
if he gives his Angels a Charge to Minister for the Saints they obey, Hebrew 1.14. It cannot stand with Angelical obedience to leave the least Iota of God's Will unfulfilled:
cs pns31 vvz po31 n2 dt n1 pc-acp vvi p-acp dt n2 pns32 vvb, np1 crd. pn31 vmbx vvi p-acp j n1 pc-acp vvi dt ds np1 pp-f npg1 n1 vvn:
(99) part (DIV2)
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This is to do Gods Will as the Angels, when we do all his Will, quicquid propter Deum fit aequaliter fit.
This is to do God's Will as the Angels, when we do all his Will, quicquid propter God fit aequaliter fit.
d vbz pc-acp vdi n2 vmb p-acp dt n2, c-crq pns12 vdb d po31 n1, fw-la fw-la fw-la j fw-la n1.
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This was Gods Charge to Israel, Numb. 15.40. Remember to do all my Commandments. And it was spoken of David, Act. 13.22. I have found David a Man after mine own heart, who shall perform all my Will, Greek, NONLATINALPHABET, all my Wills.
This was God's Charge to Israel, Numb. 15.40. remember to do all my commandments. And it was spoken of David, Act. 13.22. I have found David a Man After mine own heart, who shall perform all my Will, Greek,, all my Wills.
d vbds npg1 n1 p-acp np1, j. crd. vvb pc-acp vdi d po11 n2. cc pn31 vbds vvn pp-f np1, n1 crd. pns11 vhb vvn np1 dt n1 p-acp po11 d n1, r-crq vmb vvi d po11 n1, jp,, d po11 n2.
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Every Command hath the same Authority, and if we do Gods Will uprightly, we do it uniformly, we obey every part and Branch of his Will, we joyn first and second Table;
Every Command hath the same authority, and if we do God's Will uprightly, we do it uniformly, we obey every part and Branch of his Will, we join First and second Table;
d n1 vhz dt d n1, cc cs pns12 vdb n2 vmb av-j, pns12 vdb pn31 av-j, pns12 vvb d n1 cc n1 pp-f po31 n1, pns12 vvb ord cc ord n1;
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surely we owe that to God our Father, which the Papists say, we owe to our Mother, the Church, unlimited Obedience;
surely we owe that to God our Father, which the Papists say, we owe to our Mother, the Church, unlimited obedience;
av-j pns12 vvb cst p-acp np1 po12 n1, r-crq dt njp2 vvb, pns12 vvb p-acp po12 n1, dt n1, j n1;
(99) part (DIV2)
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we must incline to every Command, as the Needle moves that way which the Loadstone draws.
we must incline to every Command, as the Needle moves that Way which the Loadstone draws.
pns12 vmb vvi p-acp d n1, c-acp dt n1 vvz d n1 r-crq dt n1 vvz.
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(2.) This discovers the unsoundness of many, who do Gods will by halves, they pick and choose in Religion, they in some things comply with Gods will, but not in other;
(2.) This discovers the unsoundness of many, who do God's will by halves, they pick and choose in Religion, they in Some things comply with God's will, but not in other;
(crd) np1 vvz dt n1 pp-f d, r-crq vdb ng1 n1 p-acp n2-jn, pns32 vvb cc vvi p-acp n1, pns32 p-acp d n2 vvi p-acp n2 vmb, cc-acp xx p-acp j-jn;
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like a foundred Horse who sets but some of his Feet on the Ground, he favours one Foot.
like a foundered Horse who sets but Some of his Feet on the Ground, he favours one Foot.
av-j dt vvn n1 r-crq vvz p-acp d pp-f po31 n2 p-acp dt n1, pns31 vvz crd n1.
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He who is to play upon a Lute must strike upon every Sring or he spoils all the Musick:
He who is to play upon a Lute must strike upon every Sring or he spoils all the Music:
pns31 r-crq vbz pc-acp vvi p-acp dt n1 vmb vvi p-acp d n1 cc pns31 vvz d dt n1:
(99) part (DIV2)
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Gods Commandments may be compared to a ten-string'd Lute, we must obey Gods will in every Command, strike upon every string,
God's commandments may be compared to a Ten-stringed Lute, we must obey God's will in every Command, strike upon every string,
n2 n2 vmb vbi vvn p-acp dt j n1, pns12 vmb vvi npg1 n1 p-acp d n1, vvb p-acp d n1,
(99) part (DIV2)
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or we can make no good Melody in Religion: The Badger hath one Foot shorter then the other;
or we can make no good Melody in Religion: The Badger hath one Foot shorter then the other;
cc pns12 vmb vvi dx j n1 p-acp n1: dt n1 vhz crd n1 jc cs dt n-jn;
(99) part (DIV2)
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Hypocrites are shorter in some duties then other;
Hypocrites Are shorter in Some duties then other;
n2 vbr jc p-acp d n2 av j-jn;
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16881
some will pray, not give alms, hear the word, not forgive their Enemies, receive the Sacrament, not make Restitution,
Some will pray, not give alms, hear the word, not forgive their Enemies, receive the Sacrament, not make Restitution,
d vmb vvi, xx vvi n2, vvb dt n1, xx vvi po32 n2, vvb dt n1, xx vvi n1,
(99) part (DIV2)
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hovv can they be holy vvho are not just? Hypocrites profess fair, but vvhen it comes to sacrificing the Isaac, crucifying the beloved sin,
how can they be holy who Are not just? Hypocrites profess fair, but when it comes to sacrificing the Isaac, crucifying the Beloved since,
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(99) part (DIV2)
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or parting vvith some of their Estate for Christ, here they stick, and say as Naaman, 2 King. 5.18. In this thing the Lord pardon thy Servant.
or parting with Some of their Estate for christ, Here they stick, and say as Naaman, 2 King. 5.18. In this thing the Lord pardon thy Servant.
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(99) part (DIV2)
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This is far from doing Gods will as the Angels do; God likes not such as do his will by halves;
This is Far from doing God's will as the Angels do; God likes not such as do his will by halves;
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if your Servant should do some of your vvork vvhich you set him about, but not all,
if your Servant should do Some of your work which you Set him about, but not all,
cs po22 n1 vmd vdi d pp-f po22 n1 r-crq pn22 vvb pno31 a-acp, cc-acp xx d,
(99) part (DIV2)
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hovv vvould you like that? Object. But vvho is able to do all Gods vvill?
how would you like that? Object. But who is able to do all God's will?
c-crq vmd pn22 vvi d? n1. cc-acp r-crq vbz j pc-acp vdi d n2 vmb?
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Answ. Though vve cannot do all Gods vvill legally, yet vve may Evangelically; vvhich is,Answer Though we cannot do all God's will legally, yet we may Evangelically; which is,
np1 cs pns12 vmbx vdi d n2 vmb av-j, av pns12 vmb av-j; r-crq vbz,
(99) part (DIV2)
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1. When we mourn that we can do Gods will no better, when we fail we weep, Rom. 7.24. 2. When it is the desire of our Soul to do Gods whole Will, Psal. 119.5. O that my ways were directed to keep thy Precepts.
1. When we mourn that we can do God's will no better, when we fail we weep, Rom. 7.24. 2. When it is the desire of our Soul to do God's Whole Will, Psalm 119.5. Oh that my ways were directed to keep thy Precepts.
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What a Child of God wants in strength, he makes up in desire, in magnis voluisse sat est.
What a Child of God Wants in strength, he makes up in desire, in magnis Voluisse sat est.
q-crq dt n1 pp-f np1 vvz p-acp n1, pns31 vvz a-acp p-acp n1, p-acp fw-la fw-la vvd fw-la.
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3. When we endeavour, quoad conatum, to do the whole Will of God:
3. When we endeavour, quoad conatum, to do the Whole Will of God:
crd c-crq pns12 vvb, av fw-la, pc-acp vdi dt j-jn n1 pp-f np1:
(99) part (DIV2)
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16891
A Father bids his Child lift such a burden, the Child is not able to lift it,
A Father bids his Child lift such a burden, the Child is not able to lift it,
dt n1 vvz po31 n1 vvi d dt n1, dt n1 vbz xx j pc-acp vvi pn31,
(99) part (DIV2)
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16892
but he tries, and doth his endeavour to lift it, the Father accepts of it, as if h• had done it;
but he tries, and does his endeavour to lift it, the Father accepts of it, as if h• had done it;
cc-acp pns31 vvz, cc vdz po31 n1 pc-acp vvi pn31, dt n1 vvz pp-f pn31, c-acp cs n1 vhd vdn pn31;
(99) part (DIV2)
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this is to do Gods Will Evangelically, and God is pleased to take it in good part,
this is to do God's Will Evangelically, and God is pleased to take it in good part,
d vbz pc-acp vdi n2 vmb av-j, cc np1 vbz vvn pc-acp vvi pn31 p-acp j n1,
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though it be not to satisfaction, yet it is to acceptation.
though it be not to satisfaction, yet it is to acceptation.
cs pn31 vbb xx p-acp n1, av pn31 vbz p-acp n1.
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3. We do Gods Will as it is done in Heaven by the Angels, when we do it sincerely, sine fuco. To do Gods VVill sincerely lies in two things. 1. To do it out of a pure respect to Gods Command. 2. With a pure Eye to Gods Glory.
3. We do God's Will as it is done in Heaven by the Angels, when we do it sincerely, sine fuco. To do God's Will sincerely lies in two things. 1. To do it out of a pure respect to God's Command. 2. With a pure Eye to God's Glory.
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1. To do Gods Will out of a pure respect to Gods Command.
1. To do God's Will out of a pure respect to God's Command.
crd p-acp vdb n2 vmb av pp-f dt j n1 p-acp ng1 n1.
(99) part (DIV2)
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Abraham 's sacrificing Isaac was contrary to Flesh and Blood, to sacrifice the Son of his Love, the Son of the Promise,Abraham is sacrificing Isaac was contrary to Flesh and Blood, to sacrifice the Son of his Love, the Son of the Promise,
np1 vbz vvg np1 vbds j-jn p-acp n1 cc n1, pc-acp vvi dt n1 pp-f po31 n1, dt n1 pp-f dt n1,
(99) part (DIV2)
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and that no other hand but the Fathers own should do this, here was hard Service;
and that no other hand but the Father's own should do this, Here was hard Service;
cc cst dx j-jn n1 p-acp dt n2 d vmd vdi d, av vbds j n1;
(99) part (DIV2)
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but because God commanded it, out of pure respect to the Command, Abraham obeyed:
but Because God commanded it, out of pure respect to the Command, Abraham obeyed:
cc-acp c-acp np1 vvd pn31, av pp-f j n1 p-acp dt n1, np1 vvn:
(99) part (DIV2)
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This is to do Gods will aright, when, though we feel no present Joy or Comfort in Duty,
This is to do God's will aright, when, though we feel no present Joy or Comfort in Duty,
d vbz pc-acp vdi n2 vmb av, c-crq, cs pns12 vvb dx j n1 cc vvi p-acp n1,
(99) part (DIV2)
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16901
yet because God commands we obey; not Comfort, but the Command is the Ground of Duty;
yet Because God commands we obey; not Comfort, but the Command is the Ground of Duty;
av c-acp np1 vvz pns12 vvb; xx n1, cc-acp dt n1 vbz dt n1 pp-f n1;
(99) part (DIV2)
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The Godly will rather endure outward sufferings, than a rent in their Conscience.
The Godly will rather endure outward sufferings, than a rend in their Conscience.
dt j n1 av-c vvi j n2, cs dt n1 p-acp po32 n1.
(105) part (DIV2)
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16902
thus the Angels do Gods will in Heaven; Gods Command is the weight sets the wheels of their Obedience a going.
thus the Angels do God's will in Heaven; God's Command is the weight sets the wheels of their obedience a going.
av dt n2 vdb n2 vmb p-acp n1; npg1 n1 vbz dt n1 vvz dt n2 pp-f po32 n1 dt vvg.
(99) part (DIV2)
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2. To do Gods will sincerely, is to do it with a pure Eye to Gods Glory.
2. To do God's will sincerely, is to do it with a pure Eye to God's Glory.
crd p-acp vdb n2 vmb av-j, vbz pc-acp vdi pn31 p-acp dt j n1 p-acp npg1 n1.
(99) part (DIV2)
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The Pharisees did the will of God in giving Alms, but that which was a dead Fly in the Ointment, was, that they did not aim at Gods Glory, but vain-glory;
The Pharisees did the will of God in giving Alms, but that which was a dead Fly in the Ointment, was, that they did not aim At God's Glory, but vainglory;
dt np2 vdd dt n1 pp-f np1 p-acp vvg n2, cc-acp cst r-crq vbds dt j n1 p-acp dt n1, vbds, cst pns32 vdd xx vvi p-acp ng1 n1, cc-acp n1;
(99) part (DIV2)
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they blew a Trumpet ▪ Iehu did the will of God in destroying the Baal worshippers,
they blew a Trumpet ▪ Iehu did the will of God in destroying the Baal worshippers,
pns32 vvd dt n1 ▪ np1 vdd dt n1 pp-f np1 p-acp vvg dt np1 n2,
(99) part (DIV2)
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and God commended him for doing of it:
and God commended him for doing of it:
cc np1 vvd pno31 p-acp vdg pp-f pn31:
(99) part (DIV2)
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but because he aimed more at setling himself in the Kingdom, then the Glory of God,
but Because he aimed more At settling himself in the Kingdom, then the Glory of God,
cc-acp c-acp pns31 vvd av-dc p-acp vvg px31 p-acp dt n1, cs dt n1 pp-f np1,
(99) part (DIV2)
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therefore God lookt upon it no better then Murder, and said he would avenge the blood of Iezreel upon the house of Iehu, Hos. 2.4. Let us look to our ends in Obedience;
Therefore God looked upon it no better then Murder, and said he would avenge the blood of Jezreel upon the house of Iehu, Hos. 2.4. Let us look to our ends in obedience;
av np1 vvd p-acp pn31 av-dx av-jc cs n1, cc vvd pns31 vmd vvi dt n1 pp-f np1 p-acp dt n1 pp-f np1, np1 crd. vvb pno12 vvi p-acp po12 n2 p-acp n1;
(99) part (DIV2)
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though we shoot short, let us take a right aim; one may do Gods will yet not with a perfect heart: 2 Chron. 25.2. Amaziah did that which was right in the sight of the Lord, but not with a perfect Heart;
though we shoot short, let us take a right aim; one may do God's will yet not with a perfect heart: 2 Chronicles 25.2. Amaziah did that which was right in the sighed of the Lord, but not with a perfect Heart;
cs pns12 vvb j, vvb pno12 vvi dt j-jn n1; pi vmb vdi n2 vmb av xx p-acp dt j n1: crd np1 crd. np1 vdd d r-crq vbds j-jn p-acp dt n1 pp-f dt n1, cc-acp xx p-acp dt j n1;
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the Action was right for the matter, but his aim was not right; that Action which wants a good aim, wants a good issue;
the Actium was right for the matter, but his aim was not right; that Actium which Wants a good aim, Wants a good issue;
dt n1 vbds j-jn p-acp dt n1, cc-acp po31 n1 vbds xx j-jn; cst n1 r-crq vvz dt j n1, vvz dt j n1;
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he doth Gods Will rightly, that doth it uprightly, his end is to honour God, and lift up his Name in the world.
he does God's Will rightly, that does it uprightly, his end is to honour God, and lift up his Name in the world.
pns31 vdz n2 vvi av-jn, cst vdz pn31 av-j, po31 n1 vbz p-acp n1 np1, cc vvd a-acp po31 n1 p-acp dt n1.
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A gracious Soul makes God his Center, as Ioab when he had taken Rabbah sent for King David, that he might carry away the glory of the Victory, 2 Sam. 12.27.
A gracious Soul makes God his Centre, as Ioab when he had taken Rabbah sent for King David, that he might carry away the glory of the Victory, 2 Sam. 12.27.
dt j n1 vvz np1 po31 n1, c-acp np1 c-crq pns31 vhd vvn np1 vvn p-acp n1 np1, cst pns31 vmd vvi av dt n1 pp-f dt n1, crd np1 crd.
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So when a gracious Soul hath done any duty, he desires that the glory of all may be given to God, 1 Pet. 4.11. That in all things God may be glorified.
So when a gracious Soul hath done any duty, he Desires that the glory of all may be given to God, 1 Pet. 4.11. That in all things God may be glorified.
av c-crq dt j n1 vhz vdn d n1, pns31 vvz cst dt n1 pp-f d vmb vbi vvn p-acp np1, crd np1 crd. cst p-acp d n2 np1 vmb vbi vvn.
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This is to do Gods will as the Angels, when we not only advance Gods Glory, but design his Glory;
This is to do God's will as the Angels, when we not only advance God's Glory, but Design his Glory;
d vbz pc-acp vdi n2 vmb p-acp dt n2, c-crq pns12 xx av-j vvi npg1 n1, cc-acp vvb po31 n1;
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the Angels are said to cast their Crowns before the Throne, Rev. 4.10. Crowns are signs of greatest Honour, but these Crowns the Angels lay at the Lords Feet, to show that they ascribe the glory of all they do to him.
the Angels Are said to cast their Crowns before the Throne, Rev. 4.10. Crowns Are Signs of greatest Honour, but these Crowns the Angels lay At the lords Feet, to show that they ascribe the glory of all they do to him.
dt n2 vbr vvn pc-acp vvi po32 n2 p-acp dt n1, n1 crd. n2 vbr n2 pp-f js n1, cc-acp d n2 dt n2 vvb p-acp dt n2 n2, pc-acp vvi cst pns32 vvb dt n1 pp-f d pns32 vdb p-acp pno31.
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4. VVe do Gods will as it is done in Heaven by the Angels, when we do it willingly, sine murmuratione: The Angels love to be employed in Gods Service;
4. We do God's will as it is done in Heaven by the Angels, when we do it willingly, sine murmuration: The Angels love to be employed in God's Service;
crd pns12 vdb n2 vmb c-acp pn31 vbz vdn p-acp n1 p-acp dt n2, c-crq pns12 vdb pn31 av-j, fw-la n1: dt n2 vvb pc-acp vbi vvn p-acp npg1 n1;
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'tis the Angels Heaven to serve God, they willingly descend from Heaven to Earth; when they bring Messages from God, and glad Tydings to the Church;
it's the Angels Heaven to serve God, they willingly descend from Heaven to Earth; when they bring Messages from God, and glad Tidings to the Church;
pn31|vbz dt ng1 n1 pc-acp vvi np1, pns32 av-j vvi p-acp n1 p-acp n1; c-crq pns32 vvb n2 p-acp np1, cc j n2 p-acp dt n1;
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now Heaven being a place of such Joy, the Angels would not leave it a Minute of an Hour, only that they take such infinite delight in doing Gods will;
now Heaven being a place of such Joy, the Angels would not leave it a Minute of an Hour, only that they take such infinite delight in doing God's will;
av n1 vbg dt n1 pp-f d n1, dt n2 vmd xx vvi pn31 dt n1 pp-f dt n1, av-j cst pns32 vvb d j n1 p-acp vdg n2 vmb;
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Daniel did Gods Will contrary to the Kings Decree, he bowed his Knee in Prayer to God, daniel did God's Will contrary to the Kings decree, he bowed his Knee in Prayer to God,
np1 vdd npg1 n1 j-jn p-acp dt ng1 n1, pns31 vvd po31 n1 p-acp n1 p-acp np1,
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we do resemble the Angels when we do Gods will willingly, 1 Chron. 28.9. And thou Solomon my Son, serve the Lord with a willing mind.
we do resemble the Angels when we do God's will willingly, 1 Chronicles 28.9. And thou Solomon my Son, serve the Lord with a willing mind.
pns12 vdb vvi dt n2 c-crq pns12 vdb n2 vmb av-j, crd np1 crd. cc pns21 np1 po11 n1, vvb dt n1 p-acp dt j n1.
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Gods People are called a willing People, Psal. 110.3. in Hebrew, Gnam nedaebot, a People of willingnesses;
God's People Are called a willing People, Psalm 110.3. in Hebrew, Gnam nedaebot, a People of willingnesses;
npg1 n1 vbr vvn dt j n1, np1 crd. p-acp njp, fw-la n1, dt n1 pp-f n2;
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they give God a free-will Offering, though they cannot serve him perfectly, they serve him willingly;
they give God a freewill Offering, though they cannot serve him perfectly, they serve him willingly;
pns32 vvb np1 dt n1 vvg, cs pns32 vmbx vvi pno31 av-j, pns32 vvb pno31 av-j;
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an Hypocrite though he doth facere bonum, yet not velle, he hath no delight in duty, he doth it rather out of fear of Hell,
an Hypocrite though he does facere bonum, yet not velle, he hath no delight in duty, he does it rather out of Fear of Hell,
dt n1 cs pns31 vdz fw-la fw-la, av xx fw-fr, pns31 vhz dx n1 p-acp n1, pns31 vdz pn31 av av pp-f n1 pp-f n1,
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then Love to God, when he doth do Gods will, yet it is against his will, Virtus nolentium nulla est. Cain brought his Sacrifice but grudgingly, his worship was rather a Task,
then Love to God, when he does do God's will, yet it is against his will, Virtus nolentium nulla est. Cain brought his Sacrifice but grudgingly, his worship was rather a Task,
av vvb p-acp np1, c-crq pns31 vdz vdb npg1 n1, av pn31 vbz p-acp po31 n1, fw-la fw-la fw-la fw-la. np1 vvd po31 n1 cc-acp av-vvg, po31 n1 vbds av-c dt n1,
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then an Offering, rather Pennance then Sacrifice, he did Gods will, but against his will; we must be carried upon the wings of Delight in every Duty;
then an Offering, rather Penance then Sacrifice, he did God's will, but against his will; we must be carried upon the wings of Delight in every Duty;
cs dt vvg, av-c n1 cs n1, pns31 vdd npg1 n1, cc-acp p-acp po31 n1; pns12 vmb vbi vvn p-acp dt n2 pp-f n1 p-acp d n1;
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Israel were to blow the Trumpets when they offered Burnt-Offerings, Numb. 10.10. blowing the Trumpets was to show their Joy and Chearfulness in serving God we must read and hear the word with Delight, Ier. 15.16. Thy Word was found and I did eat it, and it was unto me the Ioy and Rejoycing of my heart. Israel were to blow the Trumpets when they offered Burnt offerings, Numb. 10.10. blowing the Trumpets was to show their Joy and Cheerfulness in serving God we must read and hear the word with Delight, Jeremiah 15.16. Thy Word was found and I did eat it, and it was unto me the Joy and Rejoicing of my heart.
np1 vbdr pc-acp vvi dt n2 c-crq pns32 vvd n2, j. crd. vvg dt n2 vbds pc-acp vvi po32 n1 cc n1 p-acp vvg n1 pns12 vmb vvi cc vvi dt n1 p-acp n1, np1 crd. po21 n1 vbds vvn cc pns11 vdd vvi pn31, cc pn31 vbds p-acp pno11 dt n1 cc vvg pp-f po11 n1.
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A pious Soul goes to the word as to a Feast, or as one would go with delight to hear Musick.
A pious Soul Goes to the word as to a Feast, or as one would go with delight to hear Music.
dt j n1 vvz p-acp dt n1 c-acp p-acp dt n1, cc c-acp pi vmd vvi p-acp n1 pc-acp vvi n1.
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Sleidan reports that the Protestants in France had a Church they called Paradise, because when they were in the House of God, they thought themselves in Paradise:Sleidan reports that the Protestants in France had a Church they called Paradise, Because when they were in the House of God, they Thought themselves in Paradise:
np1 vvz cst dt n2 p-acp np1 vhd dt n1 pns32 vvd n1, c-acp c-crq pns32 vbdr p-acp dt n1 pp-f np1, pns32 vvd px32 p-acp n1:
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The Saints flock as Doves to the windows of Gods House, Isa. 60.8.
The Saints flock as Dove to the windows of God's House, Isaiah 60.8.
dt n2 vvb p-acp n2 p-acp dt n2 pp-f npg1 n1, np1 crd.
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who are these that flock as Doves to the windows? not that a truly regenerate Person is always in the same chearful temper of Obedience, he may sometimes find an indisposition and weariness of Soul,
who Are these that flock as Dove to the windows? not that a truly regenerate Person is always in the same cheerful temper of obedience, he may sometime find an indisposition and weariness of Soul,
q-crq vbr d cst vvb p-acp n2 p-acp dt n2? xx d dt av-j j-vvn n1 vbz av p-acp dt d j n1 pp-f n1, pns31 vmb av vvi dt n1 cc n1 pp-f n1,
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but his weariness is his burden, he is weary of his weariness, he prays, weeps, useth all means to regain that alacrity and freedom in Gods Service that he was wont to have:
but his weariness is his burden, he is weary of his weariness, he prays, weeps, uses all means to regain that alacrity and freedom in God's Service that he was wont to have:
cc-acp po31 n1 vbz po31 n1, pns31 vbz j pp-f po31 n1, pns31 vvz, vvz, vvz d n2 pc-acp vvi d n1 cc n1 p-acp npg1 n1 cst pns31 vbds j pc-acp vhi:
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This is to do Gods will acceptably, when we do it willingly; 'tis this crowns all our Services;
This is to do God's will acceptably, when we do it willingly; it's this crowns all our Services;
d vbz pc-acp vdi n2 vmb av-j, c-crq pns12 vdb pn31 av-j; pn31|vbz d n2 d po12 n2;
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delight in duty is better then duty; the Musician is not commended for playing long, but well;
delight in duty is better then duty; the Musician is not commended for playing long, but well;
vvb p-acp n1 vbz jc cs n1; dt n1 vbz xx vvn p-acp vvg av-j, cc-acp av;
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'tis not how much we do, but how much we love, Psal. 119.97. O how love I thy Law !
it's not how much we do, but how much we love, Psalm 119.97. Oh how love I thy Law!
pn31|vbz xx c-crq d pns12 vdb, cc-acp c-crq av-d pns12 vvb, np1 crd. uh q-crq vvb pns11 po21 n1!
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Love is as Musk among Linnen, that perfumes it; Love perfumes Obedience, and makes it go up to Heaven as Incense;
Love is as Musk among Linen, that perfumes it; Love perfumes obedience, and makes it go up to Heaven as Incense;
n1 vbz p-acp n1 p-acp n1, cst vvz pn31; n1 vvz n1, cc vvz pn31 vvi a-acp p-acp n1 p-acp n1;
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this is doing Gods will as the Angels in Heaven do it;
this is doing God's will as the Angels in Heaven do it;
d vbz vdg n2 vmb p-acp dt n2 p-acp n1 vdb pn31;
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Domitian would not have his Image carved in VVood or Iron, but in Gold: God will have the best we have, golden Services.Domitian would not have his Image carved in VVood or Iron, but in Gold: God will have the best we have, golden Services.
np1 vmd xx vhi po31 n1 vvn p-acp n1 cc n1, cc-acp p-acp n1: np1 vmb vhi dt js pns12 vhb, j n2.
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they are ravished with delight while they are praising God, therefore the Angels are said to have Harps in their Hands, Rev. 15.2. as a sign of their chearfulness in Gods Service.
they Are ravished with delight while they Are praising God, Therefore the Angels Are said to have Harps in their Hands, Rev. 15.2. as a Signen of their cheerfulness in God's Service.
pns32 vbr vvn p-acp n1 cs pns32 vbr vvg n1, av dt n2 vbr vvn pc-acp vhi n2 p-acp po32 n2, n1 crd. c-acp dt n1 pp-f po32 n1 p-acp npg1 n1.
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4. VVe do Gods will as the Angels in Heaven, when we do Gods VVill fervently, sine remissione, Rom. 12.11. Fervent in spirit serving God ;
4. We do God's will as the Angels in Heaven, when we do God's Will fervently, sine remission, Rom. 12.11. Fervent in Spirit serving God;
crd pns12 vdb n2 vmb p-acp dt n2 p-acp n1, c-crq pns12 vdb n2 vmb av-j, fw-la n1, np1 crd. j p-acp n1 vvg np1;
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NONLATINALPHABET, a Metaphor from vvater when it seeths and boils over; so our Affections should boil over in zeal 〈 ◊ 〉 fervency;
, a Metaphor from water when it Seethes and boils over; so our Affections should boil over in zeal 〈 ◊ 〉 fervency;
, dt n1 p-acp n1 c-crq pn31 vvz cc vvz a-acp; av po12 n2 vmd vvi a-acp p-acp n1 〈 sy 〉 n1;
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the Angels serve God vvith fervour and intenseness;
the Angels serve God with fervour and intenseness;
dt n2 vvb np1 p-acp n1 cc n1;
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the Angels are called Seraphims, from an Hebrew word vvhich signifies to burn, to shovv hovv the Angels are all on fire, Psal. 104.4. they burn in Love and Zeal in doing Gods will:
the Angels Are called Seraphims, from an Hebrew word which signifies to burn, to show how the Angels Are all on fire, Psalm 104.4. they burn in Love and Zeal in doing God's will:
dt n2 vbr vvn np2, p-acp dt njp n1 r-crq vvz pc-acp vvi, pc-acp vvi c-crq dt n2 vbr d p-acp n1, np1 crd. pns32 vvb p-acp n1 cc n1 p-acp vdg n2 vmb:
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Grace turns a Saint into a Seraphim; Aaron must put burning Coals to the Incense, Exod. 16.12. Incense was a Type of Prayer, burning Coals of Zeal, to show that the fire of zeal must be put to the Incense of prayer; Formality starves Duty;
Grace turns a Saint into a Seraphim; Aaron must put burning Coals to the Incense, Exod 16.12. Incense was a Type of Prayer, burning Coals of Zeal, to show that the fire of zeal must be put to the Incense of prayer; Formality starves Duty;
n1 vvz dt n1 p-acp dt np1; np1 vmb vvi j-vvg n2 p-acp dt n1, np1 crd. n1 vbds dt n1 pp-f n1, vvg n2 pp-f n1, pc-acp vvi cst dt n1 pp-f n1 vmb vbi vvn p-acp dt n1 pp-f n1; n1 vvz n1;
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when we serve God dully and coldly is this like the Angels? Duty without fervency is as a Sacrifice without fire;
when we serve God dully and coldly is this like the Angels? Duty without fervency is as a Sacrifice without fire;
c-crq pns12 vvb np1 av-j cc av-jn vbz d av-j dt n2? n1 p-acp n1 vbz p-acp dt n1 p-acp n1;
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we should ascend to Heaven in a fiery Chariot of Devotion.
we should ascend to Heaven in a fiery Chariot of Devotion.
pns12 vmd vvi p-acp n1 p-acp dt j n1 pp-f n1.
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5. VVe do Gods VVill as the Angels in Heaven, when we give God the best in every Service, Numb. 18.29. Out of all your Gifts, ye shall offer of all the best thereof. Numb. 28.7. In the holy place shalt thou cause the strong Wine to be poured unto the Lord for a drink-Offering.
5. We do God's Will as the Angels in Heaven, when we give God the best in every Service, Numb. 18.29. Out of all your Gifts, you shall offer of all the best thereof. Numb. 28.7. In the holy place shalt thou cause the strong Wine to be poured unto the Lord for a Drink-offering.
crd pns12 vdb n2 vmb p-acp dt n2 p-acp n1, c-crq pns12 vvb np1 dt js p-acp d n1, j. crd. av pp-f d po22 n2, pn22 vmb vvi pp-f d dt js av. j. crd. p-acp dt j n1 vm2 pns21 vvi dt j n1 pc-acp vbi vvn p-acp dt n1 p-acp dt j.
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The Jews might not offer to the Lord wine that vvas small, or mixed, but the strong wine, to imply, that we must offer to God the best, the strongest of our affections;
The jews might not offer to the Lord wine that was small, or mixed, but the strong wine, to imply, that we must offer to God the best, the Strongest of our affections;
dt np2 vmd xx vvi p-acp dt n1 n1 cst vbds j, cc vvn, cc-acp dt j n1, pc-acp vvi, cst pns12 vmb vvi p-acp np1 dt js, dt js pp-f po12 n2;
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if the Spouse had a Cup more juicy and spiced, Christ should drink of that, Cant. 8.2. I would cause thee to drink of spiced Wine, of the juice of my Pomgranate.
if the Spouse had a Cup more juicy and spiced, christ should drink of that, Cant 8.2. I would cause thee to drink of spiced Wine, of the juice of my Pomegranate.
cs dt n1 vhd dt n1 av-dc j cc j-vvn, np1 vmd vvi pp-f d, np1 crd. pns11 vmd vvi pno21 pc-acp vvi pp-f j-vvn n1, pp-f dt n1 pp-f po11 n1.
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Thus the Angels in Heaven do Gods Will, they serve him in the best manner, they give him their Seraphick high stringed Praises;
Thus the Angels in Heaven do God's Will, they serve him in the best manner, they give him their Seraphic high stringed Praises;
av dt n2 p-acp n1 vdb n2 vmb, pns32 vvb pno31 p-acp dt js n1, pns32 vvb pno31 po32 j j j n2;
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he who loves God gives him the Cream of his Obedience; God challenged the fat of all the Sacrifice as his due, Lev. 3.16. Hypocrites care not what Services they bring to God, they think to put him off with any thing, they put no Cost in their Duties; Gen. 4.3. Cain brought of the fruit of the Ground.
he who loves God gives him the Cream of his obedience; God challenged the fat of all the Sacrifice as his due, Lev. 3.16. Hypocrites care not what Services they bring to God, they think to put him off with any thing, they put no Cost in their Duties; Gen. 4.3. Cain brought of the fruit of the Ground.
pns31 r-crq vvz np1 vvz pno31 dt n1 pp-f po31 n1; np1 vvd dt j pp-f d dt n1 p-acp po31 j-jn, np1 crd. n2 vvb xx r-crq n2 pns32 vvb p-acp np1, pns32 vvb pc-acp vvi pno31 a-acp p-acp d n1, pns32 vvd dx n1 p-acp po32 n2; np1 crd. np1 vvd pp-f dt n1 pp-f dt n1.
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The Holy Ghost took notice of Abel 's Offering, that it was costly, he brought of the Firstlings of his Flock,
The Holy Ghost took notice of Abel is Offering, that it was costly, he brought of the Firstlings of his Flock,
dt j n1 vvd n1 pp-f np1 vbz vvg, cst pn31 vbds j, pns31 vvd pp-f dt n2 pp-f po31 vvb,
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and of the Fat thereof, Gen. 4.4. b•t when he speaks of Cain 's Offering, he only saith, he brought of the Fruit of the Ground.
and of the Fat thereof, Gen. 4.4. b•t when he speaks of Cain is Offering, he only Says, he brought of the Fruit of the Ground.
cc pp-f dt j av, np1 crd. av c-crq pns31 vvz pp-f np1 vbz vvg, pns31 av-j vvz, pns31 vvd pp-f dt n1 pp-f dt n1.
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the Angels do not dispute or reason the Case, but assoon as they have their Charge and Commission from God, they immediately obey,
the Angels do not dispute or reason the Case, but As soon as they have their Charge and Commission from God, they immediately obey,
dt n2 vdb xx vvi cc vvi dt n1, cc-acp av c-acp pns32 vhb po32 n1 cc n1 p-acp np1, pns32 av-j vvi,
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and to show how ready they are to execute Gods VVill, the Cherubims representing the Angels are described with VVings, to show how swift and forward they are in their Obedience, it is as if they had wings, Dan. 9.21. The Man Gabriel (that was an Angel) being caused to fly swiftly:
and to show how ready they Are to execute God's VVill, the Cherubims representing the Angels Are described with VVings, to show how swift and forward they Are in their obedience, it is as if they had wings, Dan. 9.21. The Man Gabriel (that was an Angel) being caused to fly swiftly:
cc pc-acp vvi c-crq j pns32 vbr pc-acp vvi npg1 n1, dt n2 vvg dt n2 vbr vvn p-acp n2, pc-acp vvi c-crq j cc av-j pns32 vbr p-acp po32 n1, pn31 vbz c-acp cs pns32 vhd n2, np1 crd. dt n1 np1 (cst vbds dt n1) vbg vvn pc-acp vvi av-j:
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Thus should we do Gods VVill as the Angels, assoon as ever God speaks the VVord, vve should be ambitious to obey, alas!
Thus should we do God's VVill as the Angels, As soon as ever God speaks the Word, we should be ambitious to obey, alas!
av vmd pns12 vdi ng1 n1 p-acp dt n2, av c-acp av np1 vvz dt n1, pns12 vmd vbi j pc-acp vvi, uh!
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how long is it sometimes e•e we can get leave of our hearts to go to a Duty;
how long is it sometime e•e we can get leave of our hearts to go to a Duty;
q-crq av-j vbz pn31 av vhb pns12 vmb vvi n1 pp-f po12 n2 pc-acp vvi p-acp dt n1;
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Christ went more readily ád Crucem, then we to the Throne of Grace;
christ went more readily ád Crucem, then we to the Throne of Grace;
np1 vvd av-dc av-j vvi fw-la, av pns12 p-acp dt n1 pp-f n1;
(99) part (DIV2)
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how many disputes and excuses have we, is this to do Gods VVill as the Angels in Heaven do it? O let us shake off this backwardness to Duty,
how many disputes and excuses have we, is this to do God's Will as the Angels in Heaven do it? O let us shake off this backwardness to Duty,
c-crq d vvz cc n2 vhb pns12, vbz d pc-acp vdi n2 vmb p-acp dt n2 p-acp n1 vdb pn31? sy vvb pno12 vvi a-acp d n1 p-acp n1,
(99) part (DIV2)
3460
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as Paul shook of the Viper, nescit tarda molimina Spiritus sancti gratia; Zeck. 5.9. I saw two Women and the wind was in their wings :
as Paul shook of the Viper, nescit Tard molimina Spiritus sancti Gratia; zechariah. 5.9. I saw two Women and the wind was in their wings:
c-acp np1 vvd pp-f dt n1, fw-la fw-it fw-la fw-la fw-la fw-la; np1. crd. pns11 vvd crd n2 cc dt n1 vbds p-acp po32 n2:
(99) part (DIV2)
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VVings are swift, but wind in the wings great swiftness; such readiness should be in our Obedience;
VVings Are swift, but wind in the wings great swiftness; such readiness should be in our obedience;
n2 vbr j, cc-acp n1 p-acp dt n2 j n1; d n1 vmd vbi p-acp po12 n1;
(99) part (DIV2)
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as Peter assoon as ever Christ commanded him to let down his Net, at Christs VVord he presently let down the Net,
as Peter As soon as ever christ commanded him to let down his Net, At Christ Word he presently let down the Net,
c-acp np1 av c-acp av np1 vvd pno31 pc-acp vvi a-acp po31 n1, p-acp npg1 n1 pns31 av-j vvd a-acp dt n1,
(99) part (DIV2)
3460
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and you know what success he had, Luke 5.4. It vvas prophesied of such as vvere brought home to Christ, Psal. 18.44. Assoon as they hear of me they shall obey me.
and you know what success he had, Lycia 5.4. It was prophesied of such as were brought home to christ, Psalm 18.44. As soon as they hear of me they shall obey me.
cc pn22 vvb r-crq n1 pns31 vhd, av crd. pn31 vbds vvn pp-f d c-acp vbdr vvn av-an p-acp np1, np1 crd. av c-acp pns32 vvb pp-f pno11 pns32 vmb vvi pno11.
(99) part (DIV2)
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7. We do Gods VVill as the Angels in Heaven, when we do it constantly;
7. We do God's Will as the Angels in Heaven, when we do it constantly;
crd pns12 vdb n2 vmb p-acp dt n2 p-acp n1, c-crq pns12 vdb pn31 av-j;
(99) part (DIV2)
3461
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the Angels are never weary of doing Gods VVill, they serve God day and night, Rev. 7.17. thus must we imitate the Angels, Psal. 106.3. Blessed is he that doth Righteousness at all times.
the Angels Are never weary of doing God's Will, they serve God day and night, Rev. 7.17. thus must we imitate the Angels, Psalm 106.3. Blessed is he that does Righteousness At all times.
dt n2 vbr av-x j pp-f vdg ng1 vmb, pns32 vvb np1 n1 cc n1, n1 crd. av vmb pns12 vvi dt n2, np1 crd. vvn vbz pns31 cst vdz n1 p-acp d n2.
(99) part (DIV2)
3461
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Constancy crowns Obedience, non cepisse sed perfecisse virtutis est, Cypr. our Obedience must be like the Fire of the Altar which was continually kept burning, Lev. 6.13. Hypocrites soon give over doing Gods Will;
Constancy crowns obedience, non cepisse sed perfecisse virtue est, Cyprus our obedience must be like the Fire of the Altar which was continually kept burning, Lev. 6.13. Hypocrites soon give over doing God's Will;
n1 vvz n1, fw-fr n1 fw-la fw-la fw-la fw-la, np1 po12 n1 vmb vbi av-j dt n1 pp-f dt n1 r-crq vbds av-j vvn vvg, np1 crd. n2 av vvb p-acp vdg n2 vmb;
(99) part (DIV2)
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like the Chrisolite which is of a golden Colour, in the Morning it is very bright to look on,
like the Chrysolite which is of a golden Colour, in the Morning it is very bright to look on,
av-j dt n1 r-crq vbz pp-f dt j n1, p-acp dt n1 pn31 vbz av j pc-acp vvi a-acp,
(99) part (DIV2)
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but towards Evening it grows dull, and hath lost its splendor:
but towards Evening it grows dull, and hath lost its splendour:
cc-acp p-acp n1 pn31 vvz j, cc vhz vvn po31 n1:
(99) part (DIV2)
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VVe should continue in doing Gods VVill, because of that great loss that will befal us if we give over doing Gods VVill.
We should continue in doing God's Will, Because of that great loss that will befall us if we give over doing God's Will.
pns12 vmd vvi p-acp vdg n2 vmb, c-acp pp-f cst j n1 cst vmb vvi pno12 cs pns12 vvb p-acp vdg n2 vmb.
(99) part (DIV2)
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(1.) A loss of Honour, Rev. 3.11. that no man take thy Crown, implying, if the Church of Philadelphia left off her Obedience she would lose her Crown; viz. her Honour and Reputation; Apostacy creates Infamy;
(1.) A loss of Honour, Rev. 3.11. that no man take thy Crown, implying, if the Church of Philadelphia left off her obedience she would loose her Crown; viz. her Honour and Reputation; Apostasy creates Infamy;
(crd) dt n1 pp-f n1, n1 crd. cst dx n1 vvb po21 n1, vvg, cs dt n1 pp-f np1 vvd a-acp po31 n1 pns31 vmd vvi po31 n1; n1 po31 n1 cc n1; n1 vvz n1;
(99) part (DIV2)
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Iudas from an Apostle to be a Traytor, it was a Dishonour.Iudas from an Apostle to be a Traitor, it was a Dishonour.
np1 p-acp dt n1 pc-acp vbi dt n1, pn31 vbds dt vvb.
(99) part (DIV2)
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all a Mans Prayers are lost, all the Sabbaths he hath kept are lost, he doth unravel all his good works, Ezek. 18.24. all his Righteousness that he hath done shall not be mentioned;
all a men Prayers Are lost, all the Sabbaths he hath kept Are lost, he does unravel all his good works, Ezekiel 18.24. all his Righteousness that he hath done shall not be mentioned;
d dt ng1 n2 vbr vvn, d dt n2 pns31 vhz vvd vbr vvn, pns31 vdz vvi d po31 j n2, np1 crd. d po31 n1 cst pns31 vhz vdn vmb xx vbi vvn;
(99) part (DIV2)
3463
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16975
he undoes all he hath done:
he undoes all he hath done:
pns31 vvz d pns31 vhz vdn:
(99) part (DIV2)
3463
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16976
As if one draw a curious Picture with the Pensil, and then come with his Spunge and wipe out all again.
As if one draw a curious Picture with the Pensil, and then come with his Sponge and wipe out all again.
c-acp cs pi vvb dt j n1 p-acp dt n1, cc av vvb p-acp po31 n1 cc vvi av d av.
(99) part (DIV2)
3463
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16977
(3.) A loss of the Soul and Happiness:
(3.) A loss of the Soul and Happiness:
(crd) dt n1 pp-f dt n1 cc n1:
(99) part (DIV2)
3464
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16978
We were in a fair way for Heaven, but by leaving off d•ing Gods VVill we miss of the excellent Glory,
We were in a fair Way for Heaven, but by leaving off d•ing God's Will we miss of the excellent Glory,
pns12 vbdr p-acp dt j n1 p-acp n1, cc-acp p-acp vvg a-acp j-jn n2 vmb pns12 vvi pp-f dt j n1,
(99) part (DIV2)
3464
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16979
and are plunged deeper in Damnation, 2 Pet. 2.21. It had been better not to have known the way of Righteousness, then after they have known it, to turn from the Holy Commandment.
and Are plunged Deeper in Damnation, 2 Pet. 2.21. It had been better not to have known the Way of Righteousness, then After they have known it, to turn from the Holy Commandment.
cc vbr vvn avc-jn p-acp n1, crd np1 crd. pn31 vhd vbn j xx pc-acp vhi vvn dt n1 pp-f n1, av c-acp pns32 vhb vvn pn31, pc-acp vvi p-acp dt j n1.
(99) part (DIV2)
3464
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16980
Therefore let us continue in doing Gods VVill: Constancy sets the Crown upon the head of Obedience.
Therefore let us continue in doing God's Will: Constancy sets the Crown upon the head of obedience.
av vvb pno12 vvi p-acp vdg n2 vmb: n1 vvz dt n1 p-acp dt n1 pp-f n1.
(99) part (DIV2)
3464
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16981
Thus you see how we are to do Gods VVill acceptably.
Thus you see how we Are to do God's Will acceptably.
av pn22 vvb c-crq pns12 vbr pc-acp vdi n2 vmb av-j.
(99) part (DIV2)
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16982
VSE I. Branch. 1. See hence our Impotency, we have no innate power to do Gods VVill:USE I Branch. 1. See hence our Impotency, we have no innate power to do God's Will:
vvb uh n1. crd n1 av po12 n1, pns12 vhb dx j n1 pc-acp vdi n2 vmb:
(99) part (DIV2)
3465
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16983
VVhat need pray Thy Will be done, if we have power of our selves to do it? I wonder Free-willers pray this Petition.
What need pray Thy Will be done, if we have power of our selves to do it? I wonder Freewillers pray this Petition.
q-crq n1 vvb po21 n1 vbi vdn, cs pns12 vhb n1 pp-f po12 n2 pc-acp vdi pn31? pns11 vvb n2 vvb d vvb.
(99) part (DIV2)
3465
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16984
2. Branch. If we are to do Gods Will on Earth as it is done by the Angels in Heaven, see then the Folly of those who go by a wrong Pattern;
2. Branch. If we Are to do God's Will on Earth as it is done by the Angels in Heaven, see then the Folly of those who go by a wrong Pattern;
crd n1. cs pns12 vbr pc-acp vdi n2 vmb p-acp n1 c-acp pn31 vbz vdn p-acp dt n2 p-acp n1, vvb av dt n1 pp-f d r-crq vvb p-acp dt n-jn n1;
(99) part (DIV2)
3466
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16985
they do as the most of their Neighbours do; if they talk vain on the Sabbath, they do but as their Neighbours do;
they do as the most of their Neighbours do; if they talk vain on the Sabbath, they do but as their Neighbours do;
pns32 vdb p-acp dt ds pp-f po32 n2 vdb; cs pns32 vvb j p-acp dt n1, pns32 vdb cc-acp c-acp po32 n2 vdb;
(99) part (DIV2)
3466
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if now and then they swear an Oath, it is the Custom of their Neighbours to do so,
if now and then they swear an Oath, it is the Custom of their Neighbours to do so,
cs av cc av pns32 vvb dt n1, pn31 vbz dt n1 pp-f po32 n2 pc-acp vdi av,
(99) part (DIV2)
3466
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16987
but we are to do Gods Will as the Angels in Heaven;
but we Are to do God's Will as the Angels in Heaven;
cc-acp pns12 vbr pc-acp vdi n2 vmb p-acp dt n2 p-acp n1;
(99) part (DIV2)
3466
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16988
do the Angels do such things? we must make the Angels our Patterns, and not our Neighbours:
do the Angels do such things? we must make the Angels our Patterns, and not our Neighbours:
vdb dt n2 vdb d n2? pns12 vmb vvi dt n2 po12 n2, cc xx po12 n2:
(99) part (DIV2)
3466
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16989
if our Neighbours do the Devils will, shall we do so too? If our Neighbours go to Hell, shall we go thither too for Company?
if our Neighbours do the Devils will, shall we do so too? If our Neighbours go to Hell, shall we go thither too for Company?
cs po12 n2 vdb dt n2 vmb, vmb pns12 vdi av av? cs po12 n2 vvb p-acp n1, vmb pns12 vvi av av p-acp n1?
(99) part (DIV2)
3466
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3. Branch. See here that which may make us long to be in Heaven, then we shall do Gods Will perfectly, as the Angels do;
3. Branch. See Here that which may make us long to be in Heaven, then we shall do God's Will perfectly, as the Angels do;
crd n1. vvb av cst r-crq vmb vvi pno12 av-j pc-acp vbi p-acp n1, cs pns12 vmb vdi n2 vmb av-j, c-acp dt n2 vdb;
(99) part (DIV2)
3467
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16991
alas, how defective are we in our Obedience here; how far do we fall short, we cannot write a Copy of Holiness without blotting;
alas, how defective Are we in our obedience Here; how Far do we fallen short, we cannot write a Copy of Holiness without blotting;
uh, c-crq j vbr pns12 p-acp po12 n1 av; c-crq av-j vdb pns12 vvb j, pns12 vmbx vvi dt n1 pp-f n1 p-acp vvg;
(99) part (DIV2)
3467
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16992
our holy things are blemished, like the Moon which when it shines brightest hath a dark spot in it:
our holy things Are blemished, like the Moon which when it shines Brightest hath a dark spot in it:
po12 j n2 vbr vvn, av-j dt n1 r-crq c-crq pn31 vvz js vhz dt j n1 p-acp pn31:
(99) part (DIV2)
3467
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16993
But in Heaven we shall do Gods will perfectly, as the Angels in Glory. VSE II. Of Reproof.
But in Heaven we shall do God's will perfectly, as the Angels in Glory. USE II Of Reproof.
cc-acp p-acp n1 pns12 vmb vdi n2 vmb av-j, c-acp dt n2 p-acp n1. vvb crd pp-f n1.
(99) part (DIV2)
3467
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1. Branch. It reproves such as do not Gods Will;
1. Branch. It reproves such as do not God's Will;
crd n1. pn31 vvz d a-acp vdb xx n2 vmb;
(99) part (DIV2)
3469
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they have the knowledge of Gods will, (Knowledge they count an Ornament) but though they know Gods Will, yet they do it not.
they have the knowledge of God's will, (Knowledge they count an Ornament) but though they know God's Will, yet they do it not.
pns32 vhb dt n1 pp-f n2 vmb, (n1 pns32 vvb dt n1) cc-acp cs pns32 vvb n2 vmb, av pns32 vdb pn31 xx.
(99) part (DIV2)
3469
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(1.) They know what God would have them avoid; they know they should not swear, Mat. 5.34. Swear not at all: For this sin the Land mourns, Ier. 23.10.
(1.) They know what God would have them avoid; they know they should not swear, Mathew 5.34. Swear not At all: For this since the Land mourns, Jeremiah 23.10.
(crd) pns32 vvb r-crq np1 vmd vhi pno32 vvi; pns32 vvb pns32 vmd xx vvi, np1 crd. vvb xx p-acp d: c-acp d n1 dt n1 vvz, np1 crd.
(99) part (DIV2)
3470
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16997
Yet though they pray, Hallowed be thy Name, they profane it by shooting Oathes like Chain-Bullets against Heaven;
Yet though they pray, Hallowed be thy Name, they profane it by shooting Oaths like Chain-Bullets against Heaven;
av cs pns32 vvb, vvn vbb po21 n1, pns32 vvb pn31 p-acp vvg n2 av-j n2 p-acp n1;
(99) part (DIV2)
3470
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they know they should abstain from Fornication and Uncleanness, yet they cannot but bite at the Devils Hook if he bait it with Flesh, Iude 7. (2.) They know what God would have them practise, but they leave undone those things which they ought to have done ;
they know they should abstain from Fornication and Uncleanness, yet they cannot but bite At the Devils Hook if he bait it with Flesh, Iude 7. (2.) They know what God would have them practise, but they leave undone those things which they ought to have done;
pns32 vvb pns32 vmd vvi p-acp n1 cc n1, av pns32 vmbx p-acp vvi p-acp dt ng1 n1 cs pns31 vvb pn31 p-acp n1, np1 crd (crd) pns32 vvb r-crq np1 vmd vhi pno32 vvi, cc-acp pns32 vvb vvn d n2 r-crq pns32 vmd pc-acp vhi vdn;
(99) part (DIV2)
3470
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they know it is the will of God they should be true in their Promises, just in their Dealings, good in their Relations;
they know it is the will of God they should be true in their Promises, just in their Dealings, good in their Relations;
pns32 vvb pn31 vbz dt n1 pp-f np1 pns32 vmd vbi j p-acp po32 vvz, av p-acp po32 n2-vvg, j p-acp po32 n2;
(99) part (DIV2)
3471
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but they do not the Will of God;
but they do not the Will of God;
cc-acp pns32 vdb xx dt n1 pp-f np1;
(99) part (DIV2)
3471
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17001
they know they should read the Scriptures, consult with Gods Oracle, but the Bible like rusty Armour is hung up and seldom used;
they know they should read the Scriptures, consult with God's Oracle, but the bible like rusty Armour is hung up and seldom used;
pns32 vvb pns32 vmd vvi dt n2, vvb p-acp ng1 n1, cc-acp dt n1 av-j j n1 vbz vvn a-acp cc av vvd;
(99) part (DIV2)
3471
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17002
they look oftner upon a Pair of Cards then a Bible;
they look oftener upon a Pair of Cards then a bible;
pns32 vvb av-c p-acp dt n1 pp-f n2 av dt n1;
(99) part (DIV2)
3471
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17003
they know their Houses should be Palestrae Pietatis, Nurseries of Piety, yet have no Face of Religion in them;
they know their Houses should be Palestrae Pietatis, Nurseries of Piety, yet have no Face of Religion in them;
pns32 vvb po32 n2 vmd vbi np1 fw-la, n2 pp-f n1, av vhb dx n1 pp-f n1 p-acp pno32;
(99) part (DIV2)
3471
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17004
they do not perfume their Houses with Prayer;
they do not perfume their Houses with Prayer;
pns32 vdb xx vvi po32 n2 p-acp n1;
(99) part (DIV2)
3471
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17005
what Hypocrites are these to kneel down in the Church, and lift up their Eyes to Heaven and say, Thy Will be done, yet have no care at all to do Gods Will;
what Hypocrites Are these to kneel down in the Church, and lift up their Eyes to Heaven and say, Thy Will be done, yet have no care At all to do God's Will;
r-crq n2 vbr d pc-acp vvi a-acp p-acp dt n1, cc vvd a-acp po32 n2 p-acp n1 cc vvi, po21 n1 vbi vdn, av vhb dx n1 p-acp d pc-acp vdi n2 vmb;
(99) part (DIV2)
3471
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17006
what is this but to hang out a Flag of Defiance against Heaven? and Rebellion is as the sin of witchcraft.
what is this but to hang out a Flag of Defiance against Heaven? and Rebellion is as the since of witchcraft.
r-crq vbz d p-acp pc-acp vvi av dt n1 pp-f n1 p-acp n1? cc n1 vbz p-acp dt n1 pp-f n1.
(99) part (DIV2)
3471
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17007
2. Branch. It reproves those who do not Gods Will in a right acceptable manner. (1.) They do not Gods VVill intirely; all Gods VVill;
2. Branch. It reproves those who do not God's Will in a right acceptable manner. (1.) They do not God's Will entirely; all God's Will;
crd n1. pn31 vvz d r-crq vdb xx n2 vmb p-acp dt n-jn j n1. (crd) pns32 vdb xx n2 vmb av-j; d n2 vmb;
(99) part (DIV2)
3472
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17008
they will obey God in some things, but not in other;
they will obey God in Some things, but not in other;
pns32 vmb vvi np1 p-acp d n2, cc-acp xx p-acp j-jn;
(99) part (DIV2)
3473
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17009
as if a Servant should do some of your work you set him about, but not the rest:
as if a Servant should do Some of your work you Set him about, but not the rest:
c-acp cs dt n1 vmd vdi d pp-f po22 n1 pn22 vvd pno31 a-acp, cc-acp xx dt n1:
(99) part (DIV2)
3473
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17010
Iehu destroyed the Idolatry of Baal, but let the golden Calves of Ieroboam stand, 2 Kings 10.30. Some will observe the Duties of the Second Table, but not the first:Iehu destroyed the Idolatry of Baal, but let the golden Calves of Jeroboam stand, 2 Kings 10.30. some will observe the Duties of the Second Table, but not the First:
np1 vvd dt n1 pp-f np1, p-acp vvi dt j n2 pp-f np1 vvb, crd n2 crd. d vmb vvi dt n2 pp-f dt ord n1, cc-acp xx dt ord:
(99) part (DIV2)
3473
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17011
Others make an high Profession, as if their Tongues had been touch'd with a Coal from Gods Altar,
Others make an high Profession, as if their Tongues had been touched with a Coal from God's Altar,
ng2-jn vvb dt j n1, c-acp cs po32 n2 vhd vbn vvn p-acp dt n1 p-acp npg1 n1,
(99) part (DIV2)
3473
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17012
but live idly and out of a Calling; these the Apostle complains of, 2 Thess. 3.11. We hear there are some which walk among you disorderly, working not at all.
but live idly and out of a Calling; these the Apostle complains of, 2 Thess 3.11. We hear there Are Some which walk among you disorderly, working not At all.
cc-acp vvb av-j cc av pp-f dt vvg; d dt n1 vvz pp-f, crd np1 crd. pns12 vvb pc-acp vbr d r-crq vvb p-acp pn22 av-j, vvg xx p-acp d.
(99) part (DIV2)
3473
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17013
Living by Faith and living in a Calling must go together: This is an evil thing, not to do all Gods VVill.
Living by Faith and living in a Calling must go together: This is an evil thing, not to do all God's Will.
vvg p-acp n1 cc vvg p-acp dt vvg vmb vvi av: d vbz dt j-jn n1, xx pc-acp vdi d n2 vmb.
(99) part (DIV2)
3473
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17014
(2.) They do not Gods will ardently; they do not put Coals to the Incense;
(2.) They do not God's will ardently; they do not put Coals to the Incense;
(crd) pns32 vdb xx n2 vmb av-j; pns32 vdb xx vvi n2 p-acp dt n1;
(99) part (DIV2)
3474
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17015
nor chearfully, they bring their Sacrifice, but not their heart; this is far from doing Gods VVill as the Angels; this loseth the Reward;
nor cheerfully, they bring their Sacrifice, but not their heart; this is Far from doing God's Will as the Angels; this loses the Reward;
ccx av-j, pns32 vvb po32 n1, cc-acp xx po32 n1; d vbz av-j p-acp vdg n2 vmb p-acp dt n2; d vvz dt n1;
(99) part (DIV2)
3474
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17016
how can God like this to serve him as if we served him not? how can God mind our Duties when we our selves scarce mind them? VSE III. Of Examination.
how can God like this to serve him as if we served him not? how can God mind our Duties when we our selves scarce mind them? USE III. Of Examination.
q-crq vmb np1 vvi d pc-acp vvi pno31 c-acp cs pns12 vvd pno31 xx? q-crq vmb np1 vvi po12 n2 c-crq pns12 po12 n2 av-j vvi pno32? vvb np1. pp-f n1.
(99) part (DIV2)
3474
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17017
Let us examine all our Actions, whether they are according to Gods will:
Let us examine all our Actions, whither they Are according to God's will:
vvb pno12 vvi d po12 n2, cs pns32 vbr vvg p-acp n2 vmb:
(99) part (DIV2)
3476
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17018
The will of God is the Rule and Standard, 'tis the Sun-dial by which we must set all our Actions;
The will of God is the Rule and Standard, it's the Sundial by which we must Set all our Actions;
dt n1 pp-f np1 vbz dt n1 cc n1, pn31|vbz dt n1 p-acp r-crq pns12 vmb vvi d po12 n2;
(99) part (DIV2)
3476
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17019
he is no good workman that doth not work by Rule;
he is no good workman that does not work by Rule;
pns31 vbz dx j n1 cst vdz xx vvi p-acp n1;
(99) part (DIV2)
3476
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he can be no good Christian who goes not according to the Rule of Gods will;
he can be no good Christian who Goes not according to the Rule of God's will;
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let us examine our Actions whether they do quadrare agree to the will of God:
let us examine our Actions whither they do quadrare agree to the will of God:
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Are our speeches according to Gods will? Are our words savoury, being seasoned with Grace? Is our Apparel according to Gods will? 1 Tim. 2.9. In like manner that women adorn themselves in modest Apparel, not wanton and garish to invite Comers.
are our Speeches according to God's will? are our words savoury, being seasoned with Grace? Is our Apparel according to God's will? 1 Tim. 2.9. In like manner that women adorn themselves in modest Apparel, not wanton and garish to invite Comers.
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Our Diet is it according to Gods will? Do we hold the golden Bridle of Temperance,
Our Diet is it according to God's will? Do we hold the golden Bridle of Temperance,
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and only take so much as may rather satisfy Nature then surfeit it; too much Oyl choaks the Lamp:
and only take so much as may rather satisfy Nature then surfeit it; too much Oil chokes the Lamp:
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Is our whole carriage and behaviour according to Gods will? Are we patterns of Prudence and Piety? Do we keep up the Credit of Religion,
Is our Whole carriage and behaviour according to God's will? are we patterns of Prudence and Piety? Do we keep up the Credit of Religion,
vbz po12 j-jn n1 cc n1 vvg p-acp n2 vmb? vbr pns12 n2 pp-f n1 cc n1? vdb pns12 vvi a-acp dt n1 pp-f n1,
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and shine as Lights in the world? We pray, Thy Will be done as it is in Heaven;
and shine as Lights in the world? We pray, Thy Will be done as it is in Heaven;
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are we like our Pattern? would the Angels do thus if they were on Earth? would Jesus Christ do this? thus is to Christianize, this is to be Saints of degrees,
Are we like our Pattern? would the Angels do thus if they were on Earth? would jesus christ do this? thus is to Christianize, this is to be Saints of Degrees,
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when we live our Prayer, and our Actions are the Counter-pane of Gods will. VSE IV. Of Exhortation. Let us be doers of the Will of God; Thy Will be done.
when we live our Prayer, and our Actions Are the Counterpane of God's will. USE IV. Of Exhortation. Let us be doers of the Will of God; Thy Will be done.
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1. It is our Wisdom to do Gods Will: Deut. 4.6. Keep and do these statutes, for this is your wisdom. 2. It is our Safety.
1. It is our Wisdom to do God's Will: Deuteronomy 4.6. Keep and do these statutes, for this is your Wisdom. 2. It is our Safety.
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Hath not Misery alwayes attended the doing of our own Will, and Happiness the doing of Gods Will?
Hath not Misery always attended the doing of our own Will, and Happiness the doing of God's Will?
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(1.) Misery hath alwayes attended the doing of our own Will. Our first Parents left Gods Will to fulfil their own, in eating the forbidden fruit ;
(1.) Misery hath always attended the doing of our own Will. Our First Parents left God's Will to fulfil their own, in eating the forbidden fruit;
(crd) n1 vhz av vvn dt vdg pp-f po12 d n1. po12 ord n2 vvd npg1 n1 pc-acp vvi po32 d, p-acp vvg dt j-vvn n1;
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and what came of it? The Apple had a bitter Core in it, they purchased a Curse for themselves and all their Posterity.
and what Come of it? The Apple had a bitter Core in it, they purchased a Curse for themselves and all their Posterity.
cc q-crq vvd pp-f pn31? dt n1 vhd dt j n1 p-acp pn31, pns32 vvd dt n1 p-acp px32 cc d po32 n1.
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King Saul left Gods Will to do his own, he spares Agag, and the best of the Sheep,
King Saul left God's Will to do his own, he spares Agag, and the best of the Sheep,
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and what was the issue, but the loss of his Kingdom? (2.) Happiness hath alwayes attended the doing of Gods Will.
and what was the issue, but the loss of his Kingdom? (2.) Happiness hath always attended the doing of God's Will.
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Ioseph obeyed Gods Will in refusing the embraces of his Mistress, and was not this his Preferment? God raised him to be the second Man in the Kingdom.Ioseph obeyed God's Will in refusing the embraces of his Mistress, and was not this his Preferment? God raised him to be the second Man in the Kingdom.
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and did not God make all Persia bow their Knees to Daniel. (3.) The way to have our Will is to do Gods Will.
and did not God make all Persiam bow their Knees to daniel. (3.) The Way to have our Will is to do God's Will.
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Would not we have a Blessing in our Estate, then let us do Gods Will;
Would not we have a Blessing in our Estate, then let us do God's Will;
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Deut. 28.1, 3. If thou shalt hearken to the voice of the Lord thy God, to do all his commandments, the Lord thy God will set thee on high above all the nations of the earth: Deuteronomy 28.1, 3. If thou shalt harken to the voice of the Lord thy God, to do all his Commandments, the Lord thy God will Set thee on high above all the Nations of the earth:
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Blessed shalt thou be in the city, and blessed shalt thou be in the field: This is the way to have a good Harvest.Blessed shalt thou be in the City, and blessed shalt thou be in the field: This is the Way to have a good Harvest.
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Would we not have a Blessing in our Souls, then let us do Gods Will; Ier. 7.23. Obey my voice and I will be your God ;
Would we not have a Blessing in our Souls, then let us do God's Will; Jeremiah 7.23. Obey my voice and I will be your God;
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I will entail my self upon you as an everlasting Portion;
I will entail my self upon you as an everlasting Portion;
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my Grace shall be yours to sanctifie you, my Mercy shall be yours to save you:
my Grace shall be yours to sanctify you, my Mercy shall be yours to save you:
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You see you lose nothing by doing Gods Will, this is the way to have your Will.
You see you loose nothing by doing God's Will, this is the Way to have your Will.
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Let God have his will in being obeyed, and you shall have your will in being saved. Quest.
Let God have his will in being obeyed, and you shall have your will in being saved. Quest.
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How shall we come to do Gods will aright? Answ. 1. Get sound knowledge; we must know Gods Will before we can do it.How shall we come to do God's will aright? Answer 1. Get found knowledge; we must know God's Will before we can do it.
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Knowledge is the eye to direct the foot of Obedience:
Knowledge is the eye to Direct the foot of obedience:
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The Papists make Ignorance the Mother of Devotion, but Christ makes Ignorance the Mother of Errour; Matth. 22.29. Ye err, not knowing the Scripture.
The Papists make Ignorance the Mother of Devotion, but christ makes Ignorance the Mother of Error; Matthew 22.29. You err, not knowing the Scripture.
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We must know Gods Will before we can do it aright. Affection without knowledge is like an Horse full of metal, but his eyes are out.
We must know God's Will before we can do it aright. Affection without knowledge is like an Horse full of metal, but his eyes Are out.
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2. If we would do Gods Will aright, let us labour for self-denyal; unless we deny our own Will, we shall never do Gods Will.
2. If we would do God's Will aright, let us labour for self-denial; unless we deny our own Will, we shall never do God's Will.
crd cs pns12 vmd vdi n2 vmb av, vvb pno12 vvi p-acp n1; cs pns12 vvb po12 d n1, pns12 vmb av-x vdi n2 vmb.
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Gods Will and ours are like the Wind and Tide when they are contrary; God wills one thing, we will another;
God's Will and ours Are like the Wind and Tide when they Are contrary; God wills one thing, we will Another;
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God calls us to be Crucified to the World, by Nature we love the World; God calls us to forgive our Enemies, by Nature we bear malice in our Heart;
God calls us to be crucified to the World, by Nature we love the World; God calls us to forgive our Enemies, by Nature we bear malice in our Heart;
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Gods Will and ours are contrary like the VVind and Tide, and till we can cross our own will, we shall never fulfil Gods.
God's Will and ours Are contrary like the VVind and Tide, and till we can cross our own will, we shall never fulfil God's
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3. Let us get humble Hearts: Pride is the spring of disobedience; Exod. 5.2. Who is the Lord that I should obey his voice? A proud Man thinks it below him to stoop to Gods Will. Be humble;
3. Let us get humble Hearts: Pride is the spring of disobedience; Exod 5.2. Who is the Lord that I should obey his voice? A proud Man thinks it below him to stoop to God's Will. Be humble;
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the humble Soul saith, Lord, what wilt thou have me do ? He puts as it were a blank paper into Gods hands,
the humble Soul Says, Lord, what wilt thou have me do? He puts as it were a blank paper into God's hands,
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weeping gives vent to sorrow, expletur lachrymis dolor. Ioseph wept over his dead Father;
weeping gives vent to sorrow, expletur Lachrymis dolour. Ioseph wept over his dead Father;
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and bids him write what he will he will subscribe to it. 4. Beg Grace and Strength of God to do his Will; Psal. 143.10. Teach me to do thy will:
and bids him write what he will he will subscribe to it. 4. Beg Grace and Strength of God to do his Will; Psalm 143.10. Teach me to do thy will:
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As if David had said, Lord, I need not be taught to do my own Will, I can do that fast enough,
As if David had said, Lord, I need not be taught to do my own Will, I can do that fast enough,
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but teach me to do thy Will;
but teach me to do thy Will;
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and that which may add wings to Prayer, is Gods gracious Promise, I will put my Spirit within you,
and that which may add wings to Prayer, is God's gracious Promise, I will put my Spirit within you,
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and cause you to walk in my statutes; Ezek. 36.27. If the Loadstone draw the Iron, it is not hard for the Iron to move;and cause you to walk in my statutes; Ezekiel 36.27. If the Loadstone draw the Iron, it is not hard for the Iron to move;
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if Gods Spirit inable, it will not be hard, but rather delightful to do Gods Will.
if God's Spirit inable, it will not be hard, but rather delightful to do God's Will.
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II. In this Petition, Thy Will be done in Earth, as it is in Heaven, we pray, that we may have Grace to submit to Gods Will patiently in what he inflicts:
II In this Petition, Thy Will be done in Earth, as it is in Heaven, we pray, that we may have Grace to submit to God's Will patiently in what he inflicts:
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The Text is to be understood as well of suffering Gods Will as of doing it;
The Text is to be understood as well of suffering God's Will as of doing it;
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so Maldonat, and the most Judicious Interpreters. I shall speak now of patient submission to Gods Will in whatever he inflicts:
so Maldonatus, and the most Judicious Interpreters. I shall speak now of patient submission to God's Will in whatever he inflicts:
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Thy Will be done. This should be the temper of a good Christian when he is under any disastrous Providence, to lye quietly at Gods Feet,Thy Will be done. This should be the temper of a good Christian when he is under any disastrous Providence, to lie quietly At God's Feet,
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and say, Thy Will be done. Quest. 1. What this patient submission to Gods will is not?
and say, Thy Will be done. Quest. 1. What this patient submission to God's will is not?
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Answ. There is something looks like Patience which is not; namely, when a Man bears a thing because he cannot help it;Answer There is something looks like Patience which is not; namely, when a Man bears a thing Because he cannot help it;
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he takes Affliction as his Fate and Destiny, therefore he endures that quietly which he cannot avoid;
he Takes Affliction as his Fate and Destiny, Therefore he endures that quietly which he cannot avoid;
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this is rather Necessity than Patience. Quest. 2. What it is may stand with patient submission to Gods Will?
this is rather Necessity than Patience. Quest. 2. What it is may stand with patient submission to God's Will?
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Answ. 1. A Christian may be sensible of Affliction, yet patiently submit to Gods Will We ought not to be Stoicks, insensible and unconcerned with Gods dealings;Answer 1. A Christian may be sensible of Affliction, yet patiently submit to God's Will We ought not to be Stoics, insensible and unconcerned with God's dealings;
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like the Sons of Deucalion (who as the Poets say) were begotten of a Stone.
like the Sons of Deucalion (who as the Poets say) were begotten of a Stone.
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Christ was sensible when he sweat great drops of Blood, but there was submission to Gods Will; Matth. 26.39. Nevertheless, not as I will, but as thou wilt.
christ was sensible when he sweat great drops of Blood, but there was submission to God's Will; Matthew 26.39. Nevertheless, not as I will, but as thou wilt.
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We are bid to humble our selves under Gods hand, 1 Pet. 5.6. which we cannot do unless we are sensible of it.
We Are bid to humble our selves under God's hand, 1 Pet. 5.6. which we cannot do unless we Are sensible of it.
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2. A Christian may weep under an Affliction, yet patiently submit to Gods Will. God allowes tears;
2. A Christian may weep under an Affliction, yet patiently submit to God's Will. God allows tears;
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'tis a sin to be NONLATINALPHABET, without natural affection, Rom. 1.31. Grace makes the Heart tender, strangulat inclusus dolor ;
it's a since to be, without natural affection, Rom. 1.31. Grace makes the Heart tender, strangulat inclusus dolour;
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Iob when he had so much ill news brought him at once, rent his Mantle, (an expression of grief) but did not tear his Hair in anger;Job when he had so much ill news brought him At once, rend his Mantle, (an expression of grief) but did not tear his Hair in anger;
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only Worldly grief must not be immoderate; a Vein may bleed too much; the Water riseth too high when it overflowes the banks.
only Worldly grief must not be immoderate; a Vein may bleed too much; the Water Riseth too high when it overflows the banks.
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3. A Christian may complain in his Affliction, yet be submissive to Gods Will; Psal. 142.2. I cryed to the Lord with my voice, I poured out my complaint before him.
3. A Christian may complain in his Affliction, yet be submissive to God's Will; Psalm 142.2. I cried to the Lord with my voice, I poured out my complaint before him.
crd dt njp vmb vvi p-acp po31 n1, av vbb j p-acp n2 vmb; np1 crd. pns11 vvd p-acp dt n1 p-acp po11 n1, pns11 vvd av po11 n1 p-acp pno31.
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We may (being under oppression) tell God how it is with us, and desire him to write down our injuries.
We may (being under oppression) tell God how it is with us, and desire him to write down our injuries.
pns12 vmb (vbg p-acp n1) vvb np1 c-crq pn31 vbz p-acp pno12, cc vvb pno31 pc-acp vvi a-acp po12 n2.
(99) part (DIV2)
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Shall not the Child complain to his Father when he is wronged? An holy complaint may stand with patient submission to Gods Will;
Shall not the Child complain to his Father when he is wronged? an holy complaint may stand with patient submission to God's Will;
vmb xx dt n1 vvb p-acp po31 n1 c-crq pns31 vbz vvn? dt j n1 vmb vvi p-acp j n1 p-acp n2 vmb;
(99) part (DIV2)
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but though we may complain to God, we must not complain of God. Quest. 3. What it is cannot stand with patient submission to Gods Will? Answ. 1. Discontentedness with Providence.
but though we may complain to God, we must not complain of God. Quest. 3. What it is cannot stand with patient submission to God's Will? Answer 1. Discontentedness with Providence.
cc-acp cs pns12 vmb vvi p-acp np1, pns12 vmb xx vvi pp-f np1. n1. crd r-crq pn31 vbz vmbx vvi p-acp j n1 p-acp n2 vmb? np1 crd n1 p-acp n1.
(99) part (DIV2)
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Discontent hath a mixture of grief and anger in it, and both these must needs raise a storm of Passion in the Soul. God having touched the apple of our Eye,
Discontent hath a mixture of grief and anger in it, and both these must needs raise a storm of Passion in the Soul. God having touched the apple of our Eye,
n1 vhz dt n1 pp-f n1 cc n1 p-acp pn31, cc d d vmb av vvi dt n1 pp-f n1 p-acp dt n1 np1 vhg vvn dt n1 pp-f po12 n1,
(99) part (DIV2)
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and smitten us in that we loved, we are touchy and sullen, and God shall not have a good look from us; Gen. 4.6. Why art thou wroth? Like a sullen Bird that is angry, and beats her self against the Cage.
and smitten us in that we loved, we Are touchy and sullen, and God shall not have a good look from us; Gen. 4.6. Why art thou wroth? Like a sullen Bird that is angry, and beats her self against the Cage.
cc vvn pno12 p-acp d pns12 vvd, pns12 vbr j cc j, cc np1 vmb xx vhi dt j n1 p-acp pno12; np1 crd. q-crq vb2r pns21 j? av-j dt j n1 cst vbz j, cc vvz po31 n1 p-acp dt n1.
(99) part (DIV2)
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3. Murmuring cannot stand with submission to Gods Will: Murmuring is the height of impatience; it is a kind of mutinee in the Soul against God; Numb. 21.5. The people spake against God.
3. Murmuring cannot stand with submission to God's Will: Murmuring is the height of impatience; it is a kind of mutinee in the Soul against God; Numb. 21.5. The people spoke against God.
crd j-vvg vmbx vvi p-acp n1 p-acp n2 vmb: j-vvg vbz dt n1 pp-f n1; pn31 vbz dt n1 pp-f n1 p-acp dt n1 p-acp np1; j. crd. dt n1 vvd p-acp np1.
(99) part (DIV2)
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17086
When a Cloud of Sorrow is gathered in the Soul, and this Cloud doth not only drop into Tears,
When a Cloud of Sorrow is gathered in the Soul, and this Cloud does not only drop into Tears,
c-crq dt n1 pp-f n1 vbz vvn p-acp dt n1, cc d n1 vdz xx av-j vvi p-acp n2,
(99) part (DIV2)
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but out of this Cloud come Hail-stones, murmuring word• against God, this is far from patient submission to Gods Will.
but out of this Cloud come Hailstones, murmuring word• against God, this is Far from patient submission to God's Will.
cc-acp av pp-f d n1 vvb n2, j-vvg n1 p-acp np1, d vbz av-j p-acp j n1 p-acp npg1 n1.
(99) part (DIV2)
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When water is hot the scum boils up;
When water is hight the scum boils up;
c-crq n1 vbz j dt n1 vvz a-acp;
(99) part (DIV2)
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when the Heart is heated with anger against God, then this scum of murmuring boils up.
when the Heart is heated with anger against God, then this scum of murmuring boils up.
c-crq dt n1 vbz vvn p-acp n1 p-acp np1, cs d n1 pp-f j-vvg n2 a-acp.
(99) part (DIV2)
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Murmuring is very evil, it springs, 1. From Pride;
Murmuring is very evil, it springs, 1. From Pride;
j-vvg vbz av j-jn, pn31 vvz, crd p-acp n1;
(99) part (DIV2)
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Men think they have deserved better at Gods hands, and when they begin to swell they spit Poyson. 2. Distrust;
Men think they have deserved better At God's hands, and when they begin to swell they spit Poison. 2. Distrust;
n2 vvb pns32 vhb vvn av-jc p-acp npg1 n2, cc c-crq pns32 vvb pc-acp vvi pns32 vvb n1. crd n1;
(99) part (DIV2)
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17092
Men believe not that God can make a Treacle of Poyson, bring good out of all their troubles, therefore they murmur; Psal. 106.24. They believed not his word, but murmured.
Men believe not that God can make a Treacle of Poison, bring good out of all their Troubles, Therefore they murmur; Psalm 106.24. They believed not his word, but murmured.
n2 vvb xx cst np1 vmb vvi dt n1 pp-f n1, vvb j av pp-f d po32 n2, av pns32 vvb; np1 crd. pns32 vvd xx po31 n1, cc-acp vvd.
(99) part (DIV2)
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Men murmur at Gods Providences because they distrust his Promises; God hath much ado to bear this Sin, Numb. 14.27. this is far from submission to Gods Will.
Men murmur At God's Providences Because they distrust his Promises; God hath much ado to bear this since, Numb. 14.27. this is Far from submission to God's Will.
n2 vvb p-acp npg1 n2 c-acp pns32 vvb po31 vvz; np1 vhz d n1 pc-acp vvi d n1, j. crd. d vbz av-j p-acp n1 p-acp npg1 n1.
(99) part (DIV2)
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3. Discomposedness of Spirit cannot stand with quiet submission to Gods Will.
3. Discomposedness of Spirit cannot stand with quiet submission to God's Will.
crd n1 pp-f n1 vmbx vvi p-acp j-jn n1 p-acp npg1 n1.
(99) part (DIV2)
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view sin in Christ's Blood and it will appear of a Crimson Colour.
view since in Christ's Blood and it will appear of a Crimson Colour.
vvb n1 p-acp npg1 n1 cc pn31 vmb vvi pp-f dt j-jn n1.
(105) part (DIV2)
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When a Man saith, I am so encompassed with trouble that I know not how to get out;
When a Man Says, I am so encompassed with trouble that I know not how to get out;
c-crq dt n1 vvz, pns11 vbm av vvn p-acp n1 cst pns11 vvb xx c-crq pc-acp vvi av;
(99) part (DIV2)
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17096
Head and Heart are so taken up that a Person is not fit to pray. When the strings of a Lute are snarled, the Lute can make no good Musick;
Head and Heart Are so taken up that a Person is not fit to pray. When the strings of a Lute Are snarled, the Lute can make no good Music;
n1 cc n1 vbr av vvn a-acp d dt n1 vbz xx j pc-acp vvi. c-crq dt n2 pp-f dt n1 vbr j-vvn, dt n1 vmb vvi dx j n1;
(99) part (DIV2)
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so when a Christians Spirits are perplexed and disturbed, he cannot make Melody in his Heart to the Lord.
so when a Christians Spirits Are perplexed and disturbed, he cannot make Melody in his Heart to the Lord.
av c-crq dt njpg2 n2 vbr vvn cc vvn, pns31 vmbx vvi n1 p-acp po31 n1 p-acp dt n1.
(99) part (DIV2)
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17098
To be under a discomposure of Mind, is as when an Army is routed, one runs this way,
To be under a discomposure of Mind, is as when an Army is routed, one runs this Way,
pc-acp vbi p-acp dt n1 pp-f n1, vbz a-acp c-crq dt n1 vbz n-vvn, pi vvz d n1,
(99) part (DIV2)
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and another that, the Army is put into disorder;
and Another that, the Army is put into disorder;
cc j-jn d, dt n1 vbz vvn p-acp n1;
(99) part (DIV2)
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17100
so when a Christian is in an hurry of Mind, his Thoughts run up and down distracted, as if he were undone;
so when a Christian is in an hurry of Mind, his Thoughts run up and down distracted, as if he were undone;
av c-crq dt njp vbz p-acp dt n1 pp-f n1, po31 n2 vvn a-acp cc a-acp vvn, c-acp cs pns31 vbdr vvn;
(99) part (DIV2)
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this cannot stand with patient submission to Gods Will. 4. Self-apology cannot stand with submission to Gods Will;
this cannot stand with patient submission to God's Will. 4. Self-apology cannot stand with submission to God's Will;
d vmbx vvi p-acp j n1 p-acp npg1 n1. crd n1 vmbx vvi p-acp n1 p-acp n2 vmb;
(99) part (DIV2)
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instead of being humbled under Gods hand a Person justifies himself.
instead of being humbled under God's hand a Person Justifies himself.
av pp-f vbg vvn p-acp npg1 n1 dt n1 vvz px31.
(99) part (DIV2)
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A proud Sinner stands upon his own defence, and is ready to accuse God of unrighteousness, which is as if we should tax the Sun with darkness:
A proud Sinner Stands upon his own defence, and is ready to accuse God of unrighteousness, which is as if we should Tax the Sun with darkness:
dt j n1 vvz p-acp po31 d n1, cc vbz j pc-acp vvi np1 pp-f n1, r-crq vbz p-acp cs pns12 vmd vvi dt n1 p-acp n1:
(99) part (DIV2)
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17104
This is far from submission to Gods Will. God smote Ionahs goard, and he stands upon his own vindication; Ionah 4.9. I do well to be angry to the death :
This is Far from submission to God's Will. God smote Jonahs Guard, and he Stands upon his own vindication; Jonah 4.9. I do well to be angry to the death:
d vbz av-j p-acp n1 p-acp npg1 n1. np1 vvd np1 vvn, cc pns31 vvz p-acp po31 d n1; np1 crd. pns11 vdb av pc-acp vbi j p-acp dt n1:
(99) part (DIV2)
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What, to be angry with God? And to justifie this, I do well to be angry.
What, to be angry with God? And to justify this, I do well to be angry.
q-crq, pc-acp vbi j p-acp np1? cc pc-acp vvi d, pns11 vdb av pc-acp vbi j.
(99) part (DIV2)
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This was strange to come from a Prophet, and was far from this Prayer Christ hath taught us, Thy Will be done.
This was strange to come from a Prophet, and was Far from this Prayer christ hath taught us, Thy Will be done.
d vbds j pc-acp vvi p-acp dt n1, cc vbds av-j p-acp d n1 np1 vhz vvn pno12, po21 n1 vbi vdn.
(99) part (DIV2)
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Quest. 4. What this patient submission to Gods Will is?
Quest. 4. What this patient submission to God's Will is?
n1. crd q-crq d j n1 p-acp n2 vmb vbz?
(99) part (DIV2)
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Answ. It is a gracious frame of Soul, whereby a Christian is content to be at Gods dispose,Answer It is a gracious frame of Soul, whereby a Christian is content to be At God's dispose,
np1 pn31 vbz dt j n1 pp-f n1, c-crq dt njp vbz j pc-acp vbi p-acp ng1 n1,
(99) part (DIV2)
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and doth acquiesce in his Wisdom; 1 Sam. 3.18. It is the Lord, let him do what seemeth him good: Acts 21.14. The will of the Lord be done.
and does acquiesce in his Wisdom; 1 Sam. 3.18. It is the Lord, let him do what seems him good: Acts 21.14. The will of the Lord be done.
cc vdz vvi p-acp po31 n1; crd np1 crd. pn31 vbz dt n1, vvb pno31 vdi r-crq vvz pno31 j: n2 crd. dt n1 pp-f dt n1 vbb vdn.
(99) part (DIV2)
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That I may further illustrate this, I shall show you wherein this submission to Gods Will lyes;
That I may further illustrate this, I shall show you wherein this submission to God's Will lies;
cst pns11 vmb av-j vvi d, pns11 vmb vvi pn22 c-crq d n1 p-acp n2 vmb vvz;
(99) part (DIV2)
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it lyes chiefly in three things. (1.) In acknowledging Gods hand; seeing God in the Affliction: Iob 5.6. Affliction ariseth not out of the dust ; it comes not by chance.
it lies chiefly in three things. (1.) In acknowledging God's hand; seeing God in the Affliction: Job 5.6. Affliction arises not out of the dust; it comes not by chance.
pn31 vvz av-jn p-acp crd n2. (crd) p-acp vvg npg1 n1; vvg np1 p-acp dt n1: np1 crd. n1 vvz xx av pp-f dt n1; pn31 vvz xx p-acp n1.
(99) part (DIV2)
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Iob did eye God in all that befel him; Iob 1.22. The Lord hath taken away :Job did eye God in all that befell him; Job 1.22. The Lord hath taken away:
np1 vdd n1 np1 p-acp d cst vvd pno31; np1 crd. dt n1 vhz vvn av:
(99) part (DIV2)
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He complains not of the Chaldeans, or the influence of the Planets, he looks beyond second Causes, he sees God in the Affliction, The Lord hath taken away.
He complains not of the Chaldeans, or the influence of the Planets, he looks beyond second Causes, he sees God in the Affliction, The Lord hath taken away.
pns31 vvz xx pp-f dt np1, cc dt n1 pp-f dt n2, pns31 vvz p-acp ord n2, pns31 vvz np1 p-acp dt n1, dt n1 vhz vvn av.
(99) part (DIV2)
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There can be no submission to Gods Will till there be an acknowledging of Gods hand.
There can be no submission to God's Will till there be an acknowledging of God's hand.
a-acp vmb vbi dx n1 p-acp n2 vmb c-acp pc-acp vbi dt vvg pp-f npg1 n1.
(99) part (DIV2)
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17134
I went out full and the Lord hath brought me home again empty. This exposeth to Contempt.I went out full and the Lord hath brought me home again empty. This exposeth to Contempt.
pns11 vvd av j cc dt n1 vhz vvn pno11 av-an av j. d vvz p-acp n1.
(99) part (DIV2)
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(2.) Patient submission to Gods Will lyes in our justifying of God: Psal. 22.2. O my God I cry unto thee, yet thou hearest not, thou turnest a deaf ear to me in my affliction ;
(2.) Patient submission to God's Will lies in our justifying of God: Psalm 22.2. Oh my God I cry unto thee, yet thou Hearst not, thou Turnest a deaf ear to me in my affliction;
(crd) j n1 p-acp n2 vmb vvz p-acp po12 vvg pp-f np1: np1 crd. uh po11 np1 pns11 vvb p-acp pno21, av pns21 vv2 xx, pns21 vv2 dt j n1 p-acp pno11 p-acp po11 n1;
(99) part (DIV2)
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17116
ver. 3. But thou art holy. God is Holy and Just, not only when he punisheth the Wicked,
for. 3. But thou art holy. God is Holy and Just, not only when he Punisheth the Wicked,
p-acp. crd cc-acp pns21 vb2r j. np1 vbz j cc j, xx av-j c-crq pns31 vvz dt j,
(99) part (DIV2)
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17117
but when he afflicts the Righteous. Though God put Wormwood in our Cup, yet we vindicate God, and proclaim his Righteousness.
but when he afflicts the Righteous. Though God put Wormwood in our Cup, yet we vindicate God, and proclaim his Righteousness.
cc-acp c-crq pns31 vvz dt j. cs np1 vvd n1 p-acp po12 n1, av pns12 vvb np1, cc vvi po31 n1.
(99) part (DIV2)
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17118
As Mauritius the Emperour, when he saw his Sons slain before his eyes, Iustus es Domine, Righteous art thou O Lord in all thy wayes.
As Mauritius the Emperor, when he saw his Sons slave before his eyes, Justus es Domine, Righteous art thou Oh Lord in all thy ways.
p-acp np1 dt n1, c-crq pns31 vvd po31 n2 vvn p-acp po31 n2, np1 fw-la fw-la, j n1 pns21 uh n1 p-acp d po21 n2.
(99) part (DIV2)
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17119
We justifie God, and confess he punisheth us less than we deserve; Ezra 9.13. (3.) Patient submission to Gods Will lyes in the accepting of the punishment; Lev. 26.41. And they then accept of the punishment of their iniquity. Accepting of the punishment;
We justify God, and confess he Punisheth us less than we deserve; Ezra 9.13. (3.) Patient submission to God's Will lies in the accepting of the punishment; Lev. 26.41. And they then accept of the punishment of their iniquity. Accepting of the punishment;
pns12 vvb np1, cc vvb pns31 vvz pno12 dc cs pns12 vvb; np1 crd. (crd) j n1 p-acp n2 vmb vvz p-acp dt vvg pp-f dt n1; np1 crd. cc pns32 av vvi pp-f dt n1 pp-f po32 n1. vvg pp-f dt n1;
(99) part (DIV2)
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that is, taking all that God doth in good part. He who accepts of the punishment, saith, Good is the Rod of the Lord ;
that is, taking all that God does in good part. He who accepts of the punishment, Says, Good is the Rod of the Lord;
d vbz, vvg d cst np1 vdz p-acp j n1. pns31 r-crq vvz pp-f dt n1, vvz, j vbz dt n1 pp-f dt n1;
(99) part (DIV2)
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17121
he kisseth the Rod, yea blesseth God that he would use such a Merciful severity, rather to afflict him than lose him.
he Kisses the Rod, yea Blesses God that he would use such a Merciful severity, rather to afflict him than loose him.
pns31 vvz dt n1, uh vvz np1 cst pns31 vmd vvi d dt j n1, av-c pc-acp vvi pno31 av vvi pno31.
(99) part (DIV2)
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17122
This is patient submission to Gods Will.
This is patient submission to God's Will.
d vbz j n1 p-acp npg1 n1.
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17123
This patient submission to Gods Will in Affliction showes a great deal of Wisdom and Piety.
This patient submission to God's Will in Affliction shows a great deal of Wisdom and Piety.
d j n1 p-acp n2 vmb p-acp n1 vvz dt j n1 pp-f n1 cc n1.
(99) part (DIV2)
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17124
The skill of a Pilot is most discerned in a storm, and a Christians Grace in the storm of Affliction;
The skill of a Pilot is most discerned in a storm, and a Christians Grace in the storm of Affliction;
dt n1 pp-f dt n1 vbz av-ds vvn p-acp dt n1, cc dt np1 n1 p-acp dt n1 pp-f n1;
(99) part (DIV2)
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17125
and indeed this submission to Gods Will is most requisite for us while we live here in this lower Re••gion;
and indeed this submission to God's Will is most requisite for us while we live Here in this lower Re••gion;
cc av d n1 p-acp n2 vmb vbz av-ds j p-acp pno12 cs pns12 vvb av p-acp d jc n1;
(99) part (DIV2)
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17126
in Heaven there will be no need of Patience, no more than there is need of the Star light when the Sun shines.
in Heaven there will be no need of Patience, no more than there is need of the Star Light when the Sun shines.
p-acp n1 a-acp vmb vbi dx n1 pp-f n1, av-dx dc cs a-acp vbz n1 pp-f dt n1 n1 c-crq dt n1 vvz.
(99) part (DIV2)
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17127
In Heaven there will be all joy, and what need of Patience then? It requires no Patience to wear a Crown of Gold,
In Heaven there will be all joy, and what need of Patience then? It requires no Patience to wear a Crown of Gold,
p-acp n1 a-acp vmb vbi d n1, cc r-crq n1 pp-f n1 av? pn31 vvz dx n1 pc-acp vvi dt n1 pp-f n1,
(99) part (DIV2)
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17128
but while we live here in a Valley of Tears, there needs patient submission to Gods Will, Heb. 10.36. Ye have need of patience.
but while we live Here in a Valley of Tears, there needs patient submission to God's Will, Hebrew 10.36. You have need of patience.
cc-acp cs pns12 vvb av p-acp dt n1 pp-f n2, a-acp av j n1 p-acp n2 vmb, np1 crd. pn22 vhb n1 pp-f n1.
(99) part (DIV2)
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1. The Lord sometimes layes heavy Afflictions upon us; Psal. 38.2. Thy hand presseth me sore.
1. The Lord sometime lays heavy Afflictions upon us; Psalm 38.2. Thy hand Presseth me soar.
crd dt n1 av vvz j n2 p-acp pno12; np1 crd. po21 n1 vvz pno11 av-j.
(99) part (DIV2)
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17130
The word in the Original for afflicted, signifies to be melted. God sometimes melts his People in a Furnace.
The word in the Original for afflicted, signifies to be melted. God sometime melts his People in a Furnace.
dt n1 p-acp dt j-jn p-acp vvn, vvz pc-acp vbi vvn. np1 av vvz po31 n1 p-acp dt n1.
(99) part (DIV2)
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2. God sometimes layes divers Afflictions on us: Iob 19.17. He multiplies my wound. God shoots divers sorts of Arrowes.
2. God sometime lays diverse Afflictions on us: Job 19.17. He multiplies my wound. God shoots diverse sorts of Arrows.
crd np1 av vvz j n2 p-acp pno12: np1 crd. pns31 vvz po11 n1. np1 vvz j n2 pp-f n2.
(99) part (DIV2)
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(1.) Sometimes God afflicts with Poverty. The Widow had nothing left her save a pot of Oyl, 1 Kings 17.12. Poverty is a great Temptation.
(1.) Sometime God afflicts with Poverty. The Widow had nothing left her save a pot of Oil, 1 Kings 17.12. Poverty is a great Temptation.
(crd) av np1 vvz p-acp n1. dt n1 vhd pix vvd pno31 p-acp dt n1 pp-f n1, crd n2 crd. n1 vbz dt j n1.
(99) part (DIV2)
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17133
NONLATINALPHABET, Menand. To have an Estate boyled away almost to nothing, is hard to Flesh and Blood; Ruth 1.20. Call me not Naomi but Mara:
, Menand. To have an Estate boiled away almost to nothing, is hard to Flesh and Blood; Ruth 1.20. Call me not Naomi but Mara:
, np1. pc-acp vhi dt n1 j-vvn av av p-acp pix, vbz av-j p-acp n1 cc n1; n1 crd. vvb pno11 xx np1 p-acp np1:
(99) part (DIV2)
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17250
and in order to a Cure.
and in order to a Cure.
cc p-acp n1 p-acp dt vvb.
(99) part (DIV2)
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17135
When the Prodigal was poor, his Brother was ashamed to own him: Luke. 15.30. This thy Son ;
When the Prodigal was poor, his Brother was ashamed to own him: Lycia. 15.30. This thy Son;
c-crq dt n-jn vbds j, po31 n1 vbds j pc-acp vvi pno31: av. crd. d po21 n1;
(99) part (DIV2)
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he said not this my Brother, but this thy Son ; he scorned to call him Brother.
he said not this my Brother, but this thy Son; he scorned to call him Brother.
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When the Deer is shot and bleeds, the rest of the herd push it away;
When the Deer is shot and bleeds, the rest of the heard push it away;
c-crq dt n1 vbz vvn cc vvz, dt n1 pp-f dt n1 vvb pn31 av;
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when God shoots the Arrow of Poverty at one, others are ready to push him away.
when God shoots the Arrow of Poverty At one, Others Are ready to push him away.
c-crq np1 vvz dt n1 pp-f n1 p-acp crd, n2-jn vbr j pc-acp vvi pno31 av.
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When Terence was grown poor, his Friend Scipio cast him off.
When Terence was grown poor, his Friend Scipio cast him off.
c-crq np1 vbds vvn j, po31 n1 np1 vvd pno31 a-acp.
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The Muses ( Iupiters Daughters) the Poets feign, had no Suitors because they wanted a Dowry.
The Muses (Iupiters Daughters) the Poets feign, had no Suitors Because they wanted a Dowry.
dt np2 (npg1 n2) dt n2 vvb, vhd dx n2 c-acp pns32 vvd dt n1.
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(2.) God sometimes afflicts with Reproach ▪ Such as have the light of Grace shining in them,
(2.) God sometime afflicts with Reproach ▪ Such as have the Light of Grace shining in them,
(crd) np1 av vvz p-acp n1 ▪ d c-acp vhb dt n1 pp-f n1 vvg p-acp pno32,
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yet may be eclipsed in their Name.
yet may be eclipsed in their Name.
av vmb vbi vvn p-acp po32 n1.
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The Primitive Christians were reproached as if they were guilty of Incest, saith Tertullian. Luther was called, A Trumpeter of Rebellion. David calls reproach an heart-breaking; Psal. 69.20. this God lets his dear Saints be oft exercised with.
The Primitive Christians were reproached as if they were guilty of Incest, Says Tertullian. Luther was called, A Trumpeter of Rebellion. David calls reproach an Heartbreaking; Psalm 69.20. this God lets his dear Saints be oft exercised with.
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Dirt may be cast upon a Pearl; those Names may be blotted which are written in the Book of Life.
Dirt may be cast upon a Pearl; those Names may be blotted which Are written in the Book of Life.
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Sincerity though it shields from Hell, yet not from Slander. (3.) God sometimes afflicts with loss of dear Relations; Ezek. 24.16. Son of man behold I take away from thee the desire of thine eyes with a stroke :
Sincerity though it shields from Hell, yet not from Slander. (3.) God sometime afflicts with loss of dear Relations; Ezekiel 24.16. Son of man behold I take away from thee the desire of thine eyes with a stroke:
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This is like a pulling away a Limb from the Body. He takes away an holy Child;
This is like a pulling away a Limb from the Body. He Takes away an holy Child;
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Iacobs Life was bound up in Benjamin, Gen. 44.30.Iacobs Life was bound up in Benjamin, Gen. 44.30.
npg1 n1 vbds vvn a-acp p-acp np1, np1 crd.
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and that which puts Teeth into the Cross, and is worse than the loss of Children, is,
and that which puts Teeth into the Cross, and is Worse than the loss of Children, is,
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when they are continued as living Crosses; where the Parents expected Honey, there to have Wormwood.
when they Are continued as living Crosses; where the Parents expected Honey, there to have Wormwood.
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What greater cut to a Godly Parent than a Child who disclaims his Fathers God! A Corrosive applyed to the Body may do well,
What greater Cut to a Godly Parent than a Child who disclaims his Father's God! A Corrosive applied to the Body may do well,
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but a bad Child is a Corrosive to the Heart.
but a bad Child is a Corrosive to the Heart.
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Such an undutiful Son had David who conspired Treason, and would not only have taken away his Fathers Crown, but his Life.
Such an undutiful Son had David who conspired Treason, and would not only have taken away his Father's Crown, but his Life.
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(4.) God sometimes afflicts with a NONLATINALPHABET, infirmness of Body; scarce a well day.
(4.) God sometime afflicts with a, infirmness of Body; scarce a well day.
(crd) np1 av vvz p-acp dt, n1 pp-f n1; av-j dt av n1.
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Sickness takes away the Comfort of Life, and makes one in Deaths oft, thus God tryes his People with various Afflictions,
Sickness Takes away the Comfort of Life, and makes one in Death's oft, thus God tries his People with various Afflictions,
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so that there is need of Patience to submit to Gods Will. He who hath divers Bullets shot at him needs Armour;
so that there is need of Patience to submit to God's Will. He who hath diverse Bullets shot At him needs Armour;
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when divers Afflictions assault, we need Patience as Armour of Proof. 3. God sometimes lets the Affliction continue long, Psal. 74.9. as it is with Diseases, there are some Chronical, that linger and hang about the Body several years together;
when diverse Afflictions assault, we need Patience as Armour of Proof. 3. God sometime lets the Affliction continue long, Psalm 74.9. as it is with Diseases, there Are Some Chronical, that linger and hang about the Body several Years together;
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so it is with Affliction, the Lord is pleased to exercise many of his precious ones with Chronical Afflictions, such as lye upon them a long time;
so it is with Affliction, the Lord is pleased to exercise many of his precious ones with Chronical Afflictions, such as lie upon them a long time;
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so that in all these Cases we need Patience and submissiveness of Spirit to Gods Will. VSE I.
so that in all these Cases we need Patience and submissiveness of Spirit to God's Will. USE I.
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It reproves such as have not yet learned this part of the Lords Prayer, Thy Will be done ;
It reproves such as have not yet learned this part of the lords Prayer, Thy Will be done;
pn31 vvz d c-acp vhb xx av vvn d n1 pp-f dt n2 n1, po21 n1 vbi vdn;
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they have only said it, but not learned it.
they have only said it, but not learned it.
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If things be not according to their Mind, if the Wind of Providence crosseth the Tide of their Will, they are discontented and querulous, where is now submission of Will to God? To be displeased with God if things do not please us, is this to lye at Gods feet,
If things be not according to their Mind, if the Wind of Providence Crosseth the Tide of their Will, they Are discontented and querulous, where is now submission of Will to God? To be displeased with God if things do not please us, is this to lie At God's feet,
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and acquiesce in his Will? This is a very bad temper of Spirit, and God may justly punish us by letting us have our Will.
and acquiesce in his Will? This is a very bad temper of Spirit, and God may justly Punish us by letting us have our Will.
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Rachel cryed, Give me Children, or I dye, Gen. 30.1. God let her have a Child, but it cost her her Life; Gen. 35.18. Israel not content with Manna (Angels Food) they must have Quails to their Manna, God punished them by letting them have their Will; Numb. 11.31. There went sorth a wind from the Lord, and brought quails: Rachel cried, Give me Children, or I die, Gen. 30.1. God let her have a Child, but it cost her her Life; Gen. 35.18. Israel not content with Manna (Angels Food) they must have Quails to their Manna, God punished them by letting them have their Will; Numb. 11.31. There went forth a wind from the Lord, and brought quails:
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ver. 33. And while the flesh was yet between their teeth, the wrath of the Lord was kindled against them,
ver. 33. And while the Flesh was yet between their teeth, the wrath of the Lord was kindled against them,
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and the Lord smote them with a great plague. They had better been without their Quails than had such sower sawce to them.and the Lord smote them with a great plague. They had better been without their Quails than had such sour sauce to them.
cc dt n1 vvd pno32 p-acp dt j n1. pns32 vhd jc vbn p-acp po32 n2 av vhd d j n1 p-acp pno32.
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Many have importunately desired the Life of a Child, and could not bring their Wills to Gods to be content to part with it,
Many have importunately desired the Life of a Child, and could not bring their Wills to God's to be content to part with it,
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and the Lord hath punished them by letting them have their Will; the Child hath lived and been a burden to them.
and the Lord hath punished them by letting them have their Will; the Child hath lived and been a burden to them.
cc dt n1 vhz vvn pno32 p-acp vvg pno32 vhi po32 n1; dt n1 vhz vvn cc vbn dt n1 p-acp pno32.
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Seeing their Wills crossed God, their Child shall cross them.
Seeing their Wills crossed God, their Child shall cross them.
vvg po32 n2 vvn np1, po32 n1 vmb vvi pno32.
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VSE II. Of Exhortation. Let us be exhorted whatever troubles God doth exercise us with, aequo animo ferre, to resign up our Wills to God,USE II Of Exhortation. Let us be exhorted whatever Troubles God does exercise us with, Aequo animo Far, to resign up our Wills to God,
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and say, Thy Will be done: Which is fittest, that God should bring his will to ours,
and say, Thy Will be done: Which is Fittest, that God should bring his will to ours,
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or we bring our will to his? Say as Eli, 1 Sam. 3.18. It is the Lord, let him do what seemeth him good :
or we bring our will to his? Say as Eli, 1 Sam. 3.18. It is the Lord, let him do what seems him good:
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And as David, 2 Sam. 15.26. Behold here am I, let him do to me as seemeth good unto him.
And as David, 2 Sam. 15.26. Behold Here am I, let him do to me as seems good unto him.
cc p-acp np1, crd np1 crd. vvb av vbm pns11, vvb pno31 vdi p-acp pno11 p-acp vvz j p-acp pno31.
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It was the saying of Harpulas, Placet mihi quod. Regi placet, that pleaseth me which pleaseth the King:
It was the saying of Harpulas, Placet mihi quod. King placet, that Pleases me which Pleases the King:
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So should we say, that which pleaseth God pleaseth us: Thy Will be done. Some have not yet learned this art of submission to God,
So should we say, that which Pleases God Pleases us: Thy Will be done. some have not yet learned this art of submission to God,
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and truly he who wants Patience in Affliction, is like a Souldier in Battle who wants Armour. Quest.
and truly he who Wants Patience in Affliction, is like a Soldier in Battle who Wants Armour. Quest.
cc av-j pns31 r-crq vvz n1 p-acp n1, vbz av-j dt n1 p-acp n1 r-crq vvz n1. n1.
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When do we not as we ought submit to Gods Will in Affliction? When do we not as we ought submit to God's Will in Affliction?
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Answ. 1. When we have hard thoughts of God, and our Hearts begin to swell against him.Answer 1. When we have hard thoughts of God, and our Hearts begin to swell against him.
np1 crd c-crq pns12 vhb j n2 pp-f np1, cc po12 n2 vvb pc-acp vvi p-acp pno31.
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2. When we are so troubled at our present Affliction that we are unfit for Duty.
2. When we Are so troubled At our present Affliction that we Are unfit for Duty.
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We can mourn as Doves, but not pray or praise God. We are so discomposed that we are not fit to hearken to any good Counsel; Exod. 6.9. They hearkened not to Moses for anguish of spirit.
We can mourn as Dove, but not pray or praise God. We Are so discomposed that we Are not fit to harken to any good Counsel; Exod 6.9. They harkened not to Moses for anguish of Spirit.
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Israel were so full of grief under their present burdens, that they minded not what Moses said,Israel were so full of grief under their present burdens, that they minded not what Moses said,
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though he came with a Message from God to them; They hearkened not to Moses for anguish of spirit.
though he Come with a Message from God to them; They harkened not to Moses for anguish of Spirit.
cs pns31 vvd p-acp dt n1 p-acp np1 p-acp pno32; pns32 vvd xx p-acp np1 p-acp n1 pp-f n1.
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3. We do not submit as we ought to Gods Will, when we labour to break loose from Affliction by indirect means.
3. We do not submit as we ought to God's Will, when we labour to break lose from Affliction by indirect means.
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Many to rid themselves out of trouble run themselves into Sin. When God hath bound them with the cords of Affliction, they go to the Devil to loosen their bands.
Many to rid themselves out of trouble run themselves into Sin. When God hath bound them with the cords of Affliction, they go to the devil to loosen their bans.
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Better it is to stay in Affliction, than to sin our selves out of Affliction. O let us learn to stoop to Gods Will in all afflictive Providences. Quest.
Better it is to stay in Affliction, than to sin our selves out of Affliction. O let us Learn to stoop to God's Will in all afflictive Providences. Quest.
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But how shall we bring our selves to this Christian Temper in all Occurrences of Providence, patiently to acquiesce in Gods Will, But how shall we bring our selves to this Christian Temper in all Occurrences of Providence, patiently to acquiesce in God's Will,
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and say, Thy Will be done? We know not what Tryals Personal or National we may be exercised with.
and say, Thy Will be done? We know not what Trials Personal or National we may be exercised with.
cc vvi, po21 n1 vbi vdn? pns12 vvb xx r-crq n2 j cc j pns12 vmb vbi vvn p-acp.
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We seem now to be under the Planet Saturn, which hath a malignant Aspect.
We seem now to be under the Planet Saturn, which hath a malignant Aspect.
pns12 vvb av pc-acp vbi p-acp dt n1 np1, r-crq vhz dt j n1.
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Our Ship is steer'd so strangely, that we are in danger on one hand of the Sands, on the other hand of the Rocks.
Our Ship is steered so strangely, that we Are in danger on one hand of the Sands, on the other hand of the Rocks.
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If Affliction comes how shall we keep a Christian Decorum, how shall we bear things with equanimity of mind,
If Affliction comes how shall we keep a Christian Decorum, how shall we bear things with equanimity of mind,
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and say, Thy Will be done? Answ. The means for a quiet resignation to Gods Will in Affliction is; 1. Judicious Consideration; Eccles. 7.14. In the day of adversity consider. and say, Thy Will be done? Answer The means for a quiet resignation to God's Will in Affliction is; 1. Judicious Consideration; Eccles. 7.14. In the day of adversity Consider.
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When any thing burdens us, or runs cross to our desires, did we but sit down and consider,
When any thing burdens us, or runs cross to our Desires, did we but fit down and Consider,
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and weigh things in the ballance of Judgment, it would much quiet our Minds, and subject our Wills to God;
and weigh things in the balance of Judgement, it would much quiet our Minds, and Subject our Wills to God;
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In the day of adversity consider. In the day of adversity Consider.
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Consideration would be as Davids Harp, to charm down the evil Spirit of frowardness and discontent. Quest.
Consideration would be as Davids Harp, to charm down the evil Spirit of frowardness and discontent. Quest.
n1 vmd vbi c-acp npg1 vvb, pc-acp vvi a-acp dt j-jn n1 pp-f n1 cc n-jn. n1.
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But what should we consider? But what should we Consider?
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Answ. That which may make us submit to God in Affliction, and say, Thy Will be done, is,Answer That which may make us submit to God in Affliction, and say, Thy Will be done, is,
np1 cst r-crq vmb vvi pno12 vvi p-acp np1 p-acp n1, cc vvi, po21 n1 vbi vdn, vbz,
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1. To consider that the present state of Life is subject to Afflictions, as a Seamans Life is subject to storms:
1. To Consider that the present state of Life is Subject to Afflictions, as a Seamans Life is Subject to storms:
crd p-acp vvi cst dt j n1 pp-f n1 vbz j-jn p-acp n2, c-acp dt ng1 n1 vbz j-jn p-acp n2:
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Ferre quam sortem omnes patiuntur nemo recusat: Iob 5.7. Man is born to trouble ; he is heir apparent to it; far quam sortem omnes patiuntur nemo recusat: Job 5.7. Man is born to trouble; he is heir apparent to it;
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he comes into the World with a cry, and goes out with a groan. Ea lege nati sumus. The World is a place where much Wormwood grows; Lam. 3.15. He hath filled me with bitterness, Hebr. Bammerorim, with bitternesses, he hath made me drunk with wormwood.
he comes into the World with a cry, and Goes out with a groan. Ea lege Nati sumus. The World is a place where much Wormwood grows; Lam. 3.15. He hath filled me with bitterness, Hebrew Bammerorim, with Bitternesses, he hath made me drunk with wormwood.
pns31 vvz p-acp dt n1 p-acp dt n1, cc vvz av p-acp dt n1. fw-la fw-la fw-la fw-la. dt n1 vbz dt n1 c-crq d n1 vvz; np1 crd. pns31 vhz vvn pno11 p-acp n1, np1 n1, p-acp n2, pns31 vhz vvn pno11 vvn p-acp n1.
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Troubles arise like sparks out of a Furnace. Afflictions are some of the Thorns which the Earth after the Curse brings forth.
Troubles arise like sparks out of a Furnace. Afflictions Are Some of the Thorns which the Earth After the Curse brings forth.
vvz vvb av-j n2 av pp-f dt n1. n2 vbr d pp-f dt n2 r-crq dt n1 p-acp dt n1 vvz av.
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VVe may as well think to stop the Chariot of the Sun when it is in its swift motion,
We may as well think to stop the Chariot of the Sun when it is in its swift motion,
pns12 vmb a-acp av vvi pc-acp vvi dt n1 pp-f dt n1 c-crq pn31 vbz p-acp po31 j n1,
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as put a stop to trouble;
as put a stop to trouble;
c-acp vvd dt n1 pc-acp vvi;
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the consideration of this our Life is exposed to eclipses and sufferings should make us say with Patience, Thy Will be done. Shall a Mariner be angry that he meets with a storm at Sea?
the consideration of this our Life is exposed to Eclipses and sufferings should make us say with Patience, Thy Will be done. Shall a Mariner be angry that he meets with a storm At Sea?
dt n1 pp-f d po12 n1 vbz vvn p-acp n2 cc n2 vmd vvi pno12 vvi p-acp n1, po21 n1 vbi vdn. vmb dt n1 vbi j cst pns31 vvz p-acp dt n1 p-acp n1?
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2. Consideration, God hath a special hand in the disposal of all Occurrences that fall out.
2. Consideration, God hath a special hand in the disposal of all Occurrences that fallen out.
crd n1, np1 vhz dt j n1 p-acp dt n1 pp-f d n2 cst vvb av.
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Iob eyed God in the Affliction, chap. 1.21. The Lord hath taken away :Job eyed God in the Affliction, chap. 1.21. The Lord hath taken away:
np1 vvn np1 p-acp dt n1, n1 crd. dt n1 vhz vvn av:
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He doth not complain of the Sabeans, or the Influences of the Planets, he looked beyond all second Causes, he saw God in the Affliction,
He does not complain of the Sabeans, or the Influences of the Planets, he looked beyond all second Causes, he saw God in the Affliction,
pns31 vdz xx vvi pp-f dt np1, cc dt n2 pp-f dt n2, pns31 vvd p-acp d ord n2, pns31 vvd np1 p-acp dt n1,
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and that made him chearfully submit, Blessed be the name of the Lord.
and that made him cheerfully submit, Blessed be the name of the Lord.
cc cst vvd pno31 av-j vvi, vvn vbb dt n1 pp-f dt n1.
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And Christ looked beyond Iudas and Pilate, he looked to Gods determinate Counsel in delivering him up to be Crucified, Acts 4.28. this made him say, Matth. 26.39. Father, not as I will, but as thou wilt :
And christ looked beyond Iudas and Pilate, he looked to God's determinate Counsel in delivering him up to be crucified, Acts 4.28. this made him say, Matthew 26.39. Father, not as I will, but as thou wilt:
cc np1 vvd p-acp np1 cc np1, pns31 vvd p-acp npg1 j n1 p-acp vvg pno31 a-acp pc-acp vbi vvn, n2 crd. d vvd pno31 vvi, np1 crd. n1, xx c-acp pns11 vmb, cc-acp c-acp pns21 vm2:
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'Tis vain to quarrel with instruments. VVicked Men are but a Rod in Gods hand; Isa. 10.5. O Assyrian the rod of my anger.
It's vain to quarrel with Instruments. Wicked Men Are but a Rod in God's hand; Isaiah 10.5. Oh assyrian the rod of my anger.
pn31|vbz j pc-acp vvi p-acp n2. j n2 vbr p-acp dt n1 p-acp npg1 n1; np1 crd. uh np1 dt n1 pp-f po11 n1.
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VVhoever brings an Affliction, God sends it: The consideration of this would make us say, Thy Will be done ;
Whoever brings an Affliction, God sends it: The consideration of this would make us say, Thy Will be done;
r-crq vvz dt n1, np1 vvz pn31: dt n1 pp-f d vmd vvi pno12 vvi, po21 n1 vbi vdn;
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what God doth he sees a reason for. VVe read of a wheel within a wheel, Ezek. 1.15. the outward wheel which turns all, is Providence;
what God does he sees a reason for. We read of a wheel within a wheel, Ezekiel 1.15. the outward wheel which turns all, is Providence;
r-crq np1 vdz pns31 vvz dt n1 p-acp. pns12 vvb pp-f dt n1 p-acp dt n1, np1 crd. dt j n1 r-crq vvz d, vbz n1;
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the wheel within this wheel, is Gods Decree; this believed would rock the Heart quiet.
the wheel within this wheel, is God's decree; this believed would rock the Heart quiet.
dt n1 p-acp d n1, vbz ng1 n1; d vvd vmd vvi dt n1 j-jn.
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Shall we mutiny at that which God doth? VVe may as well quarrel with the works of Creation, as the works of Providence.
Shall we mutiny At that which God does? We may as well quarrel with the works of Creation, as the works of Providence.
vmb pns12 vvi p-acp d r-crq np1 vdz? pns12 vmb a-acp av n1 p-acp dt n2 pp-f n1, c-acp dt n2 pp-f n1.
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3. Consideration, which may make us humbly to submit to Gods VVill is, that there is a necessity of Affliction; 1 Pet. 1.6. (If need be) ye are in heaviness.
3. Consideration, which may make us humbly to submit to God's Will is, that there is a necessity of Affliction; 1 Pet. 1.6. (If need be) you Are in heaviness.
crd n1, r-crq vmb vvi pno12 av-j pc-acp vvi p-acp n2 vmb vbz, cst pc-acp vbz dt n1 pp-f n1; crd np1 crd. (cs n1 vbi) pn22 vbr p-acp n1.
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Oft times there is no other way to have the heart low but by being brought low: 2 Chron. 33.12. When Manasseh was in affliction, he humbled himself greatly.
Oft times there is no other Way to have the heart low but by being brought low: 2 Chronicles 33.12. When Manasses was in affliction, he humbled himself greatly.
av n2 a-acp vbz dx j-jn n1 pc-acp vhi dt n1 j cc-acp p-acp vbg vvn av-j: crd np1 crd. c-crq np1 vbds p-acp n1, pns31 vvd px31 av-j.
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Corrections are Corrosives to eat out the proud flesh; Lam. 3.19. Remembring my misery, the wormwood and the gall, my soul is humbled in me.
Corrections Are Corrosives to eat out the proud Flesh; Lam. 3.19. Remembering my misery, the wormwood and the Gall, my soul is humbled in me.
n2 vbr n2-jn pc-acp vvi av dt j n1; np1 crd. vvg po11 n1, dt n1 cc dt n1, po11 n1 vbz vvn p-acp pno11.
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(2.) It is necessary that there should be Affliction, for if God did not sometimes bring us into Affliction,
(2.) It is necessary that there should be Affliction, for if God did not sometime bring us into Affliction,
(crd) pn31 vbz j cst a-acp vmd vbi n1, c-acp cs np1 vdd xx av vvi pno12 p-acp n1,
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how could his power be seen in bringing us out? Had not Israel been in the Egyptian Furnace, God had lost his glory in their deliverance.
how could his power be seen in bringing us out? Had not Israel been in the Egyptian Furnace, God had lost his glory in their deliverance.
q-crq vmd po31 n1 vbi vvn p-acp vvg pno12 av? vhd xx np1 vbi p-acp dt jp n1, np1 vhd vvn po31 n1 p-acp po32 n1.
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(3.) If there were no Affliction, then many parts of Scripture could not be fulfilled.
(3.) If there were no Affliction, then many parts of Scripture could not be fulfilled.
(crd) cs pc-acp vbdr dx n1, cs d n2 pp-f n1 vmd xx vbi vvn.
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God hath promised to help us bear Affliction, and Psal. 37.24, 39. how could we experience Gods supporting us in trouble,
God hath promised to help us bear Affliction, and Psalm 37.24, 39. how could we experience God's supporting us in trouble,
np1 vhz vvn pc-acp vvi pno12 vvi n1, cc np1 crd, crd c-crq vmd pns12 n1 n2 vvg pno12 p-acp n1,
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if we did not sometime meet with it? God hath promised to give us Joy in Affliction, Iohn. 16.20. how could we taste this honey of Joy, if we were not sometimes in Affliction? Again, God hath promised to wipe away tears from our eyes, Isa. 25.8.
if we did not sometime meet with it? God hath promised to give us Joy in Affliction, John. 16.20. how could we taste this honey of Joy, if we were not sometime in Affliction? Again, God hath promised to wipe away tears from our eyes, Isaiah 25.8.
cs pns12 vdd xx av vvi p-acp pn31? np1 vhz vvn pc-acp vvi pno12 vvi p-acp n1, np1. crd. q-crq vmd pns12 vvi d n1 pp-f n1, cs pns12 vbdr xx av p-acp n1? av, np1 vhz vvn pc-acp vvi av n2 p-acp po12 n2, np1 crd.
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how could God wipe away our tears in Heaven, if we never shed any? So that in several respects there is an absolute necessity that we should meet with Affliction,
how could God wipe away our tears in Heaven, if we never shed any? So that in several respects there is an absolute necessity that we should meet with Affliction,
q-crq vmd np1 vvi av po12 n2 p-acp n1, cs pns12 av-x vvd d? av cst p-acp j n2 pc-acp vbz dt j n1 cst pns12 vmd vvi p-acp n1,
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and shall not we quietly submit, and say, Lord, I see there is a necessity of it; Thy Will be done.
and shall not we quietly submit, and say, Lord, I see there is a necessity of it; Thy Will be done.
cc vmb xx pns12 av-jn vvi, cc vvi, n1, pns11 vvb a-acp vbz dt n1 pp-f pn31; po21 n1 vbi vdn.
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4. Consideration, to make us submit to Gods VVill in Affliction is, that whatever we feel, it is nothing but what we have brought upon our selves;
4. Consideration, to make us submit to God's Will in Affliction is, that whatever we feel, it is nothing but what we have brought upon our selves;
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we put a Rod into Gods hand to chastise us. Christian, God layes thy Cross on thee, but it is of thy own making.
we put a Rod into God's hand to chastise us. Christian, God lays thy Cross on thee, but it is of thy own making.
pns12 vvd dt n1 p-acp npg1 n1 pc-acp vvi pno12. njp, np1 vvz po21 n1 p-acp pno21, cc-acp pn31 vbz pp-f po21 d n-vvg.
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If a Mans field be full of Tares, it is nothing but what he hath sown in it:
If a men field be full of Tares, it is nothing but what he hath sown in it:
cs dt ng1 n1 vbi j pp-f n2, pn31 vbz pix cc-acp r-crq pns31 vhz vvn p-acp pn31:
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If thou reapest a bitter crop of Affliction, it is nothing but what thou thy self hast sown.
If thou reapest a bitter crop of Affliction, it is nothing but what thou thy self hast sown.
cs pns21 vv2 dt j n1 pp-f n1, pn31 vbz pix cc-acp r-crq pns21 po21 n1 vh2 vvn.
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The cords that pinch thee are of thy own twisting; Me me adsum qui feci. If Children will eat green Fruit, they may thank themselves if they are sick;
The cords that pinch thee Are of thy own twisting; Me me adsum qui Feci. If Children will eat green Fruit, they may thank themselves if they Are sick;
dt n2 cst vvb pno21 vbr pp-f po21 d vvg; pno11 pno11 fw-la fw-la fw-la. cs n2 vmb vvi j-jn n1, pns32 vmb vvi px32 cs pns32 vbr j;
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if we eat the forbidden Fruit, no wonder to feel it gripe. Sin is the Trojan Horse that lands an Army of Afflictions upon us; Ier. 4.15. A voice publisheth affliction: ver. 18. Thy way and thy doings have procured these things unto thee, this is thy wickedness.
if we eat the forbidden Fruit, no wonder to feel it gripe. since is the Trojan Horse that Lands an Army of Afflictions upon us; Jeremiah 4.15. A voice Publisheth affliction: ver. 18. Thy Way and thy doings have procured these things unto thee, this is thy wickedness.
cs pns12 vvb dt j-vvn n1, dx n1 pc-acp vvi pn31 vvi. n1 vbz dt jp n1 cst n2 dt n1 pp-f n2 p-acp pno12; np1 crd. dt n1 vvz n1: fw-la. crd po21 n1 cc po21 n2-vdg vhb vvn d n2 p-acp pno21, d vbz po21 n1.
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If we by Sin run our selves into arrears with God, no wonder if he set Affliction as a Sergeant on our back to arrest us.
If we by since run our selves into arrears with God, no wonder if he Set Affliction as a sergeant on our back to arrest us.
cs pns12 p-acp n1 vvb po12 n2 p-acp n2 p-acp np1, dx n1 cs pns31 vvd n1 p-acp dt n1 p-acp po12 n1 pc-acp vvi pno12.
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This is to fall into the Labyrinth of Despair; of this the next time. Vse 2. Let us labour for the forgiveness of sin.
This is to fallen into the Labyrinth of Despair; of this the next time. Use 2. Let us labour for the forgiveness of since.
d vbz pc-acp vvi p-acp dt n1 pp-f n1; pp-f d dt ord n1. vvb crd vvb pno12 vvi p-acp dt n1 pp-f n1.
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This may make us patiently submit to God in Affliction, and say, Thy Will be done. VVe have no cause to complain of God, it is nothing but what our Sins have merited. Ier. 2.17. Hast not thou procured this unto thy self? The Cross though it be of Gods laying, it is of our own making;
This may make us patiently submit to God in Affliction, and say, Thy Will be done. We have no cause to complain of God, it is nothing but what our Sins have merited. Jeremiah 2.17. Hast not thou procured this unto thy self? The Cross though it be of God's laying, it is of our own making;
d vmb vvi pno12 av-j vvi p-acp np1 p-acp n1, cc vvi, po21 n1 vbi vdn. pns12 vhb dx n1 pc-acp vvi pp-f np1, pn31 vbz pix cc-acp r-crq po12 n2 vhb vvn. np1 crd. vh2 xx pns21 vvn d p-acp po21 n1? dt n1 cs pn31 vbb pp-f n2 vvg, pn31 vbz pp-f po12 d vvg;
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say then as Mica 7. •9 I will bear the Indignation of the Lord because I have sinned against him.
say then as Mica 7. •9 I will bear the Indignation of the Lord Because I have sinned against him.
vvb av p-acp np1 crd n1 pns11 vmb vvi dt n1 pp-f dt n1 c-acp pns11 vhb vvn p-acp pno31.
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5. Consideration, to cause submission to Gods Will in Affliction;
5. Consideration, to cause submission to God's Will in Affliction;
crd n1, pc-acp vvi n1 p-acp n2 vmb p-acp n1;
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God is now about to make an Experiment, he doth it to prove and try us; Psal. 66.10. Thou O God, hast tried us as Silver is tried, thou laidst Affliction upon our Loyns.
God is now about to make an Experiment, he does it to prove and try us; Psalm 66.10. Thou Oh God, hast tried us as Silver is tried, thou laidst Affliction upon our Loins.
np1 vbz av p-acp pc-acp vvi dt n1, pns31 vdz pn31 pc-acp vvi cc vvi pno12; np1 crd. pns21 uh np1, vh2 vvn pno12 p-acp n1 vbz vvn, pns21 vvd2 n1 p-acp po12 n2.
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If there were no Affliction, how should God have an Opportunity to try Men? Hypocrites can sail in a Pleasure-boat, serve God in Prosperity;
If there were no Affliction, how should God have an Opportunity to try Men? Hypocrites can sail in a Pleasure-boat, serve God in Prosperity;
cs a-acp vbdr dx n1, q-crq vmd np1 vhi dt n1 pc-acp vvi n2? n2 vmb vvi p-acp dt n1, vvb np1 p-acp n1;
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but when we can keep close to God in times of danger, when we can trust God when we have no Pawn,
but when we can keep close to God in times of danger, when we can trust God when we have no Pawn,
cc-acp c-crq pns12 vmb vvi av-j p-acp np1 p-acp n2 pp-f n1, c-crq pns12 vmb vvi np1 c-crq pns12 vhb dx vvb,
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and love God when we have no smile; here is the trial of Sincerity!
and love God when we have no smile; Here is the trial of Sincerity!
cc n1 np1 c-crq pns12 vhb dx n1; av vbz dt n1 pp-f n1!
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This may make us say, Thy Will be done. God is only trying us, what hurt is in that? What is the gold worse for being tried?
This may make us say, Thy Will be done. God is only trying us, what hurt is in that? What is the gold Worse for being tried?
d vmb vvi pno12 vvi, po21 n1 vbi vdn. np1 vbz av-j vvg pno12, q-crq n1 vbz p-acp d? q-crq vbz dt n1 av-jc p-acp vbg vvn?
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6. Consideration, to make us submit to God in Affliction, and say, Thy Will be done, is, that in all our Crosses God hath a kindness for us;
6. Consideration, to make us submit to God in Affliction, and say, Thy Will be done, is, that in all our Crosses God hath a kindness for us;
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as there was no Night so dark, but Israel had a Pillar of Fire to give Light;
as there was no Night so dark, but Israel had a Pillar of Fire to give Light;
c-acp a-acp vbds dx n1 av j, cc-acp np1 vhd dt n1 pp-f n1 pc-acp vvi n1;
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so there's no Condition so cloudy, but we may see that which gives Light of Comfort:
so there's no Condition so cloudy, but we may see that which gives Light of Comfort:
av pc-acp|vbz dx n1 av j, cc-acp pns12 vmb vvi d r-crq vvz n1 pp-f n1:
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David would sing of Mercy and Judgment, Psal. 101.1. This may make our Wills chearfully submit to Gods, to consider, in every Path of Providence we may see a Footstep of kindness. Quest.David would sing of Mercy and Judgement, Psalm 101.1. This may make our Wills cheerfully submit to God's, to Consider, in every Path of Providence we may see a Footstep of kindness. Quest.
np1 vmd vvi pp-f n1 cc n1, np1 crd. d vmb vvi po12 n2 av-j vvi p-acp n2, pc-acp vvi, p-acp d n1 pp-f n1 pns12 vmb vvi dt n1 pp-f n1. n1.
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What kindness is there in Affliction, when God seems most unkind? Answ. 1. There is kindness in Affliction, in that there is love in it;What kindness is there in Affliction, when God seems most unkind? Answer 1. There is kindness in Affliction, in that there is love in it;
q-crq n1 vbz a-acp p-acp n1, c-crq np1 vvz av-ds j? np1 crd pc-acp vbz n1 p-acp n1, p-acp cst pc-acp vbz n1 p-acp pn31;
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NONLATINALPHABET, Chrysost. Gods Rod and Gods Love may stand together, Heb. 12.6. Whom the Lord loveth he chasteneth, Whom he cockereth above the rest, so Mercer: As Abraham when he lift up his hand to sacrifice Isaac, loved him;
, Chrysostom God's Rod and God's Love may stand together, Hebrew 12.6. Whom the Lord loves he Chasteneth, Whom he cockereth above the rest, so Mercer: As Abraham when he lift up his hand to sacrifice Isaac, loved him;
, np1 npg1 n1 cc npg1 n1 vmb vvi av, np1 crd. ro-crq dt n1 vvz pns31 vvz, r-crq pns31 vvz p-acp dt n1, av n1: p-acp np1 c-crq pns31 vvd a-acp po31 n1 pc-acp vvi np1, vvd pno31;
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so when God afflicts his People, and seems to sacrifice their outward Comforts, yet loves them:
so when God afflicts his People, and seems to sacrifice their outward Comforts, yet loves them:
av c-crq np1 vvz po31 n1, cc vvz pc-acp vvi po32 j n2, av vvz pno32:
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The Husbandman loves his Vine when he cuts it and makes it bleed;
The Husbandman loves his Vine when he cuts it and makes it bleed;
dt n1 vvz po31 n1 c-crq pns31 vvz pn31 cc vvz pn31 vvi;
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and shall not we submit to God? shall we quarrel with that which hath kindness in it, which comes in love? The Chyrurgion binds the Patient,
and shall not we submit to God? shall we quarrel with that which hath kindness in it, which comes in love? The Chirurgeon binds the Patient,
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and launceth him, but no wise Man will quarrel with the Chyrurgion, it is in Love,
and lanceth him, but no wise Man will quarrel with the Chirurgeon, it is in Love,
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2. There is kindness in Affliction, in that God deals with us now as Children, Heb. 12.7.
2. There is kindness in Affliction, in that God deals with us now as Children, Hebrew 12.7.
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If you endure Chastening, God deals with you as Sons; God had one Son without sin, but no son without stripes.
If you endure Chastening, God deals with you as Sons; God had one Son without since, but no son without stripes.
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Affliction is a Badge of Adoption, 'tis Dei Sigillum, saith Tertullian, it is Gods Seal by which he marks us for his own.
Affliction is a Badge of Adoption, it's Dei Sigillum, Says Tertullian, it is God's Seal by which he marks us for his own.
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When Munster that holy Man lay sick, his Friends ask'd him how he did? he pointed to his Sores, saying, hae sunt gemme Dei, these are the Jewels with which God decks his Children;
When Munster that holy Man lay sick, his Friends asked him how he did? he pointed to his Sores, saying, hae sunt gem Dei, these Are the Jewels with which God decks his Children;
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shall not we then say? Thy Will be done. Lord, there's kindness in the Cross, thou usest us as Children, the Rod of Discipline is to fit us for the Inheritance.
shall not we then say? Thy Will be done. Lord, there's kindness in the Cross, thou usest us as Children, the Rod of Discipline is to fit us for the Inheritance.
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3. There is kindness that God hath in all our Afflictions left us a Promise; in the most cloudy Providences the Promise appears as a Rainbow in the Cloud.
3. There is kindness that God hath in all our Afflictions left us a Promise; in the most cloudy Providences the Promise appears as a Rainbow in the Cloud.
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(1.) That we shall have Gods promise with us, Psal. 91.15. I will be with him in Trouble.
(1.) That we shall have God's promise with us, Psalm 91.15. I will be with him in Trouble.
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It cannot be ill with that Man with whom God is: I will be with him, i. e. to support, sanctify, sweeten;
It cannot be ill with that Man with whom God is: I will be with him, i. e. to support, sanctify, sweeten;
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Gods presence is a sweetening ingredient into every Affliction.
God's presence is a sweetening ingredient into every Affliction.
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I had rather be in a Prison and have Gods Presence, then be in a Pallace and want it.
I had rather be in a Prison and have God's Presence, then be in a Palace and want it.
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(2.) Promise, that he will lay no more upon us then he will enable us to bear, 1 Cor: 10.13. God will not try us beyond our strength;
(2.) Promise, that he will lay no more upon us then he will enable us to bear, 1 Cor: 10.13. God will not try us beyond our strength;
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either God will make the Yoak lighter, or our Faith stronger;
either God will make the Yoke lighter, or our Faith Stronger;
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may not this make us submit our Wills to God when Afflictions have so much kindness in them? In all our Trials God hath left us promises, which are like Manna in the Wilderness.
may not this make us submit our Wills to God when Afflictions have so much kindness in them? In all our Trials God hath left us promises, which Are like Manna in the Wilderness.
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4. This is great kindness that all the Troubles that befal us shall be for our profit, Heb. 12. He NONLATINALPHABET for our profit. Quest.
4. This is great kindness that all the Troubles that befall us shall be for our profit, Hebrew 12. He for our profit. Quest.
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But what profit is in affliction? Answ. 1. Afflictions are disciplinary, they teach us Schola Crucis, Schola Lucis: But what profit is in affliction? Answer 1. Afflictions Are disciplinary, they teach us School Crucis, School Lucis:
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Many Psalms have this Inscription Maschil, a Psalm giving Instruction: Affliction may have this Inscription upon it Maschil, an Affliction giving Instruction, Mica. 6.9. Hear ye the Rod. Luther saith he could never rightly understand some of the Psalms till he was in Affliction, Iudg. 8.16. Gideon took Thorns of the Wilderness and Briars, and with them he taught the Men of Succoth :
Many Psalms have this Inscription Maschil, a Psalm giving Instruction: Affliction may have this Inscription upon it Maschil, an Affliction giving Instruction, Mica. 6.9. Hear you the Rod. Luther Says he could never rightly understand Some of the Psalms till he was in Affliction, Judges 8.16. gideon took Thorns of the Wilderness and Briers, and with them he taught the Men of Succoth:
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God by the Thorns and Briars of Affliction teacheth us. (1.) Affliction shows us more of our own hearts then ever:
God by the Thorns and Briers of Affliction Teaches us. (1.) Affliction shows us more of our own hearts then ever:
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Water in a Glass-Vial looks clear, but set it on the fire and the Scum boils up:
Water in a Glass-Vial looks clear, but Set it on the fire and the Scum boils up:
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When God sets us upon the fire, then we see that Corruption boils up which we did not discern before.
When God sets us upon the fire, then we see that Corruption boils up which we did not discern before.
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Sharp Afflictions are to the Soul as a soaking Rain to the House, we know not that there are such holes in the House, till the shower comes,
Sharp Afflictions Are to the Soul as a soaking Rain to the House, we know not that there Are such holes in the House, till the shower comes,
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and then we see it drop down here and there;
and then we see it drop down Here and there;
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so we before did not know that there were such unmortified Lusts in the Soul, till the storm of Affliction comes,
so we before did not know that there were such unmortified Lustiest in the Soul, till the storm of Affliction comes,
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then we spy unbelief, impatience, carnal fear, we see it drop down in many places. Thus Affliction is a sacred Collyrium, it clears our Eye-sight; the Rod gives Wisdom.
then we spy unbelief, impatience, carnal Fear, we see it drop down in many places. Thus Affliction is a sacred Collyrium, it clears our Eyesight; the Rod gives Wisdom.
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(2.) Affliction brings those sins to Remembrance, which before were buried in the Grave of Forgetfulness;
(2.) Affliction brings those Sins to Remembrance, which before were buried in the Grave of Forgetfulness;
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Ioseph 's Brethren for twenty Years together were not at all troubled for their sin in selling their Brother,Ioseph is Brothers for twenty years together were not At all troubled for their since in selling their Brother,
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but when they came into Egypt and began to be in straits, then their sin in selling their Brother came into their Remembrance,
but when they Come into Egypt and began to be in straits, then their since in selling their Brother Come into their Remembrance,
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and their Hearts did smite them, Gen. 42.21. They said one to another, we are verily guilty concerning our Brother.
and their Hearts did smite them, Gen. 42.21. They said one to Another, we Are verily guilty Concerning our Brother.
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When a Man is in distress, now his sin comes fresh into his Mind, Conscience makes a Rehearsal Sermon of all the Evils which have passed in his Life,
When a Man is in distress, now his since comes fresh into his Mind, Conscience makes a Rehearsal Sermon of all the Evils which have passed in his Life,
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now his expence of precious time, his Sabbath-breaking, his slighting of the word, come into his Remembrance,
now his expense of precious time, his Sabbath-breaking, his slighting of the word, come into his Remembrance,
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and he goes out with Peter and weeps bitterly.
and he Goes out with Peter and weeps bitterly.
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Thus the Rod gives Wisdom, it shows the hidden evil of the heart, and brings former sins to Remembrance.
Thus the Rod gives Wisdom, it shows the hidden evil of the heart, and brings former Sins to Remembrance.
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2. There is Profit it Affliction, as it quickens a Spirit of Prayer, premuntur justi ut pressi clament.
2. There is Profit it Affliction, as it quickens a Spirit of Prayer, premuntur Justi ut pressi clament.
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Ionah was asleep in the Ship, but at Prayer in the Whales Belly;Jonah was asleep in the Ship, but At Prayer in the Whale's Belly;
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perhaps in a time of health and prosperity, we pray'd in a cold formal manner, we put no coals to the Incense, we did scarce mind our own prayers,
perhaps in a time of health and Prosperity, we prayed in a cold formal manner, we put no coals to the Incense, we did scarce mind our own Prayers,
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and how should God mind them, now God sends some cross or other to make us stir up our selves to take hold of God:
and how should God mind them, now God sends Some cross or other to make us stir up our selves to take hold of God:
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When Iacob was in fear of his life by his Brother, then he wrestles with God and weeps in prayer,
When Iacob was in Fear of his life by his Brother, then he wrestles with God and weeps in prayer,
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and would not leave God till he had blessed him, Hos. 12.4.
and would not leave God till he had blessed him, Hos. 12.4.
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'Tis with many of Gods Children as with those who formerly had the Swe•ting sickness in this Land, 'twas a sleepy disease,
It's with many of God's Children as with those who formerly had the Swe•ting sickness in this Land, 'twas a sleepy disease,
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if they slept they died, therefore to keep them waking they were smitten with Rosemary Branches;
if they slept they died, Therefore to keep them waking they were smitten with Rosemary Branches;
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so the Lord useth Affliction as a Rosemary Branch to keep us from sleeping, and to awaken a Spirit of Prayer, Isa. 26.16. They poured out a Prayer, when thy Chastening was upon them ;
so the Lord uses Affliction as a Rosemary Branch to keep us from sleeping, and to awaken a Spirit of Prayer, Isaiah 26.16. They poured out a Prayer, when thy Chastening was upon them;
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now their Prayer pierced the Heaven:
now their Prayer pierced the Heaven:
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In times of Trouble we pray feelingly, and we never pray so fervently as when we pray feelingly,
In times of Trouble we pray feelingly, and we never pray so fervently as when we pray feelingly,
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and is not this for our profit?
and is not this for our profit?
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3. Affliction is for our profit, as it is a means to expectorate and purge out our sin, Isa. 77.9. By this th•refore shall the iniquity of Iacob be purged;
3. Affliction is for our profit, as it is a means to expectorate and purge out our since, Isaiah 77.9. By this th•refore shall the iniquity of Iacob be purged;
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NONLATINALPHABET, Arist. Affliction is Gods Physick to expel the noxious humour, it cures the Imposthume of Pride, the Feaver of Lust,, Arist. Affliction is God's Physic to expel the noxious humour, it cures the Imposthume of Pride, the Fever of Lust,
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and is not this for our profit:
and is not this for our profit:
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Affliction is Gods File to fetch off our Rust, his flail to thresh off our Husks:
Affliction is God's File to fetch off our Rust, his flail to thresh off our Husks:
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The Water of Affliction is not to drown us, but to wash off our Spots.
The Water of Affliction is not to drown us, but to wash off our Spots.
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4. To be under the black Rod is profitable, in that hereby we grow more serious and are more careful to clear our Evidences for Heaven:
4. To be under the black Rod is profitable, in that hereby we grow more serious and Are more careful to clear our Evidences for Heaven:
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In times of Prosperity when the Rock poured out Rivers of Oyl, Iob 29 6. we were careless in getting, at least clearing our Title to Glory;
In times of Prosperity when the Rock poured out rivers of Oil, Job 29 6. we were careless in getting, At least clearing our Title to Glory;
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had many no better Evidences for their Land then they have for their Salvation, they were but in an ill case;
had many no better Evidences for their Land then they have for their Salvation, they were but in an ill case;
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but when an hour of Trouble comes, we begin to look after our spiritual Evidences, and see how things stand between God and our Souls;
but when an hour of Trouble comes, we begin to look After our spiritual Evidences, and see how things stand between God and our Souls;
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and is it not for our profit to see our Interest in Christ more cleared then ever?
and is it not for our profit to see our Interest in christ more cleared then ever?
cc vbz pn31 xx p-acp po12 n1 pc-acp vvi po12 n1 p-acp np1 av-dc vvd av av?
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5. Affliction is for our profit, as it is a means to take us more off from the World;
5. Affliction is for our profit, as it is a means to take us more off from the World;
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the world oft proves not only a Spiders Web, but a Cockatrice Egg;
the world oft Proves not only a Spiders Web, but a Cockatrice Egg;
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pernitious worldly things are great Inchantments, they are •etinaculaspei, Tertul. they hinder us in our passage to Heaven;
pernicious worldly things Are great Enchantments, they Are •etinaculaspei, Tertulian they hinder us in our passage to Heaven;
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if a Clock be over-wound it stands still;
if a Clock be over-wound it Stands still;
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so when the heart is wound up too much to the world, it stands still to Heavenly things;
so when the heart is wound up too much to the world, it Stands still to Heavenly things;
av c-crq dt n1 vbz vvn a-acp av av-d p-acp dt n1, pn31 vvz av p-acp j n2;
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Affliction sounds a retreat to call us off the immoderate pursuit of earthly things;
Affliction sounds a retreat to call us off the immoderate pursuit of earthly things;
n1 vvz dt n1 pc-acp vvi pno12 p-acp dt j n1 pp-f j n2;
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when things are frozen and congealed together the only way to separate them is by Fire;
when things Are frozen and congealed together the only Way to separate them is by Fire;
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so when the heart and the world are congealed together, God hath no better way to separate them then by the Fire of Affliction.
so when the heart and the world Are congealed together, God hath no better Way to separate them then by the Fire of Affliction.
av c-crq dt n1 cc dt n1 vbr vvn av, np1 vhz dx jc n1 pc-acp vvi pno32 av p-acp dt n1 pp-f n1.
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6. Affliction is for our profit, as it is a Refiner, it works us to further decrees of Sanctity, Heb. 12.10. He for our profit, that we might be partakers of his Holiness.
6. Affliction is for our profit, as it is a Refiner, it works us to further decrees of Sanctity, Hebrew 12.10. He for our profit, that we might be partakers of his Holiness.
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The Vessels of Mercy are the brighter for scouring; you pour water on your Linnen when you would whiten it;
The Vessels of Mercy Are the Brighter for scouring; you pour water on your Linen when you would whiten it;
dt n2 pp-f n1 vbr dt jc p-acp vvg; pn22 vvb n1 p-acp po22 n1 c-crq pn22 vmd vvn pn31;
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God pours the waters of Affliction upon us to lay our Souls a whitening: The Leaves of the Fig-tree and Root are bitter, but the Fruit is sweet:
God pours the waters of Affliction upon us to lay our Souls a whitening: The Leaves of the Fig tree and Root Are bitter, but the Fruit is sweet:
np1 vvz dt n2 pp-f n1 p-acp pno12 pc-acp vvi po12 n2 dt vvg: dt n2 pp-f dt n1 cc n1 vbr j, cc-acp dt n1 vbz j:
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Afflictions are in themselves bitter, but they bring forth the sweet fruits of Righteousness, Heb. 12.11. This may make us submit to God, and say, Thy Will be done ;
Afflictions Are in themselves bitter, but they bring forth the sweet fruits of Righteousness, Hebrew 12.11. This may make us submit to God, and say, Thy Will be done;
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there's kindness in Affliction, it is for our spiritual profit.
there's kindness in Affliction, it is for our spiritual profit.
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5. There's kindness in Affliction, in that there is no condition so bad but it might be worse;
5. There's kindness in Affliction, in that there is no condition so bad but it might be Worse;
crd pc-acp|vbz n1 p-acp n1, p-acp cst pc-acp vbz dx n1 av j p-acp pn31 vmd vbi jc;
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when it is duskish it might be darker;
when it is duskish it might be Darker;
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God doth not make our Cross so heavy as he might, he doth not stir up all his Anger, Psal. 78.38. He doth not put so many Nails in our Yoak, so much Wormwood in our Cup as he might;
God does not make our Cross so heavy as he might, he does not stir up all his Anger, Psalm 78.38. He does not put so many Nails in our Yoke, so much Wormwood in our Cup as he might;
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doth God chastise thy Body? he might torture thy Conscience; doth he cut thee short? he might cut thee off:
does God chastise thy Body? he might torture thy Conscience; does he Cut thee short? he might Cut thee off:
vdz np1 vvi po21 n1? pns31 vmd vvi po21 n1; vdz pns31 vvi pno21 j? pns31 vmd vvi pno21 a-acp:
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The Lord might make our Chain heavier; Is it a burning-Feaver? it might have been the burning Lake:
The Lord might make our Chain Heavier; Is it a burning-Feaver? it might have been the burning Lake:
dt n1 vmd vvi po12 vvb jc; vbz pn31 dt n1? pn31 vmd vhi vbn dt j-vvg n1:
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Doth God use the Pruning Knife to lop thee? he might bring his Axe to hew thee down. Ezek. 47.3. The Waters were up to the Ankles :
Does God use the Pruning Knife to lop thee? he might bring his Axe to hew thee down. Ezekiel 47.3. The Waters were up to the Ankles:
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Do the Waters of Affliction come up to the Ankles? God might make them rise higher,
Do the Waters of Affliction come up to the Ankles? God might make them rise higher,
vdb dt n2 pp-f n1 vvb a-acp p-acp dt n2? np1 vmd vvi pno32 vvi jc,
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nay, he might drown thee in the Waters;
nay, he might drown thee in the Waters;
uh-x, pns31 vmd vvi pno21 p-acp dt n2;
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this may make us submit quietly and say, Thy Will be done, because there is so much kindness in it;
this may make us submit quietly and say, Thy Will be done, Because there is so much kindness in it;
d vmb vvi pno12 vvi av-jn cc vvi, po21 n1 vbi vdn, c-acp pc-acp vbz av d n1 p-acp pn31;
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whereas God useth the Rod, he might use the Scorpion.
whereas God uses the Rod, he might use the Scorpion.
cs np1 vvz dt n1, pns31 vmd vvi dt n1.
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6. There is kindness in Affliction, in that your case is not so bad as others;
6. There is kindness in Affliction, in that your case is not so bad as Others;
crd pc-acp vbz n1 p-acp n1, p-acp cst po22 n1 vbz xx av j c-acp n2-jn;
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they are alwaies upon the Rack; they spend their Years with sighing, Psal. 31.10. Have you a gentle fit of an Ague? others cry out of the Stone and Strangullion:
they Are always upon the Rack; they spend their years with sighing, Psalm 31.10. Have you a gentle fit of an Ague? Others cry out of the Stone and Strangullion:
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Do you bear the wrath of Men? others bear the wrath of God; you have but a single trial, others have them twisted together;
Do you bear the wrath of Men? Others bear the wrath of God; you have but a single trial, Others have them twisted together;
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God shoots but one Arrow at you, he shoots a Shower of Arrows at others;
God shoots but one Arrow At you, he shoots a Shower of Arrows At Others;
np1 vvz p-acp crd n1 p-acp pn22, pns31 vvz dt n1 pp-f n2 p-acp n2-jn;
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is there not kindness in all this? We are apt to say, never any suffered as we;
is there not kindness in all this? We Are apt to say, never any suffered as we;
vbz pc-acp xx n1 p-acp d d? pns12 vbr j pc-acp vvi, av-x d vvd c-acp pns12;
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was it not worse with Lazarus, who was so full of Sores that the Dogs took pity on him,
was it not Worse with Lazarus, who was so full of Sores that the Dogs took pity on him,
vbds pn31 xx av-jc p-acp np1, r-crq vbds av j pp-f n2 cst dt n2 vvd n1 p-acp pno31,
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and licked his Sores? Nay, was it not worse with Christ, who lived poor and died cursed? May not this cause us to say, Thy Will be done ; there is kindness in it;
and licked his Sores? Nay, was it not Worse with christ, who lived poor and died cursed? May not this cause us to say, Thy Will be done; there is kindness in it;
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that God deals not so severely with us as others.
that God deals not so severely with us as Others.
cst np1 vvz xx av av-j p-acp pno12 p-acp n2-jn.
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7. There is kindness in Affliction, in that (if we belong to God) it is all the Hell we shall have;
7. There is kindness in Affliction, in that (if we belong to God) it is all the Hell we shall have;
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some have two Hells, they suffer in their Body and Conscience, here is one Hell, and another Hell is to come, unquenchable Fire;
Some have two Hells, they suffer in their Body and Conscience, Here is one Hell, and Another Hell is to come, unquenchable Fire;
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Iudas had two Hells, but a Child of God hath but one Hell;Iudas had two Hells, but a Child of God hath but one Hell;
np1 vhd crd n2, cc-acp dt n1 pp-f np1 vhz p-acp crd n1;
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Lazarus had all his Hell here, he was full of sores, but had a Convoy of Angels to carry him to Heaven when he dyed:Lazarus had all his Hell Here, he was full of sores, but had a Convoy of Angels to carry him to Heaven when he died:
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Say then, Lo, if this be the worst I shall have, if this be all my Hell, I will patiently acquiesce, Thy Will be done.
Say then, Lo, if this be the worst I shall have, if this be all my Hell, I will patiently acquiesce, Thy Will be done.
vvb av, uh, cs d vbb dt js pns11 vmb vhi, cs d vbb d po11 n1, pns11 vmb av-j vvi, po21 n1 vbi vdn.
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8. There is kindness, in that God gives gracious supports in Affliction; if he strikes with one hand he will support with the other, Deut. 33.27.
8. There is kindness, in that God gives gracious supports in Affliction; if he strikes with one hand he will support with the other, Deuteronomy 33.27.
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Vnderneath are the everlasting Arms. There is not the least Trial, but if God did desert us,Underneath Are the everlasting Arms. There is not the least Trial, but if God did desert us,
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and not assist us with his Grace, we should sink under it: The Frown of a great Man, the fear of a Reproach;
and not assist us with his Grace, we should sink under it: The Frown of a great Man, the Fear of a Reproach;
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Peter was frighted at the Voice of a Maid, Mat. 26.69. O therefore what Mercy is it to have Christ strengthen us, and as it were bear the heaviest part of the Cross with us.Peter was frighted At the Voice of a Maid, Mathew 26.69. O Therefore what Mercy is it to have christ strengthen us, and as it were bear the Heaviest part of the Cross with us.
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One said, I have no ravishing Joys in my sickness, but I bless God I have sweet supports:
One said, I have no ravishing Joys in my sickness, but I bless God I have sweet supports:
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and should not this cause submission to Gods Will, and make us say, Lo, if thou art so kind as to bear us up in Affliction, that we do not faint, put us into what Wine-press, thou pleasest, Thy Will be done.
and should not this cause submission to God's Will, and make us say, Lo, if thou art so kind as to bear us up in Affliction, that we do not faint, put us into what Winepress, thou pleasest, Thy Will be done.
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9. There is kindness in Affliction, in that it is preventive. (1.) God by this stroke of his would prevent some sin;
9. There is kindness in Affliction, in that it is preventive. (1.) God by this stroke of his would prevent Some since;
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Paul 's Thorn in the Flesh was to prevent his being lifted up in Pride, 2 Cor. 12.7.Paul is Thorn in the Flesh was to prevent his being lifted up in Pride, 2 Cor. 12.7.
np1 vbz n1 p-acp dt n1 vbds pc-acp vvi po31 vbg vvn a-acp p-acp n1, crd np1 crd.
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As Affliction is sometimes sent for the punishing of sin, so sometimes for the preventing of sin: Prosperity exposeth to much evil.
As Affliction is sometime sent for the punishing of since, so sometime for the preventing of since: Prosperity exposeth to much evil.
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'Tis hard to carry a full Cup without spilling, and a full Estate without sinning.
It's hard to carry a full Cup without spilling, and a full Estate without sinning.
pn31|vbz j pc-acp vvi dt j n1 p-acp vvg, cc dt j n1 p-acp vvg.
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Gods People know not how much they are beholding to their Affliction, they might have fallen into some Scandal, had not God set an Hedge of Thorns in their way to stop them; what kindness is this.
God's People know not how much they Are beholding to their Affliction, they might have fallen into Some Scandal, had not God Set an Hedge of Thorns in their Way to stop them; what kindness is this.
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God lets us fall into sufferings to prevent falling into Snares; say then, Lord do as it seems good in thy sight, Thy Will be done.
God lets us fallen into sufferings to prevent falling into Snares; say then, Lord do as it seems good in thy sighed, Thy Will be done.
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(2.) God by Affliction would prevent Damnation, 1 Cor. 11.32. We are corrected in the World, that we may not be condemned with the World.
(2.) God by Affliction would prevent Damnation, 1 Cor. 11.32. We Are corrected in the World, that we may not be condemned with the World.
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A Man by falling into the Briars is saved from falling into the River:
A Man by falling into the Briers is saved from falling into the River:
dt n1 p-acp vvg p-acp dt n2 vbz vvn p-acp vvg p-acp dt n1:
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God lets us fall into the Briars of Affliction that we may not drown in Perdition:
God lets us fallen into the Briers of Affliction that we may not drown in Perdition:
np1 vvb|pno12 pno12 vvi p-acp dt n2 pp-f n1 cst pns12 vmb xx vvi p-acp n1:
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It is a great favour when a lesser punishment is inflicted to prevent a greater:
It is a great favour when a lesser punishment is inflicted to prevent a greater:
pn31 vbz dt j n1 c-crq dt jc n1 vbz vvn pc-acp vvi dt jc:
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Is it not Clemency in the Judge when he lays some light Penalty on the Prisoner, and saves his life;
Is it not Clemency in the Judge when he lays Some Light Penalty on the Prisoner, and saves his life;
vbz pn31 xx n1 p-acp dt n1 c-crq pns31 vvz d j n1 p-acp dt n1, cc vvz po31 n1;
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so when God lays upon us light Affliction, and saves us from wrath to come; as Pilate said, Luke 23.16. NONLATINALPHABET, I will chastise him and let him go ;
so when God lays upon us Light Affliction, and saves us from wrath to come; as Pilate said, Lycia 23.16., I will chastise him and let him go;
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so God chastiseth his Children and lets them go, frees them from eternal torment:
so God Chastiseth his Children and lets them go, frees them from Eternal torment:
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What is a drop of sorrow the Godly tast, to that sea of Wrath the Wicked shall be drinking of to all Eternity;
What is a drop of sorrow the Godly taste, to that sea of Wrath the Wicked shall be drinking of to all Eternity;
q-crq vbz dt n1 pp-f n1 dt j n1, p-acp d n1 pp-f n1 dt j vmb vbi vvg pp-f p-acp d n1;
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O what kindness is here, may not this make us say, Thy Will be done ; it is preventing Physick.
Oh what kindness is Here, may not this make us say, Thy Will be done; it is preventing Physic.
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10. There is kindness, in that God doth mix his Providences, Hab. 3.2. In Anger he remembers Mercy:
10. There is kindness, in that God does mix his Providences, Hab. 3.2. In Anger he remembers Mercy:
crd pc-acp vbz n1, p-acp cst np1 vdz vvi po31 n2, np1 crd. p-acp n1 pns31 vvz n1:
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Not all pure Gall but some Honey mixed with it. Ashurs Shoes were Iron and Brass, but his Foot was dip'd in Oyl, Gen. 33.24. Affliction is the shoo of Brass, but God causeth the Foot to be dipp'd in Oyl.
Not all pure Gall but Some Honey mixed with it. Ashurs Shoes were Iron and Brass, but his Foot was dipped in Oil, Gen. 33.24. Affliction is the shoo of Brass, but God Causes the Foot to be dipped in Oil.
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As the Limner mixeth with his dark shadows bright Colours; so the wise God mingles the dark, and the bright Colour, Crosses and Blessings.
As the Limner mixeth with his dark shadows bright Colours; so the wise God mingles the dark, and the bright Colour, Crosses and Blessings.
p-acp dt n1 vvz p-acp po31 j n2 j n2; av dt j np1 vvz dt j, cc dt j n1, n2 cc n2.
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The Body is afflicted, but within is Peace of Conscience; there is a Blessing: Ioseph was sold into Egppt, and put in Prison;
The Body is afflicted, but within is Peace of Conscience; there is a Blessing: Ioseph was sold into Egypt, and put in Prison;
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there was the dark side of the Cloud: Iob lost all that ever he had, his Skin was clothed with Boils and Ulcers;
there was the dark side of the Cloud: Job lost all that ever he had, his Skin was clothed with Boils and Ulcers;
pc-acp vbds dt j n1 pp-f dt n1: np1 vvn d cst av pns31 vhd, po31 n1 vbds vvn p-acp n2 cc n2;
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here was a sad Providence, but God gave a Testimony from Heaven of Iobs Integrity, and did afterwards double his Estate, Iob. 42.10. The Lord gave Iob twice as much.
Here was a sad Providence, but God gave a Testimony from Heaven of Jobs Integrity, and did afterwards double his Estate, Job 42.10. The Lord gave Job twice as much.
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Here was the goodness of God seen towards Iob. God doth checquer his works of Providence,
Here was the Goodness of God seen towards Job God does chequer his works of Providence,
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and shall not we submit and say, Lord if thou art so kind mixing so many bright Colours with my dark Condition, Thy Will be done.
and shall not we submit and say, Lord if thou art so kind mixing so many bright Colours with my dark Condition, Thy Will be done.
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11. There is kindness in Affliction in that God doth moderate his Stroke, Ier. 30.11. I will correct thee in Measure.
11. There is kindness in Affliction in that God does moderate his Stroke, Jeremiah 30.11. I will correct thee in Measure.
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God will in the day of his East-wind stay his rough wind, Isa. 27.8. The Physician that understands the Crasis and temper of the patient, will not give too strong Physick for the Body nor will he give one Dram or Scruple too much.
God will in the day of his East wind stay his rough wind, Isaiah 27.8. The physician that understands the Crasis and temper of the patient, will not give too strong Physic for the Body nor will he give one Dram or Scruple too much.
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God knows our frame he will not over-afflict, he will not stretch the strings of his Viol too hard least they break;
God knows our frame he will not over-afflict, he will not stretch the strings of his Violent too hard lest they break;
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and is there not kindness in all this? may not this work our hearts to submission? Lord if thou usest so much gentleness and correctest in measure, Thy Will be done.
and is there not kindness in all this? may not this work our hearts to submission? Lord if thou usest so much gentleness and correctest in measure, Thy Will be done.
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12. There is kindness in Affliction, in that God often sweetens it with divine Consolation, 2 Cor. 1.4. Who comforteth us in all our Tribulation:
12. There is kindness in Affliction, in that God often sweetens it with divine Consolation, 2 Cor. 1.4. Who comforts us in all our Tribulation:
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After a bitter Potion, a lump of Sugar. God comforts in Affliction, (1.) Partly by his Word, Psal. 119.50. This is my Comfort in my Affliction, for thy Word hath quickened me.
After a bitter Potion, a lump of Sugar. God comforts in Affliction, (1.) Partly by his Word, Psalm 119.50. This is my Comfort in my Affliction, for thy Word hath quickened me.
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The Promises of the word are a shop of Cordials. (2.) God comforts by his Spirit.
The Promises of the word Are a shop of Cordials. (2.) God comforts by his Spirit.
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Philip Landtgrave of Hesse said that in his troubles, se divinas Martyrum consolationes sensisse, he felt the divine Consolations of the Martyrs.Philip Landgrave of Hesse said that in his Troubles, se divinas Martyrs consolationes sensisse, he felt the divine Consolations of the Martyrs.
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David had his Pilgrimage-Songs, Psal. 119.54. and St. Paul his Prison-Songs, Act. 16.25. Thus God candies our Wormwood with Sugar, and makes us gather Grapes of Thorns.David had his Pilgrimage-Songs, Psalm 119.54. and Saint Paul his Prison-Songs, Act. 16.25. Thus God candies our Wormwood with Sugar, and makes us gather Grapes of Thorns.
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Some of the Saints have had such ravishing Joys in Affliction, that they had rather endure their Sufferings, then want their Comforts:
some of the Saints have had such ravishing Joys in Affliction, that they had rather endure their Sufferings, then want their Comforts:
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O how much kindness is in the Cross! In the Belly of this Lyon is an Honey-Comb;
Oh how much kindness is in the Cross! In the Belly of this lion is an Honey-Comb;
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may not this make us chearfully submit to Gods Will, when God lines the Yoak with Comfort,
may not this make us cheerfully submit to God's Will, when God lines the Yoke with Comfort,
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and gives us honey at the end of the Rod?
and gives us honey At the end of the Rod?
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13. There is kindness in Affliction, in that God doth curtail and shorten it, he will not let it lye on too long, Isa. 57.16. I will not contend for ever, least the Spirit should fail before me.
13. There is kindness in Affliction, in that God does curtail and shorten it, he will not let it lie on too long, Isaiah 57.16. I will not contend for ever, lest the Spirit should fail before me.
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God will give his People a Writ of Ease, and proclaim a Year of Jubilee ▪ the wicked may plow upon the backs of the Saints,
God will give his People a Writ of Ease, and proclaim a Year of Jubilee ▪ the wicked may blow upon the backs of the Saints,
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but God will cut their Traces, Psal. 129.4. The Goldsmith will not let his gold lye any longer in the Furnace then till it is purified.
but God will Cut their Traces, Psalm 129.4. The Goldsmith will not let his gold lie any longer in the Furnace then till it is purified.
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The Wicked must drink a Sea of Wrath, but the Godly have only a Cup of Affliction, Isa. 51.17. and God will say, Let this Cup pass away.
The Wicked must drink a Sea of Wrath, but the Godly have only a Cup of Affliction, Isaiah 51.17. and God will say, Let this Cup pass away.
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Affliction may be compared to Frost, it will break and Spring Flowers will come on, Isa. 35. Sorrow and sighing shall fly away.
Affliction may be compared to Frost, it will break and Spring Flowers will come on, Isaiah 35. Sorrow and sighing shall fly away.
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Affliction hath a Sting, but withal a Wing, sorrow shall fly away; this Land Flood shall be dryed up;
Affliction hath a Sting, but withal a Wing, sorrow shall fly away; this Land Flood shall be dried up;
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if then there be so much kindness in the Cross, God will cause a Cessation of trouble, say then, Fiat Voluntas tua, Thy Will be done.
if then there be so much kindness in the Cross, God will cause a Cessation of trouble, say then, Fiat Voluntas tua, Thy Will be done.
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14. Vlt. There is kindness in Affliction, in that it is a means to make us happy, Iob 5.17. Behold, happy is the Man whom God correcteth.
14. Ult There is kindness in Affliction, in that it is a means to make us happy, Job 5.17. Behold, happy is the Man whom God Correcteth.
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This seems strange to flesh and blood that Affliction should make one happy;
This seems strange to Flesh and blood that Affliction should make one happy;
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when Moses saw the bush burning and not consumed, I will (s•ith he) turn aside and see this strange sight, Exod. 3.3.
when Moses saw the bush burning and not consumed, I will (s•ith he) turn aside and see this strange sighed, Exod 3.3.
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So here is a strange sight, a Man afflicted, yet happy:
So Here is a strange sighed, a Man afflicted, yet happy:
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The World counts them happy who can escape Affliction, but happy is the Man whom God correcteth. Quest.
The World counts them happy who can escape Affliction, but happy is the Man whom God Correcteth. Quest.
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But how do Afflictions contribute to our happiness? Resp. 1. As they are a means to bring us nearer to God;But how do Afflictions contribute to our happiness? Resp. 1. As they Are a means to bring us nearer to God;
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the Loadstone of Prosperity doth not draw us so near to God as the Cords of Affliction:
the Loadstone of Prosperity does not draw us so near to God as the Cords of Affliction:
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VVhen the Prodigal was pinch'd with want, then saith he, I will arise and go to my Father, Luke 15.18. The Deluge brought the Dove to the Ark:
When the Prodigal was pinched with want, then Says he, I will arise and go to my Father, Lycia 15.18. The Deluge brought the Dove to the Ark:
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The Floods of Sorrow make us hasten to Christ. 2. Afflictions make us happy, as they are Manuductions to Glory.
The Floods of Sorrow make us hasten to christ. 2. Afflictions make us happy, as they Are Manuductions to Glory.
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The Storm drives the Ship into the harbour: Happy is that Storm which drives the Soul into the Heavenly harbour;
The Storm drives the Ship into the harbour: Happy is that Storm which drives the Soul into the Heavenly harbour;
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is it not better to go through affliction to glory, then through pleasure to misery? not that afflictions merit glory, no cross ever merited, but that which Christ endured;
is it not better to go through affliction to glory, then through pleasure to misery? not that afflictions merit glory, no cross ever merited, but that which christ endured;
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but they do disponere, fit, and prepare us for glory.
but they do disponere, fit, and prepare us for glory.
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Think, O Christian, what Affliction leads to, it leads to Paradise, where are Rivers of Pleasure always running;
Think, Oh Christian, what Affliction leads to, it leads to Paradise, where Are rivers of Pleasure always running;
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may not this make us chearfully submit to Gods VVill, and say, Lord if there be so much kindness in Affliction,
may not this make us cheerfully submit to God's Will, and say, Lord if there be so much kindness in Affliction,
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if all thou dost is to make us happy, Thy Will be done. 7. Consideration, It is Gods ordinary course to keep his People to a bitter Diet-Drink,
if all thou dost is to make us happy, Thy Will be done. 7. Consideration, It is God's ordinary course to keep his People to a bitter Diet-Drink,
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and exercise them with great Trials: Affliction is the beaten Road all the Saints have gone in:
and exercise them with great Trials: Affliction is the beaten Road all the Saints have gone in:
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The lively Stones in the Spiritual building have been all hewn and polished: Christs Lilly hath grown among the Thorns, 2 Tim. 3.12. All that will live Godly in Christ Iesus shall suffer persecution.
The lively Stones in the Spiritual building have been all hewn and polished: Christ Lily hath grown among the Thorns, 2 Tim. 3.12. All that will live Godly in christ Iesus shall suffer persecution.
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'Tis too much for a Christian to have two Heavens, that is more than Christ had.
It's too much for a Christian to have two Heavens, that is more than christ had.
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It hath been ever the lot of the Saints to encounter with sore tryals; Both of the Prophets, Iam. 5.10. Take my brethren the Prophets for an example of suffering affliction :
It hath been ever the lot of the Saints to encounter with soar trials; Both of the prophets, Iam. 5.10. Take my brothers the prophets for an Exampl of suffering affliction:
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The Cross may make me weep, but Christ wipes off all tears; Rev. 7.17. (3.) God hath given thee Grace.
The Cross may make me weep, but christ wipes off all tears; Rev. 7.17. (3.) God hath given thee Grace.
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And of the Apostles, Peter was Crucified with his Head downward, Iames beheaded by Herod, Iohn banished into the Isle of Patmos, the Apostle Thomas thrust thorow with a spear, (who was chosen Apostle in Iudas room) Matthias stoned to death, Luke the Evangelist hanged on an Olive-tree.
And of the Apostles, Peter was crucified with his Head downward, James beheaded by Herod, John banished into the Isle of Patmos, the Apostle Thomas thrust thorough with a spear, (who was chosen Apostle in Iudas room) Matthias stoned to death, Lycia the Evangelist hanged on an Olive-tree.
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Those Saints of whom the World was not worthy did pass under the Rod, Hebr. 11.36.
Those Saints of whom the World was not worthy did pass under the Rod, Hebrew 11.36.
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Christs Kingdom is Regnum Crucis, this is the way God hath alwayes gone in, such as God intends to save from Hell,
Christ Kingdom is Kingdom Crucis, this is the Way God hath always gone in, such as God intends to save from Hell,
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yet he doth not save from the Cross;
yet he does not save from the Cross;
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the consideration of this should quiet our Minds in Affliction, and make us say, Thy Will be done. Do we think God will alter his course of Providence for us? Why should we look for exemption from trouble more than others? Why should we think to tread only upon Roses and Violets,
the consideration of this should quiet our Minds in Affliction, and make us say, Thy Will be done. Do we think God will altar his course of Providence for us? Why should we look for exemption from trouble more than Others? Why should we think to tread only upon Roses and Violets,
dt n1 pp-f d vmd vvi po12 n2 p-acp n1, cc vvb pno12 vvi, po21 n1 vbi vdn. vdb pns12 vvb np1 vmb vvi po31 n1 pp-f n1 p-acp pno12? q-crq vmd pns12 vvi p-acp n1 p-acp n1 av-dc cs n2-jn? q-crq vmd pns12 vvi pc-acp vvi av-j p-acp n2 cc n2,
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when Prophets and Apostles have marched through the Bryars to Heaven?
when prophets and Apostles have marched through the Briars to Heaven?
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8. Consideration, God hath done that for thee Christian, which may make thee content to suffer any thing at his hand,
8. Consideration, God hath done that for thee Christian, which may make thee content to suffer any thing At his hand,
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and say, Thy Will be done. (1.) He hath adopted thee for his Child.
and say, Thy Will be done. (1.) He hath adopted thee for his Child.
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David thought it no small Honour to be the Kings Son in Law, 1 Sam. 18.18. what an Honour is it to derive thy pedigree from Heaven, to be born of God;David Thought it no small Honour to be the Kings Son in Law, 1 Sam. 18.18. what an Honour is it to derive thy pedigree from Heaven, to be born of God;
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why then art thou troubled, and murmurest at every slight cross? As Ionadab said to Amnon, 2 Sam. 13.4.
why then art thou troubled, and murmurest At every slight cross? As Ionadab said to Amnon, 2 Sam. 13.4.
q-crq av vb2r pns21 vvn, cc vv2 p-acp d j n1? p-acp np1 vvd p-acp np1, crd np1 crd.
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Why art thou, being the Kings Son, lean? So why art thou who art Son or Daughter to the King of Heaven, troubled at these petty things? What the Kings Son,Why art thou, being the Kings Son, lean? So why art thou who art Son or Daughter to the King of Heaven, troubled At these Petty things? What the Kings Son,
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and look lean? This may quiet thy Spirit, and bring thy Will to Gods;
and look lean? This may quiet thy Spirit, and bring thy Will to God's;
cc vvb j? d vmb vvi po21 n1, cc vvb po21 n1 p-acp n2;
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he hath dignified thee with Honour, he made thee his Son and Heir, and will entail a Kingdom on thee.
he hath dignified thee with Honour, he made thee his Son and Heir, and will entail a Kingdom on thee.
pns31 vhz vvn pno21 p-acp n1, pns31 vvd pno21 po31 n1 cc n1, cc vmb vvi dt n1 p-acp pno21.
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(2.) God hath given thee Christ. Christ is communis thesaurus, a Magazine and Storehouse of all Heavenly Treasure;
(2.) God hath given thee christ. christ is Communis thesaurus, a Magazine and Storehouse of all Heavenly Treasure;
(crd) np1 vhz vvn pno21 np1. np1 vbz fw-la fw-la, dt n1 cc n1 pp-f d j n1;
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a Pearl of Price to enrich, a Tree of Life to quicken.
a Pearl of Price to enrich, a Tree of Life to quicken.
dt n1 pp-f n1 pc-acp vvi, dt n1 pp-f n1 pc-acp vvi.
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He is the quintessence of all Blessings, why then art thou discontented at thy Worldly Crosses? They cannot be so bitter as Christ is sweet,
He is the quintessence of all Blessings, why then art thou discontented At thy Worldly Crosses? They cannot be so bitter as christ is sweet,
pns31 vbz dt n1 pp-f d n2, uh-crq av n1 pns21 vvn p-acp po21 j n2? pns32 vmbx vbi av j c-acp np1 vbz j,
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as Seneca said once to Polybius, Why dost thou complain of hard Fortune, salvo Caesare, is not Caesar thy Friend ? So is not Christ thy Friend? He can never be poor who hath a Mine of Gold in his Field;
as Senecca said once to Polybius, Why dost thou complain of hard Fortune, salvo Caesar, is not Caesar thy Friend? So is not christ thy Friend? He can never be poor who hath a Mine of Gold in his Field;
c-acp np1 vvd a-acp pc-acp np1, q-crq vd2 pns21 vvi pp-f j n1, fw-la np1, vbz xx np1 po21 n1? np1 vbz xx np1 po21 n1? pns31 vmb av-x vbi j r-crq vhz dt n1 pp-f n1 p-acp po31 n1;
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nor he who hath the unsearchable Riches of Christ:
nor he who hath the unsearchable Riches of christ:
ccx pns31 r-crq vhz dt j n2 pp-f np1:
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Say then, Lord, Thy Will be done, though I have my Cross, yet I have Christ with it.
Say then, Lord, Thy Will be done, though I have my Cross, yet I have christ with it.
vvb av, n1, po21 n1 vbi vdn, c-acp pns11 vhb po11 n1, av pns11 vhb np1 p-acp pn31.
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Grace is the rich embroidery and workmanship of the Holy Ghost; it is the sacred Unction; 1 Iohn 2.27. The Graces are a Chain of Pearl to adorn, and Beds of Spices which make us a sweet odour to God; Grace is a distinguishing Blessing.
Grace is the rich embroidery and workmanship of the Holy Ghost; it is the sacred Unction; 1 John 2.27. The Graces Are a Chain of Pearl to adorn, and Beds of Spices which make us a sweet odour to God; Grace is a distinguishing Blessing.
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Christ gave Iudas his Purse, but not his Spirit;
christ gave Iudas his Purse, but not his Spirit;
np1 vvd np1 po31 n1, cc-acp xx po31 n1;
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may not this quiet the Heart in Affliction, and make it say, Thy Will be done. Lord, thou hast given that Jewel which thou bestowest only on the Elect. Grace is a seal of thy Love, it is both Food and Cordial, it is an earnest of Glory.
may not this quiet the Heart in Affliction, and make it say, Thy Will be done. Lord, thou hast given that Jewel which thou bestowest only on the Elect. Grace is a seal of thy Love, it is both Food and Cordial, it is an earnest of Glory.
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9. Consideration, When God intends the greatest Mercy to any of his People, he brings them low in Affliction.
9. Consideration, When God intends the greatest Mercy to any of his People, he brings them low in Affliction.
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God seems to go quite cross to Sense and Reason, when he intends to raise us highest, he brings us lowest.
God seems to go quite cross to Sense and Reason, when he intends to raise us highest, he brings us lowest.
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As Moses Hand before it wrought Miracles ▪ was Leprous, and Sarahs Womb, before it brought forth the Son of the Promise, was Barren.
As Moses Hand before it wrought Miracles ▪ was Leprous, and Sarahs Womb, before it brought forth the Son of the Promise, was Barren.
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God brings us low before he raiseth us; as Water is at the lowest ebb before there is a Spring tyde.
God brings us low before he Raiseth us; as Water is At the lowest ebb before there is a Spring tIED.
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(1.) It is true in a Temporal Sense:
(1.) It is true in a Temporal Sense:
(crd) pn31 vbz j p-acp dt j n1:
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When God would bring Israel to Canaan, a Land flowing with Milk and Honey, he first leads them through a Sea and a Wilderness;
When God would bring Israel to Canaan, a Land flowing with Milk and Honey, he First leads them through a Sea and a Wilderness;
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when God intended to advance Ioseph to be the second Man in the Kingdom, he casts him first into Prison,
when God intended to advance Ioseph to be the second Man in the Kingdom, he Cast him First into Prison,
c-crq np1 vvd pc-acp vvi np1 pc-acp vbi dt ord n1 p-acp dt n1, pns31 vvz pno31 ord p-acp n1,
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and the Irons entred into his Soul, Psal. 105.18. God usually lets it be darkest before the Morning-Star of deliverance appears.
and the Irons entered into his Soul, Psalm 105.18. God usually lets it be Darkest before the Morning-Star of deliverance appears.
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(2.) It is true in a Spiritual Sense.
(2.) It is true in a Spiritual Sense.
(crd) pn31 vbz j p-acp dt j n1.
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When God intends to raise a Soul to Spiritual Comfort, he first layes it low in desertion, Isa. 12.1.
When God intends to raise a Soul to Spiritual Comfort, he First lays it low in desertion, Isaiah 12.1.
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as the Limner layes his dark colour first, and then layes his gold colour on it,
as the Limner lays his dark colour First, and then lays his gold colour on it,
c-acp dt n1 vvz po31 j n1 ord, cc av vvz po31 n1 n1 p-acp pn31,
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so God first layes the Soul in the dark of desertion, and then he layes his golden colour of Joy and Consolation:
so God First lays the Soul in the dark of desertion, and then he lays his golden colour of Joy and Consolation:
av np1 ord vvz dt n1 p-acp dt j pp-f n1, cc av pns31 vvz po31 j n1 pp-f n1 cc n1:
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May not this make us chearfully submit, and say, Thy Will be done. Perhaps now God afflicts me, he is about to raise me, he intends me a greater Mercy than I am aware of.
May not this make us cheerfully submit, and say, Thy Will be done. Perhaps now God afflicts me, he is about to raise me, he intends me a greater Mercy than I am aware of.
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10. Consideration, The excellency of this frame of Soul to lye at Gods feet, and say, Thy Will be done.
10. Consideration, The excellency of this frame of Soul to lie At God's feet, and say, Thy Will be done.
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(1.) A Soul that is melted into Gods Will shows variety of Grace.
(1.) A Soul that is melted into God's Will shows variety of Grace.
(crd) dt n1 cst vbz vvn p-acp npg1 n1 vvz n1 pp-f n1.
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As the holy Oyntment was made up of several Aromatick Spices, Myrrh, Cinnamon, Cassia, Exod. 30.23. so this sweet temper of Soul, submission to Gods Will in Affliction, hath in it a mixture of several Graces.
As the holy Ointment was made up of several Aromatic Spices, Myrrh, Cinnamon, Cassia, Exod 30.23. so this sweet temper of Soul, submission to God's Will in Affliction, hath in it a mixture of several Graces.
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In particular it is compounded of three Graces, Faith, Love, Humility. 1. Faith:
In particular it is compounded of three Graces, Faith, Love, Humility. 1. Faith:
p-acp j pn31 vbz vvn pp-f crd n2, n1, n1, n1. crd n1:
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Faith believes God doth all in Mercy, that Affliction is to mortifie some Sin, or exercise some Grace, that God corrects in Love and Faithfulness, Psalm 119.75. the belief of this causeth submission of Will to God. 2. Love:
Faith believes God does all in Mercy, that Affliction is to mortify Some since, or exercise Some Grace, that God corrects in Love and Faithfulness, Psalm 119.75. the belief of this Causes submission of Will to God. 2. Love:
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Love thinks no evil, 1 Cor. 13.5.
Love thinks no evil, 1 Cor. 13.5.
n1 vvz dx n-jn, crd np1 crd.
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Love takes all God doth in the best sense, it hath good thoughts of God, this causeth submission, Thy Will be done. Let the Righteous God smite me (saith Love) it shall be a kindness,
Love Takes all God does in the best sense, it hath good thoughts of God, this Causes submission, Thy Will be done. Let the Righteous God smite me (Says Love) it shall be a kindness,
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yea, it shall be an excellent oyl which shall not break my head. 3. Humility:
yea, it shall be an excellent oil which shall not break my head. 3. Humility:
uh, pn31 vmb vbi dt j n1 r-crq vmb xx vvi po11 n1. crd n1:
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The humble Soul looks on its Sins, and how it hath provoked God, he saith not his Afflictions are great,
The humble Soul looks on its Sins, and how it hath provoked God, he Says not his Afflictions Are great,
dt j n1 vvz p-acp po31 n2, cc c-crq pn31 vhz vvn np1, pns31 vvz xx po31 n2 vbr j,
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but his Sins are great, this makes him lye at Gods feet and say, I will bear the indignation of the Lord,
but his Sins Are great, this makes him lie At God's feet and say, I will bear the Indignation of the Lord,
cc-acp po31 n2 vbr j, d vvz pno31 vvi p-acp npg1 n2 cc vvb, pns11 vmb vvi dt n1 pp-f dt n1,
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because I have sinned against him, Micah 7.9.Because I have sinned against him, micah 7.9.
c-acp pns11 vhb vvn p-acp pno31, np1 crd.
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Thus a submissive frame of Heart is full of grace, it is compounded of several graces, it pleaseth God to see so many graces at once sweetly exercised;
Thus a submissive frame of Heart is full of grace, it is compounded of several graces, it Pleases God to see so many graces At once sweetly exercised;
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he saith of such a Christian, as David of Goliahs Sword, 1 Sam. 21.9. None like that, give it me.
he Says of such a Christian, as David of Goliath's Sword, 1 Sam. 21.9. None like that, give it me.
pns31 vvz pp-f d dt njp, c-acp np1 pp-f njp2 n1, crd np1 crd. np1 av-j cst, vvb pn31 pno11.
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(2.) He who puts his fiat & placet to Gods Will, and saith, Thy Will be done, shows not only variety of grace, but strength of grace.
(2.) He who puts his fiat & placet to God's Will, and Says, Thy Will be done, shows not only variety of grace, but strength of grace.
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It argues much strength in the Body to be able to endure hard weather, yet not be altered by it;
It argues much strength in the Body to be able to endure hard weather, yet not be altered by it;
pn31 vvz d n1 p-acp dt n1 pc-acp vbi j pc-acp vvi j n1, av xx vbi vvn p-acp pn31;
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so to endure hard tryals, yet not faint or fret, shows more than ordinary strength of grace.
so to endure hard trials, yet not faint or fret, shows more than ordinary strength of grace.
av pc-acp vvi j n2, av xx j cc vvi, vvz av-dc cs j n1 pp-f n1.
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You that can say, you have brought your Wills to Gods; Gods VVill and yours agree, as the Copy and the Original;
You that can say, you have brought your Wills to God's; God's Will and yours agree, as the Copy and the Original;
pn22 cst vmb vvi, pn22 vhb vvn po22 n2 p-acp n2; n2 vmb cc png22 vvb, c-acp dt n1 cc dt j-jn;
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let me assure you, you have out-strip'd many Christians who perhaps shine in an higher orb of knowledge than you.
let me assure you, you have outstripped many Christians who perhaps shine in an higher orb of knowledge than you.
vvb pno11 vvi pn22, pn22 vhb j d np1 r-crq av vvb p-acp dt jc n1 pp-f n1 cs pn22.
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To be content to be at Gods dispose, to be any thing that God will have us, shows a noble heroick Soul. It is reported of the Eagle it is not like other Fowls, they when they are hungry make a noise, the Ravens cry for food,
To be content to be At God's dispose, to be any thing that God will have us, shows a noble heroic Soul. It is reported of the Eagl it is not like other Fowls, they when they Are hungry make a noise, the Ravens cry for food,
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but the Eagle is never heard to make a noise though it wants meat, and it is from the nobleness and greatness of its Spirit:
but the Eagl is never herd to make a noise though it Wants meat, and it is from the nobleness and greatness of its Spirit:
cc-acp dt n1 vbz av-x vvn pc-acp vvi dt n1 cs pn31 vvz n1, cc pn31 vbz p-acp dt n1 cc n1 pp-f po31 n1:
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The Eagle is above other Fowls, and hath a Spirit suitable to its Nature;
The Eagl is above other Fowls, and hath a Spirit suitable to its Nature;
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so it is an argument of an holy gallantry and magnitude of Spirit, that whatever cross Providences befal a Christian, he doth not cry and whine as others,
so it is an argument of an holy gallantry and magnitude of Spirit, that whatever cross Providences befall a Christian, he does not cry and whine as Others,
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but is silent, and lyes quietly at Gods feet. Here's much strength of Grace in such a Soul, nay, the height of Grace.
but is silent, and lies quietly At God's feet. Here's much strength of Grace in such a Soul, nay, the height of Grace.
cc-acp vbz j, cc n2 av-jn p-acp npg1 n2. av|vbz d n1 pp-f n1 p-acp d dt n1, uh-x, dt n1 pp-f n1.
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(1.) It is below the Spirit of a Christian.
(1.) It is below the Spirit of a Christian.
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VVhen Grace is crowning, it is not so much to say, Lord, Thy Will be done, but when Grace is conflicting,
When Grace is crowning, it is not so much to say, Lord, Thy Will be done, but when Grace is conflicting,
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and meets with crosses and tryals, now to say, Thy Will be done, is a glorious thing indeed,
and meets with Crosses and trials, now to say, Thy Will be done, is a glorious thing indeed,
cc vvz p-acp n2 cc n2, av pc-acp vvi, po21 n1 vbi vdn, vbz dt j n1 av,
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and prepares for the garland of honour. 11. Consideration, Persons are usually better in Adversity than Prosperity, therefore stoop to Gods VVill.
and prepares for the garland of honour. 11. Consideration, Persons Are usually better in Adversity than Prosperity, Therefore stoop to God's VVill.
cc vvz p-acp dt n1 pp-f n1. crd n1, n2 vbr av-j j p-acp n1 cs n1, av vvb p-acp ng1 n1.
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A prosperous condition is not alwayes so safe;
A prosperous condition is not always so safe;
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'tis true, it is more pleasing to the Palate, and every one desires to get on the warm side of the hedge where the Sun of Prosperity shines,
it's true, it is more pleasing to the Palate, and every one Desires to get on the warm side of the hedge where the Sun of Prosperity shines,
pn31|vbz j, pn31 vbz av-dc j-vvg p-acp dt n1, cc d crd n2 pc-acp vvi p-acp dt j n1 pp-f dt n1 c-crq dt n1 pp-f n1 vvz,
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but it is not alwayes best: In a prosperous Estate there is more burden; many look at the shining and glittering of Prosperity, but not at the burden; Plus oneris.
but it is not always best: In a prosperous Estate there is more burden; many look At the shining and glittering of Prosperity, but not At the burden; Plus oneris.
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(1.) The burden of care; therefore Christ calls Riches, Cares, Luke 8.14. A Rose hath its prickles, so have Riches;
(1.) The burden of care; Therefore christ calls Riches, Cares, Lycia 8.14. A Rose hath its prickles, so have Riches;
(crd) dt n1 pp-f n1; av np1 vvz n2, n2, av crd. dt n1 vhz po31 n2, av vhb n2;
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we think them happy that flourish in their Silks and Cloath of Gold, but we see not the Troubles and Cares that attend them.
we think them happy that flourish in their Silks and Cloth of Gold, but we see not the Troubles and Cares that attend them.
pns12 vvb pno32 j cst vvb p-acp po32 n2 cc n1 pp-f n1, cc-acp pns12 vvb xx dt vvz cc vvz cst vvb pno32.
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A Shooe may have Silver Lace on it, yet pinch the Foot.
A Shoe may have Silver Lace on it, yet pinch the Foot.
dt n1 vmb vhi n1 n1 p-acp pn31, av vvb dt n1.
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Many a Man that goes to his day-labour lives a more contented life than he that hath his Thousands per Annum. Disquieting Care is the malus genius, the evil Spirit that haunts the Rich Man. When his Chests are full of Gold his Heart is full of Care how to encrease,
Many a Man that Goes to his Day-labor lives a more contented life than he that hath his Thousands per Annum. Disquieting Care is the malus genius, the evil Spirit that haunts the Rich Man. When his Chests Are full of Gold his Heart is full of Care how to increase,
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or how to secure what he hath gotten; he is sometimes full of Care who he shall leave it to.
or how to secure what he hath got; he is sometime full of Care who he shall leave it to.
cc c-crq pc-acp vvi r-crq pns31 vhz vvn; pns31 vbz av j pp-f n1 r-crq pns31 vmb vvi pn31 p-acp.
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A large Estate like a long trailing garment is oft more troublesome than useful. (2.) In a prosperous Estate there is the burden of Account.
A large Estate like a long trailing garment is oft more troublesome than useful. (2.) In a prosperous Estate there is the burden of Account.
dt j n1 av-j dt j j-vvg n1 vbz av av-dc j cs j. (crd) p-acp dt j n1 pc-acp vbz dt n1 pp-f vvb.
(99) part (DIV2)
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Such as are in high places have a far greater account to give to God than others; Luke 12.48. Vnto whomsoever much is given of him shall be much required.
Such as Are in high places have a Far greater account to give to God than Others; Lycia 12.48. Unto whomsoever much is given of him shall be much required.
d c-acp vbr p-acp j n2 vhb dt av-j jc n1 pc-acp vvi p-acp np1 cs n2-jn; av crd. p-acp ro-crq d vbz vvn pp-f pno31 vmb vbi av-d vvn.
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The more golden Talents any are intrusted with, the more they have to answer for; the more their Revenues, the more their Reckonings.
The more golden Talents any Are Entrusted with, the more they have to answer for; the more their Revenues, the more their Reckonings.
dt av-dc j n2 d vbr vvn p-acp, dt av-dc pns32 vhb pc-acp vvi p-acp; dt av-dc po32 n2, dt av-dc po32 n2-vvg.
(99) part (DIV2)
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God will say, I gave you a great Estate, what have you done with it, how have you employed it for my Glory.
God will say, I gave you a great Estate, what have you done with it, how have you employed it for my Glory.
np1 vmb vvi, pns11 vvd pn22 dt j n1, q-crq vhb pn22 vdn p-acp pn31, q-crq vhb pn22 vvn pn31 p-acp po11 n1.
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I have read of Philip King of Spain, when he was to dye, he said, O that I had never been King, O that I had lived a private solitary Life;
I have read of Philip King of Spain, when he was to die, he said, Oh that I had never been King, Oh that I had lived a private solitary Life;
pns11 vhb vvn pp-f np1 n1 pp-f np1, c-crq pns31 vbds pc-acp vvi, pns31 vvd, uh cst pns11 vhd av-x vbn n1, uh cst pns11 vhd vvn dt j j n1;
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here is all the fruit of my Kingdom, it hath made my accounts heavier. Here is all the fruit of my Kingdom, it hath made my accounts Heavier.
av vbz d dt n1 pp-f po11 n1, pn31 vhz vvn po11 n2 jc.
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So then may not this quiet our Hearts in a low adverse condition, and make us say, Lord, Thy Will be done ;
So then may not this quiet our Hearts in a low adverse condition, and make us say, Lord, Thy Will be done;
av av vmb xx d j-jn po12 n2 p-acp dt j j n1, cc vvb pno12 vvi, n1, po21 n1 vbi vdn;
(99) part (DIV2)
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as thou hast given me a less portion of Worldly things, so I have a less burden of Care,
as thou hast given me a less portion of Worldly things, so I have a less burden of Care,
c-acp pns21 vh2 vvn pno11 dt dc n1 pp-f j n2, av pns11 vhb dt av-dc n1 pp-f n1,
(99) part (DIV2)
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and a less burden of Account. 2. A prosperous condition hath plus periculi, more danger in it.
and a less burden of Account. 2. A prosperous condition hath plus periculi, more danger in it.
cc dt dc n1 pp-f vvb. crd dt j n1 vhz fw-fr fw-la, dc n1 p-acp pn31.
(99) part (DIV2)
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Such as are on the top of the pinacle of Honour, are in more danger of falling, they are subject to many temptations, their Table is oft a snare.
Such as Are on the top of the pinnacle of Honour, Are in more danger of falling, they Are Subject to many temptations, their Table is oft a snare.
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(99) part (DIV2)
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Heliogabalus made Ponds of sweet Water to bathe in; Millions are drowned in the sweet Waters of Pleasure.Heliogabalus made Ponds of sweet Water to bathe in; Millions Are drowned in the sweet Waters of Pleasure.
np1 vvd n2 pp-f j n1 pc-acp vvi p-acp; crd vbr vvn p-acp dt j n2 pp-f n1.
(99) part (DIV2)
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A great Sail over-turns the Vessel; how many by having too great Sails of Prosperity have had their Souls over-turn'd.
A great Sail overturns the Vessel; how many by having too great Sails of Prosperity have had their Souls overturned.
dt j n1 vvz dt n1; c-crq d p-acp vhg av j n2 pp-f n1 vhb vhn po32 n2 j.
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NONLATINALPHABET, Theophil. It must be a strong Head that bears heady Wine;
, Theophilus. It must be a strong Head that bears heady Wine;
, np1. pn31 vmb vbi dt j n1 cst vvz j n1;
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he had need have much Wisdom and Grace that knows how to bear an high condition.
he had need have much Wisdom and Grace that knows how to bear an high condition.
pns31 vhd n1 vhi d n1 cc n1 cst vvz c-crq pc-acp vvi dt j n1.
(99) part (DIV2)
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It is hard to carry a full Cup without spilling, and a full Estate without sinning Agar feared if he were full, he should deny God,
It is hard to carry a full Cup without spilling, and a full Estate without sinning Agar feared if he were full, he should deny God,
pn31 vbz j pc-acp vvi dt j n1 p-acp vvg, cc dt j n1 p-acp vvg np1 vvn cs pns31 vbdr j, pns31 vmd vvi np1,
(99) part (DIV2)
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and say, Who is the Lord; Prov. 30.9. Prosperity breeds, 1. Pride:
and say, Who is the Lord; Curae 30.9. Prosperity breeds, 1. Pride:
cc vvi, r-crq vbz dt n1; np1 crd. n1 vvz, crd n1:
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The Children of Kohath were in an higher Estate than the rest of the Levites, they were imployed in the Tabernacle about the most holy things of all, Numb. 4.4. they had the first lot, Iosh. 21.10. but as they were lifted up above others of the Levites in Honour, so in Pride, Numb. 16.3. In the Thames when the Tyde riseth higher, the Boat riseth higher;
The Children of Kohath were in an higher Estate than the rest of the Levites, they were employed in the Tabernacle about the most holy things of all, Numb. 4.4. they had the First lot, Joshua 21.10. but as they were lifted up above Others of the Levites in Honour, so in Pride, Numb. 16.3. In the Thames when the Tide Riseth higher, the Boat Riseth higher;
dt n2 pp-f np1 vbdr p-acp dt jc n1 cs dt n1 pp-f dt np2, pns32 vbdr vvn p-acp dt n1 p-acp dt av-ds j n2 pp-f d, j. crd. pns32 vhd dt ord n1, np1 crd. cc-acp c-acp pns32 vbdr vvn a-acp p-acp n2-jn pp-f dt np1 p-acp n1, av p-acp n1, j. crd. p-acp dt np1 c-crq dt n1 vvz jc, dt n1 vvz av-jc;
(99) part (DIV2)
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so when the Tyde of an Estate riseth higher, many Mens Hearts rise higher in Pride. 2. Prosperity breeds security.
so when the Tide of an Estate Riseth higher, many Men's Hearts rise higher in Pride. 2. Prosperity breeds security.
av c-crq dt n1 pp-f dt n1 vvz jc, d ng2 n2 vvb jc p-acp n1. crd n1 vvz n1.
(99) part (DIV2)
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Sampson fell asleep in Delilahs lap, so do Men in the lap of Ease and Plenty.Sampson fell asleep in Delilahs lap, so do Men in the lap of Ease and Plenty.
np1 vvd j p-acp npg1 n1, av vdb n2 p-acp dt n1 pp-f n1 cc n1.
(99) part (DIV2)
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The Worlds golden sands are quick-sands.
The World's golden sands Are quicksands.
dt ng1 j n2 vbr n2.
(99) part (DIV2)
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How hard is it for a rich Man to enter into the Kingdom of Heaven, Luke 18.24. the consideration of this should make us submit to God in adversity, and say, Thy Will be done :
How hard is it for a rich Man to enter into the Kingdom of Heaven, Lycia 18.24. the consideration of this should make us submit to God in adversity, and say, Thy Will be done:
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(99) part (DIV2)
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God sees what is best for us;
God sees what is best for us;
np1 vvz r-crq vbz js p-acp pno12;
(99) part (DIV2)
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if we have less Estate we are in less danger, if we want the Honours of others, so we want their Temptations.
if we have less Estate we Are in less danger, if we want the Honours of Others, so we want their Temptations.
cs pns12 vhb dc n1 pns12 vbr p-acp dc n1, cs pns12 vvb dt ng1 pp-f n2-jn, av pns12 vvb po32 n2.
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12. Consideration, The having of our Wills melted into Gods, is a good sign that the present Affliction is sanctified:
12. Consideration, The having of our Wills melted into God's, is a good Signen that the present Affliction is sanctified:
crd n1, dt vhg pp-f po12 n2 vvn p-acp n2, vbz dt j n1 cst dt j n1 vbz vvn:
(99) part (DIV2)
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Then an Affliction is sanctified, when it attains the end for which it was sent. The end why God sends Affliction is to calm the Spirit, to subdue the Will,
Then an Affliction is sanctified, when it attains the end for which it was sent. The end why God sends Affliction is to Cam the Spirit, to subdue the Will,
av dt n1 vbz vvn, c-crq pn31 vvz dt n1 p-acp r-crq pn31 vbds vvn. dt n1 c-crq np1 vvz n1 vbz pc-acp vvi dt n1, pc-acp vvi dt n1,
(99) part (DIV2)
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and bring it to Gods Will, when this is done, Affliction hath attained the end for which it came;
and bring it to God's Will, when this is done, Affliction hath attained the end for which it Come;
cc vvb pn31 p-acp n2 vmb, c-crq d vbz vdn, n1 vhz vvn dt n1 p-acp r-crq pn31 vvd;
(99) part (DIV2)
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it is sanctified, and it will not be long ere it be removed: When the sore is healed, the smarting Plaister is taken off.
it is sanctified, and it will not be long ere it be removed: When the soar is healed, the smarting Plaster is taken off.
pn31 vbz vvn, cc pn31 vmb xx vbi j c-acp pn31 vbb vvn: c-crq dt n1 vbz vvn, dt j-vvg vvb vbz vvn a-acp.
(99) part (DIV2)
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13. Consideration, How unworthy it is of a Christian to be froward and unsubmissive, and not bring his Will to God.
13. Consideration, How unworthy it is of a Christian to be froward and unsubmissive, and not bring his Will to God.
crd n1, c-crq j pn31 vbz pp-f dt njp pc-acp vbi j cc j, cc xx vvi po31 n1 p-acp np1.
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The Spirit of a Christian is Dove-like, 'tis meek and sedate, willing to be at Gods dispose;
The Spirit of a Christian is Dovelike, it's meek and sedate, willing to be At God's dispose;
dt n1 pp-f dt njp vbz j, pn31|vbz j cc vvi, vvg pc-acp vbi p-acp ng1 n1;
(99) part (DIV2)
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Not my will but thy will be done; Luke 22.42. A Christian Spirit is not fretful, but humble, not craving but contented.Not my will but thy will be done; Lycia 22.42. A Christian Spirit is not fretful, but humble, not craving but contented.
xx po11 n1 p-acp po21 n1 vbi vdn; av crd. dt njp n1 vbz xx j, cc-acp j, xx vvg p-acp j-vvn.
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See the picture of a Christian Spirit in St Paul, Phil. 4.12. I know NONLATINALPHABET, how to be abased, and how to abound.
See the picture of a Christian Spirit in Saint Paul, Philip 4.12. I know, how to be abased, and how to abound.
n1 dt n1 pp-f dt njp n1 p-acp zz np1, np1 crd. pns11 vvb, c-crq pc-acp vbi vvd, cc c-crq pc-acp vvi.
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Paul could be either higher or lower as God saw good;Paul could be either higher or lower as God saw good;
np1 vmd vbi av-d jc cc jc p-acp np1 vvd j;
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he could sail with any Wind of Providence, either a prosperous or a boisterous gale, his Will was melted into Gods Will;
he could sail with any Wind of Providence, either a prosperous or a boisterous gale, his Will was melted into God's Will;
pns31 vmd vvi p-acp d n1 pp-f n1, d dt j cc dt j n1, po31 n1 vbds vvn p-acp npg1 n1;
(99) part (DIV2)
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now to be of a cross Spirit that cannot submit to God, is unworthy of the Spirit of a Christian;
now to be of a cross Spirit that cannot submit to God, is unworthy of the Spirit of a Christian;
av pc-acp vbi pp-f dt j n1 cst vmbx vvi p-acp np1, vbz j pp-f dt n1 pp-f dt njp;
(99) part (DIV2)
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'tis like the Bird, that because 'tis pent up in the Cage, and cannot fly in the open Air, beats it self against the Cage.
it's like the Bird, that Because it's penned up in the Cage, and cannot fly in the open Air, beats it self against the Cage.
pn31|vbz av-j dt n1, cst c-acp pn31|vbz vvn a-acp p-acp dt n1, cc vmbx vvi p-acp dt j n1, vvz pn31 n1 p-acp dt n1.
(99) part (DIV2)
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(2.) A froward unsubmissive frame, that cannot submit to Gods Will, is unworthy of a Christians Profession:
(2.) A froward unsubmissive frame, that cannot submit to God's Will, is unworthy of a Christians Profession:
(crd) dt j j n1, cst vmbx vvi p-acp n2 vmb, vbz j pp-f dt njpg2 n1:
(99) part (DIV2)
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He professeth to live by Faith, yet repines at his condition. Faith lives not by bread alone, it feeds on Promises, it makes future Glory present; Faith sees all in God:
He Professes to live by Faith, yet repines At his condition. Faith lives not by bred alone, it feeds on Promises, it makes future Glory present; Faith sees all in God:
pns31 vvz pc-acp vvi p-acp n1, av vvz p-acp po31 n1. n1 vvz xx p-acp n1 av-j, pn31 vvz p-acp vvz, pn31 vvz j-jn n1 j; n1 vvz d p-acp np1:
(99) part (DIV2)
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When the fig-tree doth not blossom, Faith can joy in the God of its salvation, Hab. 3.17.When the Fig tree does not blossom, Faith can joy in the God of its salvation, Hab. 3.17.
c-crq dt n1 vdz xx vvi, n1 vmb vvi p-acp dt n1 pp-f po31 n1, np1 crd.
(99) part (DIV2)
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Now to be troubled at the present Estate, because low and mean, where is Faith? Sure that is a weak Faith,
Now to be troubled At the present Estate, Because low and mean, where is Faith? Sure that is a weak Faith,
av pc-acp vbi vvn p-acp dt j n1, c-acp j cc j, q-crq vbz n1? j cst vbz dt j n1,
(99) part (DIV2)
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or no Faith, which must have crutches to support it.
or no Faith, which must have crutches to support it.
cc dx n1, r-crq vmb vhi n2 pc-acp vvi pn31.
(99) part (DIV2)
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O be ashamed to call thy self Believer if thou canst not trust God, and acquiesce in his Will, in the deficiency of outward Comforts.
O be ashamed to call thy self Believer if thou Canst not trust God, and acquiesce in his Will, in the deficiency of outward Comforts.
sy vbb j pc-acp vvi po21 n1 n1 cs pns21 vm2 xx vvi np1, cc vvi p-acp po31 n1, p-acp dt n1 pp-f j n2.
(99) part (DIV2)
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(3.) To be of a froward unsubmissive Spirit, that cannot surrender its Will to God is unworthy of the high Dignities God hath put upon a Christian. 1. He is a rich Heir;
(3.) To be of a froward unsubmissive Spirit, that cannot surrender its Will to God is unworthy of the high Dignities God hath put upon a Christian. 1. He is a rich Heir;
(crd) pc-acp vbi pp-f dt j j n1, cst vmbx vvi po31 n1 p-acp np1 vbz j pp-f dt j n2 np1 vhz vvn p-acp dt njp. crd pns31 vbz dt j n1;
(99) part (DIV2)
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he is exalted above all Creatures that ever God made, except the Angels;
he is exalted above all Creatures that ever God made, except the Angels;
pns31 vbz vvn p-acp d n2 cst av np1 vvd, c-acp dt n2;
(99) part (DIV2)
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yea, in some sense, as his Nature is joyned in an Hypostatical Union to the Divine Nature,
yea, in Some sense, as his Nature is joined in an Hypostatical union to the Divine Nature,
uh, p-acp d n1, c-acp po31 n1 vbz vvn p-acp dt j n1 p-acp dt j-jn n1,
(99) part (DIV2)
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so he is above the Angels:
so he is above the Angels:
av pns31 vbz p-acp dt n2:
(99) part (DIV2)
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O then how is it below his dignity, for want of a few earthly Comforts, to be froward and ready to quarrel with the Deity.
Oh then how is it below his dignity, for want of a few earthly Comforts, to be froward and ready to quarrel with the Deity.
uh av q-crq vbz pn31 p-acp po31 n1, p-acp n1 pp-f dt d j n2, pc-acp vbi j cc j pc-acp vvi p-acp dt n1.
(99) part (DIV2)
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Is it not unworthy for a Kings Son, because he may not pluck such a Flower, to be discontented and rebel against his Royal Father. 2. A Christian is espoused to Jesus Christ, what to be married to Christ,
Is it not unworthy for a Kings Son, Because he may not pluck such a Flower, to be discontented and rebel against his Royal Father. 2. A Christian is espoused to jesus christ, what to be married to christ,
vbz pn31 xx j p-acp dt ng1 n1, c-acp pns31 vmb xx vvi d dt n1, pc-acp vbi vvn cc vvi p-acp po31 j n1. crd dt njp vbz vvn p-acp np1 np1, r-crq pc-acp vbi vvn p-acp np1,
(99) part (DIV2)
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yet froward and unsubmissive? Hast not thou enough in him? As Elkanah said to Hannah, 1 Sam. 1.8. Am not I better than ten Sons? Is not Christ better than a thousand Worldly Comforts? Omnia bona in summo bono.
yet froward and unsubmissive? Hast not thou enough in him? As Elkanah said to Hannah, 1 Sam. 1.8. Am not I better than ten Sons? Is not christ better than a thousand Worldly Comforts? Omnia Bona in Summo Bono.
av j cc j? vh2 xx pns21 d p-acp pno31? p-acp np1 vvd p-acp np1, crd np1 crd. vbm xx pns11 vvi cs crd n2? vbz xx np1 j cs dt crd j n2? fw-la fw-la p-acp j fw-la.
(99) part (DIV2)
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'Tis a disparagement to Christ that his Spouse should be froward when she is matched into the Crown of Heaven.
It's a disparagement to christ that his Spouse should be froward when she is matched into the Crown of Heaven.
pn31|vbz dt n1 p-acp np1 cst po31 n1 vmd vbi j c-crq pns31 vbz vvn p-acp dt n1 pp-f n1.
(99) part (DIV2)
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(4.) To be of a froward unsubmissive Spirit is unsuitable to the Prayers of a Christian;
(4.) To be of a froward unsubmissive Spirit is unsuitable to the Prayers of a Christian;
(crd) pc-acp vbi pp-f dt j j n1 vbz j p-acp dt n2 pp-f dt njp;
(99) part (DIV2)
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he prayes, Thy Will be done, it is the Will of God he should meet with such troubles,
he prays, Thy Will be done, it is the Will of God he should meet with such Troubles,
pns31 vvz, po21 n1 vbi vdn, pn31 vbz dt n1 pp-f np1 pns31 vmd vvi p-acp d n2,
(99) part (DIV2)
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whether Sickness, loss of Estate, crosses in Children, God hath decreed and ordered it, why then is there not submission? Why are we discontented at that which we pray for? It is a saying of Latimer, speaking of Peter who denyed his Master, Peter, saith he, forgot his Prayer,
whither Sickness, loss of Estate, Crosses in Children, God hath decreed and ordered it, why then is there not submission? Why Are we discontented At that which we pray for? It is a saying of Latimer, speaking of Peter who denied his Master, Peter, Says he, forgotten his Prayer,
cs n1, n1 pp-f n1, n2 p-acp n2, np1 vhz vvn cc vvd pn31, uh-crq av vbz pc-acp xx n1? q-crq vbr pns12 vvn p-acp d r-crq pns12 vvb p-acp? pn31 vbz dt n-vvg pp-f np1, vvg pp-f np1 r-crq vvd po31 n1, np1, vvz pns31, vvd po31 n1,
(99) part (DIV2)
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for that was Hallowed be thy Name :
for that was Hallowed be thy Name:
p-acp d vbds vvn vbb po21 n1:
(99) part (DIV2)
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So oft we forget our Prayers, nay, contradict them, for we pray, Thy Will be done. Now if unsubmissiveness to God be so unworthy of a Christian, should not we labour to bring our Wills to Gods,
So oft we forget our Prayers, nay, contradict them, for we pray, Thy Will be done. Now if Unsubmissiveness to God be so unworthy of a Christian, should not we labour to bring our Wills to God's,
av av pns12 vvb po12 n2, uh-x, vvb pno32, c-acp pns12 vvb, po21 n1 vbi vdn. av cs n1 p-acp np1 vbb av j pp-f dt njp, vmd xx pns12 vvi pc-acp vvi po12 n2 p-acp n2,
(99) part (DIV2)
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and say, Lord, let me not disparage Religion, let me do nothing unworthy of a Christian.
and say, Lord, let me not disparage Religion, let me do nothing unworthy of a Christian.
cc vvi, n1, vvb pno11 xx vvi n1, vvb pno11 vdi pix j-u pp-f dt njp.
(99) part (DIV2)
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14. Consideration, Frowardness and unsubmissiveness of Will to God, is very sinful. (1.) It is sinful in its Nature;
14. Consideration, Frowardness and Unsubmissiveness of Will to God, is very sinful. (1.) It is sinful in its Nature;
crd n1, n1 cc n1 pp-f n1 p-acp np1, vbz av j. (crd) pn31 vbz j p-acp po31 n1;
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to murmur when God crosseth us in our Will showes much ungodliness.
to murmur when God Crosseth us in our Will shows much ungodliness.
pc-acp vvi c-crq np1 vvz pno12 p-acp po12 n1 vvz d n1.
(99) part (DIV2)
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The Apostle Iude speaks of ungodly ones, ver. 15. and that we may better know who these are, he sets a mark upon them, ver. 16. These are murmurers. Some think they are not so ungodly as others,
The Apostle Iude speaks of ungodly ones, ver. 15. and that we may better know who these Are, he sets a mark upon them, ver. 16. These Are murmurers. some think they Are not so ungodly as Others,
dt n1 np1 vvz pp-f j pi2, fw-la. crd cc d pns12 vmb av-jc vvi r-crq d vbr, pns31 vvz dt n1 p-acp pno32, fw-la. crd d vbr n2. d vvb pns32 vbr xx av j c-acp n2-jn,
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because they do not swear, or are drunk, but you may be ungodly in murmuring: there are not only ungodly Drunkards but ungodly Murmurers;
Because they do not swear, or Are drunk, but you may be ungodly in murmuring: there Are not only ungodly Drunkards but ungodly Murmurers;
c-acp pns32 vdb xx vvi, cc vbr vvn, cc-acp pn22 vmb vbi j p-acp vvg: a-acp vbr xx av-j j n2 p-acp j n2;
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nay, this is the height of ungodliness, namely, Rebellion.
nay, this is the height of ungodliness, namely, Rebellion.
uh-x, d vbz dt n1 pp-f n1, av, n1.
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Korah and his Company murmured against God, and see how the Lord interprets this, Numb. 17.10. Bring Aarons rod to be kept for a token against the rebels :Korah and his Company murmured against God, and see how the Lord interprets this, Numb. 17.10. Bring Aaron's rod to be kept for a token against the rebels:
np1 cc po31 n1 vvd p-acp np1, cc vvb c-crq dt n1 vvz d, j. crd. vvb npg1 n1 pc-acp vbi vvn p-acp dt n1 p-acp dt n2:
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To be a murmurer and a rebel is in Gods account all one. Numb. 20.13. This is the water of Meribah, because the children of Israel strove with the Lord :
To be a murmurer and a rebel is in God's account all one. Numb. 20.13. This is the water of Meribah, Because the children of Israel strove with the Lord:
pc-acp vbi dt jc cc dt n1 vbz p-acp ng1 n1 d crd. j. crd. d vbz dt n1 pp-f np1, c-acp dt n2 pp-f np1 vvd p-acp dt n1:
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How did they strive with God? because they murmured at his Providence, ver. 3. what wilt thou be a Rebel against God? It is a shame for a Servant to strive with his Master,
How did they strive with God? Because they murmured At his Providence, ver. 3. what wilt thou be a Rebel against God? It is a shame for a Servant to strive with his Master,
c-crq vdd pns32 vvi p-acp np1? c-acp pns32 vvd p-acp po31 n1, fw-la. crd q-crq vm2 pns21 vbi dt n1 p-acp np1? pn31 vbz dt n1 p-acp dt n1 pc-acp vvi p-acp po31 n1,
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but what is it for a Creature to strive with its Maker?
but what is it for a Creature to strive with its Maker?
cc-acp q-crq vbz pn31 p-acp dt n1 pc-acp vvi p-acp po31 n1?
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(2.) To quarrel with Gods Providence, and be unsubmissive to his Will is sinful in the spring and cause; it ariseth from Pride.
(2.) To quarrel with God's Providence, and be unsubmissive to his Will is sinful in the spring and cause; it arises from Pride.
(crd) p-acp n1 p-acp ng1 n1, cc vbi j p-acp po31 n1 vbz j p-acp dt n1 cc n1; pn31 vvz p-acp n1.
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'Twas Satans temptation, Ye shall be as Gods; Gen. 3.5. A proud Person makes a God of himself, he disdains to have his Will crossed;
'Twas Satan temptation, You shall be as God's; Gen. 3.5. A proud Person makes a God of himself, he disdains to have his Will crossed;
pn31|vbds npg1 n1, pn22 vmb vbi c-acp n2; np1 crd. dt j n1 vvz dt n1 pp-f px31, pns31 vvz pc-acp vhi po31 n1 vvn;
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The more the Child struggles with the Parent, the more it is beaten;
The more the Child struggles with the Parent, the more it is beaten;
dt av-dc dt n1 vvz p-acp dt n1, dt av-dc pn31 vbz vvn;
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he thinks himself better than others, therefore he finds fault with Gods Wisdom, that he is not above others.
he thinks himself better than Others, Therefore he finds fault with God's Wisdom, that he is not above Others.
pns31 vvz px31 jc cs n2-jn, av pns31 vvz n1 p-acp ng1 n1, cst pns31 vbz xx p-acp n2-jn.
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(3.) Quarrelsomeness and unsubmissiveness to Gods Will, is sinful in the concomitants of it. 1. It is joyned with sinful risings of Heart. (1.) Evil Thoughts arise.
(3.) Quarrelsomeness and Unsubmissiveness to God's Will, is sinful in the concomitants of it. 1. It is joined with sinful risings of Heart. (1.) Evil Thoughts arise.
(crd) n1 cc n1 p-acp n2 vmb, vbz j p-acp dt n2 pp-f pn31. crd pn31 vbz vvn p-acp j n2-vvg pp-f n1. (crd) av-jn n2 vvb.
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We think hardly of God as if he had done us wrong, or as if we had deserved better at his hand. (2.) Passions begin to arise;
We think hardly of God as if he had done us wrong, or as if we had deserved better At his hand. (2.) Passion begin to arise;
pns12 vvb av pp-f np1 c-acp cs pns31 vhd vdn pno12 n-jn, cc c-acp cs pns12 vhd vvn av-jc p-acp po31 n1. (crd) n2 vvb pc-acp vvi;
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the Heart secretly frets against God. Ionah was crossed in his Will, and Passion began to boyl in him; Ionah 4.1.
the Heart secretly frets against God. Jonah was crossed in his Will, and Passion began to boil in him; Jonah 4.1.
dt n1 av-jn vvz p-acp np1. np1 vbds vvn p-acp po31 n1, cc n1 vvd pc-acp vvi p-acp pno31; np1 crd.
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He was very angry. Ionahs Spirit as well as the Sea wrought and was tempestuous. 2. Unsubmissiveness of Will is joyned with unthankfulness,He was very angry. Jonahs Spirit as well as the Sea wrought and was tempestuous. 2. Unsubmissiveness of Will is joined with unthankfulness,
pns31 vbds av j. np1 n1 c-acp av c-acp dt n1 vvn cc vbds j. crd n1 pp-f n1 vbz vvn p-acp n1,
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because in some one thing we are afflicted, we forget all the Mercies we have; we deal with God just as the Widow of Sarepta did with the Prophet:
Because in Some one thing we Are afflicted, we forget all the mercies we have; we deal with God just as the Widow of Sarepta did with the Prophet:
c-acp p-acp d crd n1 pns12 vbr vvn, pns12 vvb d dt n2 pns12 vhb; pns12 vvb p-acp np1 j c-acp dt n1 pp-f np1 vdd p-acp dt n1:
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The Prophet Elijah had been a means to keep her alive in the Famine, but assoon as her Child dyes, she quarrels with the Prophet, 1 Kings 17.18.
The Prophet Elijah had been a means to keep her alive in the Famine, but As soon as her Child dies, she quarrels with the Prophet, 1 Kings 17.18.
dt n1 np1 vhd vbn dt n2 pc-acp vvi po31 j p-acp dt n1, cc-acp av c-acp po31 n1 vvz, pns31 vvz p-acp dt n1, crd n2 crd.
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O thou man of God, art thou come to slay my Son? So do we deal with God, we can be content to receive Blessings at his hand,Oh thou man of God, art thou come to slay my Son? So do we deal with God, we can be content to receive Blessings At his hand,
uh pns21 n1 pp-f np1, vb2r pns21 vvb pc-acp vvi po11 n1? av vdb pns12 vvi p-acp np1, pns12 vmb vbi j pc-acp vvi n2 p-acp po31 n1,
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but assoon as he doth in the least thing cross us in our Will, we grow touchy,
but As soon as he does in the least thing cross us in our Will, we grow touchy,
cc-acp av c-acp pns31 vdz p-acp dt ds n1 vvb pno12 p-acp po12 n1, pns12 vvb j,
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and are ready in a Passion to fly out against him: Thus God loseth all his Mercies, and is not this high ingratitude?
and Are ready in a Passion to fly out against him: Thus God loses all his mercies, and is not this high ingratitude?
cc vbr j p-acp dt n1 pc-acp vvi av p-acp pno31: av np1 vvz d po31 n2, cc vbz xx d j n1?
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(4.) Frowardness and unsubmissiveness to Gods Will is evil in the effects. 1. It unfits for Duty:
(4.) Frowardness and Unsubmissiveness to God's Will is evil in the effects. 1. It unfits for Duty:
(crd) n1 cc n1 p-acp n2 vmb vbz j-jn p-acp dt n2. crd pn31 vvz p-acp n1:
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It is bad sailing in a storm, and it is ill praying when the Heart is stormy and unquiet:
It is bad sailing in a storm, and it is ill praying when the Heart is stormy and unquiet:
pn31 vbz j vvg p-acp dt n1, cc pn31 vbz av-jn n-vvg c-crq dt n1 vbz j cc j:
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It is well if such Prayers do not suffer shipwrack. 2. Unsubmissiveness of Spirit sometimes unfits for the use of Reason.
It is well if such Prayers do not suffer shipwreck. 2. Unsubmissiveness of Spirit sometime unfits for the use of Reason.
pn31 vbz n1 cs d n2 vdb xx vvi n1. crd n1 pp-f n1 av vvz p-acp dt n1 pp-f n1.
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Ionah was discontented because he had not his Will, God withered the goard, and his Heart fretted against God,Jonah was discontented Because he had not his Will, God withered the Guard, and his Heart fretted against God,
np1 vbds vvn c-acp pns31 vhd xx po31 n1, np1 vvd dt vvn, cc po31 n1 vvn p-acp np1,
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and in the midst of his Passion he spake no better than non-sense and blasphemy, Ionah 4.9. I do well to be angry to the death.
and in the midst of his Passion he spoke no better than nonsense and blasphemy, Jonah 4.9. I do well to be angry to the death.
cc p-acp dt n1 pp-f po31 n1 pns31 vvd dx jc cs n1 cc n1, np1 crd. pns11 vdb av pc-acp vbi j p-acp dt n1.
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Sure he did not know well what he said:
Sure he did not know well what he said:
av-j pns31 vdd xx vvi av r-crq pns31 vvd:
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What to be angry with God, and dye for anger? He speaks as if he had lost the use of his Reason.
What to be angry with God, and die for anger? He speaks as if he had lost the use of his Reason.
r-crq pc-acp vbi j p-acp np1, cc vvi p-acp n1? pns31 vvz c-acp cs pns31 vhd vvn dt n1 pp-f po31 n1.
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Thus unsubmissiveness of Will is sinful in its Nature, Causes, Concomitants, Effects;
Thus Unsubmissiveness of Will is sinful in its Nature, Causes, Concomitants, Effects;
av n1 pp-f n1 vbz j p-acp po31 n1, n2, n2, n2;
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may not this martyr our Wills, and bring our Wills to God in every thing, making us say, Thy Will be done.
may not this martyr our Wills, and bring our Wills to God in every thing, making us say, Thy Will be done.
vmb xx d vvi po12 n2, cc vvb po12 n2 p-acp np1 p-acp d n1, vvg pno12 vvi, po21 n1 vbi vdn.
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15. Consideration, Unsubmissiveness to Gods Will is very impudent, we get nothing by it, it doth not ease us of our burden, but rather makes it heavier.
15. Consideration, Unsubmissiveness to God's Will is very impudent, we get nothing by it, it does not ease us of our burden, but rather makes it Heavier.
crd n1, n1 p-acp n2 vmb vbz av j, pns12 vvb pix p-acp pn31, pn31 vdz xx vvi pno12 pp-f po12 n1, cc-acp av-c vvz pn31 jc.
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when we struggle with God, and will not submit to his Will, we get nothing but more blowes.
when we struggle with God, and will not submit to his Will, we get nothing but more blows.
c-crq pns12 vvi p-acp np1, cc vmb xx vvi p-acp po31 n1, pns12 vvb pix p-acp dc n2.
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Instead of having our cords of Affliction loosned, we make God tye them the straiter.
Instead of having our cords of Affliction loosened, we make God tie them the straiter.
av pp-f vhg po12 n2 pp-f n1 j-vvn, pns12 vvb np1 vvi pno32 dt jc.
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Let us then submit and say, Lord, Thy Will be done. Why should I spin out my own trouble by impatience,
Let us then submit and say, Lord, Thy Will be done. Why should I spin out my own trouble by impatience,
vvb pno12 av vvi cc vvi, n1, po21 n1 vbi vdn. q-crq vmd pns11 vvi av po11 d n1 p-acp n1,
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and make my Cross heavier? What got Israel by their frowardness, they were within eleven dayes journey of Canaan, they fall a murmuring,
and make my Cross Heavier? What god Israel by their frowardness, they were within eleven days journey of Canaan, they fallen a murmuring,
cc vvb po11 n1 jc? q-crq vvd np1 p-acp po32 n1, pns32 vbdr p-acp crd ng2 n1 pp-f np1, pns32 vvb dt j-vvg,
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and God leads them a march of forty years longer in the Wilderness.
and God leads them a march of forty Years longer in the Wilderness.
cc np1 vvz pno32 dt n1 pp-f crd n2 av-jc p-acp dt n1.
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16. Consideration, The mischief of being unsubmissive to Gods Will in Affliction, it layes a Man open to many Temptations.
16. Consideration, The mischief of being unsubmissive to God's Will in Affliction, it lays a Man open to many Temptations.
crd n1, dt n1 pp-f vbg j p-acp n2 vmb p-acp n1, pn31 vvz dt n1 j p-acp d n2.
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When the Heart frets against God by discontent, here's good fishing for Satan in these troubled Waters.
When the Heart frets against God by discontent, here's good fishing for Satan in these troubled Waters.
c-crq dt n1 vvz p-acp np1 p-acp n-jn, av|vbz j n-vvg p-acp np1 p-acp d j-vvn n2.
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He usually puts discontented Persons upon indirect means.
He usually puts discontented Persons upon indirect means.
pns31 av-j vvz vvn n2 p-acp j n2.
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Iobs Wife fretted (so far was she from holy submission) and she presently puts her Husband upon cursing of God; Iob 2.9.Jobs Wife fretted (so Far was she from holy submission) and she presently puts her Husband upon cursing of God; Job 2.9.
n2 n1 vvd (av av-j vbds pns31 p-acp j n1) cc pns31 av-j vvz po31 n1 p-acp vvg pp-f np1; np1 crd.
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Curse God and dye. What is the reason why some have turned Witches, and given themselves to the Devil,Curse God and die. What is the reason why Some have turned Witches, and given themselves to the devil,
vvb np1 cc vvi. q-crq vbz dt n1 c-crq d vhb vvn n2, cc vvn px32 p-acp dt n1,
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but out of envy and discontent because they have not had their Will.
but out of envy and discontent Because they have not had their Will.
cc-acp av pp-f n1 cc n-jn c-acp pns32 vhb xx vhn po32 n1.
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Others being under a Temptation of Poverty, and not having their Wills in living at such an high rate as others, have laid violent hands upon themselves.
Others being under a Temptation of Poverty, and not having their Wills in living At such an high rate as Others, have laid violent hands upon themselves.
ng2-jn vbg p-acp dt n1 pp-f n1, cc xx vhg po32 n2 p-acp vvg p-acp d dt j n1 p-acp n2-jn, vhb vvn j n2 p-acp px32.
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O the Temptations that Men of discontented Spirits are exposed to. Here (saith Satan) is good fishing for me.
O the Temptations that Men of discontented Spirits Are exposed to. Here (Says Satan) is good fishing for me.
sy dt n2 d n2 pp-f j-vvn n2 vbr vvn p-acp. av (vvz np1) vbz j n-vvg p-acp pno11.
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17. Consideration, How far unsubmissiveness of Spirit is from that temper of Soul which God requires in Affliction.
17. Consideration, How Far Unsubmissiveness of Spirit is from that temper of Soul which God requires in Affliction.
crd n1, c-crq av-j n1 pp-f n1 vbz p-acp d n1 pp-f n1 r-crq np1 vvz p-acp n1.
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God would have us in Patience possess our Souls;
God would have us in Patience possess our Souls;
np1 vmd vhi pno12 p-acp n1 vvb po12 n2;
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Luke 21.19 The Greek word for Patience, NONLATINALPHABET, signifies to bear up under a burden without fainting or ••etting;Lycia 21.19 The Greek word for Patience,, signifies to bear up under a burden without fainting or ••etting;
av crd dt njp n1 p-acp n1,, vvz pc-acp vvi a-acp p-acp dt n1 p-acp vvg cc vvg;
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but to be froward in Affliction, and quarrel with Gods Will, where is this Christian Patience? God would have us rejoyce in Affliction, Iam. 1.2. Count it all joy when ye fall into divers temptations ; that is, Afflictions.
but to be froward in Affliction, and quarrel with God's Will, where is this Christian Patience? God would have us rejoice in Affliction, Iam. 1.2. Count it all joy when you fallen into diverse temptations; that is, Afflictions.
cc-acp pc-acp vbi j p-acp n1, cc n1 p-acp n2 vmb, q-crq vbz d np1 n1? np1 vmd vhi pno12 vvi p-acp n1, np1 crd. vvb pn31 d n1 c-crq pn22 vvb p-acp j n2; d vbz, n2.
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Count it joy, be as Birds that sing in Winter: 1 Thess. 1.6. Ye received the word in affliction with joy. Count it joy, be as Birds that sing in Winter: 1 Thess 1.6. You received the word in affliction with joy.
vvb pn31 n1, vbb p-acp n2 cst vvb p-acp n1: crd np1 crd. pn22 vvd dt n1 p-acp n1 p-acp n1.
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Paul could leap in his Fetters, and sing in the Stocks; Acts 16.25. how far is a discontented Soul from this frame;Paul could leap in his Fetters, and sing in the Stocks; Acts 16.25. how Far is a discontented Soul from this frame;
np1 vmd vvi p-acp po31 n2, cc vvi p-acp dt n2; n2 crd. q-crq av-j vbz dt j-vvn n1 p-acp d n1;
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he is far from rejoycing in Affliction that hath not learned to submit.
he is Far from rejoicing in Affliction that hath not learned to submit.
pns31 vbz av-j p-acp vvg p-acp n1 cst vhz xx vvn pc-acp vvi.
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18. Consideration, What is it makes the difference between a Godly Man and an Ungodly Man in Affliction,
18. Consideration, What is it makes the difference between a Godly Man and an Ungodly Man in Affliction,
crd n1, q-crq vbz pn31 vvz dt n1 p-acp dt j n1 cc dt j n1 p-acp n1,
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but only this, the Godly Man submits to Gods Will, the Ungodly Man will not submit.
but only this, the Godly Man submits to God's Will, the Ungodly Man will not submit.
cc-acp av-j d, dt j n1 vvz p-acp n2 vmb, dt j n1 vmb xx vvi.
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A Wicked Man frets and fumes, and is like a wild Bull in a Net. He in Affliction blasphemes God; Rev. 16.9. Men were scorched with great heat, and blasphemed the name of God.
A Wicked Man frets and fumes, and is like a wild Bull in a Net. He in Affliction blasphemes God; Rev. 16.9. Men were scorched with great heat, and blasphemed the name of God.
dt j n1 vvz cc n2, cc vbz av-j dt j n1 p-acp dt n1. pns31 p-acp n1 n2 np1; n1 crd. n2 vbdr vvn p-acp j n1, cc vvd dt n1 pp-f np1.
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Put a stone in the fire, and it flyes in your face; stony hearts fly in Gods face.
Put a stone in the fire, and it flies in your face; stony hearts fly in God's face.
vvb dt n1 p-acp dt n1, cc pn31 vvz p-acp po22 n1; j n2 vvb p-acp ng1 n1.
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A stuff that is rotten, the more it is rubbed the more it frets and tears:
A stuff that is rotten, the more it is rubbed the more it frets and tears:
dt n1 cst vbz vvn, dt av-dc pn31 vbz vvn dt av-dc pn31 vvz cc n2:
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When God afflicts the Sinner, he tears himself in anger;
When God afflicts the Sinner, he tears himself in anger;
c-crq np1 vvz dt n1, pns31 vvz px31 p-acp n1;
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but a Godly Man is sweetly submissive to Gods Will, this is his speech, Shall not I drink the cup which my Father hath given me.
but a Godly Man is sweetly submissive to God's Will, this is his speech, Shall not I drink the cup which my Father hath given me.
cc-acp dt j n1 vbz av-j j p-acp n2 vmb, d vbz po31 n1, vmb xx pns11 vvi dt n1 r-crq po11 n1 vhz vvn pno11.
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Spices when they are bruised send out a sweet fragrant smell; when God bruiseth his Saints they send out the sweet perfume of Patience.
Spices when they Are Bruised send out a sweet fragrant smell; when God bruiseth his Saints they send out the sweet perfume of Patience.
n2 c-crq pns32 vbr vvn vvi av dt j j n1; c-crq np1 vvz po31 n2 pns32 vvb av dt j n1 pp-f n1.
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Servulus an holy Man, long afflicted with the Palsie, yet this was his ordinary speech, Laudetur Deus, Let God be praised;Servulus an holy Man, long afflicted with the Palsy, yet this was his ordinary speech, Laudetur Deus, Let God be praised;
np1 dt j n1, av-j vvn p-acp dt n1, av d vbds po31 j n1, fw-la fw-la, vvb np1 vbi vvn;
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O let us say, Thy Will be done ;
Oh let us say, Thy Will be done;
uh vvb pno12 vvi, po21 n1 vbi vdn;
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let us bear that patiently which God inflicts justly, else how do we show our Grace? What difference is there between us and the wicked in Affliction?
let us bear that patiently which God inflicts justly, Else how do we show our Grace? What difference is there between us and the wicked in Affliction?
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19. Consideration, Not to submit to Gods Providential Will, is highly provoking to God.
19. Consideration, Not to submit to God's Providential Will, is highly provoking to God.
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Can we anger God more than by quarrelling with him, and not let him have his Will? Kings do not love to have their Wills opposed, though they may be unjust;
Can we anger God more than by quarreling with him, and not let him have his Will? Kings do not love to have their Wills opposed, though they may be unjust;
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how ill doth God take it when we will be disputing against his Righteous Will; it is a sin God cannot bear;
how ill does God take it when we will be disputing against his Righteous Will; it is a since God cannot bear;
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Numb. 14.26, 27. How long shall I bear with this evil congregation which murmur against me? May not God justly say thus,Numb. 14.26, 27. How long shall I bear with this evil congregation which murmur against me? May not God justly say thus,
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How long shall I bear with this wicked Person, who when any thing falls out cross, murmurs against me;
How long shall I bear with this wicked Person, who when any thing falls out cross, murmurs against me;
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ver. 28. Say unto them, as truly as I live saith the Lord, as ye have spoken in my ears, for. 28. Say unto them, as truly as I live Says the Lord, as you have spoken in my ears,
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so will I do unto you. God swears against a murmurer; As I live ;so will I do unto you. God swears against a murmurer; As I live;
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and what will God do as he lived, ver. 29. Your carcases shall fall in the wilderness.
and what will God do as he lived, ver. 29. Your carcases shall fallen in the Wilderness.
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You see how provoking a discontented quarrelsome Spirit is to God, it may cost Men their Lives, nay, their Souls.
You see how provoking a discontented quarrelsome Spirit is to God, it may cost Men their Lives, nay, their Souls.
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God sent fiery Serpents among the People for their murmuring, 1 Cor. 10.10. he may send worse than fiery Serpents, he may send Hell fire.
God sent fiery Serpents among the People for their murmuring, 1 Cor. 10.10. he may send Worse than fiery Serpents, he may send Hell fire.
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20. Consideration, How much doth God bear at our hand, and shall not we be content to bear something at his hand? It would tyre the Patience of the Angels to bear with us one day; 2 Pet. 3.9. The Lord is long-suffering towards us, NONLATINALPHABET:
20. Consideration, How much does God bear At our hand, and shall not we be content to bear something At his hand? It would tyre the Patience of the Angels to bear with us one day; 2 Pet. 3.9. The Lord is long-suffering towards us,:
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in our Tongue by rash censuring, but God passeth by many injuries, he bears with us.
in our Tongue by rash censuring, but God passes by many injuries, he bears with us.
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Should the Lord punish us every time we offend, he might draw his sword every day;
Should the Lord Punish us every time we offend, he might draw his sword every day;
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shall God bear so much at our hands, and can we bear with nothing at his hands? Shall God be patient with us,
shall God bear so much At our hands, and can we bear with nothing At his hands? Shall God be patient with us,
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and we impatient with him? Shall he be meek, and we murmur? Shall he endure our sins,
and we impatient with him? Shall he be meek, and we murmur? Shall he endure our Sins,
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and shall not we endure his strokes? Oh let us say, Thy Will be done. Lord, thou hast been the greatest sufferer, thou hast born more from me than I can from thee.
and shall not we endure his Strokes? O let us say, Thy Will be done. Lord, thou hast been the greatest sufferer, thou hast born more from me than I can from thee.
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21. Consideration, Submitting our Wills to God in Affliction disappoints Satan of his hope, and quite spoils his design.
21. Consideration, Submitting our Wills to God in Affliction disappoints Satan of his hope, and quite spoils his Design.
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The Devils end is in all our Afflictions to make us sin.
The Devils end is in all our Afflictions to make us since.
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The Reason why Satan did smite Iob in his Body and Estate was to perplex his Mind,
The Reason why Satan did smite Job in his Body and Estate was to perplex his Mind,
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and put him into a Passion;
and put him into a Passion;
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he hoped that Iob would have been discontented, and in a fit of anger, not only have cursed his Birth-day, but cursed his God;
he hoped that Job would have been discontented, and in a fit of anger, not only have cursed his Birthday, but cursed his God;
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but Iob lying at Gods Feet, and blessing him in Affliction, disappointed Satan of his hope, and quite spoiled his plot.
but Job lying At God's Feet, and blessing him in Affliction, disappointed Satan of his hope, and quite spoiled his plot.
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Had Iob murmured he had pleased Satan, had he fallen into an heat, and the sparks of his anger flown about, the Devil had warmed himself at this fire of Iobs Passion,
Had Job murmured he had pleased Satan, had he fallen into an heat, and the sparks of his anger flown about, the devil had warmed himself At this fire of Jobs Passion,
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but Iob quietly submitted, and blessed God, here Satans design was frustrated, and he missed of his intent.
but Job quietly submitted, and blessed God, Here Satan Design was frustrated, and he missed of his intent.
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The Devil hath oft deceived us, the best way to deceive him is by quiet submission to God in all things,
The devil hath oft deceived us, the best Way to deceive him is by quiet submission to God in all things,
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and saying, Thy Will be done.
and saying, Thy Will be done.
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22. Consideration, It may rock our Hearts quiet in Affliction to consider, that to the Godly, the Nature of Affliction is quite changed;
22. Consideration, It may rock our Hearts quiet in Affliction to Consider, that to the Godly, the Nature of Affliction is quite changed;
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to a wicked Man it is a Curse, the Rod is turned into a Serpent; Affliction to him is but an effect of Gods displeasure, the beginning of Sorrow;
to a wicked Man it is a Curse, the Rod is turned into a Serpent; Affliction to him is but an Effect of God's displeasure, the beginning of Sorrow;
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but the nature of Affliction is quite chang'd to a Believer, it is by a divine Chymistry turn'd into a Blessing, it is like Poyson corrected, which becomes a Medicine, it is a Love-token, a Badge of Adoption, a preparatory to glory;
but the nature of Affliction is quite changed to a Believer, it is by a divine Chemistry turned into a Blessing, it is like Poison corrected, which becomes a Medicine, it is a Love-token, a Badge of Adoption, a preparatory to glory;
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should not this make us say, Thy VVill be done :
should not this make us say, Thy VVill be done:
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The poyson of the Affliction is gone it is not hurtful but healing, this hath made the Saints not only patient in Affliction, but have sounded forth Thankfulness:
The poison of the Affliction is gone it is not hurtful but healing, this hath made the Saints not only patient in Affliction, but have sounded forth Thankfulness:
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As Bells when they have been cast in the Fire, do afterwards make a sweeter sound;
As Bells' when they have been cast in the Fire, do afterwards make a Sweeten found;
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so the Godly after they have been cast into the Fire, of Affliction have sounded forth Gods Praise, Psal. 119.71. It is good for me that I was afflicted. Iob. 1.21. Blessed be the Name of the Lord.
so the Godly After they have been cast into the Fire, of Affliction have sounded forth God's Praise, Psalm 119.71. It is good for me that I was afflicted. Job 1.21. Blessed be the Name of the Lord.
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23. Consideration, To make us submit our Will to God in Affliction is, to think how many good things we receive from God,
23. Consideration, To make us submit our Will to God in Affliction is, to think how many good things we receive from God,
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and shall we not be content to receive some evil? Iob 2.10.
and shall we not be content to receive Some evil? Job 2.10.
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Shall we receive good at the hand of God, and shall we not receive evil? In the Hebrew, hatton meeth ha•elohim, shall we receive good from God, Shall we receive good At the hand of God, and shall we not receive evil? In the Hebrew, Hatton meeth ha•elohim, shall we receive good from God,
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and not evil ? This may make us say, Thy Will be done. How many Blessings have we received at the Hand of Gods Bounty? we have been be miracled with Mercy;and not evil? This may make us say, Thy Will be done. How many Blessings have we received At the Hand of God's Bounty? we have been be miracled with Mercy;
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what sparing, preventing, delivering Mercy have we had! the Honey-comb of Mercy hath continually drop'd upon us, Lam. 3.23. His Mercies are new every Morning.
what sparing, preventing, delivering Mercy have we had! the Honeycomb of Mercy hath continually dropped upon us, Lam. 3.23. His mercies Are new every Morning.
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Mercy comes in as constantly as the Tide, nay, how many Tides of Mercy do we see in one day? we never feed but Mercy carves every bit to us;
Mercy comes in as constantly as the Tide, nay, how many Tides of Mercy do we see in one day? we never feed but Mercy carves every bit to us;
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we never drink but in the golden Cup of Mercy; we never go abroad but Mercy sets a guard of Angels about us;
we never drink but in the golden Cup of Mercy; we never go abroad but Mercy sets a guard of Angels about us;
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we never lie down in our bed but Mercy draws the Curtains of Protection close about us:
we never lie down in our Bed but Mercy draws the Curtains of Protection close about us:
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Now, shall we receive so many good things at the hand of God, and shall we not receive evil? Our Mercies far out weigh our Afflictions,
Now, shall we receive so many good things At the hand of God, and shall we not receive evil? Our mercies Far out weigh our Afflictions,
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for one Affliction we have a thousand Mercies; O then let us submit to God and say, Thy Will be done :
for one Affliction we have a thousand mercies; Oh then let us submit to God and say, Thy Will be done:
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The Sea of Gods Mercy should swallow up a few drops of Affliction. 24. Consideration, To bring our Wills to God in Affliction doth much honour the Gospel:
The Sea of God's Mercy should swallow up a few drops of Affliction. 24. Consideration, To bring our Wills to God in Affliction does much honour the Gospel:
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An unsubmissive Christian reproacheth Religion, as if it were not able to subdue an unruly Spirit;
an unsubmissive Christian Reproacheth Religion, as if it were not able to subdue an unruly Spirit;
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it is weak Physick which cannot purge out ill Humours;
it is weak Physic which cannot purge out ill Humours;
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and sure it is a weak Gospel, if it cannot master our discontent, and martyr our Wills:
and sure it is a weak Gospel, if it cannot master our discontent, and martyr our Wills:
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Unsubmissiveness is a Reproach, but a chearful resignation of our Will to God sets a Crown of Honour upon the Head of Religion, it shows the power of the Gospel, which can charm down the Passions,
Unsubmissiveness is a Reproach, but a cheerful resignation of our Will to God sets a Crown of Honour upon the Head of Religion, it shows the power of the Gospel, which can charm down the Passion,
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and melt the Will into Gods Will; therefore in Scripture submissive patience is brought in as an adorning Grace, Rev. 14.12. Here is the Patience of the Saints.
and melt the Will into God's Will; Therefore in Scripture submissive patience is brought in as an adorning Grace, Rev. 14.12. Here is the Patience of the Saints.
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25. Consideration, The Example of our Lord Jesus; how flexible and submissive was he to his Father!
25. Consideration, The Exampl of our Lord jesus; how flexible and submissive was he to his Father!
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II. The second Means to bring our VVill to God in Affliction is, Study the Will of God.
II The second Means to bring our VVill to God in Affliction is, Study the Will of God.
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He who taught us this Prayer, Thy Will be done, had learned it himself; Christs Will was perfectly tuned to his Fathers Will;
He who taught us this Prayer, Thy Will be done, had learned it himself; Christ Will was perfectly tuned to his Father's Will;
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it was the Will of his Father that he should dye for our sins, and he endured the Cross, Heb. 12.2. It was a painful, shameful, cursed death;
it was the Will of his Father that he should die for our Sins, and he endured the Cross, Hebrew 12.2. It was a painful, shameful, cursed death;
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he suffered the very pains of Hell equivalently, yet he willingly submitted, Isa. 53.7. He opened not his Mouth, he opened his sides when the blood ran out, but he opened not his Mouth in repining, his will was resolved into the will of his Father, Iohn 18.11. Shall not I drink the Cup which my Father hath given me? Now the more our Wills are subject to Gods Will in Affliction, the nearer we come to Christ our Pattern;
he suffered the very pains of Hell equivalently, yet he willingly submitted, Isaiah 53.7. He opened not his Mouth, he opened his sides when the blood ran out, but he opened not his Mouth in repining, his will was resolved into the will of his Father, John 18.11. Shall not I drink the Cup which my Father hath given me? Now the more our Wills Are Subject to God's Will in Affliction, the nearer we come to christ our Pattern;
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is it not our Prayer we may be like Christ? by holy Submission we imitate him:
is it not our Prayer we may be like christ? by holy Submission we imitate him:
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His Will was melted into his Fathers Will. 26 Consideration, To Submit our Will to God is the way to have our Will;
His Will was melted into his Father's Will. 26 Consideration, To Submit our Will to God is the Way to have our Will;
po31 n1 vbds vvn p-acp po31 ng1 n1. crd n1, pc-acp vvi po12 n1 p-acp np1 vbz dt n1 pc-acp vhi po12 n1;
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every one would be glad to have his VVill; the way to have our Will is to resign it;
every one would be glad to have his VVill; the Way to have our Will is to resign it;
d crd vmd vbi j pc-acp vhi po31 n1; dt n1 pc-acp vhi po12 n1 vbz pc-acp vvi pn31;
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God deals with us as we do with froward Children; while we fret and quarrel God will give us nothing, but when we are submissive,
God deals with us as we do with froward Children; while we fret and quarrel God will give us nothing, but when we Are submissive,
np1 vvz p-acp pno12 c-acp pns12 vdb p-acp j n2; cs pns12 vvb cc n1 np1 vmb vvi pno12 pix, cc-acp c-crq pns12 vbr j,
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and say, Thy Will be done ; now God carves out Mercy to us: The way to have our Will is to submit it:
and say, Thy Will be done; now God carves out Mercy to us: The Way to have our Will is to submit it:
cc vvi, po21 n1 vbi vdn; av np1 vvz av n1 p-acp pno12: dt n1 pc-acp vhi po12 n1 vbz pc-acp vvi pn31:
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David brought his Will to God, 2 Sam. 15.26. Here am I, Let him do to me as seems good to him. David brought his Will to God, 2 Sam. 15.26. Here am I, Let him do to me as seems good to him.
np1 vvd po31 n1 p-acp np1, crd np1 crd. av vbm pns11, vvb pno31 vdi p-acp pno11 p-acp vvz j p-acp pno31.
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And after he resigned his Will, he had his Will;
And After he resigned his Will, he had his Will;
cc c-acp pns31 vvd po31 n1, pns31 vhd po31 n1;
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God brought him back to the Ark, and setled him again in his Throne, 2 Sam. 19. Many a Parent that hath had a dear Child sick,
God brought him back to the Ark, and settled him again in his Throne, 2 Sam. 19. Many a Parent that hath had a dear Child sick,
np1 vvd pno31 av p-acp dt n1, cc vvd pno31 av p-acp po31 n1, crd np1 crd av-d dt n1 cst vhz vhn dt j-jn n1 j,
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when he could bring his Will to God to part with it, God hath given him the life of his Child:
when he could bring his Will to God to part with it, God hath given him the life of his Child:
c-crq pns31 vmd vvi po31 n1 p-acp np1 pc-acp vvi p-acp pn31, np1 vhz vvn pno31 dt n1 pp-f po31 n1:
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There's nothing lost by referring our Will to God, the Lord takes it kindly from us,
There's nothing lost by referring our Will to God, the Lord Takes it kindly from us,
pc-acp|vbz pix vvn p-acp vvg po12 n1 p-acp np1, dt n1 vvz pn31 av-j p-acp pno12,
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and it is the only way to have our Will.
and it is the only Way to have our Will.
cc pn31 vbz dt j n1 pc-acp vhi po12 n1.
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27. and Vlt. Consideration, We may the more chearfully surrender our Souls to God when we dye,
27. and Ult Consideration, We may the more cheerfully surrender our Souls to God when we die,
crd cc np1 n1, pns12 vmb dt av-dc av-j vvi po12 n2 p-acp np1 c-crq pns12 vvb,
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when we have surrendred our Wills to God while we live:
when we have surrendered our Wills to God while we live:
c-crq pns12 vhb vvn po12 n2 p-acp np1 cs pns12 vvb:
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Our blessed Saviour had all along submitted his VVill to God, there was but one VVill between God the Father and Christ;
Our blessed Saviour had all along submitted his VVill to God, there was but one Will between God the Father and christ;
po12 j-vvn n1 vhd d a-acp vvd po31 n1 p-acp np1, pc-acp vbds cc-acp pi vmb p-acp np1 dt n1 cc np1;
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now Christ having in his life time given up his Will to his Father, at death he chearfully gives up his Soul to him, Luke 23.46. Father, into thy hands I commend my Spirit.
now christ having in his life time given up his Will to his Father, At death he cheerfully gives up his Soul to him, Lycia 23.46. Father, into thy hands I commend my Spirit.
av np1 vhg p-acp po31 n1 n1 vvn a-acp po31 n1 p-acp po31 n1, p-acp n1 pns31 av-j vvz a-acp po31 n1 p-acp pno31, av crd. n1, p-acp po21 n2 pns11 vvb po11 n1.
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You that resign up your VVills to God may at the hour of death comfortably bequeath your Souls to him.
You that resign up your VVills to God may At the hour of death comfortably Bequeath your Souls to him.
pn22 cst vvb a-acp po22 n2 p-acp np1 vmb p-acp dt n1 pp-f n1 av-j vvb po22 n2 p-acp pno31.
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(1.) It is a Sovereign Will, he hath a supream right and Dominion over his Creatures, to dispose of them as he pleaseth:
(1.) It is a Sovereign Will, he hath a supreme right and Dominion over his Creatures, to dispose of them as he Pleases:
(crd) pn31 vbz dt j-jn n1, pns31 vhz dt j n-jn cc n1 p-acp po31 n2, pc-acp vvi pp-f pno32 c-acp pns31 vvz:
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A Man may do with his own as he list, Mat. 20.15. Is it not lawful for me to do what I will with my own? A Man may cut his own Timber as he will.
A Man may do with his own as he list, Mathew 20.15. Is it not lawful for me to do what I will with my own? A Man may Cut his own Timber as he will.
dt n1 vmb vdi p-acp po31 d c-acp pns31 vvd, np1 crd. vbz pn31 xx j p-acp pno11 pc-acp vdi r-crq pns11 vmb p-acp po11 d? dt n1 vmb vvi po31 d n1 c-acp pns31 vmb.
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Gods Sovereignty may cause submission, he may do with us as he sees good; God is not accountable to any Creature for what he doth, Iob 33.13. He giveth not account of any of his matters.
God's Sovereignty may cause submission, he may do with us as he sees good; God is not accountable to any Creature for what he does, Job 33.13. He gives not account of any of his matters.
npg1 n1 vmb vvi n1, pns31 vmb vdi p-acp pno12 c-acp pns31 vvz j; np1 vbz xx j p-acp d n1 p-acp r-crq pns31 vdz, np1 crd. pns31 vvz xx n1 pp-f d pp-f po31 n2.
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VVho shall call God to account? VVho is higher then the Highest? Eccl. 5.8. VVhat Man or Angel dare summon God to his Bar? He giveth not account of any of his Matters.
Who shall call God to account? Who is higher then the Highest? Ecclesiastes 5.8. What Man or Angel Dare summon God to his Bar? He gives not account of any of his Matters.
r-crq vmb vvi np1 pc-acp vvi? r-crq vbz jc cs dt js? np1 crd. q-crq n1 cc n1 vvb vvi np1 p-acp po31 n1? pns31 vvz xx n1 pp-f d pp-f po31 n2.
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God will take an account of our Carriage towards him, but he will give no account of his Carriage towards us;
God will take an account of our Carriage towards him, but he will give no account of his Carriage towards us;
np1 vmb vvi dt n1 pp-f po12 n1 p-acp pno31, cc-acp pns31 vmb vvi dx n1 pp-f po31 n1 p-acp pno12;
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God hath an absolute Jurisdiction over us;
God hath an absolute Jurisdiction over us;
np1 vhz dt j n1 p-acp pno12;
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the remembrance of this, Gods Will is a sovereign Will, to do with us what he please, may silence all discontents,
the remembrance of this, God's Will is a sovereign Will, to do with us what he please, may silence all discontents,
dt n1 pp-f d, n2 vmb vbz dt j-jn n1, pc-acp vdi p-acp pno12 r-crq pns31 vvb, vmb vvi d n2-jn,
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and charm down all unruly Passions, we are not to dispute but submit.
and charm down all unruly Passion, we Are not to dispute but submit.
cc vvi a-acp d j n2, pns12 vbr xx pc-acp vvi cc-acp vvi.
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(2.) Gods Will is a wise Will, he knows what is conducing to the good of his People, therefore submit, Isa. 30.18. The Lord is a God of Iudgment, that is, he is able to judge what is best for us;
(2.) God's Will is a wise Will, he knows what is conducing to the good of his People, Therefore submit, Isaiah 30.18. The Lord is a God of Judgement, that is, he is able to judge what is best for us;
(crd) ng1 vmb vbz dt j n1, pns31 vvz r-crq vbz vvg p-acp dt j pp-f po31 n1, av vvb, np1 crd. dt n1 vbz dt n1 pp-f n1, cst vbz, pns31 vbz j pc-acp vvi r-crq vbz js p-acp pno12;
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therefore rest in his VVisdom, and acquiesce in his VVill:
Therefore rest in his VVisdom, and acquiesce in his VVill:
av n1 p-acp po31 n1, cc vvi p-acp po31 n1:
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VVe rest in the wisdom of a Physician, we are content he should scarify and let us blood,
We rest in the Wisdom of a physician, we Are content he should scarify and let us blood,
pns12 vvb p-acp dt n1 pp-f dt n1, pns12 vbr j pns31 vmd vvi cc vvb pno12 n1,
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because he is judicious, and knows what is most conducible to our health:
Because he is judicious, and knows what is most conducible to our health:
c-acp pns31 vbz j, cc vvz r-crq vbz av-ds j p-acp po12 n1:
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If the Pilot be skilful, the Passenger saith, let him alone, he knows how best to steer the Ship;
If the Pilot be skilful, the Passenger Says, let him alone, he knows how best to steer the Ship;
cs dt n1 vbb j, dt n1 vvz, vvb pno31 av-j, pns31 vvz c-crq av-js pc-acp vvi dt n1;
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and shall we not rest in Gods VVisdom? Did we but study how wisely God steers all Occurrences,
and shall we not rest in God's VVisdom? Did we but study how wisely God steers all Occurrences,
cc vmb pns12 xx vvi p-acp ng1 n1? vdd pns12 p-acp n1 c-crq av-j np1 vvz d n2,
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and how he often brings us to Heaven by a cross wind, it would much quiet our Spirits,
and how he often brings us to Heaven by a cross wind, it would much quiet our Spirits,
cc c-crq pns31 av vvz pno12 p-acp n1 p-acp dt j n1, pn31 vmd av-d vvi po12 n2,
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and make us say, Thy Will be done. Gods VVill is guided by VVisdom; should God sometimes let us have our VVill, we would undo our selves;
and make us say, Thy Will be done. God's VVill is guided by VVisdom; should God sometime let us have our VVill, we would undo our selves;
cc vvb pno12 vvi, po21 n1 vbi vdn. npg1 n1 vbz vvn p-acp n1; vmd np1 av vvb pno12 vhi po12 n1, pns12 vmd vvi po12 n2;
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did he let us carve for our selves, we should choose the worst piece;
did he let us carve for our selves, we should choose the worst piece;
vdd pns31 vvi pno12 vvi p-acp po12 n2, pns12 vmd vvi dt js n1;
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Lot chose Sodom because well watered, and was as the Garden of the Lord, Gen. 13.10. but God rained fire upon it out of Heaven, Gen. 19.24. (3.) Gods VVill is a just VVill, Gen. 18.25. Shall not the Iudge of all the Earth do right? Gods VVill is Regula & Mensura, it is the Rule of Justice;Lot chosen Sodom Because well watered, and was as the Garden of the Lord, Gen. 13.10. but God reigned fire upon it out of Heaven, Gen. 19.24. (3.) God's Will is a just VVill, Gen. 18.25. Shall not the Judge of all the Earth do right? God's VVill is Regula & Mensura, it is the Rule of justice;
n1 vvd np1 c-acp av vvd, cc vbds p-acp dt n1 pp-f dt n1, np1 crd. cc-acp np1 vvd n1 p-acp pn31 av pp-f n1, np1 crd. (crd) ng1 vmb vbz dt j np1, np1 crd. vmb xx dt n1 pp-f d dt n1 vdb vvi? npg1 n1 vbz np1 cc fw-es, pn31 vbz dt n1 pp-f n1;
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that is, let us not look so much on the smart of Affliction, as the good of Affliction;
that is, let us not look so much on the smart of Affliction, as the good of Affliction;
d vbz, vvb pno12 xx vvi av av-d p-acp dt n1 pp-f n1, c-acp dt j pp-f n1;
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the VVills of Men are corrupt, therefore unfit to give Law; but Gods VVill is an holy unerring VVill, which may cause submission, Psal. 97.2. God may cross us, but he cannot wrong us;
the VVills of Men Are corrupt, Therefore unfit to give Law; but God's Will is an holy unerring Will, which may cause submission, Psalm 97.2. God may cross us, but he cannot wrong us;
dt n2 pp-f n2 vbr j, av j pc-acp vvi n1; cc-acp n2 vmb vbz dt j n1 vmb, r-crq vmb vvi n1, np1 crd. np1 vmb vvi pno12, cc-acp pns31 vmbx vvi pno12;
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severe he may be, not unjust; therefore we must strike Sail, and say, Thy Will be done.
severe he may be, not unjust; Therefore we must strike Sail, and say, Thy Will be done.
j pns31 vmb vbi, xx j; av pns12 vmb vvi n1, cc vvi, po21 n1 vbi vdn.
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(4.) Gods VVill is a good and gracious VVill; it promotes our Interest;
(4.) God's Will is a good and gracious VVill; it promotes our Interest;
(crd) ng1 vmb vbz dt j cc j n1; pn31 vvz po12 n1;
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if it be Gods VVill to afflict us, he will make us say at last, it was good for us that we were afflicted:
if it be God's VVill to afflict us, he will make us say At last, it was good for us that we were afflicted:
cs pn31 vbb ng1 n1 pc-acp vvi pno12, pns31 vmb vvi pno12 vvi p-acp ord, pn31 vbds j p-acp pno12 cst pns12 vbdr vvn:
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Gods Flail shall only thresh off our Husks: That which is against our VVill shall not be against our profit:
God's Flail shall only thresh off our Husks: That which is against our VVill shall not be against our profit:
ng1 n1 vmb av-j vvi a-acp po12 n2: cst r-crq vbz p-acp po12 n1 vmb xx vbi p-acp po12 n1:
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Study what a good VVill Gods is, and we will say, Fiat Voluntas, let thy Will be done.
Study what a good VVill God's is, and we will say, Fiat Voluntas, let thy Will be done.
vvb r-crq dt j n1 n2 vbz, cc pns12 vmb vvi, zz np1, vvb po21 n1 vbi vdn.
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(5.) Gods VVill is an irresistible VVill; we may oppose it, but we cannot hinder it:
(5.) God's Will is an irresistible VVill; we may oppose it, but we cannot hinder it:
(crd) ng1 vmb vbz dt j n1; pns12 vmb vvi pn31, cc-acp pns12 vmbx vvi pn31:
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The rising of the VVave cannot stop the Ship when it is in full sail;
The rising of the Wave cannot stop the Ship when it is in full sail;
dt n-vvg pp-f dt vvb vmbx vvi dt n1 c-crq pn31 vbz p-acp j n1;
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so the rising up of our Will against God cannot stop the execution of his Will, Rom. 9.19. Who hath resisted his Will? Who can stay the Chariot of the Sun in its full Career? Who can hinder the Progress of Gods Will? Therefore it is in vain to contest with God, his Will shall take place;
so the rising up of our Will against God cannot stop the execution of his Will, Rom. 9.19. Who hath resisted his Will? Who can stay the Chariot of the Sun in its full Career? Who can hinder the Progress of God's Will? Therefore it is in vain to contest with God, his Will shall take place;
av dt n-vvg a-acp pp-f po12 n1 p-acp np1 vmbx vvi dt n1 pp-f po31 n1, np1 crd. r-crq vhz vvn po31 n1? q-crq vmb vvi dt n1 pp-f dt n1 p-acp po31 j n1? q-crq vmb vvi dt n1 pp-f n2 vmb? av pn31 vbz p-acp j pc-acp vvi p-acp np1, po31 n1 vmb vvi n1;
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there's no way to overcome God but by lying at his Feet. 3. Means to submission to God in Affliction is, Get a gracious heart;
there's no Way to overcome God but by lying At his Feet. 3. Means to submission to God in Affliction is, Get a gracious heart;
pc-acp|vbz dx n1 pc-acp vvi np1 cc-acp p-acp vvg p-acp po31 n2. crd np1 p-acp n1 p-acp np1 p-acp n1 vbz, vvb dt j n1;
(99) part (DIV2)
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all the Rules and Helps in the World will do but little good, till Grace be infused;
all the Rules and Helps in the World will do but little good, till Grace be infused;
d dt n2 cc vvz p-acp dt n1 vmb vdi cc-acp av-j j, c-acp n1 vbb vvn;
(99) part (DIV2)
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the Boul must have a good Byas, or it will not run according to our desire;
the Boul must have a good Bias, or it will not run according to our desire;
dt j vmb vhi dt j n1, cc pn31 vmb xx vvi vvg p-acp po12 n1;
(99) part (DIV2)
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so till God puts a new Byas of Grace into the Soul, which inclines the Will, it will never submit to God:
so till God puts a new Bias of Grace into the Soul, which inclines the Will, it will never submit to God:
av c-acp np1 vvz dt j n1 pp-f n1 p-acp dt n1, r-crq vvz dt n1, pn31 vmb av-x vvi p-acp np1:
(99) part (DIV2)
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Grace renews the Will, and it must be renewed before it be subdued: Grace teacheth self denyal, and we can never submit our Will till we deny it.
Grace renews the Will, and it must be renewed before it be subdued: Grace Teaches self denial, and we can never submit our Will till we deny it.
n1 vvz dt n1, cc pn31 vmb vbi vvn p-acp pn31 vbb vvn: n1 vvz n1 n1, cc pns12 vmb av-x vvi po12 n1 c-acp pns12 vvb pn31.
(99) part (DIV2)
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4. Means, Let us labour to have our Covenant-Interest cleared, to know that God is our God, Psal. 48.14. This God is our God ;
4. Means, Let us labour to have our Covenant interest cleared, to know that God is our God, Psalm 48.14. This God is our God;
crd np1, vvb pno12 vvi pc-acp vhi po12 n1 vvn, pc-acp vvi cst np1 vbz po12 n1, np1 crd. d n1 vbz po12 np1;
(99) part (DIV2)
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he whose Faith doth flourish into assurance, that can say, God is his, will say, Thy VVill be done. A wicked man may say, God hath laid this Affliction upon me, and I cannot help it;
he whose Faith does flourish into assurance, that can say, God is his, will say, Thy VVill be done. A wicked man may say, God hath laid this Affliction upon me, and I cannot help it;
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but a Believer saith, My God hath done it, and I will submit to it.
but a Believer Says, My God hath done it, and I will submit to it.
cc-acp dt n1 vvz, po11 n1 vhz vdn pn31, cc pns11 vmb vvi p-acp pn31.
(99) part (DIV2)
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He who can call God his, knows God loves him as he loves Christ, and designs his Salvation,
He who can call God his, knows God loves him as he loves christ, and designs his Salvation,
pns31 r-crq vmb vvi np1 po31, vvz np1 vvz pno31 c-acp pns31 vvz np1, cc n2 po31 n1,
(99) part (DIV2)
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therefore he will with Saint Paul take pleasure in Reproaches, 2 Cor. 12.10. and in every adverse Providence yeild to God, as the Wax to the impression of the Seal.
Therefore he will with Saint Paul take pleasure in Reproaches, 2 Cor. 12.10. and in every adverse Providence yield to God, as the Wax to the impression of the Seal.
av pns31 vmb p-acp n1 np1 vvb n1 p-acp n2, crd np1 crd. cc p-acp d j n1 vvi p-acp np1, c-acp dt n1 p-acp dt n1 pp-f dt n1.
(99) part (DIV2)
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5. Means to submission to God in Affliction, get an humble Spirit: A proud Man will never stoop to God, he will rather break then bend;
5. Means to submission to God in Affliction, get an humble Spirit: A proud Man will never stoop to God, he will rather break then bend;
crd np1 p-acp n1 p-acp np1 p-acp n1, vvb dt j n1: dt j n1 vmb av-x vvi p-acp np1, pns31 vmb av-c vvi cs vvi;
(99) part (DIV2)
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but when the Heart is humble, the Will is pliable.
but when the Heart is humble, the Will is pliable.
cc-acp c-crq dt n1 vbz j, dt n1 vbz j.
(99) part (DIV2)
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What a vast difference was there between Pharaoh and Eli? Pharaeoh cries out, VVho is the Lord that I should obey his Voice? Exod. 5.2. but Eli saith, It is the Lord, let him do what seems good in his sight, 1 Sam. 3.18. See the difference between an Heart that is swell'd with Pride, and that is ballasted with Humility;
What a vast difference was there between Pharaoh and Eli? Pharaoh cries out, Who is the Lord that I should obey his Voice? Exod 5.2. but Eli Says, It is the Lord, let him do what seems good in his sighed, 1 Sam. 3.18. See the difference between an Heart that is swelled with Pride, and that is ballasted with Humility;
q-crq dt j n1 vbds a-acp p-acp np1 cc np1? np1 vvz av, r-crq vbz dt n1 cst pns11 vmd vvi po31 n1? np1 crd. cc-acp np1 vvz, pn31 vbz dt n1, vvb pno31 vdi r-crq vvz j p-acp po31 n1, crd np1 crd. n1 dt n1 p-acp dt n1 cst vbz vvn p-acp n1, cc d vbz vvn p-acp n1;
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Pharaoh saith, VVho is the Lord? Eli, It is the Lord. Pharaoh Says, Who is the Lord? Eli, It is the Lord.
np1 vvz, r-crq vbz dt n1? np1, pn31 vbz dt n1.
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An humble Soul hath a deep sence of sin, he sees how he hath provoked God, he wonders he is not in Hell;
an humble Soul hath a deep sense of since, he sees how he hath provoked God, he wonders he is not in Hell;
dt j n1 vhz dt j-jn n1 pp-f n1, pns31 vvz c-crq pns31 vhz vvn np1, pns31 vvz pns31 vbz xx p-acp n1;
(99) part (DIV2)
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therefore whatever God inflicts, he knows it is less then his Iniquities deserve;
Therefore whatever God inflicts, he knows it is less then his Iniquities deserve;
av r-crq np1 vvz, pns31 vvz pn31 vbz dc cs po31 n2 vvi;
(99) part (DIV2)
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this makes him say, Lord, Thy VVill be done. O get into an humble posture, the Will is never flexible till the Heart be Humble.
this makes him say, Lord, Thy VVill be done. Oh get into an humble posture, the Will is never flexible till the Heart be Humble.
d vvz pno31 vvi, n1, po21 n1 vbi vdn. uh vvb p-acp dt j n1, dt n1 vbz av-x j c-acp dt n1 vbb j.
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6. Means, Get your Heart loosened from things below; be crucified to the world: VVhence is Childrens frowardness but when you take away their Play-things;
6. Means, Get your Heart loosened from things below; be Crucified to the world: Whence is Children's frowardness but when you take away their Playthings;
crd np1, vvb po22 n1 j-vvn p-acp n2 a-acp; vbb vvn p-acp dt n1: q-crq vbz ng2 n1 p-acp c-crq pn22 vvb av po32 n2;
(99) part (DIV2)
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when we love the world, and God takes away these things from us, then we grow froward and unsubmissive to Gods Will.
when we love the world, and God Takes away these things from us, then we grow froward and unsubmissive to God's Will.
c-crq pns12 vvb dt n1, cc np1 vvz av d n2 p-acp pno12, cs pns12 vvb j cc j p-acp n2 vmb.
(99) part (DIV2)
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Ionah was exceeding glad of the Gourd, and when God smote it he grew froward, and because God had killed his Gourd, kill me too, saith he, Ionah 4.8. He who is, NONLATINALPHABET, a Lover of the World, can never pray this Prayer heartily, Thy Will be done ;Jonah was exceeding glad of the Gourd, and when God smote it he grew froward, and Because God had killed his Gourd, kill me too, Says he, Jonah 4.8. He who is,, a Lover of the World, can never pray this Prayer heartily, Thy Will be done;
np1 vbds vvg j pp-f dt n1, cc c-crq np1 vvd pn31 pns31 vvd j, cc c-acp np1 vhd vvn po31 n1, vvb pno11 av, vvz pns31, np1 crd. pns31 r-crq vbz,, dt n1 pp-f dt n1, vmb av-x vvi d n1 av-j, po21 n1 vbi vdn;
(99) part (DIV2)
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his heart boils in anger against God, and when the World is gone, his Patience is gone too.
his heart boils in anger against God, and when the World is gone, his Patience is gone too.
po31 n1 vvz p-acp n1 p-acp np1, cc c-crq dt n1 vbz vvn, po31 n1 vbz vvn av.
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Get mortified Affections to these sublunary things. 7. Means, for submission to Gods Will: Get some good perswasion your sin is pardoned;
Get mortified Affections to these sublunary things. 7. Means, for submission to God's Will: Get Some good persuasion your since is pardoned;
vvb j-vvn n2 p-acp d j n2. crd np1, p-acp n1 p-acp n2 vmb: vvb d j n1 po22 n1 vbz vvn;
(99) part (DIV2)
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feri Domine feri, quia peccata mea condonata sunt, Smite Lord, smite where thou wilt, said Luther, because my sins are pardoned:Feri Domine Feri, quia Peccata mea condonata sunt, Smite Lord, smite where thou wilt, said Luther, Because my Sins Are pardoned:
fw-la fw-la fw-la, fw-la n1 fw-la fw-la fw-la, vvb n1, vvb c-crq pns21 vm2, vvd np1, c-acp po11 n2 vbr vvn:
(99) part (DIV2)
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Pardon of sin is a crowning Blessing;
Pardon of since is a crowning Blessing;
n1 pp-f n1 vbz dt vvg n1;
(99) part (DIV2)
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hath God forgiven my sin, I will bear any thing, I will not murmur but admire, I will not complain of the Burden of Affliction,
hath God forgiven my since, I will bear any thing, I will not murmur but admire, I will not complain of the Burden of Affliction,
vhz n1 vvn po11 n1, pns11 vmb vvi d n1, pns11 vmb xx vvi cc-acp vvb, pns11 vmb xx vvi pp-f dt n1 pp-f n1,
(99) part (DIV2)
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but bless God for removing the Burden of sin:
but bless God for removing the Burden of since:
cc-acp vvb np1 p-acp vvg dt n1 pp-f n1:
(99) part (DIV2)
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The pardoned Soul saith this Prayer heartily, Thy VVill be done. Lord, use thy pruning Knife,
The pardoned Soul Says this Prayer heartily, Thy VVill be done. Lord, use thy pruning Knife,
dt j-vvn n1 vvz d n1 av-j, po21 n1 vbi vdn. n1, vvb po21 n-vvg n1,
(99) part (DIV2)
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so long as thou wilt not come with thy bloody Axe to hew me down.
so long as thou wilt not come with thy bloody Axe to hew me down.
av av-j c-acp pns21 vm2 xx vvi p-acp po21 j n1 pc-acp vvi pno11 a-acp.
(99) part (DIV2)
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8. Means, If we would have our wills submit to God, let us not look so much on the dark side of the Cloud, as the light side;
8. Means, If we would have our wills submit to God, let us not look so much on the dark side of the Cloud, as the Light side;
crd np1, cs pns12 vmd vhi po12 n2 vvb p-acp np1, vvb pno12 xx vvi av av-d p-acp dt j n1 pp-f dt n1, c-acp dt j n1;
(99) part (DIV2)
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not onely from the outward Acts of sin, but from the in-being of sin.
not only from the outward Acts of since, but from the inbeing of since.
xx av-j p-acp dt j n2 pp-f n1, cc-acp p-acp dt j pp-f n1.
(105) part (DIV2)
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'tis bad to pore all on the smart, as it is bad for sore Eyes to look too much on the Fire;
it's bad to poor all on the smart, as it is bad for soar Eyes to look too much on the Fire;
pn31|vbz j pc-acp vvi d p-acp dt n1, c-acp pn31 vbz j p-acp j n2 pc-acp vvi av av-d p-acp dt n1;
(99) part (DIV2)
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but we should look on the good of Affliction:
but we should look on the good of Affliction:
cc-acp pns12 vmd vvi p-acp dt j pp-f n1:
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Sampson did not only look on the Lions Carcase, but on the Honey-comb within it, Iudg. 19.8. He turned to see the Carcase of the Lion, and behold there was Honey in the Carcase. Sampson did not only look on the Lions Carcase, but on the Honeycomb within it, Judges 19.8. He turned to see the Carcase of the lion, and behold there was Honey in the Carcase.
np1 vdd xx av-j vvi p-acp dt ng1 n1, cc-acp p-acp dt n1 p-acp pn31, np1 crd. pns31 vvd pc-acp vvi dt n1 pp-f dt n1, cc vvb a-acp vbds n1 p-acp dt n1.
(99) part (DIV2)
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Affliction is the frightful Lion, but see what Honey there is in it: Affliction humbles, purifies, fills us with the Consolations of God;
Affliction is the frightful lion, but see what Honey there is in it: Affliction humbles, Purifies, fills us with the Consolations of God;
n1 vbz dt j n1, cc-acp vvb r-crq n1 a-acp vbz p-acp pn31: n1 vvz, vvz, vvz pno12 p-acp dt n2 pp-f np1;
(99) part (DIV2)
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here is Honey in the Belly of the Lyon; could we but look upon the benefit of Affliction, Stubbornness would be turned into submissiveness,
Here is Honey in the Belly of the lion; could we but look upon the benefit of Affliction, Stubbornness would be turned into submissiveness,
av vbz n1 p-acp dt n1 pp-f dt n1; vmd pns12 p-acp vvb p-acp dt n1 pp-f n1, n1 vmd vbi vvn p-acp n1,
(99) part (DIV2)
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and we should say, Thy VVill be done. 9. Means, Pray to God that he would calm our Spirits, and conquer our Wills;
and we should say, Thy VVill be done. 9. Means, Pray to God that he would Cam our Spirits, and conquer our Wills;
cc pns12 vmd vvi, po21 n1 vbi vdn. crd np1, vvb p-acp np1 cst pns31 vmd vvi po12 n2, cc vvi po12 n2;
(99) part (DIV2)
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it is no easy thing to submit to God in Affliction, there will be risings of heart,
it is no easy thing to submit to God in Affliction, there will be risings of heart,
pn31 vbz dx j n1 pc-acp vvi p-acp np1 p-acp n1, pc-acp vmb vbi n2-vvg pp-f n1,
(99) part (DIV2)
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therefore let us pray that what God inflicts Righteously, we may bear patiently; Prayer is the best Spell or Charm against Impatience;
Therefore let us pray that what God inflicts Righteously, we may bear patiently; Prayer is the best Spell or Charm against Impatience;
av vvb pno12 vvi d q-crq np1 vvz av-j, pns12 vmb vvi av-j; n1 vbz dt js n1 cc n1 p-acp n1;
(99) part (DIV2)
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Prayer doth to the Heart, as Christ did to the Sea, when it was tempestuous, he rebuked the Wind,
Prayer does to the Heart, as christ did to the Sea, when it was tempestuous, he rebuked the Wind,
n1 vdz p-acp dt n1, c-acp np1 vdd p-acp dt n1, c-crq pn31 vbds j, pns31 vvd dt n1,
(99) part (DIV2)
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and there was a great Calm;
and there was a great Cam;
cc a-acp vbds dt j j-jn;
(99) part (DIV2)
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so when the Passions are up, and the Will is apt to mutiny against God, Prayer makes a gracious Calm in the Soul:
so when the Passion Are up, and the Will is apt to mutiny against God, Prayer makes a gracious Cam in the Soul:
av c-crq dt n2 vbr a-acp, cc dt n1 vbz j pc-acp vvi p-acp np1, n1 vvz dt j j-jn p-acp dt n1:
(99) part (DIV2)
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Prayer doth to the Heart as the Spunge to the Canon, when hot cools it.
Prayer does to the Heart as the Sponge to the Canon, when hight cools it.
n1 vdz p-acp dt n1 p-acp dt n1 p-acp dt n1, c-crq j vvz pn31.
(99) part (DIV2)
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10. Means, If we would submit to Gods Will in Affliction, let us make a good interpretation of Gods Dealings;
10. Means, If we would submit to God's Will in Affliction, let us make a good Interpretation of God's Dealings;
crd np1, cs pns12 vmd vvi p-acp n2 vmb p-acp n1, vvb pno12 vvi dt j n1 pp-f n2 n2-vvg;
(99) part (DIV2)
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take all God doth in the best sence:
take all God does in the best sense:
vvb d n1 vdz p-acp dt js n1:
(99) part (DIV2)
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VVe are apt to misconstrue Gods Dealings, and put a bad Interpretation upon them, as Israel, Numb. 20.4. Ye have brought the Congregation of the Lord into this Wilderness, that we should die there.
We Are apt to misconstrue God's Dealings, and put a bad Interpretation upon them, as Israel, Numb. 20.4. You have brought the Congregation of the Lord into this Wilderness, that we should die there.
pns12 vbr j pc-acp vvi npg1 n2-vvg, cc vvd dt j n1 p-acp pno32, c-acp np1, j. crd. pn22 vhb vvn dt n1 pp-f dt n1 p-acp d n1, cst pns12 vmd vvi a-acp.
(99) part (DIV2)
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So God hath brought this Affliction upon us, because he hates us, and intends to destroy us;
So God hath brought this Affliction upon us, Because he hates us, and intends to destroy us;
av np1 vhz vvn d n1 p-acp pno12, c-acp pns31 vvz pno12, cc vvz pc-acp vvi pno12;
(99) part (DIV2)
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and such hard thoughts of God cause fullenness and stubbornness: O let us make a fair and candid interpretation of Providence.
and such hard thoughts of God cause sullenness and stubbornness: Oh let us make a fair and candid Interpretation of Providence.
cc d j n2 pp-f np1 n1 n1 cc n1: uh vvb pno12 vvi dt j cc j n1 pp-f n1.
(99) part (DIV2)
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Doth God afflict us, say thus, perhaps he intends us Mercy in this; he will try us whether we will love him in Affliction;
Does God afflict us, say thus, perhaps he intends us Mercy in this; he will try us whither we will love him in Affliction;
vdz np1 vvi pno12, vvb av, av pns31 vvz pno12 n1 p-acp d; pns31 vmb vvi pno12 cs pns12 vmb vvi pno31 p-acp n1;
(99) part (DIV2)
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he is about to mortify some sin, or exercise some grace;
he is about to mortify Some since, or exercise Some grace;
pns31 vbz p-acp pc-acp vvi d n1, cc vvi d n1;
(99) part (DIV2)
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The natural Man seeks his own secular Interest before Gods glory, Iohn 3.31. He is of the Earth earthly.
The natural Man seeks his own secular Interest before God's glory, John 3.31. He is of the Earth earthly.
dt j n1 vvz po31 d j n1 p-acp npg1 n1, np1 crd. pns31 vbz pp-f dt n1 j.
(100) part (DIV2)
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Let him have Peace and Trading, let the Rock pour out Rivers of Oyl, Iob 29.6. and let Gods glory go which way it will, he minds it not:
Let him have Peace and Trading, let the Rock pour out rivers of Oil, Job 29.6. and let God's glory go which Way it will, he minds it not:
vvb pno31 vhi n1 cc n-vvg, vvb dt n1 vvb av n2 pp-f n1, np1 crd. cc vvb npg1 n1 vvb r-crq n1 pn31 vmb, pns31 vvz pn31 xx:
(100) part (DIV2)
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A Worm cannot fly and sing as a Lark:
A Worm cannot fly and sing as a Lark:
dt n1 vmbx vvi cc vvi p-acp dt n1:
(100) part (DIV2)
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he smites the Body that he may save the Soul. Could we put such a good meaning upon Gods dealings, we would say, Thy Will be done; Let the Righteous God smite me and it shall be a kindness, it shall be an excellent Oyl, which shall not break my Head, Psal. 141.5. 11. and Vlt. Means, If you would submit to God in Affliction, believe that the present Condition is best for you; we are not competent Judges;
he smites the Body that he may save the Soul. Could we put such a good meaning upon God's dealings, we would say, Thy Will be done; Let the Righteous God smite me and it shall be a kindness, it shall be an excellent Oil, which shall not break my Head, Psalm 141.5. 11. and Ult Means, If you would submit to God in Affliction, believe that the present Condition is best for you; we Are not competent Judges;
pns31 vvz dt n1 cst pns31 vmb vvi dt n1 vmd pns12 vvi d dt j n1 p-acp n2 n2-vvg, pns12 vmd vvi, po21 n1 vbi vdn; vvb dt j np1 vvi pno11 cc pn31 vmb vbi dt n1, pn31 vmb vbi dt j n1, r-crq vmb xx vvi po11 n1, np1 crd. crd cc np1 n2, cs pn22 vmd vvi p-acp np1 p-acp n1, vvb d dt j n1 vbz js p-acp pn22; pns12 vbr xx j n2;
(99) part (DIV2)
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we fancy it is best to have ease and plenty, and have the Rock pour out Rivers of Oyl; but God sees Affliction best;
we fancy it is best to have ease and plenty, and have the Rock pour out rivers of Oil; but God sees Affliction best;
pns12 vvb pn31 vbz js pc-acp vhi n1 cc n1, cc vhb dt n1 vvb av n2 pp-f n1; cc-acp np1 vvz n1 js;
(99) part (DIV2)
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he sees our Souls thrive best upon the bare Common ; the fall of the Leaf is the Spring of our Grace.
he sees our Souls thrive best upon the bore Common; the fallen of the Leaf is the Spring of our Grace.
pns31 vvz po12 n2 vvb av-js p-acp dt vvd j; dt n1 pp-f dt n1 vbz dt n1 pp-f po12 n1.
(99) part (DIV2)
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Could we believe the present Condition is best, which God carves out to us, the Quarrel would soon be at an end,
Could we believe the present Condition is best, which God carves out to us, the Quarrel would soon be At an end,
vmd pns12 vvi dt j n1 vbz js, r-crq np1 vvz av p-acp pno12, dt vvb vmd av vbi p-acp dt n1,
(99) part (DIV2)
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and we should sit down satisfied with what God doth, and say, Thy Will be done. So much for this Third Petition.
and we should fit down satisfied with what God does, and say, Thy Will be done. So much for this Third Petition.
cc pns12 vmd vvi a-acp vvn p-acp r-crq np1 vdz, cc vvi, po21 n1 vbi vdn. av av-d c-acp d ord vvb.
(99) part (DIV2)
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MATTH. vi. 11. Give us this Day our daily Bread. IN this Petition there are two things observable, I. The Order. II. The Matter. I. The Order.MATTHEW. vi. 11. Give us this Day our daily Bred. IN this Petition there Are two things observable, I The Order. II The Matter. I. The Order.
av. crd. crd vvb pno12 d n1 po12 j n1. p-acp d vvb pc-acp vbr crd n2 j, uh dt n1. crd dt n1. np1 dt n1.
(100) part (DIV2)
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First, we pray, Hallowed be thy Name, before, Give us this day our daily Bread : Hence we learn;
First, we pray, Hallowed be thy Name, before, Give us this day our daily Bred: Hence we Learn;
ord, pns12 vvb, vvn vbb po21 n1, a-acp, vvb pno12 d n1 po12 j n1: av pns12 vvb;
(100) part (DIV2)
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Doct. That the Glory of God ought to be preferred before our own personal Concerns.Doct. That the Glory of God ought to be preferred before our own personal Concerns.
np1 cst dt n1 pp-f np1 vmd pc-acp vbi vvn p-acp po12 d j vvz.
(100) part (DIV2)
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First. We pray, Hallowed be thy Name, Thy Kingdom come, Thy Will be done, before we pray, Give us this Day our daily Bread. First. We pray, Hallowed be thy Name, Thy Kingdom come, Thy Will be done, before we pray, Give us this Day our daily Bred.
ord. pns12 vvb, vvn vbb po21 n1, po21 n1 vvi, po21 n1 vbi vdn, c-acp pns12 vvb, vvb pno12 d n1 po12 j n1.
(100) part (DIV2)
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Gods Glory ought to weigh down all before it; it must be prefer'd before our dearest Concerns:
God's Glory ought to weigh down all before it; it must be preferred before our dearest Concerns:
npg1 n1 vmd pc-acp vvi a-acp d c-acp pn31; pn31 vmb vbi vvn p-acp po12 n1 vvz:
(100) part (DIV2)
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Christ prefer'd his Fathers Glory before his own Glory, as he was Man, Iohn 8.49, 50. I Honour my Father, I seek not my own Glory.
christ preferred his Father's Glory before his own Glory, as he was Man, John 8.49, 50. I Honour my Father, I seek not my own Glory.
np1 vvd po31 ng1 n1 p-acp po31 d n1, c-acp pns31 vbds n1, np1 crd, crd pns11 vvb po11 n1, pns11 vvb xx po11 d n1.
(100) part (DIV2)
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Gods glory is that which is most dear to him, it is the Apple of his Eye;
God's glory is that which is most dear to him, it is the Apple of his Eye;
npg1 n1 vbz d r-crq vbz av-ds j-jn p-acp pno31, pn31 vbz dt n1 pp-f po31 n1;
(100) part (DIV2)
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all his Riches lye here, as Micah said, Iudg. 18.24. What have I more? So I may say of Gods glory, what hath he more? Gods glory is the most Orient Pearl of his Crown, which he will not part with, Isa. 42.8. My Glory will I not give to another.
all his Riches lie Here, as micah said, Judges 18.24. What have I more? So I may say of God's glory, what hath he more? God's glory is the most Orient Pearl of his Crown, which he will not part with, Isaiah 42.8. My Glory will I not give to Another.
d po31 n2 vvi av, c-acp np1 vvd, np1 crd. q-crq vhb pns11 dc? av pns11 vmb vvi pp-f npg1 n1, r-crq vhz pns31 n1? npg1 n1 vbz dt av-ds j-jn n1 pp-f po31 n1, r-crq pns31 vmb xx vvi p-acp, np1 crd. po11 n1 vmb pns11 xx vvi p-acp j-jn.
(100) part (DIV2)
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Gods glory is more worth then Heaven, more worth then the Salvation of all Mens Souls; better Kingdoms be demolished;
God's glory is more worth then Heaven, more worth then the Salvation of all Men's Souls; better Kingdoms be demolished;
npg1 n1 vbz av-dc j cs n1, av-dc j cs dt n1 pp-f d ng2 n2; j n2 vbb vvn;
(100) part (DIV2)
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better Men and Angels be annihilated, then God lose any part of his Glory.
better Men and Angels be annihilated, then God loose any part of his Glory.
j n2 cc n2 vbb vvn, cs np1 vvb d n1 pp-f po31 n1.
(100) part (DIV2)
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First we pray, that Gods Name may be hallowed and glorified, before we pray, Give us our daily Bread.
First we pray, that God's Name may be hallowed and glorified, before we pray, Give us our daily Bred.
ord pns12 vvb, cst ng1 n1 vmb vbi vvn cc vvn, c-acp pns12 vvb, vvb pno12 po12 j n1.
(100) part (DIV2)
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We are to prefer Gods glory before our nearest concerns:
We Are to prefer God's glory before our nearest concerns:
pns12 vbr pc-acp vvi npg1 n1 p-acp po12 js vvz:
(100) part (DIV2)
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Before there can be a preferring Gods glory before private concerns, there must be a New-Birth wrought.
Before there can be a preferring God's glory before private concerns, there must be a New birth wrought.
c-acp a-acp vmb vbi dt vvg npg1 n1 p-acp j vvz, pc-acp vmb vbi dt n1 vvn.
(100) part (DIV2)
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A natural Man whose heart creeps upon the Earth, cannot admire God, or advance his glory,
A natural Man whose heart creeps upon the Earth, cannot admire God, or advance his glory,
dt j n1 rg-crq n1 vvz p-acp dt n1, vmbx vvi np1, cc vvi po31 n1,
(100) part (DIV2)
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as a Man elevated by grace doth.
as a Man elevated by grace does.
c-acp dt n1 vvn p-acp n1 vdz.
(100) part (DIV2)
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VSE. Of Trial. Do we prefer Gods glory before our private Concerns? Doth Gods glory take place? Minus te amat qui aliquid tecum amat quod non propter te amat, Aug. 1. Do we prefer Gods glory before our own Credit? Fama pari passu ambulat cum Vita. USE. Of Trial. Do we prefer God's glory before our private Concerns? Does God's glory take place? Minus te amat qui Aliquid tecum amat quod non propter te amat, Aug. 1. Do we prefer God's glory before our own Credit? Fama Pair passu ambulat cum Vita.
vvb. pp-f np1 vdb pns12 vvi npg1 n1 p-acp po12 j vvz? vdz ng1 n1 vvb n1? fw-la fw-la fw-la fw-la j fw-la fw-la fw-la fw-la fw-la fw-la fw-la, np1 crd vdb pns12 vvi npg1 n1 p-acp po12 d n1? fw-la fw-la fw-fr fw-la fw-la fw-la.
(100) part (DIV2)
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Credit is a Jewel highly valued, like precious Ointment it casts a fragrant smell; but Gods glory must be dearer then Credit and Applause:
Credit is a Jewel highly valued, like precious Ointment it Cast a fragrant smell; but God's glory must be Dearer then Credit and Applause:
n1 vbz dt n1 av-j vvn, av-j j n1 pn31 vvz dt j n1; cc-acp npg1 n1 vmb vbi jc-jn cs n1 cc n1:
(100) part (DIV2)
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We must be willing to have our Credit trampled upon, if Gods glory may be raised higher, Acts 5.41.
We must be willing to have our Credit trampled upon, if God's glory may be raised higher, Acts 5.41.
pns12 vmb vbi j pc-acp vhi po12 n1 vvn p-acp, cs npg1 n1 vmb vbi vvn jc, n2 crd.
(100) part (DIV2)
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The Apostles rejoyced that they were counted worthy to suffer shame for his Name, NONLATINALPHABET, that they were graced so far as to be disgraced for Christ. 2. Do we prefer Gods glory before our Relations? Relations are near, they are of our Flesh and Bone,The Apostles rejoiced that they were counted worthy to suffer shame for his Name,, that they were graced so Far as to be disgraced for christ. 2. Do we prefer God's glory before our Relations? Relations Are near, they Are of our Flesh and Bone,
dt np1 vvd cst pns32 vbdr vvn j pc-acp vvi n1 p-acp po31 n1,, cst pns32 vbdr vvn av av-j c-acp pc-acp vbi vvn p-acp np1. crd vdb pns12 vvi npg1 n1 p-acp po12 n2? n2 vbr j, pns32 vbr pp-f po12 n1 cc n1,
(100) part (DIV2)
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but Gods glory must be dearer, Luke 14.26. If any Man come after me and hate not Father and Mother, he cannot be my Disciple.
but God's glory must be Dearer, Lycia 14.26. If any Man come After me and hate not Father and Mother, he cannot be my Disciple.
cc-acp ng1 n1 vmb vbi jc-jn, av crd. cs d n1 vvn p-acp pno11 cc vvb xx n1 cc n1, pns31 vmbx vbi po11 n1.
(100) part (DIV2)
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17772
Here odium in suos is Pietas in Deum. If my Friends (saith Ierome ) should perswade me to deny Christ,
Here odium in suos is Pietas in God. If my Friends (Says Jerome) should persuade me to deny christ,
av fw-la p-acp fw-la vbz np1 p-acp fw-la. cs po11 n2 (vvz np1) vmd vvi pno11 pc-acp vvi np1,
(100) part (DIV2)
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17773
if my Wife should hang about my Neck, if my Mother should show me her Breasts that gave me suck, I would trample upon all and fly to Christ. 3. We must prefer Gods glory before estate:
if my Wife should hang about my Neck, if my Mother should show me her Breasts that gave me suck, I would trample upon all and fly to christ. 3. We must prefer God's glory before estate:
cs po11 n1 vmd vvi p-acp po11 n1, cs po11 n1 vmd vvi pno11 po31 n2 cst vvd pno11 vvi, pns11 vmd vvi p-acp d cc vvi p-acp np1. crd pns12 vmb vvi npg1 n1 p-acp n1:
(100) part (DIV2)
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gold is but shining dust, Gods glory must weigh heavier:
gold is but shining dust, God's glory must weigh Heavier:
n1 vbz p-acp j-vvg n1, ng1 n1 vmb vvi jc:
(100) part (DIV2)
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If it comes to this, I cannot keep my place of Profit, but Gods glory will be eclipsed;
If it comes to this, I cannot keep my place of Profit, but God's glory will be eclipsed;
cs pn31 vvz p-acp d, pns11 vmbx vvi po11 n1 pp-f n1, cc-acp ng1 n1 vmb vbi vvn;
(100) part (DIV2)
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here I must rather suffer in my Estate, then Gods glory should suffer; Heb. 10 34. 4. We must prefer Gods Glory before our life. Rev. 12.11. They loved not their own lives to the Death.
Here I must rather suffer in my Estate, then God's glory should suffer; Hebrew 10 34. 4. We must prefer God's Glory before our life. Rev. 12.11. They loved not their own lives to the Death.
av pns11 vmb av-c vvi p-acp po11 n1, cs npg1 n1 vmd vvi; np1 crd crd crd pns12 vmb vvi npg1 n1 p-acp po12 n1. n1 crd. pns32 vvd xx po32 d n2 p-acp dt n1.
(100) part (DIV2)
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Ignatius called his Fetters, NONLATINALPHABET, his Spiritual Jewels, he wore them as a Chain of Pearl.Ignatius called his Fetters,, his Spiritual Jewels, he wore them as a Chain of Pearl.
np1 vvd po31 n2,, po31 j n2, pns31 vvd pno32 p-acp dt vvb pp-f n1.
(100) part (DIV2)
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Gordius the Martyr said, it is to my Loss if you bate me any thing of my Sufferings:Gordius the Martyr said, it is to my Loss if you bore me any thing of my Sufferings:
np1 dt n1 vvd, pn31 vbz p-acp po11 n1 cs pn22 vvb pno11 d n1 pp-f po11 n2:
(100) part (DIV2)
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17779
This Argues grace Crescent, and elevated in an high Degree.
This Argues grace Crescent, and elevated in an high Degree.
d vvz n1 j-jn, cc vvn p-acp dt j n1.
(100) part (DIV2)
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Who but a Soul inflamed in love to God can set God highest in the Throne,
Who but a Soul inflamed in love to God can Set God highest in the Throne,
r-crq p-acp dt n1 vvn p-acp n1 p-acp np1 vmb vvi np1 av-js p-acp dt n1,
(100) part (DIV2)
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and prefer him above all private Concerns. II. The second thing in the Petition is the Matter of it:
and prefer him above all private Concerns. II The second thing in the Petition is the Matter of it:
cc vvi pno31 p-acp d j vvz. crd dt ord n1 p-acp dt vvb vbz dt n1 pp-f pn31:
(100) part (DIV2)
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17782
Panem nostrum quotidianum da nobis hodie, Give us this day our dayly Bread. Bread nostrum quotidian da nobis hodie, Give us this day our daily Bred.
fw-la fw-la fw-la fw-la fw-la fw-la, vvb pno12 d n1 po12 j n1.
(100) part (DIV2)
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The sum of this Petition is, that God will give us such a Competency in these outward things,
The sum of this Petition is, that God will give us such a Competency in these outward things,
dt n1 pp-f d vvb vbz, cst np1 vmb vvi pno12 d dt n1 p-acp d j n2,
(100) part (DIV2)
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Let us see all we have is Gods gift, and how unworthy we are to receive the least favour,
Let us see all we have is God's gift, and how unworthy we Are to receive the least favour,
vvb pno12 vvi d pns12 vhb vbz ng1 n1, cc c-crq j pns12 vbr pc-acp vvi dt ds n1,
(100) part (DIV2)
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as he sees most expedient for us; it is much like that Prayer of Agur, Prov. 30.8. Feed me with Food convenient for me ;
as he sees most expedient for us; it is much like that Prayer of Agur, Curae 30.8. Feed me with Food convenient for me;
c-acp pns31 vvz ds j p-acp pno12; pn31 vbz av-d av-j cst n1 pp-f vvb, np1 crd. vvb pno11 p-acp n1 j p-acp pno11;
(100) part (DIV2)
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17785
give me a Viaticum, a Bait by the way, enough to bear my Charges till I come to Heaven, and it sufficeth. Let me explain the Words;
give me a Viaticum, a Bait by the Way, enough to bear my Charges till I come to Heaven, and it Suffices. Let me explain the Words;
vvb pno11 dt fw-la, dt n1 p-acp dt n1, av-d pc-acp vvi po11 n2 c-acp pns11 vvb p-acp n1, cc pn31 vvz. vvb pno11 vvi dt n2;
(100) part (DIV2)
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Give us this day our dayly Bread, [ Give, ] hence note, that the good things of this life are the gifts of God;Give us this day our daily Bred, [ Give, ] hence note, that the good things of this life Are the Gifts of God;
vvb pno12 d n1 po12 j n1, [ vvb, ] av n1, cst dt j n2 pp-f d n1 vbr dt n2 pp-f np1;
(100) part (DIV2)
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17787
He is the Donor of all our Blessings: Give us, not only Faith is the gift of God, but Food;
He is the Donor of all our Blessings: Give us, not only Faith is the gift of God, but Food;
pns31 vbz dt n1 pp-f d po12 n2: vvb pno12, xx av-j n1 vbz dt n1 pp-f np1, cc-acp n1;
(100) part (DIV2)
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17788
not only dayly Grace is from God, but daily Bread ; every good thing comes from God; Iam. 1.17. Every good Gift is from above, and comes down from the Father of Lights.
not only daily Grace is from God, but daily Bred; every good thing comes from God; Iam. 1.17. Every good Gift is from above, and comes down from the Father of Lights.
xx av-j j n1 vbz p-acp np1, cc-acp j n1; d j n1 vvz p-acp np1; np1 crd. d j n1 vbz p-acp a-acp, cc vvz a-acp p-acp dt n1 pp-f n2.
(100) part (DIV2)
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17789
Wisdom is the gift of God, Isa. 28.26. His God doth instruct him to Discretion. Riches are the gift of God, 2 Chron. 1.12. I will give thee riches ;
Wisdom is the gift of God, Isaiah 28.26. His God does instruct him to Discretion. Riches Are the gift of God, 2 Chronicles 1.12. I will give thee riches;
n1 vbz dt n1 pp-f np1, np1 crd. po31 n1 vdz vvi pno31 p-acp n1. n2 vbr dt n1 pp-f np1, crd np1 crd. pns11 vmb vvi pno21 n2;
(100) part (DIV2)
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17790
Peace is the gift of God, Psal. 147.14. He makes peace in thy borders ; Health, which is the cream of Life, is the gift of God, Ier. 30.17. I will restore health to thee ;
Peace is the gift of God, Psalm 147.14. He makes peace in thy borders; Health, which is the cream of Life, is the gift of God, Jeremiah 30.17. I will restore health to thee;
n1 vbz dt n1 pp-f np1, np1 crd. pns31 vvz n1 p-acp po21 n2; n1, r-crq vbz dt n1 pp-f n1, vbz dt n1 pp-f np1, np1 crd. pns11 vmb vvi n1 p-acp pno21;
(100) part (DIV2)
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17791
Rain is the gift of God, Iob 5.10. Who giveth rain on the earth ; all comes from God.
Rain is the gift of God, Job 5.10. Who gives rain on the earth; all comes from God.
n1 vbz dt n1 pp-f np1, np1 crd. r-crq vvz n1 p-acp dt n1; d vvz p-acp np1.
(100) part (DIV2)
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17792
He makes the Corn to grow, and the Herbs to flourish. VSE I.
He makes the Corn to grow, and the Herbs to flourish. USE I.
pns31 vvz dt n1 pc-acp vvi, cc dt n2 pc-acp vvi. vvb pns11.
(100) part (DIV2)
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17793
See our own poverty and indigence, we live all upon alms, and upon free gift, Give us this day :
See our own poverty and indigence, we live all upon alms, and upon free gift, Give us this day:
vvb po12 d n1 cc n1, pns12 vvb d p-acp n2, cc p-acp j n1, vvb pno12 d n1:
(100) part (DIV2)
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17794
All we have is from the hand of Gods Royal Bounty. We have nothing but what God gives us out of his Storehouse;
All we have is from the hand of God's Royal Bounty. We have nothing but what God gives us out of his Storehouse;
d pns12 vhb vbz p-acp dt n1 pp-f npg1 j n1. pns12 vhb pix cc-acp r-crq np1 vvz pno12 av pp-f po31 n1;
(100) part (DIV2)
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we cannot have one bit of Bread but from God.
we cannot have one bit of Bred but from God.
pns12 vmbx vhb crd n1 pp-f n1 cc-acp p-acp np1.
(100) part (DIV2)
3626
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17796
The Devil perswaded our first Parents that by disobeying God, they should be as Gods, Gen. 3.5.
The devil persuaded our First Parents that by disobeying God, they should be as God's, Gen. 3.5.
dt n1 vvd po12 ord n2 cst p-acp vvg np1, pns32 vmd vbi c-acp n2, np1 crd.
(100) part (DIV2)
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but we may now see what goodly Gods we are, that we have not a bit of bread to put in our mouths, unless God give it us: Here is an humbling Consideration.
but we may now see what goodly God's we Are, that we have not a bit of bred to put in our mouths, unless God give it us: Here is an humbling Consideration.
cc-acp pns12 vmb av vvi r-crq j n2 pns12 vbr, cst pns12 vhb xx dt n1 pp-f n1 pc-acp vvi p-acp po12 n2, cs np1 vvb pn31 pno12: av vbz dt vvg n1.
(100) part (DIV2)
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Br. 2. Is all a gift? then we are to seek every Mercy from God by Prayer, Give us this day. The Tree of Mercy will not drop its Fruit unless shaken by the hand of Prayer.Br. 2. Is all a gift? then we Are to seek every Mercy from God by Prayer, Give us this day. The Tree of Mercy will not drop its Fruit unless shaken by the hand of Prayer.
np1 crd vbz d dt n1? cs pns12 vbr pc-acp vvi d n1 p-acp np1 p-acp n1, vvb pno12 d n1. dt n1 pp-f n1 vmb xx vvi po31 n1 cs vvn p-acp dt n1 pp-f n1.
(100) part (DIV2)
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Whatever we have, if it doth not come in the way of Prayer, it doth not come in the way of Love;
Whatever we have, if it does not come in the Way of Prayer, it does not come in the Way of Love;
r-crq pns12 vhb, cs pn31 vdz xx vvi p-acp dt n1 pp-f n1, pn31 vdz xx vvi p-acp dt n1 pp-f n1;
(100) part (DIV2)
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17800
'tis given as Israels Quails in anger.
it's given as Israel's Quails in anger.
pn31|vbz vvn p-acp npg1 n2 p-acp n1.
(100) part (DIV2)
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17801
If every thing be a gift we do not deserve it, we are not fit for it,
If every thing be a gift we do not deserve it, we Are not fit for it,
cs d n1 vbb dt n1 pns12 vdb xx vvi pn31, pns12 vbr xx j p-acp pn31,
(100) part (DIV2)
3627
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17802
unless we ask for this alms;
unless we ask for this alms;
cs pns12 vvb p-acp d n2;
(100) part (DIV2)
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17803
and must we go to God for every Mercy? How wicked are they who instead of going to God for food when they want, they go to the Devil, they make a compact with him,
and must we go to God for every Mercy? How wicked Are they who instead of going to God for food when they want, they go to the devil, they make a compact with him,
cc vmb pns12 vvi p-acp np1 p-acp d n1? q-crq j vbr pns32 r-crq av pp-f vvg p-acp np1 p-acp n1 c-crq pns32 vvb, pns32 vvb p-acp dt n1, pns32 vvb dt j p-acp pno31,
(100) part (DIV2)
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17804
and if he will help them to a livelyhood they will give him their Souls: Better starve than go to the Devil for provender.
and if he will help them to a livelihood they will give him their Souls: Better starve than go to the devil for provender.
cc cs pns31 vmb vvi pno32 p-acp dt n1 pns32 vmb vvi pno31 po32 n2: av-jc vvi cs vvi p-acp dt n1 p-acp n1.
(100) part (DIV2)
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17805
I wish there be none in our Age guilty of this, who when they are in want, use indirect means for a livelyhood, they consult with Witches, who are the Devils Oracles;
I wish there be none in our Age guilty of this, who when they Are in want, use indirect means for a livelihood, they consult with Witches, who Are the Devils Oracles;
pns11 vvb pc-acp vbi pix p-acp po12 n1 j pp-f d, r-crq c-crq pns32 vbr p-acp n1, vvb j n2 p-acp dt n1, pns32 vvb p-acp n2, r-crq vbr dt ng1 n2;
(100) part (DIV2)
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17806
the end of these will be fearful as that of Saul was, whom the Lord is said to have killed,
the end of these will be fearful as that of Saul was, whom the Lord is said to have killed,
dt n1 pp-f d vmb vbi j p-acp d pp-f np1 vbds, ro-crq dt n1 vbz vvn pc-acp vhi vvn,
(100) part (DIV2)
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17807
because he asked counsel at a familiar spirit. 3. If all be a Gift, then it is not a Debt;
Because he asked counsel At a familiar Spirit. 3. If all be a Gift, then it is not a Debt;
c-acp pns31 vvd n1 p-acp dt j-jn n1. crd cs d vbb dt n1, cs pn31 vbz xx dt n1;
(100) part (DIV2)
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17808
we cannot say to God as that Creditor said, Matth. 18.28. Pay me what thou owest.
we cannot say to God as that Creditor said, Matthew 18.28. Pay me what thou owest.
pns12 vmbx vvi p-acp np1 c-acp d n1 vvd, np1 crd. vvb pno11 r-crq pns21 vv2.
(100) part (DIV2)
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17809
Who can make God a Debtor, or do any Act that is obliging and meritorious? Whatever we receive from God is a gift.
Who can make God a Debtor, or do any Act that is obliging and meritorious? Whatever we receive from God is a gift.
q-crq vmb vvi np1 dt n1, cc vdb d n1 cst vbz vvg cc j? r-crq pns12 vvb p-acp np1 vbz dt n1.
(100) part (DIV2)
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17810
We can give nothing to God but what he hath given us; 1 Chron. 29.14. All things come of thee, and of thine own have we given thee.
We can give nothing to God but what he hath given us; 1 Chronicles 29.14. All things come of thee, and of thine own have we given thee.
pns12 vmb vvi pix p-acp np1 p-acp r-crq pns31 vhz vvn pno12; vvn np1 crd. d n2 vvb pp-f pno21, cc pp-f po21 d vhb pns12 vvn pno21.
(100) part (DIV2)
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17811
David and his People offered to the building of Gods House Gold and Silver, but they offered nothing but what God had given them;David and his People offered to the building of God's House Gold and Silver, but they offered nothing but what God had given them;
np1 cc po31 n1 vvn p-acp dt n-vvg pp-f npg1 n1 n1 cc n1, cc-acp pns32 vvd pix cc-acp r-crq np1 vhd vvn pno32;
(100) part (DIV2)
3628
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17812
Of th•ne own have we given thee. Of th•ne own have we given thee.
pp-f av d vhb pns12 vvn pno21.
(100) part (DIV2)
3628
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17813
If we love God, God it is that hath given us an Heart to love him;
If we love God, God it is that hath given us an Heart to love him;
cs pns12 vvb np1, np1 pn31 vbz cst vhz vvn pno12 dt n1 pc-acp vvi pno31;
(100) part (DIV2)
3628
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17814
if we praise him, he both gives us the Organ of the Tongue, and puts it in Tune;
if we praise him, he both gives us the Organ of the Tongue, and puts it in Tune;
cs pns12 vvb pno31, pns31 av-d vvz pno12 dt n1 pp-f dt n1, cc vvz pn31 p-acp n1;
(100) part (DIV2)
3628
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17815
if we give Almes to others God hath given Almes to us first, so that we may say, We offer, O Lord, of thine own to thee.
if we give Alms to Others God hath given Alms to us First, so that we may say, We offer, Oh Lord, of thine own to thee.
cs pns12 vvb n2 p-acp ng2-jn n1 vhz vvn n2 p-acp pno12 ord, av cst pns12 vmb vvi, pns12 vvb, uh n1, pp-f po21 d p-acp pno21.
(100) part (DIV2)
3628
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17816
Is all of Gift, how absurd then is the Doctrine of Merit? That was a proud speech of a Fryar that said Redde mihi Vitam Aeternam quam debes ;
Is all of Gift, how absurd then is the Doctrine of Merit? That was a proud speech of a Friar that said Red mihi Vitam Aeternam quam Debes;
vbz d pp-f n1, c-crq j av vbz dt n1 pp-f n1? cst vbds dt j n1 pp-f dt n1 cst vvd j-jn fw-la fw-la fw-la fw-la fw-la;
(100) part (DIV2)
3628
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17817
Give me Lord Eternal Life which thou owest me. We cannot deserve a bit of Bread, much less a Crown of Glory.
Give me Lord Eternal Life which thou owest me. We cannot deserve a bit of Bred, much less a Crown of Glory.
vvb pno11 n1 j n1 r-crq pns21 vv2 pno11. pns12 vmbx vvi dt n1 pp-f n1, av-d av-dc dt n1 pp-f n1.
(100) part (DIV2)
3628
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17818
If all be a Gift then Merit is exploded, and shut out of doors.
If all be a Gift then Merit is exploded, and shut out of doors.
cs d vbb dt n1 cs n1 vbz vvn, cc vvd av pp-f n2.
(100) part (DIV2)
3628
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17819
4. If all be a Gift, Give us this day, then take notice of Gods goodness;
4. If all be a Gift, Give us this day, then take notice of God's Goodness;
crd cs d vbb dt n1, vvb pno12 d n1, av vvb n1 pp-f npg1 n1;
(100) part (DIV2)
3629
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17820
there's nothing in us can deserve or requite Gods kindness, yet such is the sweetness of his Nature, he gives us rich Provision,
there's nothing in us can deserve or requite God's kindness, yet such is the sweetness of his Nature, he gives us rich Provision,
pc-acp|vbz pix p-acp pno12 vmb vvi cc vvi npg1 n1, av d vbz dt n1 pp-f po31 n1, pns31 vvz pno12 j n1,
(100) part (DIV2)
3629
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17821
and feeds us with the finest of the Wheat.
and feeds us with the Finest of the Wheat.
cc vvz pno12 p-acp dt js pp-f dt n1.
(100) part (DIV2)
3629
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17822
Pindar saith, it was an opinion of the People of Rhodes, that Iupiter rained down Gold upon the City.Pindar Says, it was an opinion of the People of Rhodes, that Iupiter reigned down Gold upon the city.
np1 vvz, pn31 vbds dt n1 pp-f dt n1 pp-f np1, cst np1 vvd a-acp n1 p-acp dt n1.
(100) part (DIV2)
3629
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17823
God hath rained down golden Mercies upon us; he is upon the giving hand. Observe three things in Gods giving.
God hath reigned down golden mercies upon us; he is upon the giving hand. Observe three things in God's giving.
np1 vhz vvn a-acp j n2 p-acp pno12; pns31 vbz p-acp dt vvg n1. vvb crd n2 p-acp n2 vvg.
(100) part (DIV2)
3629
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17824
(1.) He is not weary of giving; the springs of Mercy are ever running:
(1.) He is not weary of giving; the springs of Mercy Are ever running:
(crd) pns31 vbz xx j pp-f vvg; dt n2 pp-f n1 vbr av vvg:
(100) part (DIV2)
3630
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17825
God did not only dispence Blessings in former Ages, but he still gives gifts to us As the Sun not only inricheth the World with its Morning light,
God did not only dispense Blessings in former Ages, but he still gives Gifts to us As the Sun not only enricheth the World with its Morning Light,
np1 vdd xx av-j vvi n2 p-acp j n2, cc-acp pns31 av vvz n2 p-acp pno12 p-acp dt n1 xx av-j vvz dt n1 p-acp po31 n1 n1,
(100) part (DIV2)
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but keeps Light for the Meridian. The Honey-comb of Gods bounty is still dropping. (2.) God delights in giving; Micah 7.18. He delighteth in mercy. As the Mother delights to give the Child the breast, God loves we should have the breast of Mercy in our mouth.
but keeps Light for the Meridian. The Honeycomb of God's bounty is still dropping. (2.) God delights in giving; micah 7.18. He delights in mercy. As the Mother delights to give the Child the breast, God loves we should have the breast of Mercy in our Mouth.
cc-acp vvz n1 p-acp dt n1. dt n1 pp-f npg1 n1 vbz av vvg. (crd) np1 vvz p-acp vvg; np1 crd. pns31 vvz p-acp n1. p-acp dt n1 vvz pc-acp vvi dt n1 dt n1, np1 vvz pns12 vmd vhi dt n1 pp-f n1 p-acp po12 n1.
(100) part (DIV2)
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(3.) God gives to his very Enemies.
(3.) God gives to his very Enemies.
(crd) np1 vvz p-acp po31 j n2.
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Who will send in Provisions to his Enemy? Men use to spread Nets for their Enemies, God spreads a Table.
Who will send in Provisions to his Enemy? Men use to spread Nets for their Enemies, God spreads a Table.
q-crq vmb vvi p-acp n2 p-acp po31 n1? np1 vvb pc-acp vvi n2 p-acp po32 n2, np1 vvz dt n1.
(100) part (DIV2)
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The dew drops on the Thistle as well as the Rose; the dew of Gods bounty drops upon the worst.
The due drops on the Thistle as well as the Rose; the due of God's bounty drops upon the worst.
dt j-jn n2 p-acp dt n1 c-acp av c-acp dt n1; dt n1 pp-f npg1 n1 vvz p-acp dt js.
(100) part (DIV2)
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Those who have their mouths opened against God, yet God puts bread in those mouths. O the Royal Bounty of God; Psal. 52.1. The goodness of God endureth continually.
Those who have their mouths opened against God, yet God puts bred in those mouths. O the Royal Bounty of God; Psalm 52.1. The Goodness of God Endureth continually.
d r-crq vhb po32 n2 vvn p-acp np1, av np1 vvz n1 p-acp d n2. sy dt j n1 pp-f np1; np1 crd. dt n1 pp-f np1 vvz av-j.
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17831
Swinish sinners God puts Jewels upon, and feeds them every day.
Swinish Sinners God puts Jewels upon, and feeds them every day.
j n2 np1 vvz n2 p-acp, cc vvz pno32 d n1.
(100) part (DIV2)
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5. If all be gift, see then the odious ingratitude of Men who sin against their giver.
5. If all be gift, see then the odious ingratitude of Men who since against their giver.
crd cs d vbb n1, vvb av dt j n1 pp-f n2 r-crq n1 p-acp po32 n1.
(100) part (DIV2)
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God feeds them, and they fight against him; he gives them their Bread, and they give him affronts.
God feeds them, and they fight against him; he gives them their Bred, and they give him affronts.
np1 vvz pno32, cc pns32 vvb p-acp pno31; pns31 vvz pno32 po32 n1, cc pns32 vvb pno31 vvz.
(100) part (DIV2)
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How unworthy is this, would we not cry shame of him who had a Friend alwayes feeding him with Money,
How unworthy is this, would we not cry shame of him who had a Friend always feeding him with Money,
q-crq j vbz d, vmd pns12 xx vvi n1 pp-f pno31 r-crq vhd dt n1 av vvg pno31 p-acp n1,
(100) part (DIV2)
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and he should betray and injure that Friend.
and he should betray and injure that Friend.
cc pns31 vmd vvi cc vvi d n1.
(100) part (DIV2)
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Thus ungratefully do Sinners deal with God, they do not only forget his Mercies but abuse them: Ier. 5.7. When I had fed them to the full, they then committed adultery.
Thus ungratefully doe Sinners deal with God, they do not only forget his mercies but abuse them: Jeremiah 5.7. When I had fed them to the full, they then committed adultery.
av av-j n1 n2 vvi p-acp np1, pns32 vdb xx av-j vvi po31 n2 p-acp vvi pno32: np1 crd. c-crq pns11 vhd vvn pno32 p-acp dt j, pns32 av vvd n1.
(100) part (DIV2)
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O how horrid is this, to sin against a bountiful God, to strike (as it were) those hands that relieve us:
Oh how horrid is this, to sin against a bountiful God, to strike (as it were) those hands that relieve us:
uh q-crq j vbz d, pc-acp vvi p-acp dt j np1, pc-acp vvi (c-acp pn31 vbdr) d n2 cst vvb pno12:
(100) part (DIV2)
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This gives a dye and tincture to Mens sins, and makes them crimson. How many make a dart of Gods Mercies and shoot at him;
This gives a die and tincture to Men's Sins, and makes them crimson. How many make a dart of God's mercies and shoot At him;
d vvz dt n1 cc n1 p-acp ng2 n2, cc vvz pno32 j-jn. c-crq d vvb dt n1 pp-f npg1 n2 cc vvb p-acp pno31;
(100) part (DIV2)
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he gives them Wit, and they serve the Devil with it; he gives them Strength, and they waste it among Harlots;
he gives them Wit, and they serve the devil with it; he gives them Strength, and they waste it among Harlots;
pns31 vvz pno32 n1, cc pns32 vvb dt n1 p-acp pn31; pns31 vvz pno32 n1, cc pns32 vvb pn31 p-acp n2;
(100) part (DIV2)
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he gives them Bread to eat, and they lift up the heel against him; Deut. 32.15. Iesurun waxed fat and kicked:
he gives them Bred to eat, and they lift up the heel against him; Deuteronomy 32.15. Jesurun waxed fat and Kicked:
pns31 vvz pno32 n1 pc-acp vvi, cc pns32 vvb a-acp dt n1 p-acp pno31; np1 crd. np1 vvd j cc vvn:
(100) part (DIV2)
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These are like Absalom, who assoon as David his Father kissed him, plotted Treason against him, 2 Sam. 15.10. like the Mule who kicks the Dam after she hath given it Milk.
These Are like Absalom, who As soon as David his Father kissed him, plotted Treason against him, 2 Sam. 15.10. like the Mule who kicks the Dam After she hath given it Milk.
d vbr j np1, r-crq av c-acp np1 po31 n1 vvd pno31, vvd n1 p-acp pno31, crd np1 crd. av-j dt n1 r-crq vvz dt n1 c-acp pns31 vhz vvn pn31 n1.
(100) part (DIV2)
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These who sin against their giver, and abuse Gods Royal Favours, the Mercies of God will come in as witnesses against them.
These who since against their giver, and abuse God's Royal Favours, the mercies of God will come in as Witnesses against them.
np1 r-crq n1 p-acp po32 n1, cc vvi n2 j n2, dt n2 pp-f np1 vmb vvi p-acp p-acp n2 p-acp pno32.
(100) part (DIV2)
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17843
What smoother than Oyl, but if it be heated what more scalding? What sweeter than Mercy,
What smoother than Oil, but if it be heated what more scalding? What Sweeten than Mercy,
q-crq jc cs n1, cc-acp cs pn31 vbb vvn r-crq dc j-vvg? q-crq jc cs n1,
(100) part (DIV2)
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but if it be abused, what more dreadful? It turns to fury. 6. If God gives us all, let Gods giving excite us to Thanksgiving;
but if it be abused, what more dreadful? It turns to fury. 6. If God gives us all, let God's giving excite us to Thanksgiving;
cc-acp cs pn31 vbb vvn, r-crq av-dc j? pn31 vvz p-acp n1. crd cs np1 vvz pno12 d, vvb n2 vvg vvb pno12 p-acp n1;
(100) part (DIV2)
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he is the founder and donor of all our Blessings, let him have all our Acknowledgments.
he is the founder and donor of all our Blessings, let him have all our Acknowledgments.
pns31 vbz dt n1 cc n1 pp-f d po12 n2, vvb pno31 vhi d po12 n2.
(100) part (DIV2)
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All the rivers come from the sea, and thither they return again, Eccl. 1.7. All our gifts come from God, and to him must all our Praises return.All the Rivers come from the sea, and thither they return again, Ecclesiastes 1.7. All our Gifts come from God, and to him must all our Praises return.
d dt n2 vvb p-acp dt n1, cc av pns32 vvb av, np1 crd. av-d po12 n2 vvb p-acp np1, cc p-acp pno31 vmb d po12 n2 vvi.
(100) part (DIV2)
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We are apt to burn incense to our own drag, Hab. 1.16. to attribute all we have to our own Skill or second Causes.
We Are apt to burn incense to our own drag, Hab. 1.16. to attribute all we have to our own Skill or second Causes.
pns12 vbr j p-acp vvb n1 p-acp po12 d n1, np1 crd. pc-acp vvi d pns12 vhb p-acp po12 d n1 cc ord n2.
(100) part (DIV2)
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(1.) Our own Skill and Industry. God is the giver; he gives daily Bread, Psal. 136.35. he gives Riches, Deut. 8.18. He it is that giveth thee power to get wealth.
(1.) Our own Skill and Industry. God is the giver; he gives daily Bred, Psalm 136.35. he gives Riches, Deuteronomy 8.18. He it is that gives thee power to get wealth.
(crd) np1 d n1 cc n1. np1 vbz dt n1; pns31 vvz av-j n1, np1 crd. pns31 vvz n2, np1 crd. pns31 pn31 vbz cst vvz pno21 n1 pc-acp vvi n1.
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Or, (2.) We oft ascribe the praise to second Causes, and forget God.
Or, (2.) We oft ascribe the praise to second Causes, and forget God.
cc, (crd) pns12 av vvb dt n1 pc-acp vvi n2, cc vvi np1.
(100) part (DIV2)
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If Friends have bestowed an Estate, to look at them and admire them, but not God who is the great giver:
If Friends have bestowed an Estate, to look At them and admire them, but not God who is the great giver:
cs n2 vhb vvn dt n1, pc-acp vvi p-acp pno32 cc vvi pno32, cc-acp xx np1 r-crq vbz dt j n1:
(100) part (DIV2)
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As if one should be thankful to the Steward, and never take notice of the Master of the Family that provides all.
As if one should be thankful to the Steward, and never take notice of the Master of the Family that provides all.
c-acp cs pi vmd vbi j p-acp dt n1, cc av-x vvb n1 pp-f dt n1 pp-f dt n1 cst vvz d.
(100) part (DIV2)
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O if God gives all, our Eye-sight, our Food, our Cloathing, let us sacrifice the chief Praise to him;
O if God gives all, our Eyesight, our Food, our Clothing, let us sacrifice the chief Praise to him;
sy cs np1 vvz d, po12 n1, po12 n1, po12 n1, vvb pno12 vvi dt j-jn n1 p-acp pno31;
(100) part (DIV2)
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let not God be a loser by his Mercies. Praise is a more illustrious part of Gods Worship.
let not God be a loser by his mercies. Praise is a more illustrious part of God's Worship.
vvb xx np1 vbi dt n1 p-acp po31 n2. n1 vbz dt av-dc j n1 pp-f npg1 n1.
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Our wants may send us to Prayer.
Our Wants may send us to Prayer.
np1 vvz vmb vvi pno12 p-acp n1.
(100) part (DIV2)
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Nature may make us beg Daily-bread, but it shows an Heart full of Ingenuity and Grace to be rendring Praises to God.
Nature may make us beg Daily-bread, but it shows an Heart full of Ingenuity and Grace to be rendering Praises to God.
n1 vmb vvi pno12 vvi n1, cc-acp pn31 vvz dt n1 j pp-f n1 cc n1 pc-acp vbi vvg n2 p-acp np1.
(100) part (DIV2)
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17856
In Petition we act like Men, in Praise we act like Angels. Doth God sow seeds of Mercy, let Thankfulness be the crop we bring forth.
In Petition we act like Men, in Praise we act like Angels. Does God sow seeds of Mercy, let Thankfulness be the crop we bring forth.
p-acp vvb pns12 vvi av-j n2, p-acp n1 pns12 vvi av-j n2. vdz np1 vvi n2 pp-f n1, vvb n1 vbi dt n1 pns12 vvb av.
(100) part (DIV2)
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We are called the Temples of God, 1 Cor. 3.16. and where should Gods Praises be sounded forth but in his Temples? Psal. 146.2. While I live will I bless the Lord, I will sing praises to my God while I have any being.
We Are called the Temples of God, 1 Cor. 3.16. and where should God's Praises be sounded forth but in his Temples? Psalm 146.2. While I live will I bless the Lord, I will sing praises to my God while I have any being.
pns12 vbr vvn dt n2 pp-f np1, crd np1 crd. cc q-crq vmd n2 n2 vbb vvn av cc-acp p-acp po31 n2? np1 crd. cs pns11 vvb vmb pns11 vvb dt n1, pns11 vmb vvi n2 p-acp po11 n1 cs pns11 vhb d vbg.
(100) part (DIV2)
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17858
God gives us daily Bread, let us give him daily Praise. Thankfulness to our Donor is the best policy; there's nothing lost by it:
God gives us daily Bred, let us give him daily Praise. Thankfulness to our Donor is the best policy; there's nothing lost by it:
np1 vvz pno12 j n1, vvb pno12 vvi pno31 av-j n1. n1 p-acp po12 n1 vbz dt js n1; pc-acp|vbz pix vvn p-acp pn31:
(100) part (DIV2)
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To be thankful for one Mercy is the way to have more.
To be thankful for one Mercy is the Way to have more.
pc-acp vbi j p-acp crd n1 vbz dt n1 pc-acp vhi dc.
(100) part (DIV2)
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Musicians love to sound their Trumpets where there is the best eccho, and God loves to bestow his Mercies where there is the best eccho of Praise:
Musicians love to found their Trumpets where there is the best echo, and God loves to bestow his mercies where there is the best echo of Praise:
n2 vvb pc-acp vvi po32 n2 c-crq pc-acp vbz dt js n1, cc np1 vvz pc-acp vvi po31 n2 c-crq pc-acp vbz dt js n1 pp-f n1:
(100) part (DIV2)
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And it is not only offering the calves of our Lips is enough, but we must show our thankfulness by improving the gifts which God gives us,
And it is not only offering the calves of our Lips is enough, but we must show our thankfulness by improving the Gifts which God gives us,
cc pn31 vbz xx av-j vvg dt n2 pp-f po12 n2 vbz d, cc-acp pns12 vmb vvi po12 n1 p-acp vvg dt n2 r-crq np1 vvz pno12,
(100) part (DIV2)
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17862
and as it were putting them out to use. God gives us an Estate, and we honour the Lord with our substance, Prov. 3.9. he gives us the staff of Bread, and we lay out the strength we receive by it in his service: This is to be thankful;
and as it were putting them out to use. God gives us an Estate, and we honour the Lord with our substance, Curae 3.9. he gives us the staff of Bred, and we lay out the strength we receive by it in his service: This is to be thankful;
cc c-acp pn31 vbdr vvg pno32 av pc-acp vvi. np1 vvz pno12 dt n1, cc pns12 vvb dt n1 p-acp po12 n1, np1 crd. pns31 vvz pno12 dt n1 pp-f n1, cc pns12 vvb av dt n1 pns12 vvb p-acp pn31 p-acp po31 n1: d vbz pc-acp vbi j;
(100) part (DIV2)
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and that we may be thankful be humble. Pride stops the current of gratitude: A proud Man will never be thankful;
and that we may be thankful be humble. Pride stops the current of gratitude: A proud Man will never be thankful;
cc cst pns12 vmb vbi j vbb j. n1 vvz dt n1 pp-f n1: dt j n1 vmb av-x vbi j;
(100) part (DIV2)
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he looks upon all he hath, either to be of his own procuring or deserving.
he looks upon all he hath, either to be of his own procuring or deserving.
pns31 vvz p-acp d pns31 vhz, d pc-acp vbi pp-f po31 d n-vvg cc vvg.
(100) part (DIV2)
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and this will make us much in doxology and gratitude, we will be Silver Trumpets sounding forth Gods Praise.
and this will make us much in doxology and gratitude, we will be Silver Trumpets sounding forth God's Praise.
cc d vmb vvi pno12 d p-acp n1 cc n1, pns12 vmb vbi n1 n2 vvg av npg1 n1.
(100) part (DIV2)
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First, Give. ] Hence I note, 1. That the good things of this Life are the gifts of God;
First, Give. ] Hence I note, 1. That the good things of this Life Are the Gifts of God;
ord, vvb. ] av pns11 vvb, crd cst dt j n2 pp-f d n1 vbr dt n2 pp-f np1;
(100) part (DIV2)
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he is the founder and donor. 2. From this word give, I note, that it is not unlawful to pray for Temporal things;
he is the founder and donor. 2. From this word give, I note, that it is not unlawful to pray for Temporal things;
pns31 vbz dt n1 cc n1. crd p-acp d n1 vvb, pns11 vvb, cst pn31 vbz xx j pc-acp vvi p-acp j n2;
(100) part (DIV2)
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we may pray for daily Bread, Prov. 30.8. Feed me with food convenient for me ; we may pray for Health, Psal. 6.2. O Lord heal me, for my bones are vexed.
we may pray for daily Bred, Curae 30.8. Feed me with food convenient for me; we may pray for Health, Psalm 6.2. Oh Lord heal me, for my bones Are vexed.
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(100) part (DIV2)
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17870
As these are in themselves good things, so they are useful for us.
As these Are in themselves good things, so they Are useful for us.
p-acp d vbr p-acp px32 j n2, av pns32 vbr j p-acp pno12.
(100) part (DIV2)
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They are as needful for the preserving the Comfort of Life, as the Oyl is needful for preserving the Lamp from going out.
They Are as needful for the preserving the Comfort of Life, as the Oil is needful for preserving the Lamp from going out.
pns32 vbr a-acp j c-acp dt n-vvg dt n1 pp-f n1, c-acp dt n1 vbz j p-acp vvg dt n1 p-acp vvg av.
(100) part (DIV2)
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17872
Only let me insert two things. 1. There is a great difference between our praying for Temporal things and Spiritual.
Only let me insert two things. 1. There is a great difference between our praying for Temporal things and Spiritual.
j vvb pno11 vvi crd n2. crd pc-acp vbz dt j n1 p-acp po12 n-vvg p-acp j n2 cc j.
(100) part (DIV2)
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17873
In praying for Spiritual things we must be absolute.
In praying for Spiritual things we must be absolute.
p-acp vvg p-acp j n2 pns12 vmb vbi j.
(100) part (DIV2)
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17874
When we pray for pardon of Sin, and the favour of God, and the sanctifying graces of the Spirit, these are indispensibly necessary to Salvation,
When we pray for pardon of since, and the favour of God, and the sanctifying graces of the Spirit, these Are Indispensibly necessary to Salvation,
c-crq pns12 vvb p-acp n1 pp-f n1, cc dt n1 pp-f np1, cc dt j-vvg n2 pp-f dt n1, d vbr av-j j p-acp n1,
(100) part (DIV2)
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17875
and here we must take no denyal:
and Here we must take no denial:
cc av pns12 vmb vvi dx n1:
(100) part (DIV2)
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17876
But when we pray for Temporal things, here our Prayers must be limited, we must pray conditionally,
But when we pray for Temporal things, Here our Prayers must be limited, we must pray conditionally,
cc-acp c-crq pns12 vvb p-acp j n2, av po12 n2 vmb vbi vvn, pns12 vmb vvi av-j,
(100) part (DIV2)
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so far as God sees them good for us. God sometimes sees cause to with-hold Temporal things from us:
so Far as God sees them good for us. God sometime sees cause to withhold Temporal things from us:
av av-j c-acp np1 vvz pno32 j p-acp pno12. np1 av vvz n1 pc-acp vvi j n2 p-acp pno12:
(100) part (DIV2)
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17878
They may be snares, and draw our Hearts from God; therefore we must pray for these things with submission to Gods Will. This was Israels sin;
They may be snares, and draw our Hearts from God; Therefore we must pray for these things with submission to God's Will. This was Israel's sin;
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(100) part (DIV2)
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17879
they would be peremptory and absolute in their desire of Temporal things: Gods bill of fare did not please them, they must have dainties; Numb. 11.18.
they would be peremptory and absolute in their desire of Temporal things: God's bill of fare did not please them, they must have dainties; Numb. 11.18.
pns32 vmd vbi j cc j p-acp po32 n1 pp-f j n2: npg1 n1 pp-f n1 vdd xx vvi pno32, pns32 vmb vhi n2-j; j. crd.
(100) part (DIV2)
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17880
Who shall give us flesh to eat? God had given them Manna, he fed them with a Miracle from Heaven,Who shall give us Flesh to eat? God had given them Manna, he fed them with a Miracle from Heaven,
q-crq vmb vvi pno12 n1 pc-acp vvi? np1 vhd vvn pno32 n1, pns31 vvd pno32 p-acp dt n1 p-acp n1,
(100) part (DIV2)
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17881
but their wanton Pallats craved more, they must have Quails; God let them have their desire, but they had sower sawce to their Quails; Psal. 78.31. While the meat was yet in their mouths, the wrath of God came upon them and slew them.
but their wanton Palates craved more, they must have Quails; God let them have their desire, but they had sour sauce to their Quails; Psalm 78.31. While the meat was yet in their mouths, the wrath of God Come upon them and slew them.
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(100) part (DIV2)
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17882
Rachel was importunate in her desires for a Child, Gen. 30.1. Give me children or I dye :Rachel was importunate in her Desires for a Child, Gen. 30.1. Give me children or I die:
np1 vbds j p-acp po31 n2 p-acp dt n1, np1 crd. vvb pno11 n2 cc pns11 vvb:
(100) part (DIV2)
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God let her have a Child, but it was a Benoni, a Son of Sorrow, it cost her her Life in bringing forth; Gen. 35.18. We must pray for outward things with submission to Gods Will, else they come in anger.
God let her have a Child, but it was a Benoni, a Son of Sorrow, it cost her her Life in bringing forth; Gen. 35.18. We must pray for outward things with submission to God's Will, Else they come in anger.
np1 vvb pno31 vhi dt n1, cc-acp pn31 vbds dt np1, dt n1 pp-f n1, pn31 vvd pno31 po31 n1 p-acp vvg av; np1 crd. pns12 vmb vvi p-acp j n2 p-acp n1 p-acp n2 vmb, av pns32 vvb p-acp n1.
(100) part (DIV2)
3638
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2. When we pray for things pertaining to this Life, we must desire Temporal things for Spiritual ends;
2. When we pray for things pertaining to this Life, we must desire Temporal things for Spiritual ends;
crd c-crq pns12 vvb p-acp n2 vvg p-acp d n1, pns12 vmb vvi j n2 p-acp j n2;
(100) part (DIV2)
3639
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17885
we must desire these things to be as helps in our journey to Heaven.
we must desire these things to be as helps in our journey to Heaven.
pns12 vmb vvi d n2 pc-acp vbi c-acp vvz p-acp po12 n1 p-acp n1.
(100) part (DIV2)
3639
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17886
If we pray for Health, it must be that we may improve this talent of Health for Gods Glory,
If we pray for Health, it must be that we may improve this talon of Health for God's Glory,
cs pns12 vvb p-acp n1, pn31 vmb vbi cst pns12 vmb vvi d n1 pp-f n1 p-acp npg1 n1,
(100) part (DIV2)
3639
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17887
and may be fitter for his Service.
and may be fitter for his Service.
cc vmb vbi jc p-acp po31 n1.
(100) part (DIV2)
3639
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17888
If we pray for a competency of Estate, it must be for an holy end, that we may be kept from the temptations which Poverty usually exposeth to,
If we pray for a competency of Estate, it must be for an holy end, that we may be kept from the temptations which Poverty usually exposeth to,
cs pns12 vvb p-acp dt n1 pp-f n1, pn31 vmb vbi p-acp dt j n1, cst pns12 vmb vbi vvn p-acp dt n2 r-crq n1 av-j vvz p-acp,
(100) part (DIV2)
3639
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17889
and that we may be in a better capacity to sow the golden seeds of Charity,
and that we may be in a better capacity to sow the golden seeds of Charity,
cc cst pns12 vmb vbi p-acp dt jc n1 pc-acp vvi dt j n2 pp-f n1,
(100) part (DIV2)
3639
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17890
and relieve such as are in want. Temporal things must be prayed for, for Spiritual ends.
and relieve such as Are in want. Temporal things must be prayed for, for Spiritual ends.
cc vvi d c-acp vbr p-acp n1. j n2 vmb vbi vvn p-acp, p-acp j n2.
(100) part (DIV2)
3639
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17891
Hannah prayed for a Child, but it was for this end, that her Child might be devoted to God; 1 Sam. 1.11.Hannah prayed for a Child, but it was for this end, that her Child might be devoted to God; 1 Sam. 1.11.
np1 vvd p-acp dt n1, cc-acp pn31 vbds p-acp d n1, cst po31 n1 vmd vbi vvn p-acp np1; crd np1 crd.
(100) part (DIV2)
3639
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17892
O Lord, if thou wilt remember me, and wilt give unto thine hand-maid a man child, Oh Lord, if thou wilt Remember me, and wilt give unto thine handmaid a man child,
uh n1, cs pns21 vm2 vvi pno11, cc vm2 vvi p-acp po21 n1 dt n1 n1,
(100) part (DIV2)
3639
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17893
then I will give him unto the Lord all the dayes of his life. Many pray for outward things, only to gratifie their sensual appetite: The ravens cry for food; Psal. 147.9. To pray for outward things only to satisfie Nature, is to cry rather like Ravens than Christians.then I will give him unto the Lord all the days of his life. Many pray for outward things, only to gratify their sensual appetite: The Ravens cry for food; Psalm 147.9. To pray for outward things only to satisfy Nature, is to cry rather like Ravens than Christians.
cs pns11 vmb vvi pno31 p-acp dt n1 d dt n2 pp-f po31 n1. d vvb p-acp j n2, av-j pc-acp vvi po32 j n1: dt n2 vvb p-acp n1; np1 crd. p-acp vvb p-acp j n2 av-j pc-acp vvi n1, vbz pc-acp vvi av-c av-j n2 cs np1.
(100) part (DIV2)
3639
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17894
We must have an higher end in our Prayers, we must aim at Heaven, while we are praying for Earth:
We must have an higher end in our Prayers, we must aim At Heaven, while we Are praying for Earth:
pns12 vmb vhi dt jc n1 p-acp po12 n2, pns12 vmb vvi p-acp n1, cs pns12 vbr vvg p-acp n1:
(100) part (DIV2)
3639
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17895
And must we pray for Temporal things for Spiritual ends, that we may be fitter to serve God,
And must we pray for Temporal things for Spiritual ends, that we may be fitter to serve God,
cc vmb pns12 vvi p-acp j n2 p-acp j n2, cst pns12 vmb vbi jc pc-acp vvi np1,
(100) part (DIV2)
3639
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17896
then how wicked are they, who beg Temporal Mercies that they may be more inabled to sin against God; Iam. 4.3. Ye ask that ye may consume it upon your lusts.
then how wicked Are they, who beg Temporal mercies that they may be more enabled to since against God; Iam. 4.3. You ask that you may consume it upon your Lustiest.
av c-crq j vbr pns32, r-crq vvb j n2 cst pns32 vmb vbi av-dc vvn p-acp n1 p-acp np1; np1 crd. pn22 vvb cst pn22 vmb vvi pn31 p-acp po22 n2.
(100) part (DIV2)
3639
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17897
One Man is sick and he prays for Health that he may be among his Cups and Harlots;
One Man is sick and he prays for Health that he may be among his Cups and Harlots;
crd n1 vbz j cc pns31 vvz p-acp n1 cst pns31 vmb vbi p-acp po31 n2 cc n2;
(100) part (DIV2)
3639
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17898
another prays for an Estate, he would not only have his Belly filled but his Barns,
Another prays for an Estate, he would not only have his Belly filled but his Barns,
j-jn vvz p-acp dt n1, pns31 vmd xx av-j vhi po31 n1 vvn p-acp po31 n2,
(100) part (DIV2)
3639
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17899
and why would he be rich, that he may raise his Name, or that having more power in his hand, he may now take a fuller revenge on his enemies.
and why would he be rich, that he may raise his Name, or that having more power in his hand, he may now take a fuller revenge on his enemies.
cc q-crq vmd pns31 vbi j, cst pns31 vmb vvi po31 n1, cc cst vhg dc n1 p-acp po31 n1, pns31 vmb av vvi dt jc n1 p-acp po31 n2.
(100) part (DIV2)
3639
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17900
This is impiety joyned with impudence;
This is impiety joined with impudence;
d vbz n1 vvn p-acp n1;
(100) part (DIV2)
3639
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17901
to pray to God to give us Temporal things that we may be the better inabled to serve the Devil.
to pray to God to give us Temporal things that we may be the better enabled to serve the devil.
pc-acp vvi p-acp np1 pc-acp vvi pno12 j n2 cst pns12 vmb vbi dt av-jc vvn pc-acp vvi dt n1.
(100) part (DIV2)
3639
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17902
VSE. If we are to pray for Temporal good things, then how much more for Spiritual;USE. If we Are to pray for Temporal good things, then how much more for Spiritual;
vvb. cs pns12 vbr pc-acp vvi p-acp j j n2, av c-crq av-d av-dc p-acp j;
(100) part (DIV2)
3640
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17903
if we are to pray for Bread, then how much more for the Bread of Life;
if we Are to pray for Bred, then how much more for the Bred of Life;
cs pns12 vbr pc-acp vvi p-acp n1, av c-crq av-d av-dc p-acp dt n1 pp-f n1;
(100) part (DIV2)
3640
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17904
if for Oyl, then how much more for the Oyl of gladness;
if for Oil, then how much more for the Oil of gladness;
cs p-acp n1, av c-crq av-d av-dc p-acp dt n1 pp-f n1;
(100) part (DIV2)
3640
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17905
if we pray to have our hunger satisfied, much more should we pray to have our Souls saved.
if we pray to have our hunger satisfied, much more should we pray to have our Souls saved.
cs pns12 vvb pc-acp vhi po12 n1 vvn, av-d av-dc vmd pns12 vvi pc-acp vhi po12 n2 vvn.
(100) part (DIV2)
3640
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17906
Alas, what if God should hear our Prayers, and grant us these Temporal things, and no more, what were we the better? What is it to have Food and want Grace;
Alas, what if God should hear our Prayers, and grant us these Temporal things, and no more, what were we the better? What is it to have Food and want Grace;
np1, r-crq cs np1 vmd vvi po12 n2, cc vvb pno12 d j n2, cc dx av-dc, r-crq vbdr pns12 dt j? q-crq vbz pn31 pc-acp vhi n1 cc n1 n1;
(100) part (DIV2)
3640
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17907
what is it to have the back clothed and the Soul naked;
what is it to have the back clothed and the Soul naked;
q-crq vbz pn31 pc-acp vhi dt n1 vvn cc dt n1 j;
(100) part (DIV2)
3640
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17908
to have a South land and want the living springs in Christs Blood, what comfort could that be? O therefore let us be earnest for Spiritual Mercies.
to have a South land and want the living springs in Christ Blood, what Comfort could that be? O Therefore let us be earnest for Spiritual mercies.
pc-acp vhi dt n1 n1 cc vvi dt j-vvg n2 p-acp npg1 n1, r-crq n1 vmd d vbi? sy av vvb pno12 vbi j p-acp j n2.
(100) part (DIV2)
3640
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17909
Lord, do not only feed me, but sanctifie me, rather an Heart full of Grace than an House full of Gold:
Lord, do not only feed me, but sanctify me, rather an Heart full of Grace than an House full of Gold:
n1, vdb xx av-j vvi pno11, cc-acp vvb pno11, av-c dt n1 j pp-f n1 cs dt n1 j pp-f n1:
(100) part (DIV2)
3640
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17910
If we are to pray for daily Bread, the things of this Life, much more for the things of the Life that is to come.
If we Are to pray for daily Bred, the things of this Life, much more for the things of the Life that is to come.
cs pns12 vbr pc-acp vvi p-acp j n1, dt n2 pp-f d n1, av-d av-dc p-acp dt n2 pp-f dt n1 cst vbz pc-acp vvi.
(100) part (DIV2)
3640
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17911
3. From this word give, I note, That they who God hath given a large measure of outward things to,
3. From this word give, I note, That they who God hath given a large measure of outward things to,
crd p-acp d n1 vvb, pns11 vvb, cst pns32 r-crq np1 vhz vvn dt j n1 pp-f j n2 p-acp,
(100) part (DIV2)
3641
Page 540
17912
yet we must pray, Give us daily Bread. And this may answer a Question. Quest.
yet we must pray, Give us daily Bred. And this may answer a Question. Quest.
av pns12 vmb vvi, vvb pno12 j n1. cc d vmb vvi dt n1. n1.
(100) part (DIV2)
3641
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17913
Some may say, we have an Estate already, and what need we pray, Give us daily Bread? some may say, we have an Estate already, and what need we pray, Give us daily Bred?
d vmb vvi, pns12 vhb dt n1 av, cc q-crq vvb pns12 vvb, vvb pno12 j n1?
(100) part (DIV2)
3642
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17914
Answ. Supposing we have a plentiful Estate, yet we need make this Petition, Give us Bread :Answer Supposing we have a plentiful Estate, yet we need make this Petition, Give us Bred:
np1 vvg pns12 vhb dt j n1, av pns12 vvb vvi d vvb, vvb pno12 n1:
(100) part (DIV2)
3643
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17915
And that upon a double account.
And that upon a double account.
cc cst p-acp dt j-jn n1.
(100) part (DIV2)
3643
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17916
(1.) That we may have a Blessing upon our Food, and all that we enjoy: Psalm 132.5. I will bless her provision.
(1.) That we may have a Blessing upon our Food, and all that we enjoy: Psalm 132.5. I will bless her provision.
(crd) cst pns12 vmb vhi dt n1 p-acp po12 n1, cc d cst pns12 vvb: n1 crd. pns11 vmb vvi po31 n1.
(100) part (DIV2)
3644
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17917
Man lives not by bread alone, but by every word which proceedeth out of Gods mouth; Matth. 4.4.Man lives not by bred alone, but by every word which Proceedeth out of God's Mouth; Matthew 4.4.
n1 vvz xx p-acp n1 av-j, cc-acp p-acp d n1 r-crq vvz av pp-f npg1 n1; np1 crd.
(100) part (DIV2)
3644
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17918
what is that but a word of Blessing? Though the Bread is in our hand,
what is that but a word of Blessing? Though the Bred is in our hand,
q-crq vbz d p-acp dt n1 pp-f n1? cs dt n1 vbz p-acp po12 n1,
(100) part (DIV2)
3644
Page 540
17919
yet the Blessing is in Gods hand, and it must be fetch'd out of his hand by Prayer:
yet the Blessing is in God's hand, and it must be fetched out of his hand by Prayer:
av dt n1 vbz p-acp ng1 n1, cc pn31 vmb vbi vvd av pp-f po31 n1 p-acp n1:
(100) part (DIV2)
3644
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17920
Well therefore may rich Men pray, Give us our Bread, let it be seasoned with a Blessing.
Well Therefore may rich Men pray, Give us our Bred, let it be seasoned with a Blessing.
av av vmb j n2 vvb, vvb pno12 po12 n1, vvb pn31 vbi vvn p-acp dt n1.
(100) part (DIV2)
3644
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17921
If God should with-hold a Blessing, nothing we have would do us good; our Cloths would not warm us, our Food would not nourish us: Psal. 106.15. He gave them their request, but sent leanness into their soul ;
If God should withhold a Blessing, nothing we have would do us good; our Clothes would not warm us, our Food would not nourish us: Psalm 106.15. He gave them their request, but sent leanness into their soul;
cs np1 vmd vvi dt n1, pix pns12 vhb vmd vdi pno12 j; po12 n2 vmd xx vvi pno12, po12 n1 vmd xx vvi pno12: np1 crd. pns31 vvd pno32 po32 n1, cc-acp vvd n1 p-acp po32 n1;
(100) part (DIV2)
3644
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17922
that is, they pined away, and their Meat did not nourish them.
that is, they pined away, and their Meat did not nourish them.
d vbz, pns32 vvd av, cc po32 n1 vdd xx vvi pno32.
(100) part (DIV2)
3644
Page 540
17923
If God should with-hold a Blessing, what we eat would turn to bad humours, and hasten Death.
If God should withhold a Blessing, what we eat would turn to bad humours, and hasten Death.
cs np1 vmd vvi dt n1, r-crq pns12 vvb vmd vvi p-acp j n2, cc vvi n1.
(100) part (DIV2)
3644
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17924
If God doth not bless our Riches they will do us more hurt than good: Eccl. 5.13. Riches kept for the owners thereof to their hurt.
If God does not bless our Riches they will do us more hurt than good: Ecclesiastes 5.13. Riches kept for the owners thereof to their hurt.
cs np1 vdz xx vvi po12 n2 pns32 vmb vdi pno12 dc n1 cs j: np1 crd. n2 vvn p-acp dt n2 av p-acp po32 n1.
(100) part (DIV2)
3644
Page 540
17925
So that granting we have plentiful Estates, yet we had need pray, Give us our Bread ;
So that granting we have plentiful Estates, yet we had need pray, Give us our Bred;
av cst vvg pns12 vhb j n2, av pns12 vhd n1 vvi, vvb pno12 po12 n1;
(100) part (DIV2)
3644
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17926
let us have a Blessing with what we have.
let us have a Blessing with what we have.
vvb pno12 vhi dt n1 p-acp r-crq pns12 vhb.
(100) part (DIV2)
3644
Page 540
17927
(2.) Though we have Estates, yet we had need pray, give, that we may hereby engage God to continue these Comforts to us.
(2.) Though we have Estates, yet we had need pray, give, that we may hereby engage God to continue these Comforts to us.
(crd) cs pns12 vhb n2, av pns12 vhd n1 vvi, vvb, cst pns12 vmb av vvi np1 pc-acp vvi d n2 p-acp pno12.
(100) part (DIV2)
3645
Page 540
17928
How many Casualties may fall out? How many have had Corn in their Barn, and a fire hath come on a sudden and consumed all!
How many Casualties may fallen out? How many have had Corn in their Barn, and a fire hath come on a sudden and consumed all!
c-crq d n2 vmb vvi av? c-crq d vhb vhn n1 p-acp po32 n1, cc dt n1 vhz vvn p-acp dt j cc vvn d!
(100) part (DIV2)
3645
Page 540
17929
How many have had losses at Sea, and great Estates boyled away to nothing; Ruth 1.21. I went out full, and the Lord hath brought me home again empty.
How many have had losses At Sea, and great Estates boiled away to nothing; Ruth 1.21. I went out full, and the Lord hath brought me home again empty.
c-crq d vhb vhn n2 p-acp n1, cc j n2 j-vvn av p-acp pix; n1 crd. pns11 vvd av j, cc dt n1 vhz vvn pno11 av-an av j.
(100) part (DIV2)
3645
Page 540
17930
Therefore tho' we have Estates yet we had need pray, Give us, Lord, give a continuance of these Comforts, that they may not before we are aware, take wings and fly from us.
Therefore though we have Estates yet we had need pray, Give us, Lord, give a Continuance of these Comforts, that they may not before we Are aware, take wings and fly from us.
av cs pns12 vhb n2 av pns12 vhd n1 vvi, vvb pno12, n1, vvb dt n1 pp-f d n2, cst pns32 vmb xx c-acp pns12 vbr j, vvb n2 cc vvi p-acp pno12.
(100) part (DIV2)
3645
Page 540
17931
So much for this first word in the Petition, Give. Secondly, Vs. ] Give us. Quest.
So much for this First word in the Petition, Give. Secondly, Us ] Give us. Quest.
av av-d c-acp d ord n1 p-acp dt vvb, vvb. ord, pno12 ] vvb pno12. n1.
(100) part (DIV2)
3645
Page 540
17932
Why do we pray here in the plural? Why give us? Why is it not said, Give me?Why do we pray Here in the plural? Why give us? Why is it not said, Give me?
q-crq vdb pns12 vvb av p-acp dt j? q-crq vvb pno12? q-crq vbz pn31 xx vvn, vvb pno11?
(100) part (DIV2)
3647
Page 540
17933
Answ. To show that we are to have publick Spirits in Prayer; we must not only pray for our selves but others;Answer To show that we Are to have public Spirits in Prayer; we must not only pray for our selves but Others;
np1 pc-acp vvi cst pns12 vbr pc-acp vhi j n2 p-acp n1; pns12 vmb xx av-j vvi p-acp po12 n2 p-acp n2-jn;
(100) part (DIV2)
3648
Page 540
17934
both the Law of God, and the Law of Love bind us to this. We must love our Neighbours as our selves ;
both the Law of God, and the Law of Love bind us to this. We must love our Neighbours as our selves;
d dt n1 pp-f np1, cc dt n1 pp-f n1 vvb pno12 p-acp d. pns12 vmb vvi po12 n2 p-acp po12 n2;
(100) part (DIV2)
3648
Page 541
17935
therefore we must pray for them as well as for our selves.
Therefore we must pray for them as well as for our selves.
av pns12 vmb vvi p-acp pno32 c-acp av c-acp p-acp po12 n2.
(100) part (DIV2)
3648
Page 541
17936
Every good Christian hath a fellow-feeling of the wants and miseries of others, and he prays that God would extend his bounty to them;
Every good Christian hath a fellow-feeling of the Wants and misery's of Others, and he prays that God would extend his bounty to them;
np1 j np1 vhz dt n1 pp-f dt n2 cc n2 pp-f n2-jn, cc pns31 vvz cst np1 vmd vvi po31 n1 p-acp pno32;
(100) part (DIV2)
3648
Page 541
17937
especially he prays for the Saints, Eph. 6.18. Praying alwayes for all Saints. These are Children of the Family. VSE I.
especially he prays for the Saints, Ephesians 6.18. Praying always for all Saints. These Are Children of the Family. USE I.
av-j pns31 vvz p-acp dt n2, np1 crd. vvg av p-acp d n2. d vbr n2 pp-f dt n1. vvb pns11.
(100) part (DIV2)
3648
Page 541
17938
Should we have publick Spirits in Prayer, Give us ;
Should we have public Spirits in Prayer, Give us;
vmd pns12 vhi j n2 p-acp n1, vvb pno12;
(100) part (DIV2)
3649
Page 541
17939
it reproves such narrow-spirited Men as move only within their own sphere, they look only at themselves but mind not the case of others;
it reproves such narrow-spirited Men as move only within their own sphere, they look only At themselves but mind not the case of Others;
pn31 vvz d j n2 c-acp vvb av-j p-acp po32 d n1, pns32 vvb av-j p-acp px32 p-acp n1 xx dt n1 pp-f n2-jn;
(100) part (DIV2)
3649
Page 541
17940
they leave others out of their Prayers; if they have daily Bread they care not though others starve;
they leave Others out of their Prayers; if they have daily Bred they care not though Others starve;
pns32 vvb n2-jn av pp-f po32 n2; cs pns32 vhb j n1 pns32 vvb xx cs n2-jn vvb;
(100) part (DIV2)
3649
Page 541
17941
if they are cloathed, they care not though others go naked. Christ hath taught us to pray for others, Give us ;
if they Are clothed, they care not though Others go naked. christ hath taught us to pray for Others, Give us;
cs pns32 vbr vvn, pns32 vvb xx cs n2-jn vvb j. np1 vhz vvn pno12 pc-acp vvi p-acp n2-jn, vvb pno12;
(100) part (DIV2)
3649
Page 541
17942
but selfish persons are shut up within themselves, as the Snail in the shell, and never speak a word in Prayer for others:
but selfish Persons Are shut up within themselves, as the Snail in the shell, and never speak a word in Prayer for Others:
cc-acp n1 n2 vbr vvn a-acp p-acp px32, c-acp dt n1 p-acp dt n1, cc av-x vvb dt n1 p-acp n1 p-acp n2-jn:
(100) part (DIV2)
3649
Page 541
17943
These have no commiseration or pity, they are like Iudas whose Bowels fell out.
These have no commiseration or pity, they Are like Iudas whose Bowels fell out.
d vhb dx n1 cc n1, pns32 vbr j np1 rg-crq n2 vvd av.
(100) part (DIV2)
3649
Page 541
17944
VSE II. Let us pray for others as well as for our selves, Give us: Vir bonus aliis prodest aeque ac sibi. USE II Let us pray for Others as well as for our selves, Give us: Vir bonus Others profits aeque ac sibi.
vvb crd vvb pno12 vvi p-acp n2-jn c-acp av c-acp p-acp po12 n2, vvb pno12: fw-la fw-la fw-la j fw-la fw-la fw-la.
(100) part (DIV2)
3650
Page 541
17945
Spiders work only for themselves, but Bees work for the good of others; the more excellent any thing is, the more it operates for the good of others.
Spiders work only for themselves, but Bees work for the good of Others; the more excellent any thing is, the more it operates for the good of Others.
n2 vvb av-j p-acp px32, cc-acp n2 vvb p-acp dt j pp-f n2-jn; dt av-dc j d n1 vbz, dt av-dc pn31 vvz p-acp dt j pp-f n2-jn.
(100) part (DIV2)
3650
Page 541
17946
The Springs refresh others with their chrystal streams; the Sun inlightens others with its golden beams;
The Springs refresh Others with their crystal streams; the Sun inlightens Others with its golden beams;
dt n2 vvi ng2-jn p-acp po32 n1 n2; dt n1 vvz n2-jn p-acp po31 j n2;
(100) part (DIV2)
3650
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the more a Christian is enobled with Grace, the more he besiegeth Heaven with his Prayers for others.
the more a Christian is ennobled with Grace, the more he besiegeth Heaven with his Prayers for Others.
dt av-dc dt njp vbz j-vvn p-acp n1, dt av-dc pns31 vvz n1 p-acp po31 n2 p-acp n2-jn.
(100) part (DIV2)
3650
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17948
If we are Members of the Body Mystical, we cannot but have a sympathy with others in their wants,
If we Are Members of the Body Mystical, we cannot but have a Sympathy with Others in their Wants,
cs pns12 vbr n2 pp-f dt n1 j, pns12 vmbx cc-acp vhi dt n1 p-acp n2-jn p-acp po32 n2,
(100) part (DIV2)
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and this sympathy sets us a praying for them. David had a publick Spirit in Prayer, Psal. 125.4. Do good, O Lord, unto those that be good :
and this Sympathy sets us a praying for them. David had a public Spirit in Prayer, Psalm 125.4. Do good, Oh Lord, unto those that be good:
cc d n1 vvz pno12 dt n-vvg p-acp pno32. np1 vhd dt j n1 p-acp n1, np1 crd. vdb j, uh n1, p-acp d cst vbb j:
(100) part (DIV2)
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17967
you pray but for Bread for one day, and God hath given you enough to suffice you all your life.
you pray but for Bred for one day, and God hath given you enough to suffice you all your life.
pn22 vvb cc-acp p-acp n1 p-acp crd n1, cc np1 vhz vvn pn22 av-d pc-acp vvi pn22 d po22 n1.
(100) part (DIV2)
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Though he begins the Psalm with Prayer for himself, Psal. 51.1. Have Mercy upon me, O God, yet he ends the Psalm with Prayer for others, ver. 18. Do good in thy good pleasure unto Sion. VSE III.
Though he begins the Psalm with Prayer for himself, Psalm 51.1. Have Mercy upon me, Oh God, yet he ends the Psalm with Prayer for Others, ver. 18. Do good in thy good pleasure unto Sion. USE III.
cs pns31 vvz dt n1 p-acp n1 p-acp px31, np1 crd. vhb n1 p-acp pno11, uh np1, av pns31 vvz dt n1 p-acp n1 p-acp n2-jn, fw-la. crd vdb j p-acp po21 j n1 p-acp np1. vvb np1.
(100) part (DIV2)
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It is matter of Comfort to the Godly, who are but low in the World,
It is matter of Comfort to the Godly, who Are but low in the World,
pn31 vbz n1 pp-f n1 p-acp dt j, r-crq vbr cc-acp j p-acp dt n1,
(100) part (DIV2)
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yet they have the Prayers of Gods people for them, they pray not only for the increase of their Faith,
yet they have the Prayers of God's people for them, they pray not only for the increase of their Faith,
av pns32 vhb dt n2 pp-f npg1 n1 p-acp pno32, pns32 vvb xx av-j p-acp dt n1 pp-f po32 n1,
(100) part (DIV2)
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17953
but their Food, that God will give them Daily Bread. He is like to be rich who hath several stocks going;
but their Food, that God will give them Daily Bred. He is like to be rich who hath several stocks going;
cc-acp po32 n1, cst np1 vmb vvi pno32 av-j n1. pns31 vbz av-j pc-acp vbi j r-crq vhz j n2 vvg;
(100) part (DIV2)
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so are they in a likely way to thrive who have the Prayers of the Saints going for them in several parts of the World.
so Are they in a likely Way to thrive who have the Prayers of the Saints going for them in several parts of the World.
av vbr pns32 p-acp dt j n1 pc-acp vvi r-crq vhb dt n2 pp-f dt n2 vvg p-acp pno32 p-acp j n2 pp-f dt n1.
(100) part (DIV2)
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17955
So much for this second word in the Petition, Give us.
So much for this second word in the Petition, Give us.
av av-d c-acp d ord n1 p-acp dt vvb, vvb pno12.
(100) part (DIV2)
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17956
Thirdly, The thi•• word in the Petition is, NONLATINALPHABET, This day. ] We pray not give us Bread for a month,
Thirdly, The thi•• word in the Petition is,, This day. ] We pray not give us Bred for a Monn,
ord, dt n1 n1 p-acp dt vvb vbz,, d n1. ] pns12 vvb xx vvi pno12 n1 p-acp dt n1,
(100) part (DIV2)
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or a year, but a day; Give us this day. Quest.
or a year, but a day; Give us this day. Quest.
cc dt n1, cc-acp dt n1; vvb pno12 d n1. n1.
(100) part (DIV2)
3652
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17958
Is it not lawful to lay up for afterwards? Doth not the Apostle say, He who provides not for his Family is worse than an Infidel; 1 Tim. 5.8. Answ. 'Tis true, it is lawful to lay up for Posterity, but our Saviour hath taught us to pray, Give us this day our bread, for two Reasons: 1. That we should not have carking care for the future.Is it not lawful to lay up for afterwards? Does not the Apostle say, He who provides not for his Family is Worse than an Infidel; 1 Tim. 5.8. Answer It's true, it is lawful to lay up for Posterity, but our Saviour hath taught us to pray, Give us this day our bred, for two Reasons: 1. That we should not have carking care for the future.
vbz pn31 xx j pc-acp vvi a-acp p-acp av? vdz xx dt n1 vvb, pns31 r-crq vvz xx p-acp po31 n1 vbz jc cs dt n1; crd np1 crd. np1 pn31|vbz j, pn31 vbz j pc-acp vvi a-acp p-acp n1, cc-acp po12 n1 vhz vvn pno12 pc-acp vvi, vvb pno12 d n1 po12 n1, p-acp crd n2: crd cst pns12 vmd xx vhi n-vvg n1 p-acp dt j-jn.
(100) part (DIV2)
3653
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We should not set our Wits upon the tenter, or torment our selves how to lay up great Estates;
We should not Set our Wits upon the tenter, or torment our selves how to lay up great Estates;
pns12 vmd xx vvi po12 n2 p-acp dt n1, cc vvi po12 n2 c-crq pc-acp vvi a-acp j n2;
(100) part (DIV2)
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17960
if we do vivere in diem, if we have but enough to supply for the present it may suffice;
if we do vivere in diem, if we have but enough to supply for the present it may suffice;
cs pns12 vdb fw-la p-acp fw-la, cs pns12 vhb p-acp d pc-acp vvi p-acp dt j pn31 vmb vvi;
(100) part (DIV2)
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17961
Give us this day: Take no thought for to morrow, Matth. 6.34. God fed Israel with Manna in the wilderness, and he fed them from hand to mouth;Give us this day: Take no Thought for to morrow, Matthew 6.34. God fed Israel with Manna in the Wilderness, and he fed them from hand to Mouth;
vvb pno12 d n1: vvb dx n1 p-acp p-acp n1, np1 crd. np1 vvd np1 p-acp n1 p-acp dt n1, cc pns31 vvd pno32 p-acp n1 p-acp n1;
(100) part (DIV2)
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sometimes all their Manna was spent, and if any one had asked them where they would have their break-fast next morning, they would have said, our care is only for this day, God will rain down what Manna we need:
sometime all their Manna was spent, and if any one had asked them where they would have their breakfast next morning, they would have said, our care is only for this day, God will rain down what Manna we need:
av d po32 n1 vbds vvn, cc cs d pi vhd vvn pno32 c-crq pns32 vmd vhi po32 n1 ord n1, pns32 vmd vhi vvn, po12 n1 vbz av-j p-acp d n1, np1 vmb vvi a-acp r-crq n1 pns12 vvb:
(100) part (DIV2)
3654
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17963
If we have Bread this day, do not distrust Gods Providence for the future. 2. Our Saviour will have us pray, Give us bread this day, to teach us to live every day as if it were our last.
If we have Bred this day, do not distrust God's Providence for the future. 2. Our Saviour will have us pray, Give us bred this day, to teach us to live every day as if it were our last.
cs pns12 vhb n1 d n1, vdb xx vvi npg1 n1 p-acp dt j-jn. crd po12 n1 vmb vhi pno12 vvb, vvb pno12 n1 d n1, pc-acp vvi pno12 pc-acp vvi d n1 c-acp cs pn31 vbdr po12 n1.
(100) part (DIV2)
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We are not to pray give us Bread to morrow, because we do not know whether we shall live while to morrow;
We Are not to pray give us Bred to morrow, Because we do not know whither we shall live while to morrow;
pns12 vbr xx pc-acp vvi vvb pno12 n1 p-acp n1, c-acp pns12 vdb xx vvi cs pns12 vmb vvi n1 p-acp n1;
(100) part (DIV2)
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but Lord give us this day, it may be our last day we shall live, and then we shall need no more.
but Lord give us this day, it may be our last day we shall live, and then we shall need no more.
cc-acp n1 vvb pno12 d n1, pn31 vmb vbi po12 ord n1 pns12 vmb vvi, cc av pns12 vmb vvi av-dx av-dc.
(100) part (DIV2)
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VSE. If we pray for Bread only for a day, Give us this day, then you who have great Estates have cause to be thankful, you have more than you pray for;USE. If we pray for Bred only for a day, Give us this day, then you who have great Estates have cause to be thankful, you have more than you pray for;
vvb. cs pns12 vvb p-acp n1 av-j p-acp dt n1, vvb pno12 d n1, av pn22 r-crq vhb j n2 vhb n1 pc-acp vbi j, pn22 vhb dc cs pn22 vvb p-acp;
(100) part (DIV2)
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17968
What a bountiful God do you serve!
What a bountiful God do you serve!
q-crq dt j np1 vdb pn22 vvi!
(100) part (DIV2)
3655
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17969
Two things may make rich Men thankful, 1. God gives them more than they deserve: 2. God gives them more than they pray for.
Two things may make rich Men thankful, 1. God gives them more than they deserve: 2. God gives them more than they pray for.
crd n2 vmb vvi j n2 j, crd np1 vvz pno32 av-dc cs pns32 vvb: crd np1 vvz pno32 av-dc cs pns32 vvb p-acp.
(100) part (DIV2)
3655
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17970
Fourthly, The fourth thing in the Petition is, Our bread. ] Quest. Why is it called our Bread, when it is not ours but Gods ?
Fourthly, The fourth thing in the Petition is, Our bred. ] Quest. Why is it called our Bred, when it is not ours but God's?
ord, dt ord n1 p-acp dt vvb vbz, po12 n1. ] n1. q-crq vbz pn31 vvn po12 n1, c-crq pn31 vbz xx png12 p-acp n2?
(100) part (DIV2)
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Answ. 1. We must understand it in a qualified sense; it is our Bread being gotten by honest industry.Answer 1. We must understand it in a qualified sense; it is our Bred being got by honest industry.
np1 crd pns12 vmb vvi pn31 p-acp dt j-vvn n1; pn31 vbz po12 n1 vbg vvn p-acp j n1.
(100) part (DIV2)
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17972
There are two sorts of Bread that cannot properly be called our Bread. (1.) The Bread of Idleness. (2.) The Bread of Violence.
There Are two sorts of Bred that cannot properly be called our Bred. (1.) The Bred of Idleness. (2.) The Bred of Violence.
pc-acp vbr crd n2 pp-f n1 cst vmbx av-j vbi vvn po12 n1. (crd) dt n1 pp-f n1. (crd) dt n1 pp-f n1.
(100) part (DIV2)
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(1.) The Bread of Idleness: Prov. 31.27. She eateth not the bread of idleness.
(1.) The Bred of Idleness: Curae 31.27. She Eateth not the bred of idleness.
(crd) dt n1 pp-f n1: np1 crd. pns31 vvz xx dt n1 pp-f n1.
(100) part (DIV2)
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17974
An idle Person doth vivere aliena quadra, he lives at another bodies cost, and is at their finding, Prov. 1.25. His hands refuse to labour.
an idle Person does vivere Aliena quadra, he lives At Another bodies cost, and is At their finding, Curae 1.25. His hands refuse to labour.
dt j n1 vdz fw-la fw-la fw-fr, pns31 vvz p-acp j-jn n2 vvd, cc vbz p-acp po32 n-vvg, np1 crd. po31 n2 vvb pc-acp vvi.
(100) part (DIV2)
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We must not be as the Drones which eat the honey that other Bees have brought into the hive:
We must not be as the Drones which eat the honey that other Bees have brought into the hive:
pns12 vmb xx vbi p-acp dt n2 r-crq vvb dt n1 cst j-jn n2 vhb vvn p-acp dt n1:
(100) part (DIV2)
3659
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17976
If we eat the bread of Idleness, this is not our own bread: 2 Thess. 3.11, 12. There are some that walk disorderly, working not at all, such we command that they work, and eat their own bread.
If we eat the bred of Idleness, this is not our own bred: 2 Thess 3.11, 12. There Are Some that walk disorderly, working not At all, such we command that they work, and eat their own bred.
cs pns12 vvb dt n1 pp-f n1, d vbz xx po12 d n1: crd np1 crd, crd pc-acp vbr d cst vvb av-j, vvg xx p-acp d, d pns12 vvb cst pns32 vvb, cc vvi po32 d n1.
(100) part (DIV2)
3659
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17977
The Apostle gives us this hint, that such as live idly do not eat their own Bread.
The Apostle gives us this hint, that such as live idly do not eat their own Bred.
dt n1 vvz pno12 d n1, cst d c-acp vvi av-j vdb xx vvi po32 d n1.
(100) part (DIV2)
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17978
(2.) The Bread of Violence. We cannot call this our Bread, for it is taken away from others.
(2.) The Bred of Violence. We cannot call this our Bred, for it is taken away from Others.
(crd) dt n1 pp-f n1. pns12 vmbx vvi d po12 n1, p-acp pn31 vbz vvn av p-acp n2-jn.
(100) part (DIV2)
3660
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17979
That which is gotten by stealth or fraud, or any manner of extortion, is not our Bread, it belongs to another.
That which is got by stealth or fraud, or any manner of extortion, is not our Bred, it belongs to Another.
d r-crq vbz vvn p-acp n1 cc n1, cc d n1 pp-f n1, vbz xx po12 n1, pn31 vvz p-acp j-jn.
(100) part (DIV2)
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17980
He who is a bird of prey, who takes away the Bread of the Widow and Fatherless, he eats that Bread which is none of his,
He who is a bird of prey, who Takes away the Bred of the Widow and Fatherless, he eats that Bred which is none of his,
pns31 r-crq vbz dt n1 pp-f n1, r-crq vvz av dt n1 pp-f dt n1 cc j, pns31 vvz d n1 r-crq vbz pix pp-f png31,
(100) part (DIV2)
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17981
nor can he pray for a Blessing upon it: Can he pray God to bless that which he hath gotten unjustly?
nor can he pray for a Blessing upon it: Can he pray God to bless that which he hath got unjustly?
ccx vmb pns31 vvi p-acp dt n1 p-acp pn31: vmb pns31 vvi np1 pc-acp vvi d r-crq pns31 vhz vvn av-j?
(100) part (DIV2)
3660
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17982
2. It is called our Bread by vertue of our Title to it. There is a twofold title to Bread. (1.) A Spiritual Title:
2. It is called our Bred by virtue of our Title to it. There is a twofold title to Bred. (1.) A Spiritual Title:
crd pn31 vbz vvn po12 n1 p-acp n1 pp-f po12 n1 p-acp pn31. pc-acp vbz dt j n1 p-acp n1. (crd) dt j n1:
(100) part (DIV2)
3661
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17983
In and by Christ we have a right to the Creature, and may call it our Bread. As we are Believers we have the best Title to Earthly things, we hold all in capite, 1 Cor. 3.22. All things are yours ;
In and by christ we have a right to the Creature, and may call it our Bred. As we Are Believers we have the best Title to Earthly things, we hold all in capite, 1 Cor. 3.22. All things Are yours;
p-acp cc p-acp np1 pns12 vhb dt j-jn p-acp dt n1, cc vmb vvi pn31 po12 n1. c-acp pns12 vbr n2 pns12 vhb dt js n1 p-acp j n2, pns12 vvb d p-acp fw-la, crd np1 crd. d n2 vbr png22;
(100) part (DIV2)
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17984
by what Title? Ye are Christs. (2.) A Civil Title, which the Law confers on us:
by what Title? You Are Christ. (2.) A Civil Title, which the Law confers on us:
p-acp r-crq n1? pn22 vbr npg1. (crd) dt j n1, r-crq dt n1 vvz p-acp pno12:
(100) part (DIV2)
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17985
To deny Men a Civil Right to their Possessions, and make all common, it opens the door to Anarchy and Confusion.
To deny Men a Civil Right to their Possessions, and make all Common, it Opens the door to Anarchy and Confusion.
p-acp vvi n2 dt j n-jn p-acp po32 n2, cc vvi d j, pn31 vvz dt n1 p-acp n1 cc n1.
(100) part (DIV2)
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17986
VSE. See the priviledge of Believers, they have both a Spiritual and a Civil Right to what they possess:USE. See the privilege of Believers, they have both a Spiritual and a Civil Right to what they possess:
vvb. vvb dt n1 pp-f n2, pns32 vhb d dt j cc dt j n-jn p-acp r-crq pns32 vvb:
(100) part (DIV2)
3662
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17987
They who can say Our Father, can say our Bread. Wicked Men tho' they have a Legal right to what they possess, yet not a Covenant right;
They who can say Our Father, can say our Bred. Wicked Men though they have a Legal right to what they possess, yet not a Covenant right;
pns32 r-crq vmb vvi po12 n1, vmb vvi po12 n1. j n2 cs pns32 vhb dt j n-jn p-acp r-crq pns32 vvb, av xx dt n1 j-jn;
(100) part (DIV2)
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17988
they have it by Providence not by Promise; with Gods leave, not with his Love.
they have it by Providence not by Promise; with God's leave, not with his Love.
pns32 vhb pn31 p-acp n1 xx p-acp n1; p-acp ng1 n1, xx p-acp po31 n1.
(100) part (DIV2)
3662
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17989
Wicked Men are in Gods eye no better than usurpers, all they have, their Money and Land, is like Cloth taken up at the Drapers which is not paid for;
Wicked Men Are in God's eye no better than usurpers, all they have, their Money and Land, is like Cloth taken up At the Drapers which is not paid for;
j n2 vbr p-acp npg1 n1 av-dx av-jc cs n2, d pns32 vhb, po32 n1 cc n1, vbz av-j n1 vvn a-acp p-acp dt n2 r-crq vbz xx vvn p-acp;
(100) part (DIV2)
3662
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17990
but this is the sweet priviledge of Believers, they can say, our Bread : Christ being theirs, all is theirs.
but this is the sweet privilege of Believers, they can say, our Bred: christ being theirs, all is theirs.
cc-acp d vbz dt j n1 pp-f n2, pns32 vmb vvi, po12 n1: np1 vbg png32, d vbz png32.
(100) part (DIV2)
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17991
O how sweet is every bit of Bread dip'd in Christs Blood! How well doth that Meat relish which is a pledge and earnest of more!
O how sweet is every bit of Bred dipped in Christ Blood! How well does that Meat relish which is a pledge and earnest of more!
sy q-crq j vbz d n1 pp-f n1 vvn p-acp npg1 n1! uh-crq av vdz d n1 vvb r-crq vbz dt n1 cc n1 pp-f av-dc!
(100) part (DIV2)
3662
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17992
The Meal in the barrel is an earnest of our Angels food in Paradise. Here is the priviledge of Saints, they have a right to Earth and Heaven.
The Meal in the barrel is an earnest of our Angels food in Paradise. Here is the privilege of Saints, they have a right to Earth and Heaven.
dt n1 p-acp dt n1 vbz dt n1 pp-f po12 ng1 n1 p-acp n1. av vbz dt n1 pp-f n2, pns32 vhb dt j-jn p-acp n1 cc n1.
(100) part (DIV2)
3662
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17993
Fifthly, The fifth and last thing in this Petition is, the thing we pray for, Daily Bread. ] Quest.
Fifthly, The fifth and last thing in this Petition is, the thing we pray for, Daily Bred. ] Quest.
ord, dt ord cc ord n1 p-acp d vvb vbz, dt n1 pns12 vvb p-acp, j n1. ] n1.
(100) part (DIV2)
3663
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17994
What is meant by Bread? What is meant by Bred?
q-crq vbz vvn p-acp n1?
(100) part (DIV2)
3664
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17995
Answ. Bread here by a Synechdoche speciei pro genere, is put for all the Temporal Blessings of this Life, Food, Fuel, Clothing;Answer Bred Here by a Synecdoche Speciei Pro genere, is put for all the Temporal Blessings of this Life, Food, Fuel, Clothing;
np1 n1 av p-acp dt n1 fw-la fw-la fw-la, vbz vvn p-acp d dt j n2 pp-f d n1, n1, n1, vvg;
(100) part (DIV2)
3665
Page 542
17996
Quicquid nobis conducit ad bene esse, Aust. whatever may serve for Necessity, or sober Delight. VSE. Learn to be contented with that allowance God gives us.Quicquid nobis conducit ad bene esse, Aust. whatever may serve for Necessity, or Sobrium Delight. USE. Learn to be contented with that allowance God gives us.
fw-la fw-la fw-la fw-la fw-la fw-la, np1 r-crq vmb vvi p-acp n1, cc j n1. vvb. vvb pc-acp vbi vvn p-acp d n1 np1 vvz pno12.
(100) part (DIV2)
3665
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17997
If we have Bread, a competency of these outward things, let us rest satisfied.
If we have Bred, a competency of these outward things, let us rest satisfied.
cs pns12 vhb n1, dt n1 pp-f d j n2, vvb pno12 vvb vvd.
(100) part (DIV2)
3666
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17998
We pray but for Bread, Give us our daily Bread, we do not pray for superfluities, not for Quails or Venison,
We pray but for Bred, Give us our daily Bred, we do not pray for superfluities, not for Quails or Venison,
pns12 vvb cc-acp p-acp n1, vvb pno12 po12 j n1, pns12 vdb xx vvi p-acp n2, xx p-acp n2 cc n1,
(100) part (DIV2)
3666
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17999
but for Bread, that which may support Life.
but for Bred, that which may support Life.
cc-acp p-acp n1, cst r-crq vmb vvi n1.
(100) part (DIV2)
3666
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18000
Tho' we have not so much as others, so full a Crop, so rich an Estate,
Though we have not so much as Others, so full a Crop, so rich an Estate,
cs pns12 vhb xx av av-d c-acp n2-jn, av j dt n1, av j dt n1,
(100) part (DIV2)
3666
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18001
yet if we have the staff of Bread to shore us up from falling, let us be content; most people are herein faulty.
yet if we have the staff of Bred to shore us up from falling, let us be content; most people Are herein faulty.
av cs pns12 vhb dt n1 pp-f n1 pc-acp vvi pno12 a-acp p-acp vvg, vvb pno12 vbi j; ds n1 vbr av j.
(100) part (DIV2)
3666
Page 542
18002
Tho' they pray that God would give them Bread (so much as he sees expedient for them) yet they are not content with Gods allowance,
Though they pray that God would give them Bred (so much as he sees expedient for them) yet they Are not content with God's allowance,
cs pns32 vvb cst np1 vmd vvi pno32 n1 (av d c-acp pns31 vvz j p-acp pno32) av pns32 vbr xx j p-acp ng1 n1,
(100) part (DIV2)
3666
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18003
but over-greedily covet more, and with the daughters of the Horsleach, cry, Give, give, Prov. 30.15. this is a vice Naturally ingrafted in us.
but overgreedy covet more, and with the daughters of the Horse-leech, cry, Give, give, Curae 30.15. this is a vice Naturally ingrafted in us.
cc-acp j vvi av-dc, cc p-acp dt n2 pp-f dt n1, vvb, vvb, vvb, np1 crd. d vbz dt n1 av-j vvn p-acp pno12.
(100) part (DIV2)
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Many pray Agurs first Prayer, Give me not Poverty, but few pray his last Prayer, Give me not Riches, Prov. 30.8. they are not content with daily Bread, but have the dry dropsie of Covetousness, they are still craving for more; Hab. 2.5. Who enlargeth his desire as hell, and is as death, and cannot be satisfied.
Many pray Agurs First Prayer, Give me not Poverty, but few pray his last Prayer, Give me not Riches, Curae 30.8. they Are not content with daily Bred, but have the dry dropsy of Covetousness, they Are still craving for more; Hab. 2.5. Who enlarges his desire as hell, and is as death, and cannot be satisfied.
av-d vvb np1 ord n1, vvb pno11 xx n1, p-acp d vvb po31 ord n1, vvb pno11 xx n2, np1 crd. pns32 vbr xx j p-acp j n1, cc-acp vhb dt j n1 pp-f n1, pns32 vbr av vvg p-acp n1; np1 crd. r-crq vvz po31 n1 p-acp n1, cc vbz p-acp n1, cc vmbx vbi vvn.
(100) part (DIV2)
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There are, saith Solomon, four things say, it is not enough, Prov. 30.15. the grave, the barren womb, the earth, the fire ;There Are, Says Solomon, four things say, it is not enough, Curae 30.15. the grave, the barren womb, the earth, the fire;
pc-acp vbr, vvz np1, crd n2 vvb, pn31 vbz xx av-d, np1 crd. dt n1, dt j n1, dt n1, dt n1;
(100) part (DIV2)
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and I may add a fifth thing, the Heart of a covetous Man. Such as are not content with daily Bread,
and I may add a fifth thing, the Heart of a covetous Man. Such as Are not content with daily Bred,
cc pns11 vmb vvi dt ord n1, dt n1 pp-f dt j n1 d c-acp vbr xx j p-acp j n1,
(100) part (DIV2)
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18153
So tho' we have Daily Bread, yet it will do us no good, unless Sin be forgiven.
So though we have Daily Bred, yet it will do us no good, unless since be forgiven.
av cs pns12 vhb j n1, av pn31 vmb vdi pno12 av-dx j, cs n1 vbb vvn.
(101) part (DIV2)
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but thirst insatiably after more, will break over the hedge of Gods Command, and to get Riches will stick at no sin;
but thirst insatiably After more, will break over the hedge of God's Command, and to get Riches will stick At no since;
cc-acp vvb av-j a-acp av-dc, vmb vvi p-acp dt n1 pp-f npg1 n1, cc pc-acp vvi n2 vmb vvi p-acp dx n1;
(100) part (DIV2)
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Cui nihil satis est, eidem nihil turpe, Tacitus; therefore Covetousness is called a Radical Vice, 1 Tim. 6.10. The root of all evil. Cui nihil satis est, Eidem nihil Turpe, Tacitus; Therefore Covetousness is called a Radical Vice, 1 Tim. 6.10. The root of all evil.
fw-la fw-la fw-la fw-la, fw-la fw-la vvi, np1; av n1 vbz vvn dt j n1, crd np1 crd. dt n1 pp-f d n-jn.
(100) part (DIV2)
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Quid non mortalia pectora cogit, auri sacra fames? The word for Covetousness NONLATINALPHABET, signifies an inordinate desire of getting ▪ Covetousness is not only in getting Riches unjustly, but in loving them inordinately:Quid non mortalia pectora cogit, auri sacra Fames? The word for Covetousness, signifies an inordinate desire of getting ▪ Covetousness is not only in getting Riches unjustly, but in loving them inordinately:
fw-la fw-fr fw-la fw-la fw-la, fw-la fw-la n2? dt n1 p-acp n1, vvz dt j n1 pp-f vvg ▪ n1 vbz xx av-j p-acp vvg n2 av-j, cc-acp p-acp vvg pno32 av-j:
(100) part (DIV2)
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This is a key opens the door to all sin. It causeth 1. Theft:
This is a key Opens the door to all since. It Causes 1. Theft:
d vbz dt n1 vvz dt n1 p-acp d n1. pn31 vvz crd n1:
(100) part (DIV2)
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18011
Achans covetous humour made him steal that wedge of Gold which cleft asunder his Soul from God;Achans covetous humour made him steal that wedge of Gold which cleft asunder his Soul from God;
np1 j n1 vvd pno31 vvi d n1 pp-f n1 r-crq vvd av po31 n1 p-acp np1;
(100) part (DIV2)
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Iosh. 7.21. 2. It causeth Treason:Joshua 7.21. 2. It Causes Treason:
np1 crd. crd pn31 vvz n1:
(100) part (DIV2)
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18013
What made Iudas betray Christ? It was the thirty pieces of Silver, Matth. 26.15. 3. It produceth Murder:
What made Iudas betray christ? It was the thirty Pieces of Silver, Matthew 26.15. 3. It Produceth Murder:
r-crq vvd np1 vvb np1? pn31 vbds dt crd n2 pp-f n1, np1 crd. crd pn31 vvz n1:
(100) part (DIV2)
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18014
It was the inordinate love of the Vineyard made Ahab conspire Naboths death, 1 Kings 21.13. 4. It is the root of Perjury: 2 Tim. 3.3. Men shall be NONLATINALPHABET, covetous, and it follows NONLATINALPHABET, truce-breakers :
It was the inordinate love of the Vineyard made Ahab conspire Naboth's death, 1 Kings 21.13. 4. It is the root of Perjury: 2 Tim. 3.3. Men shall be, covetous, and it follows, Truce-breakers:
pn31 vbds dt j n1 pp-f dt n1 vvd np1 vvb n2 n1, crd n2 crd. crd pn31 vbz dt n1 pp-f n1: crd np1 crd. np1 vmb vbi, j, cc pn31 vvz, n2:
(100) part (DIV2)
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18015
Love of Silver will make Men take a false-Oath, and break a just Oath. 5. It is the spring of Apostasie: 2 Tim. 4.10. Demas hath forsaken me, having loved this present world.
Love of Silver will make Men take a false-Oath, and break a just Oath. 5. It is the spring of Apostasy: 2 Tim. 4.10. Demas hath forsaken me, having loved this present world.
n1 pp-f n1 vmb vvi n2 vvi dt n1, cc vvi dt j n1. crd pn31 vbz dt n1 pp-f n1: crd np1 crd. np1 vhz vvn pno11, vhg vvn d j n1.
(100) part (DIV2)
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18016
He did not only forsake Pauls company, but his Doctrine.
He did not only forsake Paul's company, but his Doctrine.
pns31 vdd xx av-j vvi npg1 n1, cc-acp po31 n1.
(100) part (DIV2)
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18017
Demas afterwards became a Priest in an Idol Temple, saith Dorotheus. 6. Covetousness will make Men Idolaters: Col. 3.5.Demas afterwards became a Priest in an Idol Temple, Says Dorotheus. 6. Covetousness will make Men Idolaters: Col. 3.5.
np1 av vvd dt n1 p-acp dt n1 n1, vvz np1. crd n1 vmb vvi n2 n2: np1 crd.
(100) part (DIV2)
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18018
Covetousness which is idolatry. Tho' the covetous Man will not worship graven Images in the Church,Covetousness which is idolatry. Though the covetous Man will not worship graved Images in the Church,
n1 r-crq vbz n1. cs dt j n1 vmb xx n1 vvn n2 p-acp dt n1,
(100) part (DIV2)
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yet he will worship the graven Image in his Coyn. 7. Covetousness makes Men give themselves to the Devil.
yet he will worship the graved Image in his Coyn. 7. Covetousness makes Men give themselves to the devil.
av pns31 vmb vvi dt j-vvn n1 p-acp po31 n1 crd n1 vvz n2 vvi px32 p-acp dt n1.
(100) part (DIV2)
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18020
Pope Sylvester the Second did sell his Soul to the Devil for a Popedom.
Pope Sylvester the Second did fell his Soul to the devil for a Popedom.
np1 np1 dt ord vdd vvi po31 n1 p-acp dt n1 p-acp dt n1.
(100) part (DIV2)
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18021
Covetous persons forget this Prayer, Give us daily Bread, that which may satisfie Nature, but they are insatiable in their desire.
Covetous Persons forget this Prayer, Give us daily Bred, that which may satisfy Nature, but they Are insatiable in their desire.
j n2 vvb d n1, vvb pno12 j n1, cst r-crq vmb vvi n1, cc-acp pns32 vbr j p-acp po32 n1.
(100) part (DIV2)
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18022
O let us take heed of this dry Dropsie, Heb. 13.5. Be content with such things as ye have.
O let us take heed of this dry Dropsy, Hebrew 13.5. Be content with such things as you have.
sy vvb pno12 vvi n1 pp-f d j n1, np1 crd. vbb j p-acp d n2 c-acp pn22 vhb.
(100) part (DIV2)
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18023
Natura parvo dimittitur, Sen. That we may be content with daily Bread, that which God in his Providence carves out to us,Nature parvo dimittitur, Sen. That we may be content with daily Bred, that which God in his Providence carves out to us,
np1 fw-la fw-la, np1 cst pns12 vmb vbi j p-acp j n1, cst r-crq np1 p-acp po31 n1 vvz av p-acp pno12,
(100) part (DIV2)
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18024
and not covet or murmur ▪ let me propose these things. 1. God can bless a little, Exod. 23.24. He will bless thy Bread and thy Water:
and not covet or murmur ▪ let me propose these things. 1. God can bless a little, Exod 23.24. He will bless thy Bred and thy Water:
cc xx vvi cc vvi ▪ vvb pno11 vvi d n2. crd np1 vmb vvi dt j, np1 crd. pns31 vmb vvi po21 n1 cc po21 n1:
(100) part (DIV2)
3666
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18025
A Blessing put sweetness into the least Morsel of Bread, 'tis like Sugar in Wine, Psal. 132.15. I will bless her Provision.
A Blessing put sweetness into the least Morsel of Bred, it's like Sugar in Wine, Psalm 132.15. I will bless her Provision.
dt n1 vvd n1 p-acp dt ds n1 pp-f n1, pn31|vbz j n1 p-acp n1, np1 crd. pns11 vmb vvi po31 n1.
(100) part (DIV2)
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5. What a rare and admirable thing it is to be content with daily bread, though it be coarse,
5. What a rare and admirable thing it is to be content with daily bred, though it be coarse,
crd q-crq dt j cc j n1 pn31 vbz pc-acp vbi j p-acp j n1, c-acp pn31 vbb j,
(100) part (DIV2)
3671
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Daniel and the three Children eat Pulse (which was a coarse Fare) yet they look'd fairer then those which did eat of the Kings Meat, Dan. 1.15. whence was this? God did infuse a more then ordinary Blessing into the •ulse; daniel and the three Children eat Pulse (which was a coarse Fare) yet they looked Fairer then those which did eat of the Kings Meat, Dan. 1.15. whence was this? God did infuse a more then ordinary Blessing into the •ulse;
np1 cc dt crd n2 vvb n1 (r-crq vbds dt j n1) av pns32 vvd jc cs d r-crq vdd vvi pp-f dt ng1 n1, np1 crd. q-crq vbds d? np1 vdd vvi dt av-dc cs j n1 p-acp dt n1;
(100) part (DIV2)
3667
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18027
Gods Blessing was better then the Kings Venison, a piece of Bread with Gods Love is Angels Food.
God's Blessing was better then the Kings Venison, a piece of Bred with God's Love is Angels Food.
npg1 n1 vbds jc cs dt ng1 n1, dt n1 pp-f n1 p-acp npg1 n1 vbz ng1 n1.
(100) part (DIV2)
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18028
2. God who gives us our allowance, knows what quantity of these outward things is fittest for us;
2. God who gives us our allowance, knows what quantity of these outward things is Fittest for us;
crd np1 r-crq vvz pno12 po12 n1, vvz r-crq n1 pp-f d j n2 vbz js p-acp pno12;
(100) part (DIV2)
3668
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a smaller provision may be fitter for some, Bread may be better then Dainties;
a smaller provision may be fitter for Some, Bred may be better then Dainties;
dt jc n1 vmb vbi jc p-acp d, n1 vmb vbi jc cs n2-j;
(100) part (DIV2)
3668
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18030
every one cannot bear an high Condition, no more then a weak Brain can bear heady wine;
every one cannot bear an high Condition, no more then a weak Brain can bear heady wine;
d pi vmbx vvi dt j n1, av-dx dc cs dt j n1 vmb vvi j n1;
(100) part (DIV2)
3668
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18031
hath one a larger proportion of worldly things, God sees he can better manage such a Condition;
hath one a larger proportion of worldly things, God sees he can better manage such a Condition;
vhz pi dt jc n1 pp-f j n2, np1 vvz pns31 vmb vvi vvi d dt n1;
(100) part (DIV2)
3668
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18032
he can order his Affairs with discretion, which pe•haps another cannot;
he can order his Affairs with discretion, which pe•haps Another cannot;
pns31 vmb vvi po31 n2 p-acp n1, r-crq av j-jn vmbx;
(100) part (DIV2)
3668
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18033
as he hath a large Estate, so he hath a large heart to do good, which perhaps another hath not;
as he hath a large Estate, so he hath a large heart to do good, which perhaps Another hath not;
c-acp pns31 vhz dt j n1, av pns31 vhz dt j n1 pc-acp vdi j, r-crq av j-jn vhz xx;
(100) part (DIV2)
3668
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18034
this should make us content with a shorter Bill of Fare;
this should make us content with a shorter Bill of Fare;
d vmd vvi pno12 vvi p-acp dt jc n1 pp-f n1;
(100) part (DIV2)
3668
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18035
Gods Wisdom is that we must acquiesce in, he sees what is best for every one, that which is good for one may be bad for another.
God's Wisdom is that we must acquiesce in, he sees what is best for every one, that which is good for one may be bad for Another.
ng1 n1 vbz cst pns12 vmb vvi p-acp, pns31 vvz r-crq vbz js p-acp d pi, cst r-crq vbz j p-acp pi vmb vbi j p-acp j-jn.
(100) part (DIV2)
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18036
3. In being contented with daily Bread, that which God carves to us, though it be a lesser piece, much grace is seen in this;
3. In being contented with daily Bred, that which God carves to us, though it be a lesser piece, much grace is seen in this;
crd p-acp vbg vvn p-acp j n1, cst r-crq np1 vvz p-acp pno12, cs pn31 vbb dt jc n1, d n1 vbz vvn p-acp d;
(100) part (DIV2)
3669
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18037
all the Graces act their part in a contented Soul; as the holy Ointment was made up of several Spices, Myrrhe, Cinamon, Cassia, Exod. 30.23. so contentment hath in it a mixture of several Graces, there is Faith, a Christian believes God doth all for the best;
all the Graces act their part in a contented Soul; as the holy Ointment was made up of several Spices, Myrrh, Cinnamon, Cassia, Exod 30.23. so contentment hath in it a mixture of several Graces, there is Faith, a Christian believes God does all for the best;
d dt n2 vvi po32 n1 p-acp dt j-vvn n1; c-acp dt j n1 vbds vvn a-acp pp-f j n2, n1, n1, n1, np1 crd. av n1 vhz p-acp pn31 dt n1 pp-f j n2, pc-acp vbz n1, dt njp vvz n1 vdz d c-acp dt js;
(100) part (DIV2)
3669
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and Love, which thinks no evil, but takes all God doth in good part; and Patience, submitting chearfully to what God orders wisely:
and Love, which thinks no evil, but Takes all God does in good part; and Patience, submitting cheerfully to what God order wisely:
cc n1, r-crq vvz dx n-jn, cc-acp vvz d np1 vdz p-acp j n1; cc n1, vvg av-j p-acp r-crq np1 n2 av-j:
(100) part (DIV2)
3669
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18039
God is much pleased to see so many graces at once sweetly exercised, like so many bright Stars shining in a Constellation.
God is much pleased to see so many graces At once sweetly exercised, like so many bright Stars shining in a Constellation.
np1 vbz av-d vvn pc-acp vvi av d n2 p-acp a-acp av-j vvn, av-j av d j n2 vvg p-acp dt n1.
(100) part (DIV2)
3669
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18040
4. To be content with daily Bread :
4. To be content with daily Bred:
crd pc-acp vbi j p-acp j n1:
(100) part (DIV2)
3670
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18041
The allowance God gives, though but sparingly, doth keep us from many Temptations, which discontented Persons fall into,
The allowance God gives, though but sparingly, does keep us from many Temptations, which discontented Persons fallen into,
dt n1 np1 vvz, cs cc-acp av-vvg, vdz vvi pno12 p-acp d n2, r-crq j-vvn n2 vvb p-acp,
(100) part (DIV2)
3670
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18042
when the Devil sees a Person just of Israels humour, not content with Manna, but must have Quails, saith Satan, here is good fishing for me;
when the devil sees a Person just of Israel's humour, not content with Manna, but must have Quails, Says Satan, Here is good fishing for me;
c-crq dt n1 vvz dt n1 j pp-f npg1 n1, xx j p-acp n1, cc-acp vmb vhi n2, vvz np1, av vbz j n-vvg p-acp pno11;
(100) part (DIV2)
3670
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18043
Satan oft tempts discontented ones to murmuring, and to unlawful means, cozening and defrauding;
Satan oft tempts discontented ones to murmuring, and to unlawful means, cozening and defrauding;
np1 av vvz j-vvn pi2 p-acp j-vvg, cc p-acp j n2, vvg cc vvg;
(100) part (DIV2)
3670
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18044
and he who increaseth an Estate by indirect means, fluffs his Pillow with Thorns, and his head will lye very uneasie when he comes to dye:
and he who increases an Estate by indirect means, fluff his Pillow with Thorns, and his head will lie very uneasy when he comes to die:
cc pns31 r-crq vvz dt n1 p-acp j n2, n1 po31 n1 p-acp n2, cc po31 n1 vmb vvi av j c-crq pns31 vvz pc-acp vvi:
(100) part (DIV2)
3670
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18045
If you would be freed from the Temptations which discontent exposeth to, be content with such things as ye have, bless God for daily Bread.
If you would be freed from the Temptations which discontent exposeth to, be content with such things as you have, bless God for daily Bred.
cs pn22 vmd vbi vvn p-acp dt n2 r-crq n-jn vvz p-acp, vbb j p-acp d n2 c-acp pn22 vhb, vvb np1 p-acp j n1.
(100) part (DIV2)
3670
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18048
a Christian though he hath but a viaticum, a little meal in the barrel, yet he hath that which gives him content;
a Christian though he hath but a viaticum, a little meal in the barrel, yet he hath that which gives him content;
dt njp c-acp pns31 vhz p-acp dt fw-la, dt j n1 p-acp dt n1, av pns31 vhz d r-crq vvz pno31 j;
(100) part (DIV2)
3671
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18049
what he hath not in the Cupboard, he hath in the Promise;
what he hath not in the Cupboard, he hath in the Promise;
r-crq pns31 vhz xx p-acp dt n1, pns31 vhz p-acp dt n1;
(100) part (DIV2)
3671
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18050
that bit of bread he hath is with the love of God, and that sawce makes it relish sweet, that little Oyl in the Cruse is a Pledge and Earnest of those Dainties he shall tast of in the Kingdom of God; this makes him content:
that bit of bred he hath is with the love of God, and that sauce makes it relish sweet, that little Oil in the Cruse is a Pledge and Earnest of those Dainties he shall taste of in the Kingdom of God; this makes him content:
d n1 pp-f n1 pns31 vhz vbz p-acp dt n1 pp-f np1, cc d n1 vvz pn31 vvi j, cst j n1 p-acp dt n1 vbz dt n1 cc n1 pp-f d n2-j pns31 vmb vvi pp-f p-acp dt n1 pp-f np1; d vvz pno31 j:
(100) part (DIV2)
3671
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18051
What a rare and wonderful thing is this, it is no wonder to be content in Heaven,
What a rare and wondered thing is this, it is no wonder to be content in Heaven,
r-crq dt j cc j n1 vbz d, pn31 vbz dx n1 pc-acp vbi j p-acp n1,
(100) part (DIV2)
3671
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18052
when we are at the Fountain-Head, and have all things we can desire;
when we Are At the Fountain-Head, and have all things we can desire;
c-crq pns12 vbr p-acp dt n1, cc vhb d n2 pns12 vmb vvi;
(100) part (DIV2)
3671
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18053
but to be content when God keeps us to short Commons, and we have scarce dayly bread, this is a wonder:
but to be content when God keeps us to short Commons, and we have scarce daily bred, this is a wonder:
cc-acp pc-acp vbi j c-crq np1 vvz pno12 p-acp j n2, cc pns12 vhb av-j j n1, d vbz dt n1:
(100) part (DIV2)
3671
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18054
VVhen grace is crowning, it is no wonder to be content, but when grace is conflicting with straits now to be content is a glorious thing indeed,
When grace is crowning, it is no wonder to be content, but when grace is conflicting with straits now to be content is a glorious thing indeed,
c-crq n1 vbz vvg, pn31 vbz dx n1 pc-acp vbi j, cc-acp q-crq n1 vbz j-vvg p-acp n2 av pc-acp vbi j vbz dt j n1 av,
(100) part (DIV2)
3671
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18055
and deserves the Garland of Praise.
and deserves the Garland of Praise.
cc vvz dt n1 pp-f n1.
(100) part (DIV2)
3671
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18056
6. To make us content with daily Bread: Though God straitens us in our allowance, think seriously of the danger that is in an high prosperous Condition;
6. To make us content with daily Bred: Though God straitens us in our allowance, think seriously of the danger that is in an high prosperous Condition;
crd p-acp vvi pno12 vvi p-acp j n1: cs np1 vvz pno12 p-acp po12 n1, vvb av-j pp-f dt n1 cst vbz p-acp dt j j n1;
(100) part (DIV2)
3672
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18057
some are not content with daily bread, but desire to have their Barns filled, and heap up Silver as dust;
Some Are not content with daily bred, but desire to have their Barns filled, and heap up Silver as dust;
d vbr xx j p-acp j n1, cc-acp vvb pc-acp vhi po32 n2 vvn, cc vvb a-acp n1 p-acp n1;
(100) part (DIV2)
3672
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18058
this proves a snare to them, 1 Tim. 6.10. They that will be rich fall into a snare. NONLATINALPHABET, Theophilact.
this Proves a snare to them, 1 Tim. 6.10. They that will be rich fallen into a snare., Theophilact.
d vvz dt n1 p-acp pno32, crd np1 crd. pns32 d vmb vbi j n1 p-acp dt n1., vvd.
(100) part (DIV2)
3672
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18059
Pride, Idleness, VVantonness, are the three worms that usually breed of Plenty; Prosperity oft deafens the ear against God, Ier. 22.21. I spake to thee in thy Prosperity, but thou saidst, I will not hear. Soft pleasures harden the heart:
Pride, Idleness, VVantonness, Are the three worms that usually breed of Plenty; Prosperity oft deafens the ear against God, Jeremiah 22.21. I spoke to thee in thy Prosperity, but thou Said, I will not hear. Soft pleasures harden the heart:
n1, n1, n1, vbr dt crd n2 cst av-j vvi pp-f n1; n1 av vvz dt n1 p-acp np1, np1 crd. pns11 vvd p-acp pno21 p-acp po21 n1, cc-acp pns21 vvd2, pns11 vmb xx vvi. j n2 vvi dt n1:
(100) part (DIV2)
3672
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18060
In the Body the more fat, the less blood in the Veins, and the less Spirits;
In the Body the more fat, the less blood in the veins, and the less Spirits;
p-acp dt n1 dt av-dc j, dt av-dc n1 p-acp dt n2, cc dt dc n2;
(100) part (DIV2)
3672
Page 543
18061
the more outward plenty often the less Piety. Prosperity hath its Honey, and also its Sting:
the more outward plenty often the less Piety. Prosperity hath its Honey, and also its Sting:
dt av-dc j n1 av dt av-dc n1. n1 vhz po31 n1, cc av po31 n1:
(100) part (DIV2)
3672
Page 543
18062
Prosperity like the full of the Moon makes many Lunatick: The Pastures of Prosperity are rank and surfeiting.
Prosperity like the full of the Moon makes many Lunatic: The Pastures of Prosperity Are rank and surfeiting.
n1 av-j dt j pp-f dt n1 vvz d n-jn: dt n2 pp-f n1 vbr j cc j-vvg.
(100) part (DIV2)
3672
Page 543
18063
Anxious care is the malus Genius, the evil Spirit that haunts the rich Man, and will not let him be quiet;
Anxious care is the malus Genius, the evil Spirit that haunts the rich Man, and will not let him be quiet;
j n1 vbz dt fw-la fw-la, dt j-jn n1 cst vvz dt j n1, cc vmb xx vvi pno31 vbi j-jn;
(100) part (DIV2)
3672
Page 543
18064
when his Chests are full of Money his heart is full of care, either how to manage,
when his Chests Are full of Money his heart is full of care, either how to manage,
c-crq po31 n2 vbr j pp-f n1 po31 n1 vbz j pp-f n1, av-d c-crq pc-acp vvi,
(100) part (DIV2)
3672
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18065
or how to encrease, or how to secure what he hath gotten: Sunshine in pleasant, but sometimes it scorcheth:
or how to increase, or how to secure what he hath got: Sunshine in pleasant, but sometime it scorcheth:
cc c-crq pc-acp vvi, cc c-crq pc-acp vvi r-crq pns31 vhz vvn: n1 p-acp j, cc-acp av pn31 vvz:
(100) part (DIV2)
3672
Page 543
18066
Should not this make us content with that allowance God gives; if we have daily bread though not dainties;
Should not this make us content with that allowance God gives; if we have daily bred though not dainties;
vmd xx d vvi pno12 vvi p-acp d n1 np1 vvz; cs pns12 vhb j n1 cs xx n2-j;
(100) part (DIV2)
3672
Page 543
18067
think of the Danger of Prosperity; the spreading of a full Table may be the spreading of a snare:
think of the Danger of Prosperity; the spreading of a full Table may be the spreading of a snare:
vvb pp-f dt n1 pp-f n1; dt j-vvg pp-f dt j n1 vmb vbi dt j-vvg pp-f dt n1:
(100) part (DIV2)
3672
Page 543
18068
Many have been sunk to Hell with golden Weights:
Many have been sunk to Hell with golden Weights:
d vhb vbn vvn p-acp n1 p-acp j n2:
(100) part (DIV2)
3672
Page 543
22752
like one that puts his Light in a dark Lanthorn, that it may not be seen.
like one that puts his Light in a dark Lantern, that it may not be seen.
av-j pi cst vvz po31 n1 p-acp dt j n1, cst pn31 vmb xx vbi vvn.
(113) sermon (DIV1)
4674
Page 1004
18069
The ferry Man takes in all Passengers, that he may encrease his Fare, and sometimes to the sinking of the boat. 1 Tim. 6.9. They that will be rich fall into many hurtful Lusts, which drown them in Perdition.
The ferry Man Takes in all Passengers, that he may increase his Fare, and sometime to the sinking of the boat. 1 Tim. 6.9. They that will be rich fallen into many hurtful Lustiest, which drown them in Perdition.
dt n1 n1 vvz p-acp d n2, cst pns31 vmb vvi po31 n1, cc av p-acp dt n-vvg pp-f dt n1. crd np1 crd. pns32 d vmb vbi j n1 p-acp d j n2, r-crq vvb pno32 p-acp n1.
(100) part (DIV2)
3672
Page 543
18070
The Worlds golden Sands are Quicksands; this may make us take our daily bread, though it be but coarse, contentedly;
The World's golden Sands Are Quicksands; this may make us take our daily bred, though it be but coarse, contentedly;
dt ng1 j n2 vbr n2; d vmb vvi pno12 vvi po12 j n1, cs pn31 vbb p-acp j, n1;
(100) part (DIV2)
3672
Page 543
18071
what if we have less food, we have less snare, if less dignity, less danger; as we want the rich Provisions of the World, so we want the Temptations.
what if we have less food, we have less snare, if less dignity, less danger; as we want the rich Provisions of the World, so we want the Temptations.
r-crq cs pns12 vhb dc n1, pns12 vhb dc n1, cs dc n1, dc n1; c-acp pns12 vvb dt j n2 pp-f dt n1, av pns12 vvb dt n2.
(100) part (DIV2)
3672
Page 544
18072
7. If God keeps us to a spare diet, if he give us less Temporals, he hath made it up in Spirituals;
7. If God keeps us to a spare diet, if he give us less Temporals, he hath made it up in Spirituals;
crd cs np1 vvz pno12 p-acp dt j n1, cs pns31 vvb pno12 dc n2, pns31 vhz vvn pn31 a-acp p-acp n2;
(100) part (DIV2)
3673
Page 544
18073
he hath given us the Pearl of Price, and the holy anointing. 1. The Pearl of Price, the Lord Jesus, he is the quintessence of all good things;
he hath given us the Pearl of Price, and the holy anointing. 1. The Pearl of Price, the Lord jesus, he is the quintessence of all good things;
pns31 vhz vvn pno12 dt n1 pp-f n1, cc dt j vvg. crd dt n1 pp-f n1, dt n1 np1, pns31 vbz dt n1 pp-f d j n2;
(100) part (DIV2)
3673
Page 544
18074
to give us Christ is more then if God had given us all the world; God can make more worlds, but he hath no more Christs to bestow;
to give us christ is more then if God had given us all the world; God can make more world's, but he hath no more Christ to bestow;
pc-acp vvi pno12 np1 vbz av-dc cs cs np1 vhd vvn pno12 d dt n1; np1 vmb vvi dc n2, cc-acp pns31 vhz dx n1 npg1 pc-acp vvi;
(100) part (DIV2)
3673
Page 544
18075
he is such a golden mine that the Angels cannot dig to the bottom; Eph. 3.8. From Christ we have Justification, Adoption, Coronation:
he is such a golden mine that the Angels cannot dig to the bottom; Ephesians 3.8. From christ we have Justification, Adoption, Coronation:
pns31 vbz d dt j po11 d dt n2 vmbx vvi p-acp dt n1; np1 crd. p-acp np1 pns12 vhb n1, n1, n1:
(100) part (DIV2)
3673
Page 544
18076
The Sea of Gods Mercy in giving us Christ (saith Luther ) should swallow up all our wants. 2. The holy Unction, God hath anointed us with the graces of his Spirit:
The Sea of God's Mercy in giving us christ (Says Luther) should swallow up all our Wants. 2. The holy Unction, God hath anointed us with the graces of his Spirit:
dt n1 pp-f npg1 n1 p-acp vvg pno12 np1 (vvz np1) vmd vvi a-acp d po12 n2. crd dt j n1, np1 vhz vvn pno12 p-acp dt n2 pp-f po31 n1:
(100) part (DIV2)
3673
Page 544
18077
Grace is a seed of God, a blossom of Eternity;
Grace is a seed of God, a blossom of Eternity;
n1 vbz dt n1 pp-f np1, dt n1 pp-f n1;
(100) part (DIV2)
3673
Page 544
18078
the graces are NONLATINALPHABET, Damascen, the impressions of the divine Nature, Stars to enlighten us, Spices to perfume us, Diamonds to enrich us;
the graces Are, Damascene, the impressions of the divine Nature, Stars to enlighten us, Spices to perfume us, Diamonds to enrich us;
dt n2 vbr, n1, dt n2 pp-f dt j-jn n1, n2 pc-acp vvi pno12, n2 pc-acp vvi pno12, n2 pc-acp vvi pno12;
(100) part (DIV2)
3673
Page 544
18079
and if God hath adorned the hidden Man of the heart with these sacred Jewels, it may well make us content,
and if God hath adorned the hidden Man of the heart with these sacred Jewels, it may well make us content,
cc cs np1 vhz vvn dt j-vvn n1 pp-f dt n1 p-acp d j n2, pn31 vmb av vvi pno12 vvi,
(100) part (DIV2)
3673
Page 544
18080
tho' we have but short Commons, and that coarse too.
though we have but short Commons, and that coarse too.
cs pns12 vhb p-acp j n2, cc cst j av.
(100) part (DIV2)
3673
Page 544
18081
God hath given his People better things then Corn and Wine, he hath given them that which he cannot give in anger,
God hath given his People better things then Corn and Wine, he hath given them that which he cannot give in anger,
np1 vhz vvn po31 n1 jc n2 cs n1 cc n1, pns31 vhz vvn pno32 d r-crq pns31 vmbx vvi p-acp n1,
(100) part (DIV2)
3673
Page 544
18082
and which cannot stand with Reprobation, and they may say as David, Psal. 16.6. The lines are fallen to them in pleasant places, and they have a goodly heritage.
and which cannot stand with Reprobation, and they may say as David, Psalm 16.6. The lines Are fallen to them in pleasant places, and they have a goodly heritage.
cc q-crq vmbx vvi p-acp n1, cc pns32 vmb vvi p-acp np1, np1 crd. dt n2 vbr vvn p-acp pno32 p-acp j n2, cc pns32 vhb dt j n1.
(100) part (DIV2)
3673
Page 544
18083
I have read of Didimus and Anthony, Didimus was a blind Man, but very holy;
I have read of Didymus and Anthony, Didymus was a blind Man, but very holy;
pns11 vhb vvn pp-f np1 cc np1, np1 vbds dt j n1, cc-acp av j;
(100) part (DIV2)
3673
Page 544
18084
Anthony ask'd him if he was not troubled for the want of his eyes, he told him he was;Anthony asked him if he was not troubled for the want of his eyes, he told him he was;
np1 vvd pno31 cs pns31 vbds xx vvn p-acp dt n1 pp-f po31 n2, pns31 vvd pno31 pns31 vbds;
(100) part (DIV2)
3673
Page 544
18085
why said Anthony, are you troubled you want that which Flyes and Birds have, when you have that which Angels have:
why said Anthony, Are you troubled you want that which Flies and Birds have, when you have that which Angels have:
q-crq vvd np1, vbr pn22 vvn pn22 vvi d r-crq vvz cc n2 vhb, c-crq pn22 vhb d r-crq n2 vhb:
(100) part (DIV2)
3673
Page 544
18086
So I say to Christians, if God hath not given you the Purse, he hath given you his Spirit,
So I say to Christians, if God hath not given you the Purse, he hath given you his Spirit,
av pns11 vvb p-acp np1, cs np1 vhz xx vvn pn22 dt n1, pns31 vhz vvn pn22 po31 n1,
(100) part (DIV2)
3673
Page 544
18087
if you want that which rich Men have, God hath given you that which Angels have,
if you want that which rich Men have, God hath given you that which Angels have,
cs pn22 vvb d r-crq j n2 vhb, np1 vhz vvn pn22 d r-crq n2 vhb,
(100) part (DIV2)
3673
Page 544
18088
and are you not content?
and Are you not content?
cc vbr pn22 xx j?
(100) part (DIV2)
3673
Page 544
22853
Jayl-Sins have begun at little Sins.
Jayl-Sins have begun At little Sins.
n2 vhb vvn p-acp j n2.
(113) sermon (DIV1)
4688
Page 1007
18089
8. If you have but daily bread enough to suffice nature, be content, consider it is not having abundance makes the life always comfortable;
8. If you have but daily bred enough to suffice nature, be content, Consider it is not having abundance makes the life always comfortable;
crd cs pn22 vhb p-acp j n1 av-d pc-acp vvi n1, vbb j, vvb pn31 vbz xx vhg n1 vvz dt n1 av j;
(100) part (DIV2)
3674
Page 544
18090
it is not a great Cage will make the Bird sing; a competency may breed contentment, when having more may make one less content:
it is not a great Cage will make the Bird sing; a competency may breed contentment, when having more may make one less content:
pn31 vbz xx dt j n1 vmb vvi dt n1 vvb; dt n1 vmb vvi n1, c-crq vhg av-dc vmb vvi pi av-dc j:
(100) part (DIV2)
3674
Page 544
18091
A staff may help the Traveller, but a bundle of staffs will be a burden to him.
A staff may help the Traveller, but a bundle of staffs will be a burden to him.
dt n1 vmb vvi dt n1, cc-acp dt n1 pp-f n2 vmb vbi dt n1 p-acp pno31.
(100) part (DIV2)
3674
Page 544
18092
A great Estate may be like a long trayling garment, more burdensome then useful: Many that have great incomes and revenues have not so much comfort in their Lives,
A great Estate may be like a long trailing garment, more burdensome then useful: Many that have great incomes and revenues have not so much Comfort in their Lives,
dt j n1 vmb vbi av-j dt j j-vvg n1, av-dc j cs j: d cst vhb j n2 cc n2 vhb xx av av-d vvi p-acp po32 n2,
(100) part (DIV2)
3674
Page 544
18093
as some that go to their hard labour. 9. If you have less daily bread, you will have less account to give:
as Some that go to their hard labour. 9. If you have less daily bred, you will have less account to give:
c-acp d cst vvb p-acp po32 j n1. crd cs pn22 vhb dc j n1, pn22 vmb vhi dc n1 pc-acp vvi:
(100) part (DIV2)
3674
Page 544
18094
The Riches and Honours of the World like Alchimy make a great show, and with their glistering dazle Mens eyes;
The Riches and Honours of the World like Alchemy make a great show, and with their glistering dazzle Men's eyes;
dt n2 cc ng1 pp-f dt n1 j n1 vvi dt j n1, cc p-acp po32 n-vvg vvi ng2 n2;
(100) part (DIV2)
3675
Page 544
18095
but they do not consider the great account they must give to God, Luke 16.2. Give an account of thy Stewardship.
but they do not Consider the great account they must give to God, Lycia 16.2. Give an account of thy Stewardship.
cc-acp pns32 vdb xx vvi dt j n1 pns32 vmb vvi p-acp np1, av crd. vvb dt n1 pp-f po21 n1.
(100) part (DIV2)
3675
Page 544
18096
What good hast thou done with thy Estate? hast thou as a good Steward traded thy golden Talents for Gods glory? hast thou honoured the Lord with thy Substance? the greater Revenues the greater Reckonings;
What good hast thou done with thy Estate? hast thou as a good Steward traded thy golden Talents for God's glory? hast thou honoured the Lord with thy Substance? the greater Revenues the greater Reckonings;
q-crq av-j vh2 pns21 vdi p-acp po21 n1? vh2 pns21 p-acp dt j n1 vvn po21 j n2 p-acp npg1 n1? vh2 pns21 vvn dt n1 p-acp po21 n1? dt jc n2 dt jc n2-vvg;
(100) part (DIV2)
3675
Page 544
18097
this may quiet and content us, if we have but little daily bread, our account will be less.
this may quiet and content us, if we have but little daily bred, our account will be less.
d vmb vvi cc vvi pno12, cs pns12 vhb p-acp j j n1, po12 n1 vmb vbi av-dc.
(100) part (DIV2)
3675
Page 544
18098
10. You that have but a small competency in these outward things, your provisions are short,
10. You that have but a small competency in these outward things, your provisions Are short,
crd pn22 cst vhb p-acp dt j n1 p-acp d j n2, po22 n2 vbr j,
(100) part (DIV2)
3676
Page 544
18099
yet you may be content, to consider how much you look for hereafter: God keeps the best Wine till last:
yet you may be content, to Consider how much you look for hereafter: God keeps the best Wine till last:
av pn22 vmb vbi j, pc-acp vvi c-crq av-d pn22 vvb c-acp av: np1 vvz dt js n1 c-acp ord:
(100) part (DIV2)
3676
Page 544
18100
What though now you have but a small pittance, and are fed from hand to mouth, you look for an eternal Reward, white Robes, sparkling Crowns, Rivers of Pleasure:
What though now you have but a small pittance, and Are fed from hand to Mouth, you look for an Eternal Reward, white Robes, sparkling Crowns, rivers of Pleasure:
r-crq cs av pn22 vhb p-acp dt j n1, cc vbr vvn p-acp n1 p-acp n1, pn22 vvb p-acp dt j n1, j-jn n2, j-vvg n2, n2 pp-f n1:
(100) part (DIV2)
3676
Page 544
18101
A Son is content though his Father gives him but now and then a little Money,
A Son is content though his Father gives him but now and then a little Money,
dt n1 vbz j c-acp po31 n1 vvz pno31 p-acp av cc av dt j n1,
(100) part (DIV2)
3676
Page 544
18102
as long as he expects his Father should settle all his land upon him at last.
as long as he expects his Father should settle all his land upon him At last.
c-acp av-j c-acp pns31 vvz po31 n1 vmd vvi d po31 n1 p-acp pno31 p-acp ord.
(100) part (DIV2)
3676
Page 544
18103
If God give you but a little at present, yet you look for that glory which eye hath not seen;
If God give you but a little At present, yet you look for that glory which eye hath not seen;
cs np1 vvb pn22 p-acp dt j p-acp j, av pn22 vvb p-acp d n1 r-crq n1 vhz xx vvn;
(100) part (DIV2)
3676
Page 544
18104
may not you be content? The World is but a Diversorium, a great Inn;
may not you be content? The World is but a Diversorium, a great Inn;
vmb xx pn22 vbb j? dt n1 vbz p-acp dt fw-la, dt j n1;
(100) part (DIV2)
3676
Page 544
18105
if God give you but sufficient to pay for your Charges in your Inn, you may be content, you shall have enough when you come to your own Country. Quest.
if God give you but sufficient to pay for your Charges in your Inn, you may be content, you shall have enough when you come to your own Country. Quest.
cs np1 vvb pn22 p-acp j pc-acp vvi p-acp po22 n2 p-acp po22 n1, pn22 vmb vbi j, pn22 vmb vhi av-d c-crq pn22 vvb p-acp po22 d n1. n1.
(100) part (DIV2)
3676
Page 544
18106
How may we be content though God cut us short in these Externals; though we have but little daily bread, and coarse? How may we be content though God Cut us short in these Externals; though we have but little daily bred, and coarse?
q-crq vmb pns12 vbi j cs np1 vvb pno12 j p-acp d n2-j; cs pns12 vhb p-acp j j n1, cc j?
(100) part (DIV2)
3677
Page 544
18107
Resp. 1. Think with our selves some have been much lower then we, who have been better then we:Resp. 1. Think with our selves Some have been much lower then we, who have been better then we:
np1 crd vvb p-acp po12 n2 d vhb vbn av-d jc cs pns12, r-crq vhb vbn jc cs pns12:
(100) part (DIV2)
3678
Page 544
18108
Iacob an holy Patriarch goes over Iordan with his Staff, and lived in a mean condition a long time, he had the Clouds for his Canopy, and Stone for his Pillow:Iacob an holy Patriarch Goes over Iordan with his Staff, and lived in a mean condition a long time, he had the Clouds for his Canopy, and Stone for his Pillow:
np1 dt j n1 vvz p-acp np1 p-acp po31 n1, cc vvd p-acp dt j n1 dt j n1, pns31 vhd dt n2 p-acp po31 n1, cc n1 p-acp po31 n1:
(100) part (DIV2)
3678
Page 544
18109
Moses that might have been rich, some Historians say, Pharaoh 's Daughter adopted him for her Son,Moses that might have been rich, Some Historians say, Pharaoh is Daughter adopted him for her Son,
np1 cst vmd vhi vbn j, d n2 vvb, np1 vbz n1 vvn pno31 p-acp po31 n1,
(100) part (DIV2)
3678
Page 544
18110
because King Pharaoh had no Heir, and so Moses was like to have come to the Crown,
Because King Pharaoh had no Heir, and so Moses was like to have come to the Crown,
c-acp n1 np1 vhd dx n1, cc av np1 vbds av-j pc-acp vhi vvn p-acp dt n1,
(100) part (DIV2)
3678
Page 544
18111
yet leaving the Honours of the Court, in what a low mean condition did he live in when he went to Iethro his Father-in-Law? Musculus famous for Learning and Piety was put to great Straits, he was put to dig in a Town ditch,
yet leaving the Honours of the Court, in what a low mean condition did he live in when he went to Jethro his Father-in-Law? Musculus famous for Learning and Piety was put to great Straits, he was put to dig in a Town ditch,
av vvg dt ng1 pp-f dt n1, p-acp r-crq dt j j n1 vdd pns31 vvi p-acp c-crq pns31 vvd p-acp np1 po31 n1? np1 j p-acp n1 cc n1 vbds vvn p-acp j n2, pns31 vbds vvn pc-acp vvi p-acp dt n1 n1,
(100) part (DIV2)
3678
Page 544
18112
and had scarce daily bread, yet content.
and had scarce daily bred, yet content.
cc vhd av-j j n1, av j.
(100) part (DIV2)
3678
Page 544
18113
Nay, Christ, who was Heir of all, yet for our sakes became poor, 2 Cor. 8.9. Let all these Examples make us content.
Nay, christ, who was Heir of all, yet for our sakes became poor, 2 Cor. 8.9. Let all these Examples make us content.
uh-x, np1, r-crq vbds n1 pp-f d, av p-acp po12 n2 vvd j, crd np1 crd. vvb d d n2 vvb pno12 vvi.
(100) part (DIV2)
3678
Page 544
18114
2. Let us labour to have the Interest cleared between God and our Souls;
2. Let us labour to have the Interest cleared between God and our Souls;
crd vvb pno12 vvi pc-acp vhi dt n1 vvn p-acp np1 cc po12 n2;
(100) part (DIV2)
3679
Page 544
18115
he who can say, My God, hath enough to rock his heart quiet in the lowest condition;
he who can say, My God, hath enough to rock his heart quiet in the lowest condition;
pns31 r-crq vmb vvi, po11 np1, vhz d pc-acp vvi po31 n1 j-jn p-acp dt js n1;
(100) part (DIV2)
3679
Page 544
18116
what can he want who hath El-Shaddai, the all-sufficient God for his portion; though the nether-Springs fail, yet he hath the upper-Springs;
what can he want who hath El shaddai, the All-sufficient God for his portion; though the nether-Springs fail, yet he hath the upper-Springs;
q-crq vmb pns31 vvi r-crq vhz j, dt j np1 p-acp po31 n1; cs dt n2 vvb, av pns31 vhz dt n2;
(100) part (DIV2)
3679
Page 544
18117
though the bill of fare grow short, yet an Interest in God is a Pillar of Support to us,
though the bill of fare grow short, yet an Interest in God is a Pillar of Support to us,
cs dt n1 pp-f n1 vvb j, av dt n1 p-acp np1 vbz dt n1 pp-f vvb p-acp pno12,
(100) part (DIV2)
3679
Page 544
18118
and we may with David encourage ourselves in the Lord our God.
and we may with David encourage ourselves in the Lord our God.
cc pns12 vmb p-acp np1 vvi px12 p-acp dt n1 po12 n1.
(100) part (DIV2)
3679
Page 544
18119
Mat. 6.12. And forgive us our Debts, as we forgive our Debtors.Mathew 6.12. And forgive us our Debts, as we forgive our Debtors.
np1 crd. cc vvb pno12 po12 n2, c-acp pns12 vvb po12 n2.
(101) part (DIV2)
3679
Page 801
18120
BEfore I speak strictly to the Words, I shall take notice, 1. That in this Prayer there is but One Petition for the Body, Give us our daily Bread, but two Petitions for the Soul. Forgive us our Trespasses, lead us not into Temptation, but deliver us from Evil ;
BEfore I speak strictly to the Words, I shall take notice, 1. That in this Prayer there is but One Petition for the Body, Give us our daily Bred, but two Petitions for the Soul. Forgive us our Trespasses, led us not into Temptation, but deliver us from Evil;
p-acp pns11 vvb av-j p-acp dt n2, pns11 vmb vvi n1, crd cst p-acp d n1 a-acp vbz p-acp crd vvb p-acp dt n1, vvb pno12 po12 j n1, p-acp crd n2 p-acp dt n1 vvb pno12 po12 n2, vvb pno12 xx p-acp n1, cc-acp vvb pno12 p-acp j-jn;
(101) part (DIV2)
3681
Page 801
18121
Hence observe, that we are to be more careful for our Souls, than for our Bodies. More careful for Grace,
Hence observe, that we Are to be more careful for our Souls, than for our Bodies. More careful for Grace,
av vvb, cst pns12 vbr pc-acp vbi av-dc j p-acp po12 n2, cs p-acp po12 n2. av-dc j p-acp n1,
(101) part (DIV2)
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than daily Bread, more desirous to have our Souls saved, than our Bodies fed:
than daily Bred, more desirous to have our Souls saved, than our Bodies fed:
cs j n1, av-dc j pc-acp vhi po12 n2 vvn, cs po12 n2 vvn:
(101) part (DIV2)
3681
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18123
in the Law, the Weight of the Sanctuary was twice as big as the common weight:
in the Law, the Weight of the Sanctuary was twice as big as the Common weight:
p-acp dt n1, dt n1 pp-f dt n1 vbds av p-acp j c-acp dt j n1:
(101) part (DIV2)
3681
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18124
to typify, that Spiritual Things must be of far greater Weight with us than Earthly. The Excellency of the Soul, may challenge our Chief Care about it.
to typify, that Spiritual Things must be of Far greater Weight with us than Earthly. The Excellency of the Soul, may challenge our Chief Care about it.
pc-acp vvi, cst j n2 vmb vbi a-acp av-j jc n1 p-acp pno12 av j. dt n1 pp-f dt n1, vmb vvi po12 j-jn vvb p-acp pn31.
(101) part (DIV2)
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1. The Soul is an immaterial Substance, it is an heavenly Spark, lighted by the Breath of God.
1. The Soul is an immaterial Substance, it is an heavenly Spark, lighted by the Breath of God.
crd dt n1 vbz dt j n1, pn31 vbz dt j n1, vvn p-acp dt n1 pp-f np1.
(101) part (DIV2)
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18126
It is the more refined spiritual Part of Man, it is of an Angelical Nature; it hath some faint resemblance of God.
It is the more refined spiritual Part of Man, it is of an Angelical Nature; it hath Some faint resemblance of God.
pn31 vbz dt av-dc j-vvn j n1 pp-f n1, pn31 vbz pp-f dt j n1; pn31 vhz d j n1 pp-f np1.
(101) part (DIV2)
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18127
The Body is the more dreggish part, it is but the Cabinet which (though curiously wrought) the Soul is the Jewel;
The Body is the more dreggish part, it is but the Cabinet which (though curiously wrought) the Soul is the Jewel;
dt n1 vbz dt av-dc j n1, pn31 vbz p-acp dt n1 r-crq (cs av-j vvn) dt n1 vbz dt n1;
(101) part (DIV2)
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18128
the Soul is near a-kin to Angels, it is Capax beatitudinis, capable of Communion with God in Glory. 2. It is immortal ; it doth never expire.
the Soul is near akin to Angels, it is Capax beatitudinis, capable of Communion with God in Glory. 2. It is immortal; it does never expire.
dt n1 vbz av-j j p-acp n2, pn31 vbz np1 fw-la, j pp-f n1 p-acp np1 p-acp n1. crd pn31 vbz j; pn31 vdz av vvi.
(101) part (DIV2)
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18129
It can act without the Body, tho' the Body dissolve into Dust, the Soul lives, Luk. 12.4. The Essence of the Soul is Eternal, it hath a beginning, but no end:
It can act without the Body, though the Body dissolve into Dust, the Soul lives, Luk. 12.4. The Essence of the Soul is Eternal, it hath a beginning, but no end:
pn31 vmb vvi p-acp dt n1, cs dt n1 vvb p-acp n1, dt n1 vvz, np1 crd. dt n1 pp-f dt n1 vbz j, pn31 vhz dt n1, cc-acp dx n1:
(101) part (DIV2)
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18130
It is a Blossom of Eternity.
It is a Blossom of Eternity.
pn31 vbz dt n1 pp-f n1.
(101) part (DIV2)
3683
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18131
Sure then if the Soul be so Ennobled and Dignifi'd, more care should be taken about the Soul than the Body.
Sure then if the Soul be so Ennobled and Dignified, more care should be taken about the Soul than the Body.
j av cs dt n1 vbb av vvn cc vvn, av-dc n1 vmd vbi vvn p-acp dt n1 cs dt n1.
(101) part (DIV2)
3683
Page 801
18132
We make but One Petition for the Body, but Two Petitions for the Soul.
We make but One Petition for the Body, but Two Petitions for the Soul.
pns12 vvb p-acp crd vvb p-acp dt n1, cc-acp crd n2 p-acp dt n1
(101) part (DIV2)
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Vse. 1. It reproves them that take more care for their Bodies, than their Souls. The Body is but the brutish part,Use. 1. It reproves them that take more care for their Bodies, than their Souls. The Body is but the brutish part,
vvb. crd pn31 vvz pno32 cst vvb av-dc n1 p-acp po32 n2, cs po32 n2. dt n1 vbz p-acp dt j n1,
(101) part (DIV2)
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Page 801
18134
yet they take more care, 1. about dressing their Bodies, than their Souls.
yet they take more care, 1. about dressing their Bodies, than their Souls.
av pns32 vvb dc n1, crd p-acp vvg po32 n2, cs po32 n2.
(101) part (DIV2)
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18135
They put on their best Cloaths, are dressed in the Richest Garb, but care not how naked or undrest their Souls are;
They put on their best Clothes, Are dressed in the Richest Garb, but care not how naked or undrest their Souls Are;
pns32 vvd p-acp po32 js n2, vbr vvn p-acp dt js n1, cc-acp vvb xx c-crq j cc vvn po32 n2 vbr;
(101) part (DIV2)
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18136
they do not get the Jewels of Grace, to adorn their inner Man. 2. About feeding their Bodies,
they do not get the Jewels of Grace, to adorn their inner Man. 2. About feeding their Bodies,
pns32 vdb xx vvi dt n2 pp-f n1, pc-acp vvi po32 j n1 crd p-acp vvg po32 n2,
(101) part (DIV2)
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18137
than their Souls, they are Caterers for the Flesh, they do NONLATINALPHABET, make Provision for the Flesh, Rom. 13.14. they have the best Diet, but let their Souls starve.
than their Souls, they Are Caterers for the Flesh, they do, make Provision for the Flesh, Rom. 13.14. they have the best Diet, but let their Souls starve.
cs po32 n2, pns32 vbr n2 p-acp dt n1, pns32 vdb, vvb n1 p-acp dt n1, np1 crd. pns32 vhb dt js n1, cc-acp vvb po32 n2 vvi.
(101) part (DIV2)
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18138
As if one should feed his Hawk, but let his Child starve.
As if one should feed his Hawk, but let his Child starve.
p-acp cs pi vmd vvi po31 n1, cc-acp vvb po31 n1 vvi.
(101) part (DIV2)
3684
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18139
The Body must sit in the Chair of State, but the Soul, that princely thing, is made a Lacky to run on the Devil's Errand.
The Body must fit in the Chair of State, but the Soul, that princely thing, is made a Lacky to run on the Devil's Errand.
dt n1 vmb vvi p-acp dt n1 pp-f n1, p-acp dt n1, cst j n1, vbz vvn dt np1 pc-acp vvi p-acp dt ng1 n1.
(101) part (DIV2)
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Vse 2. Let us be more careful for our Souls. — Omnia si perdas animam servare memento.Use 2. Let us be more careful for our Souls. — Omnia si Perdas animam servare memento.
vvb crd vvb pno12 vbi av-dc j p-acp po12 n2. — fw-la fw-la fw-la fw-la fw-la fw-la.
(101) part (DIV2)
3685
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18141
If it be well with the Soul, it shall be well with the Body.
If it be well with the Soul, it shall be well with the Body.
cs pn31 vbb av p-acp dt n1, pn31 vmb vbi av p-acp dt n1.
(101) part (DIV2)
3685
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18142
If the Soul be gracious, the Body shall be glorious, for it shall shine like Christ 's Body.
If the Soul be gracious, the Body shall be glorious, for it shall shine like christ is Body.
cs dt n1 vbb j, dt n1 vmb vbi j, p-acp pn31 vmb vvi av-j np1 vbz n1.
(101) part (DIV2)
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18143
Therefore 'tis Wisdom to look chiefly to the Soul, because in saving the Soul, we secure the Happiness of the Body.
Therefore it's Wisdom to look chiefly to the Soul, Because in Saving the Soul, we secure the Happiness of the Body.
av pn31|vbz n1 pc-acp vvi av-jn p-acp dt n1, c-acp p-acp vvg dt n1, pns12 vvb dt n1 pp-f dt n1.
(101) part (DIV2)
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18144
And, we cannot shew our Care for the Soul more, than in taking all Seasons for our Souls, Reading, Praying, Hearing, Meditating.
And, we cannot show our Care for the Soul more, than in taking all Seasons for our Souls, Reading, Praying, Hearing, Meditating.
np1, pns12 vmbx vvi po12 n1 p-acp dt n1 av-dc, cs p-acp vvg d n2 p-acp po12 n2, vvg, vvg, vvg, vvg.
(101) part (DIV2)
3685
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18145
O look to the Main Chance, let the Soul be chiefly tended, the loss of the Soul would be fatal, other Losses may be made up again.
O look to the Main Chance, let the Soul be chiefly tended, the loss of the Soul would be fatal, other Losses may be made up again.
sy vvb p-acp dt j n1, vvb dt n1 vbb av-jn vvn, dt n1 pp-f dt n1 vmd vbi j, j-jn n2 vmb vbi vvn a-acp av.
(101) part (DIV2)
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18146
If one loseth his Health, he may recover it again, if he lose his Estate, he may get it up again,
If one loses his Health, he may recover it again, if he loose his Estate, he may get it up again,
cs crd vvz po31 n1, pns31 vmb vvi pn31 av, cs pns31 vvb po31 n1, pns31 vmb vvi pn31 a-acp av,
(101) part (DIV2)
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18147
but if he lose his Soul, this Loss can never be made up again.
but if he loose his Soul, this Loss can never be made up again.
cc-acp cs pns31 vvb po31 n1, d n1 vmb av-x vbi vvn a-acp av.
(101) part (DIV2)
3685
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18148
The Merchant that ventures all he hath in one ship if that ship be lost, he is quite broken.
The Merchant that ventures all he hath in one ship if that ship be lost, he is quite broken.
dt n1 cst vvz d pns31 vhz p-acp crd n1 cs d n1 vbi vvn, pns31 vbz av vvn.
(101) part (DIV2)
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18149
2. From the Connexion in the Text, assoon as Christ had said, Give us daily Bread, he adds, and forgive us. Christ joyns this Petition of Forgiveness of Sin immediately to the other of Daily Bread, to shew us, that tho' we have daily Bread, yet all is nothing without Forgiveness.
2. From the Connexion in the Text, As soon as christ had said, Give us daily Bred, he adds, and forgive us. christ joins this Petition of Forgiveness of since immediately to the other of Daily Bred, to show us, that though we have daily Bred, yet all is nothing without Forgiveness.
crd p-acp dt n1 p-acp dt n1, av p-acp np1 vhd vvn, vvb pno12 av-j n1, pns31 vvz, cc vvb pno12. np1 vvz d vvb pp-f n1 pp-f n1 av-j p-acp dt n-jn pp-f j n1, pc-acp vvi pno12, cst cs pns12 vhb j n1, av d vbz pix p-acp n1.
(101) part (DIV2)
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18154
What tho' we should have Manna, which was call'd Angels Food, tho' the Rock should pour out Rivers of Oyl, Iob 29.6. all is nothing unless sin be done away.
What though we should have Manna, which was called Angels Food, though the Rock should pour out rivers of Oil, Job 29.6. all is nothing unless since be done away.
q-crq cs pns12 vmd vhi n1, r-crq vbds vvn n2 n1, cs dt n1 vmd vvi av n2 pp-f n1, np1 crd. d vbz pix cs n1 vbb vdn av.
(101) part (DIV2)
3686
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18155
When Christ had said, give us our Daily Bread, he presently adds, and forgive us our Trespasses. Daily Bread may satisfie the Appetite,
When christ had said, give us our Daily Bred, he presently adds, and forgive us our Trespasses. Daily Bred may satisfy the Appetite,
c-crq np1 vhd vvn, vvb pno12 po12 j n1, pns31 av-j vvz, cc vvb pno12 po12 n2. j n1 vmb vvi dt n1,
(101) part (DIV2)
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18156
but forgiveness of sin ▪ satisfies the Conscience. Vse 1. It condemns the Folly of most People:
but forgiveness of since ▪ Satisfies the Conscience. Use 1. It condemns the Folly of most People:
cc-acp n1 pp-f n1 ▪ vvz dt n1. vvb crd pn31 vvz dt n1 pp-f ds n1:
(101) part (DIV2)
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18157
If they have Daily Bread, the delicious things of this Life, they look no further, they are not sollicitous for the pardon of sin.
If they have Daily Bred, the delicious things of this Life, they look no further, they Are not solicitous for the pardon of since.
cs pns32 vhb j n1, dt j n2 pp-f d n1, pns32 vvb av-dx av-jc, pns32 vbr xx j p-acp dt n1 pp-f n1.
(101) part (DIV2)
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Page 802
18158
If they have that which feeds them, they look not after that which should Crown them.
If they have that which feeds them, they look not After that which should Crown them.
cs pns32 vhb d r-crq vvz pno32, pns32 vvb xx p-acp d r-crq vmd vvi pno32.
(101) part (DIV2)
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18159
Alas, you may have Daily Bread, and yet perish.
Alas, you may have Daily Bred, and yet perish.
np1, pn22 vmb vhi j n1, cc av vvb.
(101) part (DIV2)
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18160
The Rich man in the Gospel had Daily Bread, nay, he had Dainties, he fared deliciously every day, but in Hell he lift up his Eyes, Luk. 16.19. Vse 2. Let us pray that God would not give us our Portion in this Life, that he would not put us off with daily Bread, but that he would give us Forgiveness.
The Rich man in the Gospel had Daily Bred, nay, he had Dainties, he fared deliciously every day, but in Hell he lift up his Eyes, Luk. 16.19. Use 2. Let us pray that God would not give us our Portion in this Life, that he would not put us off with daily Bred, but that he would give us Forgiveness.
dt j n1 p-acp dt n1 vhd j n1, uh, pns31 vhd n2-j, pns31 vvd av-j d n1, p-acp p-acp n1 pns31 vvd a-acp po31 n2, np1 crd. vvb crd vvb pno12 vvi cst np1 vmd xx vvi pno12 po12 n1 p-acp d n1, cst pns31 vmd xx vvi pno12 a-acp p-acp j n1, p-acp cst pns31 vmd vvi pno12 n1.
(101) part (DIV2)
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18161
This is the sawce that would make our Bread Relish the sweeter. A Speech of Luther, Valde protestatus sum me nolle si• satiari ab illo.
This is the sauce that would make our Bred Relish the Sweeten. A Speech of Luther, Valde Protestatus sum me nolle si• satiari ab illo.
d vbz dt n1 cst vmd vvi po12 n1 vvb dt jc. dt n1 pp-f np1, vvn fw-la fw-la pno11 fw-la n1 fw-la fw-la fw-la.
(101) part (DIV2)
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18162
I did solemnly protest, that God should not put me off with outward things.
I did solemnly protest, that God should not put me off with outward things.
pns11 vdd av-j vvi, cst np1 vmd xx vvi pno11 a-acp p-acp j n2.
(101) part (DIV2)
3688
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18163
Be not content with that which is common to the bruit Creatures, the Dog or Elephant to have your Hunger satisfi'd,
Be not content with that which is Common to the bruit Creatures, the Dog or Elephant to have your Hunger satisfied,
vbb xx j p-acp d r-crq vbz j p-acp dt n1 n2, dt n1 cc n1 pc-acp vhi po22 n1 vvd,
(101) part (DIV2)
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18164
but besides daily Bread, get pardon of Sin. A drop of Christ 's Blood, a dram of forgiving Mercy, is infinitely more valuable,
but beside daily Bred, get pardon of Sin. A drop of christ is Blood, a dram of forgiving Mercy, is infinitely more valuable,
cc-acp p-acp j n1, vvb n1 pp-f np1 dt n1 pp-f np1 vbz n1, dt n1 pp-f j-vvg n1, vbz av-j av-dc j,
(101) part (DIV2)
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18165
than all the Delights under the Sun. Daily Bread may make us live comfortably, but forgiveness of Sin will make us die comfortably.
than all the Delights under the Sun. Daily Bred may make us live comfortably, but forgiveness of since will make us die comfortably.
cs d dt n2 p-acp dt n1 j n1 vmb vvi pno12 vvi av-j, cc-acp n1 pp-f n1 vmb vvi pno12 vvi av-j.
(101) part (DIV2)
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18166
So I come to the words of the Petition, Forgive us our Debts, &c.
So I come to the words of the Petition, Forgive us our Debts, etc.
av pns11 vvb p-acp dt n2 pp-f dt vvb, vvb pno12 po12 n2, av
(101) part (DIV2)
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1. Here is a Term given to Sin, it is a Debt. 2. The confessing the Debt, Our Debts. 3. A Prayer, forgive us. 4. A Condition on which we desire Forgiveness, as we forgive our Debtors.
1. Here is a Term given to since, it is a Debt. 2. The confessing the Debt, Our Debts. 3. A Prayer, forgive us. 4. A Condition on which we desire Forgiveness, as we forgive our Debtors.
crd av vbz dt n1 vvn p-acp n1, pn31 vbz dt n1. crd dt vvg dt n1, po12 n2. crd dt n1, vvb pno12. crd dt n1 p-acp r-crq pns12 vvb n1, c-acp pns12 vvb po12 n2.
(101) part (DIV2)
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I shall speak of the Term given to Sin, it is NONLATINALPHABET, a Debt, that which is here called a Debt, is called Sin ▪ Luk. 11.4. forgive us our sins. So then sin is a Debt, and every sinner is a Debtor.
I shall speak of the Term given to since, it is, a Debt, that which is Here called a Debt, is called since ▪ Luk. 11.4. forgive us our Sins. So then since is a Debt, and every sinner is a Debtor.
pns11 vmb vvi pp-f dt n1 vvn p-acp n1, pn31 vbz, dt n1, cst r-crq vbz av vvn dt n1, vbz vvn n1 ▪ np1 crd. vvb pno12 po12 n2. av av n1 vbz dt n1, cc d n1 vbz dt n1.
(101) part (DIV2)
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Sin is compar'd to a Debt of ten thousand Talents, Mat. 18.24
since is compared to a Debt of ten thousand Talents, Mathew 18.24
n1 vbz vvn p-acp dt n1 pp-f crd crd n2, np1 crd
(101) part (DIV2)
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18170
1. Why is sin call'd a Debt? 2. Wherein sin is worse than other Debts we contract? 3. Wherein sinners have the property of bad Debtors?
1. Why is since called a Debt? 2. Wherein since is Worse than other Debts we contract? 3. Wherein Sinners have the property of bad Debtors?
crd q-crq vbz n1 vvn dt n1? crd c-crq n1 vbz jc cs j-jn n2 pns12 vvb? crd c-crq n2 vhb dt n1 pp-f j n2?
(101) part (DIV2)
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18171
Q. 1. Why is Sin call'd a Debt? Answ. Because it so fitly resembles it.
Q. 1. Why is since called a Debt? Answer Because it so fitly resembles it.
np1 crd q-crq vbz n1 vvn dt n1? np1 p-acp pn31 av av-j vvz pn31.
(101) part (DIV2)
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18172
1. A Debt ariseth upon non-payment of Money, or the not paying that which is ones due.
1. A Debt arises upon nonpayment of Money, or the not paying that which is ones due.
crd dt n1 vvz p-acp n1 pp-f n1, cc av xx vvg d r-crq vbz pi2 j-jn.
(101) part (DIV2)
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18173
So we owe to God exact Obedience, and not paying what is due, thus we come to be in debt. 2. As in case of non-payment, the Debtor goes to Prison.
So we owe to God exact obedience, and not paying what is due, thus we come to be in debt. 2. As in case of nonpayment, the Debtor Goes to Prison.
av pns12 vvb p-acp np1 j n1, cc xx vvg r-crq vbz j-jn, av pns12 vvb pc-acp vbi p-acp n1. crd p-acp p-acp n1 pp-f n1, dt n1 vvz p-acp n1.
(101) part (DIV2)
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18174
So by our sin, we become guilty, and stand oblig'd to God's Curse and Damnation.
So by our since, we become guilty, and stand obliged to God's Curse and Damnation.
av p-acp po12 n1, pns12 vvb j, cc vvb vvn p-acp npg1 n1 cc n1.
(101) part (DIV2)
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18175
Tho' God doth a while grant a sinner a Reprieve, yet he stands bound to eternal Death,
Though God does a while grant a sinner a Reprieve, yet he Stands bound to Eternal Death,
cs np1 vdz dt n1 vvb dt n1 dt vvb, av pns31 vvz vvn p-acp j n1,
(101) part (DIV2)
3694
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18176
if the Debt be not forgiven. 2. In what sence sin is the worst Debt ?
if the Debt be not forgiven. 2. In what sense since is the worst Debt?
cs dt n1 vbb xx vvn. crd p-acp r-crq n1 n1 vbz dt js n1?
(101) part (DIV2)
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18177
Answ. 1. Because we have nothing to pay ;Answer 1. Because we have nothing to pay;
np1 crd c-acp pns12 vhb pix pc-acp vvi;
(101) part (DIV2)
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18178
if we could pay the Debt, what need we pray, forgive us ? We can't say,
if we could pay the Debt, what need we pray, forgive us? We can't say,
cs pns12 vmd vvi dt n1, r-crq vvb pns12 vvb, vvb pno12? pns12 vmb|pn31 vvb,
(101) part (DIV2)
3696
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18179
as he in the Gospel, Have patience with me, and I will pay thee all, we can pay neither Principal nor Interest. Adam made us all Bankrupts;
as he in the Gospel, Have patience with me, and I will pay thee all, we can pay neither Principal nor Interest. Adam made us all bankrupts;
c-acp pns31 p-acp dt n1, vhb n1 p-acp pno11, cc pns11 vmb vvi pno21 d, pns12 vmb vvi dx j-jn ccx n1. np1 vvd pno12 d n2-jn;
(101) part (DIV2)
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18180
in Innocency Adam had a stock of Original Righteousness to begin the world with, he could give God personal and perfect Obedience;
in Innocency Adam had a stock of Original Righteousness to begin the world with, he could give God personal and perfect obedience;
p-acp n1 np1 vhd dt n1 pp-f j-jn n1 pc-acp vvi dt n1 p-acp, pns31 vmd vvi np1 j cc j n1;
(101) part (DIV2)
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18181
but by his sin, he is quite broke, and hath beggar'd all his Posterity.
but by his since, he is quite broke, and hath beggared all his Posterity.
cc-acp p-acp po31 n1, pns31 vbz av vvn, cc vhz j-vvn av-d po31 n1.
(101) part (DIV2)
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18182
We have nothing to pay, all our Duties are mixed with sin, and so we cannot pay God in currant Coyn.
We have nothing to pay, all our Duties Are mixed with since, and so we cannot pay God in currant Coyn.
pns12 vhb pix pc-acp vvi, d po12 n2 vbr vvn p-acp n1, cc av pns12 vmbx vvi np1 p-acp n1 n1
(101) part (DIV2)
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18183
2. Sin is the worst Debt, because it is against an Infinite Majesty. An Offence against the Person of a King, is Crimen laesae Mojestatis, it doth inhance and aggravate the Crime.
2. since is the worst Debt, Because it is against an Infinite Majesty. an Offence against the Person of a King, is Crimen laesae Mojestatis, it does inhance and aggravate the Crime.
crd n1 vbz dt js n1, c-acp pn31 vbz p-acp dt j n1. dt n1 p-acp dt n1 pp-f dt n1, vbz fw-la fw-la fw-la, pn31 vdz vvi cc vvi dt n1.
(101) part (DIV2)
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18184
Sin wrongs God, and so it is an Infinite Offence. The schoolmen say, Omne peccatum contra conscientiam est quasi Deicidium.
since wrongs God, and so it is an Infinite Offence. The Schoolmen say, Omne peccatum contra conscientiam est quasi Deicidium.
n1 vvz np1, cc av pn31 vbz dt j n1. dt n2 vvb, fw-la fw-la fw-la fw-la fw-la fw-la fw-la.
(101) part (DIV2)
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Every known sin strikes at the God-head. The sinner would not only unthrone God, but un-God him, this makes the Debt infinite.
Every known since strikes At the Godhead. The sinner would not only unthrone God, but un-God him, this makes the Debt infinite.
d j-vvn n1 vvz p-acp dt n1. dt n1 vmd xx av-j vvi np1, cc-acp np1 pno31, d vvz dt n1 j.
(101) part (DIV2)
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3. Sin is the worst Debt, because it is not a single, but a multiplied Debt. NONLATINALPHABET, forgive us our Debts ;
3. since is the worst Debt, Because it is not a single, but a multiplied Debt., forgive us our Debts;
crd n1 vbz dt js n1, c-acp pn31 vbz xx dt j, cc-acp dt vvd n1., vvb pno12 po12 n2;
(101) part (DIV2)
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we have debt upon debt, Ps. 40 12. Innumerable Evils have compassed me about.
we have debt upon debt, Ps. 40 12. Innumerable Evils have compassed me about.
pns12 vhb n1 p-acp n1, np1 crd crd j n2-jn vhb vvn pno11 a-acp.
(101) part (DIV2)
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We may as well reckon all the drops in the Sea, as reckon all our spiritual Debts;
We may as well reckon all the drops in the Sea, as reckon all our spiritual Debts;
pns12 vmb a-acp av vvi d dt n2 p-acp dt n1, c-acp vvb d po12 j n2;
(101) part (DIV2)
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we cannot tell you how much we owe. A man may know his other debts, but we cannot number our spiritual Debts.
we cannot tell you how much we owe. A man may know his other debts, but we cannot number our spiritual Debts.
pns12 vmbx vvi pn22 c-crq av-d pns12 vvb. dt n1 vmb vvi po31 j-jn n2, cc-acp pns12 vmbx vvi po12 j n2.
(101) part (DIV2)
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Every vain Thought is a sin, Prov. 24.9.
Every vain Thought is a since, Curae 24.9.
np1 j n1 vbz dt n1, np1 crd.
(101) part (DIV2)
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the thought of Foolishness is sin, and what swarms of vain Thoughts have we? The first rising of Corruption,
the Thought of Foolishness is since, and what swarms of vain Thoughts have we? The First rising of Corruption,
dt vvd pp-f n1 vbz n1, cc r-crq n2 pp-f j n2 vhb pns12? dt ord vvg pp-f n1,
(101) part (DIV2)
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tho' it never blossom into outward Act, is a sin, then who can understand his Errors? we do not know how much we owe to God.
though it never blossom into outward Act, is a since, then who can understand his Errors? we do not know how much we owe to God.
cs pn31 av-x vvi p-acp j n1, vbz dt n1, cs r-crq vmb vvi po31 n2? pns12 vdb xx vvi c-crq av-d pns12 vvb p-acp np1.
(101) part (DIV2)
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1. A bad debtor doth not love to be called to Account. There's a day comeing,
1. A bad debtor does not love to be called to Account. There's a day coming,
crd dt j n1 vdz xx vvi pc-acp vbi vvn p-acp vvb. pc-acp|vbz dt n1 vvg,
(101) part (DIV2)
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4. Sin is the worst Debt, because it is an inexcusable Debt in two Respects. 1. There is no denying the Debt. 2. There is no shifting it off.
4. since is the worst Debt, Because it is an inexcusable Debt in two Respects. 1. There is no denying the Debt. 2. There is no shifting it off.
crd n1 vbz dt js n1, c-acp pn31 vbz dt j n1 p-acp crd n2. crd pc-acp vbz dx vvg dt n1. crd pc-acp vbz dx vvg pn31 a-acp.
(101) part (DIV2)
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1. There is no denying the Debt, other debts men may deny, if Money be not paid before Witness,
1. There is no denying the Debt, other debts men may deny, if Money be not paid before Witness,
crd pc-acp vbz dx vvg dt n1, j-jn n2 n2 vmb vvi, cs n1 vbb xx vvn p-acp n1,
(101) part (DIV2)
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or if the Creditor lose the Bond, the Debtor may say he owes him nothing;
or if the Creditor loose the Bound, the Debtor may say he owes him nothing;
cc cs dt n1 vvb dt n1, dt n1 vmb vvi pns31 vvz pno31 pix;
(101) part (DIV2)
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but there's no denying this debt of Sin. If we say we have no Sin, God can prove the Debt, Psal. 50.21. I will set thy sins in order before thee.
but there's no denying this debt of Sin. If we say we have no since, God can prove the Debt, Psalm 50.21. I will Set thy Sins in order before thee.
cc-acp pc-acp|vbz dx vvg d n1 pp-f np1 cs pns12 vvb pns12 vhb dx n1, np1 vmb vvi dt n1, np1 crd. pns11 vmb vvi po21 n2 p-acp n1 p-acp pno21.
(101) part (DIV2)
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God writes down our Debts in his Book of Remembrance, and God's Book, and the Book of Conscience do exactly agree,
God writes down our Debts in his Book of Remembrance, and God's Book, and the Book of Conscience do exactly agree,
np1 vvz a-acp po12 n2 p-acp po31 n1 pp-f n1, cc npg1 n1, cc dt n1 pp-f n1 vdb av-j vvi,
(101) part (DIV2)
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so that this Debt cannot be denied. 2. There is no shifting off the Debt : other Debts may be shifted off.
so that this Debt cannot be denied. 2. There is no shifting off the Debt: other Debts may be shifted off.
av cst d n1 vmbx vbi vvn. crd pc-acp vbz dx vvg a-acp dt n1: n-jn n2 vmb vbi vvn a-acp.
(101) part (DIV2)
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1. We may get Friends to pay them; but neither Man nor Angel can pay this Debt for us.
1. We may get Friends to pay them; but neither Man nor Angel can pay this Debt for us.
crd pns12 vmb vvi n2 pc-acp vvi pno32; cc-acp dx n1 ccx n1 vmb vvi d n1 p-acp pno12.
(101) part (DIV2)
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If all the Angels in Heaven should go to make a Purse, they cannot pay one of our Debts.
If all the Angels in Heaven should go to make a Purse, they cannot pay one of our Debts.
cs d dt n2 p-acp n1 vmd vvi pc-acp vvi dt n1, pns32 vmbx vvi crd pp-f po12 n2.
(101) part (DIV2)
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2. In other Debts, men may get a Protection, so that none can touch their Persons,
2. In other Debts, men may get a Protection, so that none can touch their Persons,
crd p-acp j-jn n2, n2 vmb vvi dt n1, av cst pix vmb vvi po32 n2,
(101) part (DIV2)
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or sue them for the Debt; but who shall give us a Protection from God's Justice? Iob 10.7. there is none that can deliver out of thine Hand.
or sue them for the Debt; but who shall give us a Protection from God's justice? Job 10.7. there is none that can deliver out of thine Hand.
cc vvi pno32 p-acp dt n1; cc-acp q-crq vmb vvi pno12 dt n1 p-acp npg1 n1? np1 crd. pc-acp vbz pix cst vmb vvi av pp-f po21 n1.
(101) part (DIV2)
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Indeed the Pope pretends, that his Pardon shall be mens Protection, and now God's Justice shall not sue them,
Indeed the Pope pretends, that his Pardon shall be men's Protection, and now God's justice shall not sue them,
av dt n1 vvz, cst po31 n1 vmb vbi ng2 n1, cc av npg1 n1 vmb xx vvi pno32,
(101) part (DIV2)
3703
Page 803
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but that is only a Forgery, and cannot be pleaded at God's Tribunal.
but that is only a Forgery, and cannot be pleaded At God's Tribunal.
cc-acp cst vbz av-j dt n1, cc vmbx vbi vvn p-acp npg1 n1.
(101) part (DIV2)
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3. Other Debts, if the Debtor dies in Prison, cannot be recovered, death frees them from debt.
3. Other Debts, if the Debtor die in Prison, cannot be recovered, death frees them from debt.
crd av-jn n2, cs dt n1 vvz p-acp n1, vmbx vbi vvn, n1 vvz pno32 p-acp n1.
(101) part (DIV2)
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But if we die in debt to God, He knows how to recover it; as long as we have Souls to strain on, God will not lose his Debt.
But if we die in debt to God, He knows how to recover it; as long as we have Souls to strain on, God will not loose his Debt.
p-acp cs pns12 vvb p-acp n1 p-acp np1, pns31 vvz c-crq pc-acp vvi pn31; c-acp av-j c-acp pns12 vhb n2 pc-acp vvi a-acp, np1 vmb xx vvi po31 n1.
(101) part (DIV2)
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Not the death of the Debtor, but the death of the Surety pays a sinners Debt.
Not the death of the Debtor, but the death of the Surety pays a Sinners Debt.
xx dt n1 pp-f dt n1, cc-acp dt n1 pp-f dt n1 vvz dt ng1 n1.
(101) part (DIV2)
3704
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4. In other debts, men may fly from their Creditor, leave their Countrey, and go into forrain Parts,
4. In other debts, men may fly from their Creditor, leave their Country, and go into foreign Parts,
crd p-acp j-jn n2, n2 vmb vvi p-acp po32 n1, vvb po32 n1, cc vvi p-acp j n2,
(101) part (DIV2)
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Page 803
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and the Creditor cannot find them : but we cannot fly from God. God knows where to find all his Debtors ▪ Ps. 139.7.
and the Creditor cannot find them: but we cannot fly from God. God knows where to find all his Debtors ▪ Ps. 139.7.
cc dt n1 vmbx vvb pno32: cc-acp pns12 vmbx vvi p-acp np1. np1 vvz c-crq pc-acp vvi d po31 n2 ▪ np1 crd.
(101) part (DIV2)
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Whether shall I fly from thy Presence? If I take the wings of the morning, Whither shall I fly from thy Presence? If I take the wings of the morning,
cs vmb pns11 vvi p-acp po21 n1? cs pns11 vvb dt n2 pp-f dt n1,
(101) part (DIV2)
3705
Page 803
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and dwell in the utmost parts of the Sea, there shall thy right hand hold me. and dwell in the utmost parts of the Sea, there shall thy right hand hold me.
cc vvi p-acp dt j n2 pp-f dt n1, pc-acp vmb po21 j-jn n1 vvb pno11.
(101) part (DIV2)
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5. Sin is the worst debt, because it carries men in case of non-payment, to a worse Prison than any upon Earth, to a fiery Prison, and the sinner is laid in worse Chains, Chains of Darkness, where the sinner is bound under Wrath for ever.
5. since is the worst debt, Because it carries men in case of nonpayment, to a Worse Prison than any upon Earth, to a fiery Prison, and the sinner is laid in Worse Chains, Chains of Darkness, where the sinner is bound under Wrath for ever.
crd n1 vbz dt js n1, c-acp pn31 vvz n2 p-acp n1 pp-f n1, p-acp dt jc n1 cs d p-acp n1, p-acp dt j n1, cc dt n1 vbz vvn p-acp jc n2, n2 pp-f n1, c-crq dt n1 vbz vvn p-acp n1 c-acp av.
(101) part (DIV2)
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Page 803
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Quest. 3. Wherein we have the properties of bad Debtors?
Quest. 3. Wherein we have the properties of bad Debtors?
n1. crd c-crq pns12 vhb dt n2 pp-f j n2?
(101) part (DIV2)
3707
Page 803
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so then every man shall give an Account for himself to God, but we play away the time,so then every man shall give an Account for himself to God, but we play away the time,
av av d n1 vmb vvi dt vvb p-acp px31 p-acp np1, p-acp pns12 vvb av dt n1,
(101) part (DIV2)
3708
Page 803
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and do not love to hear of the day of Judgment.
and do not love to hear of the day of Judgement.
cc vdb xx vvi pc-acp vvi pp-f dt n1 pp-f n1.
(101) part (DIV2)
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We love not that Ministers should put us in mind of our debts, or speak of the day of Reckoning.
We love not that Ministers should put us in mind of our debts, or speak of the day of Reckoning.
pns12 vvb xx d n2 vmd vvi pno12 p-acp n1 pp-f po12 n2, cc vvi pp-f dt n1 pp-f vvg.
(101) part (DIV2)
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What a confounding Word will that be to a secure sinner, redde Rationem, Give an Account of your Stewardship.
What a confounding Word will that be to a secure sinner, red Rationem, Give an Account of your Stewardship.
q-crq dt j-vvg n1 vmb d vbi p-acp dt j n1, vvn fw-la, vvb dt vvb pp-f po22 n1.
(101) part (DIV2)
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2. A bad debtor is unwilling to confess his debt, he will put it off, or make less of it.
2. A bad debtor is unwilling to confess his debt, he will put it off, or make less of it.
crd dt j n1 vbz j p-acp vvb po31 n1, pns31 vmb vvi pn31 a-acp, cc vvb dc pp-f pn31.
(101) part (DIV2)
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So we are more willing to excuse sin, than confess it. How hardly was Saul brought to Confession, 1 Sam. 15.20. I have obeyed the voice of the Lord, but the People took of the spoil.
So we Are more willing to excuse since, than confess it. How hardly was Saul brought to Confessi, 1 Sam. 15.20. I have obeyed the voice of the Lord, but the People took of the spoil.
av pns12 vbr av-dc j pc-acp vvi n1, cs vvb pn31. c-crq av vbds np1 vvn p-acp n1, crd np1 crd. pns11 vhb vvn dt n1 pp-f dt n1, cc-acp dt n1 vvd pp-f dt n1.
(101) part (DIV2)
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He rather excuseth his sin, than confesseth it. 3. A bad debtor is apt to hate his Creditor. NONLATINALPHABET. Debtors wish their Creditors dead.
He rather excuseth his since, than Confesses it. 3. A bad debtor is apt to hate his Creditor.. Debtors wish their Creditors dead.
pns31 av-c vvz po31 n1, av vvz pn31. crd dt j n1 vbz j pc-acp vvi po31 n1.. n2 vvb po32 n2 j.
(101) part (DIV2)
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So wicked men naturally hate God, because they think he is a just Judge, and will call them to Account, NONLATINALPHABET, God-Haters The debtor doth not love to see his Creditor.
So wicked men naturally hate God, Because they think he is a just Judge, and will call them to Account,, God haters The debtor does not love to see his Creditor.
av j n2 av-j vvb np1, c-acp pns32 vvb pns31 vbz dt j n1, cc vmb vvi pno32 p-acp vvb,, n2 dt n1 vdz xx vvi pc-acp vvi po31 n1.
(101) part (DIV2)
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Vse 1. It reproves them who are loth to be in debt, but make no reckoning of sin, which is the greatest Debt;Use 1. It reproves them who Are loath to be in debt, but make no reckoning of since, which is the greatest Debt;
vvb crd pn31 vvz pno32 r-crq vbr j pc-acp vbi p-acp n1, cc-acp vvb dx n-vvg pp-f n1, r-crq vbz dt js n1;
(101) part (DIV2)
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they use no means to get out of it, but run still further in debt to God.
they use no means to get out of it, but run still further in debt to God.
pns32 vvb dx n2 pc-acp vvi av pp-f pn31, cc-acp vvb av av-jc p-acp n1 p-acp np1.
(101) part (DIV2)
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We would think it strange, if Writs or Warrants were out against a man, or a Iudgment granted to seize his Body and Estate,
We would think it strange, if Writs or Warrants were out against a man, or a Judgement granted to seize his Body and Estate,
pns12 vmd vvi pn31 j, cs n2 cc n2 vbdr av p-acp dt n1, cc dt n1 vvd pc-acp vvi po31 n1 cc n1,
(101) part (DIV2)
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yet he is secure and regardless, as if he were unconcerned. God hath a Writ out against a sinner, nay many Writs, for Swearing, Drunkenness, Sabbath-breaking,
yet he is secure and regardless, as if he were unconcerned. God hath a Writ out against a sinner, nay many Writs, for Swearing, drunkenness, Sabbath-breaking,
av pns31 vbz j cc j, c-acp cs pns31 vbdr vvn. np1 vhz av vvn av p-acp dt n1, uh-x d n2, p-acp vvg, n1, j,
(101) part (DIV2)
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yet the sinner eats and drinks, and is quiet, as if he were not in debt;
yet the sinner eats and drinks, and is quiet, as if he were not in debt;
av dt n1 vvz cc vvz, cc vbz j-jn, c-acp cs pns31 vbdr xx p-acp n1;
(101) part (DIV2)
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what Opium hath Satan given men? Vse 2. Exh. If Sin be a Debt, 1. Let us be humbled.
what Opium hath Satan given men? Use 2. Exh If since be a Debt, 1. Let us be humbled.
r-crq n1 vhz np1 vvn n2? vvb crd np1 cs n1 vbb dt n1, crd vvb pno12 vbi vvn.
(101) part (DIV2)
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The name of Debt (saith St. Ambrose ) is Grave Vocabulum, grievous.
The name of Debt (Says Saint Ambrose) is Grave Vocabulum, grievous.
dt n1 pp-f n1 (vvz n1 np1) vbz j np1, j.
(101) part (DIV2)
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Men in debt are full of Shame, they lie hid, and do not care to be seen.
Men in debt Are full of Shame, they lie hid, and do not care to be seen.
n2 p-acp n1 vbr j pp-f n1, pns32 vvb vvn, cc vdb xx vvi pc-acp vbi vvn.
(101) part (DIV2)
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A Debtor is ever in fear of Arrest. Canis latrat, & Cor palpitat. O let us blush and tremble, who are so deeply indebted to God.
A Debtor is ever in Fear of Arrest. Canis latrat, & Cor palpitat. Oh let us blush and tremble, who Are so deeply indebted to God.
dt n1 vbz av p-acp vvb pp-f n1. fw-la fw-la, cc fw-la fw-la. uh vvb pno12 vvi cc vvi, r-crq vbr av av-jn vvn p-acp np1.
(101) part (DIV2)
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A Roman dying in debt, Augustus the Emperour sent to buy his Pillow, because (saith he) I hope it hath some Vertue in it, to make me sleep, on which a man so much in debt could take his Ease:
A Roman dying in debt, Augustus the Emperor sent to buy his Pillow, Because (Says he) I hope it hath Some Virtue in it, to make me sleep, on which a man so much in debt could take his Ease:
dt njp vvg p-acp n1, np1 dt n1 vvd pc-acp vvi po31 n1, c-acp (vvz pns31) pns11 vvb pn31 vhz d n1 p-acp pn31, pc-acp vvi pno11 vvi, p-acp r-crq dt n1 av av-d p-acp n1 vmd vvi po31 n1:
(101) part (DIV2)
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we that have so many spiritual Debts lying upon us, how can we be at rest, till we have some hope that they are discharged.
we that have so many spiritual Debts lying upon us, how can we be At rest, till we have Some hope that they Are discharged.
pns12 cst vhb av d j n2 vvg p-acp pno12, q-crq vmb pns12 vbi p-acp n1, c-acp pns12 vhb d n1 cst pns32 vbr vvn.
(101) part (DIV2)
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2. Let us Confess our Debt.
2. Let us Confess our Debt.
crd vvb pno12 vvi po12 n1.
(101) part (DIV2)
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Answ. It was God's Free grace that found out a way of Redemption through a Mediator.Answer It was God's Free grace that found out a Way of Redemption through a Mediator.
np1 pn31 vbds npg1 j n1 cst vvd av dt n1 pp-f n1 p-acp dt n1.
(102) part (DIV2)
3738
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Let us acknowledge that we are run in Arrears with God, and deserve that he should follow the Law upon us, and throw us into Hell-Prison.
Let us acknowledge that we Are run in Arrears with God, and deserve that he should follow the Law upon us, and throw us into Hell-Prison.
vvb pno12 vvi cst pns12 vbr vvn p-acp n2 p-acp np1, cc vvb cst pns31 vmd vvi dt n1 p-acp pno12, cc vvb pno12 p-acp n1.
(101) part (DIV2)
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By Confession we give Glory to God, Iosh. 7.19. My Son, give Glory to the God of Israel, and make Confession to him.
By Confessi we give Glory to God, Joshua 7.19. My Son, give Glory to the God of Israel, and make Confessi to him.
p-acp n1 pns12 vvb n1 p-acp np1, np1 crd. po11 n1, vvb n1 p-acp dt n1 pp-f np1, cc vvi n1 p-acp pno31.
(101) part (DIV2)
3714
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Say that God were Righteous, if he should strain upon all we have; If we confess the debt, God will forgive it. 1 Ioh. 1.9. If we confess our sins, he is just to forgive ;
Say that God were Righteous, if he should strain upon all we have; If we confess the debt, God will forgive it. 1 John 1.9. If we confess our Sins, he is just to forgive;
vvb cst np1 vbdr j, cs pns31 vmd vvi p-acp d pns12 vhb; cs pns12 vvb dt n1, np1 vmb vvi pn31. crd np1 crd. cs pns12 vvb po12 n2, pns31 vbz j pc-acp vvi;
(101) part (DIV2)
3714
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do but confess the Debt, and God will cross the Book, Ps. 32.5. I said I will confess my Transgression to the Lord, and thou forgavest me.
do but confess the Debt, and God will cross the Book, Ps. 32.5. I said I will confess my Transgression to the Lord, and thou forgavest me.
vdb p-acp vvi dt n1, cc np1 vmb vvi dt n1, np1 crd. pns11 vvd pns11 vmb vvi po11 n1 p-acp dt n1, cc pns21 vvd2 pno11.
(101) part (DIV2)
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3. Labour to get our spiritual Debts paid, that is, by our Surety Christ. Say, Lord, have patience with me, and Christ shall pay thee all.
3. Labour to get our spiritual Debts paid, that is, by our Surety christ. Say, Lord, have patience with me, and christ shall pay thee all.
crd n1 pc-acp vvi po12 j n2 vvn, cst vbz, p-acp po12 n1 np1. n1, n1, vhb n1 p-acp pno11, cc np1 vmb vvi pno21 d.
(101) part (DIV2)
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He hath laid down an infinite Price. The Covenant of Works would not admit of a Surety, it demanded Personal Obedience.
He hath laid down an infinite Price. The Covenant of Works would not admit of a Surety, it demanded Personal obedience.
pns31 vhz vvn a-acp dt j n1. dt n1 pp-f vvz vmd xx vvi pp-f dt n1, pn31 vvd j n1.
(101) part (DIV2)
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But this Priviledge we have by the Gospel, which is a Court of Chancery to relieve us, that if we have nothing to pay, God will accept of a Surety.
But this Privilege we have by the Gospel, which is a Court of Chancery to relieve us, that if we have nothing to pay, God will accept of a Surety.
p-acp d n1 pns12 vhb p-acp dt n1, r-crq vbz dt n1 pp-f n1 pc-acp vvi pno12, cst cs pns12 vhb pix pc-acp vvi, np1 vmb vvi pp-f dt n1.
(101) part (DIV2)
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Believe in Christ's Blood, and the debt is paid.
Believe in Christ's Blood, and the debt is paid.
vvb p-acp npg1 n1, cc dt n1 vbz vvn.
(101) part (DIV2)
3715
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Luk 11.4.Luk 11.4.
np1 crd.
(102) part (DIV2)
3715
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And forgive us our sins, for we also forgive every one that is indebted to us.
And forgive us our Sins, for we also forgive every one that is indebted to us.
cc vvb pno12 po12 n2, c-acp pns12 av vvb d pi cst vbz vvn p-acp pno12.
(102) part (DIV2)
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IN the Words are two Parts. 1. A Petition, forgive us our Sins. 2. A Condition, for we also forgive every one that is indebted to us.
IN the Words Are two Parts. 1. A Petition, forgive us our Sins. 2. A Condition, for we also forgive every one that is indebted to us.
p-acp dt n2 vbr crd n2. crd dt vvb, vvb pno12 po12 n2. crd dt n1, c-acp pns12 av vvb d pi cst vbz vvn p-acp pno12.
(102) part (DIV2)
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Our forgiving others is not a Cause of God's forgiving us, but it is a Condition, without which God will not forgive us.
Our forgiving Others is not a Cause of God's forgiving us, but it is a Condition, without which God will not forgive us.
po12 j-vvg n2-jn vbz xx dt vvb pp-f npg1 j-vvg pno12, cc-acp pn31 vbz dt n1, p-acp r-crq np1 vmb xx vvi pno12.
(102) part (DIV2)
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1. I begin with the first, the Petition, Remitte nobis peccata nostra, Forgive us our Sins. A Blessed Petition!
1. I begin with the First, the Petition, Remit nobis Peccata nostra, Forgive us our Sins. A Blessed Petition!
crd pns11 vvb p-acp dt ord, dt vvb, vvb fw-la n1 fw-la, vvb pno12 po12 n2. dt j-vvn vvb!
(102) part (DIV2)
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the ignorant world say, who will shew us any good? Ps. 4.6. meaning, a good Lease, a good Purchase;
the ignorant world say, who will show us any good? Ps. 4.6. meaning, a good Lease, a good Purchase;
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(102) part (DIV2)
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but our Saviour here teacheth us to pray for that which is more noble, and will stand us in more stead, the pardon of sin, Forgive us our Sins. Forgiveness of sin, is a Primary Blessing, it is one of the first Mercies God bestows, Ezek. 36.25. I will sprinkle clean water upon you, that is, Forgiveness.
but our Saviour Here Teaches us to pray for that which is more noble, and will stand us in more stead, the pardon of since, Forgive us our Sins. Forgiveness of since, is a Primary Blessing, it is one of the First mercies God bestows, Ezekiel 36.25. I will sprinkle clean water upon you, that is, Forgiveness.
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(102) part (DIV2)
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When God pardons there is nothing he will stick at to do for the Soul. He will Adopt, Sanctifie, Crown.
When God Pardons there is nothing he will stick At to do for the Soul. He will Adopt, Sanctify, Crown.
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(102) part (DIV2)
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Quest. 1. What Forgiveness of Sin is? Resp. It is God's passing by Sin, Micah 7.18. his wiping off the score; and giving us a Discharge.
Quest. 1. What Forgiveness of since is? Resp. It is God's passing by since, micah 7.18. his wiping off the score; and giving us a Discharge.
n1. crd q-crq n1 pp-f n1 vbz? np1 pn31 vbz npg1 vvg p-acp n1, np1 crd. po31 vvg a-acp dt n1; cc vvg pno12 dt n1.
(102) part (DIV2)
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The nature of Forgiveness will more clearly appear, 1. By opening some Scripture-phrases. 2. By laying down some divine Aphorisms and Positions.
The nature of Forgiveness will more clearly appear, 1. By opening Some Scripture-phrases. 2. By laying down Some divine Aphorisms and Positions.
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(102) part (DIV2)
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1. By opening some Scripture-phrases. 1. To forgive Sin is to take away Iniquity, Iob 7.21.
1. By opening Some Scripture-phrases. 1. To forgive since is to take away Iniquity, Job 7.21.
crd p-acp vvg d n2. crd p-acp vvb n1 vbz p-acp vvb av n1, np1 crd.
(102) part (DIV2)
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Why dost not thou take away mine Iniquity? The Hebrew Word Vethagnabir, signifies to lift off. 'Tis a Metaphor taken from a man that carries an heavy Burden ready to sink him,Why dost not thou take away mine Iniquity? The Hebrew Word Vethagnabir, signifies to lift off. It's a Metaphor taken from a man that carries an heavy Burden ready to sink him,
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(102) part (DIV2)
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and another comes and lifts off this Burden.
and Another comes and lifts off this Burden.
cc n-jn vvz cc vvz a-acp d n1.
(102) part (DIV2)
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So when the heavy burden of sin is on us, God in pardoning, lifts off this burden from the Conscience,
So when the heavy burden of since is on us, God in pardoning, lifts off this burden from the Conscience,
av c-crq dt j n1 pp-f n1 vbz p-acp pno12, np1 p-acp vvg, vvz a-acp d n1 p-acp dt n1,
(102) part (DIV2)
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and lays it upon Christ. Isa. 53.6. He hath laid on him the Iniquity of us all.
and lays it upon christ. Isaiah 53.6. He hath laid on him the Iniquity of us all.
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(102) part (DIV2)
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2. To forgive sin is to Cover sin. Ps. 85.2. Thou hast covered all their sin.
2. To forgive since is to Cover since. Ps. 85.2. Thou hast covered all their since.
crd p-acp vvb n1 vbz p-acp vvb n1. np1 crd. pns21 vh2 vvn d po32 n1.
(102) part (DIV2)
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This was typifi'd by the Mercy seat covering the Ark. To shew God's covering of sin through Christ. God doth not cover sin in the Antinomian Sence,
This was typified by the Mercy seat covering the Ark To show God's covering of since through christ. God does not cover since in the Antinomian Sense,
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(102) part (DIV2)
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so as he sees it not, but he doth so cover it, as he will not impute it.
so as he sees it not, but he does so cover it, as he will not impute it.
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(102) part (DIV2)
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3. To forgive sin is to blot it out, Isa. 43.25. I am he that blotteth out thy Transgressions.
3. To forgive since is to blot it out, Isaiah 43.25. I am he that blots out thy Transgressions.
crd p-acp vvb n1 vbz p-acp vvb pn31 av, np1 crd. pns11 vbm pns31 cst vvz av po21 n2.
(102) part (DIV2)
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The Hebrew Word Mecha, to blot out, alludes to a Creditor, who when his Debtor hath paid him, blots out the debt, and gives him an Acquittance.
The Hebrew Word Mecha, to blot out, alludes to a Creditor, who when his Debtor hath paid him, blots out the debt, and gives him an Acquittance.
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(102) part (DIV2)
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So God when he forgives sin, blots out the Debt, he draws the red Lines of Christ's Blood over our sins, and so crosseth the Debt-Book.
So God when he forgives since, blots out the Debt, he draws the read Lines of Christ's Blood over our Sins, and so Crosseth the Debt-Book.
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(102) part (DIV2)
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4. To forgive sin, is for God to scatter our sins as a Cloud, Isa. 44.22. I have blotted out as a thick Cloud your Transgressions.
4. To forgive since, is for God to scatter our Sins as a Cloud, Isaiah 44.22. I have blotted out as a thick Cloud your Transgressions.
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(102) part (DIV2)
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Sin is the Cloud interposeth, God dispels the Cloud, and breaks forth with the light of his Countenance.
since is the Cloud interposeth, God dispels the Cloud, and breaks forth with the Light of his Countenance.
n1 vbz dt n1 vvz, np1 vvz dt n1, cc vvz av p-acp dt n1 pp-f po31 n1.
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5. To forgive sin, is for God to cast our sins into the depths of the Sea. Micah 7.19. which implies Gods burying, them out of sight, that they shall not rise up in judgment against us.
5. To forgive since, is for God to cast our Sins into the depths of the Sea. micah 7.19. which Implies God's burying, them out of sighed, that they shall not rise up in judgement against us.
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(102) part (DIV2)
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Thou wilt cast all their sins into the depths of the Sea. God will throw them in not as Cork that riseth again,Thou wilt cast all their Sins into the depths of the Sea. God will throw them in not as Cork that Riseth again,
pns21 vm2 vvi d po32 n2 p-acp dt n2 pp-f dt n1 np1 vmb vvi pno32 p-acp xx p-acp n1 cst vvz av,
(102) part (DIV2)
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but as Lead that sinks to the bottom. 2. The nature of Forgiveness will appear by laying down some Divine Aphorisms or Positions.
but as Led that sinks to the bottom. 2. The nature of Forgiveness will appear by laying down Some Divine Aphorisms or Positions.
cc-acp c-acp n1 cst vvz p-acp dt n1. crd dt n1 pp-f n1 vmb vvi p-acp vvg a-acp d j-jn n2 cc n2.
(102) part (DIV2)
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Aphorism 1. Every sin is Mortal, and needs Forgiveness; I say Mortal, that is, deserves death.Aphorism 1. Every since is Mortal, and needs Forgiveness; I say Mortal, that is, deserves death.
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(102) part (DIV2)
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God may relax the Rigour of the Law, but every sin merits Damnation.
God may relax the Rigour of the Law, but every since merits Damnation.
np1 vmb n1 dt n1 pp-f dt n1, cc-acp d n1 vvz n1.
(102) part (DIV2)
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The Papists distinguish of Mortal Sins and Venial. Some sins are ex Surreptione, they creep unawares into the mind, (as vain Thoughts, sudden Motions of Anger and Revenge) these saith Bellarmine, are in their own nature venial;
The Papists distinguish of Mortal Sins and Venial. some Sins Are ex Surreptione, they creep unawares into the mind, (as vain Thoughts, sudden Motions of Anger and Revenge) these Says Bellarmine, Are in their own nature venial;
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(102) part (DIV2)
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it is true, the greatest sins are in one sence Venial, that is, God is able to forgive them,
it is true, the greatest Sins Are in one sense Venial, that is, God is able to forgive them,
pn31 vbz j, dt js n2 vbr p-acp crd n1 j, cst vbz, np1 vbz j pc-acp vvi pno32,
(102) part (DIV2)
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but the least sin is not in its own nature Venial, but deserves Damnation. We read of the Lusts of the Flesh, Rom. 13.14. and the Works of the Flesh, Gal. 5.19. the Lusts of the Flesh are sinful, as well as the Works of the Flesh.
but the least since is not in its own nature Venial, but deserves Damnation. We read of the Lustiest of the Flesh, Rom. 13.14. and the Works of the Flesh, Gal. 5.19. the Lustiest of the Flesh Are sinful, as well as the Works of the Flesh.
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(102) part (DIV2)
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That which is a Transgression of the Law, merits damnation, but the first stirrings of Corruption are a breach of the Royal Law, Rom 7.7. Prov. 24.9. therefore they merit damnation.
That which is a Transgression of the Law, merits damnation, but the First stirrings of Corruption Are a breach of the Royal Law, Rom 7.7. Curae 24.9. Therefore they merit damnation.
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(102) part (DIV2)
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So that the least sin is mortal, and needs Forgiveness. Aphorism 2. It is God only that forgives sin.
So that the least since is Mortal, and needs Forgiveness. Aphorism 2. It is God only that forgives since.
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(102) part (DIV2)
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To pardon sin is one of the Iura Regalia, the Flowers of God's Crown, Mark 2.7. Who can forgive sins, but God only? It is most proper for God to pardon sin, only the Creditor can remit the debt.
To pardon since is one of the Jerusalem Regalia, the Flowers of God's Crown, Mark 2.7. Who can forgive Sins, but God only? It is most proper for God to pardon since, only the Creditor can remit the debt.
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(102) part (DIV2)
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Sin is an Infinite Offence, and no finite Power can discharge an infinite Offence. That God only can forgive sin, I prove thus.
since is an Infinite Offence, and no finite Power can discharge an infinite Offence. That God only can forgive since, I prove thus.
n1 vbz dt j n1, cc dx j n1 vmb vvi dt j n1. cst np1 av-j vmb vvi n1, pns11 vvb av.
(102) part (DIV2)
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No man can take away sin, unless he be able to infuse Grace, (for as Aquinas saith) with Forgiveness is always infusion of Grace;
No man can take away since, unless he be able to infuse Grace, (for as Aquinas Says) with Forgiveness is always infusion of Grace;
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(102) part (DIV2)
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but no man can infuse Grace, therefore no man can forgive sin.
but no man can infuse Grace, Therefore no man can forgive since.
cc-acp dx n1 vmb vvi n1, av dx n1 vmb vvi n1.
(102) part (DIV2)
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He only can forgive sin, who can remit the Penalty, but 'tis only God's Prerogative-Royal to forgive sin.
He only can forgive since, who can remit the Penalty, but it's only God's Prerogative-royal to forgive since.
pns31 av-j vmb vvi n1, r-crq vmb vvi dt n1, cc-acp pn31|vbz j npg1 j p-acp vvi n1.
(102) part (DIV2)
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Object. 1. But a Christian is charged to forgive his Brother, Col. 3.13. Forgiving one another. Object. 1. But a Christian is charged to forgive his Brother, Col. 3.13. Forgiving one Another.
n1. crd p-acp dt njp vbz vvn pc-acp vvi po31 n1, np1 crd. j-vvg pi j-jn.
(102) part (DIV2)
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Answ. In all second table sins, there are two distinct things. 1. Disobedience against God. 2. Injury to Man. That which man is requir'd to forgive, is the wrong done to himself:Answer In all second table Sins, there Are two distinct things. 1. Disobedience against God. 2. Injury to Man. That which man is required to forgive, is the wrong done to himself:
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(102) part (DIV2)
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but the wrong done to God ▪ he cannot forgive. Man may remit a Trespass against himself, but not a Transgression against God.
but the wrong done to God ▪ he cannot forgive. Man may remit a Trespass against himself, but not a Transgression against God.
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(102) part (DIV2)
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Object. 2. But the Scripture speaks of the Power committed to Ministers to forgive sin, Iohn 20.23. Whose soever sins ye remit, they are remitted unto them. Object. 2. But the Scripture speaks of the Power committed to Ministers to forgive since, John 20.23. Whose soever Sins you remit, they Are remitted unto them.
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(102) part (DIV2)
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Answ. Ministers cannot remit sin authoritatively, and effectively, but only declaratively.Answer Ministers cannot remit since authoritatively, and effectively, but only declaratively.
np1 vvz vmbx vvi n1 av-j, cc av-j, cc-acp av-j av-j.
(102) part (DIV2)
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They have a special Office and Authority, to apply the Promises of pardon to broken Hearts.
They have a special Office and authority, to apply the Promises of pardon to broken Hearts.
pns32 vhb dt j n1 cc n1, pc-acp vvi dt vvz pp-f n1 p-acp j-vvn n2.
(102) part (DIV2)
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When a Minister sees one humbled for sin, yet is afraid God hath not pardoned him,
When a Minister sees one humbled for since, yet is afraid God hath not pardoned him,
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(102) part (DIV2)
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and is ready to be swallowed up of Sorrow, in this case a Minister for the easing of this man's Conscience, may in the Name of Christ declare to him, that he is pardoned, the Minister doth not forgive sin by his own Authority,
and is ready to be swallowed up of Sorrow, in this case a Minister for the easing of this Man's Conscience, may in the Name of christ declare to him, that he is pardoned, the Minister does not forgive since by his own authority,
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(102) part (DIV2)
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but as an Herald in Christ 's Name ▪ pronounceth a man's pardon;
but as an Herald in christ is Name ▪ pronounceth a Man's pardon;
cc-acp c-acp dt n1 p-acp np1 vbz n1 ▪ vvz dt ng1 n1;
(102) part (DIV2)
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as it was with the Priest in the Law, God did Cleanse the Leper, the Priest only did Pronounce him clean:
as it was with the Priest in the Law, God did Cleanse the Leper, the Priest only did Pronounce him clean:
c-acp pn31 vbds p-acp dt n1 p-acp dt n1, np1 vdd vvb dt n1, dt n1 av-j vdd vvi pno31 av-j:
(102) part (DIV2)
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so it is God who by his Prerogative doth forgive sin, the Minister only pronounceth forgiveness to the sinner being Penitent.
so it is God who by his Prerogative does forgive since, the Minister only pronounceth forgiveness to the sinner being Penitent.
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(102) part (DIV2)
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Power to forgive sin authoritatively in ones own name, was never granted to any mortal man.
Power to forgive since authoritatively in ones own name, was never granted to any Mortal man.
n1 pc-acp vvi n1 av-j p-acp pi2 d n1, vbds av-x vvn p-acp d j-jn n1.
(102) part (DIV2)
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A King may pardon a man's Life, but not pardon his sin.
A King may pardon a Man's Life, but not pardon his since.
dt n1 vmb vvi dt ng1 n1, cc-acp xx vvi po31 n1.
(102) part (DIV2)
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Popes Pardons are insignificant, like Blanks in a Lottery, good for nothing but to be torn.
Popes Pardons Are insignificant, like Blanks in a Lottery, good for nothing but to be torn.
ng1 n2 vbr j, j n2 p-acp dt n1, j p-acp pix cc-acp pc-acp vbi vvn.
(102) part (DIV2)
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Aphorism 3. Forgiveness of sin is purely an Act of God's Free-grace.Aphorism 3. Forgiveness of since is purely an Act of God's Free grace.
n1 crd n1 pp-f n1 vbz av-j dt n1 pp-f npg1 n1.
(102) part (DIV2)
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There are some Acts of God, which declare his Power, as making and governing the World, other Acts that declare his Justice,
There Are Some Acts of God, which declare his Power, as making and governing the World, other Acts that declare his justice,
pc-acp vbr d n2 pp-f np1, r-crq vvb po31 n1, p-acp vvg cc vvg dt n1, j-jn n2 cst vvb po31 n1,
(102) part (DIV2)
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as punishing the Guilty, other Acts that declare his Free-grace, as pardoning of sinners, Isa. 43.25. I am He that blotteth out sin for my own name sake.
as punishing the Guilty, other Acts that declare his Free grace, as pardoning of Sinners, Isaiah 43.25. I am He that blots out since for my own name sake.
c-acp vvg dt j, j-jn n2 cst vvb po31 n1, c-acp vvg pp-f n2, np1 crd. pns11 vbm pns31 cst vvz av n1 p-acp po11 d n1 n1.
(102) part (DIV2)
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As when a Creditor freely forgives a Debtor, 1 Tim. 1.15. I obtained mercy. Gr. NONLATINALPHABET, I was all over besprinkled with Mercy.
As when a Creditor freely forgives a Debtor, 1 Tim. 1.15. I obtained mercy. Great, I was all over besprinkled with Mercy.
c-acp c-crq dt n1 av-j vvz dt n1, crd np1 crd. pns11 vvd n1. np1, pns11 vbds av-d a-acp vvn p-acp n1.
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When God pardons a sin, he doth not pay a debt, but give a Legacy. Forgiveness is spun out of the Bowels of God's Mercy.
When God Pardons a since, he does not pay a debt, but give a Legacy. Forgiveness is spun out of the Bowels of God's Mercy.
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There is nothing we can do, can deserve it. It is not our Prayers or Tears or good Deeds, can purchase pardon.
There is nothing we can do, can deserve it. It is not our Prayers or Tears or good deeds, can purchase pardon.
pc-acp vbz pix pns12 vmb vdi, vmb vvi pn31. pn31 vbz xx po12 n2 cc n2 cc j n2, vmb vvi n1.
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When Simon Magus would have bought the Gift of the Holy Ghost with Money; Thy Money (saith Peter) perish with thee, Acts 8.20.
When Simon Magus would have bought the Gift of the Holy Ghost with Money; Thy Money (Says Peter) perish with thee, Acts 8.20.
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So they, who think they can buy pardon of sin with their Duties and Alms, their money perish with them:
So they, who think they can buy pardon of since with their Duties and Alms, their money perish with them:
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Forgiveness is an Act of God's Free-grace, here he displays the Banner of Love.
Forgiveness is an Act of God's Free grace, Here he displays the Banner of Love.
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This is that will raise the Trophies of God's Glory, and will cause the Saints Triumph in Heaven, that when there was no Worthiness in them,
This is that will raise the Trophies of God's Glory, and will cause the Saints Triumph in Heaven, that when there was no Worthiness in them,
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when they lay in their Blood, God took pity on them, and held forth the Golden Scepter of Love in forgiving:
when they lay in their Blood, God took pity on them, and held forth the Golden Sceptre of Love in forgiving:
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Forgiveness is a golden Thread spun out of the Bowels of Free-grace.
Forgiveness is a golden Thread spun out of the Bowels of Free grace.
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Aphorism or Position 4. Forgiveness is through the Blood of Christ. Free-grace is the inward Cause moving, Christ's Blood is the outward Cause meriting Pardon. Ephes. 1.7. In whom we have Redemption through his Blood. Aphorism or Position 4. Forgiveness is through the Blood of christ. Free grace is the inward Cause moving, Christ's Blood is the outward Cause meriting Pardon. Ephesians 1.7. In whom we have Redemption through his Blood.
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All Pardons are seal'd in Christ's Blood, the Guilt of sin was infinite, and nothing but that Blood which was of infinite Value could procure Forgiveness.
All Pardons Are sealed in Christ's Blood, the Gilded of since was infinite, and nothing but that Blood which was of infinite Valve could procure Forgiveness.
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Object. But if Christ laid down his Blood as the NONLATINALPHABET, the price of our Pardon, then how can we say, God freely forgives sin? if it be by purchase,Object. But if christ laid down his Blood as the, the price of our Pardon, then how can we say, God freely forgives since? if it be by purchase,
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Nay, God's Love appear'd more in letting Christ die for us, than if he had forgiven us without exacting any satisfaction.
Nay, God's Love appeared more in letting christ die for us, than if he had forgiven us without exacting any satisfaction.
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2. It was Free-grace moved God to accept of the price paid for our sins.
2. It was Free grace moved God to accept of the price paid for our Sins.
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That God should accept a Surety, that one should sin, and another suffer, this was Free-grace.
That God should accept a Surety, that one should sin, and Another suffer, this was Free grace.
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So that forgiveness of sin, though it be purchas'd by Christ's Blood, yet it is by Free-grace.
So that forgiveness of since, though it be purchased by Christ's Blood, yet it is by Free grace.
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(102) part (DIV2)
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Aphorism 5. In Forgiveness of sin, God remits the guilt and penalty, Remissa culpa remittitur poena. Guilt is an Obligation to Punishment, Guilt cries for Justice.Aphorism 5. In Forgiveness of since, God remits the guilt and penalty, Remission culpa remittitur poena. Gilded is an Obligation to Punishment, Gilded cries for justice.
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Now God in forgiving doth indulge the sinner as to the Penalty. God seems to say to the sinner thus;
Now God in forgiving does indulge the sinner as to the Penalty. God seems to say to the sinner thus;
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(102) part (DIV2)
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Tho' thou art fallen into the hands of my Justice, and deservest to die, yet I will take off the Penalty, whatever is charged upon thee, shall be discharged.
Though thou art fallen into the hands of my justice, and deservest to die, yet I will take off the Penalty, whatever is charged upon thee, shall be discharged.
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(102) part (DIV2)
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When God pardons a Soul, he will not reckon with him in a purely vindictive way, he stops the Execution of Justice.
When God Pardons a Soul, he will not reckon with him in a purely vindictive Way, he stops the Execution of justice.
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Aphorism 6. By vertue of this Pardon, God will no more call sin into remembrance, Heb. 8.12. Their Sins and Iniquities will I remember no more. Aphorism 6. By virtue of this Pardon, God will no more call since into remembrance, Hebrew 8.12. Their Sins and Iniquities will I Remember no more.
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God will pass an Act of Oblivion, he will not upbraid us with former Unkindnesses.
God will pass an Act of Oblivion, he will not upbraid us with former Unkindnesses.
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(102) part (DIV2)
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When we fear God will call over our sins again after pardon, look into this Act of Indemnity, their Iniquities will I remember no more.
When we Fear God will call over our Sins again After pardon, look into this Act of Indemnity, their Iniquities will I Remember no more.
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(102) part (DIV2)
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God is said therefore to blot out our Sin. A man doth not call for a debt,
God is said Therefore to blot out our Sin. A man does not call for a debt,
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(102) part (DIV2)
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when he hath crossed the book. When God pardons a man, his former Displeasure ceaseth, Hos. 14.4. Mine Anger is turned away.
when he hath crossed the book. When God Pardons a man, his former Displeasure ceases, Hos. 14.4. Mine Anger is turned away.
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Object. But God is angry with his pardoned ones?Object. But God is angry with his pardoned ones?
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Answ. Tho' a Child of God after pardon, may incur God's fatherly Displeasure, yet God's Iudicial Wrath is removed,Answer Though a Child of God After pardon, may incur God's fatherly Displeasure, yet God's Judicial Wrath is removed,
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tho' God may lay on the Rod, yet he hath taken away the Curse: Correction may befal the Saints, but not Destruction, Ps. 89.31. My loving kindness I will not take away.
though God may lay on the Rod, yet he hath taken away the Curse: Correction may befall the Saints, but not Destruction, Ps. 89.31. My loving kindness I will not take away.
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Aphorism or Position 7. That sin is not forgiven, till it be repented of. Therefore they are put together, Luke 24.47. Repentance and Remission; Domine da poenitentiam, & posteà indulgentiam. Fulgentius. Aphorism or Position 7. That since is not forgiven, till it be repented of. Therefore they Are put together, Lycia 24.47. Repentance and Remission; Domine da poenitentiam, & posteà indulgentiam. Fulgentius.
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9. Now in Repentance, there are three main Ingredients, and all these must be before Forgiveness. 1. Contrition. 2. Confession. 3. Conversion. 1. Contrition, or brokenness of Heart. Ezek. 7.16. They shall be like Doves of the Valleys, all of them mourning every one for his Iniquity.
9. Now in Repentance, there Are three main Ingredients, and all these must be before Forgiveness. 1. Contrition. 2. Confessi. 3. Conversion. 1. Contrition, or brokenness of Heart. Ezekiel 7.16. They shall be like Dove of the Valleys, all of them mourning every one for his Iniquity.
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This Contrition or rending of the Heart, is expressed, sometimes by smiting on the Breast, Luke 18.13. sometimes by plucking off the Hair, Ezra 9.3. sometimes by watering the Couch, Ps. 6.6. but all Humiliation is not Contrition.
This Contrition or rending of the Heart, is expressed, sometime by smiting on the Breast, Lycia 18.13. sometime by plucking off the Hair, Ezra 9.3. sometime by watering the Couch, Ps. 6.6. but all Humiliation is not Contrition.
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Some have only pretended Sorrow for sin, and so have missed of Forgiveness. Ahab humbled himself, his Garments were Rent, not his Heart.
some have only pretended Sorrow for since, and so have missed of Forgiveness. Ahab humbled himself, his Garments were Rend, not his Heart.
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(102) part (DIV2)
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Quest. What is that Remorse and Sorrow, which goes before Forgiveness of sin?Quest. What is that Remorse and Sorrow, which Goes before Forgiveness of since?
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Answ. It is an Holy Sorrow, it is a grieving for sin Quatenus sin, as it is sin, as it is a dishonouring of God,Answer It is an Holy Sorrow, it is a grieving for since Quatenus since, as it is since, as it is a Dishonoring of God,
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and a defiling of the Soul. Tho' there were no Sufferings to follow, yet the true penitent would grieve for sin, Ps 51.3. My sin is ever before me. This Contrition goes before Remission.
and a defiling of the Soul. Though there were no Sufferings to follow, yet the true penitent would grieve for since, Psalm 51.3. My since is ever before me. This Contrition Goes before Remission.
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Ier. 31.18, 19. I repented, I smote upon my Thigh, is Ephraim my dear Son? my Bowels are troubled for him, I will surely have mercy upon him. Jeremiah 31.18, 19. I repented, I smote upon my Thigh, is Ephraim my dear Son? my Bowels Are troubled for him, I will surely have mercy upon him.
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Ephraim is troubled for sinning, and God's Bowels were troubled for Ephraim, the Woman in the Gospel stood at Iesus's feet weeping, and a pardon followed, Luke 7.47. Wherefore I say, her sins which are many, are forgiven her. Ephraim is troubled for sinning, and God's Bowels were troubled for Ephraim, the Woman in the Gospel stood At Jesus's feet weeping, and a pardon followed, Lycia 7.47. Wherefore I say, her Sins which Are many, Are forgiven her.
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The Seal is set upon the Wax when it melts, God seals his Pardons upon melting Hearts.
The Seal is Set upon the Wax when it melts, God Seals his Pardons upon melting Hearts.
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2. The second Ingredient into Repentance is Confession. Ps. 51.4. Against thee, thee only have I sinned: this is not Auricular Confession.
2. The second Ingredient into Repentance is Confessi. Ps. 51.4. Against thee, thee only have I sinned: this is not Auricular Confessi.
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This the Papists make a Sacrament, and affirm, that without Confession of all ones sins in the Ears of a Priest, no man can receive forgivness of sin;
This the Papists make a Sacrament, and affirm, that without Confessi of all ones Sins in the Ears of a Priest, no man can receive Forgiveness of since;
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(102) part (DIV2)
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the Scripture is ignorant of it, nor do we read of any General Councel, til the Lateran Councel, which was about twelve hundred Years after Christ, did ever decree Auricular Confession.
the Scripture is ignorant of it, nor do we read of any General Council, till the Lateran Council, which was about twelve hundred years After christ, did ever Decree Auricular Confessi.
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Object. But doth not the Scripture say, Iam. 5.15. Confess your sins one to another? Object. But does not the Scripture say, Iam. 5.15. Confess your Sins one to Another?
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Resp. This is absurdly brought for auricular Confession, for by this, the Priest must as well confess to the people,Resp. This is absurdly brought for auricular Confessi, for by this, the Priest must as well confess to the people,
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(102) part (DIV2)
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as the people to the Priest. The Sence of that place is, in case of publick Scandals, or private Wrongs;
as the people to the Priest. The Sense of that place is, in case of public Scandals, or private Wrongs;
c-acp dt n1 p-acp dt n1. dt n1 pp-f d n1 vbz, p-acp n1 pp-f j n2, cc j n2-jn;
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here Confession is to be made to others:
Here Confessi is to be made to Others:
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But chiefly, Confession is to be made to God, who is the Party offended. Against thee, thee only have I sinned ;
But chiefly, Confessi is to be made to God, who is the Party offended. Against thee, thee only have I sinned;
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(102) part (DIV2)
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Confession gives vent to Sorrow. Confession must be free without Compulsion, ingenuous, without Reserve, cordial, without Hypocrisy, the Heart must go along with the Confession.
Confessi gives vent to Sorrow. Confessi must be free without Compulsion, ingenuous, without Reserve, cordial, without Hypocrisy, the Heart must go along with the Confessi.
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This Confession makes way for Forgiveness, Psal. 32.5. I said I would confess my sin, and thou forgavest me.
This Confessi makes Way for Forgiveness, Psalm 32.5. I said I would confess my since, and thou forgavest me.
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When the Publican and Thief on the Cross ▪ confessed they had that Pardon.
When the Publican and Thief on the Cross ▪ confessed they had that Pardon.
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The Publican smote upon his Breast, there was Contrition, and said, God be merciful to me a sinner, there was Confession;
The Publican smote upon his Breast, there was Contrition, and said, God be merciful to me a sinner, there was Confessi;
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he went away justifi'd, there was Forgiveness: And the Thief on the Cross, we indeed suffer justly, there was Confession;
he went away justified, there was Forgiveness: And the Thief on the Cross, we indeed suffer justly, there was Confessi;
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and Christ absolv'd him before he died, Luke 23.41. This day shalt thou be with me in Paradise.
and christ absolved him before he died, Lycia 23.41. This day shalt thou be with me in Paradise.
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Which words of Christ, might occasion that Saying of St. Austin, Confession shuts the mouth of Hell,
Which words of christ, might occasion that Saying of Saint Austin, Confessi shuts the Mouth of Hell,
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and opens the Gate of Paradise. 3. The third Ingredient in Repentance is Conversion, or turning from sin, Iudg. 10.15.
and Opens the Gate of Paradise. 3. The third Ingredient in Repentance is Conversion, or turning from since, Judges 10.15.
cc vvz dt n1 pp-f n1. crd dt ord n1 p-acp n1 vbz n1, cc vvg p-acp n1, np1 crd.
(102) part (DIV2)
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We have sinned, there was Confession, ver. 16. They put away their strange gods, there was Conversion,We have sinned, there was Confessi, ver. 16. They put away their strange God's, there was Conversion,
pns12 vhb vvn, a-acp vbds n1, fw-la. crd pns32 vvd av po32 j n2, a-acp vbds n1,
(102) part (DIV2)
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and it must be an universal Turning from sin, Ezek. 18.31. Cast away from you all your Transgressions.
and it must be an universal Turning from since, Ezekiel 18.31. Cast away from you all your Transgressions.
cc pn31 vmb vbi dt j n-vvg p-acp n1, np1 crd. vvd av p-acp pn22 d po22 n2.
(102) part (DIV2)
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You would be loth God should forgive only some of your sins.
You would be loath God should forgive only Some of your Sins.
pn22 vmd vbi j np1 vmd vvi av-j d pp-f po22 n2.
(102) part (DIV2)
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Would you have God forgive all, and will not you forsake all? He that hides one Rebel, is a Traytor to the Crown:
Would you have God forgive all, and will not you forsake all? He that hides one Rebel, is a Traitor to the Crown:
vmd pn22 vhi np1 vvi d, cc vmb xx pn22 vvi d? pns31 cst vvz crd n1, vbz dt n1 p-acp dt n1:
(102) part (DIV2)
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He that lives in one known sin, is a traiterous Hypocrite, and it must not only be a Turning from sin, but a Turning unto God. Therefore 'tis call'd Repentance, NONLATINALPHABET. Act. 20.20. Towards God. The Heart points towards God as the Needle to the North Pole.
He that lives in one known since, is a traitorous Hypocrite, and it must not only be a Turning from since, but a Turning unto God. Therefore it's called Repentance,. Act. 20.20. Towards God. The Heart points towards God as the Needle to the North Pole.
pns31 cst vvz p-acp crd j-vvn n1, vbz dt j n1, cc pn31 vmb xx av-j vbi dt n-vvg p-acp n1, cc-acp dt n-vvg p-acp np1. av pn31|vbz vvn n1,. n1 crd. p-acp np1. dt n1 vvz p-acp np1 p-acp dt n1 p-acp dt n1 n1.
(102) part (DIV2)
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The Prodigal did not only leave his Harlots, but did arise and go to his Father, Luke 15.17. This Repentance is the ready way to pardon, Isa. 55.7. Let the wicked forsake his way, and turn to the Lord, and he will abundantly pardon.
The Prodigal did not only leave his Harlots, but did arise and go to his Father, Lycia 15.17. This Repentance is the ready Way to pardon, Isaiah 55.7. Let the wicked forsake his Way, and turn to the Lord, and he will abundantly pardon.
dt n-jn vdd xx av-j vvi po31 n2, cc-acp vdd vvi cc vvi p-acp po31 n1, av crd. d n1 vbz dt j n1 pc-acp vvi, np1 crd. vvb dt j vvi po31 n1, cc vvi p-acp dt n1, cc pns31 vmb av-j vvi.
(102) part (DIV2)
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A King will not pardon a Rebel, whilst he continues in open Hostility. Thus you see Repentance goes before Remission.
A King will not pardon a Rebel, while he continues in open Hostility. Thus you see Repentance Goes before Remission.
dt n1 vmb xx vvi dt n1, cs pns31 vvz p-acp j n1. av pn22 vvb n1 vvz p-acp n1.
(102) part (DIV2)
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They who never repented, can have no ground to hope that their sins are pardoned. 7. Aphorism or Position is, that sin is not forgiven, till it be repented of.
They who never repented, can have no ground to hope that their Sins Are pardoned. 7. Aphorism or Position is, that since is not forgiven, till it be repented of.
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(102) part (DIV2)
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Caution, Not that Repentance doth merit the forgiveness of sin.Caution, Not that Repentance does merit the forgiveness of since.
n1, xx d n1 vdz vvi dt n1 pp-f n1.
(102) part (DIV2)
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To make Repentance satisfactory is popish, by Repentance we please God, but we do not satisfie him:
To make Repentance satisfactory is popish, by Repentance we please God, but we do not satisfy him:
p-acp vvi n1 j vbz j, p-acp n1 pns12 vvb np1, cc-acp pns12 vdb xx vvi pno31:
(102) part (DIV2)
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Alas, Christ 's Blood must wash our Tears. Repentance is a Condition, not a Cause ; God will not pardon for Repentance, nor yet without it.
Alas, christ is Blood must wash our Tears. Repentance is a Condition, not a Cause; God will not pardon for Repentance, nor yet without it.
uh, np1 vbz n1 vmb vvi po12 n2. n1 vbz dt n1, xx dt vvb; np1 vmb xx vvi p-acp n1, ccx av p-acp pn31.
(102) part (DIV2)
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God Seals his pardons on melting Hearts. Repentance makes us prize pardon the more.
God Seals his Pardons on melting Hearts. Repentance makes us prize pardon the more.
np1 vvz po31 n2 p-acp j-vvg n2. n1 vvz pno12 vvi vvb dt av-dc.
(102) part (DIV2)
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He who cries out of his broken Bones, will the more prize the mercy of having them set again;
He who cries out of his broken Bones, will the more prize the mercy of having them Set again;
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(102) part (DIV2)
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when there is nothing in the Soul but Clouds of Sorrow, and now God brings a pardon, (which is a setting up a Rainbow in the Cloud, to tell the Soul the Flood of God's Wrath shall not overflow) O what Joy, at the sight of this Rainbow!
when there is nothing in the Soul but Clouds of Sorrow, and now God brings a pardon, (which is a setting up a Rainbow in the Cloud, to tell the Soul the Flood of God's Wrath shall not overflow) Oh what Joy, At the sighed of this Rainbow!
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(102) part (DIV2)
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the Soul now burns in love to God. 8. Aphorism or Position ;
the Soul now burns in love to God. 8. Aphorism or Position;
dt n1 av vvz p-acp n1 p-acp np1. crd n1 cc n1;
(102) part (DIV2)
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The greatest Sins come within the compass of Forgiveness, Incest, Sodomy, Adultery, Theft, Murder, which are Sins of the first magnitude ▪ yet these are pardonable.
The greatest Sins come within the compass of Forgiveness, Incest, Sodomy, Adultery, Theft, Murder, which Are Sins of the First magnitude ▪ yet these Are pardonable.
dt js n2 vvb p-acp dt n1 pp-f n1, n1, n1, n1, n1, n1, r-crq vbr n2 pp-f dt ord n1 ▪ av d vbr j.
(102) part (DIV2)
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Paul was a Blasphemer, and so sinn'd against the first Table, a Persecutor, and so he sinn'd against the second Table;Paul was a Blasphemer, and so sinned against the First Table, a Persecutor, and so he sinned against the second Table;
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(102) part (DIV2)
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yet he obtain'd Mercy, 1 Tim. 1.13. NONLATINALPHABET, I was all besprinkled with Mercy. Zacheus an Extortioner, Mary Magdalen an unchast woman, out of whom seven Devils were cast.
yet he obtained Mercy, 1 Tim. 1.13., I was all besprinkled with Mercy. Zacchaeus an Extortioner, Marry Magdalen an unchaste woman, out of whom seven Devils were cast.
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(102) part (DIV2)
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Manasseh who made the streets run with Blood, yet had their pardon. Some of the Iews, who had a hand in Crucifying of Christ were forgiven.Manasses who made the streets run with Blood, yet had their pardon. some of the Iews, who had a hand in Crucifying of christ were forgiven.
np1 r-crq vvd dt n2 vvb p-acp n1, av vhn po32 n1. d pp-f dt np2, r-crq vhd dt n1 p-acp vvg pp-f np1 vbdr vvn.
(102) part (DIV2)
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God blots out not only the Cloud, but the thick Cloud, Isa 44.22. Enormities as well as Infirmities ;
God blots out not only the Cloud, but the thick Cloud, Isaiah 44.22. Enormities as well as Infirmities;
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(102) part (DIV2)
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the King in the Parable, forgave his Debtor that owed him ten thousand Talents, Mat. 18.27. a Talent weighed three thousand Shekels, ten thousand Talents, contain'd almost twelve Tun of Gold.
the King in the Parable, forgave his Debtor that owed him ten thousand Talents, Mathew 18.27. a Talon weighed three thousand Shekels, ten thousand Talents, contained almost twelve Tun of Gold.
dt n1 p-acp dt n1, vvd po31 n1 cst vvd pno31 crd crd n2, np1 crd. dt n1 vvd crd crd n2, crd crd n2, vvn av crd n1 pp-f n1.
(102) part (DIV2)
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This was an Emblem of God's forgiving great Sins; Isa. 1.18. Tho' your Sins were as Scarlet, yet they shall be as white as Snow.
This was an Emblem of God's forgiving great Sins; Isaiah 1.18. Though your Sins were as Scarlet, yet they shall be as white as Snow.
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(102) part (DIV2)
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Scarlet in the Greek is call'd NONLATINALPHABET, twice dip'd, and the Art of Man cannot wash out the dye again.
Scarlet in the Greek is called, twice dipped, and the Art of Man cannot wash out the die again.
j-jn p-acp dt jp vbz vvn, av vvd, cc dt n1 pp-f n1 vmbx vvi av dt n1 av.
(102) part (DIV2)
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But tho' our sins are of a Scarlet-dye, God's Mercy can wash them away. The Sea can as well cover great Rocks, as little Sands.
But though our Sins Are of a Scarlet-dye, God's Mercy can wash them away. The Sea can as well cover great Rocks, as little Sands.
p-acp cs po12 n2 vbr pp-f dt j, npg1 n1 vmb vvi pno32 av. dt n1 vmb a-acp av vvi j n2, c-acp j n2.
(102) part (DIV2)
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This I mention, that sinners may not despair: God counts it a Glory to him to forgive great Sins;
This I mention, that Sinners may not despair: God counts it a Glory to him to forgive great Sins;
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(102) part (DIV2)
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now Mercy and Love ride in Triumph, 1 Tim. 1.14. The Grace of our Lord was exceeding abundant ;
now Mercy and Love ride in Triumph, 1 Tim. 1.14. The Grace of our Lord was exceeding abundant;
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(102) part (DIV2)
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NONLATINALPHABET, it was exuberant, it did overflow as Nilus. We must not measure God by our selves. God's Mercy excels our sins,
, it was exuberant, it did overflow as Nilus. We must not measure God by our selves. God's Mercy excels our Sins,
, pn31 vbds j, pn31 vdd vvi p-acp np1. pns12 vmb xx vvi np1 p-acp po12 n2. npg1 n1 vvz po12 n2,
(102) part (DIV2)
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as much as Heaven doth Earth, Isa. 55.9. If great sinners could not be forgiven, then great sinners should not be preached to,
as much as Heaven does Earth, Isaiah 55.9. If great Sinners could not be forgiven, then great Sinners should not be preached to,
c-acp d c-acp n1 vdz n1, np1 crd. cs j n2 vmd xx vbi vvn, av j n2 vmd xx vbi vvn p-acp,
(102) part (DIV2)
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but the Gospel is to be preached to all.
but the Gospel is to be preached to all.
cc-acp dt n1 vbz pc-acp vbi vvn p-acp d.
(102) part (DIV2)
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If they could not be forgiven, it were a dishonour to Christ's Blood, as if the wound were broader than the Plaister.
If they could not be forgiven, it were a dishonour to Christ's Blood, as if the wound were Broader than the Plaster.
cs pns32 vmd xx vbi vvn, pn31 vbdr dt n1 p-acp npg1 n1, c-acp cs dt n1 vbdr jc cs dt vvb.
(102) part (DIV2)
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God hath first made great sinners broken Vessels, he hath broken their heart for sin,
God hath First made great Sinners broken Vessels, he hath broken their heart for since,
np1 vhz ord vvd j n2 vvn n2, pns31 vhz vvn po32 n1 p-acp n1,
(102) part (DIV2)
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and then he hath made them golden Vessels, he hath filled them with the Golden Oyl of pardoning Mercy.
and then he hath made them golden Vessels, he hath filled them with the Golden Oil of pardoning Mercy.
cc av pns31 vhz vvn pno32 j n2, pns31 vhz vvn pno32 p-acp dt j n1 pp-f vvg n1.
(102) part (DIV2)
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This may encourage great sinners to come in and repent.
This may encourage great Sinners to come in and Repent.
d vmb vvi j n2 pc-acp vvi p-acp cc vvi.
(102) part (DIV2)
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Indeed the sin against the Holy Ghost is unpardonable, not but that there is Mercy enough in God to forgive it,
Indeed the since against the Holy Ghost is unpardonable, not but that there is Mercy enough in God to forgive it,
np1 dt n1 p-acp dt j n1 vbz j, xx p-acp d pc-acp vbz n1 av-d p-acp np1 pc-acp vvi pn31,
(102) part (DIV2)
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but because he who hath committed this sin, will have no pardon.
but Because he who hath committed this since, will have no pardon.
cc-acp c-acp pns31 r-crq vhz vvn d n1, vmb vhi dx n1.
(102) part (DIV2)
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He despights God, scorns his Mercy, spills the Cordial of Christ's Blood, and tramples it under foot, he puts away Salvation from him;
He despites God, scorns his Mercy, spills the Cordial of Christ's Blood, and tramples it under foot, he puts away Salvation from him;
pns31 n2 np1, vvz po31 n1, vvz dt j pp-f npg1 n1, cc vvz pn31 p-acp n1, pns31 vvz av n1 p-acp pno31;
(102) part (DIV2)
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but else the greatest sins are pardonable.
but Else the greatest Sins Are pardonable.
cc-acp av dt js n2 vbr j.
(102) part (DIV2)
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When a poor sinner looks upon himself, and sees his Guilt, and when he looks upon God's Justice and Holiness, he falls down confounded,
When a poor sinner looks upon himself, and sees his Gilded, and when he looks upon God's justice and Holiness, he falls down confounded,
c-crq dt j n1 vvz p-acp px31, cc vvz po31 j-vvn, cc c-crq pns31 vvz p-acp npg1 n1 cc n1, pns31 vvz a-acp vvn,
(102) part (DIV2)
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but here is that may be as Cork to the Net, to keep him from despair,
but Here is that may be as Cork to the Net, to keep him from despair,
cc-acp av vbz cst vmb vbi p-acp n1 p-acp dt n1, pc-acp vvi pno31 p-acp n1,
(102) part (DIV2)
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if thou wilt leave thy sins and come to Christ, Mercy can seal thy pardon. Aphorism 9. When God pardons a sinner, he forgives all sins, Ier. 33.8. I will pardon all their Iniquities. Col. 2.13. Having forgiven you all Trespasses.
if thou wilt leave thy Sins and come to christ, Mercy can seal thy pardon. Aphorism 9. When God Pardons a sinner, he forgives all Sins, Jeremiah 33.8. I will pardon all their Iniquities. Col. 2.13. Having forgiven you all Trespasses.
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(102) part (DIV2)
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The Mercy-Seat covered the whole Ark. The Mercy-Seat was a Type of Forgiveness, to shew that God covers all our Transgressions.
The Mercy-Seat covered the Whole Ark The Mercy-Seat was a Type of Forgiveness, to show that God covers all our Transgressions.
dt n1 vvd dt j-jn np1 dt n1 vbds dt n1 pp-f n1, pc-acp vvi cst np1 vvz d po12 n2.
(102) part (DIV2)
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He doth not leave one sin upon the score. He doth not take his Pen, and for fourscore sins write down fifty, but blots out all sin, Psal. 103.3. Who forgiveth all thine Iniquities.
He does not leave one since upon the score. He does not take his Pen, and for fourscore Sins write down fifty, but blots out all since, Psalm 103.3. Who forgiveth all thine Iniquities.
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(102) part (DIV2)
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When I say, God forgives all sins, I understand it of sins Past, but sins to Come are not forgiven till they are Repented of.
When I say, God forgives all Sins, I understand it of Sins Past, but Sins to Come Are not forgiven till they Are Repented of.
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(102) part (DIV2)
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Indeed, God hath decreed to pardon them, and when God forgives one sin, he will in time forgive all,
Indeed, God hath decreed to pardon them, and when God forgives one since, he will in time forgive all,
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(102) part (DIV2)
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but sins future are not actually pardon'd, till they are repented of. It is absurd to think sin should be forgiven, before it is committed.
but Sins future Are not actually pardoned, till they Are repented of. It is absurd to think since should be forgiven, before it is committed.
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(102) part (DIV2)
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1. If all sins past and to come are at once forgiven, then what need a man pray for the pardon of sin? 'Tis a vain thing to pray for the pardon of that which is already forgiven.
1. If all Sins past and to come Are At once forgiven, then what need a man pray for the pardon of since? It's a vain thing to pray for the pardon of that which is already forgiven.
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(102) part (DIV2)
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2. This opinion that sins to come (as well as past) are forgiven, doth take away and make void Christ's Intercession :
2. This opinion that Sins to come (as well as past) Are forgiven, does take away and make void Christ's Intercession:
crd d n1 cst vvz pc-acp vvi (c-acp av c-acp j) vbr vvn, vdz vvi av cc vvi j npg1 n1:
(102) part (DIV2)
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Christ is an Advocate to interceed for daily Sins, 1 Iohn 2.1.
christ is an Advocate to intercede for daily Sins, 1 John 2.1.
np1 vbz dt n1 pc-acp vvi p-acp j n2, crd np1 crd.
(102) part (DIV2)
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but if sin be forgiven before it be committed, what need is there of Christ's daily Intercession? What need have I of an Advocate,
but if since be forgiven before it be committed, what need is there of Christ's daily Intercession? What need have I of an Advocate,
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(102) part (DIV2)
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if sin be pardoned before it be committed? So that, God tho' he forgives all sins past to a Believer,
if since be pardoned before it be committed? So that, God though he forgives all Sins past to a Believer,
cs n1 vbb vvn p-acp pn31 vbb vvn? av cst, np1 cs pns31 vvz d n2 j p-acp dt n1,
(102) part (DIV2)
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yet sins to come are not forgiven, till Repentance be Renewed.
yet Sins to come Are not forgiven, till Repentance be Renewed.
av n2 pc-acp vvi vbr xx vvn, c-acp n1 vbb j-vvn.
(102) part (DIV2)
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Aphorism 10 Faith doth necessarily antecede Forgiveness, there must be Believing on our part, before there is forgiving on God's part, Acts 10.43. To him give all the Prophets witness, that through his Name whosoever believeth in him, shall receive remission of Sins. Aphorism 10 Faith does necessarily antecede Forgiveness, there must be Believing on our part, before there is forgiving on God's part, Acts 10.43. To him give all the prophets witness, that through his Name whosoever Believeth in him, shall receive remission of Sins.
n1 crd n1 vdz av-j vvi n1, pc-acp vmb vbi vvg p-acp po12 vvi, c-acp pc-acp vbz j-vvg p-acp npg1 n1, n2 crd. p-acp pno31 vvi d dt ng1 n1, cst p-acp po31 n1 r-crq vvz p-acp pno31, vmb vvi n1 pp-f n2.
(102) part (DIV2)
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So that Faith is a necessary Antecedent to Forgiveness.
So that Faith is a necessary Antecedent to Forgiveness.
av cst n1 vbz dt j n1 p-acp n1.
(102) part (DIV2)
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There are two Acts of Faith, to accept Christ, and to trust in Christ, to accept of his Terms, to trust in his Merits;
There Are two Acts of Faith, to accept christ, and to trust in christ, to accept of his Terms, to trust in his Merits;
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(102) part (DIV2)
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and he who doth neither of these can have no Forgiveness;
and he who does neither of these can have no Forgiveness;
cc pns31 r-crq vdz d pp-f d vmb vhi dx n1;
(102) part (DIV2)
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he who doth not accept Christ, cannot have his Person, he that doth not trust in him, cannot have benefit by his Blood. So that without Faith, no Remission.
he who does not accept christ, cannot have his Person, he that does not trust in him, cannot have benefit by his Blood. So that without Faith, no Remission.
pns31 r-crq vdz xx vvi np1, vmbx vhi po31 n1, pns31 cst vdz xx vvi p-acp pno31, vmbx vhi n1 p-acp po31 n1. av cst p-acp n1, dx n1.
(102) part (DIV2)
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Aphorism 11. Tho' Justification and Sanctification are not the same, yet God never pardons a sinner,Aphorism 11. Though Justification and Sanctification Are not the same, yet God never Pardons a sinner,
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but he doth Sanctifie him, Justification and Sanctification are not the same. 1. Justification is without us, Sanctification is within us.
but he does Sanctify him, Justification and Sanctification Are not the same. 1. Justification is without us, Sanctification is within us.
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(102) part (DIV2)
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The one is by Righteousness imputed, the other is by Righteousness imparted.
The one is by Righteousness imputed, the other is by Righteousness imparted.
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2. Justification is equal, Sanctification is gradual. Sanctification doth recipere maegis & minus, one is sanctified more than another,
2. Justification is equal, Sanctification is gradual. Sanctification does recipere maegis & minus, one is sanctified more than Another,
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but one is not justified more than another. One hath more Grace than another, but he is not more a Believer than another.
but one is not justified more than Another. One hath more Grace than Another, but he is not more a Believer than Another.
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3. The matter of our Justification is perfect, viz. Christ's Righteousness, but our Sanctification is imperfect, there are the spots of God's Children, Deut. 32.5. Our Graces are mixed, our Duties are defiled.
3. The matter of our Justification is perfect, viz. Christ's Righteousness, but our Sanctification is imperfect, there Are the spots of God's Children, Deuteronomy 32.5. Our Graces Are mixed, our Duties Are defiled.
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Thus Justification and Sanctification are not the same: yet, for all that, they are not separated.
Thus Justification and Sanctification Are not the same: yet, for all that, they Are not separated.
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(102) part (DIV2)
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God never pardons and justifies a sinner, but he doth sanctifie him, 1 Cor. 6.11. but ye are justified, but ye are sanctified. 1 Iohn 5.6. This is he that came by Water and Blood, even Iesus Christ.
God never Pardons and Justifies a sinner, but he does sanctify him, 1 Cor. 6.11. but you Are justified, but you Are sanctified. 1 John 5.6. This is he that Come by Water and Blood, even Iesus christ.
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Christ comes to the Soul by Blood, that denotes Remission, and by Water, that denotes Sanctification.
christ comes to the Soul by Blood, that denotes Remission, and by Water, that denotes Sanctification.
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Let no man say he is pardoned that is not made Holy.
Let no man say he is pardoned that is not made Holy.
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And This, I the rather urge against the Antinomians, who talk of being forgiven their sin ▪ and having a part in Christ,
And This, I the rather urge against the Antinomians, who talk of being forgiven their since ▪ and having a part in christ,
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and yet remain unconverted, and live in the grossest sins. Pardon and Healing go together, Isa. 57.19. I create the fruit of the lips, peace, and I will heal him.
and yet remain unconverted, and live in the Grossest Sins. Pardon and Healing go together, Isaiah 57.19. I create the fruit of the lips, peace, and I will heal him.
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(102) part (DIV2)
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Peace is the fruit of pardon, and then it follows, I will heal him. Where God pardons he purifies.
Peace is the fruit of pardon, and then it follows, I will heal him. Where God Pardons he Purifies.
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So when God crowns a man with Forgiveness, there he gives the anointing Oyl of Grace to sanctifie, Revel. 2.17. I will give him a white Stone ▪ and in the Stone a new Nam•.
So when God crowns a man with Forgiveness, there he gives the anointing Oil of Grace to sanctify, Revel. 2.17. I will give him a white Stone ▪ and in the Stone a new Nam•.
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A white Stone, that is, Absolution, and a new Name in the Stone, that is, Sanctification•
A white Stone, that is, Absolution, and a new Name in the Stone, that is, Sanctification•
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(102) part (DIV2)
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1. If God should pardon a man and not sanctifie him, this would be a Reproach to him,
1. If God should pardon a man and not sanctify him, this would be a Reproach to him,
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then he should love and be well pleased with men in their sins, which is diametrically contrary to his Holy Nature.
then he should love and be well pleased with men in their Sins, which is diametrically contrary to his Holy Nature.
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2. If God should pardon and not sanctifie, then he could have no Glory from us.
2. If God should pardon and not sanctify, then he could have no Glory from us.
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(102) part (DIV2)
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God's people are formed to shew forth his Praise, Isa. 43.21.
God's people Are formed to show forth his Praise, Isaiah 43.21.
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(102) part (DIV2)
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but if he should pardon and not sanctifie us how could we shew forth his Praise? how could we glorifie him? what Glory can God have by a proud, ignorant prophane Heart?
but if he should pardon and not sanctify us how could we show forth his Praise? how could we Glorify him? what Glory can God have by a proud, ignorant profane Heart?
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(102) part (DIV2)
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3. If God should pardon and not sanctifie, then that should enter into Heaven that defileth, but Revel. 21.27. Nothing shall enter that defileth.
3. If God should pardon and not sanctify, then that should enter into Heaven that Defileth, but Revel. 21.27. Nothing shall enter that Defileth.
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(102) part (DIV2)
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Then God should settle the Inheritance upon men before they are fit for it, contrary to that Col. 1.12. He hath made us meet for the Inheritance ;
Then God should settle the Inheritance upon men before they Are fit for it, contrary to that Col. 1.12. He hath made us meet for the Inheritance;
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(102) part (DIV2)
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how is that but by the Divine Unction? so that whoever God forgives, he Transforms. Let no man say his sins are forgiven, who doth not find an inherent Work of Holiness in his Heart.
how is that but by the Divine Unction? so that whoever God forgives, he Transforms. Let no man say his Sins Are forgiven, who does not find an inherent Work of Holiness in his Heart.
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(102) part (DIV2)
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Aphorism 12. Where God remits sin, he imputes Righteousness. This Righteousness of Christ imputed, is a Salvo to God's Law,Aphorism 12. Where God remits since, he imputes Righteousness. This Righteousness of christ imputed, is a Salvo to God's Law,
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(102) part (DIV2)
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and makes full satisfaction for the breaches of it ▪ This Righteousness procures God's favour, God cannot but love us,
and makes full satisfaction for the Breaches of it ▪ This Righteousness procures God's favour, God cannot but love us,
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(102) part (DIV2)
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when he sees us in his Sons Robe, which both covers and adorns us. In this spotless Robe of Christ, we Out-shine the Angels.
when he sees us in his Sons Robe, which both covers and adorns us. In this spotless Robe of christ, we Outshine the Angels.
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(102) part (DIV2)
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Theirs is but the Righteousness of Creatures, this is the Righteousness of God himself, 2 Cor. 5.21. That we might be made the Righteousness of God in him.
Theirs is but the Righteousness of Creatures, this is the Righteousness of God himself, 2 Cor. 5.21. That we might be made the Righteousness of God in him.
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(102) part (DIV2)
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How great a Blessing then is Forgiveness? With remission of sin is joyned imputation of Righteousness.
How great a Blessing then is Forgiveness? With remission of since is joined imputation of Righteousness.
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(102) part (DIV2)
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Aphorism 13. They whose sins are forgiven, must not omit praying for forgiveness. Forgive us our Trespasses. Believers who are pardoned, must be continual Suitors for pardon.Aphorism 13. They whose Sins Are forgiven, must not omit praying for forgiveness. Forgive us our Trespasses. Believers who Are pardoned, must be continual Suitors for pardon.
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(102) part (DIV2)
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When Nathan told David, The Lord hath put away thy sin, 2 Sam. 12.13. yet David after that composed a penitential Psalm for the pardon of his sin.
When Nathan told David, The Lord hath put away thy since, 2 Sam. 12.13. yet David After that composed a penitential Psalm for the pardon of his since.
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(102) part (DIV2)
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Sin after pardon Rebels. Sin like Sampson's Hair, tho' it be cut will grow again.
since After pardon Rebels. since like Sampson's Hair, though it be Cut will grow again.
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(102) part (DIV2)
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We sin daily, and must as well ask for daily pardon, as for daily bread. Besides, a Christian's pardon is not so sure,
We sin daily, and must as well ask for daily pardon, as for daily bred. Beside, a Christian's pardon is not so sure,
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but he may desire to have a clearer Evidence of it.
but he may desire to have a clearer Evidence of it.
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Aphorism 14. A full Absolution from all sin is not pronounc'd, till the day of Judgment.Aphorism 14. A full Absolution from all since is not pronounced, till the day of Judgement.
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(102) part (DIV2)
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They day of Judgment is called a time of Refreshing, when sin shall be compleatly blotted out, Acts 3.19.
They day of Judgement is called a time of Refreshing, when since shall be completely blotted out, Acts 3.19.
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(102) part (DIV2)
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Now God blots out sin Truly, but then it shall be done in a more publick way.
Now God blots out since Truly, but then it shall be done in a more public Way.
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(102) part (DIV2)
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God will openly Pronounce the Saints Absolution before Men and Angels, their Happiness is not compleated till the day of Judgment,
God will openly Pronounce the Saints Absolution before Men and Angels, their Happiness is not completed till the day of Judgement,
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because then their Pardons shall be solemnly Pronounced, and there shall be the Triumphs of the heavenly Host. At that day it will be true indeed, that God sees no sin in his Children.
Because then their Pardons shall be solemnly Pronounced, and there shall be the Triumphos of the heavenly Host. At that day it will be true indeed, that God sees no since in his Children.
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They shall be as pure as the Angels, then the Church shall be presented without wrinkle, Eph. 5.27. She shall be as free from Stain as Guilt, then Satan shall no more accuse, Christ will shew the Debt-book crossed in his Blood.
They shall be as pure as the Angels, then the Church shall be presented without wrinkle, Ephesians 5.27. She shall be as free from Stain as Gilded, then Satan shall no more accuse, christ will show the Debt-book crossed in his Blood.
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Therefore the Church doth so pray for Christ's coming to Judgment, Rev. 22.17. the Bride saith, Come Lord Iesus, Light the Lamps, then burn the Incense.
Therefore the Church does so pray for Christ's coming to Judgement, Rev. 22.17. the Bride Says, Come Lord Iesus, Light the Lamps, then burn the Incense.
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Vse 1. Informaet. From this word forgive, we learn, that if the debt of sin be no other way discharg'd but by being forgiven,Use 1. Informaet. From this word forgive, we Learn, that if the debt of since be no other Way discharged but by being forgiven,
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(102) part (DIV2)
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then we cannot satisfie for it.
then we cannot satisfy for it.
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(102) part (DIV2)
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Among other damnable Opinions of the Church of Rome, this is one, Man's power to satisfie for sin.
Among other damnable Opinions of the Church of Rome, this is one, Man's power to satisfy for since.
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(102) part (DIV2)
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The Councel of Trent holds, that God is satisfied by our undergoing the Penalty impos'd by the Censure of Priests.
The Council of Trent holds, that God is satisfied by our undergoing the Penalty imposed by the Censure of Priests.
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And again, we have Works of our Own, by which we may satisfie for the wrong done to God;
And again, we have Works of our Own, by which we may satisfy for the wrong done to God;
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(102) part (DIV2)
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by these Opinions let any judge what the Popish Religion is. They intend to pay the debt they owe God themselves, to pay it in part,
by these Opinions let any judge what the Popish Religion is. They intend to pay the debt they owe God themselves, to pay it in part,
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(102) part (DIV2)
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and do not look to have it all forgiven.
and do not look to have it all forgiven.
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(102) part (DIV2)
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But why did Christ teach us to pray, forgive us our sins, if we can of our selves satisfie God for the wrong we have done him? This Doctrine robs God of his Glory, Christ of his Merit, and the Soul of Salvation.
But why did christ teach us to pray, forgive us our Sins, if we can of our selves satisfy God for the wrong we have done him? This Doctrine robs God of his Glory, christ of his Merit, and the Soul of Salvation.
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(102) part (DIV2)
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Alas, is not the lock cut where our Strength lay? are not all our Works fly-blown with sin? and can sin satisfie for sin? this Doctrine makes men their own Saviours;
Alas, is not the lock Cut where our Strength lay? Are not all our Works flyblown with since? and can since satisfy for since? this Doctrine makes men their own Saviors;
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(102) part (DIV2)
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it is most absurd to hold:
it is most absurd to hold:
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(102) part (DIV2)
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and curses on the Soul. Unless a mans Sin be forgiven, there's not the vilest creature alive, the Dog, Serpent, Toad,
and curses on the Soul. Unless a men since be forgiven, there's not the Vilest creature alive, the Dog, Serpent, Toad,
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(102) part (DIV2)
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for can the Obedience of a finite Creature satisfie for an infinite Offence? Sin being forgiven clearly implies we cannot satisfie for it.
for can the obedience of a finite Creature satisfy for an infinite Offence? since being forgiven clearly Implies we cannot satisfy for it.
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(102) part (DIV2)
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2. From this word Vs, forgive us, we learn that pardon is chiefly to be sought for our selves. For,
2. From this word Us, forgive us, we Learn that pardon is chiefly to be sought for our selves. For,
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(102) part (DIV2)
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tho' we are to pray for the pardon of others, Iam. 6.16. Pray one for another, yet in the first place we are to beg pardon for our selves.
though we Are to pray for the pardon of Others, Iam. 6.16. Pray one for Another, yet in the First place we Are to beg pardon for our selves.
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(102) part (DIV2)
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What will anothers pardon do us good? every one is to endeavour to have his own name in the pardon.
What will another's pardon do us good? every one is to endeavour to have his own name in the pardon.
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(102) part (DIV2)
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A Son may be made free by his Fathers Copy, but he cannot be pardoned by his Fathers pardon, he must have a pardon for himself.
A Son may be made free by his Father's Copy, but he cannot be pardoned by his Father's pardon, he must have a pardon for himself.
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(102) part (DIV2)
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In this sence, selfi•hness is lawful, every one must be for himself, and get a pardon for his own sins. Forgive Vs. 3. From this word NONLATINALPHABET, OVR, Our sins, we learn how just God is in punishing us; the Text saith, Our Sins ;
In this sense, selfi•hness is lawful, every one must be for himself, and get a pardon for his own Sins. Forgive Us 3. From this word, OVER, Our Sins, we Learn how just God is in punishing us; the Text Says, Our Sins;
p-acp d n1, n1 vbz j, d pi vmb vbi p-acp px31, cc vvi dt n1 p-acp po31 d n2. vvb pno12 crd p-acp d n1, np1, po12 n2, pns12 vvb c-crq j np1 vbz p-acp vvg pno12; dt n1 vvz, po12 n2;
(102) part (DIV2)
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we are not punished for other mens sins, but our own. Nemo habet de proprio nisi peccatum — Augustine.
we Are not punished for other men's Sins, but our own. Nemo habet de Properly nisi peccatum — Augustine.
pns12 vbr xx vvn p-acp j-jn ng2 n2, cc-acp po12 d. np1 fw-la fw-la fw-la fw-la fw-la — np1.
(102) part (DIV2)
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There's nothing we can call so properly ours as sin. Our daily bread we have from God, our daily sins we have from our selves.
There's nothing we can call so properly ours as since. Our daily bred we have from God, our daily Sins we have from our selves.
pc-acp|vbz pix pns12 vmb vvi av av-j png12 p-acp n1. po12 j n1 pns12 vhb p-acp np1, po12 j n2 pns12 vhb p-acp po12 n2.
(102) part (DIV2)
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18470
Sin is our own Act, a web of our own spinning.
since is our own Act, a web of our own spinning.
n1 vbz po12 d n1, dt n1 pp-f po12 d vvg.
(102) part (DIV2)
3770
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18471
How righteous therefore is God in punishing of us? we sow the seed, and God only makes us reap what we sow, Ier. 17.10. I give every man the fruit of his own doings.
How righteous Therefore is God in punishing of us? we sow the seed, and God only makes us reap what we sow, Jeremiah 17.10. I give every man the fruit of his own doings.
q-crq j av vbz np1 p-acp vvg pp-f pno12? pns12 vvb dt n1, cc np1 av-j vvz pno12 vvi r-crq pns12 vvb, np1 crd. pns11 vvb d n1 dt n1 pp-f po31 d n2-vdg.
(102) part (DIV2)
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18472
When we are punished, we do but tast the fruit of our own grafting.
When we Are punished, we do but taste the fruit of our own grafting.
c-crq pns12 vbr vvn, pns12 vdb p-acp vvi dt n1 pp-f po12 d vvg.
(102) part (DIV2)
3770
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18473
4. From this word NONLATINALPHABET, Sins, see from hence, the multitude of sins we stand guilty of;
4. From this word, Sins, see from hence, the multitude of Sins we stand guilty of;
crd p-acp d n1, n2, vvb p-acp av, dt n1 pp-f n2 pns12 vvb j pp-f;
(102) part (DIV2)
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we pray not forgive us our Sin, (as if it were only a single debt) but sins in the plural;
we pray not forgive us our since, (as if it were only a single debt) but Sins in the plural;
pns12 vvb xx vvi pno12 po12 n1, (c-acp cs pn31 vbdr av-j dt j n1) p-acp n2 p-acp dt j;
(102) part (DIV2)
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so vast is the Catalogue of our sins, that David cries out, Who can understand his Errors? Ps. 19.12. Our sins are like the drops in the Sea, like the atoms in the Sun, they exceed all Arithmetick.
so vast is the Catalogue of our Sins, that David cries out, Who can understand his Errors? Ps. 19.12. Our Sins Are like the drops in the Sea, like the atoms in the Sun, they exceed all Arithmetic.
av j vbz dt n1 pp-f po12 n2, cst np1 vvz av, r-crq vmb vvi po31 n2? np1 crd. po12 n2 vbr av-j dt n2 p-acp dt n1, av-j dt n2 p-acp dt n1, pns32 vvb d n1.
(102) part (DIV2)
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18476
Our debts we owe to God, we can no more number, than we can satisfie.
Our debts we owe to God, we can no more number, than we can satisfy.
po12 n2 pns12 vvb p-acp np1, pns12 vmb av-dx dc n1, cs pns12 vmb vvi.
(102) part (DIV2)
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Which, as it should humble us to consider how full of black Spots our Souls are,
Which, as it should humble us to Consider how full of black Spots our Souls Are,
r-crq, c-acp pn31 vmd vvi pno12 pc-acp vvi c-crq j pp-f j-jn n2 po12 n2 vbr,
(102) part (DIV2)
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so it should put us upon seeking after the pardon of our sins, and this brings to the second Vse.
so it should put us upon seeking After the pardon of our Sins, and this brings to the second Use.
av pn31 vmd vvi pno12 p-acp vvg p-acp dt n1 pp-f po12 n2, cc d vvz p-acp dt ord vvb.
(102) part (DIV2)
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Exhort. To labour to have the forgiveness of sin sealed up to us.Exhort. To labour to have the forgiveness of since sealed up to us.
vvb. pc-acp vvi pc-acp vhi dt n1 pp-f n1 vvn a-acp p-acp pno12.
(102) part (DIV2)
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How can we eat, or drink, or sleep without it? 'Tis sad dying without a pardon.
How can we eat, or drink, or sleep without it? It's sad dying without a pardon.
q-crq vmb pns12 vvi, cc vvi, cc vvi p-acp pn31? pn31|vbz j vvg p-acp dt n1.
(102) part (DIV2)
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but is in a better Condition than the Sinner, for when they die, they go but to the Earth,
but is in a better Condition than the Sinner, for when they die, they go but to the Earth,
cc-acp vbz p-acp dt jc n1 cs dt n1, c-acp c-crq pns32 vvb, pns32 vvb cc-acp p-acp dt n1,
(102) part (DIV2)
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If ever this was needful, then now, when the Times ring Changes, and Dangers seem to be marching towards us.
If ever this was needful, then now, when the Times ring Changes, and Dangers seem to be marching towards us.
cs av d vbds j, av av, c-crq dt n2 vvb n2, cc n2 vvb pc-acp vbi vvg p-acp pno12.
(102) part (DIV2)
3773
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18483
Labour I say, for the Forgiveness of sin ; this is a main Branch of the Charter, or Covenant of Grace, Heb. 10.12. I will be merciful to your Unrighteousness, and your Sins and Iniquities I will remember no more.
Labour I say, for the Forgiveness of since; this is a main Branch of the Charter, or Covenant of Grace, Hebrew 10.12. I will be merciful to your Unrighteousness, and your Sins and Iniquities I will Remember no more.
n1 pns11 vvb, p-acp dt n1 pp-f n1; d vbz dt j n1 pp-f dt n1, cc n1 pp-f n1, np1 crd. pns11 vmb vbi j p-acp po22 n1, cc po22 n2 cc n2 pns11 vmb vvi av-dx av-dc.
(102) part (DIV2)
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18484
It is Mercy to feed us, but it is rich Mercy to pardon us; this is spun and woven out of the Bowels of Free-grace.
It is Mercy to feed us, but it is rich Mercy to pardon us; this is spun and woven out of the Bowels of Free grace.
pn31 vbz n1 pc-acp vvi pno12, cc-acp pn31 vbz j n1 pc-acp vvi pno12; d vbz vvn cc vvn av pp-f dt n2 pp-f n1.
(102) part (DIV2)
3773
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18485
Earthly things are no signs of God's love;
Earthly things Are no Signs of God's love;
j n2 vbr dx n2 pp-f npg1 n1;
(102) part (DIV2)
3773
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18486
he may give the Venison, but not the Blessing, but when God seals up Forgiveness, he gives his Love and Heaven with it, Psal. 21.3. Thou settest a Crown of pure Gold on his head.
he may give the Venison, but not the Blessing, but when God Seals up Forgiveness, he gives his Love and Heaven with it, Psalm 21.3. Thou settest a Crown of pure Gold on his head.
pns31 vmb vvi dt n1, p-acp xx dt n1, p-acp c-crq np1 vvz a-acp n1, pns31 vvz po31 n1 cc n1 p-acp pn31, np1 crd. pns21 vv2 dt n1 pp-f j n1 p-acp po31 n1.
(102) part (DIV2)
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A Crown of Gold was a Mercy, but if you look into 103. Psalm, you shall find a greater Mercy, v. 3, 4. Who forgiveth all thine Iniquities, who crowneth thee with loving-kindness.
A Crown of Gold was a Mercy, but if you look into 103. Psalm, you shall find a greater Mercy, v. 3, 4. Who forgiveth all thine Iniquities, who Crowneth thee with Lovingkindness.
dt n1 pp-f n1 vbds dt n1, cc-acp cs pn22 vvb p-acp crd np1, pn22 vmb vvi dt jc n1, n1 crd, crd r-crq vvz d po21 n2, r-crq vvz pno21 p-acp n1.
(102) part (DIV2)
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To be crowned with Forgiveness and Loving kindness, is a far greater Mercy, than to have a Crown of pure Gold set upon the Head;
To be crowned with Forgiveness and Loving kindness, is a Far greater Mercy, than to have a Crown of pure Gold Set upon the Head;
pc-acp vbi vvn p-acp n1 cc j-vvg n1, vbz dt av-j jc n1, cs pc-acp vhi dt n1 pp-f j n1 vvn p-acp dt n1;
(102) part (DIV2)
3773
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it was a Mercy when Christ cured the palsy man, but when Christ said to him, Thy sins are forgiven, Mar. 2.5. this was more than to have his palsy healed;
it was a Mercy when christ cured the palsy man, but when christ said to him, Thy Sins Are forgiven, Mar. 2.5. this was more than to have his palsy healed;
pn31 vbds dt n1 c-crq np1 vvd dt n1 n1, cc-acp c-crq np1 vvd p-acp pno31, po21 n2 vbr vvn, np1 crd. d vbds av-dc cs pc-acp vhi po31 n1 vvn;
(102) part (DIV2)
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forgiveness of Sin is the Chief thing to be sought after, and sure if conscience be once touched with a sence of Sin, there's nothing a man will thirst after more than forgiveness, Ps. 51.3. My Sin is ever before me, this made David so earnest for pardon, Ps. 51.1. Have Mercy upon me, O God, blot out my Transgressions.
forgiveness of since is the Chief thing to be sought After, and sure if conscience be once touched with a sense of since, there's nothing a man will thirst After more than forgiveness, Ps. 51.3. My since is ever before me, this made David so earnest for pardon, Ps. 51.1. Have Mercy upon me, Oh God, blot out my Transgressions.
n1 pp-f n1 vbz dt j-jn n1 pc-acp vbi vvn a-acp, cc j cs n1 vbb a-acp vvn p-acp dt n1 pp-f n1, pc-acp|vbz pix av n1 vmb vvi a-acp av-dc cs n1, np1 crd. po11 n1 vbz av p-acp pno11, d vvn np1 av j p-acp n1, np1 crd. vhb n1 p-acp pno11, uh np1, vvb av po11 n2.
(102) part (DIV2)
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If one should have come to David, and asked him, David where is thy pain? what is it troubles thee? is it the fear of shame which shall come upon thee in thy Wives? is it the fear of the Sword which God hath threatned shall not depart from thy House? he would have said ▪ No, it is only my sin pains me;
If one should have come to David, and asked him, David where is thy pain? what is it Troubles thee? is it the Fear of shame which shall come upon thee in thy Wives? is it the Fear of the Sword which God hath threatened shall not depart from thy House? he would have said ▪ No, it is only my since pains me;
cs pi vmd vhi vvn p-acp np1, cc vvd pno31, np1 c-crq vbz po21 n1? q-crq vbz pn31 vvz pno21? vbz pn31 dt n1 pp-f n1 r-crq vmb vvi p-acp pno21 p-acp po21 n2? vbz pn31 dt n1 pp-f dt n1 r-crq np1 vhz vvn vmb xx vvi p-acp po21 n1? pns31 vmd vhi vvn ▪ uh-dx, pn31 vbz av-j po11 n1 vvz pno11;
(102) part (DIV2)
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My Sin is ever before me. My since is ever before me.
po11 n1 vbz av p-acp pno11.
(102) part (DIV2)
3773
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18493
Were but this removed by forgiveness, tho' the Sword did ride in circuit in my Family I should be well enough content.
Were but this removed by forgiveness, though the Sword did ride in circuit in my Family I should be well enough content.
vbdr p-acp d vvn p-acp n1, cs dt n1 vdd vvi p-acp n1 p-acp po11 n1 pns11 vmd vbi av av-d vvi.
(102) part (DIV2)
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18494
When the Arrow of Guilt sticks in the Conscience, nothing is so desirable as to have this Arrow plucked out by forgiveness.
When the Arrow of Gilded sticks in the Conscience, nothing is so desirable as to have this Arrow plucked out by forgiveness.
c-crq dt n1 pp-f j-vvn n2 p-acp dt n1, pix vbz av j c-acp pc-acp vhi d n1 vvd av p-acp n1.
(102) part (DIV2)
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2. Men do not seek after forgiveness of Sin, for want of Conviction. Few are convinc'd what a deadly Evil Sin is, it is the spirits of Mischief distilled ▪ it turns a mans Glory into shame, it brings all plagues on the Body,
2. Men do not seek After forgiveness of since, for want of Conviction. Few Are convinced what a deadly Evil since is, it is the spirits of Mischief distilled ▪ it turns a men Glory into shame, it brings all plagues on the Body,
crd n2 vdb xx vvi p-acp n1 pp-f n1, p-acp n1 pp-f n1. d vbr vvd r-crq dt j j-jn n1 vbz, pn31 vbz dt n2 pp-f n1 vvn ▪ pn31 vvz dt ng1 n1 p-acp n1, pn31 vvz d n2 p-acp dt n1,
(102) part (DIV2)
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1 Rule. If you would have better Tongues, labour for better Hearts. It is the Heart hath Influence upon the Tongue.
1 Rule. If you would have better Tongues, labour for better Hearts. It is the Heart hath Influence upon the Tongue.
crd vvi. cs pn22 vmd vhi jc n2, vvb p-acp jc n2. pn31 vbz dt n1 vhz n1 p-acp dt n1.
(110) sermon (DIV1)
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18495
Oh therefore seek after the Forgiveness of Sin, can you make a shift to live without it? but how will you do to die without it? will not death have a sting to an unpardoned Sinner? how do you think to get to Heaven without forgiveness? as at some solemn Festivals, there's no being admitted unless you bring a Ticket:
O Therefore seek After the Forgiveness of since, can you make a shift to live without it? but how will you do to die without it? will not death have a sting to an unpardoned Sinner? how do you think to get to Heaven without forgiveness? as At Some solemn Festivals, there's no being admitted unless you bring a Ticket:
uh av vvb p-acp dt n1 pp-f n1, vmb pn22 vvi dt n1 pc-acp vvi p-acp pn31? cc-acp q-crq vmb pn22 vdi pc-acp vvi p-acp pn31? vmb xx n1 vhb dt n1 p-acp dt j n1? q-crq vdb pn22 vvb pc-acp vvi p-acp n1 p-acp n1? c-acp p-acp d j n2, pc-acp|vbz dx vbg vvn cs pn22 vvb dt n1:
(102) part (DIV2)
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so unless you have this Ticket to shew, Forgiveness of Sin, there's no being admitted into the Holy Place of Heaven.
so unless you have this Ticket to show, Forgiveness of since, there's no being admitted into the Holy Place of Heaven.
av cs pn22 vhb d n1 pc-acp vvi, n1 pp-f n1, pc-acp|vbz dx vbg vvn p-acp dt j n1 pp-f n1.
(102) part (DIV2)
3773
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Will God ever Crown those that he will not forgive? O be ambitious of pardoning Grace.
Will God ever Crown those that he will not forgive? Oh be ambitious of pardoning Grace.
n1 np1 av vvi d cst pns31 vmb xx vvi? uh vbb j pp-f vvg n1.
(102) part (DIV2)
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When God had made Abraham great and large Promises, Abraham replies, Lord what is all, seeing I go Childless? Gen. 15.2. so when God hath given thee Riches, and all thy heart can wish, say to him, Lord, what is all this, seeing I want Forgiveness? let my pardon be sealed in Christ's Blood.
When God had made Abraham great and large Promises, Abraham replies, Lord what is all, seeing I go Childless? Gen. 15.2. so when God hath given thee Riches, and all thy heart can wish, say to him, Lord, what is all this, seeing I want Forgiveness? let my pardon be sealed in Christ's Blood.
c-crq np1 vhd vvn np1 j cc av-j vvz, np1 n2, n1 r-crq vbz d, vvg pns11 vvb j? np1 crd. av c-crq np1 vhz vvn pno21 n2, cc d po21 n1 vmb vvi, vvb p-acp pno31, n1, r-crq vbz d d, vvg pns11 vvb n1? vvb po11 n1 vbi vvn p-acp npg1 n1.
(102) part (DIV2)
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A Prisoner in the Tower is in an ill Case, notwithstanding his brave Diet, great Attendance, soft Bed to lie on ▪ because being Impeach'd, he looks every day for his Arraignment,
A Prisoner in the Tower is in an ill Case, notwithstanding his brave Diet, great Attendance, soft Bed to lie on ▪ Because being Impeached, he looks every day for his Arraignment,
dt n1 p-acp dt n1 vbz p-acp dt j-jn n1, c-acp po31 j n1, j n1, j n1 pc-acp vvi a-acp ▪ c-acp vbg vvn, pns31 vvz d n1 p-acp po31 n1,
(102) part (DIV2)
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and is afraid of the Sentence of Death.
and is afraid of the Sentence of Death.
cc vbz j pp-f dt n1 pp-f n1.
(102) part (DIV2)
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18501
In such a Case, and worse is He, that swims in the Pleasures of the World,
In such a Case, and Worse is He, that swims in the Pleasures of the World,
p-acp d dt n1, cc jc vbz pns31, cst vvz p-acp dt n2 pp-f dt n1,
(102) part (DIV2)
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but his sins are not forgiven.
but his Sins Are not forgiven.
cc-acp po31 n2 vbr xx vvn.
(102) part (DIV2)
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18503
A guilty Conscience doth impeach him, and he is in fear of being Arraign'd and Condemn'd at God's Judgment-Seat.
A guilty Conscience does impeach him, and he is in Fear of being Arraigned and Condemned At God's Judgment seat.
dt j n1 vdz vvi pno31, cc pns31 vbz p-acp n1 pp-f vbg vvn cc vvn p-acp npg1 n1.
(102) part (DIV2)
3773
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18504
Give not then sleep to your Eyes, or slumber to your Eye lids, till you have gotten some well-grounded hope that your sins are blotted out.
Give not then sleep to your Eyes, or slumber to your Eye lids, till you have got Some well-grounded hope that your Sins Are blotted out.
vvb xx av vvi p-acp po22 n2, cc vvi p-acp po22 n1 n2, c-acp pn22 vhb vvn d j n1 cst po22 n2 vbr vvn av.
(102) part (DIV2)
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18505
Before I come to press the Exhortation to seek after forgiveness of Sin ▪ I shall propound one question.
Before I come to press the Exhortation to seek After forgiveness of since ▪ I shall propound one question.
p-acp pns11 vvb pc-acp vvi dt n1 pc-acp vvi p-acp n1 pp-f n1 ▪ pns11 vmb vvi crd n1.
(102) part (DIV2)
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Quest. If pardon of Sin be so absolutely necessary, without it no Salvation, what is the Reason that so few in the world seek after it? If they want health they repair to the Physitian,Quest. If pardon of since be so absolutely necessary, without it no Salvation, what is the Reason that so few in the world seek After it? If they want health they repair to the physician,
n1. cs n1 pp-f n1 vbb av av-j j, p-acp pn31 dx n1, r-crq vbz dt n1 cst av d p-acp dt n1 vvb p-acp pn31? cs pns32 vvb n1 pns32 vvb p-acp dt n1,
(102) part (DIV2)
3774
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if they want Riches they take a Voyage to the Indies, but if they want forgiveness of Sin, they seem to be unconcerned,
if they want Riches they take a Voyage to the Indies, but if they want forgiveness of since, they seem to be unconcerned,
cs pns32 vvb n2 pns32 vvb dt n1 p-acp dt np2, p-acp cs pns32 vvb n1 pp-f n1, pns32 vvb pc-acp vbi vvn,
(102) part (DIV2)
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18508
and do not seek after it, whence is this? Answ. 1. Inadvertency or want of Consideration, they do not look into their spiritual Estate,
and do not seek After it, whence is this? Answer 1. Inadvertency or want of Consideration, they do not look into their spiritual Estate,
cc vdb xx vvi p-acp pn31, q-crq vbz d? np1 crd n1 cc n1 pp-f n1, pns32 vdb xx vvi p-acp po32 j n1,
(102) part (DIV2)
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18509
or cast up their Accounts to see how Matters stand between God and their Souls, Isa. 1.3.
or cast up their Accounts to see how Matters stand between God and their Souls, Isaiah 1.3.
cc vvd a-acp po32 n2 pc-acp vvi c-crq n2 vvb p-acp np1 cc po32 n2, np1 crd.
(102) part (DIV2)
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My people doth not consider, they do not consider they are indebted to God in a Debt of ten thousand Talents,My people does not Consider, they do not Consider they Are indebted to God in a Debt of ten thousand Talents,
po11 n1 vdz xx vvi, pns32 vdb xx vvi pns32 vbr vvn p-acp np1 p-acp dt n1 pp-f crd crd n2,
(102) part (DIV2)
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and that God will ere long call them to account, Rom. 14.12. So then every one of us shall give account of himself to God.
and that God will ere long call them to account, Rom. 14.12. So then every one of us shall give account of himself to God.
cc cst np1 vmb c-acp av-j vvi pno32 pc-acp vvi, np1 crd. av av d crd pp-f pno12 vmb vvi n1 pp-f px31 p-acp np1.
(102) part (DIV2)
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18512
But people shun serious Thoughts, my people doth not consider. Hence it is they do not look after pardon.
But people shun serious Thoughts, my people does not Consider. Hence it is they do not look After pardon.
p-acp n1 vvi j n2, po11 n1 vdz xx vvi. av pn31 vbz pns32 vdb xx vvi p-acp n1.
(102) part (DIV2)
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but he dying without pardon, goes into Hell-Torments for ever. Men are not convinced of this, but play with the Viper of Sin.
but he dying without pardon, Goes into Hell torments for ever. Men Are not convinced of this, but play with the Viper of Sin.
cc-acp pns31 vvg p-acp n1, vvz p-acp n2 c-acp av. n2 vbr xx vvn pp-f d, cc-acp vvb p-acp dt n1 pp-f np1
(102) part (DIV2)
3776
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18517
3. Men do not seek earnestly after Forgiveness, because they are seeking other things: they seek the World immoderately.
3. Men do not seek earnestly After Forgiveness, Because they Are seeking other things: they seek the World immoderately.
crd n2 vdb xx vvi av-j p-acp n1, c-acp pns32 vbr vvg j-jn n2: pns32 vvb dt n1 av-j.
(102) part (DIV2)
3777
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18518
When Saul was seeking after the Asses ▪ he did not think of a Kingdom.
When Saul was seeking After the Asses ▪ he did not think of a Kingdom.
c-crq np1 vbds vvg p-acp dt n2 ▪ pns31 vdd xx vvi pp-f dt n1.
(102) part (DIV2)
3777
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18519
The World is a golden Snare, Divitiae Saeculi sunt laquei Diaboli, Bern. The Wedge of Gold hinders many from seeking after a pardon.
The World is a golden Snare, Divitiae Saeculi sunt laquei Diaboli, Bern. The Wedge of Gold hinders many from seeking After a pardon.
dt n1 vbz dt j n1, fw-la fw-la fw-la fw-la np1, np1 dt n1 pp-f n1 vvz d p-acp vvg p-acp dt n1.
(102) part (DIV2)
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18520
Ministers cry to the people, get your pardon sealed, but if you call to a man that is in a Mill, the noise of the Mill drowns the voice that he cannot hear ▪ so when the Mill of a Trade is going, it makes such a noise, that the people cannot hear the Minister when he lifts up his Voice like a Trumpet,
Ministers cry to the people, get your pardon sealed, but if you call to a man that is in a Mill, the noise of the Mill drowns the voice that he cannot hear ▪ so when the Mill of a Trade is going, it makes such a noise, that the people cannot hear the Minister when he lifts up his Voice like a Trumpet,
np1 vvb p-acp dt n1, vvb po22 n1 vvn, cc-acp cs pn22 vvb p-acp dt n1 cst vbz p-acp dt n1, dt n1 pp-f dt n1 vvz dt n1 cst pns31 vmbx vvi ▪ av c-crq dt n1 pp-f dt n1 vbz vvg, pn31 vvz d dt n1, cst dt n1 vmbx vvi dt n1 c-crq pns31 vvz a-acp po31 n1 av-j dt n1,
(102) part (DIV2)
3777
Page 811
18521
and cries to them to look after the sealing of their pardon.
and cries to them to look After the sealing of their pardon.
cc vvz p-acp pno32 pc-acp vvi p-acp dt vvg pp-f po32 n1.
(102) part (DIV2)
3777
Page 811
18522
He who spends all his time about the World, and doth not mind Forgiveness, will accuse himself of Folly at last.
He who spends all his time about the World, and does not mind Forgiveness, will accuse himself of Folly At last.
pns31 r-crq vvz d po31 n1 p-acp dt n1, cc vdz xx n1 n1, vmb vvi px31 pp-f n1 p-acp ord.
(102) part (DIV2)
3777
Page 811
18523
You would judge that Prisoner very unwise, that should spend all his time with the Cook to get his dinner ready,
You would judge that Prisoner very unwise, that should spend all his time with the Cook to get his dinner ready,
pn22 vmd vvi d n1 av j, cst vmd vvi d po31 n1 p-acp dt n1 pc-acp vvi po31 n1 j,
(102) part (DIV2)
3777
Page 811
18524
and should never mind getting a pardon.
and should never mind getting a pardon.
cc vmd av-x vvi vvg dt n1.
(102) part (DIV2)
3777
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18525
4. Men seek not after the forgiveness of Sin, through a bold Presumption of Mercy, they conceit God to be made up all of Mercy,
4. Men seek not After the forgiveness of since, through a bold Presumption of Mercy, they conceit God to be made up all of Mercy,
crd np1 vvb xx p-acp dt n1 pp-f n1, p-acp dt j n1 pp-f n1, pns32 n1 np1 pc-acp vbi vvn a-acp d pp-f n1,
(102) part (DIV2)
3778
Page 811
18526
and that he will indulge them, tho' they take little or no pains to sue out their pardon.
and that he will indulge them, though they take little or no pains to sue out their pardon.
cc cst pns31 vmb vvi pno32, cs pns32 vvb j cc dx n2 pc-acp vvi av po32 n1.
(102) part (DIV2)
3778
Page 811
18527
It is true, God is Merciful, but withal he is Iust, he will not wrong his Justice by shewing Mercy; read the Proclamation, Exod. 34.6. The Lord, the Lord God merciful, ver.
It is true, God is Merciful, but withal he is Just, he will not wrong his justice by showing Mercy; read the Proclamation, Exod 34.6. The Lord, the Lord God merciful, ver.
pn31 vbz j, np1 vbz j, p-acp av pns31 vbz av, pns31 vmb xx vvi po31 n1 p-acp vvg n1; vvb dt n1, np1 crd. dt n1, dt n1 np1 j, fw-la.
(102) part (DIV2)
3778
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18528
7. and that will by no means clear the guilty.
7. and that will by no means clear the guilty.
crd cc cst vmb p-acp dx n2 vvi dt j.
(102) part (DIV2)
3778
Page 811
18529
Such as go on in Sin, and are so slothful or wilful that they will not seek after Forgiveness,
Such as go on in since, and Are so slothful or wilful that they will not seek After Forgiveness,
d c-acp vvb a-acp p-acp n1, cc vbr av j cc j cst pns32 vmb xx vvi p-acp n1,
(102) part (DIV2)
3778
Page 811
18530
tho there be a whole Ocean of Mercy in the Lord, not one drop shall fall to their share, he will by no means clear the guilty.
though there be a Whole Ocean of Mercy in the Lord, not one drop shall fallen to their share, he will by no means clear the guilty.
cs pc-acp vbi dt j-jn n1 pp-f n1 p-acp dt n1, xx crd n1 vmb vvi p-acp po32 n1, pns31 vmb p-acp dx n2 vvi dt j.
(102) part (DIV2)
3778
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18531
5. Men seek not earnestly after Forgiveness out of hope of Impunity, they flatter themselves in sin,
5. Men seek not earnestly After Forgiveness out of hope of Impunity, they flatter themselves in since,
crd np1 vvb xx av-j p-acp n1 av pp-f n1 pp-f n1, pns32 vvb px32 p-acp n1,
(102) part (DIV2)
3779
Page 812
18532
and because they have been spared so long, therefore sure God never intends to reckon with them, Ps. 10.11. He hath said in his Heart God hath forgotten, he hides his Face, he will never see it.
and Because they have been spared so long, Therefore sure God never intends to reckon with them, Ps. 10.11. He hath said in his Heart God hath forgotten, he hides his Face, he will never see it.
cc c-acp pns32 vhb vbn vvn av av-j, av j np1 av-x vvz pc-acp vvi p-acp pno32, np1 crd. pns31 vhz vvn p-acp po31 n1 np1 vhz vvn, pns31 vvz po31 n1, pns31 vmb av-x vvi pn31.
(102) part (DIV2)
3779
Page 812
18533
Atheists think either the Iudge is blind, or forgetful; but let Sinners know, that long forbearance is no forgiveness.
Atheists think either the Judge is blind, or forgetful; but let Sinners know, that long forbearance is no forgiveness.
n2 vvb d dt n1 vbz j, cc j; cc-acp vvb n2 vvi, cst j n1 vbz dx n1.
(102) part (DIV2)
3779
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18551
So we are by reason of Sin, under a Sentence of Damnation, now there is one friend at Court, we may make use of to procure our Pardon,
So we Are by reason of since, under a Sentence of Damnation, now there is one friend At Court, we may make use of to procure our Pardon,
av pns12 vbr p-acp n1 pp-f n1, p-acp dt n1 pp-f n1, av pc-acp vbz crd n1 p-acp n1, pns12 vmb vvi n1 pp-f pc-acp vvi po12 n1,
(102) part (DIV2)
3782
Page 812
18534
God did bear with Sodom a long time, but at last rain'd down Fire and Brimstone upon them, the adjourning of the Assises doth not acquit the Prisoner, the longer God is taking his blow, the heavier it will be at last if sinners repent not.
God did bear with Sodom a long time, but At last rained down Fire and Brimstone upon them, the adjourning of the Assizes does not acquit the Prisoner, the longer God is taking his blow, the Heavier it will be At last if Sinners Repent not.
np1 vdd vvi p-acp np1 dt j n1, cc-acp p-acp ord vvn a-acp n1 cc n1 p-acp pno32, dt vvg pp-f dt n2 vdz xx vvi dt n1, dt jc np1 vbz vvg po31 n1, dt jc pn31 vmb vbi p-acp ord cs n2 vvb xx.
(102) part (DIV2)
3779
Page 812
18535
6. Men do not seek earnestly after Forgiveness through Mistake ;
6. Men do not seek earnestly After Forgiveness through Mistake;
crd n2 vdb xx vvi av-j p-acp n1 p-acp vvb;
(102) part (DIV2)
3780
Page 812
18536
they think getting a pardon is easie, it is but repenting at the last hour, a sigh or a Lord have Mercy,
they think getting a pardon is easy, it is but repenting At the last hour, a sighs or a Lord have Mercy,
pns32 vvb vvg dt n1 vbz j, pn31 vbz p-acp vvg p-acp dt ord n1, dt n1 cc dt n1 vhb n1,
(102) part (DIV2)
3780
Page 812
18537
and a pardon will drop into their Mouths.
and a pardon will drop into their Mouths.
cc dt n1 vmb vvi p-acp po32 n2.
(102) part (DIV2)
3780
Page 812
18538
But is it so easie to repent and have a pardon? tell me O Sinner, is Regeneration easie, are there no Pangs in the new Birth? is Mortification easie? is it nothing to pluck out the right Eye? is it easie to leap out of Dalilahs Lap into Abrahams Bosom? This is the Draw-net by which the Devil drags Millions to Hell, the facility of Repenting and getting a Pardon.
But is it so easy to Repent and have a pardon? tell me Oh Sinner, is Regeneration easy, Are there no Pangs in the new Birth? is Mortification easy? is it nothing to pluck out the right Eye? is it easy to leap out of Delilahs Lap into Abrahams Bosom? This is the Draw-net by which the devil drags Millions to Hell, the facility of Repenting and getting a Pardon.
cc-acp vbz pn31 av j pc-acp vvi cc vhb dt n1? vvb pno11 uh n1, vbz n1 j, vbr pc-acp dx n2 p-acp dt j n1? vbz n1 j? vbz pn31 pix p-acp vvi av dt j-jn n1? vbz pn31 j pc-acp vvi av pp-f npg1 n1 p-acp npg1 n1? d vbz dt n1 p-acp r-crq dt n1 vvz crd p-acp n1, dt n1 pp-f vvg cc vvg dt n1.
(102) part (DIV2)
3780
Page 812
18539
7. Men do not look after Forgiveness through Despair. Oh, saith the desponding Soul, it is a vain thing for me to expect pardon, my Sins are so many and hainous, that sure God will not forgive me, Ier. 18.12. And they said, There is no hope.
7. Men do not look After Forgiveness through Despair. O, Says the desponding Soul, it is a vain thing for me to expect pardon, my Sins Are so many and heinous, that sure God will not forgive me, Jeremiah 18.12. And they said, There is no hope.
crd n2 vdb xx vvi p-acp n1 p-acp n1. uh, vvz dt vvg n1, pn31 vbz dt j n1 p-acp pno11 pc-acp vvi n1, po11 n2 vbr av d cc j, cst j np1 vmb xx vvi pno11, np1 crd. cc pns32 vvd, pc-acp vbz dx n1.
(102) part (DIV2)
3781
Page 812
18540
My Sins are huge Mountains, and can they ever be cast into the Sea? Despair cuts the Sinews of Endeavour, who will use means that despairs of Success? The Devil shews some men their sins at the little end of the Perspective-Glass,
My Sins Are huge Mountains, and can they ever be cast into the Sea? Despair cuts the Sinews of Endeavour, who will use means that despairs of Success? The devil shows Some men their Sins At the little end of the Perspective-glass,
po11 n2 vbr j n2, cc vmb pns32 av vbi vvn p-acp dt n1? n1 vvz dt n2 pp-f n1, r-crq vmb vvi n2 cst n2 pp-f n1? dt n1 vvz d n2 po32 n2 p-acp dt j n1 pp-f dt n1,
(102) part (DIV2)
3781
Page 812
18541
and they seem little or none at all:
and they seem little or none At all:
cc pns32 vvb j cc pix p-acp d:
(102) part (DIV2)
3781
Page 812
18542
but he shews others their Sins at the great end of the Perspective, and they fright them into Despair.
but he shows Others their Sins At the great end of the Perspective, and they fright them into Despair.
cc-acp pns31 vvz n2-jn po32 n2 p-acp dt j n1 pp-f dt n1, cc pns32 vvb pno32 p-acp n1.
(102) part (DIV2)
3781
Page 812
18543
This is a Soul-damning Sin, Iudas 's Despair was worse than his Treason.
This is a Soul damning since, Iudas is Despair was Worse than his Treason.
d vbz dt j n1, np1 vbz n1 vbds jc cs po31 n1.
(102) part (DIV2)
3781
Page 812
18544
Despair spills the Cordial of Christ's Blood, this is the Voice of Despair, Christ's Blood cannot pardon me.
Despair spills the Cordial of Christ's Blood, this is the Voice of Despair, Christ's Blood cannot pardon me.
n1 vvz dt j pp-f npg1 n1, d vbz dt n1 pp-f n1, npg1 n1 vmbx vvi pno11.
(102) part (DIV2)
3781
Page 812
18545
Thus you see whence it is that men seek no more earnestly after the forgiveness of sin.
Thus you see whence it is that men seek no more earnestly After the forgiveness of since.
av pn22 vvb c-crq pn31 vbz d n2 vvb av-dx av-dc av-j p-acp dt n1 pp-f n1.
(102) part (DIV2)
3781
Page 812
18546
Having answered this Question, I shall now come to press the Exhortation upon every One of us to seek earnestly after the forgiveness of our Sins.
Having answered this Question, I shall now come to press the Exhortation upon every One of us to seek earnestly After the forgiveness of our Sins.
vhg vvn d n1, pns11 vmb av vvi pc-acp vvi dt n1 p-acp d crd pp-f pno12 pc-acp vvi av-j p-acp dt n1 pp-f po12 n2.
(102) part (DIV2)
3781
Page 812
18547
1. Our very Life lies upon the getting of a Pardon, 'tis call'd the Iustification of Life, Rom. 5.18.
1. Our very Life lies upon the getting of a Pardon, it's called the Justification of Life, Rom. 5.18.
crd po12 j n1 vvz p-acp dt n-vvg pp-f dt n1, pn31|vbz vvn dt n1 pp-f n1, np1 crd.
(102) part (DIV2)
3782
Page 812
18548
Now if our Life lies upon our Pardon, and we are dead and damned without it, doth it not concern us above all things to labour after forgiveness of Sin? Deut. 32.47. For it is not a vain thing for you, because it is your Life.
Now if our Life lies upon our Pardon, and we Are dead and damned without it, does it not concern us above all things to labour After forgiveness of since? Deuteronomy 32.47. For it is not a vain thing for you, Because it is your Life.
av cs po12 n1 vvz p-acp po12 n1, cc pns12 vbr j cc j-vvn p-acp pn31, vdz pn31 xx vvi pno12 p-acp d n2 pc-acp vvi p-acp n1 pp-f n1? np1 crd. p-acp pn31 vbz xx dt j n1 p-acp pn22, c-acp pn31 vbz po22 n1.
(102) part (DIV2)
3782
Page 812
18549
If a man be under a Sentence of Death, he will set his Wits a work,
If a man be under a Sentence of Death, he will Set his Wits a work,
cs dt n1 vbb p-acp dt n1 pp-f n1, pns31 vmb vvi po31 n2 dt n1,
(102) part (DIV2)
3782
Page 812
18550
and make use of all his friends to get the King to grant His pardon, because his Life lies upon it.
and make use of all his Friends to get the King to grant His pardon, Because his Life lies upon it.
cc vvi n1 pp-f d po31 n2 pc-acp vvi dt n1 pc-acp vvi po31 n1, c-acp po31 n1 vvz p-acp pn31.
(102) part (DIV2)
3782
Page 812
18552
namely, the Lord Iesus. How earnest then should we be with him to be our Advocate to the Father for us,
namely, the Lord Iesus. How earnest then should we be with him to be our Advocate to the Father for us,
av, dt n1 np1. c-crq j av vmd pns12 vbi p-acp pno31 pc-acp vbi po12 n1 p-acp dt n1 p-acp pno12,
(102) part (DIV2)
3782
Page 812
18553
and that he would Present the Merit of his Blood to the Father, as the Price of our Pardon?
and that he would Present the Merit of his Blood to the Father, as the Price of our Pardon?
cc cst pns31 vmd vvi dt n1 pp-f po31 n1 p-acp dt n1, c-acp dt n1 pp-f po12 n1?
(102) part (DIV2)
3782
Page 812
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2. There is that in Sin, may make us desire Forgiveness.
2. There is that in since, may make us desire Forgiveness.
crd pc-acp vbz d p-acp n1, vmb vvi pno12 vvi n1.
(102) part (DIV2)
3783
Page 812
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Sin is the only thing that disquiets the Soul ▪ 1. Sin is a Burden, it burdens the Creation, Rom. 8.22. it burdens the Conscience, Ps. 38.4. A wicked man is not sensible of Sin;
since is the only thing that disquiets the Soul ▪ 1. since is a Burden, it burdens the Creation, Rom. 8.22. it burdens the Conscience, Ps. 38.4. A wicked man is not sensible of since;
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(102) part (DIV2)
3783
Page 812
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he is dead in Sin, and if you lay a thousand weight upon a dead man, he feels it not.
he is dead in since, and if you lay a thousand weight upon a dead man, he feels it not.
pns31 vbz j p-acp n1, cc cs pn22 vvb dt crd n1 p-acp dt j n1, pns31 vvz pn31 xx.
(102) part (DIV2)
3783
Page 812
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But to an awakened Conscience, there's no such Burden as Sin, when a man seriously weighs with himself the Glory and Purity of that Majesty which Sin hath offended, the preciousness of that Soul which Sin hath polluted, the loss of that Happiness which sin hath indangered, the greatness of that Torment which Sin hath deserved, to lay all this together, sure must make sin burdensome,
But to an awakened Conscience, there's no such Burden as since, when a man seriously weighs with himself the Glory and Purity of that Majesty which since hath offended, the preciousness of that Soul which since hath polluted, the loss of that Happiness which since hath endangered, the greatness of that Torment which since hath deserved, to lay all this together, sure must make since burdensome,
p-acp p-acp dt vvn n1, pc-acp|vbz dx d n1 p-acp n1, c-crq dt n1 av-j vvz p-acp px31 dt n1 cc n1 pp-f d n1 r-crq n1 vhz vvn, dt n1 pp-f d n1 r-crq n1 vhz vvn, dt n1 pp-f d n1 r-crq n1 vhz vvd, dt n1 pp-f d n1 r-crq n1 vhz vvn, pc-acp vvi d d av, av-j vmb vvi n1 j,
(102) part (DIV2)
3783
Page 812
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and should not we labour to have this Burden removed by pardoning Mercy. 2. Sin is a Debt, Mat. 6.12. Forgive us our Debts, and every Debt we owe, God hath written down in his Book, Isa. 65.6. Behold ▪ it is written before me, and one day God's Debt-Book will be opened, Rev. 20.12.
and should not we labour to have this Burden removed by pardoning Mercy. 2. since is a Debt, Mathew 6.12. Forgive us our Debts, and every Debt we owe, God hath written down in his Book, Isaiah 65.6. Behold ▪ it is written before me, and one day God's Debt-Book will be opened, Rev. 20.12.
cc vmd xx pns12 vvi pc-acp vhi d n1 vvn p-acp vvg n1. crd n1 vbz dt n1, np1 crd. vvb pno12 po12 n2, cc d n1 pns12 vvb, np1 vhz vvn a-acp p-acp po31 n1, np1 crd. vvb ▪ pn31 vbz vvn p-acp pno11, cc crd n1 npg1 n1 vmb vbi vvn, n1 crd.
(102) part (DIV2)
3783
Page 812
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The Books were opened. And is not this that which may make us look after Forgiveness? Sin being such a debt as we must eternally lie in the Prison of Hell for,The Books were opened. And is not this that which may make us look After Forgiveness? since being such a debt as we must eternally lie in the Prison of Hell for,
dt n2 vbdr vvn. cc vbz xx d d r-crq vmb vvi pno12 vvi p-acp n1? n1 vbg d dt n1 c-acp pns12 vmb av-j vvi p-acp dt n1 pp-f n1 p-acp,
(102) part (DIV2)
3783
Page 812
18560
if it be not discharged, shall not we be earnest with God to cross the Debt-book with the Blood of his Son? There is no way to look God in the face with Comfort,
if it be not discharged, shall not we be earnest with God to cross the Debt-book with the Blood of his Son? There is no Way to look God in the face with Comfort,
cs pn31 vbb xx vvn, vmb xx pns12 vbi j p-acp np1 pc-acp vvi dt n1 p-acp dt n1 pp-f po31 n1? pc-acp vbz dx n1 pc-acp vvi np1 p-acp dt n1 p-acp n1,
(102) part (DIV2)
3783
Page 812
18561
but by having our debts either payed or pardoned. 3. There is nothing but Forgiveness can give Ease to a troubled Conscience;
but by having our debts either paid or pardoned. 3. There is nothing but Forgiveness can give Ease to a troubled Conscience;
cc-acp p-acp vhg po12 n2 av-d vvn cc vvn. crd pc-acp vbz pix p-acp n1 vmb vvi n1 p-acp dt j-vvn n1;
(102) part (DIV2)
3783
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there is a great difference between having the Fancy pleased and having the Conscience eased. Worldly things may please the Fancy, but not ease the Conscience.
there is a great difference between having the Fancy pleased and having the Conscience eased. Worldly things may please the Fancy, but not ease the Conscience.
pc-acp vbz dt j n1 p-acp vhg dt n1 j-vvn cc vhg dt n1 vvn. j n2 vmb vvi dt n1, cc-acp xx vvi dt n1.
(102) part (DIV2)
3784
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Nothing but pardon can relieve a troubled Soul, it is strange what shifts men will make for Ease when Conscience is pained,
Nothing but pardon can relieve a troubled Soul, it is strange what shifts men will make for Ease when Conscience is pained,
pix p-acp n1 vmb vvi dt j-vvn n1, pn31 vbz j r-crq vvz n2 vmb vvi p-acp n1 c-crq n1 vbz vvn,
(102) part (DIV2)
3784
Page 813
18564
and how many false Medicines they will use before they will take the right way for a Cure.
and how many false Medicines they will use before they will take the right Way for a Cure.
cc c-crq d j n2 pns32 vmb vvi c-acp pns32 vmb vvi dt j-jn n1 p-acp dt vvb.
(102) part (DIV2)
3784
Page 813
18565
When Conscience is troubled, they will try what merry Company can do, they may perhaps drink away trouble of Conscience, perhaps they may play it away at Cards, perhaps a lent whipping will do the deed.
When Conscience is troubled, they will try what merry Company can do, they may perhaps drink away trouble of Conscience, perhaps they may play it away At Cards, perhaps a lent whipping will do the deed.
c-crq n1 vbz vvn, pns32 vmb vvi r-crq j n1 vmb vdi, pns32 vmb av vvi av n1 pp-f n1, av pns32 vmb vvi pn31 av p-acp n2, av dt vvn j-vvg vmb vdb dt n1.
(102) part (DIV2)
3784
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18566
Perhaps multitude of Business will so take up their time, that they shall have no leisure to hear the Clamours and Accusations of Conscience.
Perhaps multitude of Business will so take up their time, that they shall have no leisure to hear the Clamours and Accusations of Conscience.
av n1 pp-f n1 vmb av vvi a-acp po32 n1, cst pns32 vmb vhi dx n1 pc-acp vvi dt n2 cc n2 pp-f n1.
(102) part (DIV2)
3784
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18567
But how vain are all these Attempts!
But how vain Are all these Attempts!
p-acp c-crq j vbr d d vvz!
(102) part (DIV2)
3784
Page 813
18568
still their Wound bleeds inwardly, their Heart trembles, their Conscience roars, and they can have no peace.
still their Wound bleeds inwardly, their Heart trembles, their Conscience roars, and they can have no peace.
av po32 n1 vvz av-j, po32 n1 vvz, po32 n1 vvz, cc pns32 vmb vhi dx n1.
(102) part (DIV2)
3784
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Whence is it? Here is the Reason, they go not to the Mercy of God,
Whence is it? Here is the Reason, they go not to the Mercy of God,
q-crq vbz pn31? av vbz dt n1, pns32 vvb xx p-acp dt n1 pp-f np1,
(102) part (DIV2)
3784
Page 813
18570
and the Blood of Christ, for the pardon of their Sins, and hence it is they can have no ease.
and the Blood of christ, for the pardon of their Sins, and hence it is they can have no ease.
cc dt n1 pp-f np1, p-acp dt n1 pp-f po32 n2, cc av pn31 vbz pns32 vmb vhi dx n1.
(102) part (DIV2)
3784
Page 813
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Suppose a man hath a Thorn in his Foot, which puts him to pain, let him anoint it,
Suppose a man hath a Thorn in his Foot, which puts him to pain, let him anoint it,
vvb dt n1 vhz dt n1 p-acp po31 n1, r-crq vvz pno31 p-acp n1, vvb pno31 vvi pn31,
(102) part (DIV2)
3784
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or wrap it up and keep it warm;
or wrap it up and keep it warm;
cc vvb pn31 a-acp cc vvi pn31 j;
(102) part (DIV2)
3784
Page 813
18573
yet till the Thorn be pluck'd out, it akes and swells and he hath no ease.
yet till the Thorn be plucked out, it akes and Swells and he hath no ease.
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(102) part (DIV2)
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So when the Thorn of Sin is gotten into a Man's Conscience, there's no ease till the Thorn be pull'd out,
So when the Thorn of since is got into a Man's Conscience, there's no ease till the Thorn be pulled out,
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(102) part (DIV2)
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when God removes Iniquity, now the Tho•n is pluck'd out.
when God removes Iniquity, now the Tho•n is plucked out.
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(102) part (DIV2)
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How was Davids Heart finely quieted when Nathan the Prophet told him, t•e Lord hath put away thy Sin, 2. Sam. 12.13.
How was Davids Heart finely quieted when Nathan the Prophet told him, t•e Lord hath put away thy since, 2. Sam. 12.13.
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(102) part (DIV2)
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How should we therefore labour for Forgiveness!
How should we Therefore labour for Forgiveness!
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(102) part (DIV2)
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till then we can have no ease in our Mind, nothing but a pardon seal'd in the Blood of a Redeemer can ease a wounded Spirit.
till then we can have no ease in our Mind, nothing but a pardon sealed in the Blood of a Redeemer can ease a wounded Spirit.
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(102) part (DIV2)
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4. Forgiveness of sin is feasible, it may be obtained, Impossibility destroys Endeavour, but as Ezra 10.2. There is hope in Israel concerning this ;
4. Forgiveness of since is feasible, it may be obtained, Impossibility Destroys Endeavour, but as Ezra 10.2. There is hope in Israel Concerning this;
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(102) part (DIV2)
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the Devils are past hope, a sentence of death is passed upon them, which is irrevocable,
the Devils Are passed hope, a sentence of death is passed upon them, which is irrevocable,
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(102) part (DIV2)
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but there is hope for us of obtaining a Pardon, Psal. 130.4. There is Forgiveness with thee.
but there is hope for us of obtaining a Pardon, Psalm 130.4. There is Forgiveness with thee.
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(102) part (DIV2)
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If pardon of sin were not possible, then it were not to be pray'd for, but it hath been pray'd for, 2 Sam. 24.10. I beseech thee, O Lord, take away mine Iniquity ;
If pardon of since were not possible, then it were not to be prayed for, but it hath been prayed for, 2 Sam. 24.10. I beseech thee, Oh Lord, take away mine Iniquity;
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(102) part (DIV2)
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and Christ bids us pray for it, Forgive us our Trespasses. That is possible which God hath promised,
and christ bids us pray for it, Forgive us our Trespasses. That is possible which God hath promised,
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(102) part (DIV2)
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but God hath promised pardon upon Repentance, Isa. 55.7.
but God hath promised pardon upon Repentance, Isaiah 55.7.
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(102) part (DIV2)
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Let the wicked forsake his way, and return to the Lord, and he will have Mercy upon him, Let the wicked forsake his Way, and return to the Lord, and he will have Mercy upon him,
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(102) part (DIV2)
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and to our God, for he will abundantly pardon. Hebr. Ki Iarbe lisloac. He will multiply to pardon.and to our God, for he will abundantly pardon. Hebrew Ki Iarbe lisloac. He will multiply to pardon.
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(102) part (DIV2)
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That is possible which others have obtain'd, but others have arrived at Forgiveness, therefore it is haveable, Psal. 32.5. Isa. 38.17. Thou hast cast all my Sins behind thy back ;
That is possible which Others have obtained, but Others have arrived At Forgiveness, Therefore it is haveable, Psalm 32.5. Isaiah 38.17. Thou hast cast all my Sins behind thy back;
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(102) part (DIV2)
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this may make us endeavour after pardon, because it is feasible, it may be had.
this may make us endeavour After pardon, Because it is feasible, it may be had.
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(102) part (DIV2)
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5. Consideration, to perswade to it, is, forgiveness of Sin is a Choice Eminent Blessing, to have the Book cancel'd and God appeas'd is worth obtaining;
5. Consideration, to persuade to it, is, forgiveness of since is a Choice Eminent Blessing, to have the Book canceled and God appeased is worth obtaining;
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(102) part (DIV2)
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which may whet our Endeavour after it. That it is a rare Transcendent Blessing, appears by three Demonstrations.
which may whet our Endeavour After it. That it is a rare Transcendent Blessing, appears by three Demonstrations.
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(102) part (DIV2)
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1. If we consider how this Blessing is purchased, namely, by the Lord Iesus ;
1. If we Consider how this Blessing is purchased, namely, by the Lord Iesus;
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(102) part (DIV2)
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there are three things in reference to Christ, which set forth the Choiceness and Pretiousness of Forgiveness.
there Are three things in Referente to christ, which Set forth the Choiceness and Preciousness of Forgiveness.
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(102) part (DIV2)
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1. No meer created Power in Heaven or Earth could expiate one Sin, or procure a Pardon;
1. No mere created Power in Heaven or Earth could expiate one since, or procure a Pardon;
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(102) part (DIV2)
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only Jesus Christ, 1 Iohn 2.2. He is NONLATINALPHABET, the propitiation for our Sins, no Merit can buy out a Pardon.
only jesus christ, 1 John 2.2. He is, the propitiation for our Sins, no Merit can buy out a Pardon.
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(102) part (DIV2)
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Paul had as much to boast of as any man.Paul had as much to boast of as any man.
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(102) part (DIV2)
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His high Birth, his Learning, his legal Righteousness, but he disclaims all in point of Justification,
His high Birth, his Learning, his Legal Righteousness, but he disclaims all in point of Justification,
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(102) part (DIV2)
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and lays them under Christ's Feet to tread upon.
and lays them under Christ's Feet to tread upon.
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(102) part (DIV2)
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No Angel could with all his Holiness lay down a price for the pardon of one Sin, 1 Sam. 2.25.
No Angel could with all his Holiness lay down a price for the pardon of one since, 1 Sam. 2.25.
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(102) part (DIV2)
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If a man sin against the Lord, who shall intreat for him? What Angel durst be so bold,If a man since against the Lord, who shall entreat for him? What Angel durst be so bold,
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(102) part (DIV2)
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as to open his Mouth to God for a delinquent sinner? Only Jesus Christ who is God-Man could deal with God's Justice and purchase Forgiveness.
as to open his Mouth to God for a delinquent sinner? Only jesus christ who is God-Man could deal with God's justice and purchase Forgiveness.
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(102) part (DIV2)
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2. Christ himself could not procure a Pardon but by Dying ; every Pardon is the Price of Blood.
2. christ himself could not procure a Pardon but by Dying; every Pardon is the Price of Blood.
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(102) part (DIV2)
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Christ's Life was a Rule of Holiness, and a Pattern of Obedience. Mat. 3.15. He fulfilled all Righteousness. And certainly, Christ's Active Obedience was of great Value and Merit;
Christ's Life was a Rule of Holiness, and a Pattern of obedience. Mathew 3.15. He fulfilled all Righteousness. And Certainly, Christ's Active obedience was of great Valve and Merit;
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(102) part (DIV2)
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but here is that which raiseth the worth of Forgiveness, Christ's active Obedience had not fully procured a Pardon for us with the shedding of his Blood.
but Here is that which Raiseth the worth of Forgiveness, Christ's active obedience had not Fully procured a Pardon for us with the shedding of his Blood.
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(102) part (DIV2)
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Therefore our Justification is ascribe• to his Blood, Rom. 5.9. Being justified by his Blood. Christ did bleed out our Pardon.
Therefore our Justification is ascribe• to his Blood, Rom. 5.9. Being justified by his Blood. christ did bleed out our Pardon.
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(102) part (DIV2)
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There is much ascribed to Christ's Intercession, but his Intercession had not prevail'd with God for the forgiveness of one sin, had not he shed his Blood.
There is much ascribed to Christ's Intercession, but his Intercession had not prevailed with God for the forgiveness of one since, had not he shed his Blood.
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(102) part (DIV2)
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'Tis worth our notice, that when Christ is described to Iohn as an Intercessor for his Church, he is represented to him in the likeness of a Lamb slain, Revel. 5.6. To shew that Christ must die and be slain before he can be an Intercessor.
It's worth our notice, that when christ is described to John as an Intercessor for his Church, he is represented to him in the likeness of a Lamb slave, Revel. 5.6. To show that christ must die and be slave before he can be an Intercessor.
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(102) part (DIV2)
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3. Christ by dying had not purchased Forgiveness for us, if he had not dyed an Execrable Death, he endured the Curse, Gal. 3.13.
3. christ by dying had not purchased Forgiveness for us, if he had not died an Execrable Death, he endured the Curse, Gal. 3.13.
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(102) part (DIV2)
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All the Agonies Christ endured in his Soul, all the Torments in his Body, could not purchase a Pardon,
All the Agonies christ endured in his Soul, all the Torments in his Body, could not purchase a Pardon,
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(102) part (DIV2)
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except he had been made a Curse for us. Christ must be cursed before we could be blessed with a pardon.
except he had been made a Curse for us. christ must be cursed before we could be blessed with a pardon.
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(102) part (DIV2)
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2. Forgiveness of Sin is a choice Blessing, if we consider what glorious Attributes God puts forth in the pardoning of sin. 1. God puts forth infinite Power ;
2. Forgiveness of since is a choice Blessing, if we Consider what glorious Attributes God puts forth in the pardoning of since. 1. God puts forth infinite Power;
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(102) part (DIV2)
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when Moses was pleading with God for the pardon of Israels Sin, he speaks thus, Let the Power of my Lord be great, Numb. 14.17. Gods forgiving of Sin is a Work of as great Power, as to make Heaven and Earth. Nay, a Greater ;
when Moses was pleading with God for the pardon of Israel's since, he speaks thus, Let the Power of my Lord be great, Numb. 14.17. God's forgiving of since is a Work of as great Power, as to make Heaven and Earth. Nay, a Greater;
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(102) part (DIV2)
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for when God made the World, he met with no Opposition, but when he comes to pardon, Satan opposeth, and the Heart opposeth.
for when God made the World, he met with no Opposition, but when he comes to pardon, Satan Opposeth, and the Heart Opposeth.
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(102) part (DIV2)
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A Sinner is desperate, and slights, yea, defies a pardon till God by his mighty Power convinceth him of his Sin and Danger,
A Sinner is desperate, and slights, yea, defies a pardon till God by his mighty Power Convinces him of his since and Danger,
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(102) part (DIV2)
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and makes him willing to accept of a pardon. 2. God in forgiving sin puts forth infinite Mercy, Numb. 14.19. Pardon, I beseech thee, the Iniquity of this people, according to the Greatness of thy Mercy.
and makes him willing to accept of a pardon. 2. God in forgiving since puts forth infinite Mercy, Numb. 14.19. Pardon, I beseech thee, the Iniquity of this people, according to the Greatness of thy Mercy.
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(102) part (DIV2)
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It is Mercy to have a Reprieve, and if there be Mercy in sparing a sinner, what Mercy then is in pardoning him? This is the Flos lactis, the Cream of Mercy.
It is Mercy to have a Reprieve, and if there be Mercy in sparing a sinner, what Mercy then is in pardoning him? This is the Flos Lactis, the Cream of Mercy.
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(102) part (DIV2)
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For God to put up so many Injuries, to wipe so many debts off the score, this is infinite Favour;
For God to put up so many Injuries, to wipe so many debts off the score, this is infinite Favour;
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(102) part (DIV2)
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forgiveness of sin is spun out of the Bowels of God's Mercy.
forgiveness of since is spun out of the Bowels of God's Mercy.
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(102) part (DIV2)
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3. Forgiveness of sin is a choice Blessing, as it lays a Foundation for other Mercies.
3. Forgiveness of since is a choice Blessing, as it lays a Foundation for other mercies.
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(102) part (DIV2)
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It is a leading Mercy. 1. It makes way for Temporal Good Things. 1. It brings Health,
It is a leading Mercy. 1. It makes Way for Temporal Good Things. 1. It brings Health,
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(102) part (DIV2)
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when Christ said to the palsy man, Thy sins are forgiven, this made way for a bodily Cure, Arise, take up thy Bed and walk, Mat. 9.6. The pardon of his sin, made way for the healing of his Palsy. 2. It brings Prosperity, Ier. 33.8, 9. 2. It makes way for Spiritual good Things.
when christ said to the palsy man, Thy Sins Are forgiven, this made Way for a bodily Cure, Arise, take up thy Bed and walk, Mathew 9.6. The pardon of his since, made Way for the healing of his Palsy. 2. It brings Prosperity, Jeremiah 33.8, 9. 2. It makes Way for Spiritual good Things.
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(102) part (DIV2)
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Forgiveness of Sin never comes alone, but hath other spiritual Blessings attending it. Whom God pardons He sanctifies, adopts, crowns.
Forgiveness of since never comes alone, but hath other spiritual Blessings attending it. Whom God Pardons He Sanctifies, adopts, crowns.
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(102) part (DIV2)
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It is a voluminous Mercy, it draws the silver Link of Grace, and the golden Link of Glory after it.
It is a voluminous Mercy, it draws the silver Link of Grace, and the golden Link of Glory After it.
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(102) part (DIV2)
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It is an high Act of Indulgence, God seals the sinners pardon with a Kiss. And should not we above all things seek after so great a Blessing, a forgiveness.
It is an high Act of Indulgence, God Seals the Sinners pardon with a Kiss. And should not we above all things seek After so great a Blessing, a forgiveness.
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(102) part (DIV2)
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6. Consideration, That which may make us seek after forgiveness of sin, is God's Inclinableness to pardon, Nehem. 9.17. Thou art a God ready to pardon.
6. Consideration, That which may make us seek After forgiveness of since, is God's Inclinableness to pardon, Nehemiah 9.17. Thou art a God ready to pardon.
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(102) part (DIV2)
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In the Hebrew it is Eloha Selicoth, a God of Pardons.
In the Hebrew it is Eloah Selicoth, a God of Pardons.
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(102) part (DIV2)
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We are apt to entertain wrong Conceits of God, that he is inexorable and will not forgive, Mat. 25.24. I knew thou wert an hard man.
We Are apt to entertain wrong Conceits of God, that he is inexorable and will not forgive, Mathew 25.24. I knew thou Wertenberg an hard man.
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(102) part (DIV2)
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But God is a sin pardoning God, Exod. 34.6. The Lord, merciful and gracious, forgiving Iniquity, Transgression and Sin. Here is my Name (saith God) if you would know how I am called, I tell you my Name, The Lord, the Lord God merciful; forgiving Iniquity.
But God is a since pardoning God, Exod 34.6. The Lord, merciful and gracious, forgiving Iniquity, Transgression and Sin. Here is my Name (Says God) if you would know how I am called, I tell you my Name, The Lord, the Lord God merciful; forgiving Iniquity.
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(102) part (DIV2)
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A Pyrat or Rebel that knows there is a Proclamation out against him, will never come in,
A Pirate or Rebel that knows there is a Proclamation out against him, will never come in,
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(102) part (DIV2)
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but if he hears that the Prince is full of Clemency, and there is a Proclamation of Pardon to him if he submit, this will be a great incentive to him to lay down his Arms,
but if he hears that the Prince is full of Clemency, and there is a Proclamation of Pardon to him if he submit, this will be a great incentive to him to lay down his Arms,
cc-acp cs pns31 vvz cst dt n1 vbz j pp-f n1, cc pc-acp vbz dt n1 pp-f n1 p-acp pno31 cs pns31 vvb, d vmb vbi dt j j p-acp pno31 pc-acp vvi a-acp po31 n2,
(102) part (DIV2)
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and become Loyal to his Prince. See God's Proclamation to repenting Sinners, Ier. 3.12.
and become Loyal to his Prince. See God's Proclamation to repenting Sinners, Jeremiah 3.12.
cc vvi j p-acp po31 n1. n1 npg1 n1 p-acp vvg n2, np1 crd.
(102) part (DIV2)
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Go and proclaim these words and say, Return thou back-sliding Israel saith the Lord, and I will not cause my Anger to fall upon thee, for I am merciful. Go and proclaim these words and say, Return thou backsliding Israel Says the Lord, and I will not cause my Anger to fallen upon thee, for I am merciful.
vvb cc vvi d n2 cc vvi, vvb pns21 j np1 vvz dt n1, cc pns11 vmb xx vvi po11 n1 pc-acp vvi p-acp pno21, c-acp pns11 vbm j.
(102) part (DIV2)
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God's Mercy is a Tender Mercy, the Hebr. word for Mercy Rakem, signifies Bowels, God's Mercy is full of Sympathy, He is of a most sweet Indulgent Nature, Psal. 86 5. Thou Lord art Good and ready to forgive ;
God's Mercy is a Tender Mercy, the Hebrew word for Mercy Rakem, signifies Bowels, God's Mercy is full of sympathy, He is of a most sweet Indulgent Nature, Psalm 86 5. Thou Lord art Good and ready to forgive;
npg1 n1 vbz dt j n1, dt np1 n1 p-acp n1 np1, vvz n2, npg1 n1 vbz j pp-f n1, pns31 vbz pp-f dt av-ds j j n1, np1 crd crd pns21 n1 vb2r j cc j pc-acp vvi;
(102) part (DIV2)
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the Bee doth not more naturally give Hony, than God shews Mercy.
the Bee does not more naturally give Honey, than God shows Mercy.
dt n1 vdz xx av-dc av-j vvi n1, cs np1 vvz n1.
(102) part (DIV2)
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Object. 1. But doth not God seem to delight in Punitive Acts, or Acts of Severity? Prov. 1.26. I will laugh at your Calamity. Object. 1. But does not God seem to delight in Punitive Acts, or Acts of Severity? Curae 1.26. I will laugh At your Calamity.
n1. crd p-acp vdz xx np1 vvi pc-acp vvi p-acp j n2, cc n2 pp-f n1? np1 crd. pns11 vmb vvi p-acp po22 n1.
(102) part (DIV2)
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Resp. Who doth God say so to? see ver. 25. Ye have set at naught all my Counsel, Resp. Who does God say so to? see for. 25. You have Set At nought all my Counsel,
np1 q-crq vdz np1 vvi av p-acp? vvb p-acp. crd pn22 vhb vvn p-acp pix d po11 n1,
(102) part (DIV2)
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and would none of my Reproof. and would none of my Reproof.
cc vmd pi pp-f po11 n1.
(102) part (DIV2)
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God delights in their Destruction who despise his Instruction, but an humble penitentiary breaking off sin,
God delights in their Destruction who despise his Instruction, but an humble penitentiary breaking off since,
np1 vvz p-acp po32 n1 r-crq vvb po31 n1, cc-acp dt j n1 vvg p-acp n1,
(102) part (DIV2)
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and suing out his Pardon, the Lord delights in shewing Mercy to such an one, Micah 7.18. He delighteth in Mercy.
and suing out his Pardon, the Lord delights in showing Mercy to such an one, micah 7.18. He delights in Mercy.
cc vvg av po31 n1, dt n1 vvz p-acp vvg n1 p-acp d dt pi, np1 crd. pns31 vvz p-acp n1.
(102) part (DIV2)
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Object. 2. But tho' God be so full of Mercy and ready to forgive, yet his Mercy reacheth not to all;Object. 2. But though God be so full of Mercy and ready to forgive, yet his Mercy reaches not to all;
n1. crd p-acp cs np1 vbb av j pp-f n1 cc j pc-acp vvi, av po31 n1 vvz xx p-acp d;
(102) part (DIV2)
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he forgives only such as are Elected, and I question my Election?
he forgives only such as Are Elected, and I question my Election?
pns31 vvz av-j d c-acp vbr vvn, cc pns11 vvb po11 n1?
(102) part (DIV2)
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Resp. 1. No man can say he is not Elected, God hath not revealed this to any particular man that he is a Reprobate, excepting him only who hath sin'd the Sin against the Holy Ghost;Resp. 1. No man can say he is not Elected, God hath not revealed this to any particular man that he is a Reprobate, excepting him only who hath sinned the since against the Holy Ghost;
np1 crd dx n1 vmb vvi pns31 vbz xx vvn, np1 vhz xx vvn d p-acp d j n1 cst pns31 vbz dt n-jn, vvg pno31 av-j r-crq vhz vvn dt n1 p-acp dt j n1;
(102) part (DIV2)
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which sin thou art far enough from, who mournest for sin and seekest after Forgiveness. 2. These thoughts of Non-Election, that we are not Elected;
which since thou art Far enough from, who mournest for since and Seekest After Forgiveness. 2. These thoughts of Non-Election, that we Are not Elected;
r-crq n1 pns21 vb2r av-j av-d p-acp, r-crq vv2 p-acp n1 cc vv2 p-acp n1. crd np1 n2 pp-f n1, cst pns12 vbr xx vvn;
(102) part (DIV2)
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and that there is no pardon for us, come from Satan, and are the poison'd Arrows he shoots.
and that there is no pardon for us, come from Satan, and Are the poisoned Arrows he shoots.
cc cst pc-acp vbz dx n1 p-acp pno12, vvb p-acp np1, cc vbr dt j-vvn n2 pns31 vvz.
(102) part (DIV2)
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He is the Accuser, he accuseth us to God, that we are great sinners; and he accuseth God to us, as if he were a Tyrant:
He is the Accuser, he Accuseth us to God, that we Are great Sinners; and he Accuseth God to us, as if he were a Tyrant:
pns31 vbz dt n1, pns31 vvz pno12 p-acp np1, cst pns12 vbr j n2; cc pns31 vvz np1 p-acp pno12, c-acp cs pns31 vbdr dt n1:
(102) part (DIV2)
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one that did watch to destroy his Creature. These are diabolical Suggestions; say, Get thee behind me, Satan.
one that did watch to destroy his Creature. These Are diabolical Suggestions; say, Get thee behind me, Satan.
pi cst vdd vvi pc-acp vvi po31 n1. d vbr j n2; vvb, vvb pno21 p-acp pno11, np1.
(102) part (DIV2)
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3. 'Tis sinful for any to hold, that he is not Elected; it would take him off from the Use of Means, from praying and repenting;
3. It's sinful for any to hold, that he is not Elected; it would take him off from the Use of Means, from praying and repenting;
crd pn31|vbz j p-acp d pc-acp vvi, cst pns31 vbz xx vvn; pn31 vmd vvi pno31 a-acp p-acp dt n1 pp-f n2, p-acp vvg cc vvg;
(102) part (DIV2)
3799
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it would harden him and make him desperate. Therefore pry not into the Arcana Coeli, the Secrets of Heaven.
it would harden him and make him desperate. Therefore pry not into the Arcana Coeli, the Secrets of Heaven.
pn31 vmd vvi pno31 cc vvi pno31 j. av vvb xx p-acp dt fw-la fw-la, dt n2-jn pp-f n1.
(102) part (DIV2)
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Remember what befel the men of Bethshemesh, for looking into the Ark, 1 Sam. 6.19. Know that we are not to go by Gods Secret Will, but by his Revealed Will;
remember what befell the men of Bethshemesh, for looking into the Ark, 1 Sam. 6.19. Know that we Are not to go by God's Secret Will, but by his Revealed Will;
np1 r-crq vvd dt n2 pp-f np1, p-acp vvg p-acp dt n1, crd np1 crd. vvb cst pns12 vbr xx pc-acp vvi p-acp npg1 j-jn vmb, cc-acp p-acp po31 vvn vmb;
(102) part (DIV2)
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look into God's Revealed Will, and there we shall find enough to cherish Hope, and Encourage us to go to God for the pardon of our sins.
look into God's Revealed Will, and there we shall find enough to cherish Hope, and Encourage us to go to God for the pardon of our Sins.
vvb p-acp npg1 vvn vmb, cc a-acp pns12 vmb vvi av-d pc-acp vvi n1, cc vvb pno12 pc-acp vvi p-acp np1 p-acp dt n1 pp-f po12 n2.
(102) part (DIV2)
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God hath revealed in his Word, That he is rich in Mercy, Ephes. 2.4. That he doth not delight in the Destruction of a sinner, Ezek. 18.32. Iurat per Essen•iam, Musculus, he swears by his Essence. Ezek. 33.11. As I live, saith the Lord God, I have no pleasure in the death of the wicked.
God hath revealed in his Word, That he is rich in Mercy, Ephesians 2.4. That he does not delight in the Destruction of a sinner, Ezekiel 18.32. Iurat per Essen•iam, Musculus, he swears by his Essence. Ezekiel 33.11. As I live, Says the Lord God, I have no pleasure in the death of the wicked.
np1 vhz vvn p-acp po31 n1, cst pns31 vbz j p-acp n1, np1 crd. cst pns31 vdz xx vvi p-acp dt n1 pp-f dt n1, np1 crd. fw-la fw-la fw-la, fw-la, pns31 vvz p-acp po31 n1. np1 crd. c-acp pns11 vvb, vvz dt n1 np1, pns11 vhb dx n1 p-acp dt n1 pp-f dt j.
(102) part (DIV2)
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Hence it is God waits so long, and puts off the Sessions from time to time ▪ to see if sinners will repent and seek to him for pardon.
Hence it is God waits so long, and puts off the Sessions from time to time ▪ to see if Sinners will Repent and seek to him for pardon.
av pn31 vbz np1 vvz av av-j, cc vvz a-acp dt n2 p-acp n1 p-acp n1 ▪ pc-acp vvi cs n2 vmb vvi cc vvi p-acp pno31 p-acp n1.
(102) part (DIV2)
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therefore let God's tender Mercies and pretious Promises encourage us to seek to him for the forgiveness of our sins.
Therefore let God's tender mercies and precious Promises encourage us to seek to him for the forgiveness of our Sins.
av vvb npg1 j n2 cc j vvz vvi pno12 pc-acp vvi p-acp pno31 p-acp dt n1 pp-f po12 n2.
(102) part (DIV2)
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Consideration 7. To seek earnestly for Pardon, is the unspeakable Misery of such as want Forgiveness;Consideration 7. To seek earnestly for Pardon, is the unspeakable Misery of such as want Forgiveness;
n1 crd p-acp vvi av-j p-acp n1, vbz dt j n1 pp-f d c-acp vvb n1;
(102) part (DIV2)
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it must needs be ill with that Malefactour that wants his Pardon.
it must needs be ill with that Malefactor that Wants his Pardon.
pn31 vmb av vbi j-jn p-acp d n1 cst vvz po31 n1.
(102) part (DIV2)
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1. The unpardoned sinner (that lives and dies so) is under the greatest Loss and Privation. Is there any Happiness like to the injoying of God in Glory? This is the Joy of Angels, the Crown of Saints glorified;
1. The unpardoned sinner (that lives and die so) is under the greatest Loss and Privation. Is there any Happiness like to the enjoying of God in Glory? This is the Joy of Angels, the Crown of Saints glorified;
crd dt j n1 (cst vvz cc vvz av) vbz p-acp dt js n1 cc n1. vbz a-acp d n1 av-j p-acp dt vvg pp-f np1 p-acp n1? d vbz dt n1 pp-f n2, dt n1 pp-f n2 vvn;
(102) part (DIV2)
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but the unforgiven sinner shall not behold God's smiling Face; he shall see God as an Enemy, not as a Friend;
but the unforgiven sinner shall not behold God's smiling Face; he shall see God as an Enemy, not as a Friend;
cc-acp dt vvn n1 vmb xx vvi npg1 vvg n1; pns31 vmb vvi np1 p-acp dt n1, xx p-acp dt n1;
(102) part (DIV2)
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he shall have an affrighting sight of God, not beatifical; he shall see the Black Rod, not the Mercy-Seat.
he shall have an affrighting sighed of God, not beatifical; he shall see the Black Rod, not the Mercy-Seat.
pns31 vmb vhi dt vvg n1 pp-f np1, xx j; pns31 vmb vvi dt j-jn n1, xx dt n1.
(102) part (DIV2)
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Sins unpardoned are like the Angel with a flaming Sword, who stop'd the passage to Paradise.
Sins unpardoned Are like the Angel with a flaming Sword, who stopped the passage to Paradise.
ng1 j vbr av-j dt n1 p-acp dt j-vvg n1, r-crq vvd dt n1 p-acp n1.
(102) part (DIV2)
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Sins unpardoned stop the way to the Heavenly Paradise;
Sins unpardoned stop the Way to the Heavenly Paradise;
ng1 j vvi dt n1 p-acp dt j n1;
(102) part (DIV2)
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and how doleful is the Condition of that Soul, which is banish'd from the place of Bliss ▪ where the King of Glory keeps his Court?
and how doleful is the Condition of that Soul, which is banished from the place of Bliss ▪ where the King of Glory keeps his Court?
cc c-crq j vbz dt n1 pp-f d n1, r-crq vbz vvn p-acp dt n1 pp-f n1 ▪ c-crq dt n1 pp-f n1 vvz po31 n1?
(102) part (DIV2)
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2. The unpardoned sinner hath nothing to do with any Promise, the Promises M•lctralia Evangelii, the Breasts that hold the sincere Milk of the Word which fills the Soul with precious Sweetness, they are the Royal Charter.
2. The unpardoned sinner hath nothing to do with any Promise, the Promises M•lctralia Evangelii, the Breasts that hold the sincere Milk of the Word which fills the Soul with precious Sweetness, they Are the Royal Charter.
crd dt j n1 vhz pix pc-acp vdi p-acp d vvb, dt vvz np1 np1, dt n2 cst vvb dt j n1 pp-f dt n1 r-crq vvz dt n1 p-acp j n1, pns32 vbr dt j n1.
(102) part (DIV2)
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But wh•t hath a stranger to do to meddle with the Charter? 'Twas the Dove pluck'd the Olive-branch.
But wh•t hath a stranger to do to meddle with the Charter? 'Twas the Dove plucked the Olive-branch.
p-acp n1 vhz dt n1 pc-acp vdi pc-acp vvi p-acp dt n1? pn31|vbds dt n1 vvd dt n1.
(102) part (DIV2)
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'Tis only the Believer plucks the Tree of the Promise;
It's only the Believer plucks the Tree of the Promise;
pn31|vbz av-j dt n1 vvz dt n1 pp-f dt n1;
(102) part (DIV2)
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till the Condition of the Promise be perform'd, no man can have right to the Comfort of the Promise;
till the Condition of the Promise be performed, no man can have right to the Comfort of the Promise;
c-acp dt n1 pp-f dt n1 vbb vvn, dx n1 vmb vhi j-jn p-acp dt n1 pp-f dt n1;
(102) part (DIV2)
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and how sad is that not to have one promise to shew for Heaven?
and how sad is that not to have one promise to show for Heaven?
cc c-crq j vbz cst xx pc-acp vhi crd n1 pc-acp vvi p-acp n1?
(102) part (DIV2)
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3. An unpardoned sinner is continually in danger of the Out-cry of an accusing Conscience ▪ An accusing Conscience is a little Hell;
3. an unpardoned sinner is continually in danger of the Outcry of an accusing Conscience ▪ an accusing Conscience is a little Hell;
crd dt j n1 vbz av-j p-acp n1 pp-f dt n1 pp-f dt j-vvg n1 ▪ dt j-vvg n1 vbz dt j n1;
(102) part (DIV2)
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Siculi non invenere Tyranni tormentum majus ; we tremble to hear a Lyon roar. How terrible are the roarings of Conscience? Iudas hang'd himself to quiet his Conscience;Siculi non invenere Tyranni Tormentum Majus; we tremble to hear a lion roar. How terrible Are the roarings of Conscience? Iudas hanged himself to quiet his Conscience;
np1 fw-fr fw-la np1 fw-la fw-la; pns12 vvb pc-acp vvi dt n1 vvi. q-crq j vbr dt n2-vvg pp-f n1? np1 vvn px31 pc-acp vvi po31 n1;
(102) part (DIV2)
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a sinners Conscience at present is either asleep or seared, but when God shall awaken Conscience, either by Affliction or at Death;
a Sinners Conscience At present is either asleep or seared, but when God shall awaken Conscience, either by Affliction or At Death;
dt ng1 n1 p-acp n1 vbz d j cc vvn, cc-acp c-crq np1 vmb vvi n1, av-d p-acp n1 cc p-acp n1;
(102) part (DIV2)
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how will the unpardoned sinner be affrighted? When a man shall have all his sins set before his Eyes,
how will the unpardoned sinner be affrighted? When a man shall have all his Sins Set before his Eyes,
q-crq vmb dt j n1 vbi vvn? c-crq dt n1 vmb vhi d po31 n2 vvn p-acp po31 n2,
(102) part (DIV2)
3803
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and drawn out in their bloody Colours, and the worm of Conscience begins to gnaw; sinner here are thy Debts, and the Book is not cancel'd, thou must to Hell;
and drawn out in their bloody Colours, and the worm of Conscience begins to gnaw; sinner Here Are thy Debts, and the Book is not canceled, thou must to Hell;
cc vvn av p-acp po32 j n2, cc dt n1 pp-f n1 vvz pc-acp vvi; n1 av vbr po21 n2, cc dt n1 vbz xx vvn, pns21 vmb p-acp n1;
(102) part (DIV2)
3803
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O what a trembling at heart will the sinner have!
Oh what a trembling At heart will the sinner have!
uh q-crq dt j-vvg p-acp n1 vmb dt n1 vhi!
(102) part (DIV2)
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4. All the Curses of God stand in full force against an unpardoned sinner, his very Blessings are cursed ▪ Mal. 2.2. I will curse your Blessings. His Table is a Snare ;
4. All the Curses of God stand in full force against an unpardoned sinner, his very Blessings Are cursed ▪ Malachi 2.2. I will curse your Blessings. His Table is a Snare;
crd av-d dt n2 pp-f np1 vvb p-acp j n1 p-acp dt j n1, po31 j n2 vbr j-vvn ▪ np1 crd. pns11 vmb vvi po22 n2. po31 n1 vbz dt vvb;
(102) part (DIV2)
3804
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he eats and drinks a Curse.
he eats and drinks a Curse.
pns31 vvz cc vvz dt n1.
(102) part (DIV2)
3804
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18674
What comfort could Dionisius have at his Feast, when he imagined he saw a naked Sword hanging by a twine thread over his head? This is enough to spoil a sinners Banquet;
What Comfort could Dionysius have At his Feast, when he imagined he saw a naked Sword hanging by a twine thread over his head? This is enough to spoil a Sinners Banquet;
q-crq n1 vmd np1 vhb p-acp po31 n1, c-crq pns31 vvd pns31 vvd dt j n1 vvg p-acp dt n1 n1 p-acp po31 n1? d vbz av-d pc-acp vvi dt ng1 n1;
(102) part (DIV2)
3804
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a Curse like a naked Sword hangs over his Head: Caesar wondred to see one of his Soldiers so merry that was in debt.
a Curse like a naked Sword hangs over his Head: Caesar wondered to see one of his Soldiers so merry that was in debt.
dt vvb av-j dt j n1 vvz p-acp po31 n1: np1 vvd pc-acp vvi crd pp-f po31 n2 av j cst vbds p-acp n1.
(102) part (DIV2)
3804
Page 816
18676
One would wonder that man should be merry who is Heir to all God's Curses;
One would wonder that man should be merry who is Heir to all God's Curses;
pi vmd vvi d n1 vmd vbi j r-crq vbz n1 p-acp d npg1 n2;
(102) part (DIV2)
3804
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18677
he doth not see these Curses, but is blinder than Balaams Ass, who saw the Angels Sword drawn.
he does not see these Curses, but is blinder than Balaams Ass, who saw the Angels Sword drawn.
pns31 vdz xx vvi d n2, cc-acp vbz jc cs npg1 n1, r-crq vvd dt ng1 n1 vvn.
(102) part (DIV2)
3804
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5. The unpardoned sinner is in an ill case at Death. Luther profess'd there were three things which he durst not think of without Christ;
5. The unpardoned sinner is in an ill case At Death. Luther professed there were three things which he durst not think of without christ;
crd dt j n1 vbz p-acp dt j-jn n1 p-acp n1. np1 vvn a-acp vbdr crd n2 r-crq pns31 vvd xx vvi pp-f p-acp np1;
(102) part (DIV2)
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of his sins, of Death, of the Day of Judgment.
of his Sins, of Death, of the Day of Judgement.
pp-f po31 n2, pp-f n1, pp-f dt n1 pp-f n1.
(102) part (DIV2)
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18680
Death to a Christless Soul is the King of Terrors, as the Prophet Ahijah said to Ieroboams Wife, 1 Kin. 14.6. I am sent to thee with heavy Tidings.
Death to a Christless Soul is the King of Terrors, as the Prophet Ahijah said to Ieroboams Wife, 1 Kin. 14.6. I am sent to thee with heavy Tidings.
n1 p-acp dt j n1 vbz dt n1 pp-f n2, p-acp dt n1 np1 vvd p-acp vvz n1, crd n1. crd. pns11 vbm vvn p-acp pno21 p-acp j n2.
(102) part (DIV2)
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So death is sent to the unpardoned Soul with heavy Tidings; 'Tis God's Jaylor to arrest him;
So death is sent to the unpardoned Soul with heavy Tidings; It's God's Jailor to arrest him;
av n1 vbz vvn p-acp dt j n1 p-acp j n2; pn31|vbz npg1 n1 pc-acp vvi pno31;
(102) part (DIV2)
3805
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18682
death is a prologue to Damnation. In particular,
death is a prologue to Damnation. In particular,
n1 vbz dt n1 p-acp n1. p-acp j,
(102) part (DIV2)
3805
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18683
1. Death is a Voyder to take away all his earthly Comforts ▪ it takes away his sugar'd Morsels;
1. Death is a Voider to take away all his earthly Comforts ▪ it Takes away his sugared Morsels;
crd n1 vbz dt n1 pc-acp vvi av d po31 j n2 ▪ pn31 vvz av po31 j-vvn n2;
(102) part (DIV2)
3806
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18684
no more drinking Wine in Bowls, no more Mirth or Musick, Revel. 18.22. The Voice of Harpers and Musicians shall be heard no more at all in thee.
no more drinking Wine in Bowls, no more Mirth or Music, Revel. 18.22. The Voice of Harpers and Musicians shall be herd no more At all in thee.
dx av-dc vvg n1 p-acp n2, av-dx dc n1 cc n1, vvb. crd. dt n1 pp-f np1 cc n2 vmb vbi vvn av-dx av-dc p-acp d p-acp pno21.
(102) part (DIV2)
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The sinner shall never tast of luscious Delights more to all Eternity. His Hony shall be turned to the Gall of Asps, Iob 20.14. 2. At Death there shall be an end put to all Reprieves. Now God reprieves a sinner;
The sinner shall never taste of luscious Delights more to all Eternity. His Honey shall be turned to the Gall of Asps, Job 20.14. 2. At Death there shall be an end put to all Reprieves. Now God reprieves a sinner;
dt n1 vmb av-x vvi pp-f j n2 av-dc p-acp d n1. po31 n1 vmb vbi vvn p-acp dt n1 pp-f n2, np1 crd. crd p-acp n1 a-acp vmb vbi dt n1 vvn p-acp d n2. av np1 n2 dt n1;
(102) part (DIV2)
3806
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he spares him such a fit of Sickness;
he spares him such a fit of Sickness;
pns31 vvz pno31 d dt n1 pp-f n1;
(102) part (DIV2)
3807
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18687
he respites him many years, the sinner should have died such a drinking bout, but God granted him a Reprieve;
he respites him many Years, the sinner should have died such a drinking bout, but God granted him a Reprieve;
pns31 vvz pno31 d n2, dt n1 vmd vhi vvn d dt vvg n1, cc-acp np1 vvd pno31 dt vvb;
(102) part (DIV2)
3807
Page 816
18688
he lengthened out the silver Thread of Patience to a Miracle.
he lengthened out the silver Thread of Patience to a Miracle.
pns31 vvd av dt n1 n1 pp-f n1 p-acp dt n1.
(102) part (DIV2)
3807
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18689
But the sinner dying without Repentance unpardoned, now the Lease of God's Patience is run out,
But the sinner dying without Repentance unpardoned, now the Lease of God's Patience is run out,
p-acp dt n1 vvg p-acp n1 j, av dt n1 pp-f npg1 n1 vbz vvn av,
(102) part (DIV2)
3807
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18690
and the sinner must appear in person before the Righteous God to receive his Sentence;
and the sinner must appear in person before the Righteous God to receive his Sentence;
cc dt n1 vmb vvi p-acp n1 p-acp dt j np1 pc-acp vvi po31 n1;
(102) part (DIV2)
3807
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18691
after which there shall be none to bail him, nor shall he hear of a Reprieve any more.
After which there shall be none to bail him, nor shall he hear of a Reprieve any more.
p-acp r-crq a-acp vmb vbi pix pc-acp vvi pno31, ccx vmb pns31 vvi pp-f dt vvb d dc.
(102) part (DIV2)
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6. The unpardoned sinner dying so, must go into Damnation;
6. The unpardoned sinner dying so, must go into Damnation;
crd dt j n1 vvg av, vmb vvi p-acp n1;
(102) part (DIV2)
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18693
this is the second Death, Mors sine morte. The unpardoned Soul must for ever bear the Anger of a Sin-revenging-God;
this is the second Death, Mors sine morte. The unpardoned Soul must for ever bear the Anger of a Sin-revenging-God;
d vbz dt ord n1, fw-la fw-la fw-la. dt j n1 vmb p-acp av vvi dt n1 pp-f dt np1;
(102) part (DIV2)
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as long as God is God, so long the Vial of his Wrath shall be dropping upon the damned Soul. This is an Helpless Condition;
as long as God is God, so long the Vial of his Wrath shall be dropping upon the damned Soul. This is an Helpless Condition;
c-acp av-j c-acp np1 vbz np1, av av-j dt n1 pp-f po31 n1 vmb vbi vvg p-acp dt j-vvn n1 d vbz dt j n1;
(102) part (DIV2)
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there is a time when a sinner will not be helped.
there is a time when a sinner will not be helped.
pc-acp vbz dt n1 c-crq dt n1 vmb xx vbi vvn.
(102) part (DIV2)
3808
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Christ and Salvation are offer'd to him, but he slights them, he will not be helped;
christ and Salvation Are offered to him, but he slights them, he will not be helped;
np1 cc n1 vbr vvn p-acp pno31, cc-acp pns31 vvz pno32, pns31 vmb xx vbi vvn;
(102) part (DIV2)
3808
Page 816
18697
and there is a time shortly coming, when he cannot be helped. He calls out for Mercy, O a pardon, a pardon;
and there is a time shortly coming, when he cannot be helped. He calls out for Mercy, Oh a pardon, a pardon;
cc pc-acp vbz dt n1 av-j vvg, c-crq pns31 vmbx vbi vvn. pns31 vvz av p-acp n1, uh dt n1, dt n1;
(102) part (DIV2)
3808
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but then it is too late, the date of Mercy is expir'd;
but then it is too late, the date of Mercy is expired;
cc-acp cs pn31 vbz av j, dt n1 pp-f n1 vbz vvn;
(102) part (DIV2)
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O how sad then is it to live and die unpardoned? You may lay a Grave-stone upon that man,
Oh how sad then is it to live and die unpardoned? You may lay a Gravestone upon that man,
uh q-crq j av vbz pn31 pc-acp vvi cc vvi j? pn22 vmb vvi dt n1 p-acp d n1,
(102) part (DIV2)
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and write this Epitaph upon it; It had been good for that man, he had never been born.
and write this Epitaph upon it; It had been good for that man, he had never been born.
cc vvi d n1 p-acp pn31; pn31 vhd vbn j p-acp d n1, pns31 vhd av-x vbn vvn.
(102) part (DIV2)
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Now, if the misery of an unpardon'd State be so unexpressible;
Now, if the misery of an unpardoned State be so unexpressible;
av, cs dt n1 pp-f dt j n1 vbb av j;
(102) part (DIV2)
3808
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how should we labour for Forgiveness, that we may not be ingulph'd in so dreadful a Labyrinth of Fire and Brimstone to all Eternity.
how should we labour for Forgiveness, that we may not be engulfed in so dreadful a Labyrinth of Fire and Brimstone to all Eternity.
q-crq vmd pns12 vvi p-acp n1, cst pns12 vmb xx vbi j-vvn p-acp av j dt n1 pp-f n1 cc n1 p-acp d n1.
(102) part (DIV2)
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7. Such as are unpardon'd must needs lead uncomfortable lives; Deut. 28.66. Thy Life shall hang in doubt before thee, and thou shalt be in continual fears.
7. Such as Are unpardoned must needs led uncomfortable lives; Deuteronomy 28.66. Thy Life shall hang in doubt before thee, and thou shalt be in continual fears.
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(102) part (DIV2)
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Thus the unpardoned sinner must needs have a palpitation and trembling at Heart; he fears every Bush he sees, 1 Ioh. 4.18. Fear hath Torment in it, the Greek word for Torment NONLATINALPHABET, is used sometimes for Hell; fear hath Hell in it.
Thus the unpardoned sinner must needs have a palpitation and trembling At Heart; he fears every Bush he sees, 1 John 4.18. fear hath Torment in it, the Greek word for Torment, is used sometime for Hell; Fear hath Hell in it.
av dt j n1 vmb av vhi dt n1 cc vvg p-acp n1; pns31 vvz d n1 pns31 vvz, crd np1 crd. n1 vhz n1 p-acp pn31, dt jp n1 p-acp vvb, vbz vvn av p-acp n1; n1 vhz n1 p-acp pn31.
(102) part (DIV2)
3809
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A man in debt fears every step he goes, lest he should be arrested:
A man in debt fears every step he Goes, lest he should be arrested:
dt n1 p-acp n1 vvz d n1 pns31 vvz, cs pns31 vmd vbi vvn:
(102) part (DIV2)
3809
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18725
Some of the Iews who had an hand in Crucifying of Christ, upon their Repentance, the very Blood they shed did seal their pardon.
some of the Iews who had an hand in Crucifying of christ, upon their Repentance, the very Blood they shed did seal their pardon.
d pp-f dt np2 r-crq vhd dt n1 p-acp vvg pp-f np1, p-acp po32 n1, dt j n1 pns32 vvd vdd vvi po32 n1.
(102) part (DIV2)
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so the unpardoned sinner fears, what if this night Death which is God's Serjeant should arrest him? Iob 7.21. Why dost not thou pardon my Sin, for now shall I sleep in the dust ;
so the unpardoned sinner fears, what if this night Death which is God's sergeant should arrest him? Job 7.21. Why dost not thou pardon my since, for now shall I sleep in the dust;
av dt j n1 vvz, r-crq cs d n1 n1 r-crq vbz npg1 n1 vmd vvi pno31? np1 crd. q-crq vd2 xx pns21 vvi po11 n1, c-acp av vmb pns11 vvi p-acp dt n1;
(102) part (DIV2)
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As if Iob had said, Lord I shall shortly die, I shall sleep in the dust, and what shall I do if my sin be not pardoned? What comfort can an unpardon'd Soul take in any thing? Sure no more than a Prisoner can take in Meat or Musick that wants his pardon.
As if Job had said, Lord I shall shortly die, I shall sleep in the dust, and what shall I do if my since be not pardoned? What Comfort can an unpardoned Soul take in any thing? Sure no more than a Prisoner can take in Meat or Music that Wants his pardon.
c-acp cs np1 vhd vvn, n1 pns11 vmb av-j vvi, pns11 vmb vvi p-acp dt n1, cc r-crq vmb pns11 vdi cs po11 n1 vbb xx vvn? q-crq n1 vmb dt j n1 vvb p-acp d n1? j av-dx dc cs dt n1 vmb vvi p-acp n1 cc n1 cst vvz po31 n1.
(102) part (DIV2)
3809
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18708
Therefore by all these powerful Motives let us labour for the forgiveness of sin.
Therefore by all these powerful Motives let us labour for the forgiveness of since.
av p-acp d d j n2 vvb pno12 vvi p-acp dt n1 pp-f n1.
(102) part (DIV2)
3809
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Object. 1. But I am discouraged from going to God for pardon, for I am unworthy of forgiveness;Object. 1. But I am discouraged from going to God for pardon, for I am unworthy of forgiveness;
n1. crd p-acp pns11 vbm vvn p-acp vvg p-acp np1 p-acp n1, c-acp pns11 vbm j pp-f n1;
(102) part (DIV2)
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what am I, that God should do such a Favour for me?
what am I, that God should do such a Favour for me?
q-crq vbm pns11, cst np1 vmd vdi d dt n1 p-acp pno11?
(102) part (DIV2)
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Resp. God forgives not because we are worthy, but because he is Gracious, Exod. 34 6. The Lord, the Lord, Merciful and Gracious. Resp. God forgives not Because we Are worthy, but Because he is Gracious, Exod 34 6. The Lord, the Lord, Merciful and Gracious.
np1 np1 vvz xx c-acp pns12 vbr j, cc-acp c-acp pns31 vbz j, np1 crd crd dt n1, dt n1, j cc j.
(102) part (DIV2)
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God forgives out of his Clemency;
God forgives out of his Clemency;
np1 vvz av pp-f po31 n1;
(102) part (DIV2)
3811
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Acts of Pardon are Acts of Grace. What worthiness was there in Paul before Conversion? He was a Blasphemer,
Acts of Pardon Are Acts of Grace. What worthiness was there in Paul before Conversion? He was a Blasphemer,
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(102) part (DIV2)
3811
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and so he sinned against the first Table; he was a Persecutor, and so he sinned against the second Table;
and so he sinned against the First Table; he was a Persecutor, and so he sinned against the second Table;
cc av pns31 vvd p-acp dt ord n1; pns31 vbds dt n1, cc av pns31 vvd p-acp dt ord n1;
(102) part (DIV2)
3811
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18715
but Free-grace Sealed his Pardon, 1 Tim. 1.13. I obtained Mercy, NONLATINALPHABET. I was all bestrowed with Mercy.
but Free grace Sealed his Pardon, 1 Tim. 1.13. I obtained Mercy,. I was all bestrewed with Mercy.
cc-acp n1 vvd po31 n1, crd np1 crd. pns11 vvd n1,. pns11 vbds av-d vvn p-acp n1.
(102) part (DIV2)
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What Worthiness was in the Woman of Samaria? She was Ignorant, Ioh. 4.22.
What Worthiness was in the Woman of Samaria? She was Ignorant, John 4.22.
q-crq n1 vbds p-acp dt n1 pp-f np1? pns31 vbds j, np1 crd.
(102) part (DIV2)
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she was Unclean, ver 18. she was Morose and Churlish, she would not give Christ so much as a Cup of cold water, ver. 9. How is it that thou being a Iew, askest drink of me which am a woman of Samaria? What worthiness was here? Yet Christ over-looked all, and pardoned her Ingratitude;
she was Unclean, for 18. she was Morose and Churlish, she would not give christ so much as a Cup of cold water, ver. 9. How is it that thou being a Iew, askest drink of me which am a woman of Samaria? What worthiness was Here? Yet christ overlooked all, and pardoned her Ingratitude;
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(102) part (DIV2)
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and tho' she denied him water out of the Well, yet he gave her the Water of Life.
and though she denied him water out of the Well, yet he gave her the Water of Life.
cc cs pns31 vvd pno31 n1 av pp-f dt av, av pns31 vvd pno31 dt n1 pp-f n1.
(102) part (DIV2)
3811
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Gratia non invenit dignos, sed facit. Free-grace doth not find us worthy, but makes us worthy.Gratia non invenit dignos, sed facit. Free grace does not find us worthy, but makes us worthy.
fw-la fw-fr fw-la fw-la, fw-la fw-la. n1 vdz xx vvi pno12 j, cc-acp vvz pno12 j.
(102) part (DIV2)
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Therefore notwithstanding unworthiness, seek to God, and your sins may be pardoned.
Therefore notwithstanding unworthiness, seek to God, and your Sins may be pardoned.
av p-acp n1, vvb p-acp np1, cc po22 n2 vmb vbi vvn.
(102) part (DIV2)
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Object. 2. But I have been a Great Sinner, and sure God will not pardon me?Object. 2. But I have been a Great Sinner, and sure God will not pardon me?
n1. crd p-acp pns11 vhb vbn dt j n1, cc j np1 vmb xx vvi pno11?
(102) part (DIV2)
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Answ. David brings it as an Argument for pardon, Psal. 25.11. Pardon mine Iniquity, for it is great. Answer David brings it as an Argument for pardon, Psalm 25.11. Pardon mine Iniquity, for it is great.
np1 np1 vvz pn31 p-acp dt n1 p-acp n1, np1 crd. vvb po11 n1, c-acp pn31 vbz j.
(102) part (DIV2)
3813
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When God forgives great Sins, now he doth a Work like himself. The desperateness of the Wound doth the more set forth the Vertue of Christ's Blood in curing it.
When God forgives great Sins, now he does a Work like himself. The desperateness of the Wound does the more Set forth the Virtue of Christ's Blood in curing it.
c-crq np1 vvz j n2, av pns31 vdz dt n1 av-j px31. dt n1 pp-f dt n1 vdz dt av-dc vvn av dt n1 pp-f npg1 n1 p-acp vvg pn31.
(102) part (DIV2)
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Mary Magdalen a great sinner, out of whom seven Devils were cast; yet she had her pardon.Marry Magdalen a great sinner, out of whom seven Devils were cast; yet she had her pardon.
uh np1 dt j n1, av pp-f r-crq crd n2 vbdr vvn; av pns31 vhd po31 n1.
(102) part (DIV2)
3813
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18726
Consider sins either for their number as the sands of the Sea, or for their weight,
Consider Sins either for their number as the sands of the Sea, or for their weight,
np1 n2 av-d p-acp po32 n1 p-acp dt n2 pp-f dt n1, cc p-acp po32 n1,
(102) part (DIV2)
3813
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18727
as the Rocks of the Sea; yet there is Mercy enough in God to forgive them, Isa. 1.18. Tho' your sins be as Scarlet, they shall be white as Snow. Scarlet NONLATINALPHABET, signifies Twice dipt ;
as the Rocks of the Sea; yet there is Mercy enough in God to forgive them, Isaiah 1.18. Though your Sins be as Scarlet, they shall be white as Snow. Scarlet, signifies Twice dipped;
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(102) part (DIV2)
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which no art of man can get out: yet God can wash out this scarlet Dye.
which not art of man can get out: yet God can wash out this scarlet Die.
r-crq xx n1 pp-f n1 vmb vvi av: av np1 vmb vvi av d j-jn n1.
(102) part (DIV2)
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18729
There is no sin excepted from pardon, but that sin which despiseth pardon, viz. the sin against the Holy Ghost, Mat. 12.31.
There is no since excepted from pardon, but that since which despises pardon, viz. the since against the Holy Ghost, Mathew 12.31.
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(102) part (DIV2)
3813
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18730
Therefore O sinner, do not cast away thy Anchor of Hope, but go to God for forgiveness.
Therefore Oh sinner, do not cast away thy Anchor of Hope, but go to God for forgiveness.
av uh n1, vdb xx vvi av po21 n1 pp-f n1, cc-acp vvb p-acp np1 p-acp n1.
(102) part (DIV2)
3813
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18731
The vast Ocean hath Bounds set to it; but God's pardoning-Mercy is Boundless. God can as well forgive Great Sins, as less :
The vast Ocean hath Bounds Set to it; but God's pardoning-Mercy is Boundless. God can as well forgive Great Sins, as less:
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(102) part (DIV2)
3813
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as the Sea can as well cover great Rocks as little Sands. Nothing hinders pardon, but the sinners not asking it.
as the Sea can as well cover great Rocks as little Sands. Nothing hinders pardon, but the Sinners not asking it.
c-acp dt n1 vmb a-acp av vvi j n2 p-acp j n2. pix vvz n1, cc-acp dt n2 xx vvg pn31.
(102) part (DIV2)
3813
Page 817
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That a Great Sinner should not despair of forgiveness, consult that Scripture, Isa. 43.25. I, even I, am he that blotteth out thy Transgressions :
That a Great Sinner should not despair of forgiveness, consult that Scripture, Isaiah 43.25. I, even I, am he that blots out thy Transgressions:
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(102) part (DIV2)
3814
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18734
If you look on the foregoing words, you would wonder how this verse comes in, ver. 24. Thou hast made me to serve with thy sins, thou hast wearied me with thy Iniquities ;
If you look on the foregoing words, you would wonder how this verse comes in, ver. 24. Thou hast made me to serve with thy Sins, thou hast wearied me with thy Iniquities;
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(102) part (DIV2)
3814
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18735
and then it follows, I, even I, am he that blotteth out thy Transgressions.
and then it follows, I, even I, am he that blots out thy Transgressions.
cc cs pn31 vvz, pns11, av pns11, vbm pns31 cst vvz av po21 n2.
(102) part (DIV2)
3814
Page 817
18736
One would have thought it should have run thus, Thou hast wearied me with thy Iniquities ;
One would have Thought it should have run thus, Thou hast wearied me with thy Iniquities;
crd vmd vhi vvn pn31 vmd vhi vvn av, pns21 vh2 vvn pno11 p-acp po21 n2;
(102) part (DIV2)
3814
Page 817
18737
I, even I am he that will punish thy Iniquities; but God comes in a mild, loveing strain;
I, even I am he that will Punish thy Iniquities; but God comes in a mild, loving strain;
pns11, av pns11 vbm pns31 cst vmb vvi po21 n2; cc-acp np1 vvz p-acp dt j, j-vvg n1;
(102) part (DIV2)
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Thou hast wearied me with thy Iniquities, I am he that blots out thy Iniquities. Thou hast wearied me with thy Iniquities, I am he that blots out thy Iniquities.
pns21 vh2 vvn pno11 p-acp po21 n2, pns11 vbm pns31 cst vvz av po21 n2.
(102) part (DIV2)
3814
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18739
So that the greatness of our sins should not discourage us from going to God for forgiveness.
So that the greatness of our Sins should not discourage us from going to God for forgiveness.
av cst dt n1 pp-f po12 n2 vmd xx vvi pno12 p-acp vvg p-acp np1 p-acp n1.
(102) part (DIV2)
3814
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18740
Tho' thou hast committed Acts of Impiety, yet God can come with an Act of Indemnity, and say;
Though thou hast committed Acts of Impiety, yet God can come with an Act of Indemnity, and say;
cs pns21 vh2 vvn n2 pp-f n1, av np1 vmb vvi p-acp dt n1 pp-f n1, cc vvi;
(102) part (DIV2)
3814
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18741
I, even I, am he that blotteth out thy Transgressions. God counts it his Glory to display Free-grace in its Orient Colours, Rom 5.20. Where sin abounded, Grace did much more abound. I, even I, am he that blots out thy Transgressions. God counts it his Glory to display Free grace in its Orient Colours, Rom 5.20. Where since abounded, Grace did much more abound.
pns11, av pns11, vbm pns31 cst vvz av po21 n2. np1 vvz pn31 po31 n1 pc-acp vvi n1 p-acp po31 j-jn n2, np1 crd. q-crq n1 vvd, n1 vdd av-d av-dc vvi.
(102) part (DIV2)
3814
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18742
When Sin becomes exceeding sinful, Free-grace becomes exceeding glorious. God's pardoning-Love can conquer the sinner, and triumph over the sin.
When since becomes exceeding sinful, Free grace becomes exceeding glorious. God's pardoning-Love can conquer the sinner, and triumph over the since.
c-crq n1 vvz vvg j, n1 vvz vvg j. npg1 n1 vmb vvi dt n1, cc vvi p-acp dt n1.
(102) part (DIV2)
3814
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18743
Consider, thou almost-despairing Soul, there is not so much sin in man as there is Mercy in God.
Consider, thou almost-despairing Soul, there is not so much since in man as there is Mercy in God.
np1, pns21 j n1, pc-acp vbz xx av av-d n1 p-acp n1 c-acp pc-acp vbz n1 p-acp np1.
(102) part (DIV2)
3814
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18744
Man's sin in comparison of God's Mercy, is but as a spark to the Ocean, and who would doubt whether a spark could be quenched in an Ocean?
Man's since in comparison of God's Mercy, is but as a spark to the Ocean, and who would doubt whither a spark could be quenched in an Ocean?
ng1 n1 p-acp n1 pp-f npg1 n1, vbz cc-acp c-acp dt n1 p-acp dt n1, cc r-crq vmd vvi cs dt n1 vmd vbi vvn p-acp dt n1?
(102) part (DIV2)
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Object. 3. But I have relapsed into the same sins, and how can I have the face to come to God for the pardon of those sins which I have more than once fallen into?Object. 3. But I have relapsed into the same Sins, and how can I have the face to come to God for the pardon of those Sins which I have more than once fallen into?
n1. crd p-acp pns11 vhb vvn p-acp dt d n2, cc q-crq vmb pns11 vhi dt n1 pc-acp vvi p-acp np1 p-acp dt n1 pp-f d n2 r-crq pns11 vhb dc cs a-acp vvn p-acp?
(102) part (DIV2)
3815
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18746
Answ. I know the Novatians held, that after a Relapse no forgiveness by the Church. But doubtless that was an Errour, Abraham did twice equivocate; Lot committed Incest twice;Answer I know the Novatians held, that After a Relapse no forgiveness by the Church. But doubtless that was an Error, Abraham did twice equivocate; Lot committed Incest twice;
np1 pns11 vvb dt npg1 vvn, cst p-acp dt n1 dx n1 p-acp dt n1. p-acp av-j cst vbds dt n1, np1 vdd av vvi; n1 vvn n1 av;
(102) part (DIV2)
3816
Page 817
18747
Peter sin'd thrice by carnal Fear, but these repenting had their Absolution.Peter sinned thrice by carnal fear, but these repenting had their Absolution.
np1 vvn av p-acp j n1, cc-acp d vvg vhn po32 n1.
(102) part (DIV2)
3816
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18748
There is a two-fold Relapse, 1. a wilful Relapse, when after a man hath solemnly vowed himself to God, he falls into a league with sin,
There is a twofold Relapse, 1. a wilful Relapse, when After a man hath solemnly vowed himself to God, he falls into a league with since,
pc-acp vbz dt n1 n1, crd dt j n1, c-crq p-acp dt n1 vhz av-j vvn px31 p-acp np1, pns31 vvz p-acp dt n1 p-acp n1,
(102) part (DIV2)
3817
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18749
and returns back to it, Ier. 2.25. I have loved Strangers, and after them will I go.
and returns back to it, Jeremiah 2.25. I have loved Strangers, and After them will I go.
cc vvz av p-acp pn31, np1 crd. pns11 vhb vvn n2, cc p-acp pno32 vmb pns11 vvi.
(102) part (DIV2)
3817
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18750
2. There is a Relapse through Infirmity, when the Bent and Resolution of a mans Heart is against sin,
2. There is a Relapse through Infirmity, when the Bent and Resolution of a men Heart is against since,
crd pc-acp vbz dt n1 p-acp n1, c-crq dt n1 cc n1 pp-f dt ng1 n1 vbz p-acp n1,
(102) part (DIV2)
3818
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18751
but through the Violence of Temptation, and the withdrawing of God's Grace, he is carried down the stream against his Will.
but through the Violence of Temptation, and the withdrawing of God's Grace, he is carried down the stream against his Will.
cc-acp p-acp dt n1 pp-f n1, cc dt n-vvg pp-f npg1 n1, pns31 vbz vvn a-acp dt n1 p-acp po31 n1.
(102) part (DIV2)
3818
Page 817
18752
Now though wilful continued Relapses are desperate, and do vastare Conscientiam (as Tertull. ) waste the Conscience,
Now though wilful continued Relapses Are desperate, and do Vastare Conscientiam (as Tertul) waste the Conscience,
av cs j j-vvn n2 vbr j, cc vdb vvb fw-la (c-acp np1) vvb dt n1,
(102) part (DIV2)
3818
Page 817
18753
and run men upon the Precipice of damnation; yet if they are through Infirmity, and we mourn for them we may obtain forgiveness.
and run men upon the Precipice of damnation; yet if they Are through Infirmity, and we mourn for them we may obtain forgiveness.
cc vvi n2 p-acp dt n1 pp-f n1; av cs pns32 vbr p-acp n1, cc pns12 vvb p-acp pno32 pns12 vmb vvi n1.
(102) part (DIV2)
3818
Page 817
18754
A godly man doth not march after sin as his General, but is led captive by it;
A godly man does not march After since as his General, but is led captive by it;
dt j n1 vdz xx vvi p-acp n1 p-acp po31 n1, cc-acp vbz vvn j-jn p-acp pn31;
(102) part (DIV2)
3818
Page 817
18755
and the Lord will pity a captive Prisoner. Christ commands us to forgive a trespassing Brother seventy times seven, Mat. 18.22.
and the Lord will pity a captive Prisoner. christ commands us to forgive a trespassing Brother seventy times seven, Mathew 18.22.
cc dt n1 vmb vvi dt j-jn n1. np1 vvz pno12 pc-acp vvi dt j-vvg n1 crd n2 crd, np1 crd.
(102) part (DIV2)
3818
Page 817
18756
If he bids us do it, much more will he forgive a relapsing Sinner in case he repent, Ier. 3.12. Return thou back-sliding Israel, for I am merciful, saith the Lord.
If he bids us do it, much more will he forgive a relapsing Sinner in case he Repent, Jeremiah 3.12. Return thou backsliding Israel, for I am merciful, Says the Lord.
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(102) part (DIV2)
3818
Page 817
18757
It is not falling once or twice into the Mire that drowns, but lying there; it is not once relapsing into sin, but lying in sin impenitently that damns.
It is not falling once or twice into the Mire that drowns, but lying there; it is not once relapsing into since, but lying in since impenitently that damns.
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(102) part (DIV2)
3818
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18758
Object. 4. But God requires so much Sorrow and Humiliation before Remission, that I fear I shall never arrive at it.Object. 4. But God requires so much Sorrow and Humiliation before Remission, that I Fear I shall never arrive At it.
n1. crd p-acp np1 vvz av d n1 cc n1 p-acp n1, cst pns11 vvb pns11 vmb av-x vvi p-acp pn31.
(102) part (DIV2)
3819
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18759
Answ. God requires no more Humiliation than may fit a Soul for Mercy.Answer God requires no more Humiliation than may fit a Soul for Mercy.
np1 np1 vvz av-dx dc n1 cs vmb vvi dt n1 p-acp n1.
(102) part (DIV2)
3820
Page 818
18760
Many a Christian thinks because he hath not fill'd God's Bottle so full of Tears as others;
Many a Christian thinks Because he hath not filled God's Bottle so full of Tears as Others;
av-d dt njp vvz c-acp pns31 vhz xx vvn npg1 n1 av j pp-f n2 c-acp n2-jn;
(102) part (DIV2)
3820
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18761
therefore he is not humbled enough to receive a Pardon. But we must know, God's Dealings are Various ;
Therefore he is not humbled enough to receive a Pardon. But we must know, God's Dealings Are Various;
av pns31 vbz xx vvn av-d pc-acp vvi dt n1. cc-acp pns12 vmb vvi, np1|vbz n2-vvg vbr j;
(102) part (DIV2)
3820
Page 818
18762
all have not the like Pangs in the New-Birth.
all have not the like Pangs in the New birth.
d vhb xx dt j n2 p-acp dt n1.
(102) part (DIV2)
3820
Page 818
18763
Some are won with Love, the sence of God's Mercy abused causeth ingenuous Tears to flow;
some Are wone with Love, the sense of God's Mercy abused Causes ingenuous Tears to flow;
d vbr vvn p-acp n1, dt n1 pp-f npg1 n1 vvn vvz j n2 pc-acp vvi;
(102) part (DIV2)
3820
Page 818
18764
others are more flagitious and hardned, and these God deals more roughly with.
Others Are more flagitious and hardened, and these God deals more roughly with.
n2-jn vbr dc j cc j-vvn, cc d np1 vvz av-dc av-j p-acp.
(102) part (DIV2)
3820
Page 818
18765
This is sure, That Soul is humbled enough to receive a Pardon who is brought to a thorow Sence of sin,
This is sure, That Soul is humbled enough to receive a Pardon who is brought to a thorough Sense of since,
d vbz j, cst n1 vbz vvn av-d pc-acp vvi dt n1 r-crq vbz vvn p-acp dt j n1 pp-f n1,
(102) part (DIV2)
3820
Page 818
18766
and sees the need of a Saviour, and loves him as the fairest of ten thousand;
and sees the need of a Saviour, and loves him as the Fairest of ten thousand;
cc vvz dt n1 pp-f dt n1, cc vvz pno31 p-acp dt js pp-f crd crd;
(102) part (DIV2)
3820
Page 818
18767
therefore be not discouraged, if thy Heart be bruised for sin, and broken off from it, thy sin shall be blotted out.
Therefore be not discouraged, if thy Heart be Bruised for since, and broken off from it, thy since shall be blotted out.
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(102) part (DIV2)
3820
Page 818
18768
No sooner did Ephraim fall a weeping, but God's Bowels fell a working, Ier. 31.20. My Bowels are troubled for him, I will surely have Mercy upon him.
No sooner did Ephraim fallen a weeping, but God's Bowels fell a working, Jeremiah 31.20. My Bowels Are troubled for him, I will surely have Mercy upon him.
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(102) part (DIV2)
3820
Page 818
18769
Having answered these Objections, let me beseech you above all things, labour for the forgiveness of sin.
Having answered these Objections, let me beseech you above all things, labour for the forgiveness of since.
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(102) part (DIV2)
3820
Page 818
18770
Think with your selves, how great a Mercy it is: It is one of the Richest Jewels in the Cabinet of the New-Covenant, Psal. 32.1. Blessed is he whose Iniquity is forgiven ;
Think with your selves, how great a Mercy it is: It is one of the Richest Jewels in the Cabinet of the New-covenant, Psalm 32.1. Blessed is he whose Iniquity is forgiven;
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(102) part (DIV2)
3820
Page 818
18771
in the Hebrew it is Ashre, Blessednesses. And think with your selves, the unparallel'd Misery of such, whose sins are not forgiven;
in the Hebrew it is Ashre, Blessednesses. And think with your selves, the unparalleled Misery of such, whose Sins Are not forgiven;
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(102) part (DIV2)
3820
Page 818
18772
such as had not the Blood of the Paschal Lamb sprinkled on their Door-posts ▪ were destroy'd by the Angel, Exod. 12. So they who have not Christ's Blood sprinkled on them, to wash away the guilt of sin, will fall into the gulf of Perdition.
such as had not the Blood of the Paschal Lamb sprinkled on their Door-posts ▪ were destroyed by the Angel, Exod 12. So they who have not Christ's Blood sprinkled on them, to wash away the guilt of since, will fallen into the gulf of Perdition.
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(102) part (DIV2)
3820
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18773
And if you resolve to seek after forgiveness, do not delay.
And if you resolve to seek After forgiveness, do not Delay.
cc cs pn22 vvb pc-acp vvi p-acp n1, vdb xx vvi.
(102) part (DIV2)
3820
Page 818
18774
Many say they will go about getting their pardon, but they procrastinate and put it off so long till it be too late ;
Many say they will go about getting their pardon, but they procrastinate and put it off so long till it be too late;
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(102) part (DIV2)
3821
Page 818
18775
when the shadows of the Evening are stretch'd forth, and the night of Death aproacheth; then they begin to look after their pardon.
when the shadows of the Evening Are stretched forth, and the night of Death approacheth; then they begin to look After their pardon.
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(102) part (DIV2)
3821
Page 818
18776
This hath been the undoing of millions, they purpose they will look after their Souls, but they stay so long till the Lease of Mercy be run out;
This hath been the undoing of millions, they purpose they will look After their Souls, but they stay so long till the Lease of Mercy be run out;
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(102) part (DIV2)
3821
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18777
Oh therefore hasten the getting of a pardon! Think of the Vncertainty of Life.
O Therefore hasten the getting of a pardon! Think of the Uncertainty of Life.
uh av vvb dt n-vvg pp-f dt n1! vvb pp-f dt n1 pp-f n1.
(102) part (DIV2)
3821
Page 818
18778
What Security have you, that you shall live another day? Volat ambiguis mobilis alis hora, our Life is a Taper soon blown out;
What Security have you, that you shall live Another day? Volatile ambiguis mobilis Aloes hora, our Life is a Taper soon blown out;
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(102) part (DIV2)
3821
Page 818
18779
'tis made up of a few flying minutes. O thou Dust and Ashes !
it's made up of a few flying minutes. O thou Dust and Ashes!
pn31|vbz vvn a-acp pp-f dt d j-vvg n2. sy pns21 n1 cc n2!
(102) part (DIV2)
3821
Page 818
18780
thou mayest fear every hour to be blown into thy Grave, and what if Death come to arrest thee before thy pardon be sealed? Plutarch reports of one Archias, who being among his Cups, one delivered to him a Letter,
thou Mayest Fear every hour to be blown into thy Grave, and what if Death come to arrest thee before thy pardon be sealed? Plutarch reports of one Archias, who being among his Cups, one Delivered to him a letter,
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(102) part (DIV2)
3821
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18781
and desired him to read it presently, being about serious Business, saith he, Seria cras, I will mind serious things to morrow;
and desired him to read it presently, being about serious Business, Says he, Seria cras, I will mind serious things to morrow;
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(102) part (DIV2)
3821
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18782
and that night he was slain. Thou that sayest, To morrow I will repent. I will get my pardon, mayest suddenly be slain;
and that night he was slave. Thou that Sayest, To morrow I will Repent. I will get my pardon, Mayest suddenly be slave;
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(102) part (DIV2)
3821
Page 818
18783
therefore to day, while it is called to day look after the forgiveness of sin;
Therefore to day, while it is called to day look After the forgiveness of since;
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(102) part (DIV2)
3821
Page 818
18784
after a while all the Conducts of Mercy will be stop'd, there will not be one drop of Christ's Blood to be had;
After a while all the Conducts of Mercy will be stopped, there will not be one drop of Christ's Blood to be had;
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(102) part (DIV2)
3821
Page 818
18786
2. Branch of Exhortation, Let us labour to have the Evidence of pardon, to know that our sins are forgiven.
2. Branch of Exhortation, Let us labour to have the Evidence of pardon, to know that our Sins Are forgiven.
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(102) part (DIV2)
3822
Page 818
18787
A man may have his sins forgiven and not know it;
A man may have his Sins forgiven and not know it;
dt n1 vmb vhi po31 n2 vvn cc xx vvi pn31;
(102) part (DIV2)
3822
Page 818
18788
he may have a pardon in the Court of Heaven, when he hath it not in the Court of Conscience.
he may have a pardon in the Court of Heaven, when he hath it not in the Court of Conscience.
pns31 vmb vhi dt n1 p-acp dt n1 pp-f n1, c-crq pns31 vhz pn31 xx p-acp dt n1 pp-f n1.
(102) part (DIV2)
3822
Page 818
18789
David's sin was forgiven assoon as he repented, and God sent Nathan the Prophet to tell him so, 2 Sam. 12.13. but David did not feel the comfort of it at present;David's since was forgiven As soon as he repented, and God sent Nathan the Prophet to tell him so, 2 Sam. 12.13. but David did not feel the Comfort of it At present;
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(102) part (DIV2)
3822
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18790
as appears by the penitential Psalm compos'd after, Psal. 51.8. Make me to hear the Voice of Ioy, and ver. 12. Cast me not away from thy Presence.
as appears by the penitential Psalm composed After, Psalm 51.8. Make me to hear the Voice of Joy, and for. 12. Cast me not away from thy Presence.
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(102) part (DIV2)
3822
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18791
It is one thing to be pardoned, and another thing to feel it. The Evidence of pardon may not appear for a time; and this may be.
It is one thing to be pardoned, and Another thing to feel it. The Evidence of pardon may not appear for a time; and this may be.
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(102) part (DIV2)
3822
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18792
1. From the Imbecillity and Weakness of Faith.
1. From the Imbecility and Weakness of Faith.
crd p-acp dt n1 cc n1 pp-f n1.
(102) part (DIV2)
3823
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18793
Forgiveness of sin is so strange and infinite a Blessing, that a Christian can hardly perswade himself that God will extend such a favour to him.
Forgiveness of since is so strange and infinite a Blessing, that a Christian can hardly persuade himself that God will extend such a favour to him.
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(102) part (DIV2)
3823
Page 818
18794
As it is said of the Apostles when Christ appeared to them first; They believed not for Ioy, and wondred, Luke 24.41.
As it is said of the Apostles when christ appeared to them First; They believed not for Joy, and wondered, Lycia 24.41.
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(102) part (DIV2)
3823
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18795
So the Soul is so stricken with Admiration, that the wonder of pardon doth almost stagger his Faith.
So the Soul is so stricken with Admiration, that the wonder of pardon does almost stagger his Faith.
np1 dt n1 vbz av vvn p-acp n1, cst dt n1 pp-f n1 vdz av vvi po31 n1.
(102) part (DIV2)
3823
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18796
2. A man may be pardoned and not know it, from the Strength of Temptation : Satan accuseth the Godly of sin, and tells them that God doth not love them.
2. A man may be pardoned and not know it, from the Strength of Temptation: Satan Accuseth the Godly of since, and tells them that God does not love them.
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(102) part (DIV2)
3824
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18797
What should such sinners think of pardon? Believers are compared to bruised Re•ds, Mat. 12.20 ▪ and Temptations to Winds, Mat. 7.25.
What should such Sinners think of pardon? Believers Are compared to Bruised Re•ds, Mathew 12.20 ▪ and Temptations to Winds, Mathew 7.25.
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(102) part (DIV2)
3824
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18798
Now, a Reed is easily shaken with the wind. Temptations shake the godly, and tho ▪ they are pardoned yet they know it not;
Now, a Reed is Easily shaken with the wind. Temptations shake the godly, and though ▪ they Are pardoned yet they know it not;
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(102) part (DIV2)
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18799
Iob in a Temptation thought God his Enemy, Iob 16.9. yet then he was in a pardoned condition.Job in a Temptation Thought God his Enemy, Job 16.9. yet then he was in a pardoned condition.
np1 p-acp dt n1 vvd np1 po31 n1, np1 crd. av cs pns31 vbds p-acp dt j-vvn n1.
(102) part (DIV2)
3824
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18800
Quest. But why doth God sometimes conceal the Evidence of pardon? Answ. Tho' God doth pardon, yet he may withold the sence of it a while.Quest. But why does God sometime conceal the Evidence of pardon? Answer Though God does pardon, yet he may withhold the sense of it a while.
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(102) part (DIV2)
3825
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18801
1. Because hereby he would lay us lower in Contrition.
1. Because hereby he would lay us lower in Contrition.
crd p-acp av pns31 vmd vvi pno12 vvi p-acp n1.
(102) part (DIV2)
3827
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18802
God would have us see what an evil and bitter thing it is to offend him;
God would have us see what an evil and bitter thing it is to offend him;
np1 vmd vhi pno12 vvi r-crq dt j-jn cc j n1 pn31 vbz pc-acp vvi pno31;
(102) part (DIV2)
3827
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18803
we shall therefore lie the longer steeping our selves in the brinish Tears of Repentance before we have the sence of Pardon.
we shall Therefore lie the longer steeping our selves in the brinish Tears of Repentance before we have the sense of Pardon.
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(102) part (DIV2)
3827
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18804
It being long before Davids broken Bones were set, and his pardon sealed, the more contrite his Heart was,
It being long before Davids broken Bones were Set, and his pardon sealed, the more contrite his Heart was,
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(102) part (DIV2)
3827
Page 819
18805
and this was a Sacrifice God delighted in.
and this was a Sacrifice God delighted in.
cc d vbds dt n1 np1 vvd p-acp.
(102) part (DIV2)
3827
Page 819
18806
2. Tho God doth forgive sin, yet he may deny the manifestation of it for a time;
2. Tho God does forgive since, yet he may deny the manifestation of it for a time;
crd np1 np1 vdz vvi n1, av pns31 vmb vvi dt n1 pp-f pn31 p-acp dt n1;
(102) part (DIV2)
3828
Page 819
18808
The difficulty of obtaining a Mercy inhanceth the Value, when we have been a long time tugging at prayer for a Pardon of Sin, and still God witholds;
The difficulty of obtaining a Mercy inhanceth thee Valve, when we have been a long time tugging At prayer for a Pardon of since, and still God withholds;
dt n1 pp-f vvg dt n1 vvz pno32 vvi, c-crq pns12 vhb vbn dt j n1 vvg p-acp n1 p-acp dt n1 pp-f n1, cc av np1 vvz;
(102) part (DIV2)
3828
Page 819
18809
but at last after many Sighs and Tears pardon comes, now we esteem it the more,
but At last After many Sighs and Tears pardon comes, now we esteem it the more,
cc-acp p-acp ord p-acp d n2 cc n2 vvb vvz, av pns12 vvb pn31 dt av-dc,
(102) part (DIV2)
3828
Page 819
18810
and it is sweeter, — Quo longiùs defertur eò suavius laet atur, — the longer Mercy is in the Birth the more welcome will the Deliverance be.
and it is Sweeten, — Quo longiùs defertur eò suavius laet atur, — the longer Mercy is in the Birth the more welcome will the Deliverance be.
cc pn31 vbz jc, — fw-la fw-la fw-la fw-la fw-la fw-la fw-la, — dt jc n1 vbz p-acp dt n1 dt av-dc j-jn vmb dt n1 vbi.
(102) part (DIV2)
3828
Page 819
18811
Let me now reassume the Exhortation to labour for the Evidence and Sence of pardon.
Let me now reassume the Exhortation to labour for the Evidence and Sense of pardon.
vvb pno11 av vvi dt n1 pc-acp vvi p-acp dt n1 cc n1 pp-f n1.
(102) part (DIV2)
3829
Page 819
18812
He who is pardoned and knows it not, is like one who hath an Estate befallen him, but knows it not.
He who is pardoned and knows it not, is like one who hath an Estate befallen him, but knows it not.
pns31 r-crq vbz vvn cc vvz pn31 xx, vbz av-j crd r-crq vhz dt n1 vvn pno31, cc-acp vvz pn31 xx.
(102) part (DIV2)
3829
Page 819
18813
Our comfort consists in the knowledge of Forgiveness, Psal. 51.8.
Our Comfort consists in the knowledge of Forgiveness, Psalm 51.8.
po12 n1 vvz p-acp dt n1 pp-f n1, np1 crd.
(102) part (DIV2)
3829
Page 819
18814
Make me to hear the Voice of Ioy. This is a Proclaiming a Iubile in the Soul,Make me to hear the Voice of Joy This is a Proclaiming a Jubilee in the Soul,
vvb pno11 pc-acp vvi dt n1 pp-f n1 d vbz dt vvg dt n1 p-acp dt n1,
(102) part (DIV2)
3829
Page 819
18815
when we are able to read our pardon; and to the witness of Conscience God adds the witness of his Spirit;
when we Are able to read our pardon; and to the witness of Conscience God adds the witness of his Spirit;
c-crq pns12 vbr j pc-acp vvi po12 n1; cc p-acp dt n1 pp-f n1 np1 vvz dt n1 pp-f po31 n1;
(102) part (DIV2)
3829
Page 819
18816
in the mouth of these two witnesses our Joy is confirmed: O labour for this Evidence of Forgiveness.
in the Mouth of these two Witnesses our Joy is confirmed: Oh labour for this Evidence of Forgiveness.
p-acp dt n1 pp-f d crd n2 po12 n1 vbz vvn: uh n1 p-acp d n1 pp-f n1.
(102) part (DIV2)
3829
Page 819
18817
Quest. How shall we know that our sins are forgiven? Answ. We must not be our own judges in this case, Prov. 28.26. He that trusteth in his own Heart is a fool: Quest. How shall we know that our Sins Are forgiven? Answer We must not be our own judges in this case, Curae 28.26. He that Trusteth in his own Heart is a fool:
n1. q-crq vmb pns12 vvi cst po12 n2 vbr vvn? np1 pns12 vmb xx vbi po12 d n2 p-acp d n1, np1 crd. pns31 cst vvz p-acp po31 d n1 vbz dt n1:
(102) part (DIV2)
3830
Page 819
18818
The Heart is deceitful, Ier. 17.9. and it is Folly to trust a Deceiver.The Heart is deceitful, Jeremiah 17.9. and it is Folly to trust a Deceiver.
dt n1 vbz j, np1 crd. cc pn31 vbz n1 pc-acp vvi dt n1.
(102) part (DIV2)
3831
Page 819
18819
The Lord only by his Word must be Judge in this Case, whether we are pardoned or no;
The Lord only by his Word must be Judge in this Case, whither we Are pardoned or no;
dt n1 av-j p-acp po31 n1 vmb vbi n1 p-acp d n1, cs pns12 vbr vvn cc uh-dx;
(102) part (DIV2)
3831
Page 819
18820
as it was under the Law, no Leper might judge himself to be clean; But the Priest was to pronounce him clean, Levit. 13.37.
as it was under the Law, no Leper might judge himself to be clean; But the Priest was to pronounce him clean, Levit. 13.37.
c-acp pn31 vbds p-acp dt n1, dx n1 vmd vvi px31 pc-acp vbi j; p-acp dt n1 vbds pc-acp vvi pno31 av-j, np1 crd.
(102) part (DIV2)
3831
Page 819
18821
So we are not to judge of our selves to be clean from the Guilt of Sin, till we are such as the Word of God hath pronounced to be clean:
So we Are not to judge of our selves to be clean from the Gilded of since, till we Are such as the Word of God hath pronounced to be clean:
av pns12 vbr xx pc-acp vvi pp-f po12 n2 pc-acp vbi j p-acp dt j-vvn pp-f n1, c-acp pns12 vbr d c-acp dt n1 pp-f np1 vhz vvn pc-acp vbi j:
(102) part (DIV2)
3831
Page 819
18822
How then shall we know by the Word whether our Guilt is done away, and our Sins pardoned?
How then shall we know by the Word whither our Gilded is done away, and our Sins pardoned?
c-crq av vmb pns12 vvi p-acp dt n1 cs po12 j-vvn vbz vdn av, cc po12 n2 vvn?
(102) part (DIV2)
3831
Page 819
18823
Answ. 1. The pardoned sinner is a great weeper. The sence of Gods Love melts his Heart;Answer 1. The pardoned sinner is a great weeper. The sense of God's Love melts his Heart;
np1 crd dt j-vvn n1 vbz dt j n1. dt n1 pp-f npg1 n1 vvz po31 n1;
(102) part (DIV2)
3832
Page 819
18824
that Free-grace should ever look upon me; that such Crimson Sins should be wash'd away in Christ's Blood!
that Free grace should ever look upon me; that such Crimson Sins should be washed away in Christ's Blood!
d n1 vmd av vvi p-acp pno11; cst d j-jn n2 vmd vbi vvn av p-acp npg1 n1!
(102) part (DIV2)
3832
Page 819
18825
this makes the Heart melt, and the Eyes drop with Tears Never did any man read his pardon with dry Eyes, Luke 7.38. She stood at his feet weeping, her Heart was a spiritual Limbick, out of which those Tears were distill'd, Mary's Tears were more precious to Christ than her Ointment.
this makes the Heart melt, and the Eyes drop with Tears Never did any man read his pardon with dry Eyes, Lycia 7.38. She stood At his feet weeping, her Heart was a spiritual Limbic, out of which those Tears were distilled, Mary's Tears were more precious to christ than her Ointment.
d vvz dt n1 vvi, cc dt n2 vvb p-acp n2 av-x vdd d n1 vvi po31 n1 p-acp j n2, av crd. pns31 vvd p-acp po31 n2 vvg, po31 n1 vbds dt j j, av pp-f r-crq d n2 vbdr vvn, npg1 n2 vbdr av-dc j p-acp np1 cs po31 n1.
(102) part (DIV2)
3832
Page 819
18826
Her Eyes which before did sparkle with Lust, whose amorous Glances had set on fire her Lovers.
Her Eyes which before did sparkle with Lust, whose Amoros Glances had Set on fire her Lovers.
po31 n2 r-crq a-acp vdd vvi p-acp n1, rg-crq j n2 vhd vvn p-acp n1 po31 n2.
(102) part (DIV2)
3832
Page 819
18827
Now she makes them a Fountain and washeth Christ's feet with her Tears.
Now she makes them a Fountain and washes Christ's feet with her Tears.
av pns31 vvz pno32 dt n1 cc vvz npg1 n2 p-acp po31 n2.
(102) part (DIV2)
3832
Page 819
18828
She was a true penitent and had her pardon, ver. 47. Wherefore I say her sins which were many are forgiven.
She was a true penitent and had her pardon, ver. 47. Wherefore I say her Sins which were many Are forgiven.
pns31 vbds dt j j-jn cc vhd po31 n1, fw-la. crd c-crq pns11 vvb po31 n2 r-crq vbdr d vbr vvn.
(102) part (DIV2)
3832
Page 819
18829
A pardon will make the hardest Heart relent, and cause the stony Heart to bleed;
A pardon will make the Hardest Heart relent, and cause the stony Heart to bleed;
dt n1 vmb vvi dt js n1 vvi, cc vvi dt j n1 pc-acp vvi;
(102) part (DIV2)
3832
Page 819
18830
and is it thus with us, have we been dissolv'd into Tears for sin? God seals his pardons upon melting Hearts.
and is it thus with us, have we been dissolved into Tears for since? God Seals his Pardons upon melting Hearts.
cc vbz pn31 av p-acp pno12, vhb pns12 vbn vvn p-acp n2 p-acp n1? np1 vvz po31 n2 p-acp j-vvg n2.
(102) part (DIV2)
3832
Page 819
18831
2. We may know our Sins are forgiven, by having the Grace of Faith infused, Acts 10.43. To him give all the Prophets witness, that whosoever believes in him shall receive remission of sins.
2. We may know our Sins Are forgiven, by having the Grace of Faith infused, Acts 10.43. To him give all the prophets witness, that whosoever believes in him shall receive remission of Sins.
crd pns12 vmb vvi po12 n2 vbr vvn, p-acp vhg dt n1 pp-f n1 vvn, n2 crd. p-acp pno31 vvi d dt ng1 n1, cst r-crq vvz p-acp pno31 vmb vvi n1 pp-f n2.
(102) part (DIV2)
3833
Page 819
18832
In saving Faith there are two things, Abrenunciation and Recumbency. 1. Abrenunciation. A man renounceth all Opinion of himself, dig'd out of his own Burrough;
In Saving Faith there Are two things, Abrenunciation and Recumbency. 1. Abrenunciation. A man Renounceth all Opinion of himself, dug out of his own Burrough;
p-acp vvg n1 pc-acp vbr crd n2, n1 cc n1. crd n1. dt n1 vvz d n1 pp-f px31, vvd av pp-f po31 d n1;
(102) part (DIV2)
3833
Page 819
18833
he is quite taken off himself, Phil. 3.9 He sees all his Duties are but broken Reeds, tho' he could weep a sea of Tears,
he is quite taken off himself, Philip 3.9 He sees all his Duties Are but broken Reeds, though he could weep a sea of Tears,
pns31 vbz av vvn a-acp px31, np1 crd pns31 vvz d po31 n2 vbr p-acp vvn n2, cs pns31 vmd vvi dt n1 pp-f n2,
(102) part (DIV2)
3833
Page 819
18834
tho' he had all the Grace of Men and Angels, it could not purchase his pardon. 2. Recumbency. Faith is an Assent with Affiance. The Soul doth NONLATINALPHABET, it gets hold of Christ as Adonijah did of the Horns of the Altar, 1 Kin. 1.51. Faith casts it self upon the Stream of Christ's Blood, and saith.
though he had all the Grace of Men and Angels, it could not purchase his pardon. 2. Recumbency. Faith is an Assent with Affiance. The Soul does, it gets hold of christ as Adonijah did of the Horns of the Altar, 1 Kin. 1.51. Faith Cast it self upon the Stream of Christ's Blood, and Says.
cs pns31 vhd d dt n1 pp-f n2 cc n2, pn31 vmd xx vvi po31 n1. crd n1. n1 vbz dt vvi p-acp n1. dt n1 vdz, pn31 vvz n1 pp-f np1 p-acp np1 vdd pp-f dt n2 pp-f dt n1, crd n1. crd. n1 vvz pn31 n1 p-acp dt n1 pp-f npg1 n1, cc vvz.
(102) part (DIV2)
3833
Page 819
18835
If I perish, I perish, if we have but the Minimum quod sic, the least Dram of this pretious Faith we have something to shew for pardon.If I perish, I perish, if we have but the Minimum quod sic, the least Dram of this precious Faith we have something to show for pardon.
cs pns11 vvb, pns11 vvb, cs pns12 vhb p-acp dt fw-la fw-la fw-la, dt ds n1 pp-f d j n1 pns12 vhb pi pc-acp vvi p-acp n1.
(102) part (DIV2)
3833
Page 819
18836
To him give all the Prophets witness that whosoever believes in him shall receive Remission of sin. To him give all the prophets witness that whosoever believes in him shall receive Remission of since.
p-acp pno31 vvi d dt ng1 n1 cst r-crq vvz p-acp pno31 vmb vvi n1 pp-f n1.
(102) part (DIV2)
3833
Page 819
18837
This Faith is acceptable to God, it pleaseth God more than offering up ten thousand Rivers of Oyl,
This Faith is acceptable to God, it Pleases God more than offering up ten thousand rivers of Oil,
d n1 vbz j p-acp np1, pn31 vvz np1 av-dc cs vvg a-acp crd crd n2 pp-f n1,
(102) part (DIV2)
3833
Page 819
18838
than working Miracles, than Martyrdom or the highest Acts of Obedience. 2. Faith is profitable to us;
than working Miracles, than Martyrdom or the highest Acts of obedience. 2. Faith is profitable to us;
cs vvg n2, cs n1 cc dt js n2 pp-f n1. crd n1 vbz j p-acp pno12;
(102) part (DIV2)
3833
Page 820
18839
it is our best Certificate to shew for pardon:
it is our best Certificate to show for pardon:
pn31 vbz po12 js n1 pc-acp vvi p-acp n1:
(102) part (DIV2)
3833
Page 820
18840
No sooner doth Faith reach forth its Hand to receive Christ, but Christ sets his Hand to our Pardon.
No sooner does Faith reach forth its Hand to receive christ, but christ sets his Hand to our Pardon.
uh-dx av-c vdz n1 vvi av po31 n1 pc-acp vvi np1, p-acp np1 vvz po31 n1 p-acp po12 n1.
(102) part (DIV2)
3833
Page 820
18841
3. Sign. The Pardoned Soul is a God-admirer; Micah 7.18.
3. Signen. The Pardoned Soul is a God-admirer; micah 7.18.
crd vvb. av vvd n1 vbz dt n1; np1 crd.
(102) part (DIV2)
3834
Page 820
18842
Who is a God like thee, that pardonest iniquity? O that God should ever look upon me, I was a sinner,Who is a God like thee, that pardonest iniquity? Oh that God should ever look upon me, I was a sinner,
r-crq vbz dt np1 vvb pno21, cst j n1? uh cst np1 vmd av vvi p-acp pno11, pns11 vbds dt n1,
(102) part (DIV2)
3834
Page 820
18843
and nothing but a sinner, yet I obtain'd mercy! Who is a God like thee? Mercy hath been despised,
and nothing but a sinner, yet I obtained mercy! Who is a God like thee? Mercy hath been despised,
cc pix p-acp dt n1, av pns11 vvn n1! r-crq vbz dt np1 vvb pno21? n1 vhz vbn vvn,
(102) part (DIV2)
3834
Page 820
18844
yet that mercy should save me: Christ hath been Crucified by me, yet his Cross Crowns me.
yet that mercy should save me: christ hath been crucified by me, yet his Cross Crowns me.
av d n1 vmd vvi pno11: np1 vhz vbn vvn p-acp pno11, av po31 n1 vvz pno11.
(102) part (DIV2)
3834
Page 820
18845
God hath display'd the Ensigns of Free-Grace, he hath set up his Mercy above my Sin, nay, in spight of it; this causeth admiration;
God hath displayed the Ensigns of Free-Grace, he hath Set up his Mercy above my since, nay, in spite of it; this Causes admiration;
np1 vhz vvn dt n2 pp-f n1, pns31 vhz vvn a-acp po31 n1 p-acp po11 n1, uh-x, p-acp n1 pp-f pn31; d vvz n1;
(102) part (DIV2)
3834
Page 820
18846
Who is a God like thee? A Man that goes over a narrow Bridge in the Night,Who is a God like thee? A Man that Goes over a narrow Bridge in the Night,
r-crq vbz dt np1 vvb pno21? dt n1 cst vvz p-acp dt j n1 p-acp dt n1,
(102) part (DIV2)
3834
Page 820
18885
As the Primum mobile in the Heavens hath a motion of its own, contrary to the other Orbs:
As the Primum mobile in the Heavens hath a motion of its own, contrary to the other Orbs:
p-acp dt fw-la j p-acp dt ng1 vhz dt n1 pp-f po31 d, j-jn p-acp dt j-jn n2:
(102) part (DIV2)
3844
Page 821
18847
and the next morning comes and sees the danger he was in ▪ and how miraculously he escaped, he is stricken with admiration:
and the next morning comes and sees the danger he was in ▪ and how miraculously he escaped, he is stricken with admiration:
cc dt ord n1 vvz cc vvz dt n1 pns31 vbds p-acp ▪ cc c-crq av-j pns31 vvd, pns31 vbz vvn p-acp n1:
(102) part (DIV2)
3834
Page 820
18848
So when God shews a Soul how near he was a falling into Hell, and how that this Gulph is shut, all his sins are pardoned, he is amaz'd;
So when God shows a Soul how near he was a falling into Hell, and how that this Gulf is shut, all his Sins Are pardoned, he is amazed;
av c-crq np1 vvz dt n1 c-crq av-j pns31 vbds dt vvg p-acp n1, cc c-crq cst d n1 vbz vvn, d po31 n2 vbr vvn, pns31 vbz vvn;
(102) part (DIV2)
3834
Page 820
18849
and cries out, Who is a God like thee, that pardonest iniquity? That God should pardon one, and pass by another; One taken, another lest ;
and cries out, Who is a God like thee, that pardonest iniquity? That God should pardon one, and pass by Another; One taken, Another lest;
cc vvz av, r-crq vbz dt np1 vvb pno21, cst j n1? cst np1 vmd vvi pi, cc vvi p-acp j-jn; crd vvn, j-jn cs;
(102) part (DIV2)
3834
Page 820
18850
this fills the soul with wonder and astonishment. 4. Where-ever God pardons sin, he subdues it, Micah 7.19. He will have compassion on us, he will subdue our iniquity, Hebr. Iickbosh, sub jugo ponet:
this fills the soul with wonder and astonishment. 4. Wherever God Pardons since, he subdues it, micah 7.19. He will have compassion on us, he will subdue our iniquity, Hebrew Iickbosh, sub Jugo Ponet:
d vvz dt n1 p-acp n1 cc n1. crd j np1 vvz n1, pns31 vvz pn31, np1 crd. pns31 vmb vhi n1 p-acp pno12, pns31 vmb vvi po12 n1, np1 np1, fw-la fw-la fw-la:
(102) part (DIV2)
3834
Page 820
18851
Where Mens persons are justified, their lusts are mortified. There is in sin vis Imperatoria & Damnatoria, a Commanding Power,
Where Men's Persons Are justified, their Lustiest Are mortified. There is in since vis Imperial & Damnatoria, a Commanding Power,
c-crq ng2 n2 vbr vvn, po32 n2 vbr vvn. pc-acp vbz p-acp n1 fw-fr np1 cc np1, dt vvg n1,
(102) part (DIV2)
3835
Page 820
18852
and a Condemning. Then is the condemning power of sin taken away, when the commanding power of it is taken away.
and a Condemning. Then is the condemning power of since taken away, when the commanding power of it is taken away.
cc dt vvg. av vbz dt vvg n1 pp-f n1 vvn av, c-crq dt j-vvg n1 pp-f pn31 vbz vvn av.
(102) part (DIV2)
3835
Page 820
18853
Would we know whether our sins are forgiven, are they subdued? If a Malefactor be in prison,
Would we know whither our Sins Are forgiven, Are they subdued? If a Malefactor be in prison,
vmd pns12 vvi cs po12 n2 vbr vvn, vbr pns32 vvn? cs dt n1 vbb p-acp n1,
(102) part (DIV2)
3835
Page 820
18854
how shall he know that his Prince hath Pardoned him? if the Jailor come and knock off his Chains and Fetters,
how shall he know that his Prince hath Pardoned him? if the Jailor come and knock off his Chains and Fetters,
q-crq vmb pns31 vvi cst po31 n1 vhz vvd pno31? cs dt n1 vvb cc vvi a-acp po31 n2 cc n2,
(102) part (DIV2)
3835
Page 820
18855
and lets him out of Prison, then he may know he is Pardoned:
and lets him out of Prison, then he may know he is Pardoned:
cc vvz pno31 av pp-f n1, cs pns31 vmb vvi pns31 vbz vvd:
(102) part (DIV2)
3835
Page 820
18856
So, How shall we know God hath pardoned us? if the Fetters of sin be broken off,
So, How shall we know God hath pardoned us? if the Fetters of since be broken off,
av, q-crq vmb pns12 vvi np1 vhz vvn pno12? cs dt n2 pp-f n1 vbb vvn a-acp,
(102) part (DIV2)
3835
Page 820
18857
and we walk at liberty in the ways of God, Psal. 119.45. I will walk at liberty:
and we walk At liberty in the ways of God, Psalm 119.45. I will walk At liberty:
cc pns12 vvb p-acp n1 p-acp dt n2 pp-f np1, np1 crd. pns11 vmb vvi p-acp n1:
(102) part (DIV2)
3835
Page 820
18858
this is a blessed sign we are pardoned.
this is a blessed Signen we Are pardoned.
d vbz dt j-vvn n1 pns12 vbr vvn.
(102) part (DIV2)
3835
Page 820
18859
Such as are washed in Christ 's blood from that guilt, are made Kings to God, Revel. 1.6. as Kings they rule over their sins.
Such as Are washed in christ is blood from that guilt, Are made Kings to God, Revel. 1.6. as Kings they Rule over their Sins.
d c-acp vbr vvn p-acp np1 vbz n1 p-acp d n1, vbr vvn n2 p-acp np1, vvb. crd. c-acp n2 pns32 vvb p-acp po32 n2.
(102) part (DIV2)
3836
Page 820
18860
5. He whose sins are forgiven, is full of Love to God. Mary Magdalen 's heart was fired with love, Luk. 7.47.
5. He whose Sins Are forgiven, is full of Love to God. Marry Magdalen is heart was fired with love, Luk. 7.47.
crd pns31 rg-crq n2 vbr vvn, vbz j pp-f vvb p-acp np1. uh np1 vbz n1 vbds vvn p-acp n1, np1 crd.
(102) part (DIV2)
3837
Page 820
18861
Her sins which are many are forgiven, for she loved much. Her love was not the cause of her Remission, but a sign of it.Her Sins which Are many Are forgiven, for she loved much. Her love was not the cause of her Remission, but a Signen of it.
po31 n2 r-crq vbr d vbr vvn, p-acp pns31 vvd av-d. po31 vvb vbds xx dt vvb pp-f po31 n1, cc-acp dt n1 pp-f pn31.
(102) part (DIV2)
3837
Page 820
18862
A pardoned Soul is a monument of mercy, •nd he thinks he can never love God enough;
A pardoned Soul is a monument of mercy, •nd he thinks he can never love God enough;
dt j-vvn n1 vbz dt n1 pp-f n1, vvd pns31 vvz pns31 vmb av-x vvi np1 av-d;
(102) part (DIV2)
3837
Page 820
18863
he wisheth he had a Coal from God's Altar to inflame his heart in love;
he wishes he had a Coal from God's Altar to inflame his heart in love;
pns31 vvz pns31 vhd dt n1 p-acp npg1 n1 pc-acp vvi po31 n1 p-acp n1;
(102) part (DIV2)
3837
Page 820
18864
he wisheth he could borrow the Wings of the Cherubims that he might fly swifter in Obedience:
he wishes he could borrow the Wings of the Cherubims that he might fly swifter in obedience:
pns31 vvz pns31 vmd vvi dt n2 pp-f dt n2 cst pns31 vmd vvi jc p-acp n1:
(102) part (DIV2)
3837
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18865
a pardoned Soul is sick of love. He whose heart is like Marble, lock'd up in impenitency, that doth not melt in love, a sign his pardon is yet to seal.
a pardoned Soul is sick of love. He whose heart is like Marble, locked up in impenitency, that does not melt in love, a Signen his pardon is yet to seal.
dt j-vvn n1 vbz j pp-f n1. pns31 rg-crq n1 vbz j n1, vvn a-acp p-acp n1, cst vdz xx vvi p-acp n1, dt n1 po31 n1 vbz av pc-acp vvi.
(102) part (DIV2)
3837
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18866
6. Where the sin is pardoned, the nature is purified, Hos. 14.9. I will heal their backslidings, I will love them.
6. Where the since is pardoned, the nature is purified, Hos. 14.9. I will heal their backslidings, I will love them.
crd c-crq dt n1 vbz vvn, dt n1 vbz vvn, np1 crd. pns11 vmb vvi po32 n2, pns11 vmb vvi pno32.
(102) part (DIV2)
3838
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18867
Every Man, by Nature, is both guilty and diseased ; where God remits the guilt, he cures the disease, Psal. 103.3. Who forgiveth all thy Iniquities, who healeth all thy Diseases.
Every Man, by Nature, is both guilty and diseased; where God remits the guilt, he cures the disease, Psalm 103.3. Who forgiveth all thy Iniquities, who heals all thy Diseases.
np1 n1, p-acp n1, vbz d j cc j-vvn; c-crq np1 vvz dt n1, pns31 vvz dt n1, np1 crd. r-crq vvz d po21 n2, r-crq vvz d po21 n2.
(102) part (DIV2)
3838
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18868
Herein God's pardon goes beyond the King's pardon; the King may forgive a Malefactor, but he cannot change his heart;
Herein God's pardon Goes beyond the King's pardon; the King may forgive a Malefactor, but he cannot change his heart;
av npg1 n1 vvz p-acp dt ng1 n1; dt n1 vmb vvi dt n1, cc-acp pns31 vmbx vvi po31 n1;
(102) part (DIV2)
3838
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18869
he may have a thievish heart still. But God, when he pardons, changeth the heart, Ezek. 36.26. A new heart also will I give you.
he may have a thievish heart still. But God, when he Pardons, changes the heart, Ezekiel 36.26. A new heart also will I give you.
pns31 vmb vhi dt j n1 av. p-acp np1, c-crq pns31 vvz, vvz dt n1, np1 crd. dt j n1 av vmb pns11 vvb pn22.
(102) part (DIV2)
3838
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18870
A pardoned Soul is adorned and embellished with holiness, 1 Joh. 5.6. This is he that came by water and blood.
A pardoned Soul is adorned and embellished with holiness, 1 John 5.6. This is he that Come by water and blood.
dt j-vvn n1 vbz vvn cc vvn p-acp n1, crd np1 crd. d vbz pns31 cst vvd p-acp n1 cc n1.
(102) part (DIV2)
3838
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18871
Where Christ comes with Blood to justifie, he comes with Water to cleanse, Zac. 3.4. I have caused thy iniquity to pass from thee, and I will cloath thee with change of raiment.
Where christ comes with Blood to justify, he comes with Water to cleanse, Zac. 3.4. I have caused thy iniquity to pass from thee, and I will cloth thee with change of raiment.
c-crq np1 vvz p-acp n1 pc-acp vvi, pns31 vvz p-acp n1 pc-acp vvi, np1 crd. pns11 vhb vvn po21 n1 pc-acp vvi p-acp pno21, cc pns11 vmb n1 pno21 p-acp n1 pp-f n1.
(102) part (DIV2)
3838
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18872
I will cause thy iniquity to pass from thee, there is Pardoning Grace; and I will cloath thee with change of raiment, there is Sanctifying Grace.
I will cause thy iniquity to pass from thee, there is Pardoning Grace; and I will cloth thee with change of raiment, there is Sanctifying Grace.
pns11 vmb vvi po21 n1 pc-acp vvi p-acp pno21, pc-acp vbz vvg vvb; cc pns11 vmb n1 pno21 p-acp n1 pp-f n1, pc-acp vbz vvg vvb.
(102) part (DIV2)
3838
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18873
Let not him say, he hath pardon, that wants Grace. Many tell us ▪ they hope they are pardoned, but were never sanctified ▪ Yea,
Let not him say, he hath pardon, that Wants Grace. Many tell us ▪ they hope they Are pardoned, but were never sanctified ▪ Yea,
vvb xx pno31 vvi, pns31 vhz n1, cst vvz n1. av-d vvb pno12 ▪ pns32 vvb pns32 vbr vvn, cc-acp vbdr av-x vvn ▪ uh,
(102) part (DIV2)
3838
Page 820
18874
but they believe in Christ: But what Faith is it? a Swearing Faith, a Whoring Faith? the Faith of Devils is as good.
but they believe in christ: But what Faith is it? a Swearing Faith, a Whoring Faith? the Faith of Devils is as good.
cc-acp pns32 vvb p-acp np1: cc-acp q-crq n1 vbz pn31? dt vvg n1, dt vvg n1? dt n1 pp-f n2 vbz a-acp j.
(102) part (DIV2)
3838
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7. Such as are in the number of God's People, forgiveness of sin belongs to them, Isa. 40.1. Comfort ye my People, tell them their Iniquity is forgiven.
7. Such as Are in the number of God's People, forgiveness of since belongs to them, Isaiah 40.1. Comfort you my People, tell them their Iniquity is forgiven.
crd d c-acp vbr p-acp dt n1 pp-f npg1 n1, n1 pp-f n1 vvz p-acp pno32, np1 crd. vvb pn22 po11 n1, vvb pno32 po32 n1 vbz vvn.
(102) part (DIV2)
3839
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Quest. How shall we know that we are God's Elect People? R. By Three Characters.Quest. How shall we know that we Are God's Elect People? R. By Three Characters.
n1. q-crq vmb pns12 vvi cst pns12 vbr npg1 j-vvn n1? np1 p-acp crd n2.
(102) part (DIV2)
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1. God's people are an humble people. The livery which all Christ's people wear, is Humility, 1 Pet. 5.5. NONLATINALPHABET, be ye cloathed with humility.
1. God's people Are an humble people. The livery which all Christ's people wear, is Humility, 1 Pet. 5.5., be you clothed with humility.
crd npg1 n1 vbr dt j n1. dt n1 r-crq d npg1 n1 vvi, vbz n1, crd np1 crd., vbb pn22 vvn p-acp n1.
(102) part (DIV2)
3842
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1. A sight of God's Glory humbles: Elijah wrapped his Face in a Mantle when God's Glory passed by, Job 42.5. Now mine eye seeth thee, wherefore I abhor my self:
1. A sighed of God's Glory humbles: Elijah wrapped his Face in a Mantle when God's Glory passed by, Job 42.5. Now mine eye sees thee, Wherefore I abhor my self:
crd dt n1 pp-f npg1 n1 vvz: np1 vvd po31 n1 p-acp dt n1 c-crq npg1 n1 vvn p-acp, np1 crd. av po11 n1 vvz pno21, c-crq pns11 vvb po11 n1:
(102) part (DIV2)
3842
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18879
The Stars vanish when the Sun appears. 2. A sight of sin humbles.
The Stars vanish when the Sun appears. 2. A sighed of sin humbles.
dt n2 vvb c-crq dt n1 vvz. crd dt n1 pp-f vvb vvz.
(102) part (DIV2)
3842
Page 820
18880
In the Glass of the Word the godly see their spots, and these are humbling spots.
In the Glass of the Word the godly see their spots, and these Are humbling spots.
p-acp dt n1 pp-f dt n1 dt j vvi po32 n2, cc d vbr vvg n2.
(102) part (DIV2)
3842
Page 820
18881
Lo, saith the Soul, I can call nothing my own, but Sins and Wants ; this humbles.
Lo, Says the Soul, I can call nothing my own, but Sins and Wants; this humbles.
np1, vvz dt n1, pns11 vmb vvi pix po11 d, cc-acp n2 cc vvz; d vvz.
(102) part (DIV2)
3842
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18882
An humble Sinner is in a better condition than a proud Angel. 2. God's people are a willing people, Psal. 110.3. Gnam nedabot, a people of willingness. Love constrains them.
an humble Sinner is in a better condition than a proud Angel. 2. God's people Are a willing people, Psalm 110.3. Gnam nedabot, a people of willingness. Love constrains them.
dt j n1 vbz p-acp dt jc n1 cs dt j n1. crd npg1 n1 vbr dt j n1, np1 crd. fw-la n1, dt n1 pp-f n1. n1 vvz pno32.
(102) part (DIV2)
3842
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18883
They serve God NONLATINALPHABET, freely, and out of choice. They stick at no service; they will run through a Sea, and a Wilderness;
They serve God, freely, and out of choice. They stick At no service; they will run through a Sea, and a Wilderness;
pns32 vvb np1, av-j, cc av pp-f n1. pns32 vvb p-acp dx n1; pns32 vmb vvi p-acp dt n1, cc dt n1;
(102) part (DIV2)
3843
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they will follow the Lamb whithersoever he goeth. 3. They are an heavenly people, Stars, Joh. 17.16. Ye are not of the World.
they will follow the Lamb whithersoever he Goes. 3. They Are an heavenly people, Stars, John 17.16. You Are not of the World.
pns32 vmb vvi dt n1 av pns31 vvz. crd pns32 vbr dt j n1, n2, np1 crd. pn22 vbr xx pp-f dt n1.
(102) part (DIV2)
3843
Page 821
18886
So God's people have an heavenly motion of Soul, contrary to the Men of the World.
So God's people have an heavenly motion of Soul, contrary to the Men of the World.
av npg1 n1 vhb dt j n1 pp-f n1, j-jn p-acp dt n2 pp-f dt n1.
(102) part (DIV2)
3844
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18887
They use the World as their Servant, but do not follow the World as their Master, Phil. 3.20. Our conversation is in heaven.
They use the World as their Servant, but do not follow the World as their Master, Philip 3.20. Our Conversation is in heaven.
pns32 vvb dt n1 c-acp po32 n1, cc-acp vdb xx vvi dt n1 c-acp po32 n1, np1 crd. po12 n1 vbz p-acp n1.
(102) part (DIV2)
3844
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Such as have these Three Characters of God's people, have a good Certificate to shew that they are pardoned.
Such as have these Three Characters of God's people, have a good Certificate to show that they Are pardoned.
d c-acp vhb d crd n2 pp-f npg1 n1, vhb dt j n1 pc-acp vvi cst pns32 vbr vvn.
(102) part (DIV2)
3844
Page 821
18889
Forgiveness of sin belongs to them; Comfort my people, re•t them, their iniquity is forgiven.
Forgiveness of since belongs to them; Comfort my people, re•t them, their iniquity is forgiven.
n1 pp-f n1 vvz p-acp pno32; vvb po11 n1, vvb pno32, po32 n1 vbz vvn.
(102) part (DIV2)
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8. A sign we are pardoned, if after many storms, we have a sweet calm and peace within, Rom. 5.1. Being justified, we have peace.
8. A Signen we Are pardoned, if After many storms, we have a sweet Cam and peace within, Rom. 5.1. Being justified, we have peace.
crd dt n1 pns12 vbr vvn, cs p-acp d n2, pns12 vhb dt j n-jn cc n1 a-acp, np1 crd. vbg vvn, pns12 vhb n1.
(102) part (DIV2)
3845
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18891
After many a bitter Tear shed, and Heart-breaking, the Mind hath been more sedate, and a sweet Serenity, or Still-Musick hath followed;
After many a bitter Tear shed, and Heartbreaking, the Mind hath been more sedate, and a sweet Serenity, or Still-Musick hath followed;
p-acp d dt j n1 vvn, cc j, dt n1 vhz vbn av-dc vvi, cc dt j n1, cc n1 vhz vvn;
(102) part (DIV2)
3845
Page 821
18892
this brings tidings, God is appeased: Whereas before, Conscience did accuse; now it doth secretly whisper comfort:
this brings tidings, God is appeased: Whereas before, Conscience did accuse; now it does secretly whisper Comfort:
d vvz n2, np1 vbz vvn: cs a-acp, n1 vdd vvi; av pn31 vdz av-jn vvi n1:
(102) part (DIV2)
3845
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18893
This is a blessed Evidence a Man's sins are pardoned.
This is a blessed Evidence a Man's Sins Are pardoned.
d vbz dt j-vvn n1 dt ng1 n2 vbr vvn.
(102) part (DIV2)
3845
Page 821
18894
If the Bailiffs do not Trouble and Arrest the Debtor, it is a sign his Debt is Compounded, or Forgiven:
If the Bailiffs do not Trouble and Arrest the Debtor, it is a Signen his Debt is Compounded, or Forgiven:
cs dt n2 vdb xx vvb cc vvi dt n1, pn31 vbz dt n1 po31 n1 vbz vvn, cc vvn:
(102) part (DIV2)
3845
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18895
So, if Conscience do not Vex ▪ or Accuse, but, upon Good Grounds whisper Consolation, this is a sign the Debt is Discharged, the Sin is Fo•given.
So, if Conscience do not Vex ▪ or Accuse, but, upon Good Grounds whisper Consolation, this is a Signen the Debt is Discharged, the since is Fo•given.
av, cs n1 vdb xx vvb ▪ cc vvi, cc-acp, p-acp j n2 vvb n1, d vbz dt n1 dt n1 vbz vvn, dt n1 vbz vvn.
(102) part (DIV2)
3845
Page 821
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9. A si•n sin is forgiven, when we have hearts without guile, Psal. 32.1, 2. Blessed is he whose transgression is forgiven,
9. A si•n since is forgiven, when we have hearts without guile, Psalm 32.1, 2. Blessed is he whose Transgression is forgiven,
crd dt j n1 vbz vvn, c-crq pns12 vhb n2 p-acp n1, np1 crd, crd vvn vbz pns31 rg-crq n1 vbz vvn,
(102) part (DIV2)
3846
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unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile. Qu. What is this to be sine fuco, without Guile? unto whom the Lord imputeth not iniquity, and in whose Spirit there is no guile. Qu. What is this to be sine fuco, without Guile?
p-acp ro-crq dt n1 vvz xx n1, cc p-acp rg-crq n1 a-acp vbz dx n1. n1 q-crq vbz d pc-acp vbi fw-la fw-la, p-acp n1?
(102) part (DIV2)
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1. He who is without guile, hath Plainness of heart:
1. He who is without guile, hath Plainness of heart:
crd pns31 r-crq vbz p-acp n1, vhz n1 pp-f n1:
(102) part (DIV2)
3848
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He is without collusion, he hath not cor dup•ex, a double heart: His heart is right with God.
He is without collusion, he hath not cor dup•ex, a double heart: His heart is right with God.
pns31 vbz p-acp n1, pns31 vhz xx fw-la fw-la, dt j-jn n1: po31 n1 vbz j-jn p-acp np1.
(102) part (DIV2)
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18900
A Man may do a Right Action, but not with a Right Heart, 2 Chr. 25.2. Amaziah did tha• which was right in the sight of the Lord, but not with a perfect heart.
A Man may do a Right Actium, but not with a Right Heart, 2 Christ 25.2. Amaziah did tha• which was right in the sighed of the Lord, but not with a perfect heart.
dt n1 vmb vdi dt j-jn n1, cc-acp xx p-acp dt j-jn n1, crd np1 crd. np1 vdd n1 r-crq vbds j-jn p-acp dt n1 pp-f dt n1, cc-acp xx p-acp dt j n1.
(102) part (DIV2)
3848
Page 821
18901
To have the heart right with God, is to serve God from a Right Principle, Love ;
To have the heart right with God, is to serve God from a Right Principle, Love;
pc-acp vhi dt n1 j-jn p-acp np1, vbz pc-acp vvi np1 p-acp dt j-jn n1, vvb;
(102) part (DIV2)
3848
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18902
by a Right Rule, the Word ; to a Right End, the Glory of God. 2. An heart without guile dares not allow it self in the least sin: He avoids secret sins.
by a Right Rule, the Word; to a Right End, the Glory of God. 2. an heart without guile dares not allow it self in the least since: He avoids secret Sins.
p-acp dt j-jn n1, dt n1; p-acp dt n-jn vvb, dt n1 pp-f np1. crd dt n1 p-acp n1 vvz xx vvi pn31 n1 p-acp dt ds n1: pns31 vvz j-jn n2.
(102) part (DIV2)
3848
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18903
He dares not hide any sin as Rachel did her Fathers Images under her, Gen. 31.34. He knows God sees him, which is more than if Men and Angels did behold him. He avoids Complexion-sins, Psal. 18.23.
He dares not hide any since as Rachel did her Father's Images under her, Gen. 31.34. He knows God sees him, which is more than if Men and Angels did behold him. He avoids Complexion-sins, Psalm 18.23.
pns31 vvz xx vvi d n1 c-acp n1 vdd po31 n2 n2 p-acp pno31, np1 crd. pns31 vvz np1 vvz pno31, r-crq vbz av-dc cs cs n2 cc n2 vdd vvi pno31. pns31 vvz n2, np1 crd.
(102) part (DIV2)
3849
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I was also upright before him, and kept my self from my iniquity. As in the Hive there is a Mas•er-Bee,I was also upright before him, and kept my self from my iniquity. As in the Hive there is a Mas•er-Bee,
pns11 vbds av av-j p-acp pno31, cc vvd po11 n1 p-acp po11 n1. c-acp p-acp dt n1 pc-acp vbz dt j,
(102) part (DIV2)
3849
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It is to him a day of Iubilee, or Release, it releaseth him from all his sins.
It is to him a day of Jubilee, or Release, it releaseth him from all his Sins.
pn31 vbz p-acp pno31 dt n1 pp-f n1, cc vvb, pn31 vvz pno31 p-acp d po31 n2.
(102) part (DIV2)
3873
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18905
so in the Heart there is a Master-Sin. An heart without guile takes the Sacrificing-knife of Mortification, and runs it through his Beloved-Sin.
so in the Heart there is a Master sin. an heart without guile Takes the Sacrificing-knife of Mortification, and runs it through his Beloved-Sin.
av p-acp dt n1 pc-acp vbz dt n1. dt n1 p-acp n1 vvz dt n1 pp-f n1, cc vvz pn31 p-acp po31 n1.
(102) part (DIV2)
3849
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3. An heart without guile desires to know the whole mind and will of God.
3. an heart without guile Desires to know the Whole mind and will of God.
crd dt n1 p-acp n1 vvz pc-acp vvi dt j-jn n1 cc n1 pp-f np1.
(102) part (DIV2)
3850
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18907
An unsound heart is afraid of the Light, lucifuga. he is not willing to know his Duty:
an unsound heart is afraid of the Light, Lucifuga. he is not willing to know his Duty:
dt j n1 vbz j pp-f dt n1, fw-la. pns31 vbz xx j pc-acp vvi po31 n1:
(102) part (DIV2)
3850
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18908
A sincere Soul saith, as Job 34.32. What I know not teach thou me. Lord shew me what is my Duty, and wherein I offend;
A sincere Soul Says, as Job 34.32. What I know not teach thou me. Lord show me what is my Duty, and wherein I offend;
dt j n1 vvz, c-acp np1 crd. q-crq pns11 vvb xx vvb pns21 pno11. n1 vvb pno11 q-crq vbz po11 n1, cc c-crq pns11 vvb;
(102) part (DIV2)
3850
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let me not sin for want of light: what I know not teach thou me. 4. An heart without guile is uniform in Religion.
let me not since for want of Light: what I know not teach thou me. 4. an heart without guile is uniform in Religion.
vvb pno11 xx n1 p-acp n1 pp-f n1: r-crq pns11 vvb xx vvi pns21 pno11. crd dt n1 p-acp n1 vbz j p-acp n1.
(102) part (DIV2)
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He hath an equal eye at all God's Commands. 1. He makes Conscience of private Duties, he worships God in his Closet as well as in the Temple. Iacob, when he was alone, wrestled with the Angel, Gen. 32.3, 4. So a Christian,
He hath an equal eye At all God's Commands. 1. He makes Conscience of private Duties, he worships God in his Closet as well as in the Temple. Iacob, when he was alone, wrestled with the Angel, Gen. 32.3, 4. So a Christian,
pns31 vhz dt j-jn n1 p-acp d npg1 vvz. crd pns31 vvz n1 pp-f j n2, pns31 vvz np1 p-acp po31 n1 c-acp av c-acp p-acp dt n1. np1, c-crq pns31 vbds j, vvn p-acp dt n1, np1 crd, crd np1 dt njp,
(102) part (DIV2)
3851
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when he is alone, wrestles with God in Prayer, and will not let him go till he hath blessed him. 2. He performs difficu•t duties, wherein the heart and spirit of Religion lie,
when he is alone, wrestles with God in Prayer, and will not let him go till he hath blessed him. 2. He performs difficu•t duties, wherein the heart and Spirit of Religion lie,
c-crq pns31 vbz j, vvz p-acp np1 p-acp n1, cc vmb xx vvi pno31 vvi c-acp pns31 vhz vvn pno31. crd pns31 vvz j n2, c-crq dt n1 cc n1 pp-f n1 vvi,
(102) part (DIV2)
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18912
and which do cross flesh and blood. His is much in self-humbling and self-examining;
and which do cross Flesh and blood. His is much in Self-humbling and self-examining;
cc q-crq vdb vvi n1 cc n1. png31 vbz d p-acp j cc j;
(102) part (DIV2)
3851
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Vtitur spec•lis magis quam perspicillis, Sen. He rather useth the Looking-glass of the Word to look into his own heart,Vtitur spec•lis magis quam perspicillis, Sen. He rather uses the Looking-glass of the Word to look into his own heart,
fw-la fw-la fw-la fw-la n2, np1 pns31 av vvz dt n1 pp-f dt n1 pc-acp vvi p-acp po31 d n1,
(102) part (DIV2)
3851
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18914
than the broad Spectacles of Censure to spy the faults of others.
than the broad Spectacles of Censure to spy the Faults of Others.
cs dt j n2 pp-f n1 pc-acp vvi dt n2 pp-f n2-jn.
(102) part (DIV2)
3851
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18915
5. An heart without Guile is true to God's interest. 1. He grieves to see it go ill with the Church.
5. an heart without Guile is true to God's Interest. 1. He grieves to see it go ill with the Church.
crd dt n1 p-acp n1 vbz j p-acp npg1 n1. crd pns31 vvz pc-acp vvi pn31 vvi av-jn p-acp dt n1.
(102) part (DIV2)
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N•h•miah, though the King's Cup-bearer, and Wine so near, yet was sad when Sion 's Glory was Eclipsed, Nehem. 2.3.N•h•miah, though the King's Cupbearer, and Wine so near, yet was sad when Sion is Glory was Eclipsed, Nehemiah 2.3.
np1, cs dt ng1 n1, cc n1 av av-j, av vbds j c-crq np1 vbz n1 vbds vvn, np1 crd.
(102) part (DIV2)
3852
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Like the Tree I have read of, if any of the Leaves are cut, the rest of the Leaves begin to shrink up themselves,
Like the Tree I have read of, if any of the Leaves Are Cut, the rest of the Leaves begin to shrink up themselves,
j dt n1 pns11 vhb vvn pp-f, cs d pp-f dt n2 vbr vvn, dt n1 pp-f dt n2 vvb pc-acp vvi a-acp px32,
(102) part (DIV2)
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and for a time to hang down the head:
and for a time to hang down the head:
cc p-acp dt n1 pc-acp vvi a-acp dt n1:
(102) part (DIV2)
3852
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18919
So a sincere Soul, when God's Church suffers, feels himself as it were touched in his own Person. 2. He Rejoyceth to see the Cause of God get Ground;
So a sincere Soul, when God's Church suffers, feels himself as it were touched in his own Person. 2. He Rejoiceth to see the Cause of God get Ground;
av dt j n1, c-crq npg1 n1 vvz, vvz px31 c-acp pn31 vbdr vvn p-acp po31 d n1. crd pns31 vvz pc-acp vvi dt n1 pp-f np1 vvb n1;
(102) part (DIV2)
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18920
To see Truth Triumph, Pie•y lift up its head, and the Flowers of Christ's Crown flourish.
To see Truth Triumph, Pie•y lift up its head, and the Flowers of Christ's Crown flourish.
pc-acp vvi n1 n1, vmb vvi a-acp po31 n1, cc dt n2 pp-f npg1 vvb n1.
(102) part (DIV2)
3852
Page 821
18921
This is an Heart without Guile, it's loyal and true to God's interest. 6. An heart without Guile is Iust in his dealings:
This is an Heart without Guile, it's loyal and true to God's Interest. 6. an heart without Guile is Just in his dealings:
d vbz dt n1 p-acp n1, pn31|vbz j cc j p-acp npg1 n1. crd dt n1 p-acp n1 vbz j p-acp po31 n2-vvg:
(102) part (DIV2)
3852
Page 821
18922
As he is upright in his Words, so he is upright in his Weights. He makes Conscience of the Second Table as well as the First:
As he is upright in his Words, so he is upright in his Weights. He makes Conscience of the Second Table as well as the First:
c-acp pns31 vbz av-j p-acp po31 n2, av pns31 vbz av-j p-acp po31 n2. pns31 vvz n1 pp-f dt ord n1 c-acp av c-acp dt ord:
(102) part (DIV2)
3853
Page 822
18923
He is for Equity as well as Piety, 1 Thessal. 4.6 That no Man go beyond and defraud his Brother in any matter.
He is for Equity as well as Piety, 1 Thessal. 4.6 That no Man go beyond and defraud his Brother in any matter.
pns31 vbz p-acp n1 c-acp av c-acp n1, crd n1. crd cst dx n1 vvi p-acp cc vvi po31 n1 p-acp d n1.
(102) part (DIV2)
3853
Page 822
19072
After Nathan had told David, The Lord hath put away thy sin:
After Nathan had told David, The Lord hath put away thy since:
p-acp np1 vhd vvn np1, dt n1 vhz vvn av po21 n1:
(102) part (DIV2)
3877
Page 826
18924
A sincere heart thinks he may as well Rob as Defraud. His Rule is, to do to others, what he would have them do to him, Matt. 7.12. 7. An heart without Guile is True in his Promises. His Word is as good as his Bond:
A sincere heart thinks he may as well Rob as Defraud. His Rule is, to do to Others, what he would have them do to him, Matt. 7.12. 7. an heart without Guile is True in his Promises. His Word is as good as his Bound:
dt j n1 vvz pns31 vmb a-acp av vvb p-acp n1. po31 n1 vbz, pc-acp vdi p-acp n2-jn, r-crq pns31 vmd vhi pns32 vdb p-acp pno31, np1 crd. crd dt n1 p-acp n1 vbz j p-acp po31 vvz. po31 n1 vbz a-acp j c-acp po31 n1:
(102) part (DIV2)
3853
Page 822
18925
If he hath made a Promise, though it be to his prejudice, and doth intrench upon his Profit, he will not go back.
If he hath made a Promise, though it be to his prejudice, and does entrench upon his Profit, he will not go back.
cs pns31 vhz vvn dt n1, cs pn31 vbb p-acp po31 n1, cc vdz vvi p-acp po31 n1, pns31 vmb xx vvi av.
(102) part (DIV2)
3854
Page 822
18926
The Hypocrite plays fast and loose, flies from his word;
The Hypocrite plays fast and lose, flies from his word;
dt n1 vvz av-j cc j, vvz p-acp po31 n1;
(102) part (DIV2)
3854
Page 822
18927
there's no more binding him with Oaths and Promises, than Sampson could be bound with green Withs, Iudg. 16.7.
there's no more binding him with Oaths and Promises, than Sampson could be bound with green Withs, Judges 16.7.
pc-acp|vbz dx dc vvg pno31 p-acp n2 cc vvz, cs np1 vmd vbi vvn p-acp j-jn p-acp|po31, np1 crd.
(102) part (DIV2)
3854
Page 822
18928
A sincere Soul saith as Iephtha, Judg. 11.3, 5. I have opened my mouth to the Lord, and I cannot go back.
A sincere Soul Says as Jephthah, Judges 11.3, 5. I have opened my Mouth to the Lord, and I cannot go back.
dt j n1 vvz p-acp np1, np1 crd, crd pns11 vhb vvn po11 n1 p-acp dt n1, cc pns11 vmbx vvi av.
(102) part (DIV2)
3854
Page 822
18929
8. An Heart without Guile is faithful in his Friendship: He is what he pretends;
8. an Heart without Guile is faithful in his Friendship: He is what he pretends;
crd dt n1 p-acp n1 vbz j p-acp po31 n1: pns31 vbz q-crq pns31 vvz;
(102) part (DIV2)
3855
Page 822
18930
his Heart goes along with his Tongue ▪ as a well-made Dial goes with the Sun. He cannot Flatter and Hate, Commend and Censure. Counterfeiting of Love is Hypocrisie.
his Heart Goes along with his Tongue ▪ as a well-made Dial Goes with the Sun. He cannot Flatter and Hate, Commend and Censure. Counterfeiting of Love is Hypocrisy.
po31 n1 vvz a-acp p-acp po31 n1 ▪ c-acp dt j n1 vvz p-acp dt n1 pns31 vmbx vvi cc n1, vvb cc n1. vvg pp-f n1 vbz n1.
(102) part (DIV2)
3855
Page 822
18931
'Tis too usual to betray with a Kiss, 2 Sam. 20.9. Ioab took Abner by the beard to kiss him, and smote him in the fifth rib that he died. Many deceive with Sugar Words.
It's too usual to betray with a Kiss, 2 Sam. 20.9. Ioab took Abner by the beard to kiss him, and smote him in the fifth rib that he died. Many deceive with Sugar Words.
pn31|vbz av j pc-acp vvi p-acp dt n1, crd np1 crd. np1 vvd np1 p-acp dt n1 pc-acp vvi pno31, cc vvd pno31 p-acp dt ord n1 cst pns31 vvd. d vvi p-acp n1 n2.
(102) part (DIV2)
3855
Page 822
18932
Physicians use to judge of the Health of the Body by the Tongue; if that look well, the Body is in Health:
Physicians use to judge of the Health of the Body by the Tongue; if that look well, the Body is in Health:
ng1 n1 pc-acp vvi pp-f dt n1 pp-f dt n1 p-acp dt n1; cs d vvb av, dt n1 vbz p-acp n1:
(102) part (DIV2)
3855
Page 822
18933
but we cannot judge of Friendship by the Tongue; the Words may be full of Honey, when the Heart hath the Gall of Malice.
but we cannot judge of Friendship by the Tongue; the Words may be full of Honey, when the Heart hath the Gall of Malice.
cc-acp pns12 vmbx vvi pp-f n1 p-acp dt n1; dt n2 vmb vbi j pp-f n1, c-crq dt n1 vhz dt n1 pp-f n1.
(102) part (DIV2)
3855
Page 822
18934
Sure his heart is not true to God, who is Treacherous to his Friend. Thus you see what an Heart without guile is;
Sure his heart is not true to God, who is Treacherous to his Friend. Thus you see what an Heart without guile is;
j po31 n1 vbz xx j p-acp np1, r-crq vbz j p-acp po31 n1. av pn22 vvb r-crq dt n1 p-acp n1 vbz;
(102) part (DIV2)
3855
Page 822
18935
now, to have such an Heart, is a Sign sin is pardoned; God will not impute Sin to him in whose Spirit is no Guile.
now, to have such an Heart, is a Signen since is pardoned; God will not impute since to him in whose Spirit is no Guile.
av, pc-acp vhi d dt n1, vbz dt n1 n1 vbz vvn; np1 vmb xx vvi n1 p-acp pno31 p-acp rg-crq n1 vbz dx n1.
(102) part (DIV2)
3855
Page 822
18936
What a blessed thing is this not to have Sin imputed? If our Sins be not imputed, 'tis as if we had no Sin. Sins remitted are,
What a blessed thing is this not to have since imputed? If our Sins be not imputed, it's as if we had not Sin. Sins remitted Are,
q-crq dt j-vvn n1 vbz d xx pc-acp vhi n1 vvn? cs po12 n2 vbb xx vvn, pn31|vbz c-acp cs pns12 vhd xx np1 np1 vvn vbr,
(102) part (DIV2)
3855
Page 822
18937
as if they had not been committed:
as if they had not been committed:
c-acp cs pns32 vhd xx vbn vvn:
(102) part (DIV2)
3855
Page 822
18938
this is the blessing belongs to a sincere Soul. God imputes not Iniquity to him in whose Spirit is no Guile.
this is the blessing belongs to a sincere Soul. God imputes not Iniquity to him in whose Spirit is no Guile.
d vbz dt n1 vvz p-acp dt j n1 np1 vvz xx n1 p-acp pno31 p-acp rg-crq n1 vbz dx n1.
(102) part (DIV2)
3855
Page 822
18939
9. He whose sins are forgiven, is willing to forgive others who have offended him, Ephes. 4.32. Forgiving one another, even as God for Christ's sake hath forgiven you.
9. He whose Sins Are forgiven, is willing to forgive Others who have offended him, Ephesians 4.32. Forgiving one Another, even as God for Christ's sake hath forgiven you.
crd pns31 rg-crq n2 vbr vvn, vbz j p-acp vvb ng2-jn r-crq vhb vvn pno31, np1 crd. j-vvg pi j-jn, av p-acp np1 p-acp npg1 n1 vhz vvn pn22.
(102) part (DIV2)
3856
Page 822
18940
An Hypocrite will Read, come to Church, give Alms, build Hospitals, but cannot forgive Wrongs. He will rather want Forgiveness from God, than he will forgive his Enemies. A Pardon'd Soul argues thus;
an Hypocrite will Read, come to Church, give Alms, built Hospitals, but cannot forgive Wrongs. He will rather want Forgiveness from God, than he will forgive his Enemies. A Pardoned Soul argues thus;
dt n1 vmb vvi, vvb p-acp n1, vvb n2, vvb n2, cc-acp vmbx vvi n2-jn. pns31 vmb av-c vvi n1 p-acp np1, cs pns31 vmb vvi po31 n2. np1 vvd n1 vvz av;
(102) part (DIV2)
3856
Page 822
18941
Hath God been so good to me, to forgive me my sins, and shall not I imitate him in this? Hath he forgiven me Pounds,
Hath God been so good to me, to forgive me my Sins, and shall not I imitate him in this? Hath he forgiven me Pounds,
vhz n1 vbn av j p-acp pno11, pc-acp vvi pno11 po11 n2, cc vmb xx pns11 vvi pno31 p-acp d? vhz pns31 vvn pno11 n2,
(102) part (DIV2)
3856
Page 822
18942
and shall not I forgive Pence? 'Tis noted of Cranmer, Nihil oblivisci solet praeter injurias Cicero.
and shall not I forgive Pence? It's noted of Cranmer, Nihil Oblivion Solent praeter injurias Cicero.
cc vmb xx pns11 vvi n2? pn31|vbz vvn pp-f np1, fw-la fw-la n1 fw-la fw-la np1.
(102) part (DIV2)
3856
Page 822
18943
He was of a forgiving Spirit, and would do Offices of Love to them that had injur'd him.
He was of a forgiving Spirit, and would do Offices of Love to them that had injured him.
pns31 vbds pp-f dt j-vvg n1, cc vmd vdi n2 pp-f n1 p-acp pno32 cst vhd vvn pno31.
(102) part (DIV2)
3856
Page 822
18944
Like the Sun, which having drawn up black Vapours from the Earth, returns them back in sweet Showers.
Like the Sun, which having drawn up black Vapours from the Earth, returns them back in sweet Showers.
j dt n1, r-crq vhg vvn a-acp j-jn n2 p-acp dt n1, vvz pno32 av p-acp j n2.
(102) part (DIV2)
3856
Page 822
18945
By this Touchstone we may try whether our sins are pardoned; we need not climb up into Heaven to see whether our sins be forgiven;
By this Touchstone we may try whither our Sins Are pardoned; we need not climb up into Heaven to see whither our Sins be forgiven;
p-acp d n1 pns12 vmb vvi cs po12 n2 vbr vvn; pns12 vvb xx vvi a-acp p-acp n1 pc-acp vvi cs po12 n2 vbb vvn;
(102) part (DIV2)
3857
Page 822
18946
but let us look into our hearts;
but let us look into our hearts;
cc-acp vvb pno12 vvi p-acp po12 n2;
(102) part (DIV2)
3857
Page 822
18947
Are we of Forgiving Spirits? Can we bury Injuries, requite Good for Evil, a good sign we are forgiven of God.
are we of Forgiving Spirits? Can we bury Injuries, requite Good for Evil, a good Signen we Are forgiven of God.
vbr pns12 pp-f j-vvg n2? vmb pns12 vvi n2, vvb j p-acp n-jn, dt j n1 pns12 vbr vvn pp-f np1.
(102) part (DIV2)
3857
Page 822
18948
If we can find all these things wrought in our Souls, they are happy signs that our sins are pardoned,
If we can find all these things wrought in our Souls, they Are happy Signs that our Sins Are pardoned,
cs pns12 vmb vvi d d n2 vvn p-acp po12 n2, pns32 vbr j n2 cst po12 n2 vbr vvn,
(102) part (DIV2)
3857
Page 822
18949
and are good Letters Testimonials to shew for Heaven.
and Are good Letters Testimonials to show for Heaven.
cc vbr j n2 n2 pc-acp vvi p-acp n1.
(102) part (DIV2)
3857
Page 822
18950
Vse. 3. Consolation. I shall open a Box of Cordials, and shew you some of the Glorious Priviledges of a pardoned condition.Use. 3. Consolation. I shall open a Box of Cordials, and show you Some of the Glorious Privileges of a pardoned condition.
vvb. crd n1. pns11 vmb vvi dt n1 pp-f n2, cc vvb pn22 d pp-f dt j n2 pp-f dt j-vvn n1.
(102) part (DIV2)
3858
Page 822
18951
This is a peculiar favour, 'tis a Spring shut up, broched for none but the Elect. The Wicked may have Forbearing Mercy,
This is a peculiar favour, it's a Spring shut up, broached for none but the Elect. The Wicked may have Forbearing Mercy,
d vbz dt j vvi, pn31|vbz dt vvb vvn a-acp, vvn p-acp pix cc-acp dt np1 dt j vmb vhi vvg n1,
(102) part (DIV2)
3858
Page 822
18952
but onely an Elect Person hath Forgiving Mercy. Forgiveness of sin makes way for solid joy, Isa. 40.1. Comfort ye, comfort ye my People saith your God, speak ye comfortably to Ierusalem ;
but only an Elect Person hath Forgiving Mercy. Forgiveness of since makes Way for solid joy, Isaiah 40.1. Comfort you, Comfort you my People Says your God, speak you comfortably to Ierusalem;
cc-acp av-j dt j-vvn n1 vhz j-vvg n1. n1 pp-f n1 vvz n1 p-acp j n1, np1 crd. vvb pn22, vvb pn22 po11 n1 vvz po22 n1, vvb pn22 av-j p-acp np1;
(102) part (DIV2)
3858
Page 822
18953
or, as in the Hebrew, Dabberu Gnal le•; speak to her heart — What was this must chear her heart? tell her that her iniquity is pardoned.
or, as in the Hebrew, Dabberu Gnarl le•; speak to her heart — What was this must cheer her heart? tell her that her iniquity is pardoned.
cc, c-acp p-acp dt njp, np1 n1 n1; vvb p-acp po31 n1 — q-crq vbds d vmb vvi po31 n1? vvb pno31 cst po31 n1 vbz vvn.
(102) part (DIV2)
3858
Page 822
18954
If any thing would comfort her, the Lord knew it was this. When Christ would chear the Palsie Man, Matt. 9.2.
If any thing would Comfort her, the Lord knew it was this. When christ would cheer the Palsy Man, Matt. 9.2.
cs d n1 vmd vvi pno31, dt n1 vvd pn31 vbds d. c-crq np1 vmd vvi dt n1 n1, np1 crd.
(102) part (DIV2)
3858
Page 822
18955
Son, be of good chear ▪ thy sins be forgiven thee. It was a greater comfort to have his sins forgiven,Son, be of good cheer ▪ thy Sins be forgiven thee. It was a greater Comfort to have his Sins forgiven,
n1, vbb pp-f j vvb ▪ po21 n2 vbb vvn pno21. pn31 vbds dt jc n1 pc-acp vhi po31 n2 vvn,
(102) part (DIV2)
3858
Page 822
18956
than to have his Palsie healed. This made David put on his best clothes, and anoint himself, 2 Sam. 12.20. It was strange, his Child was newly dead, and God had told him, the sword should not depart from his house:
than to have his Palsy healed. This made David put on his best clothes, and anoint himself, 2 Sam. 12.20. It was strange, his Child was newly dead, and God had told him, the sword should not depart from his house:
cs pc-acp vhi po31 n1 vvn. np1 vvd np1 vvn p-acp po31 js n2, cc vvi px31, crd np1 crd. pn31 vbds j, po31 n1 vbds av-j j, cc np1 vhd vvn pno31, dt n1 vmd xx vvi p-acp po31 n1:
(102) part (DIV2)
3858
Page 822
18957
yet now he spruceth up himself, he puts on his best Clothes, and Anoints himself; Whence was this? David had heard good News;
yet now he spruceth up himself, he puts on his best Clothes, and Anoints himself; Whence was this? David had herd good News;
av av pns31 vvz p-acp px31, pns31 vvz p-acp po31 js n2, cc vvz px31; q-crq vbds d? np1 vhd vvn j n1;
(102) part (DIV2)
3858
Page 822
18958
God sent him his Pardon by Nathan the Prophet, 2 Sam. 12.13. The Lord hath put away thy sin.
God sent him his Pardon by Nathan the Prophet, 2 Sam. 12.13. The Lord hath put away thy since.
np1 vvd pno31 po31 n1 p-acp np1 dt n1, crd np1 crd. dt n1 vhz vvn av po21 n1.
(102) part (DIV2)
3858
Page 822
18959
This could not but revive his heart, and in token of joy he Anoints himself.
This could not but revive his heart, and in token of joy he Anoints himself.
d vmd xx cc-acp vvi po31 n1, cc p-acp n1 pp-f n1 pns31 vvz px31.
(102) part (DIV2)
3858
Page 822
18960
Philo saith, it was an opinion of some of the Philosophers, that among the Heavenly Sphears, there is such a sweet Harmonious Melody, that if the sound of it could reach our ears, it would affect us with wonder and delight.Philo Says, it was an opinion of Some of the Philosophers, that among the Heavenly Spheres, there is such a sweet Harmonious Melody, that if the found of it could reach our ears, it would affect us with wonder and delight.
np1 vvz, pn31 vbds dt n1 pp-f d pp-f dt n2, cst p-acp dt j n2, pc-acp vbz d dt j j n1, cst cs dt n1 pp-f pn31 vmd vvi po12 n2, pn31 vmd vvi pno12 p-acp n1 cc n1.
(102) part (DIV2)
3858
Page 823
18961
Sure he who is pardoned hath such a Divine Melody in his Soul, as doth replenish him with infinite delight.
Sure he who is pardoned hath such a Divine Melody in his Soul, as does replenish him with infinite delight.
j pns31 r-crq vbz vvn vhz d dt j-jn n1 p-acp po31 n1, c-acp vdz vvi pno31 p-acp j n1.
(102) part (DIV2)
3858
Page 823
18962
When Christ had said to Mary Magdalen, Thy sins are forgiven ; he presently adds, Go in peace ▪ Luk. 7.50. More particularly.
When christ had said to Marry Magdalen, Thy Sins Are forgiven; he presently adds, Go in peace ▪ Luk. 7.50. More particularly.
c-crq np1 vhd vvn p-acp uh np1, po21 n2 vbr vvn; pns31 av-j vvz, vvb p-acp n1 ▪ np1 crd. av-dc av-jn.
(102) part (DIV2)
3858
Page 823
18963
1. Comfort. God looks upon a pardoned Soul, as if he had never sinned. As the Cancelling a Bond nulls the Bond,
1. Comfort. God looks upon a pardoned Soul, as if he had never sinned. As the Cancelling a Bound nulls the Bound,
crd n1. np1 vvz p-acp dt j-vvn n1, c-acp cs pns31 vhd av vvn. p-acp dt vvg dt n1 vvz dt n1,
(102) part (DIV2)
3859
Page 823
18964
and makes it as if the Money had never been owing. Forgiving sin makes it not to be:
and makes it as if the Money had never been owing. Forgiving since makes it not to be:
cc vvz pn31 a-acp cs dt n1 vhd av-x vbn vvg. j-vvg n1 vvz pn31 xx pc-acp vbi:
(102) part (DIV2)
3859
Page 823
18965
where Sin is Remitted, it is as if it had not been Committed, Jerem. 50.20. So that, as Rachel wept because her children were not;
where since is Remitted, it is as if it had not been Committed, Jeremiah 50.20. So that, as Rachel wept Because her children were not;
c-crq n1 vbz vvn, pn31 vbz c-acp cs pn31 vhd xx vbn vvn, np1 crd. av cst, c-acp n1 vvd c-acp po31 n2 vbdr xx;
(102) part (DIV2)
3859
Page 823
18966
so a Child of God may rejoice because his sins are not. God looks upon him as if he had never offended.
so a Child of God may rejoice Because his Sins Are not. God looks upon him as if he had never offended.
av dt n1 pp-f np1 vmb vvi c-acp po31 n2 vbr xx. np1 vvz p-acp pno31 c-acp cs pns31 vhd av-x vvn.
(102) part (DIV2)
3859
Page 823
18967
Though sin remain in him after pardon, yet God doth not look upon him as a Sinner, but as a Just Man.
Though since remain in him After pardon, yet God does not look upon him as a Sinner, but as a Just Man.
cs n1 vvb p-acp pno31 p-acp n1, av np1 vdz xx vvi p-acp pno31 p-acp dt n1, cc-acp c-acp dt j n1
(102) part (DIV2)
3859
Page 823
18968
2. Comfort. God having pardoned sin, will pass an Act of Oblivion, Jer. 31.34. I will forgive their Iniquity, and I'll remember their sin no more.
2. Comfort. God having pardoned since, will pass an Act of Oblivion, Jer. 31.34. I will forgive their Iniquity, and I'll Remember their sin no more.
crd n1. np1 vhg vvn n1, vmb vvi dt n1 pp-f n1, np1 crd. pns11 vmb vvi po32 n1, cc pns11|vmb vvb po32 vvb av-dx av-dc.
(102) part (DIV2)
3860
Page 823
18969
VVhen a Creditor hath crossed the Book, he doth not call for the Debt again. God will not reckon with the Sinner in a Iudicial way.
When a Creditor hath crossed the Book, he does not call for the Debt again. God will not reckon with the Sinner in a Judicial Way.
c-crq dt n1 vhz vvn dt n1, pns31 vdz xx vvi p-acp dt n1 av. np1 vmb xx vvi p-acp dt n1 p-acp dt j n1.
(102) part (DIV2)
3860
Page 823
18970
VVhen our sins are laid upon the head of Christ our Scape-goat, they are carried into a Land of forgetfulness.
When our Sins Are laid upon the head of christ our Scapegoat, they Are carried into a Land of forgetfulness.
c-crq po12 n2 vbr vvn p-acp dt n1 pp-f np1 po12 n1, pns32 vbr vvn p-acp dt n1 pp-f n1.
(102) part (DIV2)
3860
Page 823
18971
3. Comfort. The pardoned soul is for ever secured from the wrath of God. How terrible is God's wrath? Psal. 90.11. Who knows the power of thine anger? If a spark of God's Wrath, when it lights into a Mans Conscience, fills it with such horror, (as in the case of Spira ) then what is it to be always scorching in that Torrid Zone, to lie upon Beds of Flames? Now, from this avenging Wrath of God every pardoned Soul is freed:
3. Comfort. The pardoned soul is for ever secured from the wrath of God. How terrible is God's wrath? Psalm 90.11. Who knows the power of thine anger? If a spark of God's Wrath, when it lights into a men Conscience, fills it with such horror, (as in the case of Spira) then what is it to be always scorching in that Torrid Zone, to lie upon Beds of Flames? Now, from this avenging Wrath of God every pardoned Soul is freed:
crd n1. dt j-vvn n1 vbz p-acp av vvn p-acp dt n1 pp-f np1. q-crq j vbz npg1 n1? np1 crd. r-crq vvz dt n1 pp-f po21 n1? cs dt n1 pp-f npg1 n1, c-crq pn31 vvz p-acp dt ng1 n1, vvz pn31 p-acp d n1, (c-acp p-acp dt n1 pp-f np1) av q-crq vbz pn31 pc-acp vbi av vvg p-acp d j n1, pc-acp vvi p-acp n2 pp-f n2? av, p-acp d j-vvg n1 pp-f np1 d j-vvn n1 vbz vvn:
(102) part (DIV2)
3861
Page 823
18972
Though he may tast of the bitter Cup of Affliction ▪ yet he shall never drink of the Sea of God's Wrath, Rom. 5.9. Being justified by his blood, we shall be saved from wrath through him. Christ's blood quencheth the flames of Hell.
Though he may taste of the bitter Cup of Affliction ▪ yet he shall never drink of the Sea of God's Wrath, Rom. 5.9. Being justified by his blood, we shall be saved from wrath through him. Christ's blood quenches the flames of Hell.
cs pns31 vmb vvi pp-f dt j vvb pp-f n1 ▪ av pns31 vmb av-x vvi pp-f dt n1 pp-f npg1 n1, np1 crd. vbg vvn p-acp po31 n1, pns12 vmb vbi vvn p-acp n1 p-acp pno31. npg1 n1 vvz dt n2 pp-f n1.
(102) part (DIV2)
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4. Comfort. Sin being pardoned, Conscience hath no more authority to accuse. Conscience roars against the Unpardoned Sinner,
4. Comfort. since being pardoned, Conscience hath no more Authority to accuse. Conscience roars against the Unpardoned Sinner,
crd n1. n1 vbg vvn, n1 vhz dx dc n1 pc-acp vvi. n1 vvz p-acp dt j n1,
(102) part (DIV2)
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18974
but it hath nothing to do to Terrifie or Accuse him that is pardoned.
but it hath nothing to do to Terrify or Accuse him that is pardoned.
cc-acp pn31 vhz pix pc-acp vdi pc-acp vvi cc vvi pno31 cst vbz vvn.
(102) part (DIV2)
3862
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18975
God hath discharged the sinner, and if the Creditor discharge the Debtor, what hath the Sergeant to do to Arrest him? The truth is,
God hath discharged the sinner, and if the Creditor discharge the Debtor, what hath the sergeant to do to Arrest him? The truth is,
np1 vhz vvn dt n1, cc cs dt n1 vvb dt n1, r-crq vhz dt n1 pc-acp vdi pc-acp vvi pno31? dt n1 vbz,
(102) part (DIV2)
3862
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18976
if God Absolve ▪ Conscience, if rightly informed, Absolves. If once God saith, Thy sins are pardoned: Conscience saith, Go in peace.
if God Absolve ▪ Conscience, if rightly informed, Absolves. If once God Says, Thy Sins Are pardoned: Conscience Says, Go in peace.
cs np1 vvi ▪ n1, cs av-jn vvn, vvz. cs a-acp np1 vvz, po21 n2 vbr vvn: n1 vvz, vvb p-acp n1.
(102) part (DIV2)
3862
Page 823
18977
If the Sky be clear, and no storms blow there, then the Sea is calm.
If the Sky be clear, and no storms blow there, then the Sea is Cam.
cs dt n1 vbb j, cc dx n2 vvi a-acp, cs dt n1 vbz j-jn.
(102) part (DIV2)
3862
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18978
If all be clear above, and God shine with pardoning Mercy upon the Soul, then Conscience is calm and serene.
If all be clear above, and God shine with pardoning Mercy upon the Soul, then Conscience is Cam and serene.
cs d vbb j p-acp, cc np1 vvb p-acp vvg n1 p-acp dt n1, cs n1 vbz j-jn cc j.
(102) part (DIV2)
3862
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18979
5. Comfort. Nothing that befals a pardoned Soul, shall hurt him, NONLATINALPHABET, Psal. 90.10 No evil shall touch thee: That is, no destructive evil.
5. Comfort. Nothing that befalls a pardoned Soul, shall hurt him,, Psalm 90.10 No evil shall touch thee: That is, no destructive evil.
crd n1. np1 cst vvz dt j-vvn n1, vmb vvi pno31,, np1 crd uh-dx n-jn vmb vvi pno21: cst vbz, dx j j-jn.
(102) part (DIV2)
3863
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18980
Every thing to a wicked Man is hurtful. Good things are for his hurt. His very blessings are turned into a curse, Mal. 2.2. I will curse your blessings.
Every thing to a wicked Man is hurtful. Good things Are for his hurt. His very blessings Are turned into a curse, Malachi 2.2. I will curse your blessings.
np1 n1 p-acp dt j n1 vbz j. j n2 vbr p-acp po31 n1. po31 j n2 vbr vvn p-acp dt n1, np1 crd. pns11 vmb vvi po22 n2.
(102) part (DIV2)
3863
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18981
Riches and Prosperity do him hurt. They are not m•nera, but insidiae, Sen. Golden snares, Eccles. 5.13. Riches kept for the owners thereof to their hurt.Riches and Prosperity do him hurt. They Are not m•nera, but insidiae, Sen. Golden snares, Eccles. 5.13. Riches kept for the owners thereof to their hurt.
n2 cc n1 vdb pno31 n1. pns32 vbr xx fw-la, p-acp fw-la, np1 j n2, np1 crd. n2 vvn p-acp dt n2 av p-acp po32 vvn.
(102) part (DIV2)
3863
Page 823
18982
Like Haman 's Banquet, which did usher in his Funeral. Ordinances do a sinner hurt; they are NONLATINALPHABET, a Savour of Death, 2 Cor. 2.16. Cordials themselves kill.
Like Haman is Banquet, which did usher in his Funeral. Ordinances do a sinner hurt; they Are, a Savour of Death, 2 Cor. 2.16. Cordials themselves kill.
j np1 vbz n1, r-crq vdd vvi p-acp po31 n1. n2 vdb dt n1 vvn; pns32 vbr, dt n1 pp-f n1, crd np1 crd. n2 px32 vvb.
(102) part (DIV2)
3863
Page 823
18983
The best things hurt the wicked; but the worst things which befal a pardoned Soul, shall do him no hurt:
The best things hurt the wicked; but the worst things which befall a pardoned Soul, shall do him no hurt:
dt js n2 vvi dt j; cc-acp dt js n2 r-crq vvi dt j-vvn n1, vmb vdi pno31 dx n1:
(102) part (DIV2)
3863
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18984
the Sting, the Poison, the Curse is gone.
the Sting, the Poison, the Curse is gone.
dt n1, dt n1, dt n1 vbz vvn.
(102) part (DIV2)
3863
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18985
His Soul is no more hurt, than David hurt Saul, when he cut off the Lap of his Garment.
His Soul is no more hurt, than David hurt Saul, when he Cut off the Lap of his Garment.
po31 n1 vbz av-dx dc n1, cs np1 vvn np1, c-crq pns31 vvd a-acp dt n1 pp-f po31 n1.
(102) part (DIV2)
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18986
6. To a pardoned Soul, every thing hath a Commission to do him Good. Afflictions shall do him good; Poverty, Reproach, Persecution, Gen. 50.20. Ye thought evil against me, but God meant it unto good.
6. To a pardoned Soul, every thing hath a Commission to do him Good. Afflictions shall do him good; Poverty, Reproach, Persecution, Gen. 50.20. You Thought evil against me, but God meant it unto good.
crd p-acp dt j-vvn n1, d n1 vhz dt n1 pc-acp vdi pno31 j. n2 vmb vdi pno31 j; n1, n1, n1, np1 crd. pn22 vvd n-jn p-acp pno11, cc-acp np1 vvd pn31 p-acp j.
(102) part (DIV2)
3864
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18987
As the Elements, though of contrary qualities, yet God hath so tempered them, that they work for the good of the Universe:
As the Elements, though of contrary qualities, yet God hath so tempered them, that they work for the good of the Universe:
p-acp dt n2, cs pp-f j-jn n2, av np1 vhz av vvn pno32, cst pns32 vvb p-acp dt j pp-f dt n1:
(102) part (DIV2)
3864
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18988
So the most cross Providences shall work for good to a pardoned Soul. Correction shall be a Corrosive, to eat out sin;
So the most cross Providences shall work for good to a pardoned Soul. Correction shall be a Corrosive, to eat out since;
av dt av-ds j n2 vmb vvi p-acp j p-acp dt j-vvn n1 n1 vmb vbi dt j-jn, pc-acp vvi av n1;
(102) part (DIV2)
3864
Page 823
18989
it shall cure the swelling of Pride, the Feaver of Lust, the Dropsie of Avarice:
it shall cure the swelling of Pride, the Fever of Lust, the Dropsy of Avarice:
pn31 vmb vvi dt n-vvg pp-f n1, dt n1 pp-f n1, dt n1 pp-f n1:
(102) part (DIV2)
3864
Page 823
18990
it shall be a Refining Fire to purifie Grace, and make it sparkle as Gold; (NONLATINALPHABET.) Chrisostom. Every cross-Providence to a pardon'd Soul, shall be like Paul 's Euroclidon, or cross-wind, Acts 27. which,
it shall be a Refining Fire to purify Grace, and make it sparkle as Gold; (.) Chrysostom. Every cross-Providence to a pardoned Soul, shall be like Paul is Euroclidon, or cross-wind, Acts 27. which,
pn31 vmb vbi dt vvg n1 pc-acp vvi n1, cc vvi pn31 vvi p-acp n1; (.) np1. d n1 p-acp dt vvn n1, vmb vbi j np1 vbz np1, cc n1, n2 crd r-crq,
(102) part (DIV2)
3864
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18991
though it broke the Ship, yet Paul was brought to shore upon the broken pieces. 7. A pardoned Soul is not onely exempted from Wrath, but invested with Dignity ;
though it broke the Ship, yet Paul was brought to shore upon the broken Pieces. 7. A pardoned Soul is not only exempted from Wrath, but invested with Dignity;
cs pn31 vvd dt n1, av np1 vbds vvn p-acp n1 p-acp dt j-vvn n2. crd dt j-vvn n1 vbz xx av-j vvn p-acp n1, p-acp vvn p-acp n1;
(102) part (DIV2)
3864
Page 823
18992
as Ioseph, was not onely freed from Prison, but advanced to be Second Man in the Kingdom.
as Ioseph, was not only freed from Prison, but advanced to be Second Man in the Kingdom.
c-acp np1, vbds xx av-j vvn p-acp n1, cc-acp vvd pc-acp vbi ord n1 p-acp dt n1.
(102) part (DIV2)
3865
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18993
A Pardon'd Soul is made a Favourite of Heaven. A King may pardon a Traitor, but will not make him one of his Privy-Council:
A Pardoned Soul is made a Favourite of Heaven. A King may pardon a Traitor, but will not make him one of his Privy-Council:
np1 vvd n1 vbz vvn dt n1 pp-f n1. dt n1 vmb vvi dt n1, cc-acp vmb xx vvi pno31 crd pp-f po31 n1:
(102) part (DIV2)
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18994
but whom God Pardons he receives into Favour. I may say to him, as the Angel to V. Mary, Luk. 1.30. Thou hast found favour with God. Hence such as are forgiven are said to be Crowned with Loving-kindness, Psal. 103.3, 4. Whom God pardons he Crowns.
but whom God Pardons he receives into Favour. I may say to him, as the Angel to V. Marry, Luk. 1.30. Thou hast found favour with God. Hence such as Are forgiven Are said to be Crowned with Lovingkindness, Psalm 103.3, 4. Whom God Pardons he Crowns.
p-acp ro-crq np1 n2 pns31 vvz p-acp n1. pns11 vmb vvi p-acp pno31, c-acp dt n1 p-acp np1 uh, np1 crd. pns21 vh2 vvn n1 p-acp np1. av d c-acp vbr vvn vbr vvn pc-acp vbi vvn p-acp n1, np1 crd, crd ro-crq np1 vvz pns31 vvz.
(102) part (DIV2)
3866
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18995
Whom God Absolves he marries himself to, Jer. 3.12. I am merciful, and I will not keep anger for ever ;
Whom God Absolves he Marries himself to, Jer. 3.12. I am merciful, and I will not keep anger for ever;
ro-crq np1 vvz pns31 vvz px31 p-acp, np1 crd. pns11 vbm j, cc pns11 vmb xx vvi n1 p-acp av;
(102) part (DIV2)
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18996
there is Forgiveness: and, in the 14th Verse, I am Married to you:
there is Forgiveness: and, in the 14th Verse, I am Married to you:
pc-acp vbz n1: cc, p-acp dt ord n1, pns11 vbm vvn p-acp pn22:
(102) part (DIV2)
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18997
and he who is Match'd into the Crown of Heaven, is as rich as the Angels,
and he who is Matched into the Crown of Heaven, is as rich as the Angels,
cc pns31 r-crq vbz vvn p-acp dt n1 pp-f n1, vbz a-acp j c-acp dt n2,
(102) part (DIV2)
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18998
as rich as Heaven can make him. 8. Sin being pardon'd, we may come with humble boldness to God in Prayer.
as rich as Heaven can make him. 8. since being pardoned, we may come with humble boldness to God in Prayer.
c-acp j c-acp n1 vmb vvi pno31. crd n1 vbg vvn, pns12 vmb vvi p-acp j n1 p-acp np1 p-acp n1.
(102) part (DIV2)
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Guilt makes us afraid to go to God. Adam having sinn'd, Gen. 3.10. I was afraid and hid my self.
Gilded makes us afraid to go to God. Adam having sinned, Gen. 3.10. I was afraid and hid my self.
j-vvn vvz pno12 j pc-acp vvi p-acp np1. np1 vhg vvn, np1 crd. pns11 vbds j cc vvn po11 n1.
(102) part (DIV2)
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Guilt clips the wings of Prayer, it fills the Face with blushing; but Forgiveness breeds confidence:
Gilded clips the wings of Prayer, it fills the Face with blushing; but Forgiveness breeds confidence:
j-vvn vvz dt n2 pp-f n1, pn31 vvz dt n1 p-acp vvg; cc-acp n1 vvz n1:
(102) part (DIV2)
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19001
we may look upon God as a Father of Mercy, holding forth a Golden Scepter: he that hath got his pardon can look upon his Prince with comfort.
we may look upon God as a Father of Mercy, holding forth a Golden Sceptre: he that hath god his pardon can look upon his Prince with Comfort.
pns12 vmb vvi p-acp np1 p-acp dt n1 pp-f n1, vvg av dt j n1: pns31 cst vhz vvn po31 n1 vmb vvi p-acp po31 n1 p-acp n1.
(102) part (DIV2)
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9. Forgiveness of Sin makes our Services acceptable. God takes all we do in good part.
9. Forgiveness of since makes our Services acceptable. God Takes all we do in good part.
crd n1 pp-f n1 vvz po12 n2 j. np1 vvz d pns12 vdb p-acp j n1.
(102) part (DIV2)
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A guilty person, nothing he doth pleaseth God. His Prayer is turned into sin ; but when sin is pardoned, now God accepts our offering.
A guilty person, nothing he does Pleases God. His Prayer is turned into since; but when since is pardoned, now God accepts our offering.
dt j n1, pix pns31 vdz vvz np1. po31 n1 vbz vvn p-acp n1; cc-acp q-crq n1 vbz vvn, av np1 vvz po12 n1.
(102) part (DIV2)
3868
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19004
We read of Ioshua standing before the Angel of the Lord. * Ioshua was clothed with filthy garments, Zach. 3.3. that is, he was guilty of divers sins:
We read of Ioshua standing before the Angel of the Lord. * Ioshua was clothed with filthy garments, Zach 3.3. that is, he was guilty of diverse Sins:
pns12 vvb pp-f np1 vvg p-acp dt n1 pp-f dt n1. * np1 vbds vvn p-acp j n2, np1 crd. cst vbz, pns31 vbds j pp-f j n2:
(102) part (DIV2)
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19005
now, saith the Lord, Vers. 4. Take away his filthy Garments, I have caused thine iniquity to pass from thee:
now, Says the Lord, Vers. 4. Take away his filthy Garments, I have caused thine iniquity to pass from thee:
av, vvz dt n1, np1 crd vvb av po31 j n2, pns11 vhb vvn po21 n1 pc-acp vvi p-acp pno21:
(102) part (DIV2)
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and then he stood and Ministred before the Lord, and his Services were accepted. 10. Forgiveness of sin is the Sawce which sweetens all the comforts of this life.
and then he stood and Ministered before the Lord, and his Services were accepted. 10. Forgiveness of since is the Sauce which sweetens all the comforts of this life.
cc av pns31 vvd cc vvn p-acp dt n1, cc po31 n2 vbdr vvn. crd n1 pp-f n1 vbz dt n1 r-crq vvz d dt n2 pp-f d n1.
(102) part (DIV2)
3868
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19007
As guilt imbitters our comforts, it puts Wormwood into our Cup; so pardon of Sin sweetens all, it is like Sugar to Wine.
As guilt imbitters our comforts, it puts Wormwood into our Cup; so pardon of since sweetens all, it is like Sugar to Wine.
p-acp n1 vvz po12 n2, pn31 vvz n1 p-acp po12 n1; av vvb pp-f n1 vvz d, pn31 vbz j n1 p-acp n1.
(102) part (DIV2)
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Health and Pardon, Estate and Pardon relisheth well. Pardon of sin gives a Sanctified Title, and a delicious tast to every comfort.
Health and Pardon, Estate and Pardon relisheth well. Pardon of since gives a Sanctified Title, and a delicious taste to every Comfort.
n1 cc n1, n1 cc n1 vvz av. n1 pp-f n1 vvz dt j-vvn n1, cc dt j n1 p-acp d n1.
(102) part (DIV2)
3869
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19009
As Naaman said to Gehazi, 2 King. 5.23. Take two Talents: So saith God to the Pardoned Soul, Take two Talents;
As Naaman said to Gehazi, 2 King. 5.23. Take two Talents: So Says God to the Pardoned Soul, Take two Talents;
p-acp np1 vvd p-acp np1, crd n1. crd. vvb crd n2: av vvz np1 p-acp dt vvd n1, vvb crd n2;
(102) part (DIV2)
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19010
take the Venison, and take a Blessing with it; Take the Oil in the Cruse, and take my Love with it.
take the Venison, and take a Blessing with it; Take the Oil in the Cruse, and take my Love with it.
vvb dt n1, cc vvb dt vvg p-acp pn31; vvb dt n1 p-acp dt n1, cc vvb po11 vvb p-acp pn31.
(102) part (DIV2)
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19011
Take two Talents. 'Tis observable Christ joins these two together, Give us our daily bread, and forgive us our trespasses: as if Christ would teach us, there is little comfort in daily bread, unless sin be forgiven.Take two Talents. It's observable christ joins these two together, Give us our daily bred, and forgive us our Trespasses: as if christ would teach us, there is little Comfort in daily bred, unless since be forgiven.
vvb crd n2. pn31|vbz j np1 vvz d crd av, vvb pno12 po12 j n1, cc vvb pno12 po12 n2: c-acp cs np1 vmd vvi pno12, pc-acp vbz j n1 p-acp j n1, cs n1 vbb vvn.
(102) part (DIV2)
3869
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19012
Forgiveness doth perfume and drop sweetness into every earthly enjoyment. 11. If sin be forgiven, God will never upbraid us with our former sins.
Forgiveness does perfume and drop sweetness into every earthly enjoyment. 11. If since be forgiven, God will never upbraid us with our former Sins.
n1 vdz vvi cc vvi n1 p-acp d j n1. crd cs n1 vbb vvn, np1 vmb av-x vvb pno12 p-acp po12 j n2.
(102) part (DIV2)
3869
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19013
When the Pro•igal came home to his Father, the Father received him into his loving embraces,
When the Pro•igal Come home to his Father, the Father received him into his loving embraces,
c-crq dt n-jn vvd av-an p-acp po31 n1, dt n1 vvd pno31 p-acp po31 j-vvg n2,
(102) part (DIV2)
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19014
and never mentioned his former Luxury, or spending his Estate among Harlots: So God will not upbraid us with former sins;
and never mentioned his former Luxury, or spending his Estate among Harlots: So God will not upbraid us with former Sins;
cc av-x vvd po31 j n1, cc vvg po31 n1 p-acp n2: av np1 vmb xx vvi pno12 p-acp j n2;
(102) part (DIV2)
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nay, he will intirely love us, we shall be his Jewels, and he will put us in his bosom.
nay, he will entirely love us, we shall be his Jewels, and he will put us in his bosom.
uh-x, pns31 vmb av-j vvi pno12, pns12 vmb vbi po31 n2, cc pns31 vmb vvi pno12 p-acp po31 n1.
(102) part (DIV2)
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19016
Mary Magdalen, a pardoned Penitent, after Christ arose, he appeared first to her, Mark 16.9.Marry Magdalen, a pardoned Penitent, After christ arose, he appeared First to her, Mark 16.9.
uh np1, dt j-vvn n-jn, c-acp np1 vvd, pns31 vvd ord p-acp pno31, vvb crd.
(102) part (DIV2)
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19017
So far was Christ from upbraiding her, that he brings her the first New of his Resurrection.
So Far was christ from upbraiding her, that he brings her the First New of his Resurrection.
av av-j vbds np1 p-acp vvg pno31, cst pns31 vvz pno31 dt ord j pp-f po31 n1.
(102) part (DIV2)
3870
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19018
12. Sin being pardoned, is a pillar of support in the loss of dear Friends.
12. since being pardoned, is a pillar of support in the loss of dear Friends.
crd n1 vbg vvn, vbz dt n1 pp-f n1 p-acp dt n1 pp-f j-jn n2.
(102) part (DIV2)
3871
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19019
God hath taken away thy Child, thy Husband, but withal he hath taken away thy sins.
God hath taken away thy Child, thy Husband, but withal he hath taken away thy Sins.
np1 vhz vvn av po21 n1, po21 n1, cc-acp av pns31 vhz vvn av po21 n2.
(102) part (DIV2)
3871
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19020
He hath given thee more than he hath taken away: He hath taken aaway a Flower, and given thee a Jewel.
He hath given thee more than he hath taken away: He hath taken away a Flower, and given thee a Jewel.
pns31 vhz vvn pno21 av-dc cs pns31 vhz vvn av: pns31 vhz vvn av dt n1, cc vvn pno21 dt n1.
(102) part (DIV2)
3871
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19021
He hath given thee Christ, and the Spirit, and the earnest of Glory. He hath given thee more than he hath taken away.
He hath given thee christ, and the Spirit, and the earnest of Glory. He hath given thee more than he hath taken away.
pns31 vhz vvn pno21 np1, cc dt n1, cc dt n1 pp-f n1. pns31 vhz vvn pno21 av-dc cs pns31 vhz vvn av.
(102) part (DIV2)
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19022
13. Where God Pardons Sins he bestows righteousness. With Remission of sin goes Imputation of Righteousness, Isa. 61.10. I will greatly rejoice in the Lord, he hath covered me with the Robe of Righteousness.
13. Where God Pardons Sins he bestows righteousness. With Remission of since Goes Imputation of Righteousness, Isaiah 61.10. I will greatly rejoice in the Lord, he hath covered me with the Robe of Righteousness.
crd c-crq np1 n2 n2 pns31 vvz n1. p-acp n1 pp-f n1 vvz n1 pp-f n1, np1 crd. pns11 vmb av-j vvi p-acp dt n1, pns31 vhz vvn pno11 p-acp dt n1 pp-f n1.
(102) part (DIV2)
3872
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19023
If a Christian can take any comfort in his Inherent Righteousness, which is so stain'd and mix'd with sin, O then what comfort may he take in Christ 's Righteousness, which is a better Righteousness than that of Adam? Adam 's Righteousness was Mutable;
If a Christian can take any Comfort in his Inherent Righteousness, which is so stained and mixed with since, Oh then what Comfort may he take in christ is Righteousness, which is a better Righteousness than that of Adam? Adam is Righteousness was Mutable;
cs dt njp vmb vvi d n1 p-acp po31 j n1, r-crq vbz av vvd cc vvn p-acp n1, uh av r-crq n1 vmb pns31 vvi p-acp np1 vbz n1, r-crq vbz dt jc n1 cs d pp-f np1? np1 vbz n1 vbds j;
(102) part (DIV2)
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19024
but suppose it had been Vnchangeable, yet it was but the Righteousness of a Man: but that Righteousness which is Imputed, is the Righteousness of him who is God, 2 Cor. 5.21. That we might be made the Righteousness of God in Him.
but suppose it had been Unchangeable, yet it was but the Righteousness of a Man: but that Righteousness which is Imputed, is the Righteousness of him who is God, 2 Cor. 5.21. That we might be made the Righteousness of God in Him.
cc-acp vvb pn31 vhd vbn j-u, av pn31 vbds p-acp dt n1 pp-f dt n1: p-acp d n1 r-crq vbz vvd, vbz dt n1 pp-f pno31 r-crq vbz np1, crd np1 crd. cst pns12 vmd vbi vvn dt n1 pp-f np1 p-acp pno31.
(102) part (DIV2)
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19025
O blessed priviledge, to be reputed in the sight of God Righteous as Christ, having his Embroidered Robe put upon the Soul. This is the comfort of every one that is pardoned, he hath a Perfect Righteousness;
O blessed privilege, to be reputed in the sighed of God Righteous as christ, having his Embroidered Robe put upon the Soul. This is the Comfort of every one that is pardoned, he hath a Perfect Righteousness;
sy j-vvn n1, pc-acp vbi vvn p-acp dt n1 pp-f np1 j c-acp np1, vhg po31 j-vvn n1 vvn p-acp dt n1 d vbz dt n1 pp-f d crd cst vbz vvn, pns31 vhz dt j n1;
(102) part (DIV2)
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and now God saith of him, Thou art all fair, my Love, and there is no spot in thee, Cant. 4.7. 14. A pardon'd Soul needs not fear death. He may look on Death with Joy, who can look on Forgiveness with Faith.
and now God Says of him, Thou art all fair, my Love, and there is no spot in thee, Cant 4.7. 14. A pardoned Soul needs not Fear death. He may look on Death with Joy, who can look on Forgiveness with Faith.
cc av np1 vvz pp-f pno31, pns21 vb2r d j, po11 n1, cc pc-acp vbz dx n1 p-acp pno21, np1 crd. crd dt vvn n1 vvz xx vvi n1. pns31 vmb vvi p-acp n1 p-acp n1, r-crq vmb vvi p-acp n1 p-acp n1.
(102) part (DIV2)
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To a pardoned Soul death hath lost his Sting.
To a pardoned Soul death hath lost his Sting.
p-acp dt j-vvn n1 n1 vhz vvn po31 n1.
(102) part (DIV2)
3873
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Death to a pardon'd sinner is like the Arresting a Man after the Debt is paid.
Death to a pardoned sinner is like the Arresting a Man After the Debt is paid.
n1 p-acp dt vvn n1 vbz av-j dt vvg dt n1 p-acp dt n1 vbz vvn.
(102) part (DIV2)
3873
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Death may Arrest, but Christ will shew the Debt-book Crossed in his Blood.
Death may Arrest, but christ will show the Debt-book Crossed in his Blood.
n1 vmb vvi, cc-acp np1 vmb vvi dt n1 vvn p-acp po31 n1.
(102) part (DIV2)
3873
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A pardoned Soul may Triumph over Death, O Death where is thy Sting, O Grave where is thy Victory!
A pardoned Soul may Triumph over Death, Oh Death where is thy Sting, Oh Grave where is thy Victory!
dt j-vvn n1 vmb vvi p-acp n1, uh n1 q-crq vbz po21 n1, uh j c-crq vbz po21 n1!
(102) part (DIV2)
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He who is pardon'd needs not fear death ; it is not a Destruction but a Deliverance:
He who is pardoned needs not Fear death; it is not a Destruction but a Deliverance:
pns31 r-crq vbz vvn av xx vvb n1; pn31 vbz xx dt n1 p-acp dt n1:
(102) part (DIV2)
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Death comes to a pardoned Soul, as the Angel did to Peter, it smote him, and beat off his Chains, and carried him out of Prison:
Death comes to a pardoned Soul, as the Angel did to Peter, it smote him, and beatrice off his Chains, and carried him out of Prison:
n1 vvz p-acp dt j-vvn n1, c-acp dt n1 vdd p-acp np1, pn31 vvd pno31, cc vvd a-acp po31 n2, cc vvd pno31 av pp-f n1:
(102) part (DIV2)
3873
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So doth Death to him who is pardon'd, it smites his Body, and the Chains of Sin fall off.
So does Death to him who is pardoned, it smites his Body, and the Chains of since fallen off.
av vdz n1 p-acp pno31 r-crq vbz vvn, pn31 vvz po31 n1, cc dt n2 pp-f n1 vvb a-acp.
(102) part (DIV2)
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19035
Death gives a pardon'd Soul a Quietus Est ; it frees him from all his Labours, Revel. 14.13. Faelix transitus à labore ad Requiem .
Death gives a pardoned Soul a Quietus Est; it frees him from all his Labours, Revel. 14.13. Felix transitus à labour ad Requiem.
n1 vvz dt vvn n1 dt n1 fw-la; pn31 vvz pno31 p-acp d po31 n2, vvb. crd. fw-la fw-la fw-fr n1 fw-la n1.
(102) part (DIV2)
3873
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Death, as it will wipe off our Tears, so it will wipe off our Sweat. Death will do a pardon'd Christian the greatest good turn,
Death, as it will wipe off our Tears, so it will wipe off our Sweat. Death will do a pardoned Christian the greatest good turn,
n1, c-acp pn31 vmb vvi a-acp po12 n2, av pn31 vmb vvi a-acp po12 vvi. n1 vmb vdi dt vvn np1 dt js j n1,
(102) part (DIV2)
3873
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therefore it is made a part of the Inventory, 1 Cor. 3.22.
Therefore it is made a part of the Inventory, 1 Cor. 3.22.
av pn31 vbz vvn dt n1 pp-f dt n1, vvn np1 crd.
(102) part (DIV2)
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Death is yours. Death is like the Waggon which was sent for old Iacob, it came ratling with its Wheels,Death is yours. Death is like the Wagon which was sent for old Iacob, it Come rattling with its Wheels,
n1 vbz png22. n1 vbz av-j dt n1 r-crq vbds vvn p-acp j np1, pn31 vvd vvg p-acp po31 n2,
(102) part (DIV2)
3873
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but it was to carry Iacob to his Son Ioseph: So the Wheels of Death's Chariot may rattle,
but it was to carry Iacob to his Son Ioseph: So the Wheels of Death's Chariot may rattle,
cc-acp pn31 vbds pc-acp vvi np1 p-acp po31 n1 np1: av dt n2 pp-f ng1 n1 vmb vvi,
(102) part (DIV2)
3873
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19040
and make a noise, but they are to carry a Believer to Christ. While a Believer is here, he is absent from the Lord, 2 Cor. 5.6. He lives far from Court, and cannot see him whom his Soul loves:
and make a noise, but they Are to carry a Believer to christ. While a Believer is Here, he is absent from the Lord, 2 Cor. 5.6. He lives Far from Court, and cannot see him whom his Soul loves:
cc vvi dt n1, cc-acp pns32 vbr pc-acp vvi dt n1 p-acp np1. cs dt n1 vbz av, pns31 vbz j p-acp dt n1, crd np1 crd. pns31 vvz av-j p-acp n1, cc vmbx vvi pno31 r-crq po31 n1 vvz:
(102) part (DIV2)
3873
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But Death gives him a sight of the King of Glory, in whose presence is fulness of Ioy ▪ To a pardoned Soul, Death is Transitus ad regnum ;
But Death gives him a sighed of the King of Glory, in whose presence is fullness of Joy ▪ To a pardoned Soul, Death is Transitus ad Kingdom;
cc-acp n1 vvz pno31 dt n1 pp-f dt n1 pp-f n1, p-acp rg-crq n1 vbz n1 pp-f n1 ▪ pc-acp dt j-vvn n1, n1 vbz np1 fw-la fw-la;
(102) part (DIV2)
3873
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19042
it removes him to the place of Bliss, where he shall hear the Triumphs and Anthems of Praise Sung in the Quire of Angels.
it removes him to the place of Bliss, where he shall hear the Triumphos and Anthems of Praise Sung in the Choir of Angels.
pn31 vvz pno31 p-acp dt n1 pp-f n1, c-crq pns31 vmb vvi dt n2 cc n2 pp-f n1 vvn p-acp dt n1 pp-f n2.
(102) part (DIV2)
3873
Page 825
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No cause hath a pardoned Soul to fear Death.
No cause hath a pardoned Soul to Fear Death.
dx n1 vhz dt j-vvn n1 pc-acp vvi n1.
(102) part (DIV2)
3873
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19044
What needs he fear to have his Body buried in the Earth, who hath his Sins buried in Christ 's Wounds? What hurt can Death do to him? It is but his Ferry-man, to Ferry him over to the Land of Promise.
What needs he Fear to have his Body buried in the Earth, who hath his Sins buried in christ is Wounds? What hurt can Death do to him? It is but his Ferryman, to Ferry him over to the Land of Promise.
q-crq vvz pns31 vvb pc-acp vhi po31 n1 vvn p-acp dt n1, r-crq vhz po31 n2 vvn p-acp np1 vbz n2? q-crq n1 vmb n1 vdb p-acp pno31? pn31 vbz p-acp po31 n1, pc-acp vvi pno31 a-acp p-acp dt n1 pp-f n1.
(102) part (DIV2)
3873
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The day of Death to a pardon'd Soul is his Ascension day to Heaven, his Coronation-day when he shall be Crown'd with those delights of Paradice which are unspeakable and full of glory.
The day of Death to a pardoned Soul is his Ascension day to Heaven, his Coronation day when he shall be Crowned with those delights of Paradise which Are unspeakable and full of glory.
dt n1 pp-f n1 p-acp dt vvn n1 vbz po31 n1 n1 p-acp n1, po31 n1 c-crq pns31 vmb vbi vvn p-acp d n2 pp-f n1 r-crq vbr j cc j pp-f n1.
(102) part (DIV2)
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NONLATINALPHABET Chrysost. Thus you see the the rich Consolations which belong to a pardoned sinner. Well might David proclaim him blessed, Psal. 32.1. Blessed is he whose iniquity is forgiven:
Chrysostom Thus you see the the rich Consolations which belong to a pardoned sinner. Well might David proclaim him blessed, Psalm 32.1. Blessed is he whose iniquity is forgiven:
np1 av pn22 vvb dt dt j n2 r-crq vvb p-acp dt j-vvn n1. uh-av n1 np1 vvb pno31 vvn, np1 crd. vvn vbz pns31 rg-crq n1 vbz vvn:
(102) part (DIV2)
3873
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19047
In the Hebrew it is in the plural, NONLATINALPHABET, Blessednesses. Here is a Plurality of Blessings.
In the Hebrew it is in the plural,, Blessednesses. Here is a Plurality of Blessings.
p-acp dt njp pn31 vbz p-acp dt j,, n2. av vbz dt n1 pp-f n2.
(102) part (DIV2)
3873
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Forgiveness of sin is like the first link of a Chain, which draws all the links after it;
Forgiveness of since is like the First link of a Chain, which draws all the links After it;
n1 pp-f n1 vbz av-j dt ord n1 pp-f dt vvb, r-crq vvz d dt n2 p-acp pn31;
(102) part (DIV2)
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it draws these 14 Priviledges after it: It Crowns with Grace and Glory.
it draws these 14 Privileges After it: It Crowns with Grace and Glory.
pn31 vvz d crd n2 p-acp pn31: pn31 vvz p-acp n1 cc n1.
(102) part (DIV2)
3873
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Who then would not labour to have his sins forgiven? Blessed is he whose Iniquity is forgiven, whose sin is covered.
Who then would not labour to have his Sins forgiven? Blessed is he whose Iniquity is forgiven, whose since is covered.
r-crq av vmd xx vvi pc-acp vhi po31 n2 vvn? vvn vbz pns31 rg-crq n1 vbz vvn, rg-crq n1 vbz vvn.
(102) part (DIV2)
3873
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Now followeth the Duties of such as have their sins forgiven. — Mercy calls for Duty.
Now follows the Duties of such as have their Sins forgiven. — Mercy calls for Duty.
av vvz dt n2 pp-f d c-acp vhb po32 n2 vvn. — n1 vvz p-acp n1.
(102) part (DIV2)
3874
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Be much in Praise and Doxology, Psal. 103. 1. Bless the Lord, O my Soul, who forgiveth all thy Iniquities.
Be much in Praise and Doxology, Psalm 103. 1. Bless the Lord, Oh my Soul, who forgiveth all thy Iniquities.
vbb d p-acp n1 cc n1, np1 crd crd vvb dt n1, uh po11 n1, r-crq vvz d po21 n2.
(102) part (DIV2)
3874
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Hath God Crowned you with pardoning Mercy? set the Crown of your Praise upon the head of Free Grace.
Hath God Crowned you with pardoning Mercy? Set the Crown of your Praise upon the head of Free Grace.
vhz np1 vvn pn22 p-acp vvg n1? vvb dt n1 pp-f po22 n1 p-acp dt n1 pp-f j n1.
(102) part (DIV2)
3875
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Pardon of sin is a Discriminating Mercy, a Jewel hung onely upon the Elect; this calls for Acclamations of Praise.
Pardon of since is a Discriminating Mercy, a Jewel hung only upon the Elect; this calls for Acclamations of Praise.
n1 pp-f n1 vbz dt vvg n1, dt n1 vvd av-j p-acp dt n1; d vvz p-acp n2 pp-f n1.
(102) part (DIV2)
3875
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You will give thanks for daily bread, and will you not much more for Pardon? You will give thanks for deliverance from Sickness,
You will give thanks for daily bred, and will you not much more for Pardon? You will give thanks for deliverance from Sickness,
pn22 vmb vvi n2 p-acp j n1, cc vmb pn22 xx d dc p-acp vvb? pn22 vmb vvi n2 p-acp n1 p-acp n1,
(102) part (DIV2)
3875
Page 825
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and will you not for deliverance from Hell? God hath done more for you in forgiving your sin,
and will you not for deliverance from Hell? God hath done more for you in forgiving your since,
cc vmb pn22 xx p-acp n1 p-acp n1? np1 vhz vdn av-dc p-acp pn22 p-acp j-vvg po22 n1,
(102) part (DIV2)
3875
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than if he had given you a Kingdom:
than if he had given you a Kingdom:
cs cs pns31 vhd vvn pn22 dt n1:
(102) part (DIV2)
3875
Page 825
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And, that you may be more thankful, do but set the Unpardoned condition b•fore your eyes.
And, that you may be more thankful, do but Set the Unpardoned condition b•fore your eyes.
cc, cst pn22 vmb vbi av-dc j, vdb p-acp vvi dt j n1 av po22 n2.
(102) part (DIV2)
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How sad is it to want a pardon? all the Curses of the Law stand in full force against such an one.
How sad is it to want a pardon? all the Curses of the Law stand in full force against such an one.
c-crq j vbz pn31 pc-acp vvi dt n1? d dt n2 pp-f dt n1 vvb p-acp j n1 p-acp d dt crd.
(102) part (DIV2)
3875
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The Unpardoned Sinner dying ▪ he drops into the Grave and Hell both at once. He must quarter among the Damned;
The Unpardoned Sinner dying ▪ he drops into the Grave and Hell both At once. He must quarter among the Damned;
dt j n1 vvg ▪ pns31 vvz p-acp dt j cc n1 d p-acp a-acp. pns31 vmb vvi p-acp dt j-vvn;
(102) part (DIV2)
3875
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and will not this make you Thankful, that this is not your condition, but that you are delivered from wrath to come?
and will not this make you Thankful, that this is not your condition, but that you Are Delivered from wrath to come?
cc vmb xx d vvi pn22 j, cst d vbz xx po22 n1, cc-acp cst pn22 vbr vvn p-acp n1 pc-acp vvi?
(102) part (DIV2)
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2. Let God's pardoning love inflame your hearts with love to God.
2. Let God's pardoning love inflame your hearts with love to God.
crd vvb npg1 vvg n1 vvi po22 n2 p-acp n1 p-acp np1.
(102) part (DIV2)
3876
Page 825
19063
For God to pardon freely, without any desert of yours, to pardon so many offences, that he should pardon you and pass by others;
For God to pardon freely, without any desert of yours, to pardon so many offences, that he should pardon you and pass by Others;
p-acp np1 pc-acp vvi av-j, p-acp d j pp-f png22, pc-acp vvi av d n2, cst pns31 vmd vvi pn22 cc vvi p-acp n2-jn;
(102) part (DIV2)
3876
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that he should take you out of the ruines of Mankind, and of a clod of dust and sin make you a Jewel sparkling with Heavenly Glory;
that he should take you out of the ruins of Mankind, and of a clod of dust and since make you a Jewel sparkling with Heavenly Glory;
cst pns31 vmd vvi pn22 av pp-f dt n2 pp-f n1, cc pp-f dt n1 pp-f n1 cc n1 vvb pn22 dt n1 vvg p-acp j n1;
(102) part (DIV2)
3876
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19065
Will not this make you love God much? Three Prisoners that deserve to die,
Will not this make you love God much? Three Prisoners that deserve to die,
vmb xx d vvi pn22 n1 np1 d? crd n2 cst vvb pc-acp vvi,
(102) part (DIV2)
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if the King pardon one of these, and leave the other two to the severity of the Law, will not he that is pardoned love his Prince, who hath been so full of Clemency? How should your hearts be indeared in love to God? The Schoolmen distinguish of a Two-fold Love, Amor gratuitus, a Love of Bounty ;
if the King pardon one of these, and leave the other two to the severity of the Law, will not he that is pardoned love his Prince, who hath been so full of Clemency? How should your hearts be endeared in love to God? The Schoolmen distinguish of a Twofold Love, Amor gratuitus, a Love of Bounty;
cs dt n1 vvb crd pp-f d, cc vvi dt j-jn crd p-acp dt n1 pp-f dt n1, vmb xx pns31 cst vbz vvn n1 po31 n1, r-crq vhz vbn av j pp-f n1? q-crq vmd po22 n2 vbb vvn p-acp n1 p-acp np1? dt n2 vvb pp-f dt n1 n1, fw-la fw-la, dt n1 pp-f n1;
(102) part (DIV2)
3876
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that is, God's Love to us in Forgiving: and Amor debitus, a Love of Duty ; that is, our Love to God by way of Retaliation.
that is, God's Love to us in Forgiving: and Amor Debitus, a Love of Duty; that is, our Love to God by Way of Retaliation.
d vbz, npg1 n1 p-acp pno12 p-acp j-vvg: cc fw-la fw-la, dt n1 pp-f n1; d vbz, po12 n1 p-acp np1 p-acp n1 pp-f n1.
(102) part (DIV2)
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We should shew our love, by admiring God, by sweetly solacing our selves in him, and binding our selves to him in a perpetual Covenant.
We should show our love, by admiring God, by sweetly solacing our selves in him, and binding our selves to him in a perpetual Covenant.
pns12 vmd vvi po12 n1, p-acp vvg np1, p-acp av-j vvg po12 n2 p-acp pno31, cc vvg po12 n2 p-acp pno31 p-acp dt j n1.
(102) part (DIV2)
3876
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3. Let the Sence of God's Love in forgiving, make you more Cautious and Fearful of sin for the future, Psal. 130.4. There is forgiveness with thee that thou maist be feared.
3. Let the Sense of God's Love in forgiving, make you more Cautious and Fearful of since for the future, Psalm 130.4. There is forgiveness with thee that thou Mayest be feared.
crd vvb dt n1 pp-f npg1 n1 p-acp j-vvg, vvb pn22 av-dc j cc j pp-f n1 p-acp dt j-jn, np1 crd. pc-acp vbz n1 p-acp pno21 cst pns21 vm2 vbi vvn.
(102) part (DIV2)
3877
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O fear to offend this God who hath been so gracious to you in forgiving.
Oh Fear to offend this God who hath been so gracious to you in forgiving.
uh vvb pc-acp vvi d n1 r-crq vhz vbn av j p-acp pn22 p-acp j-vvg.
(102) part (DIV2)
3877
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19071
If a Friend hath done a kindness for us, we will not disoblige him, or abuse his Love.
If a Friend hath done a kindness for us, we will not disoblige him, or abuse his Love.
cs dt n1 vhz vdn dt n1 p-acp pno12, pns12 vmb xx vvi pno31, cc vvi po31 n1.
(102) part (DIV2)
3877
Page 825
19073
How tender was David 's Conscience? How fearful was he of staining his Soul with the guilt of more blood? Psal. 51.14. Deliver me from Blood-guiltiness O God.
How tender was David is Conscience? How fearful was he of staining his Soul with the guilt of more blood? Psalm 51.14. Deliver me from Bloodguiltiness Oh God.
c-crq j vbds np1 vbz n1? q-crq j vbds pns31 pp-f vvg po31 n1 p-acp dt n1 pp-f dc n1? np1 crd. vvb pno11 p-acp n1 uh np1.
(102) part (DIV2)
3877
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19074
Men committing gross sin after pardon, God changeth his carriage towards them, he turns his Smile into a •rown;
Men committing gross since After pardon, God changes his carriage towards them, he turns his Smile into a •rown;
n2 vvg j n1 p-acp n1, np1 vvz po31 n1 p-acp pno32, pns31 vvz po31 n1 p-acp dt n1;
(102) part (DIV2)
3877
Page 826
19075
they lie, as Ionah, in the belly of hell ; God's Wrath falls into their Conscience, as a drop of scalding Lead into the Eye:
they lie, as Jonah, in the belly of hell; God's Wrath falls into their Conscience, as a drop of scalding Led into the Eye:
pns32 vvb, c-acp np1, p-acp dt n1 pp-f n1; npg1 n1 vvz p-acp po32 n1, c-acp dt n1 pp-f j-vvg n1 p-acp dt n1:
(102) part (DIV2)
3877
Page 826
19076
the Promises are as a Fountain sealed, not a drop of comfort comes from them.
the Promises Are as a Fountain sealed, not a drop of Comfort comes from them.
dt vvz vbr p-acp dt n1 vvd, xx dt n1 pp-f n1 vvz p-acp pno32.
(102) part (DIV2)
3877
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19077
O Christians, do you not remember what it cost you before to get your pardon? How long it was before your broken bones were set ;
O Christians, do you not Remember what it cost you before to get your pardon? How long it was before your broken bones were Set;
sy np1, vdb pn22 xx vvi r-crq pn31 vvd pn22 a-acp pc-acp vvi po22 n1? c-crq av-j pn31 vbds p-acp po22 vvn n2 vbdr vvn;
(102) part (DIV2)
3877
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19078
And will you again venture to sin? You may be in such a condition, that you may question whether you belong to God or no;
And will you again venture to since? You may be in such a condition, that you may question whither you belong to God or no;
cc vmb pn22 av vvi p-acp n1? pn22 vmb vbi p-acp d dt n1, cst pn22 vmb vvi cs pn22 vvb p-acp np1 cc av-dx;
(102) part (DIV2)
3877
Page 826
19079
though God doth not Damn you, he may send you to Hell in this Life.
though God does not Damn you, he may send you to Hell in this Life.
cs np1 vdz xx vvb pn22, pns31 vmb vvi pn22 p-acp n1 p-acp d n1.
(102) part (DIV2)
3877
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19080
4. If God hath given you good hope that you are pardoned, walk chearfully, Rom. 5.11. We joy in God, through our Lord Iesus Christ, by whom we have received the Atonement.
4. If God hath given you good hope that you Are pardoned, walk cheerfully, Rom. 5.11. We joy in God, through our Lord Iesus christ, by whom we have received the Atonement.
crd cs np1 vhz vvn pn22 j n1 cst pn22 vbr vvn, vvb av-j, np1 crd. pns12 vvb p-acp np1, p-acp po12 n1 np1 np1, p-acp ro-crq pns12 vhb vvn dt n1.
(102) part (DIV2)
3878
Page 826
19081
Who should rejoice if not he that hath his pardon? God rejoiceth when he shews us Mercy;
Who should rejoice if not he that hath his pardon? God rejoices when he shows us Mercy;
r-crq vmd vvi cs xx pns31 cst vhz po31 vvi? np1 vvz c-crq pns31 vvz pno12 n1;
(102) part (DIV2)
3878
Page 826
19082
And should not we rejoice when we receive Mercy? In the saddest times a pardoned Soul may rejoice.
And should not we rejoice when we receive Mercy? In the Saddest times a pardoned Soul may rejoice.
cc vmd xx pns12 vvi c-crq pns12 vvb n1? p-acp dt js n2 dt j-vvn n1 vmb vvi.
(102) part (DIV2)
3878
Page 826
19083
Afflictions have a Commission to do him good; every cross-wind of Providence shall blow him nearer to the Haven of Glory.
Afflictions have a Commission to do him good; every cross-wind of Providence shall blow him nearer to the Haven of Glory.
n2 vhb dt n1 pc-acp vdi pno31 j; d n1 pp-f n1 vmb vvi pno31 av-jc p-acp dt n1 pp-f n1.
(102) part (DIV2)
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Christian, God hath pull'd off your Prison-fetters, and Cloth'd you with the Robe of Righteousness, and Crown'd you with Loving-kindness, and yet art thou sad? Rom. 5.2. We rejoice in hope of the Glory of God.
Christian, God hath pulled off your Prison-fetters, and Clothed you with the Robe of Righteousness, and Crowned you with Lovingkindness, and yet art thou sad? Rom. 5.2. We rejoice in hope of the Glory of God.
njp, np1 vhz vvn a-acp po22 n2, cc vvn pn22 p-acp dt n1 pp-f n1, cc vvn pn22 p-acp n1, cc av vb2r pns21 j? np1 crd. pns12 vvb p-acp n1 pp-f dt n1 pp-f np1.
(102) part (DIV2)
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Can the Wicked rejoice who have onely a short Reprieve from Hell, and not they who have a full Pardon sealed?
Can the Wicked rejoice who have only a short Reprieve from Hell, and not they who have a full Pardon sealed?
vmb dt j n1 r-crq vhb av-j dt j vvb p-acp n1, cc xx pns32 r-crq vhb dt j n1 vvn?
(102) part (DIV2)
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5. Hath God pardoned you? Do all the Service you can for God. 1 Cor. 15.58. Always abounding in the work of the Lord.
5. Hath God pardoned you? Do all the Service you can for God. 1 Cor. 15.58. Always abounding in the work of the Lord.
crd vhz np1 vvn pn22? vdb d dt n1 pn22 vmb p-acp np1. crd np1 crd. av vvg p-acp dt n1 pp-f dt n1.
(102) part (DIV2)
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Let your head study for God, let your hands work for him, let your Tongue be the Organ of his Praise.
Let your head study for God, let your hands work for him, let your Tongue be the Organ of his Praise.
vvb po22 n1 vvi p-acp np1, vvb po22 n2 vvb p-acp pno31, vvb po22 n1 vbb dt n1 pp-f po31 n1.
(102) part (DIV2)
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Paul got his pardon, 1 Tim. 1.16. I obtained Mercy: and this was as Oyl to the Wheels, it made him move faster in obedience, 1 Cor. 15.10. I laboured, NONLATINALPHABET, more abundantly than they all. Paul god his pardon, 1 Tim. 1.16. I obtained Mercy: and this was as Oil to the Wheels, it made him move faster in Obedience, 1 Cor. 15.10. I laboured,, more abundantly than they all.
np1 vvd po31 n1, crd np1 crd. pns11 vvd n1: cc d vbds p-acp n1 p-acp dt n2, pn31 vvd pno31 vvi av-jc p-acp n1, crd np1 crd. pns11 vvd,, av-dc av-j cs pns32 d.
(102) part (DIV2)
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Paul 's obedience did not move slow as the Sun on the Dial, but swiftly, as the Sun in the Firmament.Paul is Obedience did not move slow as the Sun on the Dial, but swiftly, as the Sun in the Firmament.
np1 vbz n1 vdd xx vvi j p-acp dt n1 p-acp dt n1, cc-acp av-j, c-acp dt n1 p-acp dt n1.
(102) part (DIV2)
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He did spend, and was spent for Christ. The pardoned Soul thinks he can never love God enough, or serve him enough.He did spend, and was spent for christ. The pardoned Soul thinks he can never love God enough, or serve him enough.
pns31 vdd vvi, cc vbds vvn p-acp np1. dt j-vvn n1 vvz pns31 vmb av-x vvi np1 av-d, cc vvi pno31 av-d.
(102) part (DIV2)
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19091
The last thing is, to lay down some Rules or Directions, how we may obtain forgiveness of Sin.
The last thing is, to lay down Some Rules or Directions, how we may obtain forgiveness of Sin.
dt ord n1 vbz, pc-acp vvi a-acp d vvz cc n2, c-crq pns12 vmb vvi n1 pp-f np1
(102) part (DIV2)
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1. We must take heed of Mistakes about pardon of Sin. 1. Mistake, That our sins are pardoned, when they are not.
1. We must take heed of Mistakes about pardon of Sin. 1. Mistake, That our Sins Are pardoned, when they Are not.
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(102) part (DIV2)
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Q. Whence is this Mistake? R. From Two Grounds. 1. Because God is Merciful. Answ. God's being Merciful shews, that a Man's sins are pardonable ;Q. Whence is this Mistake? R. From Two Grounds. 1. Because God is Merciful. Answer God's being Merciful shows, that a Man's Sins Are pardonable;
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(102) part (DIV2)
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19094
but there is a great deal of difference between sins pardonable, and sins pardoned. Thy sins may be pardonable yet not pardoned.
but there is a great deal of difference between Sins pardonable, and Sins pardoned. Thy Sins may be pardonable yet not pardoned.
cc-acp pc-acp vbz dt j n1 pp-f n1 p-acp n2 j, cc n2 vvn. po21 n2 vmb vbi j av xx vvn.
(102) part (DIV2)
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19095
Though God be merciful, yet who is God's Mercy for? not for the Presuming sinner, but the Repenting sinner.
Though God be merciful, yet who is God's Mercy for? not for the Presuming sinner, but the Repenting sinner.
cs np1 vbb j, av q-crq vbz npg1 n1 p-acp? xx p-acp dt vvg n1, cc-acp dt vvg n1.
(102) part (DIV2)
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19096
Such as go on in sin, cannot lay claim to it. God's Mercy is like the Ark, none but the Priests might touch the Ark:
Such as go on in since, cannot lay claim to it. God's Mercy is like the Ark, none but the Priests might touch the Ark:
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(102) part (DIV2)
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none but such as are Spiritual Priests, Sacrificing their sins, may touch this Ark of God's Mercy.
none but such as Are Spiritual Priests, Sacrificing their Sins, may touch this Ark of God's Mercy.
pix cc-acp d c-acp vbr j n2, vvg po32 n2, vmb vvi d n1 pp-f npg1 n1.
(102) part (DIV2)
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19098
2. Because Christ died for their sins, therefore they are forgiven. Answ. That Christ died for Remission of sin, is true ;
2. Because christ died for their Sins, Therefore they Are forgiven. Answer That christ died for Remission of since, is true;
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(102) part (DIV2)
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but that therefore all have Remission, is false: The Iudas should be forgiven. Remission is limited to Believers, Act. 13.39. By him all that believe are justified ; but all do not believe.
but that Therefore all have Remission, is false: The Iudas should be forgiven. Remission is limited to Believers, Act. 13.39. By him all that believe Are justified; but all do not believe.
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(102) part (DIV2)
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19100
Some slight, and trample Christ 's blood under foot, Heb. 10.29. So that notwithstanding Christ 's Death, all are not pardoned.
some slight, and trample christ is blood under foot, Hebrew 10.29. So that notwithstanding christ is Death, all Are not pardoned.
d n1, cc vvi np1 vbz n1 p-acp n1, np1 crd. av cst a-acp np1 vbz n1, d vbr xx vvn.
(102) part (DIV2)
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19101
Take heed of this dangerous mistake. Who will seek after pardon, that thinks he hath it already?
Take heed of this dangerous mistake. Who will seek After pardon, that thinks he hath it already?
vvb n1 pp-f d j n1. q-crq vmb vvi p-acp n1, cst vvz pns31 vhz pn31 av?
(102) part (DIV2)
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2. Mistake. That pardon is easie to be had; it is but a sigh, or, Lord have Mercy:
2. Mistake. That pardon is easy to be had; it is but a sighs, or, Lord have Mercy:
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(102) part (DIV2)
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19103
But, How dearly hath pardon cost them who have obtained it? How long was it ere David 's broken bones were set? Happy we,
But, How dearly hath pardon cost them who have obtained it? How long was it ere David is broken bones were Set? Happy we,
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(102) part (DIV2)
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19104
if we have the pardon of sin sealed, though at the very last hour:
if we have the pardon of since sealed, though At the very last hour:
cs pns12 vhb dt n1 pp-f n1 vvn, cs p-acp dt av ord n1:
(102) part (DIV2)
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19105
But, Why do Men think pardon of sin so easie to be obtained? their sins are but small, therefore Venial. The Devil holds the small end of the Perspective-glass before their eyes.
But, Why do Men think pardon of since so easy to be obtained? their Sins Are but small, Therefore Venial. The devil holds the small end of the Perspective-glass before their eyes.
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(102) part (DIV2)
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19106
But, First, There is no sin small, being against a Deity: Why is he punished with death, that Clips the King's Coin, or defaceth his Statue,
But, First, There is no since small, being against a Deity: Why is he punished with death, that Clips the King's Coin, or defaceth his Statue,
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(102) part (DIV2)
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19107
but because it is an abuse offered to the Person of the King. Secondly, Little sins, when multiplied, become great.
but Because it is an abuse offered to the Person of the King. Secondly, Little Sins, when multiplied, become great.
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(102) part (DIV2)
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A little sum, when multiplied, comes to Millions.
A little sum, when multiplied, comes to Millions.
dt j n1, c-crq vvn, vvz p-acp crd.
(102) part (DIV2)
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19109
What is less than a grain of Sand, but when the Sand is multiplied, what heavier? Thirdly, Thy sins cost no small price.
What is less than a grain of Sand, but when the Sand is multiplied, what Heavier? Thirdly, Thy Sins cost no small price.
q-crq vbz av-dc cs dt n1 pp-f n1, cc-acp c-crq dt n1 vbz vvn, r-crq jc? ord, po21 n2 vvb dx j n1.
(102) part (DIV2)
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19110
View thy sins in the Glass of Christ 's Sufferings:
View thy Sins in the Glass of christ is Sufferings:
n1 po21 n2 p-acp dt n1 pp-f np1 vbz n2:
(102) part (DIV2)
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Christ did vail his Glory, lose his Joy, and pour out his Soul an Offering for the least sin. christ did Vail his Glory, loose his Joy, and pour out his Soul an Offering for the least since.
np1 vdd vvi po31 n1, vvb po31 n1, cc vvb av po31 n1 dt vvg p-acp dt ds n1.
(102) part (DIV2)
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Fourthly, Little sins, unrepented of, will damn thee as well as greater. Not onely great Rivers fall into the Sea, but little Brooks:Fourthly, Little Sins, unrepented of, will damn thee as well as greater. Not only great rivers fallen into the Sea, but little Brooks:
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(102) part (DIV2)
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Not onely greater sins carry Men to Hell, but lesser; therefore do not think pardon easie, because sin is small; beware of mistakes.
Not only greater Sins carry Men to Hell, but lesser; Therefore do not think pardon easy, Because since is small; beware of mistakes.
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(102) part (DIV2)
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2. The Second Means for Pardon of sin, is, see your selves guilty. Come to God as Condemned Men, 1 King. 20.32. They put Ropes upon their heads, and came to the King of Israel:
2. The Second Means for Pardon of since, is, see your selves guilty. Come to God as Condemned Men, 1 King. 20.32. They put Ropes upon their Heads, and Come to the King of Israel:
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(102) part (DIV2)
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Let us come to God in profound Humility: Say not thus, Lord, my heart is good, and my life blameless, God hates this.
Let us come to God in profound Humility: Say not thus, Lord, my heart is good, and my life blameless, God hates this.
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(102) part (DIV2)
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Lie in the dust, be covered with sackcloth;
Lie in the dust, be covered with Sackcloth;
n1 p-acp dt n1, vbb vvn p-acp n1;
(102) part (DIV2)
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say as the Centurion, Mat. 8.8 Lord, I am not worthy that thou shouldest come under my roof:
say as the Centurion, Mathew 8.8 Lord, I am not worthy that thou Shouldst come under my roof:
vvb p-acp dt n1, np1 crd n1, pns11 vbm xx j cst pns21 vmd2 vvi p-acp po11 n1:
(102) part (DIV2)
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I deserve not the least smile from Heaven. This is the way for pardon. 3. The Third Means for pardon is hearty Confession of sin, Psal. 32.5. I confessed my sin, and thou forgavest me.
I deserve not the least smile from Heaven. This is the Way for pardon. 3. The Third Means for pardon is hearty Confessi of since, Psalm 32.5. I confessed my since, and thou forgavest me.
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(102) part (DIV2)
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Would we have God cover our sins, we must discover them, 1 Joh. 1.9. If we confess our sins, he is just to forgive them.
Would we have God cover our Sins, we must discover them, 1 John 1.9. If we confess our Sins, he is just to forgive them.
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(102) part (DIV2)
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One would have thought it should have •un thus; If we confess our sins, he is merciful to forgive them;
One would have Thought it should have •un thus; If we confess our Sins, he is merciful to forgive them;
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(102) part (DIV2)
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nay, but he is just to forgive them.
nay, but he is just to forgive them.
uh-x, cc-acp pns31 vbz j pc-acp vvi pno32.
(102) part (DIV2)
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19122
Why Just? because he hath bound himself by promise to forgive an humble Confessor of sin.
Why Just? Because he hath bound himself by promise to forgive an humble Confessor of since.
uh-crq av? c-acp pns31 vhz vvn px31 p-acp n1 pc-acp vvi dt j n1 pp-f n1.
(102) part (DIV2)
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19123
Cum accusat, excusat, Tertull. When we accuse our selves, God absolves us. We are apt to hide our sins, Iob 31.33. which is as great a folly as for one to hide his disease from the Physitian:Cum accusat, excusat, Tertul When we accuse our selves, God absolves us. We Are apt to hide our Sins, Job 31.33. which is as great a folly as for one to hide his disease from the physician:
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(102) part (DIV2)
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19124
But when we open our sins to God by Confessing, he opens his Mercy to us by Forgiving.
But when we open our Sins to God by Confessing, he Opens his Mercy to us by Forgiving.
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(102) part (DIV2)
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4. Means, for pardon, sound Repentance: Repentance and Remission are put together, Luk. 24 47. There is a Promise of a Fountain Opened for the washing away the guilt of sin, Zach. 13.1.
4. Means, for pardon, found Repentance: Repentance and Remission Are put together, Luk. 24 47. There is a Promise of a Fountain Opened for the washing away the guilt of since, Zach 13.1.
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(102) part (DIV2)
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But see what goes before, Zac. 12.10. They shall look upon me whom they have pierced, and shall mourn for him, Isa. 1.16. Wash ye, make ye clean ;
But see what Goes before, Zac. 12.10. They shall look upon me whom they have pierced, and shall mourn for him, Isaiah 1.16. Wash you, make you clean;
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(102) part (DIV2)
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that is, wash in the waters of Repentance; and then follows a promise of Forgiveness. Though your sins be as scarlet, they shall be white as snow.
that is, wash in the waters of Repentance; and then follows a promise of Forgiveness. Though your Sins be as scarlet, they shall be white as snow.
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(102) part (DIV2)
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'Tis easie to turn white into scarlet, but not so easie to turn scarlet into white;
It's easy to turn white into scarlet, but not so easy to turn scarlet into white;
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(102) part (DIV2)
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yet, upon Repentance, God hath promised to make the scarlet-sinner of a Milk-like whiteness. Caut ▪ Not that Repentance merits pardon; but it prepares for it.
yet, upon Repentance, God hath promised to make the scarlet-sinner of a Milk-like whiteness. Caut ▪ Not that Repentance merits pardon; but it prepares for it.
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(102) part (DIV2)
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We set our Seal on the Wax when it melts: God seals his pardons on melting hearts.
We Set our Seal on the Wax when it melts: God Seals his Pardons on melting hearts.
pns12 vvb po12 n1 p-acp dt n1 c-crq pn31 vvz: np1 vvz po31 n2 p-acp j-vvg n2.
(102) part (DIV2)
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5. Means, Faith in the blood of Christ. It's Christ 's blood washeth away sin, Rev. 1.6. but this blood will not wash away sin unless it be apply'd by Faith.
5. Means, Faith in the blood of christ. It's christ is blood washes away since, Rev. 1.6. but this blood will not wash away since unless it be applied by Faith.
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(102) part (DIV2)
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The Apostle speaks of the Sprinkling of the blood of Christ, 1 Pet. 1.2. Many are not pardoned, though Christ 's blood be shed ▪ because it is not sprinkled:
The Apostle speaks of the Sprinkling of the blood of christ, 1 Pet. 1.2. Many Are not pardoned, though christ is blood be shed ▪ Because it is not sprinkled:
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(102) part (DIV2)
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Now it is Faith that sprinkles Christ 's blood on the Soul, for the Remission of sin.
Now it is Faith that sprinkles christ is blood on the Soul, for the Remission of since.
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(102) part (DIV2)
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As Thomas put his hands into Christ 's sides, Ioh. 20 27. So Faith puts its hand into Christ 's wounds,
As Thomas put his hands into christ is sides, John 20 27. So Faith puts its hand into christ is wounds,
p-acp np1 vvd po31 n2 p-acp np1 vbz n2, np1 crd crd av n1 vvz po31 n1 p-acp np1 vbz n2,
(102) part (DIV2)
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19135
and takes of the blood and sprinkles it upon the Conscience, for the washing away of guilt.
and Takes of the blood and sprinkles it upon the Conscience, for the washing away of guilt.
cc vvz pp-f dt n1 cc vvz pn31 p-acp dt n1, p-acp dt n-vvg av pp-f n1.
(102) part (DIV2)
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Hence in Scripture we are said to obtain pardon through Faith, Act. 13.39. By him all that believe are justified. Luk. 7.48. Thy sins are forgiven. Whence was this? Vers. 50. Thy faith hath saved thee.
Hence in Scripture we Are said to obtain pardon through Faith, Act. 13.39. By him all that believe Are justified. Luk. 7.48. Thy Sins Are forgiven. Whence was this? Vers. 50. Thy faith hath saved thee.
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(102) part (DIV2)
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O let us labour for Faith:
Oh let us labour for Faith:
uh vvb pno12 vvi p-acp n1:
(102) part (DIV2)
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Christ is a Propitiation or Atonement, to take away sin, But how? through Faith in his blood, Rom 3.25. 6. Means, Pray much for Pardon, Hos. 14.2. Take away all iniquity, Luk. 18.13. The Publican smote upon his breast, saying, God be me merciful to me a sinner: christ is a Propitiation or Atonement, to take away since, But how? through Faith in his blood, Rom 3.25. 6. Means, Pray much for Pardon, Hos. 14.2. Take away all iniquity, Luk. 18.13. The Publican smote upon his breast, saying, God be me merciful to me a sinner:
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(102) part (DIV2)
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and the Text saith, he went away justified. Many pray for Health, Riches, Children;
and the Text Says, he went away justified. Many pray for Health, Riches, Children;
cc dt n1 vvz, pns31 vvd av vvn. d vvb p-acp n1, n2, n2;
(102) part (DIV2)
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but Christ hath taught us what to pray for chiefly, remitte nobis debita nostra; Forgive us our sins.
but christ hath taught us what to pray for chiefly, remit nobis Debita nostra; Forgive us our Sins.
cc-acp np1 vhz vvn pno12 r-crq pc-acp vvi c-acp av-jn, vvi fw-la fw-la fw-la; vvb pno12 po12 n2.
(102) part (DIV2)
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And be earnest Suitors for pardon: Consider, what guilt of sin is;
And be earnest Suitors for pardon: Consider, what guilt of since is;
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(102) part (DIV2)
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it binds one over to the Wrath of God: Better thy House were haunted with Devils, than thy Soul with guilt.
it binds one over to the Wrath of God: Better thy House were haunted with Devils, than thy Soul with guilt.
pn31 vvz pi p-acp p-acp dt n1 pp-f np1: j po21 n1 vbdr vvn p-acp n2, cs po21 n1 p-acp n1.
(102) part (DIV2)
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He who is in the bond of iniquity, must needs be in the Gall of bitterness, Acts 8.23. A guilty Soul wears Cain 's Mark, which was a Trembling at Heart, and a Sha••ng in his Flesh.
He who is in the bound of iniquity, must needs be in the Gall of bitterness, Acts 8.23. A guilty Soul wears Cain is Mark, which was a Trembling At Heart, and a Sha••ng in his Flesh.
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(102) part (DIV2)
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Guilt makes the sinner afraid, lest every Trouble he meets with should Arrest him, and bring him to Judgment.
Gilded makes the sinner afraid, lest every Trouble he meets with should Arrest him, and bring him to Judgement.
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(102) part (DIV2)
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If guilt be so dismal, and breeds such Convulsion fits in the Conscience, How earnest should we be in Prayer, that God would remove this guilt,
If guilt be so dismal, and breeds such Convulsion fits in the Conscience, How earnest should we be in Prayer, that God would remove this guilt,
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(102) part (DIV2)
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and so earnest, as to Resolve to take no denial? Plead hard with God for Pardon,
and so earnest, as to Resolve to take no denial? Plead hard with God for Pardon,
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(102) part (DIV2)
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as a Man would plead with a Judge for his Life: Fall upon thy Knees, say, Lord, hear one word.
as a Man would plead with a Judge for his Life: Fallen upon thy Knees, say, Lord, hear one word.
c-acp dt n1 vmd vvi p-acp dt n1 p-acp po31 n1: vvb p-acp po21 n2, vvb, n1, vvb crd n1.
(102) part (DIV2)
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But it is an indispensable duty to forgive, we are not bound to trust an Enemy,
But it is an indispensable duty to forgive, we Are not bound to trust an Enemy,
p-acp pn31 vbz dt j n1 pc-acp vvi, pns12 vbr xx vvn p-acp vvb dt n1,
(103) part (DIV2)
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but we are bound to forgive him.
but we Are bound to forgive him.
cc-acp pns12 vbr vvn pc-acp vvi pno31.
(103) part (DIV2)
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Why may God say, What canst thou say for thy self that thou shouldst not dye? Lord, I can say but little, but I put in my surety, Christ shall answer for me, O look upon that blood which speaks better things than the blood of Abel ;
Why may God say, What Canst thou say for thy self that thou Shouldst not die? Lord, I can say but little, but I put in my surety, christ shall answer for me, Oh look upon that blood which speaks better things than the blood of Abel;
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(102) part (DIV2)
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Christ is my Priest, his Blood is my Sacrifice, his Divine Nature is my Altar.
christ is my Priest, his Blood is my Sacrifice, his Divine Nature is my Altar.
np1 vbz po11 n1, po31 n1 vbz po11 n1, po31 j-jn n1 vbz po11 n1.
(102) part (DIV2)
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As Rahab was to shew the Scarlet thread in the Window, and when Ioshua saw it, he did not destroy her, Iosh. 2.18.21. Iosh. 6.22, 23. So shew the Lord the Scarlet thread of Christs Blood, and that is the way to have mercy.
As Rahab was to show the Scarlet thread in the Window, and when Ioshua saw it, he did not destroy her, Joshua 2.18.21. Joshua 6.22, 23. So show the Lord the Scarlet thread of Christ Blood, and that is the Way to have mercy.
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(102) part (DIV2)
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But, will God say, why should I pardon thee, thou hast no ways obliged me? but, Lord, pardon me because thou hast promised it ; I urge thy Covenant ;
But, will God say, why should I pardon thee, thou hast no ways obliged me? but, Lord, pardon me Because thou hast promised it; I urge thy Covenant;
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(102) part (DIV2)
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when a Man is to dye by the Law, he calls for his Book ; so say, Lord, let me have the benefit of my Book;
when a Man is to die by the Law, he calls for his Book; so say, Lord, let me have the benefit of my Book;
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(102) part (DIV2)
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thy Word saith, if the sinner forsake his evil way, thou wilt pardon abundantly, Isa. 55.7. Lord, I have forsaken my sin, let me therefore have mercy, I plead the benefit of the Book.
thy Word Says, if the sinner forsake his evil Way, thou wilt pardon abundantly, Isaiah 55.7. Lord, I have forsaken my since, let me Therefore have mercy, I plead the benefit of the Book.
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(102) part (DIV2)
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But, for whose sake should I pardon, thou canst not deserve it? Lord, for thy own name sake, thou hast said thou wilt blot out sin,
But, for whose sake should I pardon, thou Canst not deserve it? Lord, for thy own name sake, thou hast said thou wilt blot out since,
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(102) part (DIV2)
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for thy own name sake, Isa. 43.25. 'Twill be no Eclipsing to thy Crown;
for thy own name sake, Isaiah 43.25. It'll be no Eclipsing to thy Crown;
p-acp po21 d n1 n1, np1 crd. pn31|vmb vbi dx vvg p-acp po21 n1;
(102) part (DIV2)
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how will thy mercy shine forth, and all thy other Attributes ride in triumph, if thou shalt pardon me? Thus plead with God in Prayer,
how will thy mercy shine forth, and all thy other Attributes ride in triumph, if thou shalt pardon me? Thus plead with God in Prayer,
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(102) part (DIV2)
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and resolve not to give him over till thy pardon be sealed. God cannot deny importunity.
and resolve not to give him over till thy pardon be sealed. God cannot deny importunity.
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(102) part (DIV2)
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He delights in Mercy, as the Mother, saith Chrysostom, delights to have her Breast milked:
He delights in Mercy, as the Mother, Says Chrysostom, delights to have her Breast milked:
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(102) part (DIV2)
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so God delights to Milk out the Breast of Mercy to the sinner, these means being used will procure this great blessedness, the Forgiveness of Sin. Thus I have done with the first part of this fifth Petition, Forgive us our Sins, I come next to the second part of the Petition, as we forgive our Debtors.
so God delights to Milk out the Breast of Mercy to the sinner, these means being used will procure this great blessedness, the Forgiveness of Sin. Thus I have done with the First part of this fifth Petition, Forgive us our Sins, I come next to the second part of the Petition, as we forgive our Debtors.
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(102) part (DIV2)
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Mat. 6.12. As we forgive our Debtors, or, as we forgive them that trespass against us.Mathew 6.12. As we forgive our Debtors, or, as we forgive them that trespass against us.
np1 crd. c-acp pns12 vvb po12 n2, cc, c-acp pns12 vvb pno32 d n1 p-acp pno12.
(103) part (DIV2)
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I proceed to the second part of the Petition. As we forgive them that trespass against us.
I proceed to the second part of the Petition. As we forgive them that trespass against us.
pns11 vvb p-acp dt ord n1 pp-f dt vvb. c-acp pns12 vvb pno32 d n1 p-acp pno12.
(103) part (DIV2)
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As we forgive ] This word As, is not a note of Equality, but Similitude ; not that we equal God in forgiving, but imitate him.As we forgive ] This word As, is not a note of Equality, but Similitude; not that we equal God in forgiving, but imitate him.
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(103) part (DIV2)
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This great Duty of forgiving others, is a crossing the stream, 'tis contrary to flesh and blood.
This great Duty of forgiving Others, is a crossing the stream, it's contrary to Flesh and blood.
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(103) part (DIV2)
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Men forget kindnesses, but remember injuries.
Men forget Kindnesses, but Remember injuries.
np1 vvb n2, cc-acp vvb n2.
(103) part (DIV2)
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We are naturally prone to revenge. Revenge (saith Homer ) is sweet as dropping Honey.
We Are naturally prove to revenge. Revenge (Says Homer) is sweet as dropping Honey.
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(103) part (DIV2)
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The Heathen Philosophers held revenge lawful. Vlcisci te lacessitus potes. Cicero. But we learn better things out of the Oracles of Scripture, Mar. 11.25. when ye stand praying, forgive, Mat. 5.44. Col. 3.13. If a Man have a quarrel against any, even as Christ forgave you, so also do ye.
The Heathen Philosophers held revenge lawful. Vlcisci te lacessitus potes. Cicero. But we Learn better things out of the Oracles of Scripture, Mar. 11.25. when you stand praying, forgive, Mathew 5.44. Col. 3.13. If a Man have a quarrel against any, even as christ forgave you, so also do you.
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(103) part (DIV2)
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Quest. 1. How can we forgive others when it is only God forgives sin? Answ. In every breach of the second Table, there are two things;
Quest. 1. How can we forgive Others when it is only God forgives since? Answer In every breach of the second Table, there Are two things;
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(103) part (DIV2)
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an offence against God, and a trespass against Man:
an offence against God, and a trespass against Man:
dt n1 p-acp np1, cc dt n1 p-acp n1:
(103) part (DIV2)
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so far as it is an offence against God, only he can forgive, but so far as it is a trespass against Man, so we may forgive.
so Far as it is an offence against God, only he can forgive, but so Far as it is a trespass against Man, so we may forgive.
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(103) part (DIV2)
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Quest. 2. When do we forgive others?
Quest. 2. When do we forgive Others?
n1. crd c-crq vdb pns12 vvi n2-jn?
(103) part (DIV2)
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Answ. When we strive against all thoughts of revenge, if it be in our power to do our enemies mischief we will not, we wish well to them, grieve at their Calamities, we pray for them, we seek reconciliation with them, we shew our selves ready on all occasions to relieve them, this is Gospel forgiving.Answer When we strive against all thoughts of revenge, if it be in our power to do our enemies mischief we will not, we wish well to them, grieve At their Calamities, we pray for them, we seek reconciliation with them, we show our selves ready on all occasions to relieve them, this is Gospel forgiving.
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(103) part (DIV2)
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Object. 1. But I have been much injur'd and abused, and to put it up, will be a stain to my reputation. Object. 1. But I have been much injured and abused, and to put it up, will be a stain to my reputation.
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(103) part (DIV2)
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Answ. 1. To pass by an injury without revenge is no eclipsing ones credit; the Scripture saith, Prov. 19.11. It is the glory of a man to pass over a transgression. Answer 1. To pass by an injury without revenge is no eclipsing ones credit; the Scripture Says, Curae 19.11. It is the glory of a man to pass over a Transgression.
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(103) part (DIV2)
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'Tis more honour to bury an injury than revenge it; wrathfulness denotes weakness, a noble Heroick Spirit overlooks a petty offence.
It's more honour to bury an injury than revenge it; wrathfulness denotes weakness, a noble Heroic Spirit overlooks a Petty offence.
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(103) part (DIV2)
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2. Suppose a Mans Credit should be impaired with those whose censure is not to be valued,
2. Suppose a men Credit should be impaired with those whose censure is not to be valued,
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(103) part (DIV2)
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yet consider the folly of challenging another to a Duel;
yet Consider the folly of challenging Another to a Duel;
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(103) part (DIV2)
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'tis little Wisdom for a Man to redeem his Credit by losing his Life, and to run into Hell to be counted valorous.
it's little Wisdom for a Man to Redeem his Credit by losing his Life, and to run into Hell to be counted valorous.
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(103) part (DIV2)
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Object. 2. But the wrong he hath done me is great.
Object. 2. But the wrong he hath done me is great.
n1. crd p-acp dt n-jn pns31 vhz vdn pno11 vbz j.
(103) part (DIV2)
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Answ. But thy not forgiving him is a greater wrong, he in injuring thee hath offended against a Man,Answer But thy not forgiving him is a greater wrong, he in injuring thee hath offended against a Man,
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(103) part (DIV2)
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but thou in not forgiving him offendest against God. Object. 3. But if I forgive one injury I shall occasion more?
but thou in not forgiving him offendest against God. Object. 3. But if I forgive one injury I shall occasion more?
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(103) part (DIV2)
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Answ. If the more injuries thou forgivest the more thou meetest with, this will make thy Grace shine the more ;Answer If the more injuries thou forgivest the more thou meetest with, this will make thy Grace shine the more;
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(103) part (DIV2)
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often forgiving will add more to the weight of his sin, and to the weight of thy glory.
often forgiving will add more to the weight of his since, and to the weight of thy glory.
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(103) part (DIV2)
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If any shall say, I strive to excel in other Graces, but as for this of forgiving, I cannot do it, I desire in this to be excused.
If any shall say, I strive to excel in other Graces, but as for this of forgiving, I cannot do it, I desire in this to be excused.
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(103) part (DIV2)
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What dost thou talk of other Graces? the Graces are inter se connexae, link'd and chain'd together, where there is one there is all, he that cannot Forgive, his Grace is Counterfeit, his Faith is Fancy, his Devotion is Hypocrisie.
What dost thou talk of other Graces? the Graces Are inter se connexae, linked and chained together, where there is one there is all, he that cannot Forgive, his Grace is Counterfeit, his Faith is Fancy, his Devotion is Hypocrisy.
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(103) part (DIV2)
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Quest. 3. But suppose another hath wronged me in my Estate, may not I go to Law for my Debt?
Quest. 3. But suppose Another hath wronged me in my Estate, may not I go to Law for my Debt?
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(103) part (DIV2)
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Answ. Yes, else what use were there of Law Courts.Answer Yes, Else what use were there of Law Courts.
np1 uh, av q-crq n1 vbdr a-acp pp-f n1 vvz.
(103) part (DIV2)
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God hath set judges to decide cases in Law, and to give every one his right. It is with going to Law,
God hath Set judges to decide cases in Law, and to give every one his right. It is with going to Law,
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(103) part (DIV2)
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as it is with going to War, when the just rights of a Nation are Invaded, here i• is lawful to go to War. So when a Mans Estate is trespass'd upon by another, he may go to law to recover it.
as it is with going to War, when the just rights of a nation Are Invaded, Here i• is lawful to go to War. So when a men Estate is trespassed upon by Another, he may go to law to recover it.
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(103) part (DIV2)
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But the Law must be used in the last place, when no entreaties or arbitrations will prevail,
But the Law must be used in the last place, when no entreaties or arbitrations will prevail,
p-acp dt n1 vmb vbi vvn p-acp dt ord n1, c-crq dx n2 cc n2 vmb vvi,
(103) part (DIV2)
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then the Chancery must decide it.
then the Chancery must decide it.
cs dt n1 vmb vvi pn31.
(103) part (DIV2)
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Yet this is no revenge, it is not so much to injure another as to right ones self, this may be,
Yet this is no revenge, it is not so much to injure Another as to right ones self, this may be,
av d vbz dx n1, pn31 vbz xx av av-d pc-acp vvi j-jn c-acp pc-acp vvi pig n1, d vmb vbi,
(103) part (DIV2)
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yet one may live in Charity.
yet one may live in Charity.
av pi vmb vvi p-acp n1.
(103) part (DIV2)
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USE. 1. Here is a Bill of inditement against such as study revenge, and cannot put up the least discourtesie.USE. 1. Here is a Bill of indictment against such as study revenge, and cannot put up the least discourtesy.
n1. crd av vbz dt n1 pp-f n1 p-acp d c-acp vvi n1, cc vmbx vvi a-acp dt ds n1.
(103) part (DIV2)
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They would have God forgive them, but they will not forgive others, they will Pray, come to Church, give Alms,
They would have God forgive them, but they will not forgive Others, they will Pray, come to Church, give Alms,
pns32 vmd vhi np1 vvi pno32, cc-acp pns32 vmb xx vvi n2-jn, pns32 vmb vvi, vvb p-acp n1, vvb n2,
(103) part (DIV2)
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but as Christ said, Mark 10.21.
but as christ said, Mark 10.21.
cc-acp c-acp np1 vvd, vvb crd.
(103) part (DIV2)
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Yet lackest thou One Thing, they lack a forgiving Spirit, they will rather want forgiveness from God,Yet Lackest thou One Thing, they lack a forgiving Spirit, they will rather want forgiveness from God,
av vv2 pns21 pi n1, pns32 vvb dt j-vvg n1, pns32 vmb av-c vvi n1 p-acp np1,
(103) part (DIV2)
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than they will forgive their Brother.
than they will forgive their Brother.
cs pns32 vmb vvi po32 n1.
(103) part (DIV2)
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How sad is it that for every slight wrong, or disgraceful word, men should let malice boil in their Hearts.
How sad is it that for every slight wrong, or disgraceful word, men should let malice boil in their Hearts.
q-crq j vbz pn31 d p-acp d j n-jn, cc j n1, n2 vmd vvi n1 vvi p-acp po32 n2.
(103) part (DIV2)
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Would there be so many Duels, Arrests, Murders, if Men had the art of forgiving. Revenge is the proper sin of the Devil;
Would there be so many Duels, Arrests, Murders, if Men had the art of forgiving. Revenge is the proper since of the devil;
vmd pc-acp vbi av d n2, n2, n2, cs n2 vhd dt n1 pp-f j-vvg. n1 vbz dt j n1 pp-f dt n1;
(103) part (DIV2)
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he is no Drunkard, or Adulterer, but this old Serpent is full of the Poison of Malice;
he is no Drunkard, or Adulterer, but this old Serpent is full of the Poison of Malice;
pns31 vbz dx n1, cc n1, cc-acp d j n1 vbz j pp-f dt n1 pp-f n1;
(103) part (DIV2)
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and what shall we say to them who make profession of Religion. yet instead of forgiving pursue others despightfully;
and what shall we say to them who make profession of Religion. yet instead of forgiving pursue Others despitefully;
cc q-crq vmb pns12 vvi p-acp pno32 r-crq vvb n1 pp-f n1. av av pp-f j-vvg vvb n2-jn av-j;
(103) part (DIV2)
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it was Prophesied the Wolf should dw•ll with the Lamb, Isa. 11.6. but what shall we say when such as profess to be Lambs become Wolves? These open the mouths of the prophane against Religion, they will say, these are as full of rancour as any.
it was Prophesied the Wolf should dw•ll with the Lamb, Isaiah 11.6. but what shall we say when such as profess to be Lambs become Wolves? These open the mouths of the profane against Religion, they will say, these Are as full of rancour as any.
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(103) part (DIV2)
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O whither is Love and Mercy fled? if the Son of Man did come should he find Charity on the Earth ? I fear but a little.
O whither is Love and Mercy fled? if the Son of Man did come should he find Charity on the Earth? I Fear but a little.
sy q-crq vbz n1 cc n1 vvn? cs dt n1 pp-f n1 vdd vvi vmd pns31 vvi n1 p-acp dt n1? pns11 vvb p-acp dt j.
(103) part (DIV2)
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The Pharisees sounded a Trumpet, they did not give Alms, but sell them for applause, Mat. 6.2.
The Pharisees sounded a Trumpet, they did not give Alms, but fell them for applause, Mathew 6.2.
dt np2 vvd dt n1, pns32 vdd xx vvi n2, cc-acp vvb pno32 p-acp n1, np1 crd.
(103) part (DIV2)
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Such as cherish Anger and Malice in their Hearts, and will not Forgive, how can they pray, Forgive us as we forgive others? either they must omit this Petition, (as Chrysostom saith some did in his Time) or else they pray against themselves.
Such as cherish Anger and Malice in their Hearts, and will not Forgive, how can they pray, Forgive us as we forgive Others? either they must omit this Petition, (as Chrysostom Says Some did in his Time) or Else they pray against themselves.
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(103) part (DIV2)
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Vse. 2. Let it persuade us all as ever we hope for Salvation, to pass by petty injuries and discourtesies,Use. 2. Let it persuade us all as ever we hope for Salvation, to pass by Petty injuries and discourtesies,
vvb. crd vvb pn31 vvi pno12 d c-acp av pns12 vvb p-acp n1, pc-acp vvi p-acp j n2 cc n2,
(103) part (DIV2)
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and labour to be of forgiving Spirits, Col. 3.13. Forbearing one another, and forgiving one another. 1. Herein we resemble God.
and labour to be of forgiving Spirits, Col. 3.13. Forbearing one Another, and forgiving one Another. 1. Herein we resemble God.
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(103) part (DIV2)
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He is ready to forgive, Psal. 86.5. He befriends His Enemies: He opens his Hands to relieve them who open their Mouths against Him.
He is ready to forgive, Psalm 86.5. He befriends His Enemies: He Opens his Hands to relieve them who open their Mouths against Him.
pns31 vbz j p-acp vvb, np1 crd. pns31 vvz po31 n2: pns31 vvz po31 n2 pc-acp vvi pno32 r-crq vvb po32 n2 p-acp pno31.
(103) part (DIV2)
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'Twas Adams Pride to go to resemble God in omnisciency. But here it is lawful to resemble God in Forgiving Enemies.
'Twas Adams Pride to go to resemble God in omnisciency. But Here it is lawful to resemble God in Forgiving Enemies.
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(103) part (DIV2)
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This is a God-like disposition, and what is Godliness but God-likeness? 2. To forgive is one of the highest evidences of Grace.
This is a Godlike disposition, and what is Godliness but Godlikeness? 2. To forgive is one of the highest evidences of Grace.
d vbz dt j n1, cc r-crq vbz n1 p-acp n1? crd p-acp vvb vbz pi pp-f dt js n2 pp-f n1.
(103) part (DIV2)
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When Grace comes into the Heart, it makes a man as Caleb, of another Spirit, Numb. 14.24. It makes a great Metamorphosis, it sweetens the Heart, and fills it with Love and Candour.
When Grace comes into the Heart, it makes a man as Caleb, of Another Spirit, Numb. 14.24. It makes a great Metamorphosis, it sweetens the Heart, and fills it with Love and Candour.
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(103) part (DIV2)
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When a Siene is grafted into a Stock, it partakes of the Nature, and Sap of the Tree,
When a Siene is grafted into a Stock, it partakes of the Nature, and Sap of the Tree,
c-crq dt vvn vbz vvn p-acp dt n1, pn31 vvz pp-f dt n1, cc n1 pp-f dt n1,
(103) part (DIV2)
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and brings forth the same fruit.
and brings forth the same fruit.
cc vvz av dt d n1.
(103) part (DIV2)
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Take a Crab, graft it into a Pepin, it brings forth the same fruit as the Pepin.
Take a Crab, grafted it into a Pepin, it brings forth the same fruit as the Pepin.
vvb dt n1, vvb pn31 p-acp dt np1, pn31 vvz av dt d n1 p-acp dt np1.
(103) part (DIV2)
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So he who was once of a sour crabby disposition, given to revenge, when he is once ingrafted into Christ, he partakes of the Sap of this Heavenly Olive,
So he who was once of a sour crabby disposition, given to revenge, when he is once ingrafted into christ, he partakes of the Sap of this Heavenly Olive,
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(103) part (DIV2)
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and bears sweet and generous fruit, he is Full of Love to his Enemies, and requites Good for Evil. As the Sun draws up many thick noxious Vapours from the Earth,
and bears sweet and generous fruit, he is Full of Love to his Enemies, and requites Good for Evil. As the Sun draws up many thick noxious Vapours from the Earth,
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(103) part (DIV2)
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and returns them in sweet showers:
and returns them in sweet showers:
cc vvz pno32 p-acp j n2:
(103) part (DIV2)
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so a gracious Heart returns the unkindnesses of others, with the sweet influences of love and mercifulness, Psal. 35.13. They rewarded me Evil for Good; but as for me;
so a gracious Heart returns the Unkindnesses of Others, with the sweet influences of love and mercifulness, Psalm 35.13. They rewarded me Evil for Good; but as for me;
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(103) part (DIV2)
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, when they were sick, my clothing was Sackcloth: I humbled my Soul with Fasting. This is a good Certificate to shew for Heaven., when they were sick, my clothing was sackcloth: I humbled my Soul with Fasting. This is a good Certificate to show for Heaven.
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(103) part (DIV2)
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3. The blessed example of our Lord Jesus, He was of a Forgiving Spirit, His Enemies reviled him, but he did pitty them.
3. The blessed Exampl of our Lord jesus, He was of a Forgiving Spirit, His Enemies reviled him, but he did pity them.
crd dt j-vvn n1 pp-f po12 n1 np1, pns31 vbds pp-f dt j-vvg n1, po31 n2 vvd pno31, cc-acp pns31 vdd vvi pno32.
(103) part (DIV2)
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Their words were more bitter than the Gall and Vinegar they gave him, but Christs words were smoother than Oil. They spat upon him, Peirced him with the Spear and Nails,
Their words were more bitter than the Gall and Vinegar they gave him, but Christ words were smoother than Oil. They spat upon him, Pierced him with the Spear and Nails,
po32 n2 vbdr av-dc j cs dt n1 cc n1 pns32 vvd pno31, cc-acp npg1 n2 vbdr jc cs np1 pns32 vvd p-acp pno31, vvn pno31 p-acp dt n1 cc n2,
(103) part (DIV2)
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but he prayed for them, Father forgive them, he wept over his Enemies, he shed tears for them that shed his Blood;
but he prayed for them, Father forgive them, he wept over his Enemies, he shed tears for them that shed his Blood;
cc-acp pns31 vvd p-acp pno32, n1 vvb pno32, pns31 vvd p-acp po31 n2, pns31 vvd n2 p-acp pno32 cst vvd po31 n1;
(103) part (DIV2)
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never such a pattern of amazing kindness. Christ bids us learn of him, Mat. 11.29. he doth not bid us learn of him to work Miracles, but he would have us learn of him to forgive our Enemies.
never such a pattern of amazing kindness. christ bids us Learn of him, Mathew 11.29. he does not bid us Learn of him to work Miracles, but he would have us Learn of him to forgive our Enemies.
av-x d dt n1 pp-f j-vvg n1. np1 vvz pno12 vvi pp-f pno31, np1 crd. pns31 vdz xx vvi pno12 vvi pp-f pno31 pc-acp vvi n2, cc-acp pns31 vmd vhi pno12 vvi pp-f pno31 pc-acp vvi po12 n2.
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If we do not imitate Christs Life, we cannot be saved by his Death. 4. The danger of an implacable unforgiving Spirit.
If we do not imitate Christ Life, we cannot be saved by his Death. 4. The danger of an implacable unforgiving Spirit.
cs pns12 vdb xx vvi npg1 n1, pns12 vmbx vbi vvn p-acp po31 n1. crd dt n1 pp-f dt j j-vvg n1.
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It hinders the efficacy of Ordinances. It is like an obstruction in the Body which keeps it from thriving.
It hinders the efficacy of Ordinances. It is like an obstruction in the Body which keeps it from thriving.
pn31 vvz dt n1 pp-f n2. pn31 vbz av-j dt n1 p-acp dt n1 r-crq vvz pn31 p-acp j-vvg.
(103) part (DIV2)
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A revengeful Spirit poisons our Sacrifice: our prayers are turned into sin;
A revengeful Spirit poisons our Sacrifice: our Prayers Are turned into since;
dt j n1 vvz po12 n1: po12 n2 vbr vvn p-acp n1;
(103) part (DIV2)
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will God receive prayer mingled with this strange Fire? Our coming to the Sacrament is sin. We come not in charity:
will God receive prayer mingled with this strange Fire? Our coming to the Sacrament is since. We come not in charity:
vmb np1 vvi n1 vvn p-acp d j n1? np1 vvg p-acp dt n1 vbz n1. pns12 vvb xx p-acp n1:
(103) part (DIV2)
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so that ordinances are turn'd into sin. It were sad if all the Meat one did eat should turn to Poison.
so that ordinances Are turned into since. It were sad if all the Meat one did eat should turn to Poison.
av d n2 vbr vvn p-acp n1. pn31 vbdr j cs d dt n1 crd vdd vvi vmd vvi pc-acp vvi.
(103) part (DIV2)
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Malice poisons the Sacramental Cup, men Eat and Drink their own Damnation, Iudas came to the Passover in malice,
Malice poisons the Sacramental Cup, men Eat and Drink their own Damnation, Iudas Come to the Passover in malice,
n1 vvz dt j n1, n2 vvb cc vvb po32 d n1, np1 vvd p-acp dt np1 p-acp n1,
(103) part (DIV2)
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and after the Sop Satan entred, Iohn 13.27. 5. God hath tyed his Mercy to this condition, if we do not forgive neither will he forgive us, Mat 6.15. If ye forgive not men their Trespasses, neither will your Heavenly Father forgive your Trespasses.
and After the Sop Satan entered, John 13.27. 5. God hath tied his Mercy to this condition, if we do not forgive neither will he forgive us, Mathew 6.15. If you forgive not men their Trespasses, neither will your Heavenly Father forgive your Trespasses.
cc p-acp dt n1 np1 vvd, np1 crd. crd np1 vhz vvn po31 n1 p-acp d n1, cs pns12 vdb xx vvi dx n1 pns31 vvi pno12, n1 crd. cs pn22 vvb xx n2 po32 n2, dx vmb po22 j n1 vvb po22 n2.
(103) part (DIV2)
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A man may as well go to Hell for not forgiving, as for not believing. How can they expect mercy from God whose Bowels are shut up,
A man may as well go to Hell for not forgiving, as for not believing. How can they expect mercy from God whose Bowels Are shut up,
dt n1 vmb a-acp av vvi p-acp n1 p-acp xx j-vvg, a-acp p-acp xx vvg. q-crq vmb pns32 vvi n1 p-acp np1 rg-crq n2 vbr vvn a-acp,
(103) part (DIV2)
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and are merciless to their trespassing Brethren? Jam. 2.13. He shall have Iudgment without Mercy, that hath shewed no Mercy.
and Are merciless to their trespassing Brothers? Jam. 2.13. He shall have Judgement without Mercy, that hath showed no Mercy.
cc vbr j p-acp po32 j-vvg n2? np1 crd. pns31 vmb vhi n1 p-acp n1, cst vhz vvn dx n1.
(103) part (DIV2)
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I cannot Forgive said one, tho I go to Hell. 6. The examples of the Saints who have been of forgiving Spirit.
I cannot Forgive said one, though I go to Hell. 6. The Examples of the Saints who have been of forgiving Spirit.
pns11 vmbx vvi vvd pi, cs pns11 vvb p-acp n1. crd dt n2 pp-f dt n2 r-crq vhb vbn pp-f j-vvg n1.
(103) part (DIV2)
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Ioseph Forgave his Brethren, tho they put him into a Pit and sold him, Gen. 50.21. Fear not, I will nourish you, and your little ones. Stephen pray'd for his Persecutors.Ioseph Forgave his Brothers, though they put him into a Pit and sold him, Gen. 50.21. fear not, I will nourish you, and your little ones. Stephen prayed for his Persecutors.
np1 vvd po31 n2, cs pns32 vvd pno31 p-acp dt n1 cc vvd pno31, np1 crd. vvb xx, pns11 vmb vvi pn22, cc po22 j pi2. np1 vvd p-acp po31 n2.
(103) part (DIV2)
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Moses was of a forgiving Spirit.Moses was of a forgiving Spirit.
np1 vbds pp-f dt j-vvg n1.
(103) part (DIV2)
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How many injuries and affronts did he put up ▪ The People of Israel dealt unkindly with him, they murmur•d against him at the Waters of Marah, (the Water was not so bitter as their Spirits,) but he fell to prayer for them ▪ Exod. 15.24. He cried unto the Lord, and the Lord shewed him a Tree, which when he had cast into the Waters, they were made sweet.
How many injuries and affronts did he put up ▪ The People of Israel dealt unkindly with him, they murmur•d against him At the Waters of Marah, (the Water was not so bitter as their Spirits,) but he fell to prayer for them ▪ Exod 15.24. He cried unto the Lord, and the Lord showed him a Tree, which when he had cast into the Waters, they were made sweet.
c-crq d n2 cc vvz vdd pns31 vvi a-acp ▪ dt n1 pp-f np1 vvd av-j p-acp pno31, pns32 vvd p-acp pno31 p-acp dt n2 pp-f np1, (dt n1 vbds xx av j c-acp po32 n2,) cc-acp pns31 vvd p-acp n1 p-acp pno32 ▪ np1 crd. pns31 vvd p-acp dt n1, cc dt n1 vvd pno31 dt n1, r-crq c-crq pns31 vhd vvn p-acp dt n2, pns32 vbdr vvn j.
(103) part (DIV2)
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When they wante• Water they fell a chiding with Moses, Exod. 17.3.
When they wante• Water they fell a chiding with Moses, Exod 17.3.
c-crq pns32 n1 n1 pns32 vvd dt n-vvg p-acp np1, np1 crd.
(103) part (DIV2)
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Why hast thou brought us out of Egypt to kill us with thirst? As if they had said,Why hast thou brought us out of Egypt to kill us with thirst? As if they had said,
q-crq vh2 pns21 vvn pno12 av pp-f np1 pc-acp vvi pno12 p-acp n1? c-acp cs pns32 vhd vvn,
(103) part (DIV2)
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if we dye we will lay our Death to thy charge, here was enough to have made Moses call for Fire from Heaven upon them,
if we die we will lay our Death to thy charge, Here was enough to have made Moses call for Fire from Heaven upon them,
cs pns12 vvb pns12 vmb vvi po12 n1 p-acp po21 n1, av vbds av-d pc-acp vhi vvn np1 vvb p-acp n1 p-acp n1 p-acp pno32,
(103) part (DIV2)
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but he passeth by this injury, and to shew he forgave them, he becomes an intercessor for them, ver. 4. and set the Rock abroach for them, ver. 6. The Prophet Elisha feasted his Enemies, 2 Kin. 6.23. He prepar'd a Table for them who would have prepared his Grave.
but he passes by this injury, and to show he forgave them, he becomes an intercessor for them, ver. 4. and Set the Rock abroach for them, ver. 6. The Prophet Elisha feasted his Enemies, 2 Kin. 6.23. He prepared a Table for them who would have prepared his Grave.
cc-acp pns31 vvz p-acp d n1, cc pc-acp vvi pns31 vvd pno32, pns31 vvz dt n1 p-acp pno32, fw-la. crd cc vvi dt n1 av p-acp pno32, fw-la. crd dt n1 np1 vvd po31 n2, crd n1. crd. pns31 vvd dt n1 p-acp pno32 r-crq vmd vhi vvn po31 j.
(103) part (DIV2)
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Cranmer was famous for forgiving injuries.Cranmer was famous for forgiving injuries.
np1 vbds j p-acp j-vvg n2.
(103) part (DIV2)
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When Luther had revil'd Calvin, saith Calvin, Etiamsi millies me diabolum vocet, tho he call me Devil a thousand times,
When Luther had reviled calvin, Says calvin, Even if Thousands me Diabolum vocet, though he call me devil a thousand times,
c-crq np1 vhd vvd np1, vvz np1, np1 n2 pno11 fw-la fw-la, cs pns31 vvb pno11 n1 dt crd n2,
(103) part (DIV2)
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yet I will love and honour him as a pretious Servant of Christ.
yet I will love and honour him as a precious Servant of christ.
av pns11 vmb vvi cc vvi pno31 p-acp dt j n1 pp-f np1.
(103) part (DIV2)
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When one had abus'd and wronged a Christian, asking him, What wonders hath your Master Christ wrought? saith he, He hath wrought this wonder, that tho you have so injured me,
When one had abused and wronged a Christian, asking him, What wonders hath your Master christ wrought? Says he, He hath wrought this wonder, that though you have so injured me,
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(103) part (DIV2)
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yet I can forgive you, and pray for you.
yet I can forgive you, and pray for you.
av pns11 vmb vvi pn22, cc vvb p-acp pn22.
(103) part (DIV2)
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7. Forgiving and requiting good for evil, is the best way to conquer and melt the Heart of an Enemy.
7. Forgiving and requiting good for evil, is the best Way to conquer and melt the Heart of an Enemy.
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Saul having pursued David with Malice, and hunted him as a Partridge upon the Mountains, yet David would not do him a mischief when it was in his power.Saul having pursued David with Malice, and hunted him as a Partridge upon the Mountains, yet David would not do him a mischief when it was in his power.
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Davids kindness melted Saul• Heart, 1 Sam. 24.16, 17. Is this thy voice, my Son David? and Saul lift up his Voice and Wept, Davids kindness melted Saul• Heart, 1 Sam. 24.16, 17. Is this thy voice, my Son David? and Saul lift up his Voice and Wept,
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and said, Thou art more righteous than I, for thou hast rewarded me good. This forgiving is heaping Coals, which melts the Enemies Heart, Rom. 12.20. This is the most noble Victory, to overcome an Enemy without striking a blow, to conquer him with love.and said, Thou art more righteous than I, for thou hast rewarded me good. This forgiving is heaping Coals, which melts the Enemies Heart, Rom. 12.20. This is the most noble Victory, to overcome an Enemy without striking a blow, to conquer him with love.
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Philip of Macedon when it was told him that one Nicanor did openly rail against him, the King instead of putting him to death, sent him a rich present, which did so overcome the man,Philip of Macedon when it was told him that one Nicanor did openly rail against him, the King instead of putting him to death, sent him a rich present, which did so overcome the man,
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and make his Heart relent, that he went up and down to recant what he had said against the King,
and make his Heart relent, that he went up and down to recant what he had said against the King,
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and did highly extol the Kings Clemency.
and did highly extol the Kings Clemency.
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8. Forgiving others, is the way to have forgiveness, from God, and is a sign of forgiveness.
8. Forgiving Others, is the Way to have forgiveness, from God, and is a Signen of forgiveness.
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1. It is the way to have forgiveness, Mat. 6.14. If ye forgive men their trespasses, your Heavenly Father will also forgive you.
1. It is the Way to have forgiveness, Mathew 6.14. If you forgive men their Trespasses, your Heavenly Father will also forgive you.
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But one would think other things should sooner procure forgiveness from God, than our forgiving others.
But one would think other things should sooner procure forgiveness from God, than our forgiving Others.
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No surely, nothing like this to procure forgiveness, for all other acts of Religion may have leaven in them.
No surely, nothing like this to procure forgiveness, for all other acts of Religion may have leaven in them.
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God forbad Leaven in the Sacrifice, Exod. 34.25. One may give Alms ▪ yet there may be the leaven of Vain-glory in this.
God forbade Leaven in the Sacrifice, Exod 34.25. One may give Alms ▪ yet there may be the leaven of Vainglory in this.
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Answ. 1. Let us consider, how many wrongs and injuries we have done against God;Answer 1. Let us Consider, how many wrongs and injuries we have done against God;
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one may give his Body to be burned, yet there may be leaven in this, it may be a false zeal, there may be Leaven in many acts of Religion, which soures the whole lump,
one may give his Body to be burned, yet there may be leaven in this, it may be a false zeal, there may be Leaven in many acts of Religion, which soures the Whole lump,
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but to forgive others that have offended us, this can have no Leaven in it, no Sinister aim, this is a Duty wholly Spiritual,
but to forgive Others that have offended us, this can have no Leaven in it, no Sinister aim, this is a Duty wholly Spiritual,
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and is done purely out of love to God ▪ hence it is God rather annexeth forgiveness to this,
and is done purely out of love to God ▪ hence it is God rather annexeth forgiveness to this,
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then to the highest and most renown'd works of Charity which are so cried up in the World.
then to the highest and most renowned works of Charity which Are so cried up in the World.
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2. It is a sign of Gods forgiving us.
2. It is a Signen of God's forgiving us.
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It is not a cause of Gods forgiving us, but a sign. We need not climb up into Heaven to see whether our sins are Forgiven, let us look into our Hearts,
It is not a cause of God's forgiving us, but a Signen. We need not climb up into Heaven to see whither our Sins Are Forgiven, let us look into our Hearts,
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and see if we can Forgive others, then we need not doubt but God hath forgiven us.
and see if we can Forgive Others, then we need not doubt but God hath forgiven us.
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(103) part (DIV2)
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Our loving others is nothing but the reflection of Gods love to us. Oh therefore by all these arguments, let us be persuaded to the forgiving others.
Our loving Others is nothing but the reflection of God's love to us. O Therefore by all these Arguments, let us be persuaded to the forgiving Others.
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Christians how many offences hath God pass'd by in us? Our sins are innumerable, and Heinous ;
Christians how many offences hath God passed by in us? Our Sins Are innumerable, and Heinous;
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is God willing to forgive us so many offences, and cannot we forgive a few? no man can do so much wrong to us all our life as we do to God in one day.
is God willing to forgive us so many offences, and cannot we forgive a few? no man can do so much wrong to us all our life as we do to God in one day.
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Quest. But how must we Forgive? Answ. As God Forgives us.Quest. But how must we Forgive? Answer As God Forgives us.
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1. Cordially, God doth not only make a show of forgiving, and keeps our sins by him, but doth really forgive;
1. Cordially, God does not only make a show of forgiving, and keeps our Sins by him, but does really forgive;
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He passeth an act of Oblivion, Ier. 31.34. so we must not only say we Forgive, but do it with the Heart, Mat. 18.35. If ye from your Hearts forgive not. 2. God forgives Fully ; he forgives all our sins.
He passes an act of Oblivion, Jeremiah 31.34. so we must not only say we Forgive, but do it with the Heart, Mathew 18.35. If you from your Hearts forgive not. 2. God forgives fully; he forgives all our Sins.
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He doth not for fourscore write down fifty, Psalm 103.3. who Forgiveth all thy iniquities. Hypocrites pass by some offences but retain others.
He does not for fourscore write down fifty, Psalm 103.3. who Forgiveth all thy iniquities. Hypocrites pass by Some offences but retain Others.
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Would we have God deal so with us? to remit only some trespasses and call us to account for the rest.
Would we have God deal so with us? to remit only Some Trespasses and call us to account for the rest.
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3. God forgives often, we run afresh upon the score, but God multiplies pardon, Isa. 55.7. Peter asks the question, Mat. 18.21.
3. God forgives often, we run afresh upon the score, but God multiplies pardon, Isaiah 55.7. Peter asks the question, Mathew 18.21.
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Lord how oft shall my Brother sin against me, and I forgive him? Till seven times? Ie•us saith to him, I say not, Lord how oft shall my Brother since against me, and I forgive him? Till seven times? Ie•us Says to him, I say not,
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until seven times, but until seventy times seven. If he say, I Repent, you must say, I Remit. until seven times, but until seventy times seven. If he say, I repent, you must say, I Remit.
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Quest. But this is one of the highest acts of Religion, Flesh and Blood cannot do it? how shall I attain to it?Quest. But this is one of the highest acts of Religion, Flesh and Blood cannot do it? how shall I attain to it?
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What Volume can hold our Errata? Our sins are more than the Sparks in a Furnace.
What Volume can hold our Errata? Our Sins Are more than the Sparks in a Furnace.
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2. If we would forgive, see Gods hand in all that men do or say against us Did we look higher than Instruments, our Hearts would grow calm,
2. If we would forgive, see God's hand in all that men do or say against us Did we look higher than Instruments, our Hearts would grow Cam,
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and we would not meditate revenge.
and we would not meditate revenge.
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Shimei reproach'd David and Cursed him, David look'd higher 2 Sam 16 11. Let him alone, let him curse, Shimei reproached David and Cursed him, David looked higher 2 Same 16 11. Let him alone, let him curse,
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for the Lord hath bidden him. for the Lord hath bidden him.
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What made Christ that when he was reviled he reviled not again? He look'd beyond Iud•s and Pilate, he saw his Father putting the bitter Cup into his Hand,
What made christ that when he was reviled he reviled not again? He looked beyond Iud•s and Pilate, he saw his Father putting the bitter Cup into his Hand,
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and as we must see Gods hand, in all the affronts and Incivilities we receive from men,
and as we must see God's hand, in all the affronts and Incivilities we receive from men,
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so we must believe God will do us good by all if we belong to him, 2 Sam. 16.12. It may be the Lord will requite me good for his cursing this day;
so we must believe God will do us good by all if we belong to him, 2 Sam. 16.12. It may be the Lord will requite me good for his cursing this day;
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quisquis de•rahit famae meae addet mercedi meae ▪ Aug. He that inju•es me •hall add to my reward, he that Clips my name to make it weigh lighter, shall make my Crown weigh heavier.quisquis de•rahit Famae meae addet Mercedi meae ▪ Aug. He that inju•es me •hall add to my reward, he that Clips my name to make it weigh lighter, shall make my Crown weigh Heavier.
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Well might Stephen pray For his Enemies, Lord lay not this sin to their charge, Act. 7.60. he knew they did but encrease his Glory in Heaven, every Stone his Enemies threw at him added a Pearl to his Crown.
Well might Stephen pray For his Enemies, Lord lay not this since to their charge, Act. 7.60. he knew they did but increase his Glory in Heaven, every Stone his Enemies threw At him added a Pearl to his Crown.
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(103) part (DIV2)
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3. Lay up a stock of Faith, Luk. 17.4 If thy Brother trespass against thee seven times in a day,
3. Lay up a stock of Faith, Luk. 17.4 If thy Brother trespass against thee seven times in a day,
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and seven times in a day, •urn again to thee, and say, I Repent, thou shalt forgive him.
and seven times in a day, •urn again to thee, and say, I repent, thou shalt forgive him.
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And the Apostles said to the Lord, Encrease our Faith. And the Apostles said to the Lord, Increase our Faith.
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As if they had said, We can never do this without a great deal of Faith; Lord encrease our Faith.
As if they had said, We can never do this without a great deal of Faith; Lord increase our Faith.
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(103) part (DIV2)
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Believe God hath pardoned you, and you will pardon others, only Faith can throw dust upon injuries,
Believe God hath pardoned you, and you will pardon Others, only Faith can throw dust upon injuries,
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and bury them in the Grave of forgetfulness.
and bury them in the Grave of forgetfulness.
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4. Think how thou hast sometimes wronged others, and may it not be just with God ▪ that the same measure you mete to others should be measured to you again? hast not thou wronged others,
4. Think how thou hast sometime wronged Others, and may it not be just with God ▪ that the same measure you meet to Others should be measured to you again? hast not thou wronged Others,
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(103) part (DIV2)
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if not in their Goods, yet in their Name ? If thou hast not born false witness against them,
if not in their Goods, yet in their Name? If thou hast not born false witness against them,
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yet perhaps thou hast spoken falsly of them; the consideration of this may make Christians bury injuries in silence. 5. Get humble Hearts.
yet perhaps thou hast spoken falsely of them; the consideration of this may make Christians bury injuries in silence. 5. Get humble Hearts.
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A proud Man thinks it a disgrace to put up an injury.
A proud Man thinks it a disgrace to put up an injury.
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Such was his malice against Christ, that he would put an Affront upon Christ, tho' he knew he could not conquer him.
Such was his malice against christ, that he would put an Affront upon christ, though he knew he could not conquer him.
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What causeth so many Duels and Murders as Pride? Be cloth'd with humility, 1 Pet. 5.5. He who is low in his own Eyes will not be troubled much, tho others lay him low.
What Causes so many Duels and Murders as Pride? Be clothed with humility, 1 Pet. 5.5. He who is low in his own Eyes will not be troubled much, though Others lay him low.
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He knows there's a day a coming, when there shall be a Resurrection of Names as well as Bodies, and God will avenge him of his Adversaries, Luk. 18.7. And shall not God avenge his own Elect? the humble Soul leaves all his wrongs to God to requite, who hath said vengeance is mine, Rom. 12.19. Vse of Comfort. Such as Forgive, God will forgive them.
He knows there's a day a coming, when there shall be a Resurrection of Names as well as Bodies, and God will avenge him of his Adversaries, Luk. 18.7. And shall not God avenge his own Elect? the humble Soul leaves all his wrongs to God to requite, who hath said vengeance is mine, Rom. 12.19. Use of Comfort. Such as Forgive, God will forgive them.
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You have a good argument to plead with God for Forgiveness, lo, I am willing to Forgive him who makes me no sactisfaction and wilt not thou Forgive me, who hast received satisfaction in Christ my surety: so ends the fifth Petition.
You have a good argument to plead with God for Forgiveness, lo, I am willing to Forgive him who makes me no sactisfaction and wilt not thou Forgive me, who hast received satisfaction in christ my surety: so ends the fifth Petition.
pn22 vhb dt j n1 pc-acp vvi p-acp np1 p-acp n1, uh, pns11 vbm j pc-acp vvi pno31 r-crq vvz pno11 dx n1 cc vm2 xx pns21 vvb pno11, q-crq vh2 vvn n1 p-acp np1 po11 n1: av vvz dt ord vvb.
(103) part (DIV2)
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Mat. 6.13. And lead us not into Temptation, but deliver us from Evil. THIS Petition consists of two parts.Mathew 6.13. And led us not into Temptation, but deliver us from Evil. THIS Petition consists of two parts.
np1 crd. cc vvb pno12 xx p-acp n1, cc-acp vvb pno12 p-acp np1 d vvb vvz pp-f crd n2.
(104) part (DIV2)
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First, Deprecatory, Lead us not into Temptation. Second, Petitory, But deliver us from evil. First, Nenos inducas in tentationem, Lead us not into temptation.
First, Deprecatory, Led us not into Temptation. Second, Petitory, But deliver us from evil. First, Nenos Inducas in tentationem, Led us not into temptation.
ord, j, vvb pno12 xx p-acp n1. ord, j, p-acp vvi pno12 p-acp n-jn. ord, fw-gr fw-la p-acp fw-la, vvb pno12 xx p-acp n1.
(104) part (DIV2)
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Doth God lead into Temptation? God tempts no man to sin, Jam. 1.13. Let no man say when he is Tempted, I am tempted of God, for God tempteth not any man.
Does God led into Temptation? God tempts no man to since, Jam. 1.13. Let no man say when he is Tempted, I am tempted of God, for God tempts not any man.
vdz np1 vvi p-acp n1? np1 vvz dx n1 p-acp n1, np1 crd. vvb dx n1 vvb c-crq pns31 vbz vvn, pns11 vbm vvn pp-f np1, p-acp np1 vvz xx d n1.
(104) part (DIV2)
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God doth permit sin, but not promote it. He who is an encourager of holiness cannot be a Patron of sin.
God does permit since, but not promote it. He who is an encourager of holiness cannot be a Patron of since.
np1 vdz vvi n1, cc-acp xx vvi pn31. pns31 r-crq vbz dt n1 pp-f n1 vmbx vbi dt n1 pp-f n1.
(104) part (DIV2)
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God doth not Tempt to that which he hath an antipathy against ▪ what King will tempt his Subjects to break those Laws which he himself hath establi•hed?
God does not Tempt to that which he hath an antipathy against ▪ what King will tempt his Subject's to break those Laws which he himself hath establi•hed?
np1 vdz xx vvb p-acp d r-crq pns31 vhz dt n1 p-acp ▪ q-crq n1 vmb vvi po31 n2-jn pc-acp vvi d n2 r-crq pns31 px31 vhz vvn?
(104) part (DIV2)
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Quest. But is it not said God tempted Abraham? Gen. 22.1. Answ. Tempting there was no more than trying.Quest. But is it not said God tempted Abraham? Gen. 22.1. Answer Tempting there was no more than trying.
n1. cc-acp vbz pn31 xx vvn np1 vvn np1? np1 crd. np1 vvg a-acp vbds dx dc cs vvg.
(104) part (DIV2)
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God tryed Abrahams Faith, as a Gold-smith tries Gold in the Fire, but there is a great deal of difference between Gods trying his Peoples Grace,
God tried Abrahams Faith, as a Goldsmith tries Gold in the Fire, but there is a great deal of difference between God's trying his Peoples Grace,
np1 vvd npg1 n1, c-acp dt n1 vvz n1 p-acp dt n1, cc-acp pc-acp vbz dt j n1 pp-f n1 p-acp n2 vvg po31 ng1 n1,
(104) part (DIV2)
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and exci•ing their corruption ▪ he tryeth their Grace, but doth not excite their corruptions, mans sin cannot be justly father'd on God. God tempts no man.
and exci•ing their corruption ▪ he trieth their Grace, but does not excite their corruptions, men since cannot be justly fathered on God. God tempts no man.
cc vvg po32 n1 ▪ pns31 vvz po32 n1, cc-acp vdz xx vvi po32 n2, ng1 n1 vmbx vbi av-j vvn p-acp np1. np1 vvz dx n1.
(104) part (DIV2)
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Quest. What then is the meaning of this, Lead us not into temptation ?Quest. What then is the meaning of this, Led us not into temptation?
n1. q-crq av vbz dt n1 pp-f d, vvb pno12 xx p-acp n1?
(104) part (DIV2)
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Answ. When we pray, Lead us not into Temptation, the meaning is we desire of God, that he would not suffer us to be overcome by temptation;Answer When we pray, Led us not into Temptation, the meaning is we desire of God, that he would not suffer us to be overcome by temptation;
np1 c-crq pns12 vvb, vvb pno12 xx p-acp n1, dt n1 vbz pns12 vvb pp-f np1, cst pns31 vmd xx vvi pno12 pc-acp vbi vvn p-acp n1;
(104) part (DIV2)
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that we may not be given up to the power of a Temptation, which is when we are trapann'd into sin.
that we may not be given up to the power of a Temptation, which is when we Are trepanned into since.
cst pns12 vmb xx vbi vvn a-acp p-acp dt n1 pp-f dt n1, r-crq vbz c-crq pns12 vbr vvn p-acp n1.
(104) part (DIV2)
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Quest. 2. Whence do temptations come?Quest. 2. Whence do temptations come?
n1. crd q-crq vdb n2 vvi?
(104) part (DIV2)
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Answ. 1. Ab intra ▪ from our selves, the Heart is Fomes peccati, the breeder of all evil;Answer 1. Ab intra ▪ from our selves, the Heart is Fomes peccati, the breeder of all evil;
np1 crd fw-la fw-la ▪ p-acp po12 n2, dt n1 vbz fw-la fw-la, dt n1 pp-f d n-jn;
(104) part (DIV2)
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The Fowler lays those snares which have caught other Birds.
The Fowler lays those snares which have caught other Birds.
dt n1 vvz d n2 r-crq vhb vvn j-jn n2.
(104) part (DIV2)
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our own Hearts are the greatest Tempters; quisque sibi Satan est, Iam. 1.14. Every man is tempted when he is drawn away of his own lust, the Heart is a perfect decoy.
our own Hearts Are the greatest Tempters; Quisque sibi Satan est, Iam. 1.14. Every man is tempted when he is drawn away of his own lust, the Heart is a perfect decoy.
po12 d n2 vbr dt js ng1; fw-la fw-la np1 fw-la, np1 crd. d n1 vbz vvn c-crq pns31 vbz vvn av pp-f po31 d n1, dt n1 vbz dt j n1.
(104) part (DIV2)
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2. Temptations come ab extrà, from Satan he is call'd NONLATINALPHABET the Tempter. Mat. 4.3. he lies in Ambush to do us mischief, stat in procinctu Diabolus, the Devil lays a Train of Temptation, to blow up the Fort of our Grace.
2. Temptations come ab extrà, from Satan he is called the Tempter. Mathew 4.3. he lies in Ambush to do us mischief, stat in procinctu Diabolus, the devil lays a Train of Temptation, to blow up the Fort of our Grace.
crd n2 vvb zz fw-la, p-acp np1 pns31 vbz vvn dt n1. np1 crd. pns31 vvz p-acp n1 pc-acp vdi pno12 n1, fw-la p-acp fw-la fw-la, dt n1 vvz dt n1 pp-f n1, pc-acp vvi a-acp dt n1 pp-f po12 n1.
(104) part (DIV2)
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The Devil is not yet fully cast into Prison, but is like a Prisoner that goes under Bail, the World is his Diocess where he visits, we are sure to find Satan whatever we are doing, reading, praying, meditating;
The devil is not yet Fully cast into Prison, but is like a Prisoner that Goes under Bail, the World is his Diocese where he visits, we Are sure to find Satan whatever we Are doing, reading, praying, meditating;
dt n1 vbz xx av av-j vvn p-acp n1, cc-acp vbz av-j dt n1 cst vvz p-acp n1, dt n1 vbz po31 n1 c-crq pns31 vvz, pns12 vbr j pc-acp vvi np1 r-crq pns12 vbr vdg, vvg, vvg, vvg;
(104) part (DIV2)
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we find him within, how he came there we know not; we are sure of his company, uncertain how we came by it.
we find him within, how he Come there we know not; we Are sure of his company, uncertain how we Come by it.
pns12 vvb pno31 a-acp, c-crq pns31 vvd a-acp pns12 vvb xx; pns12 vbr j pp-f po31 n1, j c-crq pns12 vvd p-acp pn31.
(104) part (DIV2)
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A Saints whole Life (saith Austin ) is a Temptation; Elias who could shut Heaven by Prayer, could not shut his Heart from a Temptation.
A Saints Whole Life (Says Austin) is a Temptation; Elias who could shut Heaven by Prayer, could not shut his Heart from a Temptation.
dt n2 j-jn n1 (vvz np1) vbz dt n1; np1 r-crq vmd vvi n1 p-acp n1, vmd xx vvi po31 n1 p-acp dt n1.
(104) part (DIV2)
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This is a great molestation to a Child of God; as it is a trouble to a Virgin to have her Chastity daily assaulted:
This is a great molestation to a Child of God; as it is a trouble to a Virgae to have her Chastity daily assaulted:
d vbz dt j n1 p-acp dt n1 pp-f np1; c-acp pn31 vbz dt n1 p-acp dt n1 pc-acp vhi po31 n1 av-j vvn:
(104) part (DIV2)
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the more one is tempted to evil, the more he is hindred from good;
the more one is tempted to evil, the more he is hindered from good;
dt av-dc crd vbz vvn p-acp j-jn, dt av-dc pns31 vbz vvn p-acp j;
(104) part (DIV2)
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we are in great danger of Satan, the Prince of the Air, and we had need often pray, leads us not into Temptation, that we may see in what danger we are of Satans Temptations.
we Are in great danger of Satan, the Prince of the Air, and we had need often pray, leads us not into Temptation, that we may see in what danger we Are of Satan Temptations.
pns12 vbr p-acp j n1 pp-f np1, dt n1 pp-f dt n1, cc pns12 vhd n1 av vvb, vvz pno12 xx p-acp n1, cst pns12 vmb vvi p-acp r-crq n1 pns12 vbr pp-f npg1 n2.
(104) part (DIV2)
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Consider 1. His Malice in tempting. This Hellish Serpent is swell'd with the Poison of malice. Satan envies mans happiness.
Consider 1. His Malice in tempting. This Hellish Serpent is swelled with the Poison of malice. Satan envies men happiness.
vvb crd po31 n1 p-acp vvg. d j n1 vbz vvn p-acp dt n1 pp-f n1. np1 vvz ng1 n1.
(104) part (DIV2)
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To see a clod of Dust so near to God, and himself (once a glorious Angel) cast out of the Heavenly Paradise, this makes him pursue mankind with inveterate hatred, Rev. 12.12. The Devil is come down to you having great wrath:
To see a clod of Dust so near to God, and himself (once a glorious Angel) cast out of the Heavenly Paradise, this makes him pursue mankind with inveterate hatred, Rev. 12.12. The devil is come down to you having great wrath:
p-acp vvi dt n1 pp-f n1 av av-j p-acp np1, cc px31 (c-acp dt j n1) vvd av pp-f dt j n1, d vvz pno31 vvi n1 p-acp j n1, n1 crd. dt n1 vbz vvn a-acp p-acp pn22 vhg j n1:
(104) part (DIV2)
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If there be any thing this Infernal Spirit of Hell can delight in, it is to ruine Souls,
If there be any thing this Infernal Spirit of Hell can delight in, it is to ruin Souls,
cs pc-acp vbb d n1 d j n1 pp-f n1 vmb vvi p-acp, pn31 vbz pc-acp vvi n2,
(104) part (DIV2)
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and bring them into the same condemnation with himself, this malice of Satan in tempting must needs be great, if we consider three things.
and bring them into the same condemnation with himself, this malice of Satan in tempting must needs be great, if we Consider three things.
cc vvi pno32 p-acp dt d n1 p-acp px31, d n1 pp-f np1 p-acp j-vvg vmb av vbi j, cs pns12 vvb crd n2.
(104) part (DIV2)
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1. That when Satan is so full of Torment, yet, that at such a time he should tempt ▪ one would think Satan should scarce have a thought free from thinking of his own misery;
1. That when Satan is so full of Torment, yet, that At such a time he should tempt ▪ one would think Satan should scarce have a Thought free from thinking of his own misery;
crd cst c-crq np1 vbz av j pp-f vvb, av, cst p-acp d dt n1 pns31 vmd vvi ▪ pi vmd vvi np1 vmd av-j vhi dt n1 j p-acp vvg pp-f po31 d n1;
(104) part (DIV2)
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yet such is his rage and malice, that when God is punishing him he is tempting.
yet such is his rage and malice, that when God is punishing him he is tempting.
av d vbz po31 n1 cc n1, cst c-crq np1 vbz vvg pno31 pns31 vbz vvg.
(104) part (DIV2)
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2. Satan's Malice is great, that he will tempt where he knows he cannot prevail. He will put forth his sting tho he cannot hurt; he tempted Christ, Mat. 4.3. If thou be the Son of God.
2. Satan's Malice is great, that he will tempt where he knows he cannot prevail. He will put forth his sting though he cannot hurt; he tempted christ, Mathew 4.3. If thou be the Son of God.
crd npg1 n1 vbz j, cst pns31 vmb vvi c-crq pns31 vvz pns31 vmbx vvi. pns31 vmb vvi av po31 n1 cs pns31 vmbx vvi; pns31 vvd np1, np1 crd. cs pns21 vbb dt n1 pp-f np1.
(104) part (DIV2)
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He knew well enough Christ was God as well as Man, yet he would tempt him.
He knew well enough christ was God as well as Man, yet he would tempt him.
pns31 vvd av av-d np1 vbds np1 c-acp av c-acp n1, av pns31 vmd vvi pno31.
(104) part (DIV2)
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He tempts the Elect to Blasphemy, he knows he cannot prevail against the Eelect; yet such is his Malice, that tho' he cannot storm the Garrison of their Hearts,
He tempts the Elect to Blasphemy, he knows he cannot prevail against the Select; yet such is his Malice, that though he cannot storm the Garrison of their Hearts,
pns31 vvz dt j-vvn p-acp n1, pns31 vvz pns31 vmbx vvi p-acp dt j; av d vbz po31 n1, cst cs pns31 vmbx vvi dt n1 pp-f po32 n2,
(104) part (DIV2)
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yet he will plant his Pieces of Ordnance against them.
yet he will plant his Pieces of Ordnance against them.
av pns31 vmb vvi po31 n2 pp-f n1 p-acp pno32.
(104) part (DIV2)
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3. Satan's Malice is great, that tho' he knows his tempting men to sin will encrease his own Torment in Hell,
3. Satan's Malice is great, that though he knows his tempting men to since will increase his own Torment in Hell,
crd npg1 n1 vbz j, cst cs pns31 vvz po31 j-vvg n2 p-acp n1 vmb vvi po31 d n1 p-acp n1,
(104) part (DIV2)
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yet he will not leave off tempting; every Temptation makes his Chain heavier, and his fire hotter, yet he will tempt.
yet he will not leave off tempting; every Temptation makes his Chain Heavier, and his fire hotter, yet he will tempt.
av pns31 vmb xx vvi a-acp vvg; d n1 vvz po31 vvb jc, cc po31 n1 jc, av pns31 vmb vvi.
(104) part (DIV2)
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Therefore Satan being such a malicious revengeful Spirit, had not we need pray that God would not suffer him to prevail by his Temptations? Lead us not into Temptation.
Therefore Satan being such a malicious revengeful Spirit, had not we need pray that God would not suffer him to prevail by his Temptations? Led us not into Temptation.
av np1 vbg d dt j j n1, vhd xx pns12 vvi vvb cst np1 vmd xx vvi pno31 pc-acp vvi p-acp po31 n2? vvb pno12 xx p-acp n1.
(104) part (DIV2)
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2. Consider Satan's Diligence in tempting, 1 Pet 5.8. NONLATINALPHABET, He walketh about. He neglects no time, he who would have us Idle, yet himself is always busied.
2. Consider Satan's Diligence in tempting, 1 Pet 5.8., He walks about. He neglects no time, he who would have us Idle, yet himself is always busied.
crd np1 npg1 n1 p-acp vvg, crd n1 crd., pns31 vvz a-acp. pns31 vvz dx n1, pns31 r-crq vmd vhi pno12 j, av px31 vbz av vvn.
(104) part (DIV2)
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This Lyon is ever hunting after his Prey, he compasseth Sea and Land to make a Proselyte;
This lion is ever hunting After his Prey, he Compasseth Sea and Land to make a Proselyte;
d n1 vbz av vvg p-acp po31 n1, pns31 vvz n1 cc n1 pc-acp vvi dt n1;
(104) part (DIV2)
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he walks about, he walks not as a Pilgrim, but a Spy, he watcheth where he may throw in the Fire-ball of a Temptation.
he walks about, he walks not as a Pilgrim, but a Spy, he watches where he may throw in the Fireball of a Temptation.
pns31 vvz a-acp, pns31 vvz xx p-acp dt n1, p-acp dt n1, pns31 vvz c-crq pns31 vmb vvi p-acp dt n1 pp-f dt n1.
(104) part (DIV2)
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He is a restless Spirit, if we repulse him, yet he will not defist, but come again with a Temptation.
He is a restless Spirit, if we repulse him, yet he will not defist, but come again with a Temptation.
pns31 vbz dt j n1, cs pns12 vvi pno31, av pns31 vmb xx n1, cc-acp vvb av p-acp dt n1.
(104) part (DIV2)
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Like Marcellus, a Roman Captain Hannibal speaks of; whether he was conquer'd or did conquer, he was never quiet.
Like Marcellus, a Roman Captain Hannibal speaks of; whither he was conquered or did conquer, he was never quiet.
j np1, dt njp n1 np1 vvz pp-f; cs pns31 vbds vvn cc vdd vvi, pns31 vbds av-x j-jn.
(104) part (DIV2)
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More particularly, Satan's Diligence in tempting is seen in this. 1. If he gets the least Advantage by Temptation, he pursues it to the utmost.
More particularly, Satan's Diligence in tempting is seen in this. 1. If he gets the least Advantage by Temptation, he pursues it to the utmost.
av-dc av-jn, npg1 n1 p-acp vvg vbz vvn p-acp d. crd cs pns31 vvz dt ds n1 p-acp n1, pns31 vvz pn31 p-acp dt j.
(104) part (DIV2)
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If his Motion to sin begins to take, he follows it close, and presseth to the Act of sin.
If his Motion to since begins to take, he follows it close, and Presseth to the Act of since.
cs po31 n1 p-acp n1 vvz pc-acp vvi, pns31 vvz pn31 av-j, cc vvz p-acp dt n1 pp-f n1.
(104) part (DIV2)
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When he tempted Iudas to betray Christ, and found that Iudas was inclinable, and began to bite at the Bait of thirty Pieces of silver;
When he tempted Iudas to betray christ, and found that Iudas was inclinable, and began to bite At the Bait of thirty Pieces of silver;
c-crq pns31 vvd np1 pc-acp vvi np1, cc vvd cst np1 vbds j, cc vvd pc-acp vvi p-acp dt n1 pp-f crd n2 pp-f n1;
(104) part (DIV2)
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he hurries him on, and never leaves him till he had Betrayed his Lord and Master.
he hurries him on, and never leaves him till he had Betrayed his Lord and Master.
pns31 vvz pno31 a-acp, cc av-x vvz pno31 c-acp pns31 vhd vvn po31 n1 cc n1.
(104) part (DIV2)
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When he had tempted Spira to Renounce his Religion, and saw Spira began to yield, he follows his Temptation close,
When he had tempted Spira to Renounce his Religion, and saw Spira began to yield, he follows his Temptation close,
c-crq pns31 vhd vvn np1 pc-acp vvb po31 n1, cc vvd np1 vvd pc-acp vvi, pns31 vvz po31 n1 av-j,
(104) part (DIV2)
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and never left till he had made him go to the Legate at Venice, and there Abjure his Faith in Christ.
and never left till he had made him go to the Legate At Venice, and there Abjure his Faith in christ.
cc av-x vvn c-acp pns31 vhd vvn pno31 vvi p-acp dt n1 p-acp np1, cc a-acp vvb po31 n1 p-acp np1.
(104) part (DIV2)
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2. Again ▪ Satan's Diligence in tempting is seen in this, The Variety of Temptations he useth.
2. Again ▪ Satan's Diligence in tempting is seen in this, The Variety of Temptations he uses.
crd av ▪ npg1 n1 p-acp vvg vbz vvn p-acp d, dt n1 pp-f n2 pns31 vvz.
(104) part (DIV2)
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He doth not confine himself to one sort of Temptation, he hath more Plots than one;
He does not confine himself to one sort of Temptation, he hath more Plots than one;
pns31 vdz xx vvi px31 p-acp crd n1 pp-f n1, pns31 vhz dc n2 cs crd;
(104) part (DIV2)
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if he finds one Temptation doth not prevail he will have another; if he cannot tempt to Lust, he will tempt to Pride.
if he finds one Temptation does not prevail he will have Another; if he cannot tempt to Lust, he will tempt to Pride.
cs pns31 vvz crd n1 vdz xx vvi pns31 vmb vhi j-jn; cs pns31 vmbx vvi p-acp n1, pns31 vmb vvi p-acp n1.
(104) part (DIV2)
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Satan having such Power in tempting, we are in danger, and had need pray, Lead us not into Temptation.
Satan having such Power in tempting, we Are in danger, and had need pray, Led us not into Temptation.
np1 vhg d n1 p-acp vvg, pns12 vbr p-acp n1, cc vhd n1 vvi, vvb pno12 xx p-acp n1.
(104) part (DIV2)
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If a Temptation to Covetousness doth not prevail, he will tempt to Profuseness ▪ If he cannot fright men into Despair, he will see if he can draw them to Presumption.
If a Temptation to Covetousness does not prevail, he will tempt to Profuseness ▪ If he cannot fright men into Despair, he will see if he can draw them to Presumption.
cs dt n1 p-acp n1 vdz xx vvi, pns31 vmb vvi p-acp n1 ▪ cs pns31 vmbx vvi n2 p-acp n1, pns31 vmb vvi cs pns31 vmb vvi pno32 p-acp n1.
(104) part (DIV2)
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If he cannot make ▪ them Profane, he will see if he can make them Formalists.
If he cannot make ▪ them Profane, he will see if he can make them Formalists.
cs pns31 vmbx vvi ▪ pno32 j, pns31 vmb vvi cs pns31 vmb vvi pno32 n2.
(104) part (DIV2)
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If he cannot make them Vitious, he will tempt them to be Erroneous. He will tempt them to leave off Ordinances, he will pretend Revelations. Error damns as well as Vice, the one pistols, the other poisons;
If he cannot make them Vicious, he will tempt them to be Erroneous. He will tempt them to leave off Ordinances, he will pretend Revelations. Error damns as well as Vice, the one pistols, the other poisons;
cs pns31 vmbx vvi pno32 j, pns31 vmb vvi pno32 pc-acp vbi j. pns31 vmb vvi pno32 pc-acp vvi a-acp n2, pns31 vmb vvi n2. n1 vvz a-acp av c-acp n1, dt crd n2, dt j-jn n2;
(104) part (DIV2)
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thus Satan's Diligence in tempting is Great, he will turn every Stone, he hath several Tools to work with;
thus Satan's Diligence in tempting is Great, he will turn every Stone, he hath several Tools to work with;
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if one temptation will not do, he will make use of another. Had not we need then pray, Lead us not into Temptation?
if one temptation will not do, he will make use of Another. Had not we need then pray, Led us not into Temptation?
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3. Consider Satan's Power in tempting.
3. Consider Satan's Power in tempting.
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He is called the Prince of the World, Iohn 12 31. and NONLATINALPHABET, the strong Man, Luke 11.21. and the Great Red Dragon who with his Tail cast down the third part of the Stars, Rev. 12.4. He is full of Power, being an Angel ;
He is called the Prince of the World, John 12 31. and, the strong Man, Lycia 11.21. and the Great Read Dragon who with his Tail cast down the third part of the Stars, Rev. 12.4. He is full of Power, being an Angel;
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tho Satan hath lost his Holiness, yet not his Strength.
though Satan hath lost his Holiness, yet not his Strength.
cs np1 vhz vvn po31 n1, av xx po31 n1.
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The Devils Power in tempting is seen several ways. 1. He as a Spirit having an intellectual Being, can convey himself into the Fancy,
The Devils Power in tempting is seen several ways. 1. He as a Spirit having an intellectual Being, can convey himself into the Fancy,
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and poison it with bad Thoughts. As the Holy Ghost doth cast in good Motions, so the Devil doth bad.
and poison it with bad Thoughts. As the Holy Ghost does cast in good Motions, so the devil does bad.
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He put it into Iudas Heart to betray Christ, Iohn 13, 2. — 2. Satan tho' he cannot compel the Will,
He put it into Iudas Heart to betray christ, John 13, 2. — 2. Satan though he cannot compel the Will,
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yet he can present pleasing Objects to the Senc•• ▪ which have a great Force in them.
yet he can present pleasing Objects to the Senc•• ▪ which have a great Force in them.
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He set a Wedg of Gold before Achan, and so enticed him with that Golden Bait. 3. The Devil can excite and stir up the Corruption within, and work some Inclinableness in the Heart to embrace the Temptation.
He Set a Wedge of Gold before achan, and so enticed him with that Golden Bait. 3. The devil can excite and stir up the Corruption within, and work Some Inclinableness in the Heart to embrace the Temptation.
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Thus he stirr'd up Corruption in David's Heart, and provok'd him to number the People, 1 Chron. 21.1. Satan can blow the spark of Lust into a Flame.
Thus he stirred up Corruption in David's Heart, and provoked him to number the People, 1 Chronicles 21.1. Satan can blow the spark of Lust into a Flame.
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4. Herein lies much of his Power, that he being a Spirit, can so strangely convey his Temptations into our Minds, that we cannot easily discern whether they come from Satan or from our selves. Whether they are his Suggestions,
4. Herein lies much of his Power, that he being a Spirit, can so strangely convey his Temptations into our Minds, that we cannot Easily discern whither they come from Satan or from our selves. Whither they Are his Suggestions,
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or the natural Births of our own Hearts. A Bird may hatch the Egg of another Bird, thinking it is her own.
or the natural Births of our own Hearts. A Bird may hatch the Egg of Another Bird, thinking it is her own.
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Often we hatch the Devils Motions, thinking they come from our own Hearts.
Often we hatch the Devils Motions, thinking they come from our own Hearts.
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5. Consider Satans's Subtilty in tempting.
5. Consider Satans's Subtlety in tempting.
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when the Fowler sees a Bird sit still and pearch upon the Tree, now he shoots it.
when the Fowler sees a Bird fit still and perch upon the Tree, now he shoots it.
c-crq dt n1 vvz dt n1 vvb av cc n1 p-acp dt n1, av pns31 vvz pn31.
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When Peter disswaded Christ from Suffering, sure Peter thought it came from the good Affection which he did bear to his Master, Matt. 16.22. little did Peter think Satan had an hand in it.
When Peter dissuaded christ from Suffering, sure Peter Thought it Come from the good Affection which he did bear to his Master, Matt. 16.22. little did Peter think Satan had an hand in it.
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Now if the Devil hath such a Power to instil his Temptations that we hardly know whether they be His or Ours, we are in a great deal of danger;
Now if the devil hath such a Power to instil his Temptations that we hardly know whither they be His or Ours, we Are in a great deal of danger;
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and had need pray, not to be led into Temptation. Here I know some are desirous to move the Question.
and had need pray, not to be led into Temptation. Here I know Some Are desirous to move the Question.
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Quest. How shall we perceive when a Motion comes from our Own Hearts, and when from Satan?Quest. How shall we perceive when a Motion comes from our Own Hearts, and when from Satan?
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Resp. It is hard (as Bernard saith) to distinguish, Inter morsum Serpentis & morbum Mentis, between those Suggestions which come from Satan,Resp. It is hard (as Bernard Says) to distinguish, Inter morsum Serpentis & morbum Mentis, between those Suggestions which come from Satan,
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and which breed out of our own Hearts. But I conceive there is this three-fold difference.
and which breed out of our own Hearts. But I conceive there is this threefold difference.
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1. Such Motions to Evil as come from our own Hearts, spring up more leasurely and by degrees.
1. Such Motions to Evil as come from our own Hearts, spring up more leisurely and by Degrees.
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A sin is long concocted in the Thoughts ere consent be given.
A since is long concocted in the Thoughts ere consent be given.
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But usually we may know a Motion comes from Satan by its Suddenness. Therefore Temptation is compared to a Dart, Eph. 6.16. because it is shot suddenly.
But usually we may know a Motion comes from Satan by its Suddenness. Therefore Temptation is compared to a Dart, Ephesians 6.16. Because it is shot suddenly.
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David's Numbring the people was a Motion which the Devil did inject suddenly.David's Numbering the people was a Motion which the devil did inject suddenly.
npg1 vvg dt n1 vbds dt n1 r-crq dt n1 vdd vvi av-j.
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2. The Motions to Evil which come from our own Hearts are not so Terrible. Few are frighted at the sight of their own Children.
2. The Motions to Evil which come from our own Hearts Are not so Terrible. Few Are frighted At the sighed of their own Children.
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But Motions coming from Satan are more ghastly and frightful, as Motions to Blasphemy and self-Murder.
But Motions coming from Satan Are more ghastly and frightful, as Motions to Blasphemy and self-Murder.
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Hence it is Temptations are compared to fiery Darts, Ephes. 6. For their Terribleness, because they do as flashes of fire startle and affright the Soul.
Hence it is Temptations Are compared to fiery Darts, Ephesians 6. For their Terribleness, Because they do as flashes of fire startle and affright the Soul.
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3. When Evil Thoughts are thrown into our Mind, which we loath, and have Reluctancy against,
3. When Evil Thoughts Are thrown into our Mind, which we loath, and have Reluctancy against,
crd c-crq j-jn n2 vbr vvn p-acp po12 n1, r-crq pns12 vvb, cc vhb n1 p-acp,
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when we strive against them and fly from them, as Moses did from the Serpent;
when we strive against them and fly from them, as Moses did from the Serpent;
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this shews, they are not the Natural Birth of our own Heart, but the Hand of Ioab is in this.
this shows, they Are not the Natural Birth of our own Heart, but the Hand of Ioab is in this.
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Satan hath injected these impure Motions.
Satan hath injected these impure Motions.
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4. Satan's Power in tempting, appears by the long Experience he hath gotten in the Art. He hath been a Tempter well nigh as long as he hath been an Angel.
4. Satan's Power in tempting, appears by the long Experience he hath got in the Art. He hath been a Tempter well High as long as he hath been an Angel.
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Who are fitter for Action than Men of Experience? Who is fitter to steer a Ship,
Who Are fitter for Actium than Men of Experience? Who is fitter to steer a Ship,
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than an old Experienced Pilot? Satan hath gained much Experience by his being so long vers'd in the Trade of Tempting.
than an old Experienced Pilot? Satan hath gained much Experience by his being so long versed in the Trade of Tempting.
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He having such Experience knows what are the Temptations which have foiled others, and are most likely to prevail:
He having such Experience knows what Are the Temptations which have foiled Others, and Are most likely to prevail:
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The Greek word to Tempt, NONLATINALPHABET ▪ signifies to Deceive. Satan in tempting useth many subtil Policies to deceive, we read of the Depths of Satan, Rev. 2.24. and his NONLATINALPHABET, his Devices or Stratagems, 2 Cor. 2.11. we read of his Snares and his Darts, his Snares are worse than his Darts:
The Greek word to Tempt, ▪ signifies to Deceive. Satan in tempting uses many subtle Policies to deceive, we read of the Depths of Satan, Rev. 2.24. and his, his Devices or Stratagems, 2 Cor. 2.11. we read of his Snares and his Darts, his Snares Are Worse than his Darts:
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He is call'd a Lion for his Cruelty, and an old Serpent for his Subtilty, he hath several sorts of subtilty in tempting.
He is called a lion for his Cruelty, and an old Serpent for his Subtlety, he hath several sorts of subtlety in tempting.
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1. Subtilty. The Devil observes the Natural Temper and Constitution, Omnium discutit mores — the Devil doth not know the Hearts of men,
1. Subtlety. The devil observes the Natural Temper and Constitution, Omnium discutit mores — the devil does not know the Hearts of men,
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but he may feel their Pulse, know their Temper, and so accordingly can apply himself. As the Husbandman knows what seed is proper to sow in such a soil;
but he may feel their Pulse, know their Temper, and so accordingly can apply himself. As the Husbandman knows what seed is proper to sow in such a soil;
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so Satan finding out the Temper, knows what temptation is proper to sow in such an heart.
so Satan finding out the Temper, knows what temptation is proper to sow in such an heart.
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That way the Tide of a mans Constitution runs, that way the wind of Temptation blows.
That Way the Tide of a men Constitution runs, that Way the wind of Temptation blows.
cst n1 dt n1 pp-f dt ng1 n1 vvz, cst n1 dt n1 pp-f n1 vvz.
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Satan tempts the Ambitious Man with a Crown, the Sanguine Man 〈 ◊ 〉 Beauty, the Covetous Man with a Wedge of Gold.
Satan tempts the Ambitious Man with a Crown, the Sanguine Man 〈 ◊ 〉 Beauty, the Covetous Man with a Wedge of Gold.
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He provides Savory Meat such as the sinner loves. 2. Subtilty. Satan chooseth the fittest Season to tempt in.
He provides Savoury Meat such as the sinner loves. 2. Subtlety. Satan chooses the Fittest Season to tempt in.
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As a cunning Angler casts in his Angle when the fish will bite best.
As a cunning Angler Cast in his Angle when the Fish will bite best.
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The Devil can hit the very joynt of Time, when a Temptation is likest to prevail;
The devil can hit the very joint of Time, when a Temptation is likest to prevail;
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there are several seasons he tempts in.
there Are several seasons he tempts in.
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1. In our first Initiation and Entrance into Religion, when we have newly given up our names to Christ.
1. In our First Initiation and Entrance into Religion, when we have newly given up our names to christ.
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Satan will never disturb his Vassals, but when we have broke his Prison in Conversion, now he pursues us with violent Temptations.
Satan will never disturb his Vassals, but when we have broke his Prison in Conversion, now he pursues us with violent Temptations.
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Solet inter primordia Conversionis acrius insurgere. Bern. When Israel were got a little out of Egypt, then Pharaoh pursues them.Solent inter Primordia Conversionis Acrid insurgere. Bern. When Israel were god a little out of Egypt, then Pharaoh pursues them.
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Herod assoon as Christ was born sent to destroy him.Herod As soon as christ was born sent to destroy him.
np1 av p-acp np1 vbds vvn vvn pc-acp vvi pno31.
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So when the Child of Grace is newly born, the Devil labours to strangle it with Temptation.
So when the Child of Grace is newly born, the devil labours to strangle it with Temptation.
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When the first Buddings and Blossoms of Grace begin to appear, the Devil would nip these tender Buds with the sharp blasts of his Temptations.
When the First Buddings and Blossoms of Grace begin to appear, the devil would nip these tender Buds with the sharp blasts of his Temptations.
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Indeed at first Conversion, Grace is so weak, and Temptation so strong, that one would wonder how the young Convert scapes with his Life;
Indeed At First Conversion, Grace is so weak, and Temptation so strong, that one would wonder how the young Convert escapes with his Life;
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Satan hath a spight at the New Creature.
Satan hath a spite At the New Creature.
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2. Season. The Devil tempts when he finds us idle and unimploy'd. We do not sow seed in fallow Ground;
2. Season. The devil tempts when he finds us idle and unemployed. We do not sow seed in fallow Ground;
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but Satan sows most of his seed in a person that lies fallow;
but Satan Sovus most of his seed in a person that lies fallow;
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So when Satan observes us to sit still, now he shoots his fiery Darts of Temptation at us, Mat. 13.25 While men slept the Enemy sowed Tares.
So when Satan observes us to fit still, now he shoots his fiery Darts of Temptation At us, Mathew 13.25 While men slept the Enemy sowed Tares.
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So while men sleep in Sloath Satan sows his Tares.
So while men sleep in Sloth Satan Sovus his Tares.
av cs n2 vvb p-acp n1 np1 n2 po31 n2.
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When David was walking on the Leads, and unimploy'd, now the Devil set a tempting Object before him,
When David was walking on the Leads, and unemployed, now the devil Set a tempting Object before him,
c-crq np1 vbds vvg p-acp dt vvz, cc vvn, av dt n1 vvd dt j-vvg n1 p-acp pno31,
(104) part (DIV2)
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and it prevail'd, 2 Sam. 11.3. 3. Season. When a Person is reduced to outward wants and straits, now is the Devils tempting time.
and it prevailed, 2 Sam. 11.3. 3. Season. When a Person is reduced to outward Wants and straits, now is the Devils tempting time.
cc pn31 vvd, crd np1 crd. crd n1. c-crq dt n1 vbz vvn p-acp j n2 cc n2, av vbz dt ng1 j-vvg n1.
(104) part (DIV2)
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When Christ had fasted fourty days and was hungry, then the Devil comes and tempts him with the Glory of the World, Mat. 4.8.
When christ had fasted fourty days and was hungry, then the devil comes and tempts him with the Glory of the World, Mathew 4.8.
c-crq np1 vhd vvd crd n2 cc vbds j, cs dt n1 vvz cc vvz pno31 p-acp dt n1 pp-f dt n1, np1 crd.
(104) part (DIV2)
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When Provisions grow short, now Satan sets in with a Temptation.
When Provisions grow short, now Satan sets in with a Temptation.
c-crq n2 vvb j, av np1 vvz p-acp p-acp dt n1.
(104) part (DIV2)
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What, wilt thou starve rather than steal? Reach forth thy hand, pluck the forbidden Fruit. How oft doth this Temptation prevail? How many do we see who instead of living by Faith, live by their shifts,
What, wilt thou starve rather than steal? Reach forth thy hand, pluck the forbidden Fruit. How oft does this Temptation prevail? How many do we see who instead of living by Faith, live by their shifts,
q-crq, vm2 pns21 vvi av-c cs vvi? n1 av po21 n1, vvb dt j-vvn np1 uh-crq av vdz d n1 vvi? c-crq d vdb pns12 vvi r-crq av pp-f vvg p-acp n1, vvb p-acp po32 n2,
(104) part (DIV2)
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and will steal the Venison tho' they lose the Blessing. Season 4. Satan tempts after an Ordinance.
and will steal the Venison though they loose the Blessing. Season 4. Satan tempts After an Ordinance.
cc vmb vvi dt n1 cs pns32 vvb dt n1. n1 crd np1 vvz p-acp dt n1.
(104) part (DIV2)
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When we have been at hearing of the Word, or Prayer, or Sacrament; now Satan casts in the Angle of a Temptation.
When we have been At hearing of the Word, or Prayer, or Sacrament; now Satan Cast in the Angle of a Temptation.
c-crq pns12 vhb vbn p-acp vvg pp-f dt n1, cc n1, cc n1; av np1 vvz p-acp dt n1 pp-f dt n1.
(104) part (DIV2)
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When Christ had been Fasting and Praying, then came the Tempter, Mat. 4.3.
When christ had been Fasting and Praying, then Come the Tempter, Mathew 4.3.
c-crq np1 vhd vbn vvg cc vvg, av vvd dt n1, np1 crd.
(104) part (DIV2)
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Quest. Why doth Satan choose this time to tempt in after an Ordinance? One would think this were the most disadvantagious time,Quest. Why does Satan choose this time to tempt in After an Ordinance? One would think this were the most disadvantageous time,
n1. q-crq vdz np1 vvi d n1 pc-acp vvi p-acp p-acp dt n1? pi vmd vvi d vbdr dt av-ds j n1,
(104) part (DIV2)
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for now the Soul is rais'd up to an heavenly Frame? Answ. 1. Malice puts Satan upon it.
for now the Soul is raised up to an heavenly Frame? Answer 1. Malice puts Satan upon it.
c-acp av dt n1 vbz vvn a-acp p-acp dt j n1? np1 crd n1 vvz np1 p-acp pn31.
(104) part (DIV2)
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The Ordinances that cause Fervour in a Saint, cause Fury in Satan. He knows in every Duty we have a design against him.
The Ordinances that cause Fervour in a Saint, cause Fury in Satan. He knows in every Duty we have a Design against him.
dt n2 cst n1 n1 p-acp dt n1, n1 n1 p-acp np1. pns31 vvz p-acp d n1 pns12 vhb dt n1 p-acp pno31.
(104) part (DIV2)
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In every Prayer we put up a Suit in Heaven against him.
In every Prayer we put up a Suit in Heaven against him.
p-acp d n1 pns12 vvd a-acp dt n1 p-acp n1 p-acp pno31.
(104) part (DIV2)
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In the Lord's Supper we take the Sacrament upon it, to fight under Christ's Banner against the Devil;
In the Lord's Supper we take the Sacrament upon it, to fight under Christ's Banner against the devil;
p-acp dt ng1 n1 pns12 vvb dt n1 p-acp pn31, pc-acp vvi p-acp npg1 n1 p-acp dt n1;
(104) part (DIV2)
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therefore now Satan is more enraged, he now lays his Snares, and shoots his Darts against us.
Therefore now Satan is more enraged, he now lays his Snares, and shoots his Darts against us.
av av np1 vbz av-dc vvn, pns31 av vvz po31 n2, cc vvz po31 n2 p-acp pno12.
(104) part (DIV2)
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2. Satan tempts after an Ordinance, because he thinks he shall now find us most secure. After we have been at the Solemn Worship of God we are apt to grow remiss, and leave off former Strictness:
2. Satan tempts After an Ordinance, Because he thinks he shall now find us most secure. After we have been At the Solemn Worship of God we Are apt to grow remiss, and leave off former Strictness:
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(104) part (DIV2)
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Like a Soldier, that after the Battle leaves off his Armour: Now Satan watcheth his time, he doth as David did the Amalekites ;
Like a Soldier, that After the Battle leaves off his Armour: Now Satan watches his time, he does as David did the Amalekites;
av-j dt n1, cst p-acp dt n1 vvz a-acp po31 n1: av np1 vvz po31 n1, pns31 vdz p-acp np1 vdd dt n2;
(104) part (DIV2)
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after they had taken the Spoil and were secure, they did eat and drink, and dance;
After they had taken the Spoil and were secure, they did eat and drink, and dance;
c-acp pns32 vhd vvn dt n1 cc vbdr j, pns32 vdd vvi cc vvi, cc vvi;
(104) part (DIV2)
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now David fell upon them and did smite them, 1 Sam. 30.17.
now David fell upon them and did smite them, 1 Sam. 30.17.
av np1 vvd p-acp pno32 cc vdd vvi pno32, crd np1 crd.
(104) part (DIV2)
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So when we grow remiss after an Ordinance, and perhaps too much indulge our selves in carnal Delights;
So when we grow remiss After an Ordinance, and perhaps too much indulge our selves in carnal Delights;
av c-crq pns12 vvb j p-acp dt n1, cc av av av-d vvi po12 n2 p-acp j n2;
(104) part (DIV2)
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now Satan falls upon us by a Temptation, and oft foils us. As after a full Meal, men are apt to grow drowsie:
now Satan falls upon us by a Temptation, and oft foils us. As After a full Meal, men Are apt to grow drowsy:
av np1 vvz p-acp pno12 p-acp dt n1, cc av n2 pno12. p-acp p-acp dt j n1, n2 vbr j pc-acp vvi j:
(104) part (DIV2)
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So after we have had a full meal at an Ordinance, we are apt to slumber and grow secure;
So After we have had a full meal At an Ordinance, we Are apt to slumber and grow secure;
av c-acp pns12 vhb vhn dt j n1 p-acp dt n1, pns12 vbr j pc-acp vvi cc vvi j;
(104) part (DIV2)
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and now Satan shoots his Arrow of Temptation and hits us between the joynts of our Armour.
and now Satan shoots his Arrow of Temptation and hits us between the Joints of our Armour.
cc av np1 vvz po31 n1 pp-f n1 cc vvz pno12 p-acp dt n2 pp-f po12 n1.
(104) part (DIV2)
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Season 5. Satan tempts after some Discoveries of God's Love. Satan like a Pyrat, sets on a ship that is richly laden:Season 5. Satan tempts After Some Discoveries of God's Love. Satan like a Pirate, sets on a ship that is richly laden:
n1 crd np1 vvz p-acp d n2 pp-f npg1 n1. np1 av-j dt n1, vvz p-acp dt n1 cst vbz av-j vvn:
(104) part (DIV2)
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So when a Soul hath been laden with spiritual Comforts; now the Devil will be shooting at him to rob him of all.
So when a Soul hath been laden with spiritual Comforts; now the devil will be shooting At him to rob him of all.
av c-crq dt n1 vhz vbn vvn p-acp j n2; av dt n1 vmb vbi vvg p-acp pno31 pc-acp vvi pno31 pp-f d.
(104) part (DIV2)
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The Devil envies to see a Soul feasted with spiritual Joy. Iosephs party-colour'd Coat made his Brethren envy him, and plot against him.
The devil envies to see a Soul feasted with spiritual Joy. Joseph's Party-coloured Coat made his Brothers envy him, and plot against him.
dt n1 vvz pc-acp vvi dt n1 vvn p-acp j n1. np1 j n1 vvd po31 n2 vvi pno31, cc n1 p-acp pno31.
(104) part (DIV2)
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After David had the good news of the Pardon of his sin, (which must needs fill him with Consolation) Satan presently tempted him to a new sin in numbring the people;
After David had the good news of the Pardon of his since, (which must needs fill him with Consolation) Satan presently tempted him to a new since in numbering the people;
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(104) part (DIV2)
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and so all his Comfort leak'd out and was spilt.
and so all his Comfort leaked out and was spilled.
cc av d po31 n1 vvd av cc vbds vvn.
(104) part (DIV2)
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Season 6. •atan tempts when he sees us weakest. He breaks over the Hedge where it is lowest. As the Sons of Iacob came upon the Shechemites when they were sore, and could make no Resistance, Gen. 34.25. At two times Satan comes upon us in our weakness.Season 6. •atan tempts when he sees us Weakest. He breaks over the Hedge where it is lowest. As the Sons of Iacob Come upon the Shechemites when they were soar, and could make no Resistance, Gen. 34.25. At two times Satan comes upon us in our weakness.
n1 crd n1 vvz c-crq pns31 vvz pno12 js. pns31 vvz p-acp dt n1 c-crq pn31 vbz js. p-acp dt n2 pp-f np1 vvd p-acp dt vvz c-crq pns32 vbdr av-j, cc vmd vvi dx n1, np1 crd. p-acp crd n2 np1 vvz p-acp pno12 p-acp po12 n1.
(104) part (DIV2)
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1. When we are alone. So he came to Eve when her Husband was away, and the less able to resist his Temptation.
1. When we Are alone. So he Come to Eve when her Husband was away, and the less able to resist his Temptation.
crd c-crq pns12 vbr av-j. av pns31 vvd p-acp n1 c-crq po31 n1 vbds av, cc dt av-dc j pc-acp vvi po31 n1.
(104) part (DIV2)
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Satan hath this Policy, he gives his Poison privately, when no body is by; others might discover his Treachery.
Satan hath this Policy, he gives his Poison privately, when no body is by; Others might discover his Treachery.
np1 vhz d n1, pns31 vvz po31 n1 av-j, c-crq dx n1 vbz p-acp; n2-jn vmd vvi po31 n1.
(104) part (DIV2)
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Satan is like a cunning Suitor, that wooes the Daughter when the Parents are from home.
Satan is like a cunning Suitor, that Woes the Daughter when the Parents Are from home.
np1 vbz av-j dt j-jn n1, cst vvz dt n1 c-crq dt n2 vbr p-acp n1-an.
(104) part (DIV2)
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So when one is alone, and none near;
So when one is alone, and none near;
av c-crq pi vbz j, cc pi av-j;
(104) part (DIV2)
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now the Devil comes a wooing with a Temptation, and hopes to have the Match struck up.
now the devil comes a wooing with a Temptation, and hope's to have the Match struck up.
av dt n1 vvz dt n-vvg p-acp dt n1, cc n2 pc-acp vhi dt n1 vvd a-acp.
(104) part (DIV2)
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2. When the hour of Death approaches.
2. When the hour of Death Approaches.
crd c-crq dt n1 pp-f n1 vvz.
(104) part (DIV2)
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As the poor sheep when it is sick and weak and can hardly help it self,
As the poor sheep when it is sick and weak and can hardly help it self,
p-acp dt j n1 c-crq pn31 vbz j cc j cc vmb av vvi pn31 n1,
(104) part (DIV2)
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now the Crows lie pecking at it. So when a Saint is weak on his Death-bed;
now the Crows lie pecking At it. So when a Saint is weak on his Deathbed;
av dt n2 vvb vvg p-acp pn31. av c-crq dt n1 vbz j p-acp po31 n1;
(104) part (DIV2)
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now the Devil lies pecking at him with a Temptation, he reserves his most furious Assaults till the last.
now the devil lies pecking At him with a Temptation, he reserves his most furious Assaults till the last.
av dt n1 vvz vvg p-acp pno31 p-acp dt n1, pns31 vvz po31 av-ds j n2 p-acp dt ord.
(104) part (DIV2)
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The people of Israel were never so fiercely assaulted, as when they were going to take Possession of the promised Land;
The people of Israel were never so fiercely assaulted, as when they were going to take Possession of the promised Land;
dt n1 pp-f np1 vbdr av-x av av-j vvn, c-acp c-crq pns32 vbdr vvg pc-acp vvi n1 pp-f dt j-vvn n1;
(104) part (DIV2)
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then all the Kings of Canaan combin'd their Forces against them:
then all the Kings of Canaan combined their Forces against them:
av d dt n2 pp-f np1 vvn po32 n2 p-acp pno32:
(104) part (DIV2)
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So when the Saints are leaving the World, and going to set their foot into the Heavenly Canaan ;
So when the Saints Are leaving the World, and going to Set their foot into the Heavenly Canaan;
av c-crq dt n2 vbr vvg dt n1, cc vvg pc-acp vvi po32 n1 p-acp dt j np1;
(104) part (DIV2)
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now Satan sets upon them by Temptation, he tells them they are Hypocrites, all their Evidences are Counterfeit.
now Satan sets upon them by Temptation, he tells them they Are Hypocrites, all their Evidences Are Counterfeit.
av np1 vvz p-acp pno32 p-acp n1, pns31 vvz pno32 pns32 vbr n2, d po32 n2 vbr n1.
(104) part (DIV2)
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When Death is striking at the Body, he is striking at the Soul ▪ This is his second Subtilty, Satan chooseth the fittest season when to throw in a Temptation.
When Death is striking At the Body, he is striking At the Soul ▪ This is his second Subtlety, Satan chooses the Fittest season when to throw in a Temptation.
c-crq n1 vbz vvg p-acp dt n1, pns31 vbz vvg p-acp dt n1 ▪ d vbz po31 ord n1, np1 vvz dt js n1 c-crq pc-acp vvi p-acp dt n1.
(104) part (DIV2)
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Subtilty 3. A third subtil Policy of Satan in tempting is, He baits his Hook with Religion, the Devil can hang out Christ's Colours,Subtlety 3. A third subtle Policy of Satan in tempting is, He baits his Hook with Religion, the devil can hang out Christ's Colours,
n1 crd dt ord j n1 pp-f np1 p-acp vvg vbz, pns31 vvz po31 n1 p-acp n1, dt n1 vmb vvi av npg1 n2,
(104) part (DIV2)
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and tempt to sin under pretences of Piety. Now he is the White Devil, and transforms himself into an Angel of Light.
and tempt to since under pretences of Piety. Now he is the White devil, and transforms himself into an Angel of Light.
cc vvi p-acp n1 p-acp n2 pp-f n1. av pns31 vbz dt j-jn n1, cc vvz px31 p-acp dt n1 pp-f n1.
(104) part (DIV2)
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Celsus wrote a Book full of Errour, and he Intitled it; Liber Veritatis, The Book of Truth. Celsus wrote a Book full of Error, and he Entitled it; Liber Veritatis, The Book of Truth.
np1 vvd dt n1 j pp-f n1, cc pns31 vvn pn31; fw-la fw-la, dt n1 pp-f n1.
(104) part (DIV2)
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So Satan can write the Title of Religion upon his worst Temptations.
So Satan can write the Title of Religion upon his worst Temptations.
av np1 vmb vvi dt n1 pp-f n1 p-acp po31 js n2.
(104) part (DIV2)
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He comes to Christ with Scripture in his Mouth, It is written, &c. So he comes to many and tempts them to sin under the pretence of Religion;
He comes to christ with Scripture in his Mouth, It is written, etc. So he comes to many and tempts them to sin under the pretence of Religion;
pns31 vvz p-acp np1 p-acp n1 p-acp po31 n1, pn31 vbz vvn, av av pns31 vvz p-acp d cc vvz pno32 pc-acp vvi p-acp dt n1 pp-f n1;
(104) part (DIV2)
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he tempts to Evil that Good may come of it.
he tempts to Evil that Good may come of it.
pns31 vvz p-acp j-jn cst j vmb vvi pp-f pn31.
(104) part (DIV2)
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He tempts men to such unwarrantable Actions, that they may be put into a Capacity of honouring God the more.
He tempts men to such unwarrantable Actions, that they may be put into a Capacity of honouring God the more.
pns31 vvz n2 p-acp d j n2, cst pns32 vmb vbi vvn p-acp dt n1 pp-f vvg np1 dt av-dc.
(104) part (DIV2)
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He tempts them to accept of Preferment against Conscience, that hereby they may be in a condition of doing more good;
He tempts them to accept of Preferment against Conscience, that hereby they may be in a condition of doing more good;
pns31 vvz pno32 pc-acp vvi pp-f n1 p-acp n1, cst av pns32 vmb vbi p-acp dt n1 pp-f vdg av-dc j;
(104) part (DIV2)
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He put Herod upon killing Iohn Baptist, that hereby he might be kept from the Violation of his Oath.
He put Herod upon killing John Baptist, that hereby he might be kept from the Violation of his Oath.
pns31 vvd np1 p-acp j-vvg np1 np1, cst av pns31 vmd vbi vvn p-acp dt n1 pp-f po31 n1.
(104) part (DIV2)
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He tempts many to Oppression and Extortion, telling them they are bound to provide for their Families.
He tempts many to Oppression and Extortion, telling them they Are bound to provide for their Families.
pns31 vvz d p-acp n1 cc n1, vvg pno32 pns32 vbr vvn pc-acp vvi p-acp po32 n2.
(104) part (DIV2)
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He tempts many to make away with themselves, that they may live no longer to sin against God;
He tempts many to make away with themselves, that they may live no longer to sin against God;
pns31 vvz d pc-acp vvi av p-acp px32, cst pns32 vmb vvi av-dx av-jc pc-acp vvi p-acp np1;
(104) part (DIV2)
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thus he wraps his poisonous Pills in sugar. Who would suspect him when he comes as a Divine, and quotes Scripture?
thus he wraps his poisonous Pills in sugar. Who would suspect him when he comes as a Divine, and quotes Scripture?
av pns31 vvz po31 j n2 p-acp n1. q-crq vmd vvi pno31 c-crq pns31 vvz p-acp dt j-jn, cc vvz n1?
(104) part (DIV2)
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4. Subtilty of Satan is to tempt to sin Gradually. The old Serpent winds himself in by degrees. He tempts first to lesser sins, that so he may bring on greater. A small Offence may occasion a great Crime;
4. Subtlety of Satan is to tempt to sin Gradually. The old Serpent winds himself in by Degrees. He tempts First to lesser Sins, that so he may bring on greater. A small Offence may occasion a great Crime;
crd n1 pp-f np1 vbz pc-acp vvi pc-acp vvi av-jn. dt j n1 n2 px31 p-acp p-acp n2. pns31 vvz ord p-acp jc n2, cst av pns31 vmb vvi p-acp jc. dt j n1 vmb vvi dt j n1;
(104) part (DIV2)
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as a little prick of an Artery may occasion a mortal Gangrene.
as a little prick of an Artery may occasion a Mortal Gangrene.
c-acp dt j n1 pp-f dt n1 vmb vvi dt j-jn n1.
(104) part (DIV2)
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Satan first tempted David to an impure glance of the Eye, to look on Bathsheba, and that unclean look occasion'd Adultery and Murder.
Satan First tempted David to an impure glance of the Eye, to look on Bathsheba, and that unclean look occasioned Adultery and Murder.
np1 ord vvd np1 p-acp dt j n1 pp-f dt n1, pc-acp vvi p-acp np1, cc d j n1 vvn n1 cc n1.
(104) part (DIV2)
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First the Devil tempts to go into the Company of the wicked, then to twist into a Cord of Friendship,
First the devil tempts to go into the Company of the wicked, then to twist into a Cord of Friendship,
np1 dt n1 vvz pc-acp vvi p-acp dt n1 pp-f dt j, av pc-acp vvi p-acp dt n1 pp-f n1,
(104) part (DIV2)
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and so by degrees to be brought into the same Condemnation with them; This is a great Subtilty of Satan to tempt to lesser sins first;
and so by Degrees to be brought into the same Condemnation with them; This is a great Subtlety of Satan to tempt to lesser Sins First;
cc av p-acp n2 pc-acp vbi vvn p-acp dt d n1 p-acp pno32; d vbz dt j n1 pp-f np1 pc-acp vvi p-acp jc n2 ord;
(104) part (DIV2)
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for these harden the Heart, and fit men for the committing of more horrid tremendous. Sins.
for these harden the Heart, and fit men for the committing of more horrid tremendous. Sins.
p-acp d vvb dt n1, cc j n2 p-acp dt vvg pp-f dc j j. np1.
(104) part (DIV2)
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5. Subtilty. Satans Policy is to hand over Temptations to us by those whom we least suspect. 1. By near Friends;
5. Subtlety. Satan Policy is to hand over Temptations to us by those whom we least suspect. 1. By near Friends;
crd n1. npg1 n1 vbz p-acp n1 p-acp n2 p-acp pno12 p-acp d ro-crq pns12 ds vvi. crd p-acp av-j n2;
(104) part (DIV2)
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he tempts us by them who are near in Blood.
he tempts us by them who Are near in Blood.
pns31 vvz pno12 p-acp pno32 r-crq vbr av-j p-acp n1.
(104) part (DIV2)
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He tempted Iob by a Proxy, he handed over a Temptation to him by his Wife, Iob 2.9. Dost thou still retain thy Integrity? As if he had said, Iob thou seest how for all thy Religion God deals with thee.
He tempted Job by a Proxy, he handed over a Temptation to him by his Wife, Job 2.9. Dost thou still retain thy Integrity? As if he had said, Job thou See how for all thy Religion God deals with thee.
pns31 vvd np1 p-acp dt n1, pns31 vvd p-acp dt n1 p-acp pno31 p-acp po31 n1, np1 crd. vd2 pns21 av vvi po21 n1? c-acp cs pns31 vhd vvn, np1 pns21 vv2 c-crq p-acp d po21 n1 np1 vvz p-acp pno21.
(104) part (DIV2)
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His hand is gone out sore against thee, what and still pray, and weep? Cast off all religion, turn Atheist? Curse God and die. Thus Satan made use of Iob's Wife to do his work:
His hand is gone out soar against thee, what and still prey, and weep? Cast off all Religion, turn Atheist? Curse God and die. Thus Satan made use of Iob's Wife to do his work:
po31 n1 vbz vvn av av-j p-acp pno21, r-crq cc j n1, cc vvi? n1 a-acp d n1, vvb n1? vvb np1 cc vvi. av np1 vvd n1 pp-f npg1 n1 pc-acp vdi po31 n1:
(104) part (DIV2)
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the woman was made of the Rib, and Satan made a Bow of this Rib, out of which he shot the Arrow of his Tentation.
the woman was made of the Rib, and Satan made a Bow of this Rib, out of which he shot the Arrow of his Tentation.
dt n1 vbds vvn pp-f dt n1, cc np1 vvd dt n1 pp-f d n1, av pp-f r-crq pns31 vvd dt n1 pp-f po31 n1.
(104) part (DIV2)
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Per costam petit Cor, the Devil oft stands behind the Curtain, he will not be seen in the Business;Per costam petit Cor, the devil oft Stands behind the Curtain, he will not be seen in the Business;
fw-la fw-la fw-fr fw-la, dt n1 av vvz p-acp dt n1, pns31 vmb xx vbi vvn p-acp dt n1;
(104) part (DIV2)
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but puts others to do his work. As a man makes use of a Sergeant to arrest another:
but puts Others to do his work. As a man makes use of a sergeant to arrest Another:
cc-acp vvz n2-jn pc-acp vdi po31 n1. p-acp dt n1 vvz n1 pp-f dt n1 pc-acp vvi j-jn:
(104) part (DIV2)
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so Satan makes use of a Proxy to tempt; as he did creep into the Serpent, so he can creep into a near Relation.
so Satan makes use of a Proxy to tempt; as he did creep into the Serpent, so he can creep into a near Relation.
av np1 vvz n1 pp-f dt n1 pc-acp vvi; c-acp pns31 vdd vvi p-acp dt n1, av pns31 vmb vvi p-acp dt j n1.
(104) part (DIV2)
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2. He tempts sometimes by religious Friends. The Devil keeps still out of sight, that his Cloven Foot may not be seen.
2. He tempts sometime by religious Friends. The devil keeps still out of sighed, that his Cloven Foot may not be seen.
crd pns31 vvz av p-acp j n2. dt n1 vvz av av pp-f n1, cst po31 j-vvn n1 vmb xx vbi vvn.
(104) part (DIV2)
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Who would have thought to have found the Devil in Peter? When he disswaded Christ from suffering.
Who would have Thought to have found the devil in Peter? When he dissuaded christ from suffering.
q-crq vmd vhi vvn pc-acp vhi vvn dt n1 p-acp np1? c-crq pns31 vvd np1 p-acp vvg.
(104) part (DIV2)
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Master, spare thy self. Christ spied Satan in the Temptation. Get thee behind me, Satan.
Master, spare thy self. christ spied Satan in the Temptation. Get thee behind me, Satan.
n1, vvb po21 n1. np1 vvd np1 p-acp dt n1. vvb pno21 p-acp pno11, np1.
(104) part (DIV2)
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When our religious Friends would disswade us from doing our Duty, Satan is a lying spirit in their Mouths;
When our religious Friends would dissuade us from doing our Duty, Satan is a lying Spirit in their Mouths;
c-crq po12 j n2 vmd vvi pno12 p-acp vdg po12 n1, np1 vbz dt j-vvg n1 p-acp po32 n2;
(104) part (DIV2)
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and would by them entice us to Evil. 6. Subtilty, Satan tempts some Persons more than others:
and would by them entice us to Evil. 6. Subtlety, Satan tempts Some Persons more than Others:
cc vmd p-acp pno32 vvi pno12 p-acp np1 crd n1, np1 vvz d n2 dc cs n2-jn:
(104) part (DIV2)
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some are like wet Tinder, who will not so soon take the fire of Temptation as others.
Some Are like wet Tinder, who will not so soon take the fire of Temptation as Others.
d vbr av-j j n1, r-crq vmb xx av av vvi dt n1 pp-f n1 p-acp n2-jn.
(104) part (DIV2)
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Satan tempts most where he thinks his Policy's will more easily prevail; some are fitter to receive the impression of Temptations:
Satan tempts most where he thinks his Policy's will more Easily prevail; Some Are fitter to receive the impression of Temptations:
np1 vvz av-ds c-crq pns31 vvz po31 ng1 n1 av-dc av-j vvi; d vbr n1 pc-acp vvi dt n1 pp-f n2:
(104) part (DIV2)
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as soft Wax is fitter to take the stamp of the Seal. The Apostle speaks of Vessels filled for Destruction, Rom. 9.22. so there are Vessels fitted for Temptation.
as soft Wax is fitter to take the stamp of the Seal. The Apostle speaks of Vessels filled for Destruction, Rom. 9.22. so there Are Vessels fitted for Temptation.
c-acp j n1 vbz jc pc-acp vvi dt n1 pp-f dt n1. dt n1 vvz pp-f n2 vvn p-acp n1, np1 crd. av a-acp vbr n2 vvn p-acp n1.
(104) part (DIV2)
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Some like the spunge suck in Satan's Temptations.
some like the sponge suck in Satan's Temptations.
d av-j dt n1 vvb p-acp npg1 n2.
(104) part (DIV2)
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There are five sorts of persons that Satan doth most sit brooding upon by his Temptations.
There Are five sorts of Persons that Satan does most fit brooding upon by his Temptations.
pc-acp vbr crd n2 pp-f n2 cst np1 vdz ds vvi n-vvg p-acp p-acp po31 n2.
(104) part (DIV2)
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1. Ignorant Persons. The Devil can lead them into any snare; you may lead a blind man any whither.
1. Ignorant Persons. The devil can led them into any snare; you may led a blind man any whither.
crd j n2. dt n1 vmb vvi pno32 p-acp d n1; pn22 vmb vvi dt j n1 d q-crq.
(104) part (DIV2)
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God made a Law that the Iews should not put a stumbling block in the way of the blind, Levit. 19.14. Satan knows it is easie to put a Temptation in the way of the blind ▪ at which they shall stumble into Hell.
God made a Law that the Iews should not put a stumbling block in the Way of the blind, Levit. 19.14. Satan knows it is easy to put a Temptation in the Way of the blind ▪ At which they shall Stumble into Hell.
np1 vvd dt n1 cst dt np2 vmd xx vvi dt j-vvg n1 p-acp dt n1 pp-f dt j, np1 crd. np1 vvz pn31 vbz j pc-acp vvi dt n1 p-acp dt n1 pp-f dt j ▪ p-acp r-crq pns32 vmb vvi p-acp n1.
(104) part (DIV2)
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When the Syrians were smitten with Blindness, the Prophet Elisha could lead them whither he would into the Enemies Country, 2 Kin. 6.20. The bird that is blind is soon shot by the Fowler.
When the Syrians were smitten with Blindness, the Prophet Elisha could led them whither he would into the Enemies Country, 2 Kin. 6.20. The bird that is blind is soon shot by the Fowler.
c-crq dt np1 vbdr vvn p-acp n1, dt n1 np1 vmd vvi pno32 c-crq pns31 vmd p-acp dt ng1 n1, crd n1. crd. dt n1 cst vbz j vbz av vvn p-acp dt n1.
(104) part (DIV2)
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19499
Satan the God of this World blinds men and then shoots them. An ignorant man cannot see the Devils snares;
Satan the God of this World blinds men and then shoots them. an ignorant man cannot see the Devils snares;
np1 dt n1 pp-f d n1 vvz n2 cc av vvz pno32. dt j n1 vmbx vvb dt ng1 n2;
(104) part (DIV2)
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19500
Satan tells him such a thing is no sin, or but a little one, and he will do well enough. 'Tis but repent.
Satan tells him such a thing is no since, or but a little one, and he will do well enough. It's but Repent.
np1 vvz pno31 d dt n1 vbz dx n1, cc p-acp dt j pi, cc pns31 vmb vdi av av-d. pn31|vbz p-acp vvi.
(104) part (DIV2)
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2. Satan tempts Vnbelievers. He who with Diagoras doubts of a Deity, or with the Photinians denies Hell;
2. Satan tempts Unbelievers. He who with Diagoras doubts of a Deity, or with the Photinians Denies Hell;
crd np1 vvz n2. pns31 r-crq p-acp np1 n2 pp-f dt n1, cc p-acp dt njp2 vvz n1;
(104) part (DIV2)
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what sin will not this man be drawn to. He is like mettal that Satan can cast into any Mould;
what since will not this man be drawn to. He is like metal that Satan can cast into any Mould;
r-crq n1 vmb xx d n1 vbi vvn p-acp. pns31 vbz j n1 cst np1 vmb vvi p-acp d n1;
(104) part (DIV2)
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he can dye him of any colour. An Unbeliever will stick at no sin, Luxury, Perjury, Injustice.
he can die him of any colour. an Unbeliever will stick At no since, Luxury, Perjury, Injustice.
pns31 vmb vvi pno31 pp-f d n1. dt n1 vmb vvi p-acp dx n1, n1, n1, n1.
(104) part (DIV2)
3986
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Paul was afraid of none so much as them that did not believe, Rom. 15.31. That I may be delivered from them that do not believe in Judea. 3. Satan tempts proud Persons;Paul was afraid of none so much as them that did not believe, Rom. 15.31. That I may be Delivered from them that do not believe in Judea. 3. Satan tempts proud Persons;
np1 vbds j pp-f pix av av-d c-acp pno32 cst vdd xx vvi, np1 crd. cst pns11 vmb vbi vvn p-acp pno32 cst vdb xx vvi p-acp np1. crd np1 vvz j n2;
(104) part (DIV2)
3986
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these he hath more power of:
these he hath more power of:
d pns31 vhz dc n1 pp-f:
(104) part (DIV2)
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none is in greater danger of falling by a Temptation, than he who stands high in his own Conceit.
none is in greater danger of falling by a Temptation, than he who Stands high in his own Conceit.
pi vbz p-acp jc n1 pp-f vvg p-acp dt n1, cs pns31 r-crq vvz j p-acp po31 d n1.
(104) part (DIV2)
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19507
When David's Heart was lifted up in pride, then the Devil stirr'd himself up to Number the people, 2 Sam. 24.2. Celsae graviore casu decidunt Turres, feriunt { que } summos fulmina montes, Hor. Satan made use of Hamans pride to be his shame.
When David's Heart was lifted up in pride, then the devil stirred himself up to Number the people, 2 Sam. 24.2. Celsae graviore casu decidunt Towers, feriunt { que } summos Thunderbolts montes, Hor. Satan made use of Hamans pride to be his shame.
c-crq npg1 n1 vbds vvn a-acp p-acp n1, cs dt n1 vvn px31 p-acp p-acp n1 dt n1, crd np1 crd. fw-la fw-la fw-la fw-la np1, fw-la { fw-fr } fw-la fw-la fw-la, np1 np1 vvd n1 pp-f np1 n1 pc-acp vbi po31 n1.
(104) part (DIV2)
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4. Melancholy Persons. Melancholy is atra bilis, a black Humour seated chiefly in the Brain.
4. Melancholy Persons. Melancholy is atra bilis, a black Humour seated chiefly in the Brain.
crd j-jn n2. j-jn vbz fw-la fw-la, dt j-jn n1 vvn av-jn p-acp dt n1.
(104) part (DIV2)
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19509
Melancholy clothes the Mind in Sable, it doth disturb Reason ▪ Satan works much upon this Humour.
Melancholy clothes the Mind in Sable, it does disturb Reason ▪ Satan works much upon this Humour.
j-jn n2 dt n1 p-acp j-jn, pn31 vdz vvi n1 ▪ np1 vvz av-d p-acp d n1.
(104) part (DIV2)
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There are three things in Melancholy which give the Devil great Advantage. 1. It unfits for Duty, it pulls off the Chariot-Wheels, it dispirits a man.
There Are three things in Melancholy which give the devil great Advantage. 1. It unfits for Duty, it pulls off the Chariot wheels, it dispirits a man.
pc-acp vbr crd n2 p-acp j-jn r-crq vvb dt n1 j n1. crd pn31 n2 p-acp n1, pn31 vvz a-acp dt n2, pn31 n2 dt n1.
(104) part (DIV2)
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Lute-strings when they are wet will not sound.
Lute-strings when they Are wet will not found.
n2 c-crq pns32 vbr j vmb xx vvi.
(104) part (DIV2)
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When the spirit is sad and melancholy, a Christian is out of tune for spiritual Actions. 2. Melancholy sides often with Satan against God;
When the Spirit is sad and melancholy, a Christian is out of tune for spiritual Actions. 2. Melancholy sides often with Satan against God;
c-crq dt n1 vbz j cc j-jn, dt njp vbz av pp-f n1 p-acp j n2. crd j-jn n2 av p-acp np1 p-acp np1;
(104) part (DIV2)
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the Devil tells such a person, God doth not love him, there is no Mercy for him;
the devil tells such a person, God does not love him, there is no Mercy for him;
dt n1 vvz d dt n1, np1 vdz xx vvi pno31, pc-acp vbz dx n1 p-acp pno31;
(104) part (DIV2)
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and the Melancholy Soul is apt to think so too, and sets his hand to the Devils Lies. 3. Melancholy breeds Discontent ;
and the Melancholy Soul is apt to think so too, and sets his hand to the Devils Lies. 3. Melancholy breeds Discontent;
cc dt j-jn n1 vbz j pc-acp vvi av av, cc vvz po31 n1 p-acp dt n2 vvz. crd n-jn vvz n1;
(104) part (DIV2)
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and Discontent is a cause of many sins; Unthankfulness ▪ Impatience, and oft it ends in self-murder.
and Discontent is a cause of many Sins; Unthankfulness ▪ Impatience, and oft it ends in self-murder.
cc n-jn vbz dt n1 pp-f d n2; n1 ▪ n1, cc av pn31 vvz p-acp n1.
(104) part (DIV2)
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Judge then what an Advantage Satan hath against a melancholy Person, and how easily he may prevail with his Temptations.
Judge then what an Advantage Satan hath against a melancholy Person, and how Easily he may prevail with his Temptations.
n1 av q-crq dt n1 np1 vhz p-acp dt j-jn n1, cc c-crq av-j pns31 vmb vvi p-acp po31 n2.
(104) part (DIV2)
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A melancholy person tempts the Devil to tempt him. 4. Idle Persons ; He who is idle, the Devil will find him work to do.
A melancholy person tempts the devil to tempt him. 4. Idle Persons; He who is idle, the devil will find him work to do.
dt j-jn n1 vvz dt n1 pc-acp vvi pno31. crd j n2; pns31 r-crq vbz j, dt n1 vmb vvi pno31 vvi pc-acp vdi.
(104) part (DIV2)
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Ierom gives his Friend this Counsel to be ever well employ'd, that when the Tempter came he might find him working in the Vineyard.Jerom gives his Friend this Counsel to be ever well employed, that when the Tempter Come he might find him working in the Vineyard.
np1 vvz po31 n1 d n1 pc-acp vbi av av vvd, cst c-crq dt n1 vvd pns31 vmd vvi pno31 vvg p-acp dt n1.
(104) part (DIV2)
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If the Hands be not working, the Head will be plotting sin, Micah 2.1. 7. Subtilty. Of Satan is to give some little Respite, and seem to leave off tempting a while that he may come on after with more Advantage.
If the Hands be not working, the Head will be plotting since, micah 2.1. 7. Subtlety. Of Satan is to give Some little Respite, and seem to leave off tempting a while that he may come on After with more Advantage.
cs dt n2 vbb xx vvg, dt n1 vmb vbi vvg n1, np1 crd. crd n1. pp-f np1 vbz pc-acp vvi d j n1, cc vvb pc-acp vvi a-acp vvg dt n1 cst pns31 vmb vvi p-acp a-acp p-acp dc n1.
(104) part (DIV2)
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As Israel made as if they were beaten before the Men of Ai, and fled;
As Israel made as if they were beaten before the Men of Ai, and fled;
p-acp np1 vvd c-acp cs pns32 vbdr vvn p-acp dt n2 pp-f fw-fr, cc vvn;
(104) part (DIV2)
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but it was a Policy to draw them out of their fenced Cities, and ensnare them by an Ambush, Iosh. 8.15. The Devil sometimes raiseth the Siege, and feigns a flight that he may the better obtain the Victory.
but it was a Policy to draw them out of their fenced Cities, and ensnare them by an Ambush, Joshua 8.15. The devil sometime Raiseth the Siege, and feigns a flight that he may the better obtain the Victory.
cc-acp pn31 vbds dt n1 pc-acp vvi pno32 av pp-f po32 vvn n2, cc vvi pno32 p-acp dt n1, np1 crd. dt n1 av vvz dt n1, cc vvz dt n1 cst pns31 vmb dt av-jc vvi dt n1.
(104) part (DIV2)
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He goes away for a time, that he may return when he sees a better season, Luke 11.24. When the unclean Spirit is gone out of a man, he walks in dry places, seeking rest and finding none, he saith, I will return to my House whence I came out.
He Goes away for a time, that he may return when he sees a better season, Lycia 11.24. When the unclean Spirit is gone out of a man, he walks in dry places, seeking rest and finding none, he Says, I will return to my House whence I Come out.
pns31 vvz av p-acp dt n1, cst pns31 vmb vvi c-crq pns31 vvz dt jc n1, av crd. c-crq dt j n1 vbz vvn av pp-f dt n1, pns31 vvz p-acp j n2, vvg n1 cc vvg pix, pns31 vvz, pns11 vmb vvi p-acp po11 n1 c-crq pns11 vvd av.
(104) part (DIV2)
3989
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19523
Satan by feigning a flight, and leaving off tempting a while, causeth Security in persons,
Satan by feigning a flight, and leaving off tempting a while, Causes Security in Persons,
np1 p-acp vvg dt n1, cc vvg a-acp vvg dt n1, vvz n1 p-acp n2,
(104) part (DIV2)
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19524
and they think they are safe, and are become Victors, when on a sudden Satan falls on and wounds them.
and they think they Are safe, and Are become Victor's, when on a sudden Satan falls on and wounds them.
cc pns32 vvb pns32 vbr j, cc vbr vvn ng1, c-crq p-acp dt j np1 vvz a-acp cc vvz pno32.
(104) part (DIV2)
3989
Page 837
19525
As one that is going to leap runs back a little, that he may take the greater Jump.
As one that is going to leap runs back a little, that he may take the greater Jump.
p-acp pi cst vbz vvg pc-acp vvi vvz av dt j, cst pns31 vmb vvi dt jc n1.
(104) part (DIV2)
3989
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19526
Satan seems to retire and run back a little, that he may come on again with a Temptation more furiously and successfully.
Satan seems to retire and run back a little, that he may come on again with a Temptation more furiously and successfully.
np1 vvz pc-acp vvi cc vvi av dt j, cst pns31 vmb vvi p-acp av p-acp dt n1 av-dc av-j cc av-j.
(104) part (DIV2)
3989
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19527
Therefore we need always to watch and have on our spiritual Armour.
Therefore we need always to watch and have on our spiritual Armour.
av pns12 vvb av p-acp vvb cc vhb p-acp po12 j n1.
(104) part (DIV2)
3989
Page 837
19528
8. Subtilty Of the old Serpent is either to take men off from the use of means,
8. Subtlety Of the old Serpent is either to take men off from the use of means,
crd n1 pp-f dt j n1 vbz av-d pc-acp vvi n2 a-acp p-acp dt n1 pp-f n2,
(104) part (DIV2)
3990
Page 838
19529
or to make them miscarry in the use of means. First, He labours to take men off from Duty, from praying and hearing;
or to make them miscarry in the use of means. First, He labours to take men off from Duty, from praying and hearing;
cc pc-acp vvi pno32 vvi p-acp dt n1 pp-f n2. ord, pns31 vvz p-acp vvb n2 a-acp p-acp n1, p-acp vvg cc vvg;
(104) part (DIV2)
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his design is to Discourage them, and to do that he hath two Artifices.
his Design is to Discourage them, and to do that he hath two Artifices.
po31 n1 vbz p-acp vvi pno32, cc pc-acp vdb cst pns31 vhz crd fw-la.
(104) part (DIV2)
3991
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1. He discourageth them from Duty, by suggesting to them their Vnworthiness, they are not worthy to approach to God,
1. He Discourageth them from Duty, by suggesting to them their Unworthiness, they Are not worthy to approach to God,
crd pns31 vvz pno32 p-acp n1, p-acp vvg p-acp pno32 po32 n1, pns32 vbr xx j pc-acp vvi p-acp np1,
(104) part (DIV2)
3992
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19532
or have any signals of his Love and Favour.
or have any signals of his Love and Favour.
cc vhb d n2 pp-f po31 n1 cc n1.
(104) part (DIV2)
3992
Page 838
19533
They are sinful, and God is Holy, how dare they presume to bring their impure Offering to God? This is a Temptation indeed;
They Are sinful, and God is Holy, how Dare they presume to bring their impure Offering to God? This is a Temptation indeed;
pns32 vbr j, cc np1 vbz j, q-crq vvb pns32 vvb pc-acp vvi po32 j vvg p-acp np1? d vbz dt n1 av;
(104) part (DIV2)
3992
Page 838
19534
that we should see our selves unworthy is good, and argues Humility;
that we should see our selves unworthy is good, and argues Humility;
cst pns12 vmd vvi po12 n2 j vbz j, cc vvz n1;
(104) part (DIV2)
3992
Page 838
19535
but to think we should not approach to God because of unworthiness, is a conclusion of the Devils making. God saith, Come, tho' unworthy.
but to think we should not approach to God Because of unworthiness, is a conclusion of the Devils making. God Says, Come, though unworthy.
cc-acp pc-acp vvi pns12 vmd xx vvi p-acp np1 c-acp pp-f n1, vbz dt n1 pp-f dt n2 vvg. np1 vvz, vvb, cs j.
(104) part (DIV2)
3992
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19536
By this Tentation the Devil takes off many from coming to the Lords Table. O (saith he) this is a solemn Ordinance, and requires much Holiness;
By this Tentation the devil Takes off many from coming to the lords Table. O (Says he) this is a solemn Ordinance, and requires much Holiness;
p-acp d n1 dt n1 vvz a-acp d p-acp vvg p-acp dt n2 n1. sy (vvz pns31) d vbz dt j n1, cc vvz d n1;
(104) part (DIV2)
3992
Page 838
19537
how darest thou so unworthily come, lest thou eatest and drinkest unworthily? Thus as Saul kept the people from eating Hony,
how Darest thou so unworthily come, lest thou Eatest and drinkest unworthily? Thus as Saul kept the people from eating Honey,
q-crq vv2 pns21 av av-j vvn, cs pns21 vv2 cc vv2 av-j? av c-acp np1 vvd dt n1 p-acp vvg n1,
(104) part (DIV2)
3992
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19915
The Devil is first a Tempter and then an Informer, first a Liar, and then a Murderer.
The devil is First a Tempter and then an Informer, First a Liar, and then a Murderer.
dt n1 vbz ord dt n1 cc av dt n1, ord dt n1, cc av dt n1.
(104) part (DIV2)
4054
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so the Devil by this Temptation scares many from this Ordinance, which is sweeter than hony and the hony-comb.
so the devil by this Temptation scares many from this Ordinance, which is Sweeten than honey and the honeycomb.
av dt n1 p-acp d n1 n2 d p-acp d n1, r-crq vbz jc cs n1 cc dt n1.
(104) part (DIV2)
3992
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Secondly, Satan endeavours to discourage from Duty by objecting want of Success. When men have waited upon God in the use of Ordinances ▪ and yet find not that Comfort they desire;Secondly, Satan endeavours to discourage from Duty by objecting want of Success. When men have waited upon God in the use of Ordinances ▪ and yet find not that Comfort they desire;
ord, np1 vvz pc-acp vvi p-acp n1 p-acp vvg n1 pp-f n1. c-crq n2 vhb vvn p-acp np1 p-acp dt n1 pp-f n2 ▪ cc av vvb xx d n1 pns32 vvb;
(104) part (DIV2)
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19540
now Satan disheartens them and, 〈 ◊ 〉 them upon resolves of declining all Religion; they begin to say as that wicked King, 2 Kings 6.33.
now Satan disheartens them and, 〈 ◊ 〉 them upon resolves of declining all Religion; they begin to say as that wicked King, 2 Kings 6.33.
av np1 vvz pno32 cc, 〈 sy 〉 pno32 p-acp vvz pp-f vvg d n1; pns32 vvb pc-acp vvi p-acp d j n1, crd n2 crd.
(104) part (DIV2)
3993
Page 838
19541
Why should I wait on the Lord any longer? When Saul saw God answered him not by Dreams and Visions, Satan tempted him to leave God's Worship,Why should I wait on the Lord any longer? When Saul saw God answered him not by Dreams and Visions, Satan tempted him to leave God's Worship,
q-crq vmd pns11 vvi p-acp dt n1 d av-jc? c-crq np1 vvd np1 vvd pno31 xx p-acp n2 cc n2, np1 vvd pno31 pc-acp vvi npg1 n1,
(104) part (DIV2)
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19542
and seek to the Witch of Endor, 1 Sam. 28.6. No answer of Prayer comes, therefore saith Satan leave off praying;
and seek to the Witch of Endor, 1 Sam. 28.6. No answer of Prayer comes, Therefore Says Satan leave off praying;
cc vvi p-acp dt n1 pp-f np1, crd np1 crd. dx n1 pp-f n1 vvz, av vvz np1 vvb a-acp vvg;
(104) part (DIV2)
3993
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19543
who will sow seed, where no Crop comes up? Thus the Devil would by his subtil Logick dispute a poor Soul out of Duty.
who will sow seed, where no Crop comes up? Thus the devil would by his subtle Logic dispute a poor Soul out of Duty.
r-crq vmb vvi n1, c-crq dx n1 vvz a-acp? av dt n1 vmd p-acp po31 j n1 vvi dt j n1 av pp-f n1.
(104) part (DIV2)
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19544
But if he sees he cannot prevail this way to take men off from the use of means, then he labours,
But if he sees he cannot prevail this Way to take men off from the use of means, then he labours,
p-acp cs pns31 vvz pns31 vmbx vvi d n1 pc-acp vvi n2 a-acp p-acp dt n1 pp-f n2, cs pns31 vvz,
(104) part (DIV2)
3993
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19545
2. To make them miscarry in the use of means. By this Artifice he prevails over multitudes of Professors.
2. To make them miscarry in the use of means. By this Artifice he prevails over Multitudes of Professors.
crd p-acp vvi pno32 vvi p-acp dt n1 pp-f n2. p-acp d n1 pns31 vvz p-acp n2 pp-f n2.
(104) part (DIV2)
3994
Page 838
19546
The Devil stands as he did at Ioshua's right Hand, to resist men, Zach. 3.1.
The devil Stands as he did At Joshua's right Hand, to resist men, Zach 3.1.
dt n1 vvz c-acp pns31 vdd p-acp npg1 j-jn n1, pc-acp vvi n2, np1 crd.
(104) part (DIV2)
3994
Page 838
19547
If he can't hinder them from Duty, he will be sure to hinder them in Duty two ways.
If he can't hinder them from Duty, he will be sure to hinder them in Duty two ways.
cs pns31 vmb|pn31 vvi pno32 p-acp n1, pns31 vmb vbi j pc-acp vvi pno32 p-acp n1 crd n2.
(104) part (DIV2)
3994
Page 838
19548
First, By causing Distraction in the Service of God, and this he doth by proposing Objects of Vanity, or by whispering in mens Ears that they can scarce mind what they are doing.First, By causing Distraction in the Service of God, and this he does by proposing Objects of Vanity, or by whispering in men's Ears that they can scarce mind what they Are doing.
ord, p-acp vvg n1 p-acp dt n1 pp-f np1, cc d pns31 vdz p-acp vvg n2 pp-f n1, cc p-acp vvg p-acp ng2 n2 cst pns32 vmb av-j vvi r-crq pns32 vbr vdg.
(104) part (DIV2)
3995
Page 838
19549
Secondly, Satan hinders by putting men upon doing Duties in a wrong manner. 1. In a dead formal manner, that so they may fail of the success.Secondly, Satan hinders by putting men upon doing Duties in a wrong manner. 1. In a dead formal manner, that so they may fail of the success.
ord, np1 vvz p-acp vvg n2 p-acp vdg n2 p-acp dt n-jn n1. crd p-acp dt j j n1, cst av pns32 vmb vvi pp-f dt n1.
(104) part (DIV2)
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19550
Satan knows duties done superficially were as good be left undone.
Satan knows duties done superficially were as good be left undone.
np1 vvz n2 vdn av-j vbdr a-acp j vbi vvn vvn.
(104) part (DIV2)
3996
Page 838
19551
That Prayer which doth not pierce the Heart will never pierce Heaven. 2. He puts them upon doing duties for wrong ends, Finis specificat actionem ;
That Prayer which does not pierce the Heart will never pierce Heaven. 2. He puts them upon doing duties for wrong ends, Finis specificat actionem;
cst n1 r-crq vdz xx vvi dt n1 vmb av-x vvi n1. crd pns31 vvz pno32 p-acp vdg n2 p-acp vvb n2, fw-la fw-la fw-la;
(104) part (DIV2)
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19552
He will make them look a-squint and have by-ends in Duty, Mat. 6.5. Be not as the Hypocrites, for they love to pray standing in the corners of the streets, that they may be seen of men.
He will make them look asquint and have by-ends in Duty, Mathew 6.5. Be not as the Hypocrites, for they love to pray standing in the corners of the streets, that they may be seen of men.
pns31 vmb vvi pno32 vvi av cc vhb n2 p-acp n1, np1 crd. vbb xx p-acp dt n2, c-acp pns32 vvb pc-acp vvi vvg p-acp dt n2 pp-f dt n2, cst pns32 vmb vbi vvn pp-f n2.
(104) part (DIV2)
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Page 838
19553
Prayer is good, but to pray to be seen of men, this was a dead fly in the Box of Oyntment ;
Prayer is good, but to pray to be seen of men, this was a dead fly in the Box of Ointment;
n1 vbz j, cc-acp pc-acp vvi pc-acp vbi vvn pp-f n2, d vbds dt j n1 p-acp dt n1 pp-f n1;
(104) part (DIV2)
3996
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19554
the Oyl of vain-glory fed their Lamp, sinister Aims corrupt and fly-blow our Holy Things. Here is Satans Policy, either to prevent Duty or pervert it;
the Oil of vainglory fed their Lamp, sinister Aims corrupt and flyblow our Holy Things. Here is Satan Policy, either to prevent Duty or pervert it;
dt n1 pp-f n1 vvd po32 n1, j vvz j cc vvb po12 j n2. av vbz npg1 n1, av-d pc-acp vvi n1 cc vvi pn31;
(104) part (DIV2)
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Page 838
19555
either to take men off from the use of means, or make them miscarry in the use of Means.
either to take men off from the use of means, or make them miscarry in the use of Means.
d pc-acp vvi n2 a-acp p-acp dt n1 pp-f n2, cc vvi pno32 vvi p-acp dt n1 pp-f n2.
(104) part (DIV2)
3996
Page 838
19916
Having shewn you the subtilties of Satan in tempting, I shall answer two questions.
Having shown you the subtleties of Satan in tempting, I shall answer two questions.
vhg vvn pn22 dt n2 pp-f np1 p-acp vvg, pns11 vmb vvi crd n2.
(104) part (DIV2)
4055
Page 847
19556
9. Subtilty, Satan can colour over sin with the name and pretence of Virtue. Alcibiades hung a Curtain curiously Embroidered over a foul Picture full of Satyrs:
9. Subtlety, Satan can colour over since with the name and pretence of Virtue. Alcibiades hung a Curtain curiously Embroidered over a foul Picture full of Satyrs:
crd n1, np1 vmb vvi p-acp n1 p-acp dt n1 cc n1 pp-f n1. npg1 vvd dt n1 av-j j-vvn p-acp dt j n1 j pp-f n2:
(104) part (DIV2)
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Page 838
19557
so Satan can put the Image of vertue over the foul Picture of sin.
so Satan can put the Image of virtue over the foul Picture of since.
av np1 vmb vvi dt n1 pp-f n1 p-acp dt j n1 pp-f n1.
(104) part (DIV2)
3997
Page 838
19558
Satan can cheat men with false Wares, he can make them believe that Presumption is Faith, that intemperate Passion is Zeal;
Satan can cheat men with false Wares, he can make them believe that Presumption is Faith, that intemperate Passion is Zeal;
np1 vmb vvi n2 p-acp j n2, pns31 vmb vvi pno32 vvi cst n1 vbz n1, cst j n1 vbz n1;
(104) part (DIV2)
3997
Page 838
19559
Revenge is Prudence, Covetousness is Frugality and Prodigality, good Hospitality.
Revenge is Prudence, Covetousness is Frugality and Prodigality, good Hospitality.
n1 vbz n1, n1 vbz n1 cc n1, j n1.
(104) part (DIV2)
3997
Page 838
19560
Come see my Zeal for the Lord, saith Iehu. Satan perswaded him it was a Fire from Heaven,
Come see my Zeal for the Lord, Says Iehu. Satan persuaded him it was a Fire from Heaven,
np1 vvb po11 n1 p-acp dt n1, vvz np1. np1 vvd pno31 pn31 vbds dt n1 p-acp n1,
(104) part (DIV2)
3997
Page 838
19561
when it was nothing but the Wild-fire of his own Ambition; 'Twas not Zeal, but State-Policy.
when it was nothing but the Wildfire of his own Ambition; 'Twas not Zeal, but State-policy.
c-crq pn31 vbds pix cc-acp dt n1 pp-f po31 d n1; pn31|vbds xx n1, cc-acp n1.
(104) part (DIV2)
3997
Page 838
19562
This is a subtil Art of Satan to deceive by tempting, and put men off with the dead Child instead of the live Child, to make men believe that is a Grace which is a Sin;
This is a subtle Art of Satan to deceive by tempting, and put men off with the dead Child instead of the live Child, to make men believe that is a Grace which is a since;
d vbz dt j n1 pp-f np1 pc-acp vvi p-acp vvg, cc vvd n2 a-acp p-acp dt j n1 av pp-f dt j n1, pc-acp vvi n2 vvb cst vbz dt n1 r-crq vbz dt n1;
(104) part (DIV2)
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Page 838
19563
as if one should write Balm-water upon a Glass of Poyson.
as if one should write Balm-water upon a Glass of Poison.
c-acp cs pi vmd vvi n1 p-acp dt n1 pp-f n1.
(104) part (DIV2)
3997
Page 838
19564
If Satan hath all these subtil Artifices in tempting, are not we in great Danger of this Prince of the Air,
If Satan hath all these subtle Artifices in tempting, Are not we in great Danger of this Prince of the Air,
cs np1 vhz d d j fw-la p-acp j-vvg, vbr xx pns12 p-acp j n1 pp-f d n1 pp-f dt n1,
(104) part (DIV2)
3997
Page 838
19565
and had not we need often pray, Lord suffer us not to be led into Temptation? as the Serpent beguil'd Eve with his Subtilty, 2 Cor. 11.2.
and had not we need often pray, Lord suffer us not to be led into Temptation? as the Serpent beguiled Eve with his Subtlety, 2 Cor. 11.2.
cc vhd xx pns12 vvi av vvb, n1 vvb pno12 xx pc-acp vbi vvn p-acp n1? p-acp dt n1 vvn np1 p-acp po31 n1, crd np1 crd.
(104) part (DIV2)
3997
Page 838
19566
Let us not be beguil'd by the Snares and Policies of this hellish Machiavel. Satan is NONLATINALPHABET, he hath a Dexterity in subtil Contrivances.
Let us not be beguiled by the Snares and Policies of this hellish Machiavel. Satan is, he hath a Dexterity in subtle Contrivances.
vvb pno12 xx vbi vvn p-acp dt n2 cc n2 pp-f d j np1. np1 vbz, pns31 vhz dt n1 p-acp j n2.
(104) part (DIV2)
3997
Page 838
19567
He doth more hurt as a Fox, than a Lion. His Snares are worse than his Darts, 2 Cor. 2.11. We are not ignorant of his Devices.
He does more hurt as a Fox, than a lion. His Snares Are Worse than his Darts, 2 Cor. 2.11. We Are not ignorant of his Devices.
pns31 vdz dc vvi p-acp dt n1, cs dt n1. po31 n2 vbr jc cs po31 n2, crd np1 crd. pns12 vbr xx j pp-f po31 n2.
(104) part (DIV2)
3998
Page 838
19568
10. The next Subtilty of Satan is, He labours to ensnare us by Lawful Things. In licitis perimus omnes ;
10. The next Subtlety of Satan is, He labours to ensnare us by Lawful Things. In Licitis perimus omnes;
crd dt ord n1 pp-f np1 vbz, pns31 vvz pc-acp vvi pno12 p-acp j n2. p-acp fw-la fw-la fw-la;
(104) part (DIV2)
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Page 839
19569
more are hurt by lawful things than unlawful, as more are kill'd with Wine than Poison;
more Are hurt by lawful things than unlawful, as more Are killed with Wine than Poison;
dc vbr vvn p-acp j n2 cs j, c-acp av-dc vbr vvn p-acp n1 cs n1;
(104) part (DIV2)
3999
Page 839
19570
Gross Sins affright, but how many take a surfeit and die in using lawful things inordinately? Recreation is lawful, Eating and Drinking is lawful,
Gross Sins affright, but how many take a surfeit and die in using lawful things inordinately? Recreation is lawful, Eating and Drinking is lawful,
j n2 vvi, cc-acp c-crq d vvb dt n1 cc vvi p-acp vvg j n2 av-j? n1 vbz j, vvg cc vvg vbz j,
(104) part (DIV2)
3999
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19571
but many offend by Excess, and their Table is a Snare. Relations are lawful, but how oft doth Satan tempt to over-love? how oft is the Wife and Child laid in God's Room? Excess makes things lawful become sinful.
but many offend by Excess, and their Table is a Snare. Relations Are lawful, but how oft does Satan tempt to overlove? how oft is the Wife and Child laid in God's Room? Excess makes things lawful become sinful.
cc-acp d vvb p-acp n1, cc po32 n1 vbz dt n1. n2 vbr j, cc-acp q-crq av vdz np1 vvi p-acp n1? uh-crq av vbz dt n1 cc n1 vvn p-acp npg1 n1? n1 vvz n2 j vvn j.
(104) part (DIV2)
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19572
11. Subtilty of Satan is to make the Duties of our General and Particular Calling hinder and justle out one another.
11. Subtlety of Satan is to make the Duties of our General and Particular Calling hinder and justle out one Another.
crd n1 pp-f np1 vbz pc-acp vvi dt n2 pp-f po12 n1 cc j vvg vvb cc vvi av crd j-jn.
(104) part (DIV2)
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19573
Our General Calling is serving God, our Particular Calling is minding our Employments in the World.
Our General Calling is serving God, our Particular Calling is minding our Employments in the World.
po12 n1 vvg vbz vvg np1, po12 j vvg vbz vvg po12 n2 p-acp dt n1.
(104) part (DIV2)
4000
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19574
'Tis Wisdom to be regular in both these, when the Particular Calling doth not eat out the time for God's Service;
It's Wisdom to be regular in both these, when the Particular Calling does not eat out the time for God's Service;
pn31|vbz n1 pc-acp vbi j p-acp d d, c-crq dt j-jn vvg vdz xx vvi av dt n1 p-acp npg1 n1;
(104) part (DIV2)
4000
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19575
nor the Service of God hinder Diligence in a Calling. The Devil's Art is to make Christians defective in one of these two.
nor the Service of God hinder Diligence in a Calling. The Devil's Art is to make Christians defective in one of these two.
ccx dt n1 pp-f np1 vvi n1 p-acp dt vvg. dt ng1 n1 vbz pc-acp vvi np1 j p-acp crd pp-f d crd.
(104) part (DIV2)
4000
Page 839
19576
Some spend all their time in Hearing, Reading, and under a pretence of living by Faith, do not live in a Calling:
some spend all their time in Hearing, Reading, and under a pretence of living by Faith, do not live in a Calling:
d vvb d po32 n1 p-acp vvg, vvg, cc p-acp dt n1 pp-f vvg p-acp n1, vdb xx vvi p-acp dt vvg:
(104) part (DIV2)
4000
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19577
others Satan takes off from Duties of Religion under a pretence that they must provide for their Families.
Others Satan Takes off from Duties of Religion under a pretence that they must provide for their Families.
n2-jn np1 vvz a-acp p-acp n2 pp-f n1 p-acp dt n1 cst pns32 vmb vvi p-acp po32 n2.
(104) part (DIV2)
4000
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19578
He makes them so careful for their Bodies, that they quite neglect their Souls.
He makes them so careful for their Bodies, that they quite neglect their Souls.
pns31 vvz pno32 av j p-acp po32 n2, cst pns32 av vvb po32 n2.
(104) part (DIV2)
4000
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19579
This is the Subtilty of the old Serpent, to make men negligent in the Duties either of the first Table or the second.
This is the Subtlety of the old Serpent, to make men negligent in the Duties either of the First Table or the second.
d vbz dt n1 pp-f dt j n1, pc-acp vvi n2 j p-acp dt n2 d pp-f dt ord n1 cc dt ord.
(104) part (DIV2)
4000
Page 839
19580
12. Subtilty of Satan in Tempting is, to misrepresent true Holiness, that he may make others out of love with it.
12. Subtlety of Satan in Tempting is, to misrepresent true Holiness, that he may make Others out of love with it.
crd n1 pp-f np1 p-acp vvg vbz, p-acp vvi j n1, cst pns31 vmb vvi n2-jn av pp-f n1 p-acp pn31.
(104) part (DIV2)
4001
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19581
He paints the Face of Religion full of Scars, and with seeming Blemishes, that he may create in the Minds of Men prejudice against it.
He paints the Face of Religion full of Scars, and with seeming Blemishes, that he may create in the Minds of Men prejudice against it.
pns31 vvz dt n1 pp-f n1 j pp-f n2, cc p-acp j-vvg n2, cst pns31 vmb vvi p-acp dt n2 pp-f n2 n1 p-acp pn31.
(104) part (DIV2)
4001
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19582
Satan misrepresents Religion as the most Melanch•ly Thing, and that he who embraceth it, must banish all Joy out of his Diocess.
Satan misrepresents Religion as the most Melanch•ly Thing, and that he who Embraceth it, must banish all Joy out of his Diocese.
np1 vvz n1 p-acp dt av-ds j n1, cc cst pns31 r-crq vvz pn31, vmb vvi d n1 av pp-f po31 n1.
(104) part (DIV2)
4001
Page 839
19583
Tho' the Apostle saith, Ioy in Believeng, Rom. 15.13. Satan suggests that Religion exposeth men to Danger, he shews them the Cross, but hides the Crown from them.
Though the Apostle Says, Joy in Believeng, Rom. 15.13. Satan suggests that Religion exposeth men to Danger, he shows them the Cross, but hides the Crown from them.
cs dt n1 vvz, vvb p-acp vvi, np1 crd. np1 vvz d n1 vvz n2 p-acp n1, pns31 vvz pno32 dt n1, cc-acp vvz dt n1 p-acp pno32.
(104) part (DIV2)
4001
Page 839
19584
He labours to put all the Disgrace he can upon Holiness, that he may tempt men to the Renouncing of it.
He labours to put all the Disgrace he can upon Holiness, that he may tempt men to the Renouncing of it.
pns31 vvz pc-acp vvi d dt n1 pns31 vmb p-acp n1, cst pns31 vmb vvi n2 p-acp dt vvg pp-f pn31.
(104) part (DIV2)
4001
Page 839
19585
Satan abuseth the Good Christian and gives him a wrong Name. The truly Zealous Man Satan calls hot-headed and factious.
Satan abuseth the Good Christian and gives him a wrong Name. The truly Zealous Man Satan calls hotheaded and factious.
np1 vvz dt j njp cc vvz pno31 dt vvb n1. dt av-j j n1 np1 vvz j cc j.
(104) part (DIV2)
4001
Page 839
19586
The patient man that bears Injuries without Revenge, Satan represents him as a Coward.
The patient man that bears Injuries without Revenge, Satan represents him as a Coward.
dt j n1 cst vvz n2 p-acp n1, np1 vvz pno31 p-acp dt n1.
(104) part (DIV2)
4001
Page 839
19587
The humble man is low-spirited, the heavenly-man, Satan calls fool, he lets go things that are seen,
The humble man is low-spirited, the heavenly-man, Satan calls fool, he lets go things that Are seen,
dt j n1 vbz j, dt n1, np1 vvz n1, pns31 vvz vvb n2 cst vbr vvn,
(104) part (DIV2)
4001
Page 839
19588
for things that are not seen. Thus the Devil mis-represents Religion to the World. As Iohn Husse that Holy Man was painted with Red Devils:
for things that Are not seen. Thus the devil misrepresents Religion to the World. As John Husse that Holy Man was painted with Read Devils:
c-acp n2 cst vbr xx vvn. av dt n1 j n1 p-acp dt n1. p-acp np1 np1 cst j n1 vbds vvn p-acp j-jn n2:
(104) part (DIV2)
4001
Page 839
19589
So Satan paints Holiness with as deform'd, mishapen a Face as he can, that he may by this Temptation draw men off from solid Piety;
So Satan paints Holiness with as deformed, Misshapen a Face as he can, that he may by this Temptation draw men off from solid Piety;
av np1 vvz n1 p-acp a-acp vvn, j-vvn dt n1 c-acp pns31 vmb, cst pns31 vmb p-acp d n1 vvi n2 a-acp p-acp j n1;
(104) part (DIV2)
4001
Page 839
19590
and make them rather scorn than embrace it. The hand of Ioab is in this. Satan is tempting persons to Atheism, to cast off all Religion.
and make them rather scorn than embrace it. The hand of Ioab is in this. Satan is tempting Persons to Atheism, to cast off all Religion.
cc vvb pno32 av-c vvi cs vvi pn31. dt n1 pp-f np1 vbz p-acp d. np1 vbz vvg n2 p-acp n1, pc-acp vvi a-acp d n1.
(104) part (DIV2)
4001
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19591
13. Subtilty of Satan in tempting is, to draw men off from the Love of the Truth to embrace Errour, 2 Thes. 2.11. That they should believe a Lie.
13. Subtlety of Satan in tempting is, to draw men off from the Love of the Truth to embrace Error, 2 Thebes 2.11. That they should believe a Lie.
crd n1 pp-f np1 p-acp vvg vbz, pc-acp vvi n2 a-acp p-acp dt n1 pp-f dt n1 pc-acp vvi n1, crd np1 crd. cst pns32 vmd vvi dt n1.
(104) part (DIV2)
4002
Page 839
19592
Satan is call'd in Scripture not only an Unclean Spirit, but a Lying Spirit.
Satan is called in Scripture not only an Unclean Spirit, but a Lying Spirit.
np1 vbz vvn p-acp n1 xx av-j dt j-u n1, cc-acp dt vvg n1.
(104) part (DIV2)
4002
Page 839
19593
As an Vnclean Spirit, so he labours to defile the Soul with Lust, and as a Lying Spirit,
As an Unclean Spirit, so he labours to defile the Soul with Lust, and as a Lying Spirit,
p-acp dt j-u n1, av pns31 vvz pc-acp vvi dt n1 p-acp n1, cc p-acp dt vvg n1,
(104) part (DIV2)
4002
Page 839
19594
so he labours to corrupt the Mind with Errour.
so he labours to corrupt the Mind with Error.
av pns31 vvz pc-acp vvi dt n1 p-acp n1.
(104) part (DIV2)
4002
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19595
And indeed this is dangerous, because many Errours do look so like the Truth, as Alchimy represents true Gold; Satan thus beguiles Souls.
And indeed this is dangerous, Because many Errors do look so like the Truth, as Alchemy represents true Gold; Satan thus beguiles Souls.
cc av d vbz j, c-acp d n2 vdb vvi av av-j dt n1, c-acp n1 vvz j n1; np1 av vvz n2.
(104) part (DIV2)
4002
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20048
Ioseph was a Type of Christ.Ioseph was a Type of christ.
np1 vbds dt n1 pp-f np1.
(104) part (DIV2)
4086
Page 851
19596
Tho' the Scripture blames Hereticks for being the Promoters of Errour; Yet it chargeth Satan with being the chief Contriver of it.
Though the Scripture blames Heretics for being the Promoters of Error; Yet it charges Satan with being the chief Contriver of it.
cs dt n1 vvz n2 p-acp vbg dt n2 pp-f n1; av pn31 vvz np1 p-acp vbg dt j-jn n1 pp-f pn31.
(104) part (DIV2)
4002
Page 839
19597
They spread the Errour, but the Devil is a lying Spirit in their Mouths.
They spread the Error, but the devil is a lying Spirit in their Mouths.
pns32 vvb dt n1, cc-acp dt n1 vbz dt j-vvg n1 p-acp po32 n2.
(104) part (DIV2)
4002
Page 839
19598
This is Satan's great Temptation, he makes men believe such are glorious Truths which are dangerous Impostures, thus he transforms himself into an Angel of Light.
This is Satan's great Temptation, he makes men believe such Are glorious Truths which Are dangerous Impostors, thus he transforms himself into an Angel of Light.
d vbz npg1 j n1, pns31 vvz n2 vvi d vbr j n2 r-crq vbr j n2, av pns31 vvz px31 p-acp dt n1 pp-f n1.
(104) part (DIV2)
4002
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19599
What is the meaning of Satans sowing Tares in the Parable, Mat. 13.25. but Satan sowing Errour instead of Truth.
What is the meaning of Satan sowing Tares in the Parable, Mathew 13.25. but Satan sowing Error instead of Truth.
q-crq vbz dt n1 pp-f npg1 vvg n2 p-acp dt n1, np1 crd. cc-acp np1 vvg n1 av pp-f n1.
(104) part (DIV2)
4002
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19600
How quickly had the Devil broach'd false Doctrine in the Apostles times. That it was necessary to be Circumcised, Acts 15.1. that Angel-Worship was lawful, and that Christ was not yet come in the Flesh, 1 Ioh. 4.3.
How quickly had the devil broached false Doctrine in the Apostles times. That it was necessary to be Circumcised, Acts 15.1. that Angel-worship was lawful, and that christ was not yet come in the Flesh, 1 John 4.3.
c-crq av-j vhd dt n1 vvn j n1 p-acp dt n2 n2. cst pn31 vbds j pc-acp vbi j-vvn, n2 crd. cst n1 vbds j, cc cst np1 vbds xx av vvn p-acp dt n1, crd np1 crd.
(104) part (DIV2)
4002
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19601
Now the Devil tempts by drawing Men to Errour, because he knows how deadly this snare is;
Now the devil tempts by drawing Men to Error, Because he knows how deadly this snare is;
av dt n1 vvz p-acp vvg n2 p-acp n1, c-acp pns31 vvz c-crq j d n1 vbz;
(104) part (DIV2)
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19602
and the great Mischief Errour will do where it comes. 1. Errour is of a spreading Nature, it is compar'd to Leaven, because it sowres, Mat. 16.11. and to a Gangrene, because it spreads, 2 Tim. 2.17. 1. One Errour spreads into more, like a Circle in the water that multiplies into more Circles. One Errour seldom goes alone. 2. Errour spreads from one person to another, it is like the Plague which infects all round about.
and the great Mischief Error will do where it comes. 1. Error is of a spreading Nature, it is compared to Leaven, Because it sours, Mathew 16.11. and to a Gangrene, Because it spreads, 2 Tim. 2.17. 1. One Error spreads into more, like a Circle in the water that multiplies into more Circles. One Error seldom Goes alone. 2. Error spreads from one person to Another, it is like the Plague which infects all round about.
cc dt j n1 n1 vmb vdi c-crq pn31 vvz. crd n1 vbz pp-f dt j-vvg n1, pn31 vbz vvn p-acp n1, c-acp pn31 n2-j, np1 crd. cc p-acp dt n1, c-acp pn31 vvz, crd np1 crd. crd crd n1 vvz p-acp dc, av-j dt n1 p-acp dt n1 cst vvz p-acp dc n2. crd n1 av vvz av-j. crd n1 vvz p-acp crd n1 p-acp j-jn, pn31 vbz av-j dt n1 r-crq vvz d av-j a-acp.
(104) part (DIV2)
4002
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19603
Satan by infecting one person with Errour, infects more. The Errour of Pelagius did spread on a sudden into Palestine, Africa, Italy ;
Satan by infecting one person with Error, infects more. The Error of Pelagius did spread on a sudden into Palestine, Africa, Italy;
np1 p-acp vvg crd n1 p-acp n1, vvz av-dc. dt n1 pp-f np1 vdd vvi p-acp dt j p-acp np1, np1, np1;
(104) part (DIV2)
4002
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19604
the Arrian Errour was at first but a single spark, but at last it set almost all the World on fire. 2. The Devil lays this snare of Errour,
the Arrian Error was At First but a single spark, but At last it Set almost all the World on fire. 2. The devil lays this snare of Error,
dt np1 n1 vbds p-acp ord p-acp dt j n1, cc-acp p-acp ord pn31 vvd av d dt n1 p-acp n1. crd dt n1 vvz d n1 pp-f n1,
(104) part (DIV2)
4002
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19605
because Errour brings Divisions into the Church, and Divisions bring an Opprobrium and Scandal upon the ways of God. The Devil danceth at Discord;
Because Error brings Divisions into the Church, and Divisions bring an Opprobrium and Scandal upon the ways of God. The devil dances At Discord;
c-acp n1 vvz n2 p-acp dt n1, cc n2 vvb dt np1 cc n1 p-acp dt n2 pp-f np1. dt n1 vvz p-acp n1;
(104) part (DIV2)
4002
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19606
Division destroys Peace, which was Christ's Legacy, and Love, which is the Bond of Perfection.
Division Destroys Peace, which was Christ's Legacy, and Love, which is the Bound of Perfection.
n1 vvz n1, r-crq vbds npg1 n1, cc n1, r-crq vbz dt n1 pp-f n1.
(104) part (DIV2)
4002
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19607
Not only Christ's Coat hath been Rent, but his Body, by the divisions which Errour hath caused;
Not only Christ's Coat hath been Rend, but his Body, by the divisions which Error hath caused;
xx av-j npg1 n1 vhz vbn vvn, cc-acp po31 n1, p-acp dt n2 r-crq n1 vhz vvn;
(104) part (DIV2)
4002
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19608
in Churches or Families where Errour creeps in, what Animosities and Fractions doth it make? it sets the Father against the Son,
in Churches or Families where Error creeps in, what Animosities and Fractions does it make? it sets the Father against the Son,
p-acp n2 cc n2 c-crq n1 vvz p-acp, r-crq n2 cc n2 vdz pn31 vvi? pn31 vvz dt n1 p-acp dt n1,
(104) part (DIV2)
4002
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19609
and the Son against the Father.
and the Son against the Father.
cc dt n1 p-acp dt n1.
(104) part (DIV2)
4002
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19610
What Slaughters and Bloodshed have been occasion'd by Errors broach'd in the Church? 3. The Devils Policy in raising Errors is to hinder Reformation ;
What Slaughters and Bloodshed have been occasioned by Errors broached in the Church? 3. The Devils Policy in raising Errors is to hinder Reformation;
q-crq vvz cc n1 vhb vbn vvn p-acp n2 vvn p-acp dt n1? crd dt ng1 n1 p-acp vvg n2 vbz pc-acp vvi n1;
(104) part (DIV2)
4002
Page 840
19611
the Devil was never a friend to Reformation.
the devil was never a friend to Reformation.
dt n1 vbds av-x dt n1 p-acp n1.
(104) part (DIV2)
4002
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19612
In the Primitive Times after the Apostles days, the Serpent cast out of his Mouth Water as a flood after the Woman, Rev. 12.15.
In the Primitive Times After the Apostles days, the Serpent cast out of his Mouth Water as a flood After the Woman, Rev. 12.15.
p-acp dt j n2 p-acp dt n2 n2, dt n1 vvd av pp-f po31 n1 n1 p-acp dt n1 p-acp dt n1, n1 crd.
(104) part (DIV2)
4002
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19670
But the danger of a Temptation lies in the concealing of it; 'Tis like the concealing of Treason, which may prove Mortal.
But the danger of a Temptation lies in the concealing of it; It's like the concealing of Treason, which may prove Mortal.
p-acp dt n1 pp-f dt n1 vvz p-acp dt n-vvg pp-f pn31; pn31|vbz av-j dt n-vvg pp-f n1, r-crq vmb vvi j-jn.
(104) part (DIV2)
4007
Page 841
19613
which was a deluge of Heresies, that so he might hinder the Progress of the Gospel. 4. Satan tempts to Error, because Error devours Godliness.
which was a deluge of Heresies, that so he might hinder the Progress of the Gospel. 4. Satan tempts to Error, Because Error devours Godliness.
r-crq vbds dt n1 pp-f n2, cst av pns31 vmd vvi dt n1 pp-f dt n1. crd np1 vvz p-acp n1, c-acp n1 vvz n1.
(104) part (DIV2)
4002
Page 840
19614
The Gnosticks, as Epiphanius observes, were not only corrupted in their Iudgments, but in their Morals ;
The Gnostics, as Epiphanius observes, were not only corrupted in their Judgments, but in their Morals;
dt n2, p-acp np1 vvz, vbdr xx av-j vvn p-acp po32 n2, p-acp p-acp po32 n2;
(104) part (DIV2)
4002
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19615
they were loose in their Lives, Iude 4. Ungodly men turning the Grace of our God into Lasciviousness.
they were lose in their Lives, Iude 4. Ungodly men turning the Grace of our God into Lasciviousness.
pns32 vbdr j p-acp po32 n2, np1 crd j n2 vvg dt n1 pp-f po12 n1 p-acp n1.
(104) part (DIV2)
4002
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19616
The Familists afterwards turn'd Ranters, and gave themselves over to Vices and Immoralities, and this they did boasting of the Spirit and Perfection. 5. The Devils design in seducing by Error is, he knows Error is pernicious to Souls;
The Familists afterwards turned Ranters, and gave themselves over to Vices and Immoralities, and this they did boasting of the Spirit and Perfection. 5. The Devils Design in seducing by Error is, he knows Error is pernicious to Souls;
dt np2 av vvd n2, cc vvd px32 p-acp p-acp n2 cc n2, cc d pns32 vdd n-vvg pp-f dt n1 cc n1. crd dt ng1 n1 p-acp vvg p-acp n1 vbz, pns31 vvz n1 vbz j p-acp n2;
(104) part (DIV2)
4002
Page 840
19617
Error damns as well as Vice. Poison kills as well as Pistol, 2 Pet. 2.1. They shall privily bring in damnable Heresies.
Error damns as well as Vice. Poison kills as well as Pistol, 2 Pet. 2.1. They shall privily bring in damnable Heresies.
n1 vvz a-acp av c-acp n1. n1 vvz a-acp av c-acp np1, crd np1 crd. pns32 vmb av-j vvi p-acp j n2.
(104) part (DIV2)
4002
Page 840
19618
Now if Satan be thus subtil in laying snares of Error to deceive, had not we need pray that God would not suffer us to be led into Temptation ;
Now if Satan be thus subtle in laying snares of Error to deceive, had not we need pray that God would not suffer us to be led into Temptation;
av cs np1 vbb av j p-acp vvg n2 pp-f n1 pc-acp vvi, vhd xx pns12 vvi vvb cst np1 vmd xx vvi pno12 pc-acp vbi vvn p-acp n1;
(104) part (DIV2)
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19619
that he would make us wise to keep out of the snare of Error, or if we have fallen into it, that he would give us to recover out of the snare by Repentance?
that he would make us wise to keep out of the snare of Error, or if we have fallen into it, that he would give us to recover out of the snare by Repentance?
cst pns31 vmd vvi pno12 j pc-acp vvi av pp-f dt n1 pp-f n1, cc cs pns12 vhb vvn p-acp pn31, cst pns31 vmd vvi pno12 pc-acp vvi av pp-f dt n1 p-acp n1?
(104) part (DIV2)
4002
Page 840
19620
14. Another Subtilty of Satan is, to bewitch and ensnare men by setting Pleasing Baits before them;
14. another Subtlety of Satan is, to bewitch and ensnare men by setting Pleasing Baits before them;
crd j-jn n1 pp-f np1 vbz, pc-acp vvi cc vvi n2 p-acp vvg j-vvg n2 p-acp pno32;
(104) part (DIV2)
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19621
the Riches, Pleasures, Honours of the World, Mat. 4.9. All this will I will give thee ;
the Riches, Pleasures, Honours of the World, Mathew 4.9. All this will I will give thee;
dt n2, n2, ng1 pp-f dt n1, np1 crd. d d vmb pns11 vmb vvi pno21;
(104) part (DIV2)
4003
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19622
how many doth Satan tempt with this Golden Apple ? Pride, Idleness, Luxury are the three Worms which breed of Plenty, 1 Tim. 6.9. They that will be rich fall into Temptation and a Snare.
how many does Satan tempt with this Golden Apple? Pride, Idleness, Luxury Are the three Worms which breed of Plenty, 1 Tim. 6.9. They that will be rich fallen into Temptation and a Snare.
c-crq d vdz np1 vvi p-acp d j n1? n1, n1, n1 vbr dt crd n2 r-crq n1 pp-f n1, crd np1 crd. pns32 d vmb vbi j n1 p-acp n1 cc dt n1.
(104) part (DIV2)
4003
Page 840
19623
Satan kills with these silver Darts;
Satan kills with these silver Darts;
np1 vvz p-acp d n1 n2;
(104) part (DIV2)
4003
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19624
how many surfeit on Luscious Delights? The Pleasures of the World are the great Engine by which Satan batters down mens Souls.
how many surfeit on Luscious Delights? The Pleasures of the World Are the great Engine by which Satan batters down men's Souls.
c-crq d n1 p-acp j n2? dt n2 pp-f dt n1 vbr dt j n1 p-acp r-crq np1 vvz a-acp ng2 n2.
(104) part (DIV2)
4003
Page 840
19625
His Policy is to tickle them to death, to damn them with Delights. The Flesh would fain be pleased, and Satan prevails by this Temptation.
His Policy is to tickle them to death, to damn them with Delights. The Flesh would fain be pleased, and Satan prevails by this Temptation.
po31 n1 vbz pc-acp vvi pno32 p-acp n1, pc-acp vvi pno32 p-acp n2. dt n1 vmd av-j vbi vvn, cc np1 vvz p-acp d n1.
(104) part (DIV2)
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Page 840
19626
He drowns them in the sweet Waters of Pleasure; such as have abundance of the World walk in the midst of Golden Snares.
He drowns them in the sweet Waters of Pleasure; such as have abundance of the World walk in the midst of Golden Snares.
pns31 vvz pno32 p-acp dt j n2 pp-f n1; d c-acp vhb n1 pp-f dt n1 vvb p-acp dt n1 pp-f j n2.
(104) part (DIV2)
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Page 840
19627
We had need watch our Hearts in Prosperity, and pray not to be led into Temptation. We have as much need to be careful that we are not endanger'd by Prosperity,
We had need watch our Hearts in Prosperity, and pray not to be led into Temptation. We have as much need to be careful that we Are not endangered by Prosperity,
pns12 vhd n1 vvi po12 n2 p-acp n1, cc vvb xx p-acp vbb vvn p-acp n1. pns12 vhb p-acp d n1 pc-acp vbi j cst pns12 vbr xx vvd p-acp n1,
(104) part (DIV2)
4003
Page 840
19628
as a man hath to be careful at a Feast, where there are some poison'd Dishes of Meat.
as a man hath to be careful At a Feast, where there Are Some poisoned Dishes of Meat.
c-acp dt n1 vhz pc-acp vbi j p-acp dt n1, c-crq pc-acp vbr d j-vvn n2 pp-f n1.
(104) part (DIV2)
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19629
15. Subtilty of Satan in tempting is to plead Necessity. Satans Policy in tempting men under a Plea of Necessity is this, he knows that Necessity may in some Cases seem to palliate and excuse a sin.
15. Subtlety of Satan in tempting is to plead Necessity. Satan Policy in tempting men under a Plea of Necessity is this, he knows that Necessity may in Some Cases seem to palliate and excuse a since.
crd n1 pp-f np1 p-acp vvg vbz pc-acp vvi n1. npg1 n1 p-acp j-vvg n2 p-acp dt n1 pp-f n1 vbz d, pns31 vvz d n1 vmb p-acp d n2 vvb pc-acp vvi cc vvi dt n1.
(104) part (DIV2)
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19630
It may seem to make a lesser Evil good to avoid a Greater.
It may seem to make a lesser Evil good to avoid a Greater.
pn31 vmb vvi pc-acp vvi dt jc n-jn j pc-acp vvi dt jc.
(104) part (DIV2)
4004
Page 840
19631
As Lot offered to expose his Daughters to the Sodomites, and was willing that they should defile them, that he might preserve the Angel-strangers that were come into his House, Gen. 19.8. Doubtless Satan had an Hand in this Temptation, and made Lot believe that the necessity of this Action would excuse the sin.
As Lot offered to expose his Daughters to the Sodomites, and was willing that they should defile them, that he might preserve the Angel-strangers that were come into his House, Gen. 19.8. Doubtless Satan had an Hand in this Temptation, and made Lot believe that the necessity of this Actium would excuse the since.
p-acp n1 vvd pc-acp vvi po31 n2 p-acp dt n2, cc vbds j cst pns32 vmd vvi pno32, cst pns31 vmd vvi dt n2 cst vbdr vvn p-acp po31 n1, np1 crd. av-j np1 vhd dt n1 p-acp d n1, cc vvd n1 vvb cst dt n1 pp-f d n1 vmd vvi dt n1.
(104) part (DIV2)
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19632
The Tradesman pleads a necessity of unlawful Gain, else he cannot live. Another pleads a Necessity of Revenge, else his Credit will be impaired;
The Tradesman pleads a necessity of unlawful Gain, Else he cannot live. another pleads a Necessity of Revenge, Else his Credit will be impaired;
dt n1 vvz dt n1 pp-f j n1, av pns31 vmbx vvi. n-jn vvz dt n1 pp-f n1, av po31 n1 vmb vbi vvn;
(104) part (DIV2)
4004
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19633
thus Satan tempts men to sin by telling them of the Necessity.
thus Satan tempts men to sin by telling them of the Necessity.
av np1 vvz n2 pc-acp vvi p-acp vvg pno32 pp-f dt n1.
(104) part (DIV2)
4004
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19634
Nay, the Devil will quote Scripture for it, that in some Cases extraordinary, there may be a Necessity of doing that which is not justifiable.
Nay, the devil will quote Scripture for it, that in Some Cases extraordinary, there may be a Necessity of doing that which is not justifiable.
uh-x, dt n1 vmb vvi n1 p-acp pn31, cst p-acp d n2 j, pc-acp vmb vbi dt n1 pp-f vdg d r-crq vbz xx j.
(104) part (DIV2)
4004
Page 840
19635
Did not David in case of Necessity eat the Shew-bread, which was not lawful for him,
Did not David in case of Necessity eat the Shewbread, which was not lawful for him,
vdd xx np1 p-acp n1 pp-f n1 vvb dt n1, r-crq vbds xx j p-acp pno31,
(104) part (DIV2)
4004
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19636
but only the Priests? Mat. 12.4. nor do we read he was blam'd;but only the Priests? Mathew 12.4. nor do we read he was blamed;
cc-acp av-j dt n2? np1 crd. ccx vdb pns12 vvb pns31 vbds vvn;
(104) part (DIV2)
4004
Page 840
19637
then will Satan say, Why may not you in Cases Extraordinary trespass a little, and take the forbidden Fruit:
then will Satan say, Why may not you in Cases Extraordinary trespass a little, and take the forbidden Fruit:
av vmb np1 vvi, q-crq vmb xx pn22 p-acp n2 j n1 dt j, cc vvb dt j-vvn n1:
(104) part (DIV2)
4004
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19638
O beware of this Temptation, see Satans Cloven Foot in it: Nothing can warrant a thing in its own nature sinful. Necessity will not justifie Impiety.
Oh beware of this Temptation, see Satan Cloven Foot in it: Nothing can warrant a thing in its own nature sinful. Necessity will not justify Impiety.
uh vvb pp-f d n1, vvb npg1 j-vvn n1 p-acp pn31: np1 vmb vvi dt n1 p-acp po31 d n1 j. n1 vmb xx vvi n1.
(104) part (DIV2)
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19639
16. Subtilty of Satan in tempting is, to draw men to Presumption. Presumption is a Confidence without Ground:
16. Subtlety of Satan in tempting is, to draw men to Presumption. Presumption is a Confidence without Ground:
crd n1 pp-f np1 p-acp vvg vbz, pc-acp vvi n2 p-acp n1. n1 vbz dt n1 p-acp n1:
(104) part (DIV2)
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19640
it is made up of two Ingredients, Audacity and Security ; this Temptation is common.
it is made up of two Ingredients, Audacity and Security; this Temptation is Common.
pn31 vbz vvn a-acp pp-f crd n2, n1 cc n1; d n1 vbz j.
(104) part (DIV2)
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19641
There is a two-fold Presumption ▪ 1. Satan tempts men to presume of their own Hearts, that they are better than they are;
There is a twofold Presumption ▪ 1. Satan tempts men to presume of their own Hearts, that they Are better than they Are;
pc-acp vbz dt n1 n1 ▪ crd np1 vvz n2 pc-acp vvi pp-f po32 d n2, cst pns32 vbr jc cs pns32 vbr;
(104) part (DIV2)
4005
Page 840
19642
they presume they have Grace when they have none. They will not take Gold on trust, but they will take Grace upon trust;
they presume they have Grace when they have none. They will not take Gold on trust, but they will take Grace upon trust;
pns32 vvb pns32 vhb n1 c-crq pns32 vhb pix. pns32 vmb xx vvi n1 p-acp n1, cc-acp pns32 vmb vvi n1 p-acp n1;
(104) part (DIV2)
4005
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19643
the foolish Virgins presumed that they had Oyl in their Vessels when they had none.
the foolish Virgins presumed that they had Oil in their Vessels when they had none.
dt j n2 vvd cst pns32 vhd n1 p-acp po32 n2 c-crq pns32 vhd pix.
(104) part (DIV2)
4005
Page 840
19644
Here that Rule of Epicharmus is good, NONLATINALPHABET, distrust a fallacious Heart. 2. Satan tempts men to presume of God's Mercy:
Here that Rule of Epicharmus is good,, distrust a fallacious Heart. 2. Satan tempts men to presume of God's Mercy:
av d n1 pp-f np1 vbz j,, vvb dt j n1. crd np1 vvz n2 pc-acp vvi pp-f npg1 n1:
(104) part (DIV2)
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tho' they are not so good as they should be, yet God is merciful.
though they Are not so good as they should be, yet God is merciful.
cs pns32 vbr xx av j c-acp pns32 vmd vbi, av np1 vbz j.
(104) part (DIV2)
4005
Page 840
19646
They look upon God's Mercy with the broad Spectacles of Presumption. Satan sooths Men up in their sins;
They look upon God's Mercy with the broad Spectacles of Presumption. Satan sooths Men up in their Sins;
pns32 vvb p-acp npg1 n1 p-acp dt j n2 pp-f n1. np1 vvz n2 a-acp p-acp po32 n2;
(104) part (DIV2)
4005
Page 841
19647
he Preacheth to them all Hope, no Fear ; and so deludes them with these Golden Dreams:
he Preacheth to them all Hope, no fear; and so deludes them with these Golden Dreams:
pns31 vvz p-acp pno32 d n1, dx n1; cc av vvz pno32 p-acp d j n2:
(104) part (DIV2)
4005
Page 841
19648
Quam multi cum vana spe descendunt ad inferos. Aug. Presumption is Satan's draw-net, by which he drags Millions to Hell.Quam multi cum Vana See descendunt ad inferos. Aug. Presumption is Satan's draw-net, by which he drags Millions to Hell.
fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la. np1 n1 vbz npg1 n1, p-acp r-crq pns31 vvz crd p-acp n1.
(104) part (DIV2)
4005
Page 841
19649
Satan, by this Temptation, oft draws the Godly to sin; they presume upon their Priviledges, or Graces, and so venture on occasions of sin.
Satan, by this Temptation, oft draws the Godly to sin; they presume upon their Privileges, or Graces, and so venture on occasions of since.
np1, p-acp d n1, av vvz dt j pc-acp vvi; pns32 vvb p-acp po32 n2, cc n2, cc av vvi p-acp n2 pp-f n1.
(104) part (DIV2)
4005
Page 841
19671
How had we need renew this Petition, Lead us not? &c. 19. Subtilty Of Satan in Tempting, is to make use of fit tools and engines,
How had we needs renew this Petition, Led us not? etc. 19. Subtlety Of Satan in Tempting, is to make use of fit tools and Engines,
np1 vhd pns12 av vvi d vvb, vvb pno12 xx? av crd n1 pp-f np1 p-acp vvg, vbz pc-acp vvi n1 pp-f j n2 cc n2,
(104) part (DIV2)
4007
Page 841
19650
Iehoshaphat twisted into a League of Amity with K. Ahab, presuming, his Grace would be Antidote strong enough against the infection, 2 Chron. 18.3.Jehoshaphat twisted into a League of Amity with K. Ahab, presuming, his Grace would be Antidote strong enough against the infection, 2 Chronicles 18.3.
np1 vvn p-acp dt n1 pp-f n1 p-acp n1 np1, vvg, po31 n1 vmd vbi n1 j av-d p-acp dt n1, crd np1 crd.
(104) part (DIV2)
4005
Page 841
19651
Satan tempted Peter to presume upon his own strength, and when it came to a trial, he was foiled, and came off with shame.
Satan tempted Peter to presume upon his own strength, and when it Come to a trial, he was foiled, and Come off with shame.
np1 vvn np1 pc-acp vvi p-acp po31 d n1, cc c-crq pn31 vvd p-acp dt n1, pns31 vbds vvn, cc vvd a-acp p-acp n1.
(104) part (DIV2)
4005
Page 841
19652
We had therefore need Pray, That we may not be led into this Temptation; and with David, Keep back thy servant from presumptuous sins, Psal. 19.13.
We had Therefore need Pray, That we may not be led into this Temptation; and with David, Keep back thy servant from presumptuous Sins, Psalm 19.13.
pns12 vhd av n1 vvb, cst pns12 vmb xx vbi vvn p-acp d n1; cc p-acp np1, vvb av po21 n1 p-acp j n2, np1 crd.
(104) part (DIV2)
4005
Page 841
19653
17. Subtilty of Satan in tempting, is, to carry on his designs against us, under the highest pretences of Friendship. He thus puts Silver upon his bait,
17. Subtlety of Satan in tempting, is, to carry on his designs against us, under the highest pretences of Friendship. He thus puts Silver upon his bait,
crd n1 pp-f np1 p-acp vvg, vbz, pc-acp vvi p-acp po31 n2 p-acp pno12, p-acp dt js n2 pp-f n1. pns31 av vvz n1 p-acp po31 n1,
(104) part (DIV2)
4006
Page 841
19654
and dips his poison'd Pills in Sugar.
and dips his poisoned Pills in Sugar.
cc vvz po31 j-vvn n2 p-acp n1.
(104) part (DIV2)
4006
Page 841
19655
Satan doth as some Courtiers, make the greatest pretences of Love where they have the most deadly hatred.
Satan does as Some Courtiers, make the greatest pretences of Love where they have the most deadly hatred.
np1 vdz p-acp d n2, vvb dt js n2 pp-f n1 c-crq pns32 vhb dt av-ds j n1.
(104) part (DIV2)
4006
Page 841
19656
Ioab 's Sword was usher'd in with a Kiss; He kist Abner, and then smote him under the fifth rib. Ioab is Sword was ushered in with a Kiss; He kissed Abner, and then smote him under the fifth rib.
np1 vbz n1 vbds vvd p-acp p-acp dt n1; pns31 vvd np1, cc av vvd pno31 p-acp dt ord n1.
(104) part (DIV2)
4006
Page 841
19657
Satan puts off his Lions skin, and comes in sheeps clothing; he pretends kindness and friendship:
Satan puts off his Lions skin, and comes in Sheep clothing; he pretends kindness and friendship:
np1 vvz a-acp po31 ng1 n1, cc vvz p-acp ng1 n1; pns31 vvz n1 cc n1:
(104) part (DIV2)
4006
Page 841
19658
He would consult what might be for our good.
He would consult what might be for our good.
pns31 vmd vvi r-crq vmd vbi p-acp po12 j.
(104) part (DIV2)
4006
Page 841
19659
Thus Satan came to Christ, Command that these stones be made bread ▪ Mat. 4. As if he had said to Christ, I see thou art hungry,
Thus Satan Come to christ, Command that these stones be made bred ▪ Mathew 4. As if he had said to christ, I see thou art hungry,
av np1 vvd p-acp np1, vvb cst d n2 vbb vvn n1 ▪ np1 crd p-acp cs pns31 vhd vvn p-acp np1, pns11 vvb pns21 vb2r j,
(104) part (DIV2)
4006
Page 841
19660
and here is no Table spread for thee in the Wilderness; I therefore pittying thy condition, wish thee to get something to eat;
and Here is no Table spread for thee in the Wilderness; I Therefore pitying thy condition, wish thee to get something to eat;
cc av vbz dx n1 vvn p-acp pno21 p-acp dt n1; pns11 av vvg po21 n1, vvb pno21 pc-acp vvi pi pc-acp vvi;
(104) part (DIV2)
4006
Page 841
19661
Turn stones to bread, that thy hunger may be satisfied:
Turn stones to bred, that thy hunger may be satisfied:
vvb n2 p-acp n1, cst po21 n1 vmb vbi vvn:
(104) part (DIV2)
4006
Page 841
19662
but Christ spied the Temptation, and with the Sword of the Spirit wounded the Old Serpent.
but christ spied the Temptation, and with the Sword of the Spirit wounded the Old Serpent.
cc-acp np1 vvd dt n1, cc p-acp dt n1 pp-f dt n1 vvd dt j n1.
(104) part (DIV2)
4006
Page 841
19663
Thus Satan came to Eve, and tempted her under the notion of a Friend;
Thus Satan Come to Eve, and tempted her under the notion of a Friend;
av np1 vvd p-acp n1, cc vvd pno31 p-acp dt n1 pp-f dt n1;
(104) part (DIV2)
4006
Page 841
19664
Eat, saith he, of the forbidden Fruit, for the Lord knows, that in the day ye eat thereof ye shall be as Gods. As if he had said, I perswade you onely to that which will put you into a better condition than now you are;
Eat, Says he, of the forbidden Fruit, for the Lord knows, that in the day you eat thereof you shall be as God's As if he had said, I persuade you only to that which will put you into a better condition than now you Are;
vvb, vvz pns31, pp-f dt j-vvn n1, p-acp dt n1 vvz, cst p-acp dt n1 pn22 vvb av pn22 vmb vbi c-acp n2 c-acp cs pns31 vhd vvn, pns11 vvb pn22 av-j p-acp d r-crq vmb vvi pn22 p-acp dt jc n1 cs av pn22 vbr;
(104) part (DIV2)
4006
Page 841
19665
eat of this Tree and it will make you Omniscient, ye shall be as Gods. What a kind Devil was here? but it was a subtil Temptation, she greedily swallowing the bait, it undid her and all her Posterity.
eat of this Tree and it will make you Omniscient, you shall be as God's What a kind devil was Here? but it was a subtle Temptation, she greedily swallowing the bait, it undid her and all her Posterity.
vvb pp-f d n1 cc pn31 vmb vvi pn22 j, pn22 vmb vbi c-acp n2 q-crq dt j n1 vbds av? cc-acp pn31 vbds dt j n1, pns31 av-j vvg dt n1, pn31 vvd pno31 cc d po31 n1.
(104) part (DIV2)
4006
Page 841
19666
Let us fear his fallacious flatteries. Timeo Danaos & Dona ferentes.
Let us Fear his fallacious flatteries. Timeo Danaos & Dona ferentes.
vvb pno12 vvi po31 j n2. np1 np1 cc n1 n2.
(104) part (DIV2)
4006
Page 841
19667
18. Subtilty, is, When Satan hath tempted Men to sin, he perswades them to keep his Counsel:
18. Subtlety, is, When Satan hath tempted Men to since, he persuades them to keep his Counsel:
crd n1, vbz, c-crq np1 vhz vvn n2 p-acp n1, pns31 vvz pno32 pc-acp vvi po31 n1:
(104) part (DIV2)
4007
Page 841
19668
Like them that have some foul Disease, they will rather die than tell the Physitian.
Like them that have Some foul Disease, they will rather die than tell the physician.
vvb pno32 cst vhb d j n1, pns32 vmb av-c vvi cs vvi dt n1.
(104) part (DIV2)
4007
Page 841
19669
It were wisdom in case of sore temptation, to open ones Mind to some experienc'd Christian, whose Counsel might be an Antidote against the Temptation.
It were Wisdom in case of soar temptation, to open ones Mind to Some experienced Christian, whose Counsel might be an Antidote against the Temptation.
pn31 vbdr n1 p-acp n1 pp-f j n1, pc-acp vvi pig n1 p-acp d j-vvn njp, rg-crq n1 vmd vbi dt n1 p-acp dt n1.
(104) part (DIV2)
4007
Page 841
19672
for the carrying on of his Work;
for the carrying on of his Work;
p-acp dt vvg a-acp pp-f po31 n1;
(104) part (DIV2)
4008
Page 841
19673
That is, he makes use of such persons as may be likely means to promote his tempting designs.
That is, he makes use of such Persons as may be likely means to promote his tempting designs.
cst vbz, pns31 vvz n1 pp-f d n2 c-acp vmb vbi j n2 pc-acp vvi po31 j-vvg n2.
(104) part (DIV2)
4008
Page 841
19674
The Devil lays the plot of a Temptation, and as it were cuts out the Work,
The devil lays the plot of a Temptation, and as it were cuts out the Work,
dt n1 vvz dt n1 pp-f dt n1, cc c-acp pn31 vbdr n2 av dt n1,
(104) part (DIV2)
4008
Page 841
19675
and then he imploys others to finish it. 1. Satan makes use of such as are in places of Dignity, Men of Renown.
and then he employs Others to finish it. 1. Satan makes use of such as Are in places of Dignity, Men of Renown.
cc av pns31 vvz n2-jn pc-acp vvi pn31. crd np1 vvz n1 pp-f d c-acp vbr p-acp n2 pp-f n1, n2 pp-f n1.
(104) part (DIV2)
4008
Page 841
19676
He knows if he can get these on his side, they may draw others into Snares:
He knows if he can get these on his side, they may draw Others into Snares:
pns31 vvz cs pns31 vmb vvi d p-acp po31 n1, pns32 vmb vvi n2-jn p-acp n2:
(104) part (DIV2)
4009
Page 841
19677
When the Princes and Heads of the Tribes joined with Corah, they presently drew a Multitude into the Conspiracy, Numb. 16.2.10. 2. The Devil makes use of such to carry on his Tempting Designs, as are Men of Wit and Parts;
When the Princes and Heads of the Tribes joined with Corah, they presently drew a Multitude into the conspiracy, Numb. 16.2.10. 2. The devil makes use of such to carry on his Tempting Designs, as Are Men of Wit and Parts;
c-crq dt n2 cc n2 pp-f dt n2 vvn p-acp np1, pns32 av-j vvd dt n1 p-acp dt n1, j. crd. crd dt n1 vvz n1 pp-f d pc-acp vvi p-acp po31 j-vvg n2, c-acp vbr n2 pp-f n1 cc n2;
(104) part (DIV2)
4009
Page 841
19678
such, as if it were possible, should deceive the very Elect. He must have a great deal of cunning that shall perswade a Man to be out of love with his Food:
such, as if it were possible, should deceive the very Elect. He must have a great deal of cunning that shall persuade a Man to be out of love with his Food:
d, c-acp cs pn31 vbdr j, vmd vvi dt j np1 pns31 vmb vhi dt j n1 pp-f n-jn cst vmb vvi dt n1 pc-acp vbi av pp-f n1 p-acp po31 n1:
(104) part (DIV2)
4010
Page 841
19679
The Devil can make use of such Heretical Spirits as shall perswade Men to be out of love with the Ordinances of God, which they profess they have found comfort in.
The devil can make use of such Heretical Spirits as shall persuade Men to be out of love with the Ordinances of God, which they profess they have found Comfort in.
dt n1 vmb vvi n1 pp-f d j n2 c-acp vmb vvi n2 pc-acp vbi av pp-f n1 p-acp dt n2 pp-f np1, r-crq pns32 vvb pns32 vhb vvn n1 p-acp.
(104) part (DIV2)
4010
Page 841
19680
Many who once seemed to be strict frequenters of the House of God, are now perswaded, by Satan's cunning Instruments, to leave off all ▪ and follow an Ignis Fatuus, the Light within them.
Many who once seemed to be strict frequenters of the House of God, Are now persuaded, by Satan's cunning Instruments, to leave off all ▪ and follow an Ignis Fatuus, the Light within them.
av-d r-crq a-acp vvd pc-acp vbi j n2 pp-f dt n1 pp-f np1, vbr av vvn, p-acp npg1 j-jn n2, pc-acp vvi a-acp d ▪ cc vvi dt fw-la fw-la, dt n1 p-acp pno32.
(104) part (DIV2)
4010
Page 841
19681
This is a great subtilty of the Devil to make use of such cunning subtil-pated Men,
This is a great subtlety of the devil to make use of such cunning subtle-pated Men,
d vbz dt j n1 pp-f dt n1 pc-acp vvi n1 pp-f d j-jn j n2,
(104) part (DIV2)
4010
Page 841
19682
as may be fit to carry on his Tempting Designs. 3. Satan makes use of bad company to be instruments of tempting: They draw Youth to sin.
as may be fit to carry on his Tempting Designs. 3. Satan makes use of bad company to be Instruments of tempting: They draw Youth to since.
c-acp vmb vbi j pc-acp vvi p-acp po31 j-vvg n2. crd np1 vvz n1 pp-f j n1 pc-acp vbi n2 pp-f vvg: pns32 vvb n1 p-acp n1.
(104) part (DIV2)
4010
Page 841
19683
First they perswade them to come into their Company, then to Twist into a Cord of Friendship; then to Drink with them; and, by degrees, debauch them:
First they persuade them to come into their Company, then to Twist into a Cord of Friendship; then to Drink with them; and, by Degrees, debauch them:
ord pns32 vvi pno32 pc-acp vvi p-acp po32 n1, cs pc-acp vvi p-acp dt n1 pp-f n1; av pc-acp vvi p-acp pno32; cc, p-acp n2, vvi pno32:
(104) part (DIV2)
4011
Page 841
19684
These are the Devils Decoys to tempt others.
These Are the Devils Decoys to tempt Others.
d vbr dt ng1 n2 pc-acp vvi n2-jn.
(104) part (DIV2)
4011
Page 841
19685
20. Subtilty of Satan is, He, in his Temptation, strikes at some Grace more than other:
20. Subtlety of Satan is, He, in his Temptation, strikes At Some Grace more than other:
crd n1 pp-f np1 vbz, pns31, p-acp po31 n1, vvz p-acp d vvb av-dc cs j-jn:
(104) part (DIV2)
4012
Page 841
19686
As in tempting, he aims at some Persons more than others; so he aims at some Grace more than other;
As in tempting, he aims At Some Persons more than Others; so he aims At Some Grace more than other;
c-acp p-acp vvg, pns31 vvz p-acp d n2 av-dc cs n2-jn; av pns31 vvz p-acp d vvb av-dc cs j-jn;
(104) part (DIV2)
4012
Page 841
19687
and if he can prevail in this, he knows what an advantage it will be to him.
and if he can prevail in this, he knows what an advantage it will be to him.
cc cs pns31 vmb vvi p-acp d, pns31 vvz r-crq dt n1 pn31 vmb vbi p-acp pno31.
(104) part (DIV2)
4012
Page 842
19688
If you ask what Grace it is that Satan in his Temptations doth most strike at? I Answer, it is the Grace of Faith:
If you ask what Grace it is that Satan in his Temptations does most strike At? I Answer, it is the Grace of Faith:
cs pn22 vvb r-crq n1 pn31 vbz cst np1 p-acp po31 n2 vdz ds vvi p-acp? pns11 vvb, pn31 vbz dt n1 pp-f n1:
(104) part (DIV2)
4012
Page 842
19689
He lays the Train of his Temptation to blow up the Fort of our Faith, Fidei scutum percutit. Why did Christ pray more for Peter 's Faith,
He lays the Train of his Temptation to blow up the Fort of our Faith, Fidei scutum Persecuteth. Why did christ pray more for Peter is Faith,
pns31 vvz dt n1 pp-f po31 n1 pc-acp vvi a-acp dt n1 pp-f po12 n1, fw-la fw-la fw-la. q-crq vdd np1 vvb av-dc p-acp np1 vbz n1,
(104) part (DIV2)
4012
Page 842
19690
than any other Grace? Luk. 22.32.
than any other Grace? Luk. 22.32.
cs d j-jn n1? np1 crd.
(104) part (DIV2)
4012
Page 842
19691
Because Christ saw that his Faith was most in danger, the Devil was striking at this Grace.
Because christ saw that his Faith was most in danger, the devil was striking At this Grace.
p-acp np1 vvd cst po31 n1 vbds av-ds p-acp n1, dt n1 vbds vvg p-acp d n1.
(104) part (DIV2)
4012
Page 842
19726
The Word saith, NONLATINALPHABET, Strive, as in an Agony, to enter into Glory; Crucifie the Flesh; Take the Kingdom of Heaven by holy Violence.
The Word Says,, Strive, as in an Agony, to enter into Glory; Crucify the Flesh; Take the Kingdom of Heaven by holy Violence.
dt n1 vvz,, vvb, c-acp p-acp dt n1, pc-acp vvi p-acp n1; vvi dt n1; vvb dt n1 pp-f n1 p-acp j n1.
(104) part (DIV2)
4019
Page 843
19692
Satan in Tempting Eve, did labour to weaken her Faith, Gen. 3.1. Yea, hath God said, ye shall not eat of every Tree of the Garden? The Devil would perswade her, that God had not spoken Truth;
Satan in Tempting Eve, did labour to weaken her Faith, Gen. 3.1. Yea, hath God said, you shall not eat of every Tree of the Garden? The devil would persuade her, that God had not spoken Truth;
np1 p-acp vvg n1, vdd vvi pc-acp vvi po31 n1, np1 crd. uh, vhz np1 vvn, pn22 vmb xx vvi pp-f d n1 pp-f dt n1? dt n1 vmd vvi pno31, cst np1 vhd xx vvn n1;
(104) part (DIV2)
4012
Page 842
19693
and when he had once wrought her to distrust, then she took of the Tree. 'Tis called Scutum fidei, the Shield of Faith, Ephes. 6.16. Satan in Tempting, strikes most at our Shield, he assaults our Faith.
and when he had once wrought her to distrust, then she took of the Tree. It's called Scutum fidei, the Shield of Faith, Ephesians 6.16. Satan in Tempting, strikes most At our Shield, he assaults our Faith.
cc c-crq pns31 vhd a-acp vvn pno31 pc-acp vvi, cs pns31 vvd pp-f dt n1. pn31|vbz vvn fw-la fw-la, dt n1 pp-f n1, np1 crd. np1 p-acp vvg, vvz ds p-acp po12 n1, pns31 vvz po12 n1.
(104) part (DIV2)
4012
Page 842
19694
True Faith, though it cannot be wholly lost, yet it may suffer a great Eclipse.
True Faith, though it cannot be wholly lost, yet it may suffer a great Eclipse.
j n1, cs pn31 vmbx vbi av-jn vvn, av pn31 vmb vvi dt j n1.
(104) part (DIV2)
4012
Page 842
19695
Though the Devil cannot, by Temptation, take away the Life of Faith, yet he may the lively acting:
Though the devil cannot, by Temptation, take away the Life of Faith, yet he may the lively acting:
cs dt n1 vmbx, p-acp n1, vvb av dt n1 pp-f n1, av pns31 vmb dt j n-vvg:
(104) part (DIV2)
4012
Page 842
19696
He cannot Gratiam diruere, but he may debilitare.
He cannot Gratiam diruere, but he may debilitare.
pns31 vmbx fw-la fw-la, p-acp pns31 vmb fw-la.
(104) part (DIV2)
4012
Page 842
19697
Quest. But why doth Satan, in Tempting, chiefly set upon our Faith? A. 1 King. 22.31. Fight neither with small nor great, save onely with the King. Quest. But why does Satan, in Tempting, chiefly Set upon our Faith? A. 1 King. 22.31. Fight neither with small nor great, save only with the King.
n1. cc-acp q-crq vdz np1, p-acp vvg, av-jn vvn p-acp po12 n1? np1 crd n1. crd. vvb av-d p-acp j ccx j, vvb av-j p-acp dt n1.
(104) part (DIV2)
4013
Page 842
19698
So Faith is as it were the King of the Graces; it is a Royal Princely Grace, and puts forth the most Majestick and noble Acts,
So Faith is as it were the King of the Graces; it is a Royal Princely Grace, and puts forth the most Majestic and noble Acts,
av n1 vbz c-acp pn31 vbdr dt n1 pp-f dt n2; pn31 vbz dt j j n1, cc vvz av dt av-ds j cc j n2,
(104) part (DIV2)
4013
Page 842
19699
therefore Satan fights chiefly with this Kingly Grace. I shall shew you the Devils Policy in assaulting Faith most.
Therefore Satan fights chiefly with this Kingly Grace. I shall show you the Devils Policy in assaulting Faith most.
av np1 vvz av-jn p-acp d j n1. pns11 vmb vvi pn22 dt ng1 n1 p-acp vvg n1 av-ds.
(104) part (DIV2)
4013
Page 842
19700
First, Because this is the Grace doth Satan most Mischief: it makes the most resistance against him, 1 Pet. 5.9. Whom resist, stedfast in Faith. First, Because this is the Grace does Satan most Mischief: it makes the most resistance against him, 1 Pet. 5.9. Whom resist, steadfast in Faith.
ord, c-acp d vbz dt n1 vdz np1 ds n1: pn31 vvz dt av-ds n1 p-acp pno31, crd np1 crd. r-crq vvb, j p-acp n1.
(104) part (DIV2)
4014
Page 842
19701
No Grace doth more bruise the Serpents Head than Faith.
No Grace does more bruise the Serpents Head than Faith.
dx n1 vdz dc vvi dt n2 n1 cs n1.
(104) part (DIV2)
4014
Page 842
19702
Faith is both a Shield and a Sword, defensive and offensive. 1. It is a Shield. A shield guards the Head, defends the Vitals;
Faith is both a Shield and a Sword, defensive and offensive. 1. It is a Shield. A shield guards the Head, defends the Vitals;
n1 vbz d dt n1 cc dt n1, j cc j. crd pn31 vbz dt n1. dt n1 vvz dt n1, vvz dt n2-j;
(104) part (DIV2)
4014
Page 842
19703
the shield of Faith causeth that the fiery darts of Temptation do not pierce us thorough. 2. Faith is a Sword, it wounds the Red Dragon.
the shield of Faith Causes that the fiery darts of Temptation do not pierce us through. 2. Faith is a Sword, it wounds the Read Dragon.
dt n1 pp-f n1 vvz cst dt j n2 pp-f n1 vdb xx vvi pno12 p-acp. crd n1 vbz dt n1, pn31 vvz dt j-jn n1.
(104) part (DIV2)
4014
Page 842
19704
Quest. How comes Faith to be so strong that it can resist Satan, and put him to flight?Quest. How comes Faith to be so strong that it can resist Satan, and put him to flight?
n1. c-crq vvz n1 pc-acp vbi av j cst pn31 vmb vvi np1, cc vvd pno31 p-acp n1?
(104) part (DIV2)
4015
Page 842
19705
Answ. 1. Because Faith brings the strength of Christ into the Soul:Answer 1. Because Faith brings the strength of christ into the Soul:
np1 crd p-acp n1 vvz dt n1 pp-f np1 p-acp dt n1:
(104) part (DIV2)
4016
Page 842
19706
Sampson 's strength lay in his Hair, ours lies in Christ: If a Child be assaulted, it runs and calls to its Father for help:Sampson is strength lay in his Hair, ours lies in christ: If a Child be assaulted, it runs and calls to its Father for help:
np1 vbz n1 vvd p-acp po31 n1, png12 vvz p-acp np1: cs dt n1 vbi vvn, pn31 vvz cc vvz p-acp po31 n1 p-acp n1:
(104) part (DIV2)
4016
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19707
So, when Faith is assaulted, it runs and calls Christ, and in his Strength overcomes. 2. Faith furnisheth it self with store of Promises ;
So, when Faith is assaulted, it runs and calls christ, and in his Strength overcomes. 2. Faith furnisheth it self with store of Promises;
av, c-crq n1 vbz vvn, pn31 vvz cc vvz np1, cc p-acp po31 n1 vvz. crd n1 vvz pn31 n1 p-acp n1 pp-f vvz;
(104) part (DIV2)
4016
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19708
the Promises are Faith's Weapons to fight with. Now, as David, by Five Stones in his Sling, wounded Goliah, 2 Sam. 17.40.
the Promises Are Faith's Weapons to fight with. Now, as David, by Five Stones in his Sling, wounded Goliath, 2 Sam. 17.40.
av vvz vbr ng1 n2 pc-acp vvi p-acp. av, c-acp np1, p-acp crd n2 p-acp po31 n1, j-vvn np1, crd np1 crd.
(104) part (DIV2)
4017
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19727
Now Satan, to enervate and weaken these Scriptures, comes with Temptations and flatters the Flesh. He tells Men, there needs no such Strictness ;
Now Satan, to enervate and weaken these Scriptures, comes with Temptations and flatters the Flesh. He tells Men, there needs no such Strictness;
av np1, p-acp j cc vvi d n2, vvz p-acp n2 cc vvz dt n1. pns31 vvz n2, a-acp vvz dx d n1;
(104) part (DIV2)
4019
Page 843
19728
Why so much zeal and violence? a softlier pace will serve; sure there is an easier way to Heaven:
Why so much zeal and violence? a softlier pace will serve; sure there is an Easier Way to Heaven:
q-crq av d n1 cc n1? dt av-jc n1 vmb vvi; av-j a-acp vbz dt jc n1 p-acp n1:
(104) part (DIV2)
4019
Page 843
19729
There needs no breaking the heart for Sin;
There needs no breaking the heart for since;
a-acp vvz dx vvg dt n1 p-acp n1;
(104) part (DIV2)
4019
Page 843
19709
So Faith puts the Promises, as Stones, into its Sling, I will never leave thee nor forsake thee, Heb. 13.5. He will not break the bruised reed, Matt. 12.20. He will not suffer you to be tempted above that ye are able, 1 Cor. 10.13. The Lord will shortly bruise Satan under your feet, Rom. 16.20. None shall pluck you out of my Fathers hands, Joh. 10.29. Here are Five Promises, like five Stones put in the Sling of Faith, and with these a Believer wounds the Red Dragon.
So Faith puts thee Promises, as Stones, into its Sling, I will never leave thee nor forsake thee, Hebrew 13.5. He will not break the Bruised reed, Matt. 12.20. He will not suffer you to be tempted above that you Are able, 1 Cor. 10.13. The Lord will shortly bruise Satan under your feet, Rom. 16.20. None shall pluck you out of my Father's hands, John 10.29. Here Are Five Promises, like five Stones put in the Sling of Faith, and with these a Believer wounds the Read Dragon.
av n1 vvz pno32 vvz, c-acp n2, p-acp po31 n1, pns11 vmb av-x vvi pno21 ccx vvi pno21, np1 crd. pns31 vmb xx vvi dt j-vvn n1, np1 crd. pns31 vmb xx vvi pn22 pc-acp vbi vvn p-acp cst pn22 vbr j, vvn np1 crd. dt n1 vmb av-j vvi np1 p-acp po22 n2, np1 crd. np1 vmb vvi pn22 av pp-f po11 ng1 n2, np1 crd. av vbr crd vvz, av-j crd n2 vvn p-acp dt n1 pp-f n1, cc p-acp d dt n1 vvz dt j-jn n1.
(104) part (DIV2)
4017
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19710
Now Faith being such a Grace, that doth so resist and wound Satan, he will watch his opportunity that he may batter our shield, though he cannot break it.
Now Faith being such a Grace, that does so resist and wound Satan, he will watch his opportunity that he may batter our shield, though he cannot break it.
av n1 vbg d dt n1, cst vdz av vvi cc vvi np1, pns31 vmb vvi po31 n1 cst pns31 vmb vvi po12 n1, cs pns31 vmbx vvb pn31.
(104) part (DIV2)
4017
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19711
2. Satan strikes most at our Faith, and would weaken and destroy it, because Faith hath a great influence upon all the other Graces: Faith sets all the Graces a-work.
2. Satan strikes most At our Faith, and would weaken and destroy it, Because Faith hath a great influence upon all the other Graces: Faith sets all the Graces awork.
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(104) part (DIV2)
4018
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19712
Like some rich Clothier, that gives out a stock of Wool to the Poor, and sets them all a Spinning:
Like Some rich Clothier, that gives out a stock of Wool to the Poor, and sets them all a Spinning:
j d j n1, cst vvz av dt n1 pp-f n1 p-acp dt j, cc vvz pno32 d dt vvg:
(104) part (DIV2)
4018
Page 842
19713
So Faith gives out a stock to all the other Graces, and sets them a working.
So Faith gives out a stock to all the other Graces, and sets them a working.
av n1 vvz av dt n1 p-acp d dt j-jn n2, cc vvz pno32 dt n-vvg.
(104) part (DIV2)
4018
Page 842
19714
Faith sets Love a-work, NONLATINALPHABET · Gal. 5.6. Faith which worketh by love. When once the Soul believes God's Love, this kindles Love to God.
Faith sets Love awork, · Gal. 5.6. Faith which works by love. When once the Soul believes God's Love, this kindles Love to God.
n1 vvz n1 av, · np1 crd. n1 r-crq vvz p-acp n1. c-crq a-acp dt n1 vvz npg1 n1, d vvz n1 p-acp np1.
(104) part (DIV2)
4018
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19715
The believing Martyrs burned hotter in Love, than in Fire. Faith sets Repentance a-work.
The believing Martyrs burned hotter in Love, than in Fire. Faith sets Repentance awork.
dt j-vvg n2 vvn jc p-acp n1, cs p-acp n1. n1 vvz n1 av.
(104) part (DIV2)
4018
Page 842
19716
When the Soul believes there is Mercy to be had, and that this mercy is for him, this sets the eyes a Weeping.
When the Soul believes there is Mercy to be had, and that this mercy is for him, this sets the eyes a Weeping.
c-crq dt n1 vvz a-acp vbz n1 pc-acp vbi vhn, cc cst d n1 vbz p-acp pno31, d vvz dt n2 dt j-vvg.
(104) part (DIV2)
4018
Page 842
19717
O saith the Soul, that ever I should offend so gracious a God. Repenting tears drop from the eye of Faith, Mark 9.24. The Father of the Child cried out with tears, Lord I believe.
O Says the Soul, that ever I should offend so gracious a God. Repenting tears drop from the eye of Faith, Mark 9.24. The Father of the Child cried out with tears, Lord I believe.
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(104) part (DIV2)
4018
Page 842
19718
Faith set his eyes abroach with Tears; therefore the Devil hath most spight at Faith, and by his Temptations would undermine it,
Faith Set his eyes abroach with Tears; Therefore the devil hath most spite At Faith, and by his Temptations would undermine it,
n1 vvd po31 n2 av p-acp n2; av dt n1 vhz av-ds n1 p-acp n1, cc p-acp po31 n2 vmd vvi pn31,
(104) part (DIV2)
4018
Page 842
19719
because it is such an Operative Grace, it sets all the other Graces on work.
Because it is such an Operative Grace, it sets all the other Graces on work.
c-acp pn31 vbz d dt j-jn n1, pn31 vvz d dt j-jn n2 p-acp n1.
(104) part (DIV2)
4018
Page 842
19720
If the Devil cannot destroy our Faith, yet if he can disturb it, if he can hinder and stop the actings of Faith, he knows all the other Graces will be lame and unactive.
If the devil cannot destroy our Faith, yet if he can disturb it, if he can hinder and stop the actings of Faith, he knows all the other Graces will be lame and unactive.
cs dt n1 vmbx vvb po12 n1, av cs pns31 vmb vvi pn31, cs pns31 vmb vvi cc vvi dt n2 pp-f n1, pns31 vvz d dt j-jn n2 vmb vbi j cc j.
(104) part (DIV2)
4018
Page 842
19721
If the Spring in a Watch be stopp'd, it will hinder the motion of the Wheels:
If the Spring in a Watch be stopped, it will hinder the motion of the Wheels:
cs dt n1 p-acp dt n1 vbi vvn, pn31 vmb vvi dt n1 pp-f dt n2:
(104) part (DIV2)
4018
Page 842
19722
If Faith be down, all the other Graces are at a stand.
If Faith be down, all the other Graces Are At a stand.
cs n1 vbb a-acp, d dt j-jn n2 vbr p-acp dt n1.
(104) part (DIV2)
4018
Page 842
19723
21. Subtilty of Satan in Tempting, is, In broaching those Doctrines that are Flesh-pleasing. Satan knows the Flesh loves to be gratified, it cries out for ease and liberty:
21. Subtlety of Satan in Tempting, is, In broaching those Doctrines that Are Flesh pleasing. Satan knows the Flesh loves to be gratified, it cries out for ease and liberty:
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(104) part (DIV2)
4019
Page 842
19724
it will not endure any yoke, unless it be lined and made soft.
it will not endure any yoke, unless it be lined and made soft.
pn31 vmb xx vvi d n1, cs pn31 vbb vvn cc vvn j.
(104) part (DIV2)
4019
Page 842
19725
The Devil will be sure so to lay his bait of Temptation, as to please and humour the flesh.
The devil will be sure so to lay his bait of Temptation, as to please and humour the Flesh.
dt n1 vmb vbi j av pc-acp vvi po31 n1 pp-f n1, c-acp pc-acp vvi cc n1 dt n1.
(104) part (DIV2)
4019
Page 843
19730
do but confess to a Priest, or tell over a few Beads, or say some Ave Maries, and this will procure you a Pardon,
do but confess to a Priest, or tell over a few Beads, or say Some Have Mary's, and this will procure you a Pardon,
vdb p-acp vvi p-acp dt n1, cc vvi p-acp dt d n2, cc vvb d vhb npg1, cc d vmb vvi pn22 dt n1,
(104) part (DIV2)
4019
Page 843
19731
and give you admission into Paradise: Or, the Devil can go another way to work;
and give you admission into Paradise: Or, the devil can go Another Way to work;
cc vvb pn22 n1 p-acp n1: cc, dt n1 vmb vvi j-jn n1 pc-acp vvi;
(104) part (DIV2)
4019
Page 843
19732
if he sees Men startle at Popery, then he stirs up the Flattering Antinomian, and he comes in another Disguise,
if he sees Men startle At Popery, then he stirs up the Flattering Antinomian, and he comes in Another Disguise,
cs pns31 vvz n2 vvi p-acp n1, cs pns31 vvz a-acp dt j-vvg np1, cc pns31 vvz p-acp j-jn n1,
(104) part (DIV2)
4019
Page 843
19733
and saith, What needs all this cost? What needs Repenting Tears? These are legal.
and Says, What needs all this cost? What needs Repenting Tears? These Are Legal.
cc vvz, q-crq vvz d d n1? q-crq av vvg n2? d vbr j.
(104) part (DIV2)
4019
Page 843
19734
VVhat need you be so strict in your Obedience? Christ hath done all for you;
What need you be so strict in your obedience? christ hath done all for you;
q-crq vvb pn22 vbb av j p-acp po22 n1? np1 vhz vdn d p-acp pn22;
(104) part (DIV2)
4019
Page 843
19735
you may make use of your Christian Liberty. This Temptation draws away many; it takes them off from strictness of life.
you may make use of your Christian Liberty. This Temptation draws away many; it Takes them off from strictness of life.
pn22 vmb vvi n1 pp-f po22 np1 n1. d n1 vvz av d; pn31 vvz pno32 a-acp p-acp n1 pp-f n1.
(104) part (DIV2)
4019
Page 843
19736
He who sells cheapest shall have most Customers.
He who sells cheapest shall have most Customers.
pns31 r-crq vvz js vmb vhi ds n2.
(104) part (DIV2)
4019
Page 843
19737
The Devil knows this is a cheap, easie Doctrine, which will please the flesh, and he doth not doubt but he shall have Customers enough.
The devil knows this is a cheap, easy Doctrine, which will please the Flesh, and he does not doubt but he shall have Customers enough.
dt n1 vvz d vbz dt j, j n1, r-crq vmb vvi dt n1, cc pns31 vdz xx vvi cc-acp pns31 vmb vhi n2 av-d.
(104) part (DIV2)
4019
Page 843
19738
22. Subtilty of Satan in Tempting, is in Reference to Holy Duties. His policy is either to hinder from duty,
22. Subtlety of Satan in Tempting, is in Referente to Holy Duties. His policy is either to hinder from duty,
crd n1 pp-f np1 p-acp vvg, vbz p-acp n1 p-acp j n2. po31 n1 vbz av-d pc-acp vvi p-acp n1,
(104) part (DIV2)
4020
Page 843
19739
or discourage in duty, or put Men on too far in duty. I. To hinder from Duty, as 1 Thes. 2.18. I would have come once and again, but Satan hindred me.
or discourage in duty, or put Men on too Far in duty. I. To hinder from Duty, as 1 Thebes 2.18. I would have come once and again, but Satan hindered me.
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(104) part (DIV2)
4020
Page 843
19740
So many Duties of Religion had been performed, but Satan hindered. The hand of Ioab is in this.
So many Duties of Religion had been performed, but Satan hindered. The hand of Ioab is in this.
av d n2 pp-f n1 vhd vbn vvn, cc-acp np1 vvd. dt n1 pp-f np1 vbz p-acp d.
(104) part (DIV2)
4021
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19741
There are Three Duties which the Devil is an enemy to, and labours to keep us from.
There Are Three Duties which the devil is an enemy to, and labours to keep us from.
pc-acp vbr crd n2 r-crq dt n1 vbz dt n1 p-acp, cc n2 pc-acp vvi pno12 p-acp.
(104) part (DIV2)
4021
Page 843
19742
1. Meditation. He will let Men Profess, or Pray and Hear in a formal manner; This doth him no hurt, nor them no good:
1. Meditation. He will let Men Profess, or Pray and Hear in a formal manner; This does him no hurt, nor them no good:
crd n1. pns31 vmb vvi n2 vvb, cc vvb cc vvi p-acp dt j n1; d vdz pno31 dx n1, ccx pno32 av-dx j:
(104) part (DIV2)
4022
Page 843
19743
but he doth oppose Meditation, as being a means to compose the heart, and make it serious. Satan can stand your small shot,
but he does oppose Meditation, as being a means to compose the heart, and make it serious. Satan can stand your small shot,
cc-acp pns31 vdz vvi n1, c-acp vbg dt n2 p-acp vvb dt n1, cc vvi pn31 j. np1 vmb vvi po22 j n1,
(104) part (DIV2)
4022
Page 843
19744
so you do not put in this Bullet. He cares not how much you Hear, nor how little you Meditate:
so you do not put in this Bullet. He Cares not how much you Hear, nor how little you Meditate:
av pn22 vdb xx vvi p-acp d n1. pns31 vvz xx c-crq d pn22 vvb, ccx c-crq av-j pn22 vvi:
(104) part (DIV2)
4022
Page 843
19745
Meditation is a chewing of the cud, it makes the VVord digest, and turn to nourishment.
Meditation is a chewing of the cud, it makes the Word digest, and turn to nourishment.
n1 vbz dt vvg pp-f dt n1, pn31 vvz dt n1 vvi, cc vvi p-acp n1.
(104) part (DIV2)
4022
Page 843
19746
Meditation is the Bellows of the Affections. The Devil is an enemy to this.
Meditation is the Bellows of the Affections. The devil is an enemy to this.
n1 vbz dt n2 pp-f dt n2. dt n1 vbz dt n1 p-acp d.
(104) part (DIV2)
4022
Page 843
19747
When Christ was alone in the Wilderness, giving himself to Divine Contemplations, then the Devil comes and tempts him, to hinder him.
When christ was alone in the Wilderness, giving himself to Divine Contemplations, then the devil comes and tempts him, to hinder him.
c-crq np1 vbds av-j p-acp dt n1, vvg px31 p-acp j-jn n2, cs dt n1 vvz cc vvz pno31, pc-acp vvi pno31.
(104) part (DIV2)
4022
Page 843
19748
He will thrust in Worldly Business, something or other to keep Men off from Holy Meditation.
He will thrust in Worldly Business, something or other to keep Men off from Holy Meditation.
pns31 vmb vvi p-acp j n1, pi cc n-jn pc-acp vvi n2 a-acp p-acp j n1.
(104) part (DIV2)
4022
Page 843
19749
2. Duty, which Satan, by his tempting, would keep us from, is Mortification. This is as needful as Heaven, Col. 3.5. Mortifie your Members which are upon the Earth, uncleanness, inordinate affection.
2. Duty, which Satan, by his tempting, would keep us from, is Mortification. This is as needful as Heaven, Col. 3.5. Mortify your Members which Are upon the Earth, uncleanness, inordinate affection.
crd n1, r-crq np1, p-acp po31 n-vvg, vmd vvi pno12 p-acp, vbz n1. d vbz a-acp j c-acp n1, np1 crd. vvi po22 n2 r-crq vbr p-acp dt n1, n1, j n1.
(104) part (DIV2)
4023
Page 843
19750
Satan will let Men be angry with sin, exchange sin, restrain sin, which is keeping sin Prisoner, that it doth not break out;
Satan will let Men be angry with since, exchange sin, restrain sin, which is keeping since Prisoner, that it does not break out;
np1 vmb vvi n2 vbb j p-acp n1, vvb vvi, vvb vvi, r-crq vbz vvg n1 n1, cst pn31 vdz xx vvi av;
(104) part (DIV2)
4023
Page 843
19751
but when it comes to the taking away the Life of Sin, Satan labours to stop the Warrant, and hinder the Execution.
but when it comes to the taking away the Life of since, Satan labours to stop the Warrant, and hinder the Execution.
cc-acp c-crq pn31 vvz p-acp dt vvg av dt n1 pp-f n1, np1 vvz pc-acp vvi dt vvb, cc vvi dt n1.
(104) part (DIV2)
4023
Page 843
19752
When Sin is Mortifying, Satan is Crucifying. 3. Self-examination, 2 Cor. 13.5. Examine your selves, NONLATINALPHABET, a Metaphor from Metal, that is pierced thorow, to see if it be Gold within.
When since is Mortifying, Satan is Crucifying. 3. Self-examination, 2 Cor. 13.5. Examine your selves,, a Metaphor from Metal, that is pierced thorough, to see if it be Gold within.
c-crq n1 vbz vvg, np1 vbz vvg. crd n1, crd np1 crd. vvb po22 n2,, dt n1 p-acp n1, cst vbz vvn p-acp, pc-acp vvi cs pn31 vbb n1 p-acp.
(104) part (DIV2)
4023
Page 843
19753
Self-examination is a Spiritual Inquisition, set up in ones Soul:
Self-examination is a Spiritual Inquisition, Set up in ones Soul:
n1 vbz dt j n1, vvn a-acp p-acp pi2 n1:
(104) part (DIV2)
4024
Page 843
19754
a Man must search his heart for sin, as one would search an house for a Traitor;
a Man must search his heart for since, as one would search an house for a Traitor;
dt n1 vmb vvi po31 n1 p-acp n1, c-acp pi vmd vvi dt n1 p-acp dt n1;
(104) part (DIV2)
4024
Page 843
19755
or, as Israel sought for Leaven to burn it. Satan, if it be possible, will by his Temptations keep Men from this Duty.
or, as Israel sought for Leaven to burn it. Satan, if it be possible, will by his Temptations keep Men from this Duty.
cc, c-acp np1 vvn p-acp n1 pc-acp vvi pn31. np1, cs pn31 vbb j, vmb p-acp po31 n2 vvb n2 p-acp d n1.
(104) part (DIV2)
4024
Page 843
19756
He useth a great deal of subtilty.
He uses a great deal of subtlety.
pns31 vvz dt j n1 pp-f n1.
(104) part (DIV2)
4024
Page 843
19757
1. Here, First he tells them, Their Estate is good, and what need they put themselves to the trouble of Examination? Though Men will not take their Money on Trust,
1. Here, First he tells them, Their Estate is good, and what need they put themselves to the trouble of Examination? Though Men will not take their Money on Trust,
crd av, ord pns31 vvz pno32, po32 n1 vbz j, cc r-crq n1 pns32 vvd px32 p-acp dt n1 pp-f n1? cs n2 vmb xx vvi po32 n1 p-acp n1,
(104) part (DIV2)
4025
Page 843
19758
but will examine it by the Touchstone; yet Satan perswades them to take their Grace on trust.
but will examine it by the Touchstone; yet Satan persuades them to take their Grace on trust.
cc-acp vmb vvi pn31 p-acp dt n1; av np1 vvz pno32 pc-acp vvi po32 n1 p-acp n1.
(104) part (DIV2)
4025
Page 843
19759
The Devil perswaded the Foolish Virgins they had Oyl in their Lamps.
The devil persuaded the Foolish Virgins they had Oil in their Lamps.
dt n1 vvd dt j n2 pns32 vhd n1 p-acp po32 n2.
(104) part (DIV2)
4025
Page 843
19760
2. Satan hath another Policy, he will shew Men the Faults of others, to keep them from searching their own:
2. Satan hath Another Policy, he will show Men the Faults of Others, to keep them from searching their own:
crd np1 vhz j-jn n1, pns31 vmb vvi n2 dt n2 pp-f n2-jn, pc-acp vvi pno32 p-acp vvg po32 d:
(104) part (DIV2)
4026
Page 843
19761
See what a Proud Covetous Man goes there.
See what a Proud Covetous Man Goes there.
vvb r-crq dt j j n1 vvz a-acp.
(104) part (DIV2)
4026
Page 843
19762
He will allow them Spectacles to see what is amiss in others, but not a Looking-glass to behold their own Faces,
He will allow them Spectacles to see what is amiss in Others, but not a Looking-glass to behold their own Faces,
pns31 vmb vvi pno32 n2 pc-acp vvi r-crq vbz av p-acp n2-jn, cc-acp xx dt n1 pc-acp vvi po32 d n2,
(104) part (DIV2)
4026
Page 843
19763
and see what is amiss in themselves. II. Satan's Policy is, to discourage us in Duty.
and see what is amiss in themselves. II Satan's Policy is, to discourage us in Duty.
cc vvb r-crq vbz av p-acp px32. crd npg1 n1 vbz, pc-acp vvi pno12 p-acp n1.
(104) part (DIV2)
4026
Page 843
19764
When one hath been about the performing of Holy Duties, then the Devil stands up and tells him, He hath play'd the Hypocrite;
When one hath been about the performing of Holy Duties, then the devil Stands up and tells him, He hath played the Hypocrite;
c-crq crd vhz vbn p-acp dt n-vvg pp-f j n2, cs dt n1 vvz a-acp cc vvz pno31, pns31 vhz vvd dt n1;
(104) part (DIV2)
4027
Page 843
19765
he hath served God for a Livery ; he hath had sinister ends. His Duties have been full of distraction;
he hath served God for a Livery; he hath had sinister ends. His Duties have been full of distraction;
pns31 vhz vvn np1 p-acp dt n1; pns31 vhz vhn j n2. po31 n2 vhb vbn j pp-f n1;
(104) part (DIV2)
4027
Page 843
19766
they have been Fly-blown with Pride.
they have been Flyblown with Pride.
pns32 vhb vbn j p-acp n1.
(104) part (DIV2)
4027
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19767
He hath Offered the blind and lame ▪ and can he expect a reward from God? Satan tells a Christian, He hath encreased his sin by Prayer;
He hath Offered the blind and lame ▪ and can he expect a reward from God? Satan tells a Christian, He hath increased his since by Prayer;
pns31 vhz vvn dt j cc j ▪ cc vmb pns31 vvi dt n1 p-acp np1? np1 vvz dt njp, pns31 vhz vvn po31 n1 p-acp n1;
(104) part (DIV2)
4027
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19768
and by this Temptation he would make a Child of God quite out of conceit with his Duties, he knows not whether he had best Pray or no. III.
and by this Temptation he would make a Child of God quite out of conceit with his Duties, he knows not whither he had best Pray or no. III.
cc p-acp d n1 pns31 vmd vvi dt n1 pp-f np1 av av pp-f n1 p-acp po31 n2, pns31 vvz xx cs pns31 vhd js vvi cc uh-dx. np1.
(104) part (DIV2)
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19769
Or Thirdly, if this Plot will not take, Satan labours by Temptation to put a Christian on too far in duty:
Or Thirdly, if this Plot will not take, Satan labours by Temptation to put a Christian on too Far in duty:
cc ord, cs d n1 vmb xx vvi, np1 vvz p-acp n1 pc-acp vvi dt njp p-acp av av-j p-acp n1:
(104) part (DIV2)
4028
Page 844
19770
If he cannot keep a Child of God from duty, he will run him on too far in it.
If he cannot keep a Child of God from duty, he will run him on too Far in it.
cs pns31 vmbx vvi dt n1 pp-f np1 p-acp n1, pns31 vmb vvi pno31 a-acp av av-j p-acp pn31.
(104) part (DIV2)
4028
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19771
For instance, humiliation and mourning for sin is a duty; but Satan will put one on too far in it;
For instance, humiliation and mourning for since is a duty; but Satan will put one on too Far in it;
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(104) part (DIV2)
4028
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19772
Thou art not (saith he) humbled enough. And indeed, Satan never thinks a Man is humbled enough till he despairs.
Thou art not (Says he) humbled enough. And indeed, Satan never thinks a Man is humbled enough till he despairs.
pns21 vb2r xx (vvz pns31) vvn av-d. cc av, np1 av-x vvz dt n1 vbz vvn av-d c-acp pns31 n2.
(104) part (DIV2)
4028
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19773
He would make a Christian wade so far in the Waters of Repentance, that he should wade beyond his depth,
He would make a Christian wade so Far in the Waters of Repentance, that he should wade beyond his depth,
pns31 vmd vvi dt njp vvi av av-j p-acp dt n2 pp-f n1, cst pns31 vmd vvi p-acp po31 n1,
(104) part (DIV2)
4028
Page 844
19774
and be drown'd in the Gulph of Despair. Satan comes thus to the Soul;
and be drowned in the Gulf of Despair. Satan comes thus to the Soul;
cc vbi vvn p-acp dt n1 pp-f n1. np1 vvz av p-acp dt n1;
(104) part (DIV2)
4028
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19775
Thy sins have been great, and thy sorrow should be proportionable to your sin. But is it so? Canst thou say thou hast been as great a Mourner as thou hast been a Sinner? Thou didst for many years drive no other Trade but sin;
Thy Sins have been great, and thy sorrow should be proportionable to your since. But is it so? Canst thou say thou hast been as great a Mourner as thou hast been a Sinner? Thou didst for many Years drive no other Trade but since;
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(104) part (DIV2)
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19776
And is a drop of Sorrow enough for a Sea of Sin? No:
And is a drop of Sorrow enough for a Sea of since? No:
cc vbz dt n1 pp-f n1 av-d p-acp dt n1 pp-f n1? uh-dx:
(104) part (DIV2)
4028
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19777
thy Soul must be more humbled, and lie steeping longer in the brinish waters of Repentance.
thy Soul must be more humbled, and lie steeping longer in the brinish waters of Repentance.
po21 n1 vmb vbi av-dc vvn, cc vvb vvg av-jc p-acp dt j n2 pp-f n1.
(104) part (DIV2)
4028
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19778
Satan would have a Christian weep himself blind, and in a desperate mood throw away the Anchor of Hope:
Satan would have a Christian weep himself blind, and in a desperate mood throw away the Anchor of Hope:
np1 vmd vhi dt njp vvi px31 j, cc p-acp dt j n1 vvb av dt n1 pp-f n1:
(104) part (DIV2)
4028
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19779
Now, lest any here be troubled with this Temptation, let me say this;
Now, lest any Here be troubled with this Temptation, let me say this;
av, cs d av vbb vvn p-acp d n1, vvb pno11 vvi d;
(104) part (DIV2)
4028
Page 844
19780
This is a meer Fallacy of Satan, for sorrow proportionable to sin is not attainable in this Life, nor doth God expect it.
This is a mere Fallacy of Satan, for sorrow proportionable to since is not attainable in this Life, nor does God expect it.
d vbz dt j n1 pp-f np1, p-acp n1 j p-acp n1 vbz xx j p-acp d n1, ccx vdz np1 vvi pn31.
(104) part (DIV2)
4028
Page 844
19781
It is sufficient for thee (Christian) if thou hast a Gospel-sorrow, if thou grievest so far,
It is sufficient for thee (Christian) if thou hast a Gospel-sorrow, if thou grievest so Far,
pn31 vbz j p-acp pno21 (np1) cs pns21 vh2 dt n1, cs pns21 vv2 av av-j,
(104) part (DIV2)
4028
Page 844
19782
as to see Sin hateful, and Christ precious. If thou grievest so, as to break off Iniquity;
as to see since hateful, and christ precious. If thou grievest so, as to break off Iniquity;
c-acp pc-acp vvi n1 j, cc np1 j. cs pns21 vv2 av, c-acp pc-acp vvi a-acp n1;
(104) part (DIV2)
4028
Page 844
19783
if thy Remorse end in Divorce, this is to be humbled enough.
if thy Remorse end in Divorce, this is to be humbled enough.
cs po21 n1 n1 p-acp vvb, d vbz pc-acp vbi vvn av-d.
(104) part (DIV2)
4028
Page 844
19784
Then the Gold hath lain long enough in the fire, when the Dross is purged out:
Then the Gold hath lain long enough in the fire, when the Dross is purged out:
av dt n1 vhz vvn av-j av-d p-acp dt n1, c-crq dt n1 vbz vvn av:
(104) part (DIV2)
4028
Page 844
19785
then a Christian hath lain long enough in Humiliation, when the Love of Sin is purged out.
then a Christian hath lain long enough in Humiliation, when the Love of since is purged out.
av dt njp vhz vvn av-j av-d p-acp n1, c-crq dt n1 pp-f n1 vbz vvn av.
(104) part (DIV2)
4028
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19786
This is to be humbled enough to Divine Acceptation. God for Christ 's sake will accept of this Sorrow for Sin;
This is to be humbled enough to Divine Acceptation. God for christ is sake will accept of this Sorrow for since;
d vbz pc-acp vbi vvn av-d p-acp j-jn n1. np1 p-acp np1 vbz n1 vmb vvi pp-f d n1 p-acp n1;
(104) part (DIV2)
4028
Page 844
19787
therefore let not Satans Temptations drive to despair.
Therefore let not Satan Temptations drive to despair.
av vvb xx npg1 n2 vvb pc-acp vvi.
(104) part (DIV2)
4028
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19788
You see how subtil an Enemy he is, to hinder from Duty, or discourage in Duty,
You see how subtle an Enemy he is, to hinder from Duty, or discourage in Duty,
pn22 vvb c-crq j dt n1 pns31 vbz, pc-acp vvi p-acp n1, cc vvi p-acp n1,
(104) part (DIV2)
4028
Page 844
19789
or put Men on too far in Duty, that he may run them upon the Rock of Despair.
or put Men on too Far in Duty, that he may run them upon the Rock of Despair.
cc vvd n2 p-acp av av-j p-acp n1, cst pns31 vmb vvi pno32 p-acp dt n1 pp-f n1.
(104) part (DIV2)
4028
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19790
Had we not then need (having such a subtil Enemy) Pray, Lord, lead us not into temptation:
Had we not then need (having such a subtle Enemy) Pray, Lord, led us not into temptation:
vhd pns12 xx av vvi (vhg d dt j n1) vvb, n1, vvb pno12 xx p-acp n1:
(104) part (DIV2)
4028
Page 844
19791
As the Serpent beguiled Eve, let us not be beguiled by this Hellish Machiavel.
As the Serpent beguiled Eve, let us not be beguiled by this Hellish Machiavel.
p-acp dt n1 vvn np1, vvb pno12 xx vbi vvn p-acp d j np1.
(104) part (DIV2)
4028
Page 844
19792
23. Subtilty of Satan, in Tempting to the act of sin, is the hopes of returning out of it by speedy Repentance. But this is a fallacy ;
23. Subtlety of Satan, in Tempting to the act of since, is the hope's of returning out of it by speedy Repentance. But this is a fallacy;
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(104) part (DIV2)
4029
Page 844
19793
it is easie for the Bird to fly into the Snare, but it is not so easie to get out of the Snare.
it is easy for the Bird to fly into the Snare, but it is not so easy to get out of the Snare.
pn31 vbz j p-acp dt n1 pc-acp vvi p-acp dt n1, cc-acp pn31 vbz xx av j pc-acp vvi av pp-f dt n1.
(104) part (DIV2)
4029
Page 844
19812
Had the People been Reading the Law at home, in the time of the Passover, it had not been in season,
Had the People been Reading the Law At home, in the time of the Passover, it had not been in season,
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(104) part (DIV2)
4033
Page 845
19813
and God would have punished it for a contempt.
and God would have punished it for a contempt.
cc np1 vmd vhi vvn pn31 p-acp dt n1.
(104) part (DIV2)
4033
Page 845
19914
as if one should make another drunk, and then complain of him to the Magistrate for being drunk.
as if one should make Another drunk, and then complain of him to the Magistrate for being drunk.
c-acp cs pi vmd vvi j-jn vvn, cc av vvi pp-f pno31 p-acp dt n1 p-acp vbg vvn.
(104) part (DIV2)
4054
Page 847
19794
Is it so facile a thing to Repent? Are there no pangs in the New Birth? Is it easie to leap out of Dalilah's Lap into Abraham 's Bosom? How many hath Satan flattered into Hell by this policy, that if they sin, they may recover themselves by Repentance? Alas, Is Repentance in our Power? A Spring lock can shut of it self,
Is it so facile a thing to repent? are there no pangs in the New Birth? Is it easy to leap out of Dalilah's Lap into Abraham is Bosom? How many hath Satan flattered into Hell by this policy, that if they sin, they may recover themselves by Repentance? Alas, Is Repentance in our Power? A Spring lock can shut of it self,
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(104) part (DIV2)
4029
Page 844
19795
but it cannot open without a Key:
but it cannot open without a Key:
cc-acp pn31 vmbx vvi p-acp dt n1:
(104) part (DIV2)
4029
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19796
We can shut of our selves to God, but we cannot open by Repentance, till God open our heart, who hath the Key of David in his hand.
We can shut of our selves to God, but we cannot open by Repentance, till God open our heart, who hath the Key of David in his hand.
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(104) part (DIV2)
4029
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19797
24. Subtilty of Satan in Tempting, is to put us upon doing that which is good unseasonably.
24. Subtlety of Satan in Tempting, is to put us upon doing that which is good unseasonably.
crd n1 pp-f np1 p-acp vvg, vbz pc-acp vvi pno12 p-acp vdg d r-crq vbz j av-j.
(104) part (DIV2)
4030
Page 844
19798
1. To Mourn for sin is a duty. The Sacrifices of God are a broken heart, Psal. 51.17. but yet there is a time when it may not be so seasonable.
1. To Mourn for since is a duty. The Sacrifices of God Are a broken heart, Psalm 51.17. but yet there is a time when it may not be so seasonable.
crd p-acp vvb p-acp n1 vbz dt n1. dt n2 pp-f np1 vbr dt vvn n1, np1 crd. cc-acp av pc-acp vbz dt n1 c-crq pn31 vmb xx vbi av j.
(104) part (DIV2)
4031
Page 844
19799
After some eminent Deliverance, which calls for Rejoycing, now to have the Spirits dyed of a Sad Colour,
After Some eminent Deliverance, which calls for Rejoicing, now to have the Spirits died of a Sad Colour,
p-acp d j n1, r-crq vvz p-acp vvg, av pc-acp vhi dt n2 vvd pp-f dt j n1,
(104) part (DIV2)
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Page 844
19800
and to sit Weeping, is not seasonable.
and to fit Weeping, is not seasonable.
cc pc-acp vvi vvg, vbz xx j.
(104) part (DIV2)
4031
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19801
There was a Special Time at the Feast of Tabernacles, when God call'd his People to Chearfulness. Deut. 16.15. Seven days shalt thou keep a Solemn Feast to the Lord thy God, and thou shalt surely rejoyce.
There was a Special Time At the Feast of Tabernacles, when God called his People to Cheerfulness. Deuteronomy 16.15. Seven days shalt thou keep a Solemn Feast to the Lord thy God, and thou shalt surely rejoice.
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(104) part (DIV2)
4031
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19802
Now if at this time the Israelites had hung their Harps upon the Willows, and been Disconsolate, it had been very unseasonable, like Mourning at a Wedding.
Now if At this time the Israelites had hung their Harps upon the Willows, and been Disconsolate, it had been very unseasonable, like Mourning At a Wedding.
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(104) part (DIV2)
4031
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19803
When God, by his Providence, calls us to Thanksgiving, and we sit Drooping, and, with Rachel, refuse to be comforted;
When God, by his Providence, calls us to Thanksgiving, and we fit Drooping, and, with Rachel, refuse to be comforted;
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(104) part (DIV2)
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19804
this is very evil, and savours of Ingratitude. This is Satan's Temptation, the hand of Ioab is in this.
this is very evil, and savours of Ingratitude. This is Satan's Temptation, the hand of Ioab is in this.
d vbz av j-jn, cc n2 pp-f n1. d vbz npg1 n1, dt n1 pp-f np1 vbz p-acp d.
(104) part (DIV2)
4031
Page 844
19805
2. To Rejoyce is a Duty, Psal. 33.1. Praise is comely for the Vpright.
2. To Rejoice is a Duty, Psalm 33.1. Praise is comely for the Upright.
crd p-acp vvb vbz dt n1, np1 crd. vvb vbz j p-acp dt av-j.
(104) part (DIV2)
4032
Page 844
19806
But when God by his judgments calls us to Weeping, now Joy and Mirth is unseasonable, Isa. 22.12. In that day did the Lord call to weeping, and behold joy and gladness.
But when God by his Judgments calls us to Weeping, now Joy and Mirth is unseasonable, Isaiah 22.12. In that day did the Lord call to weeping, and behold joy and gladness.
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(104) part (DIV2)
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19807
Oecolampadius, and other Learned Writers think, it was in the time of King Ahaz, when the Signs of God's Anger, like a Blazing-Star, did appear;Oecolampadius, and other Learned Writers think, it was in the time of King Ahaz, when the Signs of God's Anger, like a Blazing star, did appear;
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(104) part (DIV2)
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19808
now to be given to Mirth was very unseasonable. 3. To Read. The Word is a Duty;
now to be given to Mirth was very unseasonable. 3. To Read. The Word is a Duty;
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(104) part (DIV2)
4032
Page 844
19809
but Satan will sometimes put Men upon it when it is unseasonable. To Read at home, when God's Word is Preaching, or the Sacrament Administring, is unseasonable, yea sinful.
but Satan will sometime put Men upon it when it is unseasonable. To Read At home, when God's Word is Preaching, or the Sacrament Administering, is unseasonable, yea sinful.
cc-acp np1 vmb av vvi n2 p-acp pn31 c-crq pn31 vbz j. p-acp vvi p-acp n1-an, c-crq npg1 n1 vbz vvg, cc dt n1 j-vvg, vbz j, uh j.
(104) part (DIV2)
4033
Page 844
19810
As Hushai said, 2 Sam. 17.7. The Counsel is not good at this time:
As Hushai said, 2 Sam. 17.7. The Counsel is not good At this time:
p-acp np1 vvd, crd np1 crd. dt n1 vbz xx j p-acp d n1:
(104) part (DIV2)
4033
Page 844
19811
There was a Set-time enjoyned for the Passover, when the Iews were to bring their Offering to the Lord, Numb. 9.2.
There was a Set-time enjoined for the Passover, when the Iews were to bring their Offering to the Lord, Numb. 9.2.
a-acp vbds dt n1 vvd p-acp dt np1, c-crq dt np2 vbdr pc-acp vvi po32 vvg p-acp dt n1, j. crd.
(104) part (DIV2)
4033
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19814
This is the Devil's subtil Temptation, either to keep us from duty, or to put us upon it when it is least in season.
This is the Devil's subtle Temptation, either to keep us from duty, or to put us upon it when it is least in season.
d vbz dt ng1 j n1, av-d pc-acp vvi pno12 p-acp n1, cc pc-acp vvi pno12 p-acp pn31 c-crq pn31 vbz av-ds p-acp n1.
(104) part (DIV2)
4033
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19815
Duties of Religion not well timed and done in season, are dangerous. Snow and Hail are good for the ground when they come in their season;
Duties of Religion not well timed and done in season, Are dangerous. Snow and Hail Are good for the ground when they come in their season;
n2 pp-f n1 xx av vvn cc vdn p-acp n1, vbr j. n1 cc n1 vbr j p-acp dt n1 c-crq pns32 vvb p-acp po32 n1;
(104) part (DIV2)
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19816
but in Harvest, when the Corn is ripe, then a Storm of Hail would do hurt.
but in Harvest, when the Corn is ripe, then a Storm of Hail would do hurt.
cc-acp p-acp n1, c-crq dt n1 vbz j, cs dt n1 pp-f n1 vmd vdi n1.
(104) part (DIV2)
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19817
25. Subtilty of Satan in Tempting, is, to perswade Men to delay their repenting and turning to God. He saith, as Hag. 1.2. The time is not yet come.
25. Subtlety of Satan in Tempting, is, to persuade Men to Delay their repenting and turning to God. He Says, as Hag. 1.2. The time is not yet come.
crd n1 pp-f np1 p-acp vvg, vbz, pc-acp vvi n2 p-acp vvb po32 vvg cc vvg p-acp np1. pns31 vvz, c-acp np1 crd. dt n1 vbz xx av vvn.
(104) part (DIV2)
4034
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19818
Now youth is budding, or you are but in the flower of your age, it is too soon to repent, the time is not yet come.
Now youth is budding, or you Are but in the flower of your age, it is too soon to Repent, the time is not yet come.
av n1 vbz vvg, cc pn22 vbr p-acp p-acp dt n1 pp-f po22 n1, pn31 vbz av av pc-acp vvi, dt n1 vbz xx av vvn.
(104) part (DIV2)
4034
Page 845
19819
This Temptation is the Devil's draw-net by which he drags Millions to Hell. It is a dan•erous Temptation.
This Temptation is the Devil's draw-net by which he drags Millions to Hell. It is a dan•erous Temptation.
d n1 vbz dt ng1 n1 p-acp r-crq pns31 vvz crd p-acp n1. pn31 vbz dt j n1.
(104) part (DIV2)
4034
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19820
Sin is Dulce venenum, Bern. a Poison ;
since is Dulce venenum, Bern. a Poison;
n1 vbz fw-la fw-la, np1 dt n1;
(104) part (DIV2)
4034
Page 845
19821
the longer Poison lies in the Body, the more mortal By delay of Repentance, sin strengthens, and the heart hardens.
the longer Poison lies in the Body, the more Mortal By Delay of Repentance, since strengthens, and the heart hardens.
dt jc n1 vvz p-acp dt n1, dt av-dc j-jn p-acp n1 pp-f n1, n1 vvz, cc dt n1 vvz.
(104) part (DIV2)
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19822
The longer Ice freezeth, the harder it is to be broken.
The longer Ice freezeth, the harder it is to be broken.
dt jc n1 vvz, dt jc pn31 vbz pc-acp vbi vvn.
(104) part (DIV2)
4034
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19823
The longer a Man freezeth in impenitency, the more difficult it will be to have his heart broken.
The longer a Man freezeth in impenitency, the more difficult it will be to have his heart broken.
dt jc dt n1 vvz p-acp n1, dt av-dc j pn31 vmb vbi pc-acp vhi po31 n1 vvn.
(104) part (DIV2)
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19824
When sin hath gotten an haunt, it is not easily shaken off.
When since hath got an haunt, it is not Easily shaken off.
c-crq n1 vhz vvn dt n1, pn31 vbz xx av-j vvn a-acp.
(104) part (DIV2)
4034
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19825
Besides, the danger of this Temptation to delay Repentance, appears in this, because life is hazardous,
Beside, the danger of this Temptation to Delay Repentance, appears in this, Because life is hazardous,
p-acp, dt n1 pp-f d n1 pc-acp vvi n1, vvz p-acp d, c-acp n1 vbz j,
(104) part (DIV2)
4034
Page 845
19826
and may on a sudden expire. What security have you that you shall live another day? Life is made up of a few flying Minutes;
and may on a sudden expire. What security have you that you shall live Another day? Life is made up of a few flying Minutes;
cc vmb p-acp dt j vvi. q-crq n1 vhb pn22 cst pn22 vmb vvi j-jn n1? n1 vbz vvn a-acp pp-f dt d j-vvg n2;
(104) part (DIV2)
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it is a Taper soon blown out ▪ Jam. 4.14. What is your life? It is but a vapour.
it is a Taper soon blown out ▪ Jam. 4.14. What is your life? It is but a vapour.
pn31 vbz dt n1 av vvn av ▪ np1 crd. q-crq vbz po22 n1? pn31 vbz p-acp dt n1.
(104) part (DIV2)
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19828
The body is like a Vessel, tun'd with a little breath; Sickness broacheth this Vessel, Death draws it out:
The body is like a Vessel, tuned with a little breath; Sickness broacheth this Vessel, Death draws it out:
dt n1 vbz av-j dt n1, vvd p-acp dt j n1; n1 vvz d n1, n1 vvz pn31 av:
(104) part (DIV2)
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19829
How dangerous therefore is this Temptation to procrastinate and put off turning to God by repentance.
How dangerous Therefore is this Temptation to procrastinate and put off turning to God by Repentance.
c-crq j av vbz d n1 pc-acp vvi cc vvi a-acp vvg p-acp np1 p-acp n1.
(104) part (DIV2)
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19830
Many now in Hell did purpose to Repent, but Death surpriz'd them.
Many now in Hell did purpose to repent, but Death surprised them.
av-d av p-acp n1 vdd vvi pc-acp vvi, cc-acp n1 vvn pno32.
(104) part (DIV2)
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19831
26. Subtilty of Satan in Tempting, is, to infringe and weaken the Saints peace: If he cannot Destroy their Grace, he will Disturb their Peace.
26. Subtlety of Satan in Tempting, is, to infringe and weaken the Saints peace: If he cannot Destroy their Grace, he will Disturb their Peace.
crd n1 pp-f np1 p-acp vvg, vbz, p-acp vvi cc vvi dt n2 n1: cs pns31 vmbx vvb po32 n1, pns31 vmb vvi po32 n1.
(104) part (DIV2)
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19832
Satan envies a Christian should have a good day;
Satan envies a Christian should have a good day;
np1 vvz dt njp vmd vhi dt j n1;
(104) part (DIV2)
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19833
and if he cannot keep him from Heaven, he will keep him from an Heaven upon Earth. There is nothing (next to Holiness) a Christian prizeth more,
and if he cannot keep him from Heaven, he will keep him from an Heaven upon Earth. There is nothing (next to Holiness) a Christian prizeth more,
cc cs pns31 vmbx vvi pno31 p-acp n1, pns31 vmb vvi pno31 p-acp dt n1 p-acp n1. pc-acp vbz pix (ord p-acp n1) dt np1 vvz av-dc,
(104) part (DIV2)
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19834
than Peace and Tranquillity of Mind. This is the Cream of Life, a Bunch of Grapes by the way:
than Peace and Tranquillity of Mind. This is the Cream of Life, a Bunch of Grapes by the Way:
cs n1 cc n1 pp-f n1. d vbz dt n1 pp-f n1, dt n1 pp-f n2 p-acp dt n1:
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19835
Now it is Satans great policy to shake a Christian's Peace;
Now it is Satan great policy to shake a Christian's Peace;
av pn31 vbz npg1 j n1 pc-acp vvi dt njpg1 n1;
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19893
threw himself down a steep Precipice, or Rock, and kill'd himself.
threw himself down a steep Precipice, or Rock, and killed himself.
vvd px31 p-acp dt j n1, cc n1, cc vvd px31.
(104) part (DIV2)
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19836
that if he will go to Heaven, he shall go thither through Frights, and plenty of Tears. The Devil throws in his Fireballs of Temptation, to set the Saints Peace on fire.
that if he will go to Heaven, he shall go thither through Frights, and plenty of Tears. The devil throws in his Fireballs of Temptation, to Set the Saints Peace on fire.
cst cs pns31 vmb vvi p-acp n1, pns31 vmb vvi av p-acp vvz, cc n1 pp-f n2. dt n1 vvz p-acp po31 n2 pp-f n1, pc-acp vvi dt ng1 n1 p-acp n1.
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19837
Of such great concern is Spiritual Peace, that no wonder if Satan would, by his Intricate subtilties, Rob us of this Jewel.
Of such great concern is Spiritual Peace, that no wonder if Satan would, by his Intricate subtleties, Rob us of this Jewel.
pp-f d j vvb vbz j n1, cst dx n1 cs np1 vmd, p-acp po31 j n2, vvb pno12 pp-f d n1.
(104) part (DIV2)
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19838
Spiritual Peace is a Token of God's Favour. As Ioseph had a special testimony of his Fathers Kindness in the Party-coloured Coat he gave him;
Spiritual Peace is a Token of God's Favour. As Ioseph had a special testimony of his Father's Kindness in the Party-coloured Coat he gave him;
j n1 vbz dt n1 pp-f npg1 n1. p-acp np1 vhd dt j n1 pp-f po31 ng1 n1 p-acp dt j n1 pns31 vvd pno31;
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19839
so have the Saints a special token of God's Good-will to them, when he gives them inward Peace, which is,
so have the Saints a special token of God's Goodwill to them, when he gives them inward Peace, which is,
av vhb dt n2 dt j n1 pp-f npg1 j p-acp pno32, c-crq pns31 vvz pno32 j n1, r-crq vbz,
(104) part (DIV2)
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19840
as it were, the party-coloured Coat to wear.
as it were, the Party-coloured Coat to wear.
c-acp pn31 vbdr, dt j n1 pc-acp vvi.
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19841
No wonder then if Satan so much rage against the Saints Peace, and would tear off this comfortable Robe from them.
No wonder then if Satan so much rage against the Saints Peace, and would tear off this comfortable Robe from them.
dx n1 av cs np1 av av-d vvi p-acp dt ng1 n1, cc vmd vvi a-acp d j n1 p-acp pno32.
(104) part (DIV2)
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19842
The Devil troubles the waters of the Saints Peace, because hereby he hopes to have the more advantage of them.
The devil Troubles the waters of the Saints Peace, Because hereby he hope's to have the more advantage of them.
dt n1 vvz dt n2 pp-f dt ng1 n1, c-acp av pns31 vvz pc-acp vhi dt av-dc n1 pp-f pno32.
(104) part (DIV2)
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19843
1. By this perplexing of their Spirits, Satan takes off their Chariot-wheels; unfits them for the Service of God:
1. By this perplexing of their Spirits, Satan Takes off their Chariot wheels; unfits them for the Service of God:
crd p-acp d vvg pp-f po32 n2, np1 vvz a-acp po32 n2; n2 pno32 p-acp dt n1 pp-f np1:
(104) part (DIV2)
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19844
Body and Mind are both out of temper, like an Instrument out of Tune. Sadness of Spirit prevailing, a Christian can think of nothing but his Troubles;
Body and Mind Are both out of temper, like an Instrument out of Tune. Sadness of Spirit prevailing, a Christian can think of nothing but his Troubles;
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(104) part (DIV2)
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19845
his Mind is full of doubts, fears, surmises; that he is like a person distracted, and is scarce himself:
his Mind is full of doubts, fears, surmises; that he is like a person distracted, and is scarce himself:
po31 n1 vbz j pp-f n2, n2, n2; cst pns31 vbz av-j dt n1 vvn, cc vbz av-j px31:
(104) part (DIV2)
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19846
Either he neglects the duties of Religion, or his mind is taken off from them while he is doing them.
Either he neglects the duties of Religion, or his mind is taken off from them while he is doing them.
av-d pns31 vvz dt n2 pp-f n1, cc po31 n1 vbz vvn a-acp p-acp pno32 cs pns31 vbz vdg pno32.
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19847
Especially, there is one Duty, that melancholy and sadness of spirit unfits for, and that is Thankfulness. Thankfulness is a Tribute,Especially, there is one Duty, that melancholy and sadness of Spirit unfits for, and that is Thankfulness. Thankfulness is a Tribute,
av-j, a-acp vbz crd n1, cst j-jn cc n1 pp-f n1 vvz p-acp, cc d vbz n1. n1 vbz dt n1,
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19848
or Quit-rent due to God, Psal. 149.3. Let the Saints be joyful, let the high praises of God be in their mouth.
or Quitrent due to God, Psalm 149.3. Let the Saints be joyful, let the high praises of God be in their Mouth.
cc n1 j-jn p-acp np1, np1 crd. vvb dt n2 vbb j, vvb dt j n2 pp-f np1 vbb p-acp po32 n1.
(104) part (DIV2)
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19849
But when Satan hath disturbed a Christian's spirit, and fill'd his Mind full of black, and almost despairing thoughts, how can he be Thankful.
But when Satan hath disturbed a Christian's Spirit, and filled his Mind full of black, and almost despairing thoughts, how can he be Thankful.
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(104) part (DIV2)
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19850
It rejoyceth Satan to see how his Plot takes, by making God's Children Vnquiet, he makes them Vnthankful.
It Rejoiceth Satan to see how his Plot Takes, by making God's Children Unquiet, he makes them Unthankful.
pn31 vvz np1 pc-acp vvi c-crq po31 n1 vvz, p-acp vvg npg1 n2 j, pns31 vvz pno32 j-u.
(104) part (DIV2)
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19851
2. Satan, by troubling the Saints Peace, hath this advantage, of laying a stumbling-block in the way of others:
2. Satan, by troubling the Saints Peace, hath this advantage, of laying a stumbling-block in the Way of Others:
crd np1, p-acp vvg dt ng1 n1, vhz d n1, pp-f vvg dt n1 p-acp dt n1 pp-f n2-jn:
(104) part (DIV2)
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19852
By this policy the Devil gets an occasion to render the ways of God unlovely to those who are looking Heaven-ward.
By this policy the devil gets an occasion to render the ways of God unlovely to those who Are looking Heavenward.
p-acp d n1 dt n1 vvz dt n1 pc-acp vvi dt n2 pp-f np1 j p-acp d r-crq vbr vvg n1.
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19853
He sets before new beginners the perplexing Thoughts, the Tears, the Groans of them who are wounded in Spirit, to scare them quite off from all seriousness in Religion.
He sets before new beginners the perplexing Thoughts, the Tears, the Groans of them who Are wounded in Spirit, to scare them quite off from all seriousness in Religion.
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19854
He will object to new beginners ;
He will Object to new beginners;
pns31 vmb vvi p-acp j n2;
(104) part (DIV2)
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19894
This is Satan's Plot, but we must not break prison, by laying Violent hands upon our selves;
This is Satan's Plot, but we must not break prison, by laying Violent hands upon our selves;
d vbz npg1 n1, cc-acp pns12 vmb xx vvi n1, p-acp vvg j n2 p-acp po12 n2;
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19855
Do you not see how these sad Souls torture themselves with melancholy Thoughts, and will you change the comforts and pleasures of this life to sit always in the house of mourning? Will you espouse that Religion, which makes you a terror to your selves,
Do you not see how these sad Souls torture themselves with melancholy Thoughts, and will you change the comforts and pleasures of this life to fit always in the house of mourning? Will you espouse that Religion, which makes you a terror to your selves,
vdb pn22 xx vvi c-crq d j n2 vvb px32 p-acp j-jn n2, cc vmb pn22 vvi dt n2 cc n2 pp-f d n1 pc-acp vvi av p-acp dt n1 pp-f n1? vmb pn22 vvi d n1, r-crq vvz pn22 dt n1 p-acp po22 n2,
(104) part (DIV2)
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19856
and a burden to others? Can you be in love with such a Religion,
and a burden to Others? Can you be in love with such a Religion,
cc dt n1 p-acp n2-jn? vmb pn22 vbb p-acp n1 p-acp d dt n1,
(104) part (DIV2)
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19857
as is ready to fright you out of your wits? This advantage the Devil gets by troubling the Saints Peace, he would discourage others who are looking towards Heaven;
as is ready to fright you out of your wits? This advantage the devil gets by troubling the Saints Peace, he would discourage Others who Are looking towards Heaven;
c-acp vbz j pc-acp vvi pn22 av pp-f po22 n2? d n1 dt n1 vvz p-acp vvg dt ng1 n1, pns31 vmd vvi n2-jn r-crq vbr vvg p-acp n1;
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19858
he would beat them off from Praying, and hearing all Soul-awakening Sermons, lest they fall into this black humour of Melancholy,
he would beatrice them off from Praying, and hearing all Soul-awakening Sermons, lest they fallen into this black humour of Melancholy,
pns31 vmd vvi pno32 a-acp p-acp vvg, cc vvg d j n2, cs pns32 vvb p-acp d j-jn n1 pp-f n-jn,
(104) part (DIV2)
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19859
and end their days in despair.
and end their days in despair.
cc vvi po32 n2 p-acp n1.
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19860
3. By this subtil policy of Satan, in disturbing the Saints Peace, and making them believe God doth not love them, he hath this advantage, he sometimes so far prevails over them,
3. By this subtle policy of Satan, in disturbing the Saints Peace, and making them believe God does not love them, he hath this advantage, he sometime so Far prevails over them,
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(104) part (DIV2)
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19861
as to make them begin to entertain hard thoughts of God. Through the black Spectacles of Melancholy, God's dealings look sad and Ghastly.
as to make them begin to entertain hard thoughts of God. Through the black Spectacles of Melancholy, God's dealings look sad and Ghastly.
c-acp pc-acp vvi pno32 vvi pc-acp vvi j n2 pp-f np1. p-acp dt j-jn n2 pp-f n-jn, npg1 n2-vvg vvb j cc j.
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19862
Satan tempts the Godly to have strange thoughts of God;
Satan tempts the Godly to have strange thoughts of God;
np1 vvz dt j pc-acp vhi j n2 pp-f np1;
(104) part (DIV2)
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19863
to think he hath cast off all pity, and hath forgotten to be gracious, Psal. 77. and to make sad conclusions, Isai. 38.13. I reckoned that as a Lion, so will he break all my bones;
to think he hath cast off all pity, and hath forgotten to be gracious, Psalm 77. and to make sad conclusions, Isaiah 38.13. I reckoned that as a lion, so will he break all my bones;
pc-acp vvi pns31 vhz vvn a-acp d n1, cc vhz vvn pc-acp vbi j, np1 crd cc p-acp vvi j n2, np1 crd. pns11 vvd cst p-acp dt n1, av vmb pns31 vvi d po11 n2;
(104) part (DIV2)
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19864
from day even to night wilt thou make an end of me. The Devil setting in with Melancholy, causeth a sad Eclipse in the Soul;from day even to night wilt thou make an end of me. The devil setting in with Melancholy, Causes a sad Eclipse in the Soul;
p-acp n1 av p-acp n1 vm2 pns21 vvi dt n1 pp-f pno11. dt n1 vvg p-acp p-acp n-jn, vvz dt j n1 p-acp dt n1;
(104) part (DIV2)
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19865
it begins to think, God hath shut up the Springs of Mercy, and there is no Hope. Hereupon, Satan gets farther advantage of a troubled Spirit, sometimes he puts the troubled Soul upon sinful wishes and execrations against it self:
it begins to think, God hath shut up the Springs of Mercy, and there is no Hope. Hereupon, Satan gets farther advantage of a troubled Spirit, sometime he puts the troubled Soul upon sinful wishes and execrations against it self:
pn31 vvz pc-acp vvi, np1 vhz vvn a-acp dt n2 pp-f n1, cc pc-acp vbz dx vvb. av, np1 vvz jc n1 pp-f dt j-vvn n1, av pns31 vvz dt j-vvn n1 p-acp j vvz cc n2 p-acp pn31 n1:
(104) part (DIV2)
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19866
Iob, in distemper of Mind, Cursed his Birth-day, Iob 3.3. Iob, though he did not curse his God, yet he cursed his Birth-day.Job, in distemper of Mind, Cursed his Birthday, Job 3.3. Job, though he did not curse his God, yet he cursed his Birthday.
np1, p-acp n1 pp-f n1, vvd po31 n1, np1 crd. np1, c-acp pns31 vdd xx vvi po31 n1, av pns31 vvd po31 n1.
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19867
Thus you see what advantages the Devil gets by raising storms, and troubling the Saints Peace:
Thus you see what advantages the devil gets by raising storms, and troubling the Saints Peace:
av pn22 vvb r-crq n2 dt n1 vvz p-acp vvg n2, cc vvg dt ng1 n1:
(104) part (DIV2)
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19868
and let me tell you, if the Devil is capable of any delight, it is to see the Saints disquiets ; their Groans are his Musick:
and let me tell you, if the devil is capable of any delight, it is to see the Saints disquiets; their Groans Are his Music:
cc vvb pno11 vvi pn22, cs dt n1 vbz j pp-f d n1, pn31 vbz pc-acp vvi dt n2 vvz; po32 n2 vbr po31 n1:
(104) part (DIV2)
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19869
'Tis a sport to him to see them torture themselves upon the wrack of Melancholy, and almost drown themselves in tears.
It's a sport to him to see them torture themselves upon the wrack of Melancholy, and almost drown themselves in tears.
pn31|vbz dt n1 p-acp pno31 pc-acp vvi pno32 vvi px32 p-acp dt n1 pp-f n-jn, cc av vvb px32 p-acp n2.
(104) part (DIV2)
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19870
When the Godly have unjust surmises of God, question his Love, deny the Work of Grace,
When the Godly have unjust surmises of God, question his Love, deny the Work of Grace,
c-crq dt j vhb j n2 pp-f np1, vvb po31 n1, vvb dt n1 pp-f n1,
(104) part (DIV2)
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19871
and fall to wishing they had never been Born; now Satan is ready to clap his hands and shout for a Victory.
and fallen to wishing they had never been Born; now Satan is ready to clap his hands and shout for a Victory.
cc vvi p-acp vvg pns32 vhd av-x vbn vvn; av np1 vbz j pc-acp vvi po31 n2 cc n1 p-acp dt n1.
(104) part (DIV2)
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19895
but stay, till God send and open the door. Let us Pray, Lead us not into temptation.
but stay, till God send and open the door. Let us Pray, Led us not into temptation.
cc-acp vvb, c-acp np1 vvb cc vvi dt n1. vvb pno12 vvi, vvb pno12 xx p-acp n1.
(104) part (DIV2)
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19872
Having shewn you the advantages the Devil gets by this Temptation of disturbing the Saints Peace, I shall Answer a Question, by what Arts and Methods doth Satan in Tempting disturb the Saints Peace?
Having shown you the advantages the devil gets by this Temptation of disturbing the Saints Peace, I shall Answer a Question, by what Arts and Methods does Satan in Tempting disturb the Saints Peace?
vhg vvn pn22 dt n2 dt n1 vvz p-acp d n1 pp-f vvg dt ng1 n1, pns11 vmb vvi dt n1, p-acp r-crq n2 cc n2 vdz np1 p-acp vvg vvi dt ng1 n1?
(104) part (DIV2)
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19873
Answ. 1. Satan slily conveys evil thoughts, and then makes a Christian believe they come from his own heart.Answer 1. Satan slily conveys evil thoughts, and then makes a Christian believe they come from his own heart.
np1 crd np1 av-j vvz j-jn n2, cc av vvz dt njp vvi pns32 vvb p-acp po31 d n1.
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19874
The Cup was found in Benjamin 's sack, but it was of Ioseph 's putting in:
The Cup was found in Benjamin is sack, but it was of Ioseph is putting in:
dt n1 vbds vvn p-acp np1 vbz n1, cc-acp pn31 vbds pp-f np1 vbz vvg p-acp:
(104) part (DIV2)
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19875
So a Child of God oft finds Atheistical Blasphemous Thoughts in his mind, but Satan hath cast them in.
So a Child of God oft finds Atheistical Blasphemous Thoughts in his mind, but Satan hath cast them in.
av dt n1 pp-f np1 av vvz j j n2 p-acp po31 n1, cc-acp np1 vhz vvn pno32 p-acp.
(104) part (DIV2)
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19876
The Devil doth, as some, lay their children at anothers door:
The devil does, as Some, lay their children At another's door:
dt n1 vdz, c-acp d, vvd po32 n2 p-acp j-jn n1:
(104) part (DIV2)
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19877
So Satan lays his Temptations at our door, fathers them upon us, and then we trouble our selves about them,
So Satan lays his Temptations At our door, Father's them upon us, and then we trouble our selves about them,
av np1 vvz po31 n2 p-acp po12 n1, n2 pno32 p-acp pno12, cc av pns12 vvb po12 n2 p-acp pno32,
(104) part (DIV2)
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19878
and Nurse them as if they were our own.
and Nurse them as if they were our own.
cc vvi pno32 c-acp cs pns32 vbdr po12 d.
(104) part (DIV2)
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19879
2. Satan disturbs the Saints Peace, by drawing forth their sins in the most black colours, to affright them,
2. Satan disturbs the Saints Peace, by drawing forth their Sins in the most black colours, to affright them,
crd np1 vvz dt ng1 n1, p-acp vvg av po32 n2 p-acp dt ds j-jn n2, p-acp vvb pno32,
(104) part (DIV2)
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19880
and make them ready to give up the Ghost. Satan is called the Accuser of the Brethren ;
and make them ready to give up the Ghost. Satan is called the Accuser of the Brothers;
cc vvi pno32 j pc-acp vvi a-acp dt n1. np1 vbz vvn dt n1 pp-f dt n2;
(104) part (DIV2)
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19881
not onely because he accuseth them to God, but accuseth them to themselves: He tells them, they are guilty of such sins, and they are Hypocrites.
not only Because he Accuseth them to God, but Accuseth them to themselves: He tells them, they Are guilty of such Sins, and they Are Hypocrites.
xx av-j c-acp pns31 vvz pno32 p-acp np1, cc-acp vvz pno32 p-acp px32: pns31 vvz pno32, pns32 vbr j pp-f d n2, cc pns32 vbr n2.
(104) part (DIV2)
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19882
Whereas the sins of a Believer shew only, that Grace is not perfect, not, that he hath no Grace:
Whereas the Sins of a Believer show only, that Grace is not perfect, not, that he hath no Grace:
cs dt n2 pp-f dt n1 vvi av-j, cst n1 vbz xx j, xx, cst pns31 vhz dx n1:
(104) part (DIV2)
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19883
When Satan comes with this Temptation, shew him that Scripture, 1 Joh. 1.7. The blood of Iesus Christ his Son cleanseth us from all sin.
When Satan comes with this Temptation, show him that Scripture, 1 John 1.7. The blood of Iesus christ his Son Cleanseth us from all since.
c-crq np1 vvz p-acp d n1, vvb pno31 d n1, crd np1 crd. dt n1 pp-f np1 np1 po31 n1 vvz pno12 p-acp d n1.
(104) part (DIV2)
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19884
27. Subtilty of Satan, is, by plausible Arguments, to tempt Men to be felo de se, to make away themselves.
27. Subtlety of Satan, is, by plausible Arguments, to tempt Men to be Fellow de se, to make away themselves.
crd n1 pp-f np1, vbz, p-acp j n2, pc-acp vvi n2 pc-acp vbi fw-la fw-la fw-la, pc-acp vvi av px32.
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19885
This Temptation doth not onely cross the current of Scripture, but is abhorring to Nature, to be ones own Executioner.
This Temptation does not only cross the current of Scripture, but is abhorring to Nature, to be ones own Executioner.
d n1 vdz xx av-j vvi dt n1 pp-f n1, cc-acp vbz vvg p-acp n1, pc-acp vbi pi2 d n1.
(104) part (DIV2)
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19886
Yet such cunning artifices hath Satan, that he perswades many to lay violent hands upon themselves;
Yet such cunning artifices hath Satan, that he persuades many to lay violent hands upon themselves;
av d j-jn fw-la vhz np1, cst pns31 vvz d pc-acp vvi j n2 p-acp px32;
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19887
which the Bills of Mortality witness. 1. He tempts some to this in terror of Conscience ;
which the Bills of Mortality witness. 1. He tempts Some to this in terror of Conscience;
r-crq dt n2 pp-f n1 n1. crd pns31 vvz d p-acp d p-acp n1 pp-f n1;
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19888
telling them, All the Hell they shall have is in their Conscience, and Death will give them present ease.
telling them, All the Hell they shall have is in their Conscience, and Death will give them present ease.
vvg pno32, d dt n1 pns32 vmb vhi vbz p-acp po32 n1, cc n1 vmb vvi pno32 j n1.
(104) part (DIV2)
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19889
2. He tempts others to make away themselves, that they may live no longer to sin against God.
2. He tempts Others to make away themselves, that they may live no longer to sin against God.
crd pns31 vvz n2-jn pc-acp vvi av px32, cst pns32 vmb vvi av-dx av-jc pc-acp vvi p-acp np1.
(104) part (DIV2)
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19890
3. Others he tempts to make away themselves, that they may presently arrive at happiness:
3. Others he tempts to make away themselves, that they may presently arrive At happiness:
crd ng2-jn pns31 vvz pc-acp vvi av px32, cst pns32 vmb av-j vvi p-acp n1:
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19891
he tells them, The best of the Saints desire Heaven, and the sooner they are there the better.
he tells them, The best of the Saints desire Heaven, and the sooner they Are there the better.
pns31 vvz pno32, dt js pp-f dt n2 vvb n1, cc dt av-c pns32 vbr a-acp av jc.
(104) part (DIV2)
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19892
Austin speaks of Cleombratas, who hearing Plato Read a Lecture of the Immortality of the Soul, and the Ioys of the other World, se in praecipitium dejecit ;Austin speaks of Cleombratas, who hearing Plato Read a Lecture of the Immortality of the Soul, and the Joys of the other World, see in praecipitium dejecit;
np1 vvz pp-f np1, r-crq vvg np1 vvb dt n1 pp-f dt n1 pp-f dt n1, cc dt n2 pp-f dt j-jn n1, vvb p-acp fw-la fw-la;
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19913
and then brings in the Indictment;
and then brings in the Indictment;
cc av vvz p-acp dt n1;
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19896
Still bear in mind that Scripture, Exod. 20.13. Thou shalt not kill. Clamitat in Coelum vox sanguinis — if we may not kill another, much less our selves;
Still bear in mind that Scripture, Exod 20.13. Thou shalt not kill. Clamitat in Coelum vox Blood — if we may not kill Another, much less our selves;
av vvi p-acp n1 cst n1, np1 crd. pns21 vm2 xx vvi. fw-la p-acp fw-la fw-la fw-la — cs pns12 vmb xx vvi j-jn, av-d av-dc po12 n2;
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19897
and take heed of discontent, which often opens the door to self-murder.
and take heed of discontent, which often Opens the door to self-murder.
cc vvb n1 pp-f n-jn, r-crq av vvz dt n1 p-acp n1.
(104) part (DIV2)
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19898
Thus I have shewn you 27 Subtilties of Satan in Tempting, that so you may the better know them and avoid them.
Thus I have shown you 27 Subtleties of Satan in Tempting, that so you may the better know them and avoid them.
av pns11 vhb vvn pn22 crd n2 pp-f np1 p-acp vvg, cst av pn22 vmb dt av-jc vvi pno32 cc vvi pno32.
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19899
There is a Story of a Iew that should have Poisoned Luther, but a Friend sent to Luther the Picture of this Iew, warning him to take heed of such a Man when he saw him, by which means he knew the Murderer, and escaped his hands.
There is a Story of a Iew that should have Poisoned Luther, but a Friend sent to Luther the Picture of this Iew, warning him to take heed of such a Man when he saw him, by which means he knew the Murderer, and escaped his hands.
pc-acp vbz dt n1 pp-f dt np1 cst vmd vhi vvn np1, p-acp dt n1 vvd p-acp np1 dt n1 pp-f d np1, vvg pno31 pc-acp vvi n1 pp-f d dt n1 c-crq pns31 vvd pno31, p-acp r-crq n2 pns31 vvd dt n1, cc vvd po31 n2.
(104) part (DIV2)
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19900
I have told you the subtil devices of Satan in tempting;
I have told you the subtle devices of Satan in tempting;
pns11 vhb vvn pn22 dt j n2 pp-f np1 p-acp vvg;
(104) part (DIV2)
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19901
I have shewn you (as it were) the Picture of him that would Murder you;
I have shown you (as it were) the Picture of him that would Murder you;
pns11 vhb vvn pn22 (c-acp pn31 vbdr) dt n1 pp-f pno31 cst vmd vvi pn22;
(104) part (DIV2)
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19902
I beseech you, being forewarned, take heed of the Murderer. 1. Vse. From this subtilty of Satan in Tempting, let me draw two Inferences.
I beseech you, being forewarned, take heed of the Murderer. 1. Use. From this subtlety of Satan in Tempting, let me draw two Inferences.
pns11 vvb pn22, vbg vvn, vvb n1 pp-f dt n1. crd vvb. p-acp d n1 pp-f np1 p-acp vvg, vvb pno11 vvi crd n2.
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19903
1. It may administer matter of wonder to us how any soul is saved.
1. It may administer matter of wonder to us how any soul is saved.
crd pn31 vmb vvi n1 pp-f n1 p-acp pno12 c-crq d n1 vbz vvn.
(104) part (DIV2)
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19904
How may we admire, that Satan, this Abaddon, or Angel of the Bottomless Pit, Rev. 9.11.
How may we admire, that Satan, this Abaddon, or Angel of the Bottomless Pit, Rev. 9.11.
q-crq vmb pns12 vvi, cst np1, d np1, cc n1 pp-f dt j n1, n1 crd.
(104) part (DIV2)
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19905
This Apollyon, this Soul-devourer, doth not ruine all Mankind? What a wonder is it that some are preserved, that neither Satan's hidden snares prevail,
This Apollyon, this Soul-devourer, does not ruin all Mankind? What a wonder is it that Some Are preserved, that neither Satan's hidden snares prevail,
d np1, d n1, vdz xx vvi d n1? q-crq dt n1 vbz pn31 cst d vbr vvn, cst d npg1 vvn n2 vvi,
(104) part (DIV2)
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19906
nor his fiery darts: that neither the Head of the Serpent, nor the Paw of the Lion destroys them? Sure it will be matter of admiration to the Saints when they come to Heaven, to think how strangely they came thither;
nor his fiery darts: that neither the Head of the Serpent, nor the Paw of the lion Destroys them? Sure it will be matter of admiration to the Saints when they come to Heaven, to think how strangely they Come thither;
ccx po31 j n2: cst dx dt n1 pp-f dt n1, ccx dt n1 pp-f dt n1 vvz pno32? j pn31 vmb vbi n1 pp-f n1 p-acp dt n2 c-crq pns32 vvb p-acp n1, pc-acp vvi c-crq av-j pns32 vvd av;
(104) part (DIV2)
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19907
that notwithstanding all the force and fraud, the power and policy of Hell, yet they should arrive safe at the Heavenly Port:
that notwithstanding all the force and fraud, the power and policy of Hell, yet they should arrive safe At the Heavenly Port:
cst p-acp d dt n1 cc n1, dt n1 cc n1 pp-f n1, av pns32 vmd vvi j p-acp dt j n1:
(104) part (DIV2)
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19908
This is through the safe Conduct of Christ, the Captain of our Salvation; Michael is too hard for the Dragon. 2. Is Satan so subtil;
This is through the safe Conduct of christ, the Captain of our Salvation; Michael is too hard for the Dragon. 2. Is Satan so subtle;
d vbz p-acp dt j vvb pp-f np1, dt n1 pp-f po12 n1; np1 vbz av j c-acp dt n1. crd vbz np1 av j;
(104) part (DIV2)
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19909
see then what need we have to pray to God for wisdom, to discern the snares of Satan, and strength to resist them;
see then what need we have to pray to God for Wisdom, to discern the snares of Satan, and strength to resist them;
vvb av q-crq vvb pns12 vhb pc-acp vvi p-acp np1 p-acp n1, pc-acp vvi dt n2 pp-f np1, cc n1 pc-acp vvi pno32;
(104) part (DIV2)
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19910
we cannot of our selves stand against Temptation, if we could, this Prayer were needless, Lead us not, &c. Let us not think we can be too cunning for the Devil, we can escape his wiles and darts.
we cannot of our selves stand against Temptation, if we could, this Prayer were needless, Led us not, etc. Let us not think we can be too cunning for the devil, we can escape his wiles and darts.
pns12 vmbx pp-f po12 n2 vvb p-acp n1, cs pns12 vmd, d n1 vbdr j, vvb pno12 xx, av vvb pno12 xx vvi pns12 vmb vbi av j-jn c-acp dt n1, pns12 vmb vvi po31 n2 cc n2.
(104) part (DIV2)
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19911
If David and Peter who were Pillars in God's Temple, fell by Temptation, how soon should such weak Reeds as we, be blown down, •id God leave us? Take Christ 's Advice, Mat. 26.41. Watch and pray, that ye enter not into Temptation.
If David and Peter who were Pillars in God's Temple, fell by Temptation, how soon should such weak Reeds as we, be blown down, •id God leave us? Take christ is advice, Mathew 26.41. Watch and pray, that you enter not into Temptation.
cs np1 cc np1 r-crq vbdr n2 p-acp npg1 n1, vvd p-acp n1, c-crq av vmd d j n2 c-acp pns12, vbb vvn a-acp, vdd np1 vvb pno12? vvb np1 vbz n1, np1 crd. vvb cc vvb, cst pn22 vvb xx p-acp n1.
(104) part (DIV2)
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19912
Inference. 3. See what the end of all Satans subtilties in tempting is, He is a Tempter that he may be an accuser. He lays the plot, enticeth men to Sin,Inference. 3. See what the end of all Satan subtleties in tempting is, He is a Tempter that he may be an accuser. He lays the plot, entices men to since,
n1. crd n1 q-crq dt n1 pp-f d npg1 n2 p-acp vvg vbz, pns31 vbz dt n1 cst pns31 vmb vbi dt n1. pns31 vvz dt n1, vvz n2 p-acp n1,
(104) part (DIV2)
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19917
Quest. 1. Why doth God suffer his Saints to be so hurried and buffeted by Satans Temptations?Quest. 1. Why does God suffer his Saints to be so hurried and buffeted by Satan Temptations?
n1. crd q-crq vdz np1 vvi po31 n2 pc-acp vbi av vvd cc vvn p-acp npg1 n2?
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19918
Answ. The Lord doth it for many wise and holy ends. 1. He lets them be tempted to try them.Answer The Lord does it for many wise and holy ends. 1. He lets them be tempted to try them.
np1 dt n1 vdz pn31 p-acp d j cc j n2. crd pns31 vvz pno32 vbi vvn pc-acp vvi pno32.
(104) part (DIV2)
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19919
The Hebrew word Nissa in Pyhil signifies both to Tempt and to Try. Temptation is a Touchstone to try what is in the Heart. The Devil tempts that he may deceive, but God lets us be tempted to try us. Qui non tentatur non probatur. Aug.
The Hebrew word Nissa in Pyhil signifies both to Tempt and to Try. Temptation is a Touchstone to try what is in the Heart. The devil tempts that he may deceive, but God lets us be tempted to try us. Qui non tentatur non Probatum. Aug.
dt njp n1 np1 p-acp fw-la vvz d p-acp vvb cc p-acp vvb. n1 vbz dt np1-n pc-acp vvi r-crq vbz p-acp dt n1. dt n1 vvz cst pns31 vmb vvi, p-acp np1 vvb|pno12 pno12 vbi vvn p-acp vvb pno12. fw-fr fw-fr fw-la fw-fr fw-la. np1
(104) part (DIV2)
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19920
1. Hereby God tries our sincerity; Iobs sincerity was tryed by Temptation, the Devil told God that Iob was an Hypocrite,
1. Hereby God tries our sincerity; Jobs sincerity was tried by Temptation, the devil told God that Job was an Hypocrite,
crd av np1 vvz po12 n1; n2 n1 vbds vvn p-acp n1, dt n1 vvd np1 cst np1 vbds dt n1,
(104) part (DIV2)
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19921
and served God only for a Livery, but saith he, Touch him, (that is, let me tempt him) and then see if he will not curse thee to thy Face? Iob 1.11.
and served God only for a Livery, but Says he, Touch him, (that is, let me tempt him) and then see if he will not curse thee to thy Face? Job 1.11.
cc vvd np1 av-j p-acp dt n1, cc-acp vvz pns31, vvb pno31, (cst vbz, vvb pno11 vvi pno31) cc av vvb cs pns31 vmb xx vvi pno21 p-acp po21 n1? np1 crd.
(104) part (DIV2)
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19922
well, God did let the Devil touch him by a Temptation, yet Iob remains holy, he worships God, and blesseth God, ver. 20.21. Here Iobs sincerity was proved, Iob had Fiery Temptations, but he came out of the Fire a Golden Christian, NONLATINALPHABET.
well, God did let the devil touch him by a Temptation, yet Job remains holy, he worships God, and Blesses God, ver. 20.21. Here Jobs sincerity was proved, Job had Fiery Temptations, but he Come out of the Fire a Golden Christian,.
uh-av, np1 vdd vvi dt n1 vvb pno31 p-acp dt n1, av np1 vvz j, pns31 vvz np1, cc vvz np1, fw-la. crd. av n2 n1 vbds vvn, np1 vhd j n2, cc-acp pns31 vvd av pp-f dt n1 dt j njp,.
(104) part (DIV2)
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19923
Chrys. Temptation is a touchstone of sincerity. Chrys. Temptation is a touchstone of sincerity.
np1 n1 vbz dt n1 pp-f n1.
(104) part (DIV2)
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19924
2. By Tentation God tries our Love, the Wife of Tigranes did never so shew her chastity and love to her Husband,
2. By Tentation God tries our Love, the Wife of Tigranes did never so show her chastity and love to her Husband,
crd p-acp n1 np1 vvz po12 vvi, dt n1 pp-f npg1 vdd av-x av vvi po31 n1 cc n1 p-acp po31 n1,
(104) part (DIV2)
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19925
as when she was tempted by Cyrus, but did not yield.
as when she was tempted by Cyrus, but did not yield.
c-acp c-crq pns31 vbds vvn p-acp np1, cc-acp vdd xx vvi.
(104) part (DIV2)
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19926
So our love to God is seen in this, when we can look a Temptation in the Face,
So our love to God is seen in this, when we can look a Temptation in the Face,
av po12 n1 p-acp np1 vbz vvn p-acp d, c-crq pns12 vmb vvi dt n1 p-acp dt n1,
(104) part (DIV2)
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19927
and turn our back upon it;
and turn our back upon it;
cc vvb po12 n1 p-acp pn31;
(104) part (DIV2)
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19928
tho' the Devil come as a Serpent subtilly, and offers a Golden Apple, yet we will not touch the forbidden fruit.
though the devil come as a Serpent subtly, and offers a Golden Apple, yet we will not touch the forbidden fruit.
cs dt n1 vvb p-acp dt n1 av-j, cc vvz dt j n1, av pns12 vmb xx vvi dt j-vvn n1.
(104) part (DIV2)
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19929
When the Devil shew'd Christ all the Kingdoms of the World and the glory of them:
When the devil showed christ all the Kingdoms of the World and the glory of them:
c-crq dt n1 vvd np1 d dt n2 pp-f dt n1 cc dt n1 pp-f pno32:
(104) part (DIV2)
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19930
such was Christs love to his Father, that he abhor'd the Temptation. True love will not be bribed.
such was Christ love to his Father, that he abhorred the Temptation. True love will not be bribed.
d vbds npg1 n1 p-acp po31 n1, cst pns31 vvn dt n1. j n1 vmb xx vbi vvn.
(104) part (DIV2)
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19931
When the Devils Darts are most fiery, a Saints love to God is most Fervent. 3. By Temptation God tries our courage, Hos. 7.11. Ephraim is a silly Dove without an Heart.
When the Devils Darts Are most fiery, a Saints love to God is most Fervent. 3. By Temptation God tries our courage, Hos. 7.11. Ephraim is a silly Dove without an Heart.
c-crq dt ng1 n2 vbr av-ds j, dt n2 vvb p-acp np1 vbz av-ds j. crd p-acp n1 np1 vvz po12 n1, np1 crd. np1 vbz dt j n1 p-acp dt n1.
(104) part (DIV2)
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19932
So it may be said of many, they are excordes, without an Heart ▪ they have no Heart to resist a temptation, no sooner doth Satan come with his sollicitations but they yield;
So it may be said of many, they Are excordes, without an Heart ▪ they have no Heart to resist a temptation, no sooner does Satan come with his solicitations but they yield;
av pn31 vmb vbi vvn pp-f d, pns32 vbr n2, p-acp dt n1 ▪ pns32 vhb dx n1 pc-acp vvi dt n1, av-dx av-c vdz np1 vvi p-acp po31 n2 cc-acp pns32 vvb;
(104) part (DIV2)
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19933
like a Coward as soon as the thief approacheth he delivers his Purse.
like a Coward as soon as the thief Approaches he delivers his Purse.
av-j dt n1 c-acp av c-acp dt n1 vvz pns31 vvz po31 n1.
(104) part (DIV2)
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But he is the valorous Christian that brandisheth the Sword of the Spirit against Satan and will rather die than yield;
But he is the valorous Christian that Brandishes the Sword of the Spirit against Satan and will rather die than yield;
p-acp pns31 vbz dt j njp cst vvz dt n1 pp-f dt n1 p-acp np1 cc vmb av-c vvi cs vvi;
(104) part (DIV2)
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19935
the courage of the Romans was never more seen than when they were assaulted by the Carthaginians ;
the courage of the Roman was never more seen than when they were assaulted by the Carthaginians;
dt n1 pp-f dt njp2 vbds av-x av-dc vvn cs c-crq pns32 vbdr vvn p-acp dt njp2;
(104) part (DIV2)
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20107
David was overcome by temptation in case of Bathsheba and numbring the people.David was overcome by temptation in case of Bathsheba and numbering the people.
np1 vbds vvn p-acp n1 p-acp n1 pp-f np1 cc vvg dt n1.
(104) part (DIV2)
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the Heroick Spirit of a Saint is never more seen than in a Field Battle when he is fighting with the Red-Dragon, and by the power of faith puts the Devil to flight.
the Heroic Spirit of a Saint is never more seen than in a Field Battle when he is fighting with the Red-Dragon, and by the power of faith puts the devil to flight.
dt j n1 pp-f dt n1 vbz av-x av-dc vvn cs p-acp dt n1 n1 c-crq pns31 vbz vvg p-acp dt n1, cc p-acp dt n1 pp-f n1 vvz dt n1 pc-acp vvi.
(104) part (DIV2)
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19937
Fidei robur potest esse concussum, non excussum Tertul. This is one reason why God lets his People be tempted, that their mettal may be tryed, their sincerity, love, magnanimity;Fidei robur potest esse concussum, non excussum Tertulian This is one reason why God lets his People be tempted, that their metal may be tried, their sincerity, love, magnanimity;
fw-la fw-la fw-la fw-la fw-la, fw-la fw-la np1 d vbz crd n1 c-crq np1 vvz po31 n1 vbi vvn, cst po32 n1 vmb vbi vvn, po32 n1, n1, n1;
(104) part (DIV2)
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19938
when Grace is proved, the Gospel is honoured.
when Grace is proved, the Gospel is honoured.
c-crq n1 vbz vvn, dt n1 vbz vvn.
(104) part (DIV2)
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19939
2. God suffers his Children to be tempted, that they may be kept from Pride, quos non Gula, NONLATINALPHABET superavit, Cypr. Pride crept once into the Angels, and into the Apostles,
2. God suffers his Children to be tempted, that they may be kept from Pride, quos non Gula, superavit, Cyprus Pride crept once into the Angels, and into the Apostles,
crd np1 vvz po31 n2 pc-acp vbi vvn, cst pns32 vmb vbi vvn p-acp n1, fw-la fw-fr fw-la, fw-la, np1 n1 vvn a-acp p-acp dt n2, cc p-acp dt n2,
(104) part (DIV2)
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19940
when they disputed which of them should be greatest, and in Peter, tho' all men forsake thee,
when they disputed which of them should be greatest, and in Peter, though all men forsake thee,
c-crq pns32 vvn r-crq pp-f pno32 vmd vbi js, cc p-acp np1, cs d n2 vvb pno21,
(104) part (DIV2)
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19941
yet I will not, as if he had had more Grace than all the Apostles.yet I will not, as if he had had more Grace than all the Apostles.
av pns11 vmb xx, c-acp cs pns31 vhd vhn dc n1 cs d dt n2.
(104) part (DIV2)
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19942
Pride keeps Grace low, that it cannot thrive, as the Spleen swells, so the other parts of the body consume.
Pride keeps Grace low, that it cannot thrive, as the Spleen Swells, so the other parts of the body consume.
n1 vvz n1 j, cst pn31 vmbx vvi, c-acp dt n1 vvz, av dt j-jn n2 pp-f dt n1 vvb.
(104) part (DIV2)
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19943
As Pride grows, so Grace consumes.
As Pride grows, so Grace consumes.
p-acp n1 vvz, av n1 vvz.
(104) part (DIV2)
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19944
God resists Pride, and that he may keep his Children humble he suffers them sometimes to fall into temptation, 2 Cor. 12.7. lest I should be exalted, there was given to me a Thorn in the Flesh, a Messenger of Satan to buffet me.
God resists Pride, and that he may keep his Children humble he suffers them sometime to fallen into temptation, 2 Cor. 12.7. lest I should be exalted, there was given to me a Thorn in the Flesh, a Messenger of Satan to buffet me.
np1 vvz n1, cc cst pns31 vmb vvi po31 n2 j pns31 vvz pno32 av pc-acp vvi p-acp n1, crd np1 crd. cs pns11 vmd vbi vvn, pc-acp vbds vvn p-acp pno11 dt n1 p-acp dt n1, dt n1 pp-f np1 pc-acp vvi pno11.
(104) part (DIV2)
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19945
When Paul was lifted up in Revelations, he was in danger to be lifted up in Pride.
When Paul was lifted up in Revelations, he was in danger to be lifted up in Pride.
c-crq np1 vbds vvn a-acp p-acp n2, pns31 vbds p-acp n1 pc-acp vbi vvn a-acp p-acp n1.
(104) part (DIV2)
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Now came the Messenger of Satan to Buffet him, that was, some sore temptation to humble him.
Now Come the Messenger of Satan to Buffet him, that was, Some soar temptation to humble him.
av vvd dt n1 pp-f np1 pc-acp vvi pno31, cst vbds, d j n1 pc-acp vvi pno31.
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The Thorn in the Flesh was to prick the Bladder of Pride. Better is that temptation that humbles me, than that duty which makes me Proud.
The Thorn in the Flesh was to prick the Bladder of Pride. Better is that temptation that humbles me, than that duty which makes me Proud.
dt n1 p-acp dt n1 vbds pc-acp vvi dt n1 pp-f n1. j vbz d n1 cst vvz pno11, cs d n1 r-crq vvz pno11 j.
(104) part (DIV2)
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Rather than a Christian shall be Proud, God lets him fall into the Devils Hands a while, that he may be cured of his Imposthume.
Rather than a Christian shall be Proud, God lets him fallen into the Devils Hands a while, that he may be cured of his Imposthume.
av-c cs dt njp vmb vbi j, np1 vvz pno31 vvi p-acp dt ng1 n2 dt n1, cst pns31 vmb vbi vvn pp-f po31 n1.
(104) part (DIV2)
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3. God lets his People be tempted, that they may be fitter to comfort others, as are in the same distress:
3. God lets his People be tempted, that they may be fitter to Comfort Others, as Are in the same distress:
crd np1 vvz po31 n1 vbi vvn, cst pns32 vmb vbi jc p-acp vvb n2-jn, c-acp vbr p-acp dt d n1:
(104) part (DIV2)
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they can speak a word in due season to such as are weary. St. Paul was train'd up in the Fencing School of temptation, 2 Cor. 2.11. and he was able to acquaint others with Satans Wiles and Stratagems.
they can speak a word in due season to such as Are weary. Saint Paul was trained up in the Fencing School of temptation, 2 Cor. 2.11. and he was able to acquaint Others with Satan Wiles and Stratagems.
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(104) part (DIV2)
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A Man that hath rid over a place where there are Quick sands, is the fittest to guide others through that dangerous way.
A Man that hath rid over a place where there Are Quick sands, is the Fittest to guide Others through that dangerous Way.
dt n1 cst vhz vvn p-acp dt n1 c-crq pc-acp vbr j n2, vbz dt js pc-acp vvi n2-jn p-acp d j n1.
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He who hath been buffeted by Satan, and hath felt the Claws of this Roaring Lion, is the fittest Man to deal with one that is tempted.
He who hath been buffeted by Satan, and hath felt the Claws of this Roaring lion, is the Fittest Man to deal with one that is tempted.
pns31 r-crq vhz vbn vvn p-acp np1, cc vhz vvn dt n2 pp-f d vvg n1, vbz dt js n1 pc-acp vvi p-acp pi cst vbz vvn.
(104) part (DIV2)
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4. God lets his Children be tempted to make them long more for Heaven, where they shall be out of Gunshot;
4. God lets his Children be tempted to make them long more for Heaven, where they shall be out of Gunshot;
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there they shall be freed from the hissing of the old Serpent.
there they shall be freed from the hissing of the old Serpent.
a-acp pns32 vmb vbi vvn p-acp dt j-vvg pp-f dt j n1.
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Satan is not yet fully cast into Prison, but is like a Prisoner that goes under Bail, he doth vex and molest the Saints, NONLATINALPHABET, Chr. He lays his snares, throws his Fire-balls,
Satan is not yet Fully cast into Prison, but is like a Prisoner that Goes under Bail, he does vex and molest the Saints,, Christ He lays his snares, throws his Fireballs,
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(104) part (DIV2)
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but this is only to make the People of God long to be gone from hence,
but this is only to make the People of God long to be gone from hence,
cc-acp d vbz av-j pc-acp vvi dt n1 pp-f np1 av-j pc-acp vbi vvn p-acp av,
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and that they may pray that they had the Wings of a Dove, to fly away beyond Satans temptations.
and that they may pray that they had the Wings of a Dove, to fly away beyond Satan temptations.
cc cst pns32 vmb vvi cst pns32 vhd dt n2 pp-f dt n1, pc-acp vvi av p-acp npg1 n2.
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God suffered Israel to be vexed with the Egyptians, that they might long the more to be in Canaan. Heaven is centrum, a place of rest, centrum quietativum, no Bullets of temptation fly there, the Eagle that Soars aloft in the Air,
God suffered Israel to be vexed with the egyptians, that they might long the more to be in Canaan. Heaven is centrum, a place of rest, centrum quietativum, no Bullets of temptation fly there, the Eagl that Soars aloft in the Air,
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(104) part (DIV2)
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and sits pearching upon the tops of high Trees, is not troubled with the stinging of Serpents;
and sits perching upon the tops of high Trees, is not troubled with the stinging of Serpents;
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(104) part (DIV2)
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so, when believers are gotten above into the Empyrean Heaven, they shall not be stung with the Old Serpent.
so, when believers Are got above into the Empyrean Heaven, they shall not be stung with the Old Serpent.
av, c-crq n2 vbr vvn a-acp p-acp dt jp n1, pns32 vmb xx vbi vvn p-acp dt j n1.
(104) part (DIV2)
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The Devil is cast out of the Heavenly Paradise. Heaven is compared to an exceeding high Mountain, Rev. 21.10. it is so high, that Satans fiery Darts cannot reach up to it.
The devil is cast out of the Heavenly Paradise. Heaven is compared to an exceeding high Mountain, Rev. 21.10. it is so high, that Satan fiery Darts cannot reach up to it.
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(104) part (DIV2)
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Nullus ibi hostium metus, nullae insidiae daemonum, Bern.Nullus There Enemies metus, Nullae insidiae Daemonum, Bern.
fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, np1
(104) part (DIV2)
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The Temptations here are to make the Saints long till Death sound a Retreat, and call them off the Field where the Bullets of Temptation fly so thick, that they may receive a victorious Crown.
The Temptations Here Are to make the Saints long till Death found a Retreat, and call them off the Field where the Bullets of Temptation fly so thick, that they may receive a victorious Crown.
dt n2 av vbr pc-acp vvi dt n2 av-j p-acp n1 vvb dt n1, cc vvb pno32 a-acp dt n1 c-crq dt n2 pp-f n1 vvb av j, cst pns32 vmb vvi dt j n1.
(104) part (DIV2)
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Thus I have answered this question, why God lets his dear Servants be tempted. Quest. 2. What Rocks of support are there, or what comfort for tempted Souls?
Thus I have answered this question, why God lets his dear Servants be tempted. Quest. 2. What Rocks of support Are there, or what Comfort for tempted Souls?
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Answ. 1. That it is not our case alone, but hath been the case of Gods eminent Saints. 1 Cor. 10.13. There hath no temptation taken you, but that which is NONLATINALPHABET, common to man, yea, to the Best:Answer 1. That it is not our case alone, but hath been the case of God's eminent Saints. 1 Cor. 10.13. There hath no temptation taken you, but that which is, Common to man, yea, to the Best:
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(104) part (DIV2)
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Men Christs Lambs which have had the ear mark of Election upon them, have been set upon by the Wolf.
Men Christ Lambs which have had the ear mark of Election upon them, have been Set upon by the Wolf.
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(104) part (DIV2)
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Elijah that could shut Heaven by Prayer, could not shut his Heart from a temptation, 1 Kin. 19.4. Iob was tempted to Curse God, Peter to deny Christ;Elijah that could shut Heaven by Prayer, could not shut his Heart from a temptation, 1 Kin. 19.4. Job was tempted to Curse God, Peter to deny christ;
np1 cst vmd vvi n1 p-acp n1, vmd xx vvi po31 n1 p-acp dt n1, crd n1. crd. np1 vbds vvn pc-acp vvi np1, np1 pc-acp vvi np1;
(104) part (DIV2)
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hardly ever any Saint hath got to Heaven, but hath met with a Lion by the Way, sortem quam omnes sancti patiuntur nemo recusat, nay, Jesus Christ himself,
hardly ever any Saint hath god to Heaven, but hath met with a lion by the Way, sortem quam omnes sancti patiuntur nemo recusat, nay, jesus christ himself,
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(104) part (DIV2)
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tho he were free from sin, yet not from Temptation, we read of Christs Baptism, Mat. 3.16. and Mat. 4.1. Then was he led into the Wilderness to be tempted of the Devil.
though he were free from since, yet not from Temptation, we read of Christ Baptism, Mathew 3.16. and Mathew 4.1. Then was he led into the Wilderness to be tempted of the devil.
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(104) part (DIV2)
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No sooner was Christ out of the Water of Baptism, but he was in the Fire of Temptation,
No sooner was christ out of the Water of Baptism, but he was in the Fire of Temptation,
av-dx av-c vbds np1 av pp-f dt n1 pp-f n1, cc-acp pns31 vbds p-acp dt n1 pp-f n1,
(104) part (DIV2)
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and if the Devil would set upon Christ, no wonder if he set upon us. There was no sin in Christ, no Powder for the Devils fire.
and if the devil would Set upon christ, no wonder if he Set upon us. There was no since in christ, no Powder for the Devils fire.
cc cs dt n1 vmd vvi p-acp np1, dx n1 cs pns31 vvd p-acp pno12. pc-acp vbds dx n1 p-acp np1, dx n1 p-acp dt ng1 n1.
(104) part (DIV2)
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Temptation to Christ was like a Bur on a Christal Glass which glides off, or like a spark of fire on a marble Pillar which will not stick;
Temptation to christ was like a Burr on a Crystal Glass which glides off, or like a spark of fire on a Marble Pillar which will not stick;
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(104) part (DIV2)
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yet Satan was so bold as to tempt Christ; this is some comfort, such as have been our Betters have wrestled with Temptations.
yet Satan was so bold as to tempt christ; this is Some Comfort, such as have been our Betters have wrestled with Temptations.
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(104) part (DIV2)
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2. Rock of support that may comfort a tempted Soul is, that temptations (where they are burdens) evidence Grace. Satan doth not tempt Gods Children because they have sin in them,
2. Rock of support that may Comfort a tempted Soul is, that temptations (where they Are burdens) evidence Grace. Satan does not tempt God's Children Because they have since in them,
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(104) part (DIV2)
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but because they have Grace in them.
but Because they have Grace in them.
cc-acp c-acp pns32 vhb n1 p-acp pno32.
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Had they no Grace, the Devil would not disturb them, where he keeps possession all is in peace, Luk. 11.21.
Had they no Grace, the devil would not disturb them, where he keeps possession all is in peace, Luk. 11.21.
vhd pns32 dx n1, dt n1 vmd xx vvi pno32, c-crq pns31 vvz n1 d vbz p-acp n1, np1 crd.
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his Temptations are to rob the Saints of their Grace, a Thief will not assault an empty House,
his Temptations Are to rob the Saints of their Grace, a Thief will not assault an empty House,
po31 n2 vbr pc-acp vvi dt n2 pp-f po32 n1, dt n1 vmb xx vvi dt j n1,
(104) part (DIV2)
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but where he thinks there is Treasure.
but where he thinks there is Treasure.
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A Pyrate will not set upon an empty Ship, but that is full fraught with Spices and Jewels:
A Pyrate will not Set upon an empty Ship, but that is full fraught with Spices and Jewels:
dt n1 vmb xx vvi p-acp dt j n1, cc-acp cst vbz av-j vvn p-acp n2 cc n2:
(104) part (DIV2)
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so the Devil most assaults the people of God because he thinks they have a rich treasure of Grace in their Hearts,
so the devil most assaults the people of God Because he thinks they have a rich treasure of Grace in their Hearts,
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(104) part (DIV2)
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and he would rob them of that.
and he would rob them of that.
cc pns31 vmd vvi pno32 pp-f d.
(104) part (DIV2)
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What makes so many Cudgels be thrown at a Tree but because there is so much fruit hanging upon it? the Devil throws his temptations at you,
What makes so many Cudgels be thrown At a Tree but Because there is so much fruit hanging upon it? the devil throws his temptations At you,
q-crq vvz av d n2 vbb vvn p-acp dt n1 cc-acp c-acp pc-acp vbz av d n1 vvg p-acp pn31? dt n1 vvz po31 n2 p-acp pn22,
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because he sees you have so much fruit of Grace growing upon you.
Because he sees you have so much fruit of Grace growing upon you.
c-acp pns31 vvz pn22 vhb av d n1 pp-f n1 vvg p-acp pn22.
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Tho to be tempted is a trouble, yet to think why you are tempted is a comfort.
Tho to be tempted is a trouble, yet to think why you Are tempted is a Comfort.
np1 pc-acp vbi vvn vbz dt vvb, av pc-acp vvi c-crq pn22 vbr vvn vbz dt n1.
(104) part (DIV2)
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3 The third Rock of support or comfort is, that Jesus Christ is near at hand, and stands by us in all our temptations.
3 The third Rock of support or Comfort is, that jesus christ is near At hand, and Stands by us in all our temptations.
crd dt ord n1 pp-f n1 cc n1 vbz, cst np1 np1 vbz av-j p-acp n1, cc vvz p-acp pno12 p-acp d po12 n2.
(104) part (DIV2)
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Here take notice of two things, 1. Christs sympathy in temptation. 2. Christs succour in temptation.
Here take notice of two things, 1. Christ Sympathy in temptation. 2. Christ succour in temptation.
av vvb n1 pp-f crd n2, crd npg1 n1 p-acp n1. crd npg1 n1 p-acp n1.
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1. Christs Sympathy in our temptations. Nobis compatitur Christus. Heb. 4.15. We have not an High-priest who cannot be touch'd with the feeling of our Infirmities.
1. Christ sympathy in our temptations. Nobis compatitur Christus. Hebrew 4.15. We have not an High priest who cannot be touched with the feeling of our Infirmities.
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Jesus Christ doth NONLATINALPHABET, sympathise with us, he is so sensible of our Temptations, as if he himself lay under them,
jesus christ does, sympathise with us, he is so sensible of our Temptations, as if he himself lay under them,
np1 np1 vdz, vvb p-acp pno12, pns31 vbz av j pp-f po12 n2, c-acp cs pns31 px31 vvd p-acp pno32,
(104) part (DIV2)
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and did feel them in his own Soul. As in Musick when one string is touched all the rest sound: So Christs Bowels sound;
and did feel them in his own Soul. As in Music when one string is touched all the rest found: So Christ Bowels found;
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(104) part (DIV2)
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we cannot be Tempted ▪ but he is touched. If you saw a Wolf worry your Child;
we cannot be Tempted ▪ but he is touched. If you saw a Wolf worry your Child;
pns12 vmbx vbi vvn ▪ cc-acp pns31 vbz vvn. cs pn22 vvd dt n1 vvi po22 n1;
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would you not pity your Child? You cannot pity it so as Christ doth tempted ones.
would you not pity your Child? You cannot pity it so as christ does tempted ones.
vmd pn22 xx vvi po22 n1? pn22 vmbx vvi pn31 av p-acp np1 vdz vvn pi2.
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Christ had a fellow feeling when he was upon Earth, much more now in glory.
christ had a fellow feeling when he was upon Earth, much more now in glory.
np1 vhd dt n1 vvg c-crq pns31 vbds p-acp n1, av-d av-dc av p-acp n1.
(104) part (DIV2)
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Quest. But how can it stand with Christs glory now in Heaven, to have a fellow-feeling of our miseries and temptations?Quest. But how can it stand with Christ glory now in Heaven, to have a fellow-feeling of our misery's and temptations?
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Answ. This fellow-feeling in Christ ariseth not from any infirmity or passion, but from the mystical union between him and his Members, Zach. 2.8. He that toucheth you, toucheth the Apple of mine Eye. Answer This fellow-feeling in christ arises not from any infirmity or passion, but from the mystical Union between him and his Members, Zach 2.8. He that touches you, touches the Apple of mine Eye.
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Every injury done to a Saint, Christ takes as done to him in Heaven;
Every injury done to a Saint, christ Takes as done to him in Heaven;
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every temptation is a striking at Christ, and he is touch'd with the feeling of our temptations 2. Christs succour in temptation;
every temptation is a striking At christ, and he is touched with the feeling of our temptations 2. Christ succour in temptation;
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as the good Samaritan first had compassion on the wounded Man, there was Sympathy, then he poured in Wine and Oil, there was succour, Luke. 10.34.
as the good Samaritan First had compassion on the wounded Man, there was sympathy, then he poured in Wine and Oil, there was succour, Lycia. 10.34.
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(104) part (DIV2)
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So when we are wounded by the Red Dragon ▪ Christ is first touched with compassion,
So when we Are wounded by the Read Dragon ▪ christ is First touched with compassion,
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and then he pours in Wine and Oil, Heb. 2.18. in that he himself hath suffer'd being tempted, he is able to succour them that are tempted.
and then he pours in Wine and Oil, Hebrew 2.18. in that he himself hath suffered being tempted, he is able to succour them that Are tempted.
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(104) part (DIV2)
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The Greek word to succour, NONLATINALPHABET signifies to run speedily to ones help;
The Greek word to succour, signifies to run speedily to ones help;
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so fierce is Satan, so frail is Man, that Christ who is God-man runs speedily to his help.
so fierce is Satan, so frail is Man, that christ who is God-man runs speedily to his help.
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When Peter was ready to sink, and said, Lord save me, Christ presently stretched forth his hand and caught him.
When Peter was ready to sink, and said, Lord save me, christ presently stretched forth his hand and caught him.
c-crq np1 vbds j pc-acp vvi, cc vvd, n1 p-acp pno11, np1 av-j vvn av po31 n1 cc vvd pno31.
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So when a poor Soul is tempted, and cries to Heaven for help, Lord save me, Christ comes in with his Auxiliary Forces:
So when a poor Soul is tempted, and cries to Heaven for help, Lord save me, christ comes in with his Auxiliary Forces:
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Noscit Christus, our Lord Jesus knows what it is to be tempted, therefore is so ready to succour such as are tempted;Noscit Christus, our Lord jesus knows what it is to be tempted, Therefore is so ready to succour such as Are tempted;
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it hath been an observation, that child-bearing Women are more pittiful to others in their Travails,
it hath been an observation, that childbearing Women Are more pitiful to Others in their Travails,
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than such Women as are Barren.
than such Women as Are Barren.
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So the Lord Jesus having been in Travail by Temptations and Sufferings, is more ready to pity and succour such as are tempted.
So the Lord jesus having been in Travail by Temptations and Sufferings, is more ready to pity and succour such as Are tempted.
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Concerning Christs succouring the Tempted, consider two things. 1. Christs Ability to succour. 2. His Agility to succour.
Concerning Christ succouring the Tempted, Consider two things. 1. Christ Ability to succour. 2. His Agility to succour.
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1. Christs Ability to succour, Heb. 2.18. NONLATINALPHABET he is able to succour them that are tempted.
1. Christ Ability to succour, Hebrew 2.18. he is able to succour them that Are tempted.
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Christ is call'd Michael, Rev. 12.7. which signifies, Who is like God? Tho' the Tempted Soul is weak, yet he fights under a good Captain;
christ is called Michael, Rev. 12.7. which signifies, Who is like God? Though the Tempted Soul is weak, yet he fights under a good Captain;
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The Lion of the Tribe of Iudah. The lion of the Tribe of Iudah.
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When a tempted Soul fights, Christ comes into the Field as his Second. Michael will be too hard for the Dragon;
When a tempted Soul fights, christ comes into the Field as his Second. Michael will be too hard for the Dragon;
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when the Devil lays the Siege of a Temptation, Christ can raise the Siege when he please.
when the devil lays the Siege of a Temptation, christ can raise the Siege when he please.
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He can beat through the Enemies quarters, and can so rout Satan, that he shall never be able to rally his forces any more.
He can beatrice through the Enemies quarters, and can so rout Satan, that he shall never be able to rally his forces any more.
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Jesus Christ is on the Saints side, and who would desire a better Live-guard than Omnipotency? 2. Christs Agility in succouring.
jesus christ is on the Saints side, and who would desire a better Live-guard than Omnipotency? 2. Christ Agility in succouring.
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As Christ is able to succour the tempted, so he will certainly succour them.
As christ is able to succour the tempted, so he will Certainly succour them.
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Christs power inables him, his love inclines him, his faithfulness engageth him to succour tempted Souls.
Christ power inables him, his love inclines him, his faithfulness engageth him to succour tempted Souls.
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This is a great comfort to a Soul in Temptation, he hath a succouring Saviour, as God did succour Israel in the Wilderness among fiery Serpents, they had the Rock set abroach, the Manna, the Pillar of Cloud, the Brazen Serpent;
This is a great Comfort to a Soul in Temptation, he hath a succouring Saviour, as God did succour Israel in the Wilderness among fiery Serpents, they had the Rock Set abroach, the Manna, the Pillar of Cloud, the Brazen Serpent;
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what was this but a Type of Gods succouring a poor Soul in the Wilderness of Temptation, stung with the Devil that fiery Serpent? Alexander being asked how he could sleep so securely when his Enemies were about him, said, Antipater is awake, who is always vigilant.
what was this but a Type of God's succouring a poor Soul in the Wilderness of Temptation, stung with the devil that fiery Serpent? Alexander being asked how he could sleep so securely when his Enemies were about him, said, Antipater is awake, who is always vigilant.
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So when our tempting Enemy is near us, Jesus Christ is awake, who is a Wall of Fire about us.
So when our tempting Enemy is near us, jesus christ is awake, who is a Wall of Fire about us.
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There is a great deal of succour to the tempted in the Names given to Christ.
There is a great deal of succour to the tempted in the Names given to christ.
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As Satans names may terrifie, so Christs names may succour. The Devil is called Apollyon, the Devourer, Rev. 9.11. Christ is called a Saviour, the Devil is call'd NONLATINALPHABET the Strong man ; Mat. 12.29. Christ is call'd el Gibbor, the mighty God, Isa. 9 6. the Devil is call'd the Accuser, Rev. 12.10. Christ is called the Advocate, 1 Ioh. 2.1. The Devil is called the Tempter, Mat. 4.3. Christ is called the Comforter, Luke 2.25. The Devil is call'd the Prince of Darkness, Christ is call'd the Sun of Righteousness:
As Satan names may terrify, so Christ names may succour. The devil is called Apollyon, the Devourer, Rev. 9.11. christ is called a Saviour, the devil is called the Strong man; Mathew 12.29. christ is called el Gibbor, the mighty God, Isaiah 9 6. the devil is called the Accuser, Rev. 12.10. christ is called the Advocate, 1 John 2.1. The devil is called the Tempter, Mathew 4.3. christ is called the Comforter, Lycia 2.25. The devil is called the Prince of Darkness, christ is called the Sun of Righteousness:
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The Devil is call'd the Old Serpent, Christ is call'd the Brazen Serpent that Heals, Iohn 3.15.
The devil is called the Old Serpent, christ is called the Brazen Serpent that Heals, John 3.15.
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Thus the very names of Christ have some succour in them for Tempted Souls. Quest. How, and in what manner doth Christ succour them that are tempted. Answ. Several ways.
Thus the very names of christ have Some succour in them for Tempted Souls. Quest. How, and in what manner does christ succour them that Are tempted. Answer Several ways.
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1. Christ succours them by sending his Spirit, whose works it is to bring those promises to their mind, which are fortifying, Iohn 14.26. he shall bring all things to your remembrance.
1. christ succours them by sending his Spirit, whose works it is to bring those promises to their mind, which Are fortifying, John 14.26. he shall bring all things to your remembrance.
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The Spirit furnisheth us with promises, as so many Weapons to fight against the old Serpent, Rom. 16.20. the Lord will shortly bruise Satan under your feet, 1 Cor. 10.13. God will not suffer you to be tempted NONLATINALPHABET above that ye are able, Gen. 3.15.
The Spirit furnisheth us with promises, as so many Weapons to fight against the old Serpent, Rom. 16.20. the Lord will shortly bruise Satan under your feet, 1 Cor. 10.13. God will not suffer you to be tempted above that you Are able, Gen. 3.15.
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The Seed of the Woman shall break the Serpents Head. We are oft in times of Temptation as a Man that hath his House beset,The Seed of the Woman shall break the Serpents Head. We Are oft in times of Temptation as a Man that hath his House beset,
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and cannot find his Weapons, he hath his Sword and his Gun to seek:
and cannot find his Weapons, he hath his Sword and his Gun to seek:
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and do him good by his being foil'd.
and do him good by his being foiled.
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now, in this case Christ sends his Spirit, and he brings things to our remembrance that help us in our Combat with Satan.
now, in this case christ sends his Spirit, and he brings things to our remembrance that help us in our Combat with Satan.
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The Spirit of Christ doth to one that is tempted as Aaron and Hur did to Moses, they put a Stone under him,
The Spirit of christ does to one that is tempted as Aaron and Hur did to Moses, they put a Stone under him,
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and held up his Hands, and then Israel prevailed.
and held up his Hands, and then Israel prevailed.
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So Gods Spirit puts the Promises under the Hand of Faith, and then a Christian overcomes the Devil that spiritual Amalek. The Promise is to the Soul as the Anchor is to a Ship, which keeps it steddy in a Storm.
So God's Spirit puts thee Promises under the Hand of Faith, and then a Christian overcomes the devil that spiritual Amalek. The Promise is to the Soul as the Anchor is to a Ship, which keeps it steady in a Storm.
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2. Christ succours them that are tempted, by his blessed interceeding for them. When the Devil is tempting, Christ is praying. Of this the next timer
2. christ succours them that Are tempted, by his blessed interceding for them. When the devil is tempting, christ is praying. Of this the next timer
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2. Christ succours his Saints by interceeding for them, when Satan is tempting Christ is praying.
2. christ succours his Saints by interceding for them, when Satan is tempting christ is praying.
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That prayer Christ put up for Peter, when he was tempted, extend• to all the Saints, Luk. 22.32. Lord, saith Christ, it is my Child that is tempted, Father pitty him, when a poor Soul lies bleeding of his wounds the Devil hath given him.
That prayer christ put up for Peter, when he was tempted, extend• to all the Saints, Luk. 22.32. Lord, Says christ, it is my Child that is tempted, Father pity him, when a poor Soul lies bleeding of his wounds the devil hath given him.
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Christ presents his Wounds to his Father, and in the virtue of those pleads for Mercy.
christ presents his Wounds to his Father, and in the virtue of those pleads for Mercy.
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How powerful must Christs Prayer needs be. He is a Favorite, Iohn. 11.42.
How powerful must Christ Prayer needs be. He is a Favourite, John. 11.42.
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He is both an High-Priest and a Son, if God could forget that Christ were a Priest,
He is both an High-Priest and a Son, if God could forget that christ were a Priest,
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yet he cannot forget that he is a Son ;
yet he cannot forget that he is a Son;
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besides, Christ prays for nothing but what is agreeable to his Fathers Will, if a Kings Son Petitions only for that which his Father hath a Mind to grant, his suit will not be denied.
beside, christ prays for nothing but what is agreeable to his Father's Will, if a Kings Son Petitions only for that which his Father hath a Mind to grant, his suit will not be denied.
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3. Christ succours his People by taking of the Tempter, a Shepherd when the Sheep begins to straggle, may set the Dog on the Sheep to bring it nearer the Fold,
3. christ succours his People by taking of the Tempter, a Shepherd when the Sheep begins to straggle, may Set the Dog on the Sheep to bring it nearer the Fold,
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but then he calls off the Dog again. God will take of the Tempter, 1 Cor. 10.13. He will with the Temptation make a way to escape, NONLATINALPHABET, he will make an Out-let.
but then he calls off the Dog again. God will take of the Tempter, 1 Cor. 10.13. He will with the Temptation make a Way to escape,, he will make an Outlet.
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Christ will rebuke the Tempter, Zach. 3.2. The Lord rebuke thee, O Satan. This is no small support, that Christ succours the Tempted.
christ will rebuke the Tempter, Zach 3.2. The Lord rebuke thee, Oh Satan. This is no small support, that christ succours the Tempted.
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The Mother succours the Child most when it is sick: she sits by its Bed-side, brings it Cordials.
The Mother succours the Child most when it is sick: she sits by its Bedside, brings it Cordials.
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So when a Soul is most assaulted it shall be most assisted.
So when a Soul is most assaulted it shall be most assisted.
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Object. But I have dealt unkindly with Christ, and sinn'd against his Love, and sure he will not succour me,Object. But I have dealt unkindly with christ, and sinned against his Love, and sure he will not succour me,
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but let me perish in the Battel. Answ. Christ is a merciful High-priest, and will succour thee notwithstanding thy failings.
but let me perish in the Battle. Answer christ is a merciful High priest, and will succour thee notwithstanding thy failings.
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His Brethren sold him away, and the Irons entered into his Soul, yet afterwards when his Brethren were ready to die in the Famine, he forgot their injuries and succoured them with Money and Corn.
His Brothers sold him away, and the Irons entered into his Soul, yet afterwards when his Brothers were ready to die in the Famine, he forgotten their injuries and succored them with Money and Corn.
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I am, saith he, Ioseph your Brother, so will Christ say to a tempted Soul, I know thy unkindnesses,
I am, Says he, Ioseph your Brother, so will christ say to a tempted Soul, I know thy Unkindnesses,
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how thou hast distrusted my Love, grieved my Spirit, but I am Ioseph, I am Jesus,
how thou hast distrusted my Love, grieved my Spirit, but I am Ioseph, I am jesus,
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therefore I will succour thee when thou art tempted. 4. Rock of support. The best Men may be most tempted.
Therefore I will succour thee when thou art tempted. 4. Rock of support. The best Men may be most tempted.
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A rich Ship may be violently set upon by Pyrats.
A rich Ship may be violently Set upon by Pirates.
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He who is rich in Faith yet may have the Devil (that Pyrate) set upon him by his battering pieces.
He who is rich in Faith yet may have the devil (that Pyrate) Set upon him by his battering Pieces.
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Iob an eminent Saint, yet how fiercely was he assaulted.Job an eminent Saint, yet how fiercely was he assaulted.
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Satan did smite his body, that he might tempt him either to question Gods Providence or quarrel with it, St. Paul was a chosen vessel, but how was this vessel battered with Tentation, 2 Cor. 12.7. Object. But is it not said, he who is born of God the Wicked one toucheth him not ? 1 Joh. 5.18. Answ. It is not meant that the Devil doth not tempt him, but, he toucheth him not, that is, tactu lethali Cajetan, with a deadly touch, 1 Joh. 5.16. There is a sin unto Death;
Satan did smite his body, that he might tempt him either to question God's Providence or quarrel with it, Saint Paul was a chosen vessel, but how was this vessel battered with Tentation, 2 Cor. 12.7. Object. But is it not said, he who is born of God the Wicked one touches him not? 1 John 5.18. Answer It is not meant that the devil does not tempt him, but, he touches him not, that is, tactu lethali Cajetan, with a deadly touch, 1 John 5.16. There is a sin unto Death;
np1 vdd vvi po31 n1, cst pns31 vmd vvi pno31 av-d pc-acp vvi npg1 n1 cc n1 p-acp pn31, n1 np1 vbds dt vvn n1, p-acp q-crq vbds d n1 vvn p-acp n1, crd np1 crd. n1. cc-acp vbz pn31 xx vvn, pns31 r-crq vbz vvn pp-f np1 dt j crd vvz pno31 xx? crd np1 crd. np1 pn31 vbz xx vvn cst dt n1 vdz xx vvi pno31, cc-acp, pns31 vvz pno31 xx, cst vbz, fw-la fw-la np1, p-acp dt j n1, crd np1 crd. pc-acp vbz dt vvb p-acp n1;
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now Satan with all his Temptations doth not make a Child of God sin a sin unto Death. Thus he toucheth him not. 5. Rock of support.
now Satan with all his Temptations does not make a Child of God since a since unto Death. Thus he touches him not. 5. Rock of support.
av np1 p-acp d po31 n2 vdz xx vvi dt n1 pp-f np1 n1 dt n1 p-acp n1. av pns31 vvz pno31 xx. crd n1 pp-f n1.
(104) part (DIV2)
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Satan can go no further in tempting than God will give him leave. The power of the Tempter is limited.
Satan can go no further in tempting than God will give him leave. The power of the Tempter is limited.
np1 vmb vvi av-dx av-jc p-acp vvg cs np1 vmb vvi pno31 vvi. dt n1 pp-f dt n1 vbz vvn.
(104) part (DIV2)
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A whole Legion of Devils could not touch one Swine till Christ gave them leave.
A Whole Legion of Devils could not touch one Swine till christ gave them leave.
dt j-jn n1 pp-f n2 vmd xx vvi crd n1 p-acp np1 vvd pno32 vvi.
(104) part (DIV2)
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Satan would have sifted Peter, to have sifted out all his Grace, but Christ would not suffer him, I have prayed for thee, &c. Christ binds the Devil in a Chain, Rev. 20.1.
Satan would have sifted Peter, to have sifted out all his Grace, but christ would not suffer him, I have prayed for thee, etc. christ binds the devil in a Chain, Rev. 20.1.
np1 vmd vhi vvn np1, pc-acp vhi vvn av d po31 n1, cc-acp np1 vmd xx vvi pno31, pns11 vhb vvd p-acp pno21, av np1 vvz dt n1 p-acp dt vvb, n1 crd.
(104) part (DIV2)
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If Satans power were according to his malice, not one Soul should be saved, but he is a Chained Enemy;
If Satan power were according to his malice, not one Soul should be saved, but he is a Chained Enemy;
cs npg1 n1 vbdr vvg p-acp po31 n1, xx crd n1 vmd vbi vvn, cc-acp pns31 vbz dt j-vvn n1;
(104) part (DIV2)
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this is a comfort, Satan cannot go an Hairs breadth beyond Gods permission.
this is a Comfort, Satan cannot go an Hairs breadth beyond God's permission.
d vbz dt n1, np1 vmbx vvi dt n2 n1 p-acp npg1 n1.
(104) part (DIV2)
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If an Enemy could not touch a Child further than the Father did appoint, sure he should do the Child no great hurt. 6. Rock of support.
If an Enemy could not touch a Child further than the Father did appoint, sure he should do the Child no great hurt. 6. Rock of support.
cs dt n1 vmd xx vvi dt n1 av-jc cs dt n1 vdd vvi, av-j pns31 vmd vdi dt n1 dx j n1. crd n1 pp-f n1.
(104) part (DIV2)
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It is not the having a Tentation makes guilty, but the giving consent. We cannot hinder a Tentation, Elijah that could by Prayer shut Heaven, could not shut out a Temptation,
It is not the having a Tentation makes guilty, but the giving consent. We cannot hinder a Tentation, Elijah that could by Prayer shut Heaven, could not shut out a Temptation,
pn31 vbz xx dt vhg dt n1 vvz j, cc-acp dt vvg n1. pns12 vmbx vvi dt n1, np1 cst vmd p-acp n1 vvn n1, vmd xx vvi av dt n1,
(104) part (DIV2)
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but if we abhor the Temptation, it is our burden, not our sin.
but if we abhor the Temptation, it is our burden, not our since.
cc-acp cs pns12 vvb dt n1, pn31 vbz po12 vvi, xx po12 n1.
(104) part (DIV2)
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We read in the old Law if one went to force a Virgin, and she cried out, she was reputed innocent.
We read in the old Law if one went to force a Virgae, and she cried out, she was reputed innocent.
pns12 vvb p-acp dt j n1 cs pi vvd pc-acp vvi dt n1, cc pns31 vvd av, pns31 vbds vvn j-jn.
(104) part (DIV2)
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If Satan would by temptation commit a Rape upon a Christian, and he cries out, and will not give consent, the Lord will charge it upon the Devils score.
If Satan would by temptation commit a Rape upon a Christian, and he cries out, and will not give consent, the Lord will charge it upon the Devils score.
cs np1 vmd p-acp n1 vvi dt n1 p-acp dt njp, cc pns31 vvz av, cc vmb xx vvi n1, dt n1 vmb vvi pn31 p-acp dt ng1 n1.
(104) part (DIV2)
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It is not the laying the Bait hurts the Fish, if the Fish doth not bite. 7. Rock of support.
It is not the laying the Bait hurts the Fish, if the Fish does not bite. 7. Rock of support.
pn31 vbz xx dt vvg dt n1 vvz dt n1, cs dt n1 vdz xx vvi. crd n1 pp-f n1.
(104) part (DIV2)
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Our being tempted is no sign of Gods hating us. A Child of God oft thinks God doth not love him,
Our being tempted is no Signen of God's hating us. A Child of God oft thinks God does not love him,
np1 vbg vvn vbz dx n1 pp-f npg1 vvg pno12. dt n1 pp-f np1 av vvz n1 vdz xx vvi pno31,
(104) part (DIV2)
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because he lets him be haunted with the Devil, non sequitur, this is a wrong conclusion, was not Christ himself tempted,
Because he lets him be haunted with the devil, non sequitur, this is a wrong conclusion, was not christ himself tempted,
c-acp pns31 vvz pno31 vbi vvn p-acp dt n1, fw-fr fw-la, d vbz dt n-jn n1, vbds xx np1 px31 vvd,
(104) part (DIV2)
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yet by a Voice from Heaven proclaimed, This is my beloved Son, Mat. 3.17. Satans tempting and Gods loving may stand together.
yet by a Voice from Heaven proclaimed, This is my Beloved Son, Mathew 3.17. Satan tempting and God's loving may stand together.
av p-acp dt n1 p-acp n1 vvn, d vbz po11 vvn n1, np1 crd. npg1 vvg cc n2 vvg vmb vvi av.
(104) part (DIV2)
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The Goldsmith loves his Gold in the Fire, God loves a Saint tho shot at by fiery Darts. 8. Rock of support.
The Goldsmith loves his Gold in the Fire, God loves a Saint though shot At by fiery Darts. 8. Rock of support.
dt n1 vvz po31 n1 p-acp dt n1, np1 vvz dt n1 cs vvn p-acp p-acp j n2. crd n1 pp-f n1.
(104) part (DIV2)
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Christs Temptation was for our consolation, aqua-ignis. Jesus Christ is to be looked upon as a publick person, as our Head and Representative,
Christ Temptation was for our consolation, aqua-ignis. jesus christ is to be looked upon as a public person, as our Head and Representative,
npg1 n1 vbds p-acp po12 n1, j. np1 np1 vbz pc-acp vbi vvn p-acp p-acp dt j n1, p-acp po12 n1 cc n1,
(104) part (DIV2)
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and what Christ did he did for us.
and what christ did he did for us.
cc r-crq np1 vdd pno31 vdd p-acp pno12.
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His prayer was for us, his suffering was for us, when he was tempted and overcame the temptation, he overcame for us.
His prayer was for us, his suffering was for us, when he was tempted and overcame the temptation, he overcame for us.
po31 n1 vbds p-acp pno12, po31 n1 vbds p-acp pno12, c-crq pns31 vbds vvn cc vvd dt n1, pns31 vvd p-acp pno12.
(104) part (DIV2)
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Christs conquering Satan, was to shew that every Elect Person shall at last be a Conqueror over Satan;
Christ conquering Satan, was to show that every Elect Person shall At last be a Conqueror over Satan;
npg1 j-vvg np1, vbds pc-acp vvi cst d j-vvn n1 vmb p-acp ord vbi dt n1 p-acp np1;
(104) part (DIV2)
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when Christ overcame Satans temptations, it was not only to give us an example of Courage, but an assurance of Conquest.
when christ overcame Satan temptations, it was not only to give us an Exampl of Courage, but an assurance of Conquest.
c-crq np1 vvd npg1 n2, pn31 vbds xx av-j pc-acp vvi pno12 dt n1 pp-f n1, cc-acp dt n1 pp-f n1.
(104) part (DIV2)
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We have overcome Satan already in our Head, and we shall at last perfectly overcome. 9. Rock of support, the Saints Temptations shall not be above their strength.
We have overcome Satan already in our Head, and we shall At last perfectly overcome. 9. Rock of support, the Saints Temptations shall not be above their strength.
pns12 vhb vvn np1 av p-acp po12 n1, cc pns12 vmb p-acp ord av-j vvn. crd n1 pp-f n1, dt n2 n2 vmb xx vbi p-acp po32 n1.
(104) part (DIV2)
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The Lutenist will not stretch the strings of his Lute too hard, lest they break, 1 Cor. 10.13. God is faithful, who will not suffer you to be tempted NONLATINALPHABET, above that ye are able.
The Lutenist will not stretch the strings of his Lute too hard, lest they break, 1 Cor. 10.13. God is faithful, who will not suffer you to be tempted, above that you Are able.
dt np1 vmb xx vvi dt n2 pp-f po31 n1 av av-j, cs pns32 vvb, crd np1 crd. np1 vbz j, r-crq vmb xx vvi pn22 pc-acp vbi vvn, p-acp cst pn22 vbr j.
(104) part (DIV2)
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God will proportion our strength to the stroke. 2. Cor. 12.9. My Grace is sufficient for thee ▪ The Torch-light of Faith shall be kept burning, notwithstanding all the Winds of Temptation blowing.
God will proportion our strength to the stroke. 2. Cor. 12.9. My Grace is sufficient for thee ▪ The Torchlight of Faith shall be kept burning, notwithstanding all the Winds of Temptation blowing.
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(104) part (DIV2)
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10. Rock of support, these temptations shall produce much good.
10. Rock of support, these temptations shall produce much good.
crd n1 pp-f n1, d n2 vmb vvi d j.
(104) part (DIV2)
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1. They shall quicken a Spirit of Prayer in the Saints, they shall pray more and better. Temptation is orationis flabellum, the exciter of Prayer!
1. They shall quicken a Spirit of Prayer in the Saints, they shall pray more and better. Temptation is orationis flabellum, the exciter of Prayer!
crd pns32 vmb vvi dt n1 pp-f n1 p-acp dt n2, pns32 vmb vvi av-dc cc av-jc. n1 vbz fw-la fw-la, dt n1 pp-f n1!
(104) part (DIV2)
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perhaps (before) the Saints came to God as cold suiters in Prayer, they pray'd as if they pray'd not;
perhaps (before) the Saints Come to God as cold Suitors in Prayer, they prayed as if they prayed not;
av (p-acp) dt n2 vvd p-acp np1 c-acp j-jn n2 p-acp n1, pns32 vvd c-acp cs pns32 vvd xx;
(104) part (DIV2)
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temptation is a Medicine for security.
temptation is a Medicine for security.
n1 vbz dt n1 p-acp n1.
(104) part (DIV2)
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When Paul had a Messenger of Satan to buffet him, he was more earnest in Prayer, 2 Cor. 12.8. Three times I besought the Lord ;
When Paul had a Messenger of Satan to buffet him, he was more earnest in Prayer, 2 Cor. 12.8. Three times I besought the Lord;
c-crq np1 vhd dt n1 pp-f np1 pc-acp vvi pno31, pns31 vbds av-dc j p-acp n1, crd np1 crd. crd n2 pns11 vvd dt n1;
(104) part (DIV2)
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the Thorn in the Flesh was a Spur in his sides to quicken him in Prayer.
the Thorn in the Flesh was a Spur in his sides to quicken him in Prayer.
dt n1 p-acp dt n1 vbds dt vvb p-acp po31 n2 pc-acp vvi pno31 p-acp n1.
(104) part (DIV2)
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The Deer being shot with the Dart, runs faster to the Water, when a Soul is shot with the fiery Darts of Temptation, he runs the faster to the Throne of Grace,
The Deer being shot with the Dart, runs faster to the Water, when a Soul is shot with the fiery Darts of Temptation, he runs the faster to the Throne of Grace,
dt n1 vbg vvn p-acp dt n1, vvz jc p-acp dt n1, c-crq dt n1 vbz vvn p-acp dt j n2 pp-f n1, pns31 vvz dt av-jc p-acp dt n1 pp-f n1,
(104) part (DIV2)
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now he is earnest with God either to take off the Tempter, or to stand by him when he is tempted.
now he is earnest with God either to take off the Tempter, or to stand by him when he is tempted.
av pns31 vbz j p-acp np1 av-d pc-acp vvi a-acp dt n1, cc pc-acp vvi p-acp pno31 c-crq pns31 vbz vvn.
(104) part (DIV2)
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2. God makes the temptation to sin a means to prevent sin.
2. God makes the temptation to sin a means to prevent since.
crd np1 vvz dt n1 pc-acp vvi dt n2 p-acp vvb n1.
(104) part (DIV2)
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The more a Christian is tempted, the more he Fights against the temptation, the more a chast Woman is assaulted, the more she abhors the motion.
The more a Christian is tempted, the more he Fights against the temptation, the more a chaste Woman is assaulted, the more she abhors the motion.
dt av-dc dt njp vbz vvn, dt av-dc pns31 vvz p-acp dt n1, dt av-dc dt j n1 vbz vvn, dt av-dc pns31 vvz dt n1.
(104) part (DIV2)
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The stronger Iosephs temptation was, the stronger was his opposition.
The Stronger Joseph's temptation was, the Stronger was his opposition.
dt jc np1 n1 vbds, dt jc vbds po31 n1.
(104) part (DIV2)
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The more the Enemy attempts to storm a Castle, the more he is repelled and beat back.
The more the Enemy attempts to storm a Castle, the more he is repelled and beatrice back.
dt av-dc dt n1 vvz pc-acp vvi dt n1, dt av-dc pns31 vbz vvn cc vvd av.
(104) part (DIV2)
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3. Godly temptations causeth the encrease of Grace. Vnus Christianus temptatus mille. One tempted Christian, saith Luther, is worth a thousand. He grows more in Grace.
3. Godly temptations Causes the increase of Grace. Vnus Christian temptatus mille. One tempted Christian, Says Luther, is worth a thousand. He grows more in Grace.
crd j n2 vvz dt vvb pp-f n1. fw-la np1 fw-la fw-la. crd j-vvn np1, vvz np1, vbz j dt crd. pns31 vvz av-dc p-acp n1.
(104) part (DIV2)
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As the Bellows encreaseth the flame; So the Bellows of a Temptation doth encrease the flame of Grace.
As the Bellows increases the flame; So the Bellows of a Temptation does increase the flame of Grace.
p-acp dt n2 vvz dt n1; av dt n2 pp-f dt n1 vdz vvi dt n1 pp-f n1.
(104) part (DIV2)
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4. By these temptations God makes way for comfort. As Christ after he was tempted, the Angels came and ministred unto him, Mat. 4.11.
4. By these temptations God makes Way for Comfort. As christ After he was tempted, the Angels Come and ministered unto him, Mathew 4.11.
crd p-acp d n2 np1 vvz n1 p-acp n1. p-acp np1 c-acp pns31 vbds vvn, dt n2 vvd cc vvn p-acp pno31, np1 crd.
(104) part (DIV2)
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As when Abraham had been warring, Mechisedeck brought him Bread and Wine to revive his Spirits, Gen. 14 ▪ 18. so after the Saints have been warring with Satan,
As when Abraham had been warring, Melchizedek brought him Bred and Wine to revive his Spirits, Gen. 14 ▪ 18. so After the Saints have been warring with Satan,
p-acp c-crq np1 vhd vbn j-vvg, vvb vvd pno31 n1 cc n1 pc-acp vvi po31 n2, np1 crd ▪ crd av p-acp dt n2 vhb vbn j-vvg p-acp np1,
(104) part (DIV2)
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now God sends His Spirit to comfort them, which made Luther say, that temptations were Amplexus Christi, Christs embraces,
now God sends His Spirit to Comfort them, which made Luther say, that temptations were Amplexus Christ, Christ embraces,
av np1 vvz po31 n1 pc-acp vvi pno32, r-crq vvd np1 vvb, cst n2 vbdr np1 np1, npg1 n2,
(104) part (DIV2)
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because he doth then most sweetly manifest himself to the Soul. Thus you see what Rocks of support there are for tempted Souls.
Because he does then most sweetly manifest himself to the Soul. Thus you see what Rocks of support there Are for tempted Souls.
c-acp pns31 vdz av av-ds av-j vvi px31 p-acp dt n1 av pn22 vvb r-crq n2 pp-f n1 pc-acp vbr p-acp vvn n2.
(104) part (DIV2)
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That I may further comfort such as are tempted, let me speak to two cases of the tempted.
That I may further Comfort such as Are tempted, let me speak to two cases of the tempted.
cst pns11 vmb av-jc vvi d c-acp vbr vvn, vvb pno11 vvi p-acp crd n2 pp-f dt vvn.
(104) part (DIV2)
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1. Case. I have horrid temptations to blasphemy? Ans. Did not the Devil tempt Christ after this manner? Mat. 4.9. All this will I give thee if thou wilt fall down and worship me.
1. Case. I have horrid temptations to blasphemy? Ans. Did not the devil tempt christ After this manner? Mathew 4.9. All this will I give thee if thou wilt fallen down and worship me.
crd n1. pns11 vhb j n2 p-acp n1? np1 vdd xx dt n1 vvb np1 p-acp d n1? np1 crd. d d vmb pns11 vvi pno21 cs pns21 vm2 vvi a-acp cc vvb pno11.
(104) part (DIV2)
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What greater Blasphemy can be imagined, than that the God of Heaven and Earth should worship the Devil? yet Christ was tempted to this.
What greater Blasphemy can be imagined, than that the God of Heaven and Earth should worship the devil? yet christ was tempted to this.
q-crq jc n1 vmb vbi vvn, cs cst dt n1 pp-f n1 cc n1 vmd vvi dt n1? av np1 vbds vvn p-acp d.
(104) part (DIV2)
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If when Blasphemous thoughts are injected you tremble at them, and are in a cold sweat, they are not yours, Satan shall answer for them.
If when Blasphemous thoughts Are injected you tremble At them, and Are in a cold sweat, they Are not yours, Satan shall answer for them.
cs c-crq j n2 vbr vvn pn22 vvi p-acp pno32, cc vbr p-acp dt j-jn n1, pns32 vbr xx png22, np1 vmb vvi p-acp pno32.
(104) part (DIV2)
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Let him that plots the Treason suffer.
Let him that plots the Treason suffer.
vvb pno31 cst vvz dt n1 vvi.
(104) part (DIV2)
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2. Case. But my case is yet worse ▪ I have been tempted to such sins and have yielded ;
2. Case. But my case is yet Worse ▪ I have been tempted to such Sins and have yielded;
crd n1. p-acp po11 n1 vbz av av-jc ▪ pns11 vhb vbn vvn p-acp d n2 cc vhb vvn;
(104) part (DIV2)
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the Tempter hath overcome me?
the Tempter hath overcome me?
dt n1 vhz vvn pno11?
(104) part (DIV2)
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Ans. I grant that through the with-drawing of Gods Grace, and the force of a temptation a Child of God may be overcome.Ans. I grant that through the withdrawing of God's Grace, and the force of a temptation a Child of God may be overcome.
np1 pns11 vvb cst p-acp dt vvg pp-f npg1 n1, cc dt n1 pp-f dt n1 dt n1 pp-f np1 vmb vbi vvn.
(104) part (DIV2)
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There is a party of Grace in the Heart, true to Christ, but sometimes it may be over-voted by corruption, and then a Christian yields;
There is a party of Grace in the Heart, true to christ, but sometime it may be overvoted by corruption, and then a Christian yields;
pc-acp vbz dt n1 pp-f n1 p-acp dt n1, j p-acp np1, cc-acp av pn31 vmb vbi j p-acp n1, cc av dt njp vvz;
(104) part (DIV2)
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'tis sad thus to yield to the Tempter, but yet let not a Child of God be wholly discouraged,
it's sad thus to yield to the Tempter, but yet let not a Child of God be wholly discouraged,
pn31|vbz j av pc-acp vvi p-acp dt n1, cc-acp av vvb xx dt n1 pp-f np1 vbb av-jn vvn,
(104) part (DIV2)
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and say there is no hope, let me pour in some Balm of Gilead into this wounded Soul. Tho' a Christian may fall by a temptation,
and say there is no hope, let me pour in Some Balm of Gilead into this wounded Soul. Though a Christian may fallen by a temptation,
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(104) part (DIV2)
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yet the Seed of God is in him, 1 John 3.9. His Seed remaineth in him.
yet the Seed of God is in him, 1 John 3.9. His Seed remains in him.
av dt n1 pp-f np1 vbz p-acp pno31, crd np1 crd. po31 n1 vvz p-acp pno31.
(104) part (DIV2)
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Gratia concutitur, non excutitur, Aug. A Man may be bruis'd by a fall, yet there is Life in him;Gratia concutitur, non excutitur, Aug. A Man may be Bruised by a fallen, yet there is Life in him;
np1 fw-la, fw-la fw-la, np1 dt n1 vmb vbi vvn p-acp dt n1, av pc-acp vbz n1 p-acp pno31;
(104) part (DIV2)
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a Christian being foiled by Satan, may be like him who going to Iericho, fell among Thieves wounded and half dead, Luk. 10.30. but still there's NONLATINALPHABET, a vital principle of Grace, his Seed remains in him.
a Christian being foiled by Satan, may be like him who going to Jericho, fell among Thieves wounded and half dead, Luk. 10.30. but still there's, a vital principle of Grace, his Seed remains in him.
dt njp vbg vvn p-acp np1, vmb vbi av-j pno31 r-crq vvg p-acp np1, vvd p-acp n2 vvn cc j-jn j, np1 crd. cc-acp av pc-acp|vbz, dt j n1 pp-f n1, po31 n1 vvz p-acp pno31.
(104) part (DIV2)
4104
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20114
Tho' a Child of God may be overcome in praelio, in a skirmish, yet not in bello in the main Battel,
Though a Child of God may be overcome in Praelio, in a skirmish, yet not in bello in the main Battle,
cs dt n1 pp-f np1 vmb vbi vvn p-acp fw-la, p-acp dt n1, av xx p-acp fw-la p-acp dt j n1,
(104) part (DIV2)
4104
Page 852
20115
an Army may be worsted in a Skirmish, but overcomes at last.
an Army may be worsted in a Skirmish, but overcomes At last.
dt n1 vmb vbi n1 p-acp dt n1, cc-acp vvz p-acp ord.
(104) part (DIV2)
4104
Page 852
20116
Tho' Satan may foil a Child of God in a Skirmish by Tentation, yet the Believer shall overcome at last.
Though Satan may foil a Child of God in a Skirmish by Tentation, yet the Believer shall overcome At last.
cs np1 vmb vvi dt n1 pp-f np1 p-acp dt n1 p-acp n1, av dt n1 vmb vvi p-acp ord.
(104) part (DIV2)
4104
Page 852
20117
A Saint may be foiled, not conquered; he may lose Ground, not lose the Victory.
A Saint may be foiled, not conquered; he may loose Ground, not loose the Victory.
dt n1 vmb vbi vvn, xx vvn; pns31 vmb vvi n1, xx vvi dt n1.
(104) part (DIV2)
4104
Page 852
20118
3. God doth not judge of his Children by one action, but by the frame of their Heart,
3. God does not judge of his Children by one actium, but by the frame of their Heart,
crd np1 vdz xx vvi pp-f po31 n2 p-acp crd n1, p-acp p-acp dt n1 pp-f po32 n1,
(104) part (DIV2)
4105
Page 852
20119
as God doth not judge of a Wicked Man by one good action, so neither of a Godly Man by one bad action ;
as God does not judge of a Wicked Man by one good actium, so neither of a Godly Man by one bad actium;
c-acp np1 vdz xx vvi pp-f dt j n1 p-acp crd j n1, av dx pp-f dt j n1 p-acp crd j n1;
(104) part (DIV2)
4105
Page 852
20120
a Holy person may be worsted by a temptation, but God doth not measure him by that, who measures milk when it seeths and boils up? God doth not take the measure of a Saint,
a Holy person may be worsted by a temptation, but God does not measure him by that, who measures milk when it Seethes and boils up? God does not take the measure of a Saint,
dt j n1 vmb vbi n1 p-acp dt n1, cc-acp np1 vdz xx vvi pno31 p-acp d, r-crq vvz n1 c-crq pn31 vvz cc vvz a-acp? np1 vdz xx vvi dt n1 pp-f dt n1,
(104) part (DIV2)
4105
Page 852
20121
when the Devil hath boiled him up in a passion, but God judgeth of him by the Pulse and Temper of his Heart, he would fear God, when he fails he weeps;
when the devil hath boiled him up in a passion, but God Judgeth of him by the Pulse and Temper of his Heart, he would Fear God, when he fails he weeps;
c-crq dt n1 vhz vvn pno31 a-acp p-acp dt n1, cc-acp np1 vvz pp-f pno31 p-acp dt n1 cc vvi pp-f po31 n1, pns31 vmd vvi np1, c-crq pns31 vvz pns31 vvz;
(104) part (DIV2)
4105
Page 852
20122
God looks which way the Biass of his Heart stands: If his Heart be set against Sin, God will Pardon.
God looks which Way the Bias of his Heart Stands: If his Heart be Set against since, God will Pardon.
np1 vvz r-crq n1 dt n1 pp-f po31 n1 vvz: cs po31 n1 vbi vvn p-acp n1, np1 vmb vvi.
(104) part (DIV2)
4105
Page 852
20123
4. God will make a Saints being foil'd by Temptation, turn to his spiritual Advantage.
4. God will make a Saints being foiled by Temptation, turn to his spiritual Advantage.
crd np1 vmb vvi dt n2 vbg vvn p-acp n1, vvb p-acp po31 j n1.
(104) part (DIV2)
4106
Page 853
20124
1. He may let a Regenerate Person fall by a Temptation, to make him more Watchful. Perhaps he walks loosly,
1. He may let a Regenerate Person fallen by a Temptation, to make him more Watchful. Perhaps he walks loosely,
crd pns31 vmb vvi dt vvn n1 vvi p-acp dt n1, pc-acp vvi pno31 av-dc j. av pns31 vvz av-j,
(104) part (DIV2)
4107
Page 853
20125
and so was decoy'd into sin; but for the future he grows more curious and cautious in his walking:
and so was decoyed into since; but for the future he grows more curious and cautious in his walking:
cc av vbds vvd p-acp n1; cc-acp p-acp dt j-jn pns31 vvz av-dc j cc j p-acp po31 n-vvg:
(104) part (DIV2)
4107
Page 853
20126
The foiled Christian is a vigilant Christian.
The foiled Christian is a vigilant Christian.
dt vvn np1 vbz dt j njp.
(104) part (DIV2)
4107
Page 853
20127
He will have a care of coming within the Lions Chain any more, he will be shy and fearful of the Occasions of sin;
He will have a care of coming within the Lions Chain any more, he will be shy and fearful of the Occasions of since;
pns31 vmb vhi dt n1 pp-f vvg p-acp dt n2 vvb d dc, pns31 vmb vbi j cc j pp-f dt n2 pp-f n1;
(104) part (DIV2)
4107
Page 853
20128
he will not go abroad without his spiritual Armour, and he girds on his Armour by Prayer.
he will not go abroad without his spiritual Armour, and he girds on his Armour by Prayer.
pns31 vmb xx vvi av p-acp po31 j n1, cc pns31 vvz p-acp po31 n1 p-acp n1.
(104) part (DIV2)
4107
Page 853
20129
When a wild Beast gets over the Hedge and hurts the Corn, a Man will make his Fence the stronger.
When a wild Beast gets over the Hedge and hurts the Corn, a Man will make his Fence the Stronger.
c-crq dt j n1 vvz p-acp dt n1 cc vvz dt n1, dt n1 vmb vvi po31 n1 dt jc.
(104) part (DIV2)
4107
Page 853
20130
So when the Devil gets over the Hedge by a Temptation, and foils a Christian, he will be sure to mend his Fence,
So when the devil gets over the Hedge by a Temptation, and foils a Christian, he will be sure to mend his Fence,
av c-crq dt n1 vvz p-acp dt n1 p-acp dt n1, cc n2 dt njp, pns31 vmb vbi j pc-acp vvi po31 n1,
(104) part (DIV2)
4107
Page 853
20131
and be more vigilant against a Temptation afterwards.
and be more vigilant against a Temptation afterwards.
cc vbi av-dc j p-acp dt n1 av.
(104) part (DIV2)
4107
Page 853
20132
2. God lets his Children be sometimes foiled by a Temptation, that they may see their Continual Dependance on God,
2. God lets his Children be sometime foiled by a Temptation, that they may see their Continual Dependence on God,
crd np1 vvz po31 n2 vbb av vvn p-acp dt n1, cst pns32 vmb vvi po32 j n1 p-acp np1,
(104) part (DIV2)
4108
Page 853
20133
and may go to him for strength. We need not only habitual Grace to stand against Temptation, but Auxiliary Grace.
and may go to him for strength. We need not only habitual Grace to stand against Temptation, but Auxiliary Grace.
cc vmb vvi p-acp pno31 p-acp n1. pns12 vvb xx av-j j n1 pc-acp vvi p-acp n1, cc-acp j n1.
(104) part (DIV2)
4108
Page 853
20134
As the Boat needs not only the Oars, but Wind to carry it against a strong Tide.
As the Boat needs not only the Oars, but Wind to carry it against a strong Tide.
p-acp dt n1 vvz xx av-j dt n2, cc-acp vvb pc-acp vvi pn31 p-acp dt j n1.
(104) part (DIV2)
4108
Page 853
20135
God lets his Children sometimes fall by a Temptation that seeing their own Weakness, they may rest more on Christ and Free-Grace, Cant. 8.5. 3. God by suffering his Children to be foiled by a Temptation, will settle them the more in Grace ;
God lets his Children sometime fallen by a Temptation that seeing their own Weakness, they may rest more on christ and Free-Grace, Cant 8.5. 3. God by suffering his Children to be foiled by a Temptation, will settle them the more in Grace;
np1 vvz po31 n2 av vvi p-acp dt n1 cst vvg po32 d n1, pns32 vmb vvi av-dc p-acp np1 cc n1, np1 crd. crd np1 p-acp vvg po31 n2 pc-acp vbi vvn p-acp dt n1, vmb vvi pno32 dt av-dc p-acp n1;
(104) part (DIV2)
4108
Page 853
20136
they shall get strength by their Foils.
they shall get strength by their Foils.
pns32 vmb vvi n1 p-acp po32 n2.
(104) part (DIV2)
4109
Page 853
20137
The Poets feign, that Antaeas the Giant in Wrestling with Hercules got Strength by every fall to the ground; it is true here.
The Poets feign, that Antaeas the Giant in Wrestling with Hercules god Strength by every fallen to the ground; it is true Here.
dt n2 vvb, cst npg1 dt n1 p-acp j-vvg p-acp npg1 vvn n1 p-acp d n1 p-acp dt n1; pn31 vbz j av.
(104) part (DIV2)
4109
Page 853
20138
A Saint being foiled in wrestling with Satan gets more spiritual Strength.
A Saint being foiled in wrestling with Satan gets more spiritual Strength.
dt n1 vbg vvn p-acp vvg p-acp np1 vvz av-dc j n1.
(104) part (DIV2)
4109
Page 853
20139
Peter had never such a strengthening in his Faith, as after his being foiled in the High-Priest's Hall.Peter had never such a strengthening in his Faith, as After his being foiled in the Highpriest's Hall.
np1 vhd av-x d dt vvg p-acp po31 n1, c-acp p-acp po31 vbg vvn p-acp dt j n1.
(104) part (DIV2)
4109
Page 853
20140
How was he fired with Zeal, steeled with Courage? He who before was dash'd out of Countenance by the Voice of a Maid;
How was he fired with Zeal, steeled with Courage? He who before was dashed out of Countenance by the Voice of a Maid;
np1 vbds pns31 vvn p-acp n1, vvn p-acp n1? pns31 r-crq a-acp vbds vvn av pp-f n1 p-acp dt n1 pp-f dt n1;
(104) part (DIV2)
4109
Page 853
20141
now dares openly confess Christ before the Rulers and the Councils ▪ Acts 2.14. The shaking of the Tree settles it the more;
now dares openly confess christ before the Rulers and the Councils ▪ Acts 2.14. The shaking of the Tree settles it the more;
av vvz av-j vvi np1 p-acp dt n2 cc dt n2 ▪ n2 crd. dt n-vvg pp-f dt n1 vvz pn31 dt av-dc;
(104) part (DIV2)
4109
Page 853
20142
God lets his Children be shaken with the Wind of Temptation, that they may be more setled in Grace afterwards.
God lets his Children be shaken with the Wind of Temptation, that they may be more settled in Grace afterwards.
np1 vvz po31 n2 vbb vvn p-acp dt n1 pp-f n1, cst pns32 vmb vbi av-dc vvn p-acp n1 av.
(104) part (DIV2)
4109
Page 853
20143
This I have spoken that such Christians as God hath suffered to be foiled by Temptation, may not cast away their Anchor,
This I have spoken that such Christians as God hath suffered to be foiled by Temptation, may not cast away their Anchor,
d pns11 vhb vvn cst d np1 p-acp np1 vhz vvn pc-acp vbi vvn p-acp n1, vmb xx vvi av po32 n1,
(104) part (DIV2)
4109
Page 853
20144
or give way to sad despairing Thoughts.
or give Way to sad despairing Thoughts.
cc vvb n1 p-acp j j-vvg n2.
(104) part (DIV2)
4109
Page 853
20145
Object. But this may seem to make Christians careless whether they fall into a Temptation or no;Object. But this may seem to make Christians careless whither they fallen into a Temptation or no;
n1. p-acp d vmb vvi pc-acp vvi np1 j cs pns32 vvb p-acp dt n1 cc uh-dx;
(104) part (DIV2)
4110
Page 853
20146
if God can make their being foiled by a Temptation advantagious to them?
if God can make their being foiled by a Temptation advantageous to them?
cs np1 vmb vvi po32 vbg vvn p-acp dt n1 j p-acp pno32?
(104) part (DIV2)
4110
Page 853
20147
Answ. We must distinguish between one who is foiled through Weakness, and through Wilfulness. If a Soldier fights,Answer We must distinguish between one who is foiled through Weakness, and through Wilfulness. If a Soldier fights,
np1 pns12 vmb vvi p-acp pi r-crq vbz vvn p-acp n1, cc p-acp n1. cs dt n1 vvz,
(104) part (DIV2)
4111
Page 853
20148
but is foil'd for want of Strength, the General of the Army will pity him and bind up his Wounds.
but is foiled for want of Strength, the General of the Army will pity him and bind up his Wounds.
cc-acp vbz vvn p-acp n1 pp-f n1, dt n1 pp-f dt n1 vmb vvi pno31 cc vvi a-acp po31 n2.
(104) part (DIV2)
4111
Page 853
20149
But if he be wilfully foil'd, and proves treacherous, he must expect no Favour.
But if he be wilfully foiled, and Proves treacherous, he must expect no Favour.
p-acp cs pns31 vbb av-j vvn, cc vvz j, pns31 vmb vvi dx n1.
(104) part (DIV2)
4111
Page 853
20150
So if a Christian fight it out with Satan, but is foil'd for want of Strength, (as it was with Peter, ) God will pity him,
So if a Christian fight it out with Satan, but is foiled for want of Strength, (as it was with Peter,) God will pity him,
av cs dt njp vvi pn31 av p-acp np1, cc-acp vbz vvn p-acp n1 pp-f n1, (c-acp pn31 vbds p-acp np1,) np1 vmb vvi pno31,
(104) part (DIV2)
4111
Page 853
20152
But if he be foil'd wilfully and runs into a Temptation, (as it was with Iudas, ) God will shew him no Favour,
But if he be foiled wilfully and runs into a Temptation, (as it was with Iudas,) God will show him no Favour,
p-acp cs pns31 vbb vvn av-j cc vvz p-acp dt n1, (c-acp pn31 vbds p-acp np1,) np1 vmb vvi pno31 dx n1,
(104) part (DIV2)
4111
Page 853
20153
but will execute Martial Law upon him. The Vses Remain. Vse 1. See in what continual Danger we are.
but will execute Martial Law upon him. The Uses Remain. Use 1. See in what continual Danger we Are.
cc-acp vmb vvi j n1 p-acp pno31. dt vvz vvb. vvb crd n1 p-acp r-crq j n1 pns12 vbr.
(104) part (DIV2)
4111
Page 853
20154
Satan is an exquisite Artist, a deep Headpiece, he lies in Ambush to ensnare;
Satan is an exquisite Artist, a deep Headpiece, he lies in Ambush to ensnare;
np1 vbz dt j n1, dt j-jn n1, pns31 vvz p-acp n1 pc-acp vvi;
(104) part (DIV2)
4113
Page 853
20155
he is NONLATINALPHABET, the Tempter, it is his Delight to make the Saints sin, and he is subtil in tempting;
he is, the Tempter, it is his Delight to make the Saints since, and he is subtle in tempting;
pns31 vbz, dt n1, pn31 vbz po31 n1 pc-acp vvi dt ng1 n1, cc pns31 vbz j p-acp vvg;
(104) part (DIV2)
4113
Page 853
20156
he hath NONLATINALPHABET, Ways and Methods to deceive. First. He brings a Saint into sin, by making him Confide in his habitual Graces.
he hath, Ways and Methods to deceive. First. He brings a Saint into since, by making him Confide in his habitual Graces.
pns31 vhz, n2 cc n2 pc-acp vvi. ord. pns31 vvz dt n1 p-acp n1, p-acp vvg pno31 vvi p-acp po31 j n2.
(104) part (DIV2)
4113
Page 853
20157
Satan makes him believe he hath such a stock of Grace, as will Antidote him against all Temptations.
Satan makes him believe he hath such a stock of Grace, as will Antidote him against all Temptations.
np1 vvz pno31 vvi pns31 vhz d dt n1 pp-f n1, c-acp vmb n1 pno31 p-acp d n2.
(104) part (DIV2)
4114
Page 853
20158
Thus Satan deceiv'd Peter, he made him trust in his Grace;
Thus Satan deceived Peter, he made him trust in his Grace;
av np1 vvd np1, pns31 vvd pno31 vvi p-acp po31 n1;
(104) part (DIV2)
4114
Page 853
20159
he had such a Cable of Faith, and strong Tacklings, that tho' the Winds of Temptation did blow never so fierce, he could weather the Point.
he had such a Cable of Faith, and strong Tacklings, that though the Winds of Temptation did blow never so fierce, he could weather the Point.
pns31 vhd d dt n1 pp-f n1, cc j n2-vvg, cst cs dt n2 pp-f n1 vdd vvi av-x av j, pns31 vmd vvi dt n1.
(104) part (DIV2)
4114
Page 853
20160
Tho all men forsake thee, yet, I will not ; as if he had more Grace than all the Apostles:Though all men forsake thee, yet, I will not; as if he had more Grace than all the Apostles:
cs d n2 vvb pno21, av, pns11 vmb xx; c-acp cs pns31 vhd dc n1 cs d dt n2:
(104) part (DIV2)
4114
Page 853
20161
thus he was led into Temptation and fell in the Battle; a man may make an Idol of Grace.
thus he was led into Temptation and fell in the Battle; a man may make an Idol of Grace.
av pns31 vbds vvn p-acp n1 cc vvd p-acp dt n1; dt n1 vmb vvi dt n1 pp-f n1.
(104) part (DIV2)
4114
Page 853
20162
Habitual Grace is not sufficient without Auxiliary. The Boat needs not only Oars, but a Gale of Wind to carry it against Tide;Habitual Grace is not sufficient without Auxiliary. The Boat needs not only Oars, but a Gale of Wind to carry it against Tide;
j n1 vbz xx j p-acp j. dt n1 vvz xx av-j n2, cc-acp dt n1 pp-f n1 pc-acp vvi pn31 p-acp n1;
(104) part (DIV2)
4114
Page 853
20163
so we need not only habitual Grace but the blowing of the Spirit to carry us against a strong Temptation.
so we need not only habitual Grace but the blowing of the Spirit to carry us against a strong Temptation.
av pns12 vvb xx av-j j n1 p-acp dt n-vvg pp-f dt n1 pc-acp vvi pno12 p-acp dt j n1.
(104) part (DIV2)
4114
Page 853
20164
Secondly. Satan tempts to sin by the Baits and Allurements of the World.Secondly. Satan tempts to sin by the Baits and Allurements of the World.
ord. np1 vvz pc-acp vvi p-acp dt vvz cc n2 pp-f dt n1.
(104) part (DIV2)
4115
Page 853
20165
Foenus Pecuniae funus Animae — one of Christ's own Apostles was caught with a silver Bait. Such as the Devil cannot debauch with Vice, he will corrupt with Money.Foenus Pecuniae funus Spirits — one of Christ's own Apostles was caught with a silver Bait. Such as the devil cannot debauch with Vice, he will corrupt with Money.
np1 fw-la fw-la fw-la — crd pp-f npg1 d n2 vbds vvn p-acp dt n1 np1 d c-acp dt n1 vmbx vvi p-acp n1, pns31 vmb vvi p-acp n1.
(104) part (DIV2)
4115
Page 853
20166
All this will I give thee, was his last Temptation, Mat. 4.9. Achan was deluded by a Wedge of Gold.All this will I give thee, was his last Temptation, Mathew 4.9. achan was deluded by a Wedge of Gold.
d d vmb pns11 vvi pno21, vbds po31 ord n1, np1 crd. np1 vbds vvn p-acp dt n1 pp-f n1.
(104) part (DIV2)
4115
Page 853
20167
Silvester the Second did sell his Soul to the Devil for a Popedom. Thirdly. Satan tempts to sin sub specie boni, under a mask and shew of good ; his Temptations seem gracious Motions.Silvester the Second did fell his Soul to the devil for a Popedom. Thirdly. Satan tempts to since sub specie boni, under a mask and show of good; his Temptations seem gracious Motions.
np1 dt ord vdd vvi po31 n1 p-acp dt n1 p-acp dt n1. ord. np1 vvz p-acp n1 fw-la fw-la fw-la, p-acp dt n1 cc n1 pp-f j; po31 n2 vvb j n2.
(104) part (DIV2)
4115
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20168
1. He tempts Men to Duties of Religion ;
1. He tempts Men to Duties of Religion;
crd pns31 vvz n2 p-acp n2 pp-f n1;
(104) part (DIV2)
4117
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20169
you will think this strange that Satan should tempt to duty, but it is so. 1. he tempts Men to duty out of sinister Ends. Thus he tempted the Pharisees to Pray and give Alms, That they might be seen of men, Mat. 6.5. Prayer is a Duty, but to look a squint in Prayer, to do it for Vain-glory, this Prayer is turn'd into sin. 2. He tempts to duty when it is not in season, Numb. 28.2. My Offering and my Bread for my Sacrifices shall ye offer unto me in their due season.
you will think this strange that Satan should tempt to duty, but it is so. 1. he tempts Men to duty out of sinister Ends. Thus he tempted the Pharisees to Pray and give Alms, That they might be seen of men, Mathew 6.5. Prayer is a Duty, but to look a squint in Prayer, to do it for Vainglory, this Prayer is turned into since. 2. He tempts to duty when it is not in season, Numb. 28.2. My Offering and my Bred for my Sacrifices shall you offer unto me in their due season.
pn22 vmb vvi d j cst np1 vmd vvi p-acp n1, cc-acp pn31 vbz av. crd pns31 vvz n2 p-acp n1 av pp-f j n2 av pns31 vvd dt np1 pc-acp vvi cc vvi n2, cst pns32 vmd vbi vvn pp-f n2, np1 crd. n1 vbz dt n1, cc-acp pc-acp vvi dt j p-acp n1, pc-acp vdi pn31 p-acp n1, d n1 vbz vvn p-acp n1. crd pns31 vvz p-acp n1 c-crq pn31 vbz xx p-acp n1, j. crd. po11 vvg cc po11 n1 p-acp po11 n2 vmb pn22 vvi p-acp pno11 p-acp po32 j-jn n1.
(104) part (DIV2)
4117
Page 854
20170
Satan tempts to duty when it is out of season. He tempts to read the Word at home, when we should be hearing the Word.
Satan tempts to duty when it is out of season. He tempts to read the Word At home, when we should be hearing the Word.
np1 vvz p-acp n1 c-crq pn31 vbz av pp-f n1. pns31 vvz pc-acp vvi dt n1 p-acp n1-an, c-crq pns12 vmd vbi vvg dt n1.
(104) part (DIV2)
4117
Page 854
20171
He will so tempt to one duty as it may hinder another. 3. He tempts some to duty, out of design that it may be a Cloak for sin. He tempts them to frequency in duty that they may sin and be less suspected.
He will so tempt to one duty as it may hinder Another. 3. He tempts Some to duty, out of Design that it may be a Cloak for since. He tempts them to frequency in duty that they may sin and be less suspected.
pns31 vmb av vvi p-acp crd n1 c-acp pn31 vmb vvi j-jn. crd pns31 vvz d p-acp n1, av pp-f vvb cst pn31 vmb vbi dt n1 p-acp n1. pns31 vvz pno32 p-acp n1 p-acp n1 cst pns32 vmb vvi cc vbi av-dc vvn.
(104) part (DIV2)
4117
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He tempted the Pharisees to make long Prayers, That they might devour widows houses under this pretence, Mat. 23.14. Who would suspect him of false Weights, that so oft holds a Bible in his hand? Thus cunning is Satan, he tempts to duty.
He tempted the Pharisees to make long Prayers, That they might devour Widows houses under this pretence, Mathew 23.14. Who would suspect him of false Weights, that so oft holds a bible in his hand? Thus cunning is Satan, he tempts to duty.
pns31 vvd dt np1 pc-acp vvi j n2, cst pns32 vmd vvi n2 n2 p-acp d n1, np1 crd. q-crq vmd vvi pno31 pp-f j n2, cst av av vvz dt n1 p-acp po31 n1? av j-jn vbz np1, pns31 vvz p-acp n1.
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2. He tempts men to sin out of a shew of Love to Christ. You will think this strange, but there's truth in it.
2. He tempts men to sin out of a show of Love to christ. You will think this strange, but there's truth in it.
crd pns31 vvz n2 pc-acp vvi av pp-f dt n1 pp-f n1 p-acp np1. pn22 vmb vvi d j, cc-acp pc-acp|vbz n1 p-acp pn31.
(104) part (DIV2)
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Many a good Heart may think what he doth is in love to Christ, and all this while he may be under a Temptation.
Many a good Heart may think what he does is in love to christ, and all this while he may be under a Temptation.
av-d dt j n1 vmb vvi r-crq pns31 vdz vbz p-acp n1 p-acp np1, cc d d cs pns31 vmb vbi p-acp dt n1.
(104) part (DIV2)
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Christ told Peter, he must suffer at Ierusalem, Peter took him and rebuked him, Be it far from thee, Lord, Mat. 16.21.
christ told Peter, he must suffer At Ierusalem, Peter took him and rebuked him, Be it Far from thee, Lord, Mathew 16.21.
np1 vvd np1, pns31 vmb vvi p-acp np1, np1 vvd pno31 cc vvd pno31, vbb pn31 av-j p-acp pno21, n1, np1 crd.
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as if he had said to Christ, Lord thou hast deserved no such shameful death, and this shall not be unto thee.
as if he had said to christ, Lord thou hast deserved no such shameful death, and this shall not be unto thee.
c-acp cs pns31 vhd vvn p-acp np1, n1 pns21 vh2 vvn dx d j n1, cc d vmb xx vbi p-acp pno21.
(104) part (DIV2)
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Peter as he thought did this out of love to Christ, but Peter was all this while under a Temptation.Peter as he Thought did this out of love to christ, but Peter was all this while under a Temptation.
np1 c-acp pns31 vvd vdd d av pp-f n1 p-acp np1, cc-acp np1 vbds d d n1 p-acp dt n1.
(104) part (DIV2)
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What had become of us if Christ had hearkened to Peter, and had not suffered? So when Christ wash'd his Disciples Feet, Peter was so mannerly, that he would not let Christ wash his Feet, Ioh. 13.8. Thou shalt never wash my Feet.
What had become of us if christ had harkened to Peter, and had not suffered? So when christ washed his Disciples Feet, Peter was so mannerly, that he would not let christ wash his Feet, John 13.8. Thou shalt never wash my Feet.
q-crq vhd vvn pp-f pno12 cs np1 vhd vvn p-acp np1, cc vhd xx vvn? av c-crq np1 vvn po31 n2 n2, np1 vbds av j, cst pns31 vmd xx vvi np1 vvi po31 n2, np1 crd. pns21 vm2 av-x vvi po11 n2.
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This Peter did (as he thought) out of Love and Respect to Christ;
This Peter did (as he Thought) out of Love and Respect to christ;
d np1 vdd (c-acp pns31 vvd) av pp-f n1 cc n1 p-acp np1;
(104) part (DIV2)
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Peter thought Christ was too good to wash his Feet, and therefore would have put Christ off;Peter Thought christ was too good to wash his Feet, and Therefore would have put christ off;
np1 vvd np1 vbds av j pc-acp vvi po31 n2, cc av vmd vhi vvn np1 a-acp;
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but this was a Temptation, the Devil put Peter upon this sinful Modesty;
but this was a Temptation, the devil put Peter upon this sinful Modesty;
cc-acp d vbds dt n1, dt n1 vvd np1 p-acp d j n1;
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he struck at Peters Salvation, insomuch that Christ saith, If I wash thee not, thou hast no part in me.
he struck At Peter's Salvation, insomuch that christ Says, If I wash thee not, thou hast no part in me.
pns31 vvd p-acp npg1 n1, av cst np1 vvz, cs pns11 vvb pno21 xx, pns21 vh2 dx n1 p-acp pno11.
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So again, when the Samaritans would not receive Christ, the Disciples, Iames and Iohn said, Lord, wilt thou that we command fire from Heaven to consume them? Luke 9.54. They did this as they thought out of Love to Christ ▪ they would wish for fire to consume his Enemies.
So again, when the Samaritans would not receive christ, the Disciples, James and John said, Lord, wilt thou that we command fire from Heaven to consume them? Luke 9.54. They did this as they Thought out of Love to christ ▪ they would wish for fire to consume his Enemies.
av av, c-crq dt njp2 vmd xx vvi np1, dt n2, np1 cc np1 vvd, n1, vm2 pns21 cst pns12 vvb n1 p-acp n1 pc-acp vvi pno32? np1 crd. pns32 vdd d c-acp pns32 vvd av pp-f n1 p-acp np1 ▪ pns32 vmd vvi p-acp n1 pc-acp vvi po31 n2.
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But they were under a Temptation, it was not Zeal, but the Wild-fire of their own Passion;
But they were under a Temptation, it was not Zeal, but the Wildfire of their own Passion;
p-acp pns32 vbdr p-acp dt n1, pn31 vbds xx n1, cc-acp dt n1 pp-f po32 d n1;
(104) part (DIV2)
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Ye know not (saith Christ) what spirits ye are of. Fourthly. Satan tempts to that sin which a mans Heart is naturally most inclinable to ;
You know not (Says christ) what spirits you Are of. Fourthly. Satan tempts to that since which a men Heart is naturally most inclinable to;
pn22 vvb xx (vvz np1) r-crq n2 pn22 vbr a-acp. ord. np1 vvz p-acp d n1 r-crq dt ng1 n1 vbz av-j av-ds j p-acp;
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he will not tempt a civil Man to Gross sin, this is abhorring to the light of Nature.
he will not tempt a civil Man to Gross since, this is abhorring to the Light of Nature.
pns31 vmb xx vvi dt j n1 p-acp j n1, d vbz vvg p-acp dt n1 pp-f n1.
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Satan never sets a dish before men that they do not love? but he will tempt a civil man to Pride, and to trust in his own Righteousness;
Satan never sets a dish before men that they do not love? but he will tempt a civil man to Pride, and to trust in his own Righteousness;
np1 av-x vvz dt n1 p-acp n2 cst pns32 vdb xx vvi? cc-acp pns31 vmb vvi dt j n1 p-acp n1, cc pc-acp vvi p-acp po31 d n1;
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and to make a Saviour of his Civility. The Spider weaves a Web out of her own Bowels;
and to make a Saviour of his Civility. The Spider weaves a Web out of her own Bowels;
cc pc-acp vvi dt n1 pp-f po31 n1. dt n1 vvz dt n1 av pp-f po31 d n2;
(104) part (DIV2)
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the civil Man would weave a Web of Salvation out of his own Righteousness.
the civil Man would weave a Web of Salvation out of his own Righteousness.
dt j n1 vmd vvi dt n1 pp-f n1 av pp-f po31 d n1.
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See then in what danger we are when Satan is continually lying in Ambush with his Temptations.
See then in what danger we Are when Satan is continually lying in Ambush with his Temptations.
n1 av p-acp r-crq n1 pns12 vbr c-crq np1 vbz av-j vvg p-acp n1 p-acp po31 n2.
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Inference 2. See mans Inability of himself to resist a Temptation.Inference 2. See men Inability of himself to resist a Temptation.
n1 crd n1 ng1 n1 pp-f px31 p-acp vvi dt n1.
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Could he stand of himself against a Temptation, this Prayer were needless, Lead us not into Temptation ;
Could he stand of himself against a Temptation, this Prayer were needless, Led us not into Temptation;
vmd pns31 vvi pp-f px31 p-acp dt n1, d n1 vbdr j, vvb pno12 xx p-acp n1;
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no man hath Power of himself to resist a Temptation further than God gives him Strength, Ier. 10.23. O Lord, I know that the way of man is not in himself.
no man hath Power of himself to resist a Temptation further than God gives him Strength, Jeremiah 10.23. Oh Lord, I know that the Way of man is not in himself.
dx n1 vhz n1 pp-f px31 p-acp vvi dt n1 jc cs np1 vvz pno31 n1, np1 crd. uh n1, pns11 vvb cst dt n1 pp-f n1 vbz xx p-acp px31.
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If Peter who had True Grace, and Adam who had Perfect Grace could not stand against Temptation;
If Peter who had True Grace, and Adam who had Perfect Grace could not stand against Temptation;
cs np1 r-crq vhd j n1, cc np1 r-crq vhd j n1 vmd xx vvi p-acp n1;
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much less can any stand by the Power of Nature, which Confutes the Doctrine of Free-will ;
much less can any stand by the Power of Nature, which Confutes the Doctrine of Freewill;
av-d av-dc vmb d vvi p-acp dt n1 pp-f n1, r-crq vvz dt n1 pp-f j;
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what freedom of Will hath man, when he cannot resist the least Temptation?
what freedom of Will hath man, when he cannot resist the least Temptation?
r-crq n1 pp-f n1 vhz n1, c-crq pns31 vmbx vvi dt ds n1?
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Infer. 3. Here is Matter of Humiliation that there is in us such an Aptitude and proneness to yield to Temptation — Nitimur in vetitum — we are as ready to swallow a Temptation as the fish to swallow the Bait. If the Devil tempt to Pride, Lust, Envy, Revenge;Infer. 3. Here is Matter of Humiliation that there is in us such an Aptitude and proneness to yield to Temptation — Nitimur in vetitum — we Are as ready to swallow a Temptation as the Fish to swallow the Bait. If the devil tempt to Pride, Lust, Envy, Revenge;
vvb. crd av vbz n1 pp-f n1 cst pc-acp vbz p-acp pno12 d dt n1 cc n1 pc-acp vvi p-acp n1 — fw-la p-acp fw-la — pns12 vbr a-acp j pc-acp vvi dt n1 p-acp dt n1 pc-acp vvi dt np1 cs dt n1 vvb p-acp n1, n1, n1, n1;
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how do we symbolize with Satan, and embrace his snares.
how do we symbolise with Satan, and embrace his snares.
q-crq vdb pns12 vvb p-acp np1, cc vvi po31 n2.
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Like a Woman that hath a Suitor come to her, and she doth not need much wooing, she presently gives her Consent.
Like a Woman that hath a Suitor come to her, and she does not need much wooing, she presently gives her Consent.
j dt n1 cst vhz dt n1 vvb p-acp pno31, cc pns31 vdz xx vvi d n-vvg, pns31 av-j vvz pno31 vvi.
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Satan comes a wooing by Temptation, and we soon yield; he strikes fire and we are as dry Tinder that catcheth the first spark.
Satan comes a wooing by Temptation, and we soon yield; he strikes fire and we Are as dry Tinder that Catches the First spark.
np1 vvz dt n-vvg p-acp n1, cc pns12 av vvi; pns31 vvz n1 cc pns12 vbr a-acp j n1 cst vvz dt ord n1.
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He knocks by temptation, and (it is sad to think how) soon we open the door to the Devil, which is as if one should open the door to a Thief, this may cause a spring of Tears.
He knocks by temptation, and (it is sad to think how) son we open the door to the devil, which is as if one should open the door to a Thief, this may cause a spring of Tears.
pns31 vvz p-acp n1, cc (pn31 vbz j pc-acp vvi c-crq) n1 pns12 vvb dt n1 p-acp dt n1, r-crq vbz p-acp cs pi vmd vvi dt n1 p-acp dt n1, d vmb vvi dt n1 pp-f n2.
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Infer. 4. See hence a Christians Life is no easie life, it is Military ;Infer. 4. See hence a Christians Life is no easy life, it is Military;
vvb. crd n1 av dt np1 n1 vbz dx j n1, pn31 vbz j;
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he hath a Goliah in the field to Encounter with, one that is arm'd with Power and Subtilty;
he hath a Goliath in the field to Encounter with, one that is armed with Power and Subtlety;
pns31 vhz dt np1 p-acp dt n1 pc-acp vvb p-acp, pi cst vbz vvn p-acp n1 cc n1;
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he hath his Wiles and Darts. A Christian must be continually Watching and Fighting; Satans Designs carry death in the Front, 1 Pet. 5.8. Seeking whom he he may devour.
he hath his Wiles and Darts. A Christian must be continually Watching and Fighting; Satan Designs carry death in the Front, 1 Pet. 5.8. Seeking whom he he may devour.
pns31 vhz po31 n2 cc n2. dt njp vmb vbi av-j vvg cc j-vvg; npg1 n2 vvb n1 p-acp dt n1, crd np1 crd. vvg r-crq pns31 pns31 vmb vvi.
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Therefore we had need be always with our Weapons in our hand.
Therefore we had need be always with our Weapons in our hand.
av pns12 vhd n1 vbi av p-acp po12 n2 p-acp po12 n1.
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How few think their Life a warfare? Tho' they have an Enemy in the field that is always laying of Snares or shooting of Darts,
How few think their Life a warfare? Though they have an Enemy in the field that is always laying of Snares or shooting of Darts,
c-crq d vvb po32 n1 dt n1? cs pns32 vhb dt n1 p-acp dt n1 cst vbz av vvg pp-f n2 cc vvg pp-f n2,
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yet they do not stand Sentinel or get their spiritual Artillery ready? They put on their Iewels, but not their Armour, Iob 21.12. They take the Tymbrel, and Harp, and rejoyce at the sound of the Organ, as if they were rather in Musick than in Battle.
yet they do not stand Sentinel or get their spiritual artillery ready? They put on their Jewels, but not their Armour, Job 21.12. They take the Tymbrel, and Harp, and rejoice At the found of the Organ, as if they were rather in Music than in Battle.
av pns32 vdb xx vvi n1 cc vvi po32 j n1 j? pns32 vvd p-acp po32 n2, p-acp xx po32 n1, np1 crd. pns32 vvb dt n1, cc n1, cc vvi p-acp dt n1 pp-f dt n1, c-acp cs pns32 vbdr av p-acp n1 cs p-acp n1.
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Many are asleep in sloth when they should be fighting against Satan, and no wonder the Devil shoots them when he finds them asleep.
Many Are asleep in sloth when they should be fighting against Satan, and no wonder the devil shoots them when he finds them asleep.
av-d vbr j p-acp n1 c-crq pns32 vmd vbi vvg p-acp np1, cc dx n1 dt n1 vvz pno32 c-crq pns31 vvz pno32 j.
(104) part (DIV2)
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Use 2. It reproves them who pray, Lead us not into Temptation, yet run themselves into Temptation.Use 2. It reproves them who pray, Led us not into Temptation, yet run themselves into Temptation.
vvb crd pn31 vvz pno32 r-crq vvb, vvb pno12 xx p-acp n1, av vvb px32 p-acp n1.
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Such are they who go to Plays and Masquerades, and hunt after strange Flesh.
Such Are they who go to Plays and Masquerades, and hunt After strange Flesh.
d vbr pns32 r-crq vvb pc-acp vvz cc n2, cc vvi p-acp j n1.
(104) part (DIV2)
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Some go a slower pace to Hell, but such as run themselves into Temptation, these go galloping thither;
some go a slower pace to Hell, but such as run themselves into Temptation, these go galloping thither;
d vvb dt jc n1 p-acp n1, cc-acp d c-acp vvb px32 p-acp n1, d vvb vvg av;
(104) part (DIV2)
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we have too many of these in this debauch'd Age, who as if they thought they could not sin fast enough, tempt the Devil to tempt them.
we have too many of these in this debauched Age, who as if they Thought they could not sin fast enough, tempt the devil to tempt them.
pns12 vhb av d pp-f d p-acp d j-vvn n1, r-crq c-acp cs pns32 vvd pns32 vmd xx vvi av-j av-d, vvb dt n1 pc-acp vvi pno32.
(104) part (DIV2)
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Vse 3. Exhortation. Let us labour that we be not overcome by temptation. Quest. What means may be used that Satans Temptations may not prevail against us?Use 3. Exhortation. Let us labour that we be not overcome by temptation. Quest. What means may be used that Satan Temptations may not prevail against us?
vvb crd n1. vvb pno12 vvi cst pns12 vbb xx vvn p-acp n1. n1. q-crq n2 vmb vbi vvn cst npg1 n2 vmb xx vvi p-acp pno12?
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Resp. 1. Avoid Solitariness. It is no Wisdom in fighting with an Enemy to give him the Advantage of the Ground ;Resp. 1. Avoid Solitariness. It is no Wisdom in fighting with an Enemy to give him the Advantage of the Ground;
np1 crd vvb n1. pn31 vbz dx n1 p-acp vvg p-acp dt n1 pc-acp vvi pno31 dt n1 pp-f dt n1;
(104) part (DIV2)
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we give Satan Advantage of the Ground, when we are alone. Eve was foiled in the Absence of her Husband;
we give Satan Advantage of the Ground, when we Are alone. Eve was foiled in the Absence of her Husband;
pns12 vvb np1 n1 pp-f dt n1, c-crq pns12 vbr j. np1 vbds vvn p-acp dt n1 pp-f po31 n1;
(104) part (DIV2)
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a Virgin is not so soon set upon in company, Eccles. 4 10. Two are better than one.
a Virgae is not so soon Set upon in company, Eccles. 4 10. Two Are better than one.
dt n1 vbz xx av av vvn p-acp p-acp n1, np1 crd crd crd vbr av-jc cs crd.
(104) part (DIV2)
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Get into the Communion of Saints, and that is a good Remedy against Temptation.
Get into the Communion of Saints, and that is a good Remedy against Temptation.
vvb p-acp dt n1 pp-f n2, cc d vbz dt j n1 p-acp n1.
(104) part (DIV2)
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2. If you would not be overcome of Temptation, beware of the Predominancy of Melancholy. This is Atra bilis, a black Humour seated chiefly in the Brain;
2. If you would not be overcome of Temptation, beware of the Predominancy of Melancholy. This is Atra bilis, a black Humour seated chiefly in the Brain;
crd cs pn22 vmd xx vbi vvn pp-f n1, vvb pp-f dt n1 pp-f j-jn. d vbz fw-la fw-la, dt j-jn n1 vvn av-jn p-acp dt n1;
(104) part (DIV2)
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Melancholy disturbs Reason, and exposeth to Temptation. One calls Melancholy Balneum Diaboli, the Devils Bath ; he baths himself with Delight in such a Person.
Melancholy disturbs Reason, and exposeth to Temptation. One calls Melancholy Balneum Diaboli, the Devils Both; he baths himself with Delight in such a Person.
j-jn vvz n1, cc vvz p-acp n1. pi vvz j-jn np1 np1, dt ng1 vvi; pns31 n2 px31 p-acp n1 p-acp d dt n1.
(104) part (DIV2)
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Melancholy clothes the Mind in Sable, it fills it with such dismal Apprehensions, as oft end in self-murder.
Melancholy clothes the Mind in Sable, it fills it with such dismal Apprehensions, as oft end in self-murder.
j-jn n2 dt n1 p-acp j-jn, pn31 vvz pn31 p-acp d j n2, c-acp av vvi p-acp n1.
(104) part (DIV2)
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3. If you would not be overcome of Temptation, study Sobriety. 1 Pet. 5.8. Be sober, because your Adversary walketh about.
3. If you would not be overcome of Temptation, study Sobriety. 1 Pet. 5.8. Be Sobrium, Because your Adversary walks about.
crd cs pn22 vmd xx vbi vvn pp-f n1, n1 n1. crd np1 crd. vbb j, c-acp po22 n1 vvz a-acp.
(104) part (DIV2)
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Sober-mindedness consists in the moderate use of earthly Things;
Sober-mindedness consists in the moderate use of earthly Things;
j vvz p-acp dt j n1 pp-f j n2;
(104) part (DIV2)
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an immoderate desire of these things oft brings men into the snare of the Devil. 1 Tim. 6.9. They that will be rich fall into a Snare.
an immoderate desire of these things oft brings men into the snare of the devil. 1 Tim. 6.9. They that will be rich fallen into a Snare.
dt j n1 pp-f d n2 av vvz n2 p-acp dt n1 pp-f dt n1. crd np1 crd. pns32 d vmb vbi j n1 p-acp dt n1.
(104) part (DIV2)
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He who loves Riches inordinately, will purchase them unjustly. Ahab would swim to Nabo•hs Vineyard in Blood.
He who loves Riches inordinately, will purchase them unjustly. Ahab would swim to Nabo•hs Vineyard in Blood.
pns31 r-crq vvz n2 av-j, vmb vvi pno32 av-j. np1 vmd vvi p-acp n2 n1 p-acp n1.
(104) part (DIV2)
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He who is drunk with the Love of the World is never free from Temptation, he will pull down his Soul to build up an Estate.
He who is drunk with the Love of the World is never free from Temptation, he will pull down his Soul to built up an Estate.
pns31 r-crq vbz vvn p-acp dt n1 pp-f dt n1 vbz av-x j p-acp n1, pns31 vmb vvi a-acp po31 n1 pc-acp vvi a-acp dt n1.
(104) part (DIV2)
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Quid non mortalia pectora cogis auri sacra fames? — Be sober, take heed of being drunk with the love of the World, lest ye fall into Temptation.Quid non mortalia pectora Cogis auri sacra Fames? — Be Sobrium, take heed of being drunk with the love of the World, lest you fallen into Temptation.
fw-la fw-fr fw-la fw-la fw-la fw-la fw-la n2? — vbb j, vvb n1 pp-f vbg vvn p-acp dt n1 pp-f dt n1, cs pn22 vvb p-acp n1.
(104) part (DIV2)
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4. Be always upon your Guard, watch against Satans Wiles and Subtilties, 1 Pet. 5.8. Be vigilant ▪ because your Adversary the Devil walks about.
4. Be always upon your Guard, watch against Satan Wiles and Subtleties, 1 Pet. 5.8. Be vigilant ▪ Because your Adversary the devil walks about.
crd vbb av p-acp po22 n1, vvb p-acp npg1 n2 cc n2, crd np1 crd. vbb j ▪ c-acp po22 n1 dt n1 vvz a-acp.
(104) part (DIV2)
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A Christian must Excubias agere, keep Watch and Ward. See where Satan labours to make a Breach, see what Grace he most strikes at,
A Christian must Excubias agere, keep Watch and Ward. See where Satan labours to make a Breach, see what Grace he most strikes At,
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(104) part (DIV2)
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or what sin he most tempts to, Mark 13.37. I say to you all Watch. Watch all the Sences, the Eye, the Ear, the Touch; Satan can creep in here.
or what since he most tempts to, Mark 13.37. I say to you all Watch. Watch all the Senses, the Eye, the Ear, the Touch; Satan can creep in Here.
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(104) part (DIV2)
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O how needful is the spiritual Watch!
O how needful is the spiritual Watch!
sy q-crq j vbz dt j n1!
(104) part (DIV2)
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shall Satan be watchful and we drowsie? Doth he watch to devour us, and shall not we watch to save our selves? Let us see what sin our Heart most naturally inclines to, and watch against this.
shall Satan be watchful and we drowsy? Does he watch to devour us, and shall not we watch to save our selves? Let us see what since our Heart most naturally inclines to, and watch against this.
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(104) part (DIV2)
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5. Beware of Idleness. Satan sows most of his seed in fallow Ground;
5. Beware of Idleness. Satan Sovus most of his seed in fallow Ground;
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(104) part (DIV2)
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it was Hieroms Counsel to his Friend to be ever busied, that if the Devil did come he might find him working in the Vineyard.
it was Hieroms Counsel to his Friend to be ever busied, that if the devil did come he might find him working in the Vineyard.
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(104) part (DIV2)
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Idleness tempts the Devil to tempt; the Bird that sits still is shot, he that wants Employment, never wants Temptation.
Idleness tempts the devil to tempt; the Bird that sits still is shot, he that Wants Employment, never Wants Temptation.
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(104) part (DIV2)
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When a man hath nothing to do, Satan will bring Grist to the Mill, and find him work enough.
When a man hath nothing to do, Satan will bring Grist to the Mill, and find him work enough.
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(104) part (DIV2)
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6. Make known thy Case to some godly Friend. The hiding a Serpent in the Bosom, is not the way to be safe.
6. Make known thy Case to Some godly Friend. The hiding a Serpent in the Bosom, is not the Way to be safe.
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(104) part (DIV2)
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When the old Serpent hath gotten into your Bosom by a Temptation, do not hide him there by keeping his Counsel.
When the old Serpent hath got into your Bosom by a Temptation, do not hide him there by keeping his Counsel.
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(104) part (DIV2)
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If a spark be got into the Thatch, it is not Wisdom to conceal it, it may set the House on fire; conceal not Temptation.
If a spark be god into the Thatch, it is not Wisdom to conceal it, it may Set the House on fire; conceal not Temptation.
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(104) part (DIV2)
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The keeping of Secrets is for familiar Friends: be not so great a friend to Satan as to keep his secrets;
The keeping of Secrets is for familiar Friends: be not so great a friend to Satan as to keep his secrets;
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(104) part (DIV2)
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Reveal your Temptations, which is the way to procure others Prayer and Advice.
Reveal your Temptations, which is the Way to procure Others Prayer and advice.
vvb po22 n2, r-crq vbz dt n1 pc-acp vvi n2-jn n1 cc n1.
(104) part (DIV2)
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Let all see that you are not true to Satans Party, because you tell all his Plots, and reveal his Treasons.
Let all see that you Are not true to Satan Party, Because you tell all his Plots, and reveal his Treasons.
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(104) part (DIV2)
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Besides, the telling our Case to some Experienced Christian, is the way to have ease; as the opening a Vein gives ease;
Beside, the telling our Case to Some Experienced Christian, is the Way to have ease; as the opening a Vein gives ease;
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(104) part (DIV2)
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so the opening our Case to a Friend, gives ease to the Soul, and a Temptation doth not so much inflame.
so the opening our Case to a Friend, gives ease to the Soul, and a Temptation does not so much inflame.
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(104) part (DIV2)
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7. Make use of the Word. This the Apostle calls the Sword of the Spirit, Ephes. 6.17. a fit Weapon to fight against the Tempter.
7. Make use of the Word. This the Apostle calls the Sword of the Spirit, Ephesians 6.17. a fit Weapon to fight against the Tempter.
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(104) part (DIV2)
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This Sword of the Spirit is Gladius anceps, a Two-edged Sword; it wounds carnal Lust, and it wounds Satan.
This Sword of the Spirit is Gladius anceps, a Two-edged Sword; it wounds carnal Lust, and it wounds Satan.
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(104) part (DIV2)
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He who travels a Road where there is Robbing, will be sure to ride with his Sword.
He who travels a Road where there is Robbing, will be sure to ride with his Sword.
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(104) part (DIV2)
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We are travelling to Heaven, and in this Road there is a Thief will always beset us.
We Are traveling to Heaven, and in this Road there is a Thief will always beset us.
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(104) part (DIV2)
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Satan is in every place where we go.
Satan is in every place where we go.
np1 vbz p-acp d n1 c-crq pns12 vvb.
(104) part (DIV2)
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He meets us at Church, he doth not miss a Sermon, he will be tempting us there, sometimes to Drowsiness ;
He meets us At Church, he does not miss a Sermon, he will be tempting us there, sometime to Drowsiness;
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(104) part (DIV2)
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when you sleep at a Sermon the Devil rocks you a-sleep, sometimes he tempts by distracting the Mind in Hearing.
when you sleep At a Sermon the devil Rocks you asleep, sometime he tempts by distracting the Mind in Hearing.
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(104) part (DIV2)
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Sometimes he tempts to question the Truth of what you hear, thus we meet with the Tempter at Church;
Sometime he tempts to question the Truth of what you hear, thus we meet with the Tempter At Church;
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(104) part (DIV2)
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and he tempts in the shop, he tempts you to use Collusion and Deceit, Hos. 12.7. The Ballances of Deceit are in his Hand.
and he tempts in the shop, he tempts you to use Collusion and Deceit, Hos. 12.7. The Balances of Deceit Are in his Hand.
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(104) part (DIV2)
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So that we meet with the Tempter every where; therefore, this Thief being in the Road, we had need ride with a Sword;
So that we meet with the Tempter every where; Therefore, this Thief being in the Road, we had need ride with a Sword;
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(104) part (DIV2)
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we must have the Sword of the Spirit about us We must have skill to use this Sword,
we must have the Sword of the Spirit about us We must have skill to use this Sword,
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(104) part (DIV2)
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and have an Heart to draw it out, and this Sword will put the Devil to flight.
and have an Heart to draw it out, and this Sword will put the devil to flight.
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(104) part (DIV2)
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Thus our Blessed Saviour when Satan tempted him to Distrust and Blasphemy, he used a Scripture Weapon ▪ It is written. Three times Christ wounded the old Serpent with this Sword.
Thus our Blessed Saviour when Satan tempted him to Distrust and Blasphemy, he used a Scripture Weapon ▪ It is written. Three times christ wounded the old Serpent with this Sword.
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(104) part (DIV2)
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Christ could with his Power and Authority have rebuked the Prince of the Air, as he did the Winds,
christ could with his Power and authority have rebuked the Prince of the Air, as he did the Winds,
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(104) part (DIV2)
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but he stops the Devils Mouth with Scripture, It is written. It is not our Vows or Resolutions will do it, it is not the Papists Holy-Water or Charms will drive away the Devil,
but he stops the Devils Mouth with Scripture, It is written. It is not our Vows or Resolutions will do it, it is not the Papists Holy water or Charms will drive away the devil,
cc-acp pns31 vvz dt ng1 n1 p-acp n1, pn31 vbz vvn. pn31 vbz xx po12 n2 cc n2 vmb vdi pn31, pn31 vbz xx dt njp2 n1 cc n2 vmb vvi av dt n1,
(104) part (DIV2)
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but let us bring the Word of God against him; this is such an Argument as he cannot answer.
but let us bring the Word of God against him; this is such an Argument as he cannot answer.
cc-acp vvb pno12 vvi dt n1 pp-f np1 p-acp pno31; d vbz d dt n1 c-acp pns31 vmbx vvi.
(104) part (DIV2)
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It was a saying of Luther, I have had great Troubles of Mind, but so soon as I laid hold on any place of Scripture,
It was a saying of Luther, I have had great Troubles of Mind, but so soon as I laid hold on any place of Scripture,
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(104) part (DIV2)
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and staid my self upon it, as upon my chief Anchor; straightway my Temptations vanished away;
and stayed my self upon it, as upon my chief Anchor; straightway my Temptations vanished away;
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(104) part (DIV2)
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there's no Temptation but we have a fit Scripture to answer it.
there's no Temptation but we have a fit Scripture to answer it.
pc-acp|vbz dx n1 cc-acp pns12 vhb dt j n1 pc-acp vvi pn31.
(104) part (DIV2)
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If Satan tempts to Sabbath-Breaking answer him, It is written, Remember to keep the Sabbath Day Holy.
If Satan tempts to Sabbath-breaking answer him, It is written, remember to keep the Sabbath Day Holy.
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(104) part (DIV2)
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If he tempts to Uncleanness, answer him, It is written, Whore-Mongers and Adulterers God will judge.
If he tempts to Uncleanness, answer him, It is written, Whore-Mongers and Adulterers God will judge.
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(104) part (DIV2)
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If he tempts to Carnal Fear, say, It is written, Fear not them that kill the Body,
If he tempts to Carnal fear, say, It is written, fear not them that kill the Body,
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(104) part (DIV2)
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and after that have no more that they can do. No such way to confute Temptation as by Scripture.and After that have no more that they can do. No such Way to confute Temptation as by Scripture.
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(104) part (DIV2)
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The Arrows which we shoot against Satan must be fetch'd out of this Quiver. Many People want this Sword of the Spirit, they have not a Bible;
The Arrows which we shoot against Satan must be fetched out of this Quiver. Many People want this Sword of the Spirit, they have not a bible;
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(104) part (DIV2)
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others seldom make use of this Sword, but let it rust, they look seldom into the Scripture;
Others seldom make use of this Sword, but let it rust, they look seldom into the Scripture;
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(104) part (DIV2)
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therefore no wonder they are overcome by Temptations.
Therefore no wonder they Are overcome by Temptations.
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(104) part (DIV2)
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He who is well skill'd in the Word, is like one who hath a Plaister ready to lay upon the Wound assoon as it is made,
He who is well skilled in the Word, is like one who hath a Plaster ready to lay upon the Wound As soon as it is made,
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(104) part (DIV2)
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and so the danger is prevented. Oh study the Scripture and you will be too hard for the Devil; he cannot stand against this.
and so the danger is prevented. O study the Scripture and you will be too hard for the devil; he cannot stand against this.
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(104) part (DIV2)
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8. Let us be careful of our own Hearts, that they do not DECOY us into sin.
8. Let us be careful of our own Hearts, that they do not DECOY us into since.
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(104) part (DIV2)
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The Apostle saith, A Man is drawn away of his own Heart and enticed, Iam. 1.14. Quis { que } sibi Satan est, B•rn.
The Apostle Says, A Man is drawn away of his own Heart and enticed, Iam. 1.14. Quis { que } sibi Satan est, B•rn.
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(104) part (DIV2)
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Every man hath a Tempter in his own Bosom. A Traitor within the Castle is dangerous.
Every man hath a Tempter in his own Bosom. A Traitor within the Castle is dangerous.
d n1 vhz dt n1 p-acp po31 d n1. dt n1 p-acp dt n1 vbz j.
(104) part (DIV2)
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The Heart can bring forth a Temptation, tho' Satan doth not Midwife it into the World.
The Heart can bring forth a Temptation, though Satan does not Midwife it into the World.
dt n1 vmb vvi av dt n1, cs np1 vdz xx n1 pn31 p-acp dt n1.
(104) part (DIV2)
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If Satan were dead and buried, the Heart could draw us to Evil. As the Ground of all Diseases lies in the Humours of the Body;
If Satan were dead and buried, the Heart could draw us to Evil. As the Ground of all Diseases lies in the Humours of the Body;
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(104) part (DIV2)
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so the Seed of all sin lies in Original Lust. Look to your Hearts.
so the Seed of all since lies in Original Lust. Look to your Hearts.
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(104) part (DIV2)
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9. If you would not be overcome of Temptation, fly the Occasions of sin. Occasions of sin have a Great Force in them to awaken Lust within.
9. If you would not be overcome of Temptation, fly the Occasions of since. Occasions of since have a Great Force in them to awaken Lust within.
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(104) part (DIV2)
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He that would keep himself free from Infection, will not come near an infected House, if you would be sober avoid drunken Company.
He that would keep himself free from Infection, will not come near an infected House, if you would be Sobrium avoid drunken Company.
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(104) part (DIV2)
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Ioseph when he was enticed by his Mistress shun'd the Occasion, the Text saith, he would not be with her, Gen. 39.10.Ioseph when he was enticed by his Mistress shunned the Occasion, the Text Says, he would not be with her, Gen. 39.10.
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(104) part (DIV2)
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If you would not be ensnared by Popery, do not hear the Mass. The Nazarite who was forbid Wine, might not eat Grapes; which might occasion intemperance.
If you would not be Ensnared by Popery, do not hear the Mass. The Nazarite who was forbid Wine, might not eat Grapes; which might occasion intemperance.
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(104) part (DIV2)
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Come not near the Borders of a temptation.
Come not near the Borders of a temptation.
vvb xx av-j dt n2 pp-f dt n1.
(104) part (DIV2)
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Suppose one had a body made of Gunpowder, he would not come near the least spark of Fire,
Suppose one had a body made of Gunpowder, he would not come near the least spark of Fire,
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(104) part (DIV2)
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lest he should be blown up: Many Pray, Lead us not into Temptation, and they run themselves into temptation.
lest he should be blown up: Many Pray, Led us not into Temptation, and they run themselves into temptation.
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(104) part (DIV2)
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10. If you would not be overcome by temptation, make use of Faith above all things.
10. If you would not be overcome by temptation, make use of Faith above all things.
crd cs pn22 vmd xx vbi vvn p-acp n1, vvb n1 pp-f n1 p-acp d n2.
(104) part (DIV2)
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Take the Shield of Faith, Ephes. 6.16. Faith wards off Satan's fiery darts, that they do not hurt, 1 Pet. 5.9. Whom resist, stedfast in Faith Mariners in a storm flie to their Anchor.
Take the Shield of Faith, Ephesians 6.16. Faith wards off Satan's fiery darts, that they do not hurt, 1 Pet. 5.9. Whom resist, steadfast in Faith Mariners in a storm fly to their Anchor.
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(104) part (DIV2)
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Flie to your Anchor of Faith: Faith brings Christ along with it. Duellers bring their Second with them into the Field:
Fly to your Anchor of Faith: Faith brings christ along with it. Duellers bring their Second with them into the Field:
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(104) part (DIV2)
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Faith brings Christ for its Second. Faith puts us into Christ, and then the Devil cannot hurt us.
Faith brings christ for its Second. Faith puts us into christ, and then the devil cannot hurt us.
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(104) part (DIV2)
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and we are secure from the Tempter under the Wings of the Lord Iesus. Though other Graces are of use to resist the Impulsions of Satan,
and we Are secure from the Tempter under the Wings of the Lord Iesus. Though other Graces Are of use to resist the Impulsions of Satan,
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(104) part (DIV2)
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yet Faith is the Conquering Grace:
yet Faith is the Conquering Grace:
av n1 vbz dt j-vvg vvb:
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Faith takes hold of Christ 's Merits, Value and Vertue, and so a Christian is too hard for the Devil.
Faith Takes hold of christ is Merits, Valve and Virtue, and so a Christian is too hard for the devil.
n1 vvz n1 pp-f np1 vbz n2, vvi cc n1, cc av dt njp vbz av j c-acp dt n1.
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The Stars vanish when the Sun appears: Satan vanisheth when Faith appears.
The Stars vanish when the Sun appears: Satan Vanishes when Faith appears.
dt n2 vvb c-crq dt n1 vvz: np1 vvz c-crq n1 vvz.
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11. If you would not be overcome of temptation, be much in Prayer. Such as walk in infectious places, carry Antidotes about them.
11. If you would not be overcome of temptation, be much in Prayer. Such as walk in infectious places, carry Antidotes about them.
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Prayer is the best Antidote against temptation. When the Apostle had exhorted to put on the whole Armour of God, Ephes. 6.11. he adds, Vers. 18. •raying with all Prayer. Without this Reliqua arma parum prosunt. Zanchy.
Prayer is the best Antidote against temptation. When the Apostle had exhorted to put on the Whole Armour of God, Ephesians 6.11. he adds, Vers. 18. •raying with all Prayer. Without this Rest arma Parum prosunt. Zanchy.
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All other Weapons will do little good. Christ prescribes this Remedy, Watch and pray, lest ye enter into temptation, Mark 14.38. A Christian fetcheth down strength from Heaven by Prayer.
All other Weapons will do little good. christ prescribes this Remedy, Watch and pray, lest you enter into temptation, Mark 14.38. A Christian Fetches down strength from Heaven by Prayer.
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Let us Cry to God for help against the Tempter, as Sampson cried to Heaven for help, Judg. 16.28. O Lord God, remember me, and strengthen me I pray thee, that I may be avenged of the Philistines:
Let us Cry to God for help against the Tempter, as Sampson cried to Heaven for help, Judges 16.28. Oh Lord God, Remember me, and strengthen me I pray thee, that I may be avenged of the philistines:
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and, vers. 30. The house fell upon the Lords, and upon all the People. Prayer is stagellum diaboli, it whips and torments the Devil:
and, vers. 30. The house fell upon the lords, and upon all the People. Prayer is stagellum Diaboli, it whips and torments the devil:
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The Apostle bids us Pray, NONLATINALPHABET, without ceasing, 1 Thes. 5.17. It was Luther 's advice to a Lady, when temptation came, to fall upon her knees by Prayer.
The Apostle bids us Pray,, without ceasing, 1 Thebes 5.17. It was Luther is Advice to a Lady, when temptation Come, to fallen upon her knees by Prayer.
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Prayer doth asswage the force of a temptation. Prayer is the best Charm or Spell we can use against the Devil.
Prayer does assuage the force of a temptation. Prayer is the best Charm or Spell we can use against the devil.
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Temptation may bruise our Heel, but by Prayer we wound the Serpents Head. When Paul had a Messenger of Satan to buffet him, what remedy doth he use? He betook himself to Prayer, 2 Cor. 12.8. For this thing I besought the Lord thrice, that it might depart from me.
Temptation may bruise our Heel, but by Prayer we wound the Serpents Head. When Paul had a Messenger of Satan to buffet him, what remedy does he use? He betook himself to Prayer, 2 Cor. 12.8. For this thing I besought the Lord thrice, that it might depart from me.
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When Satan assaults furiously, let us Pray fervently.
When Satan assaults furiously, let us Pray fervently.
c-crq np1 vvz av-j, vvb pno12 vvi av-j.
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12. If you would not be overcome of temptation, be Humble in your own eyes: Such are nearest falling who presume of their own strength.
12. If you would not be overcome of temptation, be Humble in your own eyes: Such Are nearest falling who presume of their own strength.
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Penelton who said, his fat flesh should melt in the fire; instead of his fat melting, his heart melted, and he turned from the Truth.Penelton who said, his fat Flesh should melt in the fire; instead of his fat melting, his heart melted, and he turned from the Truth.
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When Men grow into a big conceit, God lets them fall, to prick the Bladder of Pride. O be humble!
When Men grow into a big conceit, God lets them fallen, to prick the Bladder of Pride. O be humble!
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Such are like to hold out best in a temptation, who have most Grace: but God gives more Grace to the humble, Iames 4 6. Beware of Pride;
Such Are like to hold out best in a temptation, who have most Grace: but God gives more Grace to the humble, James 4 6. Beware of Pride;
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an Imposthume is not more dangerous in the Body, than Pride in the Soul. The Doves (saith Pliny ) take a pride in their Feathers, and in their flying high;
an Imposthume is not more dangerous in the Body, than Pride in the Soul. The Dove (Says pliny) take a pride in their Feathers, and in their flying high;
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at last they flie so high that they are a prey to the Hawk: When Men flie high in Pride and Self-confidence, they become a prey to the Tempter.
At last they fly so high that they Are a prey to the Hawk: When Men fly high in Pride and Self-confidence, they become a prey to the Tempter.
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13. If you would not be foil'd by temptation, do not enter into a Dispute with Satan.
13. If you would not be foiled by temptation, do not enter into a Dispute with Satan.
crd cs pn22 vmd xx vbi vvn p-acp n1, vdb xx vvi p-acp dt vvb p-acp np1.
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When Eve began to argue the Case with the Serpent, the Serpent was too hard for her.
When Eve began to argue the Case with the Serpent, the Serpent was too hard for her.
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The Devil, by his Logick, disputed her out of Paradise:
The devil, by his Logic, disputed her out of Paradise:
dt n1, p-acp po31 n1, vvn pno31 av pp-f n1:
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Satan can mince sin, and make it small, and varnish it over, and make it look like Vertue;
Satan can mince since, and make it small, and varnish it over, and make it look like Virtue;
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Satan is too subtil a Sophister to hold an Argument with him. Dispute not, but Fight.
Satan is too subtle a Sophister to hold an Argument with him. Dispute not, but Fight.
np1 vbz av j dt n1 pc-acp vvi dt n1 p-acp pno31. vvb xx, cc-acp vvb.
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If you enter into a Parley with Satan, you give him half the Victory.
If you enter into a Parley with Satan, you give him half the Victory.
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14. If we would not be overcome of Satan, let us put on Christian Fortitude. An Enemy we must expect, who is either shooting of darts,
14. If we would not be overcome of Satan, let us put on Christian Fortitude. an Enemy we must expect, who is either shooting of darts,
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or laying of snares, therefore let us be armed with courage, 2 Chr. 19.11. Deal couragiously, and the Lord shall be with the good. The Coward never won Victory:
or laying of snares, Therefore let us be armed with courage, 2 Christ 19.11. Deal courageously, and the Lord shall be with the good. The Coward never wone Victory:
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And, to animate us in our Combat with Satan, 1. We have a good Captain that Marcheth before us.
And, to animate us in our Combat with Satan, 1. We have a good Captain that Marches before us.
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Christ is called the Captain of our Salvation, Heb. 2.10. 2. We have good Armour; Grace is NONLATINALPHABET, Armour of God's making, Ephes. 6.11. 3. Satan is beaten in part already: christ is called the Captain of our Salvation, Hebrew 2.10. 2. We have good Armour; Grace is, Armour of God's making, Ephesians 6.11. 3. Satan is beaten in part already:
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Christ hath given him his Deaths-wound upon the Cross, Col. 1.15. 4. Satan is a Chained Enemy, his Power is limited. christ hath given him his Death's wound upon the Cross, Col. 1.15. 4. Satan is a Chained Enemy, his Power is limited.
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He cannot Force the Will: It was all Eve complained of, that the Serpent deceived her, not constrained her, Gen. 3.13. Satan hath astutiam Suadendi, not potentiam Cogendi ; he may perswade, not compel.
He cannot Force the Will: It was all Eve complained of, that the Serpent deceived her, not constrained her, Gen. 3.13. Satan hath astutiam Suadendi, not potentiam Cogendi; he may persuade, not compel.
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5. He is a Cursed Enemy, and God's Curse will blast him: Therefore put on Holy Gallantry of Spirit and Magnanimity. Fear not Satan.
5. He is a Cursed Enemy, and God's Curse will blast him: Therefore put on Holy Gallantry of Spirit and Magnanimity. fear not Satan.
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Greater is he that is in you, than he that is against you.
Greater is he that is in you, than he that is against you.
np1 vbz pns31 cst vbz p-acp pn22, cs pns31 cst vbz p-acp pn22.
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15. If we would not be overcome of a Temptation, let us call in the help of others.
15. If we would not be overcome of a Temptation, let us call in the help of Others.
crd cs pns12 vmd xx vbi vvn pp-f dt n1, vvb pno12 vvi p-acp dt vvb pp-f n2-jn.
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If an House be set on fire, would you not call in help? Satan tempts that he may rob you of your Soul;
If an House be Set on fire, would you not call in help? Satan tempts that he may rob you of your Soul;
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acquaint some Friends with your Case, and beg their Counsel and Prayers: Who knows but Satan may be cast out by the joynt-prayer of others? In case of Temptation,
acquaint Some Friends with your Case, and beg their Counsel and Prayers: Who knows but Satan may be cast out by the joint-prayer of Others? In case of Temptation,
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how exceeding helpful is the Communion of Saints.
how exceeding helpful is the Communion of Saints.
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16. If we would not be overcome of Temptation, let us make use of all the Encouragements we can.
16. If we would not be overcome of Temptation, let us make use of all the Encouragements we can.
crd cs pns12 vmd xx vbi vvn pp-f n1, vvb pno12 vvi n1 pp-f d dt n2 pns12 vmb.
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If Satan be a Roaring Lion, Christ is the Lion of the Tribe of Iudah ; if Satan Tempts, Christ Prays:
If Satan be a Roaring lion, christ is the lion of the Tribe of Iudah; if Satan Tempts, christ Prays:
cs np1 vbb dt vvg n1, np1 vbz dt n1 pp-f dt n1 pp-f np1; cs np1 vvz, np1 vvz:
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If Satan be a Serpent to Sting, Christ is a Brazen-Serpent to Heal: if the Conflict be hard, look to the Crown, James 1.12. Whilst we are fighting, Christ will Succour us, and when we overcome he will Crown us.
If Satan be a Serpent to Sting, christ is a Brazen serpent to Heal: if the Conflict be hard, look to the Crown, James 1.12. While we Are fighting, christ will Succour us, and when we overcome he will Crown us.
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What makes the Soldier endure a bloody fight, but hope of a Golden Harvest? Think, that shortly God will call us out of the Field, where the Bullets of Temptation fly so fast,
What makes the Soldier endure a bloody fight, but hope of a Golden Harvest? Think, that shortly God will call us out of the Field, where the Bullets of Temptation fly so fast,
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and he will set a Garland of Glory upon our head. How will the case be altered? Instead of Fighting, Singing;
and he will Set a Garland of Glory upon our head. How will the case be altered? Instead of Fighting, Singing;
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instead of an Helmet, a Diadem; instead of a Sword, a Palm-branch of Victory; instead of Armour, White Robes;
instead of an Helmet, a Diadem; instead of a Sword, a Palm-branch of Victory; instead of Armour, White Robes;
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instead of Satan's Skirmishes, the Kisses and Embraces of a Saviour? The viewing these eternal Recompences would keep us from yielding to Temptation.
instead of Satan's Skirmishes, the Kisses and Embraces of a Saviour? The viewing these Eternal Recompenses would keep us from yielding to Temptation.
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Who would to gratifie a Lust, lose a Crown. Use 4. A word of Counsel to such as are Tempted;
Who would to gratify a Lust, loose a Crown. Use 4. A word of Counsel to such as Are Tempted;
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Be so wise as to make good use of your Temptations;
Be so wise as to make good use of your Temptations;
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as we should labour to improve our Afflictions, so to improve our Temptations. We should pick some good out of Temptation,
as we should labour to improve our Afflictions, so to improve our Temptations. We should pick Some good out of Temptation,
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as Sampson got Honey out of the Lion.
as Sampson god Honey out of the lion.
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Quest. What Good comes out of a Temptation? Can there be any good in being set upon by an Enemy? Can there be any good to have fiery darts shot at us? Yes, God that can make a Treacle of Poison, can make his People get much good by their Temptations.Quest. What Good comes out of a Temptation? Can there be any good in being Set upon by an Enemy? Can there be any good to have fiery darts shot At us? Yes, God that can make a Treacle of Poison, can make his People get much good by their Temptations.
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First, Hereby a Christian sees that Corruption in his heart, which he never saw before:First, Hereby a Christian sees that Corruption in his heart, which he never saw before:
ord, av dt njp vvz cst n1 p-acp po31 n1, r-crq pns31 av-x vvd a-acp:
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Water in a Glass looks pure, but set it on the fire, and the Scum boils up:
Water in a Glass looks pure, but Set it on the fire, and the Scum boils up:
n1 p-acp dt n1 vvz j, cc-acp vvd pn31 p-acp dt n1, cc dt n1 vvz a-acp:
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So in Temptation, a Christian sees that Scum of Sin boil up, that Passion and Distrust of God as he thought had not been in his heart.
So in Temptation, a Christian sees that Scum of since boil up, that Passion and Distrust of God as he Thought had not been in his heart.
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Secondly, Hereby a Christian sees more of the Wiles of Satan, and is better able to withstand them.Secondly, Hereby a Christian sees more of the Wiles of Satan, and is better able to withstand them.
ord, av dt njp vvz dc pp-f dt n2 pp-f np1, cc vbz jc j pc-acp vvi pno32.
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St. Paul had been in the Fencing School of Temptation, and he grew expert in finding out Satan's Stratagems, 2 Cor. 2.11. We are not ignorant of his devices.
Saint Paul had been in the Fencing School of Temptation, and he grew expert in finding out Satan's Stratagems, 2 Cor. 2.11. We Are not ignorant of his devices.
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Thirdly, Hereby a Christian grows more humble ; God will rather let his Children fall into the Devil's hands than be Proud;Thirdly, Hereby a Christian grows more humble; God will rather let his Children fallen into the Devil's hands than be Proud;
ord, av dt njp vvz dc j; np1 vmb av-c vvi po31 n2 vvi p-acp dt ng1 n2 cs vbi j;
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Temptation makes the Plumes of Pride fall, 2 Cor. 12.7. Lest I should be exalted above measure, there was given me a thorn in the flesh.
Temptation makes the Plumes of Pride fallen, 2 Cor. 12.7. Lest I should be exalted above measure, there was given me a thorn in the Flesh.
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Better is that Temptation that Humbles, than that Duty which makes one Proud. Thus you see how much good a Christian may get by Temptation;
Better is that Temptation that Humbles, than that Duty which makes one Proud. Thus you see how much good a Christian may get by Temptation;
jc vbz d n1 cst vvz, cs d n1 r-crq vvz pi j. av pn22 vvb c-crq d j dt njp vmb vvi p-acp n1;
(104) part (DIV2)
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which made Luther say, Three things make a good Divine, Prayer, Meditation, Temptation.
which made Luther say, Three things make a good Divine, Prayer, Meditation, Temptation.
r-crq vvd np1 vvb, crd n2 vvb dt j j-jn, n1, n1, n1.
(104) part (DIV2)
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Vse 5. To such as have been under sore Temptations and Buffetings of Satan, to (Lust, Revenge, Self-murder,) but God hath stood by them,Use 5. To such as have been under soar Temptations and Buffetings of Satan, to (Lust, Revenge, Self-murder,) but God hath stood by them,
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(104) part (DIV2)
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and given them strength to overcome the Tempter. 1. Be very thankful to God ; say as, 1 Cor. 15.57. Thanks be to God who gives us the Victory. Be much in Doxology.
and given them strength to overcome the Tempter. 1. Be very thankful to God; say as, 1 Cor. 15.57. Thanks be to God who gives us the Victory. Be much in Doxology.
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(104) part (DIV2)
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Why were we kept more than others from falling into sin? Was it because Temptation was not so strong? No:
Why were we kept more than Others from falling into since? Was it Because Temptation was not so strong? No:
q-crq vbdr pns12 vvn av-dc cs n2-jn p-acp vvg p-acp n1? vbds pn31 c-acp n1 vbds xx av j? uh-dx:
(104) part (DIV2)
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Satan shoots his darts with all his Force. Was the Cause in our Will? No:
Satan shoots his darts with all his Force. Was the Cause in our Will? No:
np1 vvz po31 n2 p-acp d po31 n1. vbds dt n1 p-acp po12 vmb? uh-dx:
(104) part (DIV2)
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such a broken Shield would never have conquer'd Satans Temptations;
such a broken Shield would never have conquered Satan Temptations;
d dt j-vvn n1 vmd av-x vhi vvn npg1 n2;
(104) part (DIV2)
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know, that it was Free-grace that beat back the Tempter, and brought us off with Trophies of Victory. O be thankful to God:
know, that it was Free grace that beatrice back the Tempter, and brought us off with Trophies of Victory. O be thankful to God:
vvb, cst pn31 vbds n1 cst vvd av dt n1, cc vvd pno12 a-acp p-acp n2 pp-f n1. sy vbb j p-acp np1:
(104) part (DIV2)
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had you been overcome by Temptation, you might have put black-spots in the face of Religion,
had you been overcome by Temptation, you might have put black-spots in the face of Religion,
vhd pn22 vbn vvn p-acp n1, pn22 vmd vhi vvn n2 p-acp dt n1 pp-f n1,
(104) part (DIV2)
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and given occasion to the Enemies of God to blaspheme, 2 Sam. 12.14. Had you been overcome, you might have lain sick of a Wounded Spirit, and cried out with David of Broken Bones. After David yielded temptation, he lay for above three quarters of a year in horror of Mind;
and given occasion to the Enemies of God to Blaspheme, 2 Sam. 12.14. Had you been overcome, you might have lain sick of a Wounded Spirit, and cried out with David of Broken Bones. After David yielded temptation, he lay for above three quarters of a year in horror of Mind;
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(104) part (DIV2)
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and some Divines think, he never recovered his full joy to the day of his Death.
and Some Divines think, he never recovered his full joy to the day of his Death.
cc d vvz vvi, pns31 av-x vvd po31 j n1 p-acp dt n1 pp-f po31 n1.
(104) part (DIV2)
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O therefore, what cause have they to stand upon Mount Gerizim, blessing of God, who, in a Field-battel, have got the better of Satan, and been more than Conquerours.
O Therefore, what cause have they to stand upon Mount Gerizim, blessing of God, who, in a Field-battle, have god the better of Satan, and been more than Conquerors.
sy av, q-crq n1 vhb pns32 pc-acp vvi p-acp n1 np1, n1 pp-f np1, r-crq, p-acp dt n1, vhb vvn dt jc pp-f np1, cc vbn dc cs n1.
(104) part (DIV2)
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Say as the Psalmist, Psal. 124.6. Blessed be the Lord who hath not given us as a prey to their Teeth:
Say as the Psalmist, Psalm 124.6. Blessed be the Lord who hath not given us as a prey to their Teeth:
np1 p-acp dt n1, np1 crd. vvn vbb dt n1 r-crq vhz xx vvn pno12 p-acp dt n1 p-acp po32 n2:
(104) part (DIV2)
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So blessed be God who hath not given us as a prey to Satan that Roaring Lion.
So blessed be God who hath not given us as a prey to Satan that Roaring lion.
av vvn vbi n1 r-crq vhz xx vvn pno12 p-acp dt n1 p-acp np1 cst vvg n1.
(104) part (DIV2)
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When God puts Mercy in the Premisses, we must put Praise in the Conclusion.
When God puts Mercy in the Premises, we must put Praise in the Conclusion.
c-crq np1 vvz n1 p-acp dt n2, pns12 vmb vvi n1 p-acp dt n1.
(104) part (DIV2)
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2. You that have been tempted and come off Victors, be full of Sympathy, pity tempted souls;
2. You that have been tempted and come off Victor's, be full of sympathy, pity tempted Souls;
crd pn22 cst vhb vbn vvn cc vvn p-acp ng1, vbi j pp-f n1, vvb vvn n2;
(104) part (DIV2)
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shew your Piety in your Pity. Do you see Satan's darts sticking in their sides, do what you can to pull out these darts; communicate your experiences to them;
show your Piety in your Pity. Do you see Satan's darts sticking in their sides, do what you can to pull out these darts; communicate your experiences to them;
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(104) part (DIV2)
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tell them how you broke the Devils snare, and your Saviour was your Succourer — The Apostle speaks of restoring others in the Spirit of meekness, Gal. 1.6. The word NONLATINALPHABET, to restore, alludes to Chirurgians, who set Bones out of joint:
tell them how you broke the Devils snare, and your Saviour was your Succourer — The Apostle speaks of restoring Others in the Spirit of meekness, Gal. 1.6. The word, to restore, alludes to Chirurgeons, who Set Bones out of joint:
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(104) part (DIV2)
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this word ever breaks the Heart. Thus you see sin is the most deadly and execrable Evil;
this word ever breaks the Heart. Thus you see since is the most deadly and execrable Evil;
d n1 av vvz dt n1. av pn22 vvb n1 vbz dt av-ds j cc j n-jn;
(105) part (DIV2)
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So when we see such as are tempted, and Satan hath, as it were, put their bones out of joint, labour to set them in joint again with all love, meekness and compassion.
So when we see such as Are tempted, and Satan hath, as it were, put their bones out of joint, labour to Set them in joint again with all love, meekness and compassion.
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(104) part (DIV2)
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A word spoken in season may relieve a Soul fainting in Temptation;
A word spoken in season may relieve a Soul fainting in Temptation;
dt n1 vvn p-acp n1 vmb vvi dt n1 vvg p-acp n1;
(104) part (DIV2)
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and you may do, as the good Samaritan, drop in oil and wine into the wound, Luk. 10.34. Vir spiritualis consilia magis quàm convitia meditatur. Aug.
and you may do, as the good Samaritan, drop in oil and wine into the wound, Luk. 10.34. Vir spiritualis consilia magis quàm Convent meditatur. Aug.
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(104) part (DIV2)
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3. You that have got a Conquest of Satan, be not Secure. Think not that you shall never be troubled with the Tempter more:
3. You that have god a Conquest of Satan, be not Secure. Think not that you shall never be troubled with the Tempter more:
crd pn22 cst vhb vvn dt n1 pp-f np1, vbb xx j. vvb xx cst pn22 vmb av-x vbi vvn p-acp dt n1 av-dc:
(104) part (DIV2)
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He is not like the Syrians, 2 King. 6 23. The bands of Syria came no more into the Land of Israel.
He is not like the Syrians, 2 King. 6 23. The bans of Syria Come no more into the Land of Israel.
pns31 vbz xx av-j dt np1, crd n1. crd crd dt n2 pp-f np1 vvd dx dc p-acp dt n1 pp-f np1.
(104) part (DIV2)
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A Cock if he be made once to run away, he will fight no more: But 'tis not so with Satan; He is a Restless enemy ;
A Cock if he be made once to run away, he will fight no more: But it's not so with Satan; He is a Restless enemy;
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(104) part (DIV2)
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and if you have beaten him back, he will make a fresh onset.
and if you have beaten him back, he will make a fresh onset.
cc cs pn22 vhb vvn pno31 av, pns31 vmb vvi dt j n1.
(104) part (DIV2)
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Hannibal said of Marcellus, a Roman Captain, That whether he did beat, or was beaten, he was never quiet.Hannibal said of Marcellus, a Roman Captain, That whither he did beatrice, or was beaten, he was never quiet.
np1 vvd pp-f np1, dt njp n1, cst cs pns31 vdd vvi, cc vbds vvn, pns31 vbds av-x j-jn.
(104) part (DIV2)
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When Christ had worsted Satan he went away from Christ ; but, ad Tempus, for a Season, Luk. 4.13. as if he meant to come again.
When christ had worsted Satan he went away from christ; but, and Tempus, for a Season, Luk. 4.13. as if he meant to come again.
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(104) part (DIV2)
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When we have gotten the better of Satan, we are apt to grow secure, to lay aside our Armour, and leave off our Watch;
When we have got the better of Satan, we Are apt to grow secure, to lay aside our Armour, and leave off our Watch;
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(104) part (DIV2)
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which, when Satan perceives, then he comes upon us with a new Temptation and wounds us:
which, when Satan perceives, then he comes upon us with a new Temptation and wounds us:
r-crq, c-crq np1 vvz, cs pns31 vvz p-acp pno12 p-acp dt j n1 cc vvz pno12:
(104) part (DIV2)
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He deals with us as David did with the Amalekites, when they had taken the spoil,
He deals with us as David did with the Amalekites, when they had taken the spoil,
pns31 vvz p-acp pno12 p-acp np1 vdd p-acp dt n2, c-crq pns32 vhd vvn dt n1,
(104) part (DIV2)
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and were secure, 1 Sam. 30.16. They were spread upon the Earth, eating and drinking and dancing:
and were secure, 1 Sam. 30.16. They were spread upon the Earth, eating and drinking and dancing:
cc vbdr j, crd np1 crd. pns32 vbdr vvn p-acp dt n1, vvg cc vvg cc n-vvg:
(104) part (DIV2)
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then, Vers. 17. David smote them, and there escaped not a man of them.
then, Vers. 17. David smote them, and there escaped not a man of them.
av, np1 crd np1 vvd pno32, cc a-acp vvd xx dt n1 pp-f pno32.
(104) part (DIV2)
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Therefore, after we have got the better of the Tempter, we must do, as Mariners in a Calm, mend our Tackling, as not knowing how soon another storm may come.
Therefore, After we have god the better of the Tempter, we must do, as Mariners in a Cam, mend our Tackling, as not knowing how soon Another storm may come.
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(104) part (DIV2)
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Satan may, for a time, retreat, that he may afterwards come on more fiercely. He may go away a while, and bring seven other Spirits with him, Luk. 11.26.
Satan may, for a time, retreat, that he may afterwards come on more fiercely. He may go away a while, and bring seven other Spirits with him, Luk. 11.26.
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(104) part (DIV2)
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Therefore be not Secure, but stand upon your Watch-tower. Lie in your Armour; always expect a Fight.
Therefore be not Secure, but stand upon your Watchtower. Lie in your Armour; always expect a Fight.
av vbb xx vvi, p-acp vvi p-acp po22 n1. n1 p-acp po22 n1; av vvb dt n1.
(104) part (DIV2)
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Say, as he that hath a short respit from an Ague, I look every day when my Fit should come:
Say, as he that hath a short respite from an Ague, I look every day when my Fit should come:
n1, c-acp pns31 cst vhz dt j n1 p-acp dt n1, pns11 vvb d n1 c-crq po11 j vmd vvi:
(104) part (DIV2)
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So say, I look every day when the Tempter should come; I will put my self into a Warlike posture.
So say, I look every day when the Tempter should come; I will put my self into a Warlike posture.
av vvb, pns11 vvb d n1 c-crq dt n1 vmd vvi; pns11 vmb vvi po11 n1 p-acp dt j n1.
(104) part (DIV2)
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Satan, when he is beaten out of the Field, is not beaten out of heart, he will come again.
Satan, when he is beaten out of the Field, is not beaten out of heart, he will come again.
np1, c-crq pns31 vbz vvn av pp-f dt n1, vbz xx vvn av pp-f n1, pns31 vmb vvi av.
(104) part (DIV2)
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He had little hope to prevail against Christ; Christ gave him three deadly wounds, and made him retreat;
He had little hope to prevail against christ; christ gave him three deadly wounds, and made him retreat;
pns31 vhd j n1 pc-acp vvi p-acp np1; np1 vvd pno31 crd j n2, cc vvd pno31 n1;
(104) part (DIV2)
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yet he departed onely for a Season. If the Devil cannot conquer us, yet he knows he shall molest us:
yet he departed only for a Season. If the devil cannot conquer us, yet he knows he shall molest us:
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(104) part (DIV2)
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if he cannot destroy us, he will disturb us.
if he cannot destroy us, he will disturb us.
cs pns31 vmbx vvi pno12, pns31 vmb vvi pno12.
(104) part (DIV2)
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Therefore we must, with the Pilot, have our Compass ready, and be able to turn our Needle to any Point where Temptation shall blow.
Therefore we must, with the Pilot, have our Compass ready, and be able to turn our Needle to any Point where Temptation shall blow.
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(104) part (DIV2)
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If the Tempter come not so soon as we expect, yet by putting our selves into a posture, we have this advantage, we are always Prepared. To conclude all;
If the Tempter come not so soon as we expect, yet by putting our selves into a posture, we have this advantage, we Are always Prepared. To conclude all;
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(104) part (DIV2)
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Let us oft make this Prayer, Lead us not into Temptation:
Let us oft make this Prayer, Led us not into Temptation:
vvb pno12 av vvi d n1, vvb pno12 xx p-acp n1:
(104) part (DIV2)
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If Satan wooes us by a temptation, let us not give Consent. But in case a Christian hath, through weakness, (and not out of design) yielded to a temptation,
If Satan Woes us by a temptation, let us not give Consent. But in case a Christian hath, through weakness, (and not out of Design) yielded to a temptation,
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(104) part (DIV2)
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yet let him not cast away his Anchor. Take heed of Despair, this is worse than the fall it self.
yet let him not cast away his Anchor. Take heed of Despair, this is Worse than the fallen it self.
av vvb pno31 xx vvn av po31 n1. vvb n1 pp-f vvb, d vbz jc cs dt n1 pn31 n1.
(104) part (DIV2)
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Christian, steep thy soul in the brinish Waters of Repentance, and God will be appeased. Repentance gives the Soul a Vomit.
Christian, steep thy soul in the brinish Waters of Repentance, and God will be appeased. Repentance gives the Soul a Vomit.
njp, vvb po21 n1 p-acp dt j n2 pp-f n1, cc np1 vmb vbi vvn. n1 vvz dt n1 dt n1.
(104) part (DIV2)
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Christ loved Peter after his denial of him, and sent the first news of his Resurrection to him; christ loved Peter After his denial of him, and sent the First news of his Resurrection to him;
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(104) part (DIV2)
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Go tell the Disciples and Peter. Go tell the Disciples and Peter.
vvb vvi dt n2 cc np1.
(104) part (DIV2)
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'Tis an Error, to think that one act of sin can destroy the Habit of Grace. 'Tis a wrong to God's Mercy and a Christian's Comfort, to make this despairing conclusion, that after one hath fallen by temptation, his Estate is irrecoverable.
It's an Error, to think that one act of since can destroy the Habit of Grace. It's a wrong to God's Mercy and a Christian's Comfort, to make this despairing conclusion, that After one hath fallen by temptation, his Estate is irrecoverable.
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(104) part (DIV2)
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Therefore Christian, if thou hast fallen with Peter, repent with Peter, and God will be ready to seal thy Pardon.
Therefore Christian, if thou hast fallen with Peter, Repent with Peter, and God will be ready to seal thy Pardon.
av np1, cs pns21 vh2 vvn p-acp np1, vvb p-acp np1, cc np1 vmb vbi j pc-acp vvi po21 n1.
(104) part (DIV2)
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Matt. 6.13. But deliver us from Evil.Matt. 6.13. But deliver us from Evil.
np1 crd. p-acp vvi pno12 p-acp np1
(105) part (DIV2)
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2. THe Second Branch of this Sixth Petition, is, Libera nos a malo; Deliver us from evil.
2. THe Second Branch of this Sixth Petition, is, Libera nos a Malo; Deliver us from evil.
crd dt ord n1 pp-f d np1 vvb, vbz, np1 fw-la dt fw-la; vvb pno12 p-acp n-jn.
(105) part (DIV2)
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There is more in this Petition than is expressed: The thing Expressed is, that we may be kept from Evil:
There is more in this Petition than is expressed: The thing Expressed is, that we may be kept from Evil:
pc-acp vbz av-dc p-acp d vvb av vbz vvn: dt n1 vvn vbz, cst pns12 vmb vbi vvn p-acp j-jn:
(105) part (DIV2)
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The thing farther intended is, that we may make a Progress in Piety, Titus 2.11. Denying ungodliness and worldly lusts ;
The thing farther intended is, that we may make a Progress in Piety, Titus 2.11. Denying ungodliness and worldly Lustiest;
dt n1 av-jc vvn vbz, cst pns12 vmb vvi dt n1 p-acp n1, np1 crd. vvg n1 cc j n2;
(105) part (DIV2)
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there is, being delivered from Evil; that we should live soberly, righteously and godly ; there is a progress in Piety.
there is, being Delivered from Evil; that we should live soberly, righteously and godly; there is a progress in Piety.
pc-acp vbz, vbg vvn p-acp j-jn; cst pns12 vmd vvi av-j, av-j cc j; pc-acp vbz dt n1 p-acp n1.
(105) part (DIV2)
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I begin with the first thing in this Petition Expressed, Deliver us from Evil. Quest. What Evil do we Pray to be delivered from?
I begin with the First thing in this Petition Expressed, Deliver us from Evil. Quest. What Evil do we Pray to be Delivered from?
pns11 vvb p-acp dt ord n1 p-acp d vvb vvn, vvb pno12 p-acp np1 n1. q-crq n-jn vdb pns12 vvb pc-acp vbi vvn p-acp?
(105) part (DIV2)
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Answ. 1. In General, from the evil of sin. 2. More particularly, we Pray to be delivered,Answer 1. In General, from the evil of since. 2. More particularly, we Pray to be Delivered,
np1 crd p-acp j, p-acp dt n-jn pp-f n1. crd av-dc av-jn, pns12 vvb pc-acp vbi vvn,
(105) part (DIV2)
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look upon it in its Original, in its Nature, in the Judgment and Estimate of the Wise;
look upon it in its Original, in its Nature, in the Judgement and Estimate of the Wise;
vvb p-acp pn31 p-acp po31 j-jn, p-acp po31 n1, p-acp dt n1 cc n1 pp-f dt j;
(105) part (DIV2)
4219
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First, From the Evil of our own Heart ; it is called an Evil Heart, Heb. 3.12. Secondly, From the Evil of Satan ;First, From the Evil of our own Heart; it is called an Evil Heart, Hebrew 3.12. Secondly, From the Evil of Satan;
ord, p-acp dt n-jn pp-f po12 d n1; pn31 vbz vvn dt j-jn n1, np1 crd. ord, p-acp dt n-jn pp-f np1;
(105) part (DIV2)
4164
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He is called, NONLATINALPHABET, the Evil One, Matt. 13.19. Thirdly, From the Evil of the World; it is called the present evil World, Gal. 1.4. 1. In General; Deliver us from evil:
He is called,, the Evil One, Matt. 13.19. Thirdly, From the Evil of the World; it is called the present evil World, Gal. 1.4. 1. In General; Deliver us from evil:
pns31 vbz vvn,, dt j-jn crd, np1 crd. ord, p-acp dt n-jn pp-f dt n1; pn31 vbz vvn dt j j-jn n1, np1 crd. crd p-acp j; vvb pno12 p-acp n-jn:
(105) part (DIV2)
4165
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We Pray to be delivered from the evil of sin. Not that we pray to be delivered immediately from the Presence and In-being of sin,
We Pray to be Delivered from the evil of since. Not that we pray to be Delivered immediately from the Presence and Inbeing of since,
pns12 vvb pc-acp vbi vvn p-acp dt n-jn pp-f n1. xx cst pns12 vvb pc-acp vbi vvn av-j p-acp dt n1 cc j pp-f n1,
(105) part (DIV2)
4167
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for that cannot be in this life. We cannot shake off this Viper:
for that cannot be in this life. We cannot shake off this Viper:
c-acp cst vmbx vbi p-acp d n1. pns12 vmbx vvi a-acp d n1:
(105) part (DIV2)
4167
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20408
but we Pray that God will deliver us more and more from the Power and Practice, from the Scandalous Acts of Sin, which cast a Reflection upon the Gospel.
but we Pray that God will deliver us more and more from the Power and Practice, from the Scandalous Acts of since, which cast a Reflection upon the Gospel.
cc-acp pns12 vvb cst np1 vmb vvi pno12 dc cc av-dc p-acp dt n1 cc n1, p-acp dt j n2 pp-f n1, r-crq vvd dt n1 p-acp dt n1.
(105) part (DIV2)
4167
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20409
Sin then is the Deadly Evil we pray against; Deliver us from Evil: With what Pencil shall I be able to draw the deformed face of sin.since then is the Deadly Evil we pray against; Deliver us from Evil: With what Pencil shall I be able to draw the deformed face of since.
n1 av vbz dt j n-jn pns12 vvb p-acp; vvb pno12 p-acp n-jn: p-acp r-crq n1 vmb pns11 vbi j pc-acp vvi dt j-vvn n1 pp-f n1.
(105) part (DIV2)
4168
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20410
The Devil would Baptize sin with the Name of Vertue: 'Tis easie to lay fair Colours on a Black Face.
The devil would Baptise since with the Name of Virtue: It's easy to lay fair Colours on a Black Face.
dt n1 vmd vvb n1 p-acp dt n1 pp-f n1: pn31|vbz j pc-acp vvi j n2 p-acp dt j-jn n1.
(105) part (DIV2)
4168
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20411
But I shall endeavour to shew you what a Prodigious Monster sin is; and there is great reason we should pray, Deliver us from evil.
But I shall endeavour to show you what a Prodigious Monster since is; and there is great reason we should pray, Deliver us from evil.
cc-acp pns11 vmb vvi pc-acp vvi pn22 r-crq dt j n1 n1 vbz; cc pc-acp vbz j n1 pns12 vmd vvi, vvb pno12 p-acp n-jn.
(105) part (DIV2)
4169
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Sin is, (as the Apostle saith) NONLATINALPHABET, exceeding sinful, Rom. 7.13. Sin is the very Spirits of Mischief distilled;
since is, (as the Apostle Says), exceeding sinful, Rom. 7.13. since is the very Spirits of Mischief distilled;
n1 vbz, (c-acp dt n1 vvz), vvg j, np1 crd. n1 vbz dt j n2 pp-f n1 vvn;
(105) part (DIV2)
4170
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20413
'tis called, NONLATINALPHABET, the Accursed thing, Josh. 7.13.
it's called,, the Accursed thing, Josh. 7.13.
pn31|vbz vvn,, dt j-vvn n1, np1 crd.
(105) part (DIV2)
4170
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20414
That sin is the most execrable evil, appears several ways. 1. Look upon Sin in its Original. 2. Look upon Sin in its Nature. 3. Look upon Sin in the Judgment and Opinion of the Godly. 4. Look upon Sin in the Comparative. 5. Look upon Sin in the manner of cure. 6. Look upon Sin in its direful effects,
That since is the most execrable evil, appears several ways. 1. Look upon since in its Original. 2. Look upon since in its Nature. 3. Look upon since in the Judgement and Opinion of the Godly. 4. Look upon since in the Comparative. 5. Look upon since in the manner of cure. 6. Look upon since in its direful effects,
cst n1 vbz dt av-ds j n-jn, vvz j n2. crd n1 p-acp n1 p-acp po31 j-jn. crd n1 p-acp n1 p-acp po31 n1. crd n1 p-acp n1 p-acp dt n1 cc n1 pp-f dt j. crd n1 p-acp n1 p-acp dt j. crd n1 p-acp n1 p-acp dt n1 pp-f n1. crd n1 p-acp n1 p-acp po31 j n2,
(105) part (DIV2)
4170
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20415
and when you have seen all these you will apprehend, what an horrid evil sin is,
and when you have seen all these you will apprehend, what an horrid evil since is,
cc c-crq pn22 vhb vvn d d pn22 vmb vvi, r-crq dt j j-jn n1 vbz,
(105) part (DIV2)
4170
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20416
and what great reason we have to pray, Deliver us from evil. 1. Look upon sin in its Original ;
and what great reason we have to pray, Deliver us from evil. 1. Look upon since in its Original;
cc r-crq j n1 pns12 vhb pc-acp vvi, vvb pno12 p-acp n-jn. crd n1 p-acp n1 p-acp po31 j-jn;
(105) part (DIV2)
4170
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it fetcheth its pedigree from Hell: Sin is of the Devil, Iohn 8.44. Sin calls the Devil Father, it is Serpentis venenum, as Austin saith, it is the Poison the Old Serpent hath spit into our Virgin Nature.
it Fetches its pedigree from Hell: since is of the devil, John 8.44. since calls the devil Father, it is Serpentis venenum, as Austin Says, it is the Poison the Old Serpent hath spit into our Virgae Nature.
pn31 vvz po31 n1 p-acp n1: n1 vbz pp-f dt n1, np1 crd. n1 vvz dt n1 n1, pn31 vbz fw-la fw-la, p-acp np1 vvz, pn31 vbz dt n1 dt j n1 vhz n1 p-acp po12 n1 n1.
(105) part (DIV2)
4171
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2. Look upon Sin in its Nature, and so it is evil. 1. See what the Scripture compares it to.
2. Look upon since in its Nature, and so it is evil. 1. See what the Scripture compares it to.
crd n1 p-acp n1 p-acp po31 n1, cc av pn31 vbz j-jn. crd n1 q-crq dt n1 vvz pn31 p-acp.
(105) part (DIV2)
4172
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20419
Sin hath got a bad name, 'tis compared to the Vomit of Dogs, 2 Pet. 2.22. to a menstruous Cloath, Isa. 30.22. which as Ierom saith, was the most unclean thing under the Law, it is compared to the Plague, 1 Kin. 8.38. to a Gangrene, 2 Tim. 2.17. persons under these diseases we would be loth to Eat and Drink with.
since hath god a bad name, it's compared to the Vomit of Dogs, 2 Pet. 2.22. to a menstruous Cloth, Isaiah 30.22. which as Jerom Says, was the most unclean thing under the Law, it is compared to the Plague, 1 Kin. 8.38. to a Gangrene, 2 Tim. 2.17. Persons under these diseases we would be loath to Eat and Drink with.
n1 vhz vvn dt j n1, pn31|vbz vvn p-acp dt n1 pp-f n2, crd np1 crd. p-acp dt j n1, np1 crd. r-crq p-acp np1 vvz, vbds dt av-ds j n1 p-acp dt n1, pn31 vbz vvn p-acp dt n1, crd n1. crd. p-acp dt n1, crd np1 crd. n2 p-acp d n2 pns12 vmd vbi j pc-acp vvi cc vvb p-acp.
(105) part (DIV2)
4173
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20630
look upon it comparatively, it is worse than Affliction, Death, Hell;
look upon it comparatively, it is Worse than Affliction, Death, Hell;
vvb p-acp pn31 av-j, pn31 vbz jc cs n1, n1, n1;
(105) part (DIV2)
4219
Page 866
20420
2. Sin is evil in its Nature as it is injurious to God three ways. 1. It is NONLATINALPHABET a breach of Gods Royal Law, 1 John 3.4. Sin is a transgression of the Law:
2. since is evil in its Nature as it is injurious to God three ways. 1. It is a breach of God's Royal Law, 1 John 3.4. since is a Transgression of the Law:
crd n1 vbz j-jn p-acp po31 n1 c-acp pn31 vbz j p-acp np1 crd n2. crd pn31 vbz dt n1 pp-f npg1 j n1, crd np1 crd. n1 vbz dt n1 pp-f dt n1:
(105) part (DIV2)
4174
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It is Crimenlaesae Majestatis, High Treason against Heaven.
It is Crimenlaesae Majestatis, High Treason against Heaven.
pn31 vbz np1 fw-la, j n1 p-acp n1.
(105) part (DIV2)
4175
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20422
What greater injury can be offered to a Prince, than to trample upon his Royal Edicts? Neh. 9.26. They have cast thy Laws behind their Backs.
What greater injury can be offered to a Prince, than to trample upon his Royal Edicts? Neh 9.26. They have cast thy Laws behind their Backs.
q-crq jc n1 vmb vbi vvn p-acp dt n1, cs pc-acp vvi p-acp po31 j n2? np1 crd. pns32 vhb vvn po21 n2 p-acp po32 n2.
(105) part (DIV2)
4175
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2. Sin is a contumacious affront to God, ' its a walking contrary to him, Lev. 26.40. the Hebrew word for sin, Pashang, signifies Rebellion ;
2. since is a contumacious affront to God, ' its a walking contrary to him, Lev. 26.40. the Hebrew word for since, Pashang, signifies Rebellion;
crd n1 vbz dt j n1 p-acp np1, ' pn31|vbz dt j-vvg j-jn p-acp pno31, np1 crd. dt njp n1 p-acp n1, vvb, vvz n1;
(105) part (DIV2)
4176
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sin flies in the Face of God, Iob 15.25. He stretcheth out his hand against God ;
since flies in the Face of God, Job 15.25. He Stretcheth out his hand against God;
n1 vvz p-acp dt n1 pp-f np1, np1 crd. pns31 vvz av po31 n1 p-acp np1;
(105) part (DIV2)
4176
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20425
we ought not to lift up a thought against God, much less to lift up an hand against him; but the sinner doth so;
we ought not to lift up a Thought against God, much less to lift up an hand against him; but the sinner does so;
pns12 vmd xx pc-acp vvi a-acp dt n1 p-acp np1, av-d av-dc pc-acp vvi a-acp dt n1 p-acp pno31; cc-acp dt n1 vdz av;
(105) part (DIV2)
4176
Page 860
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Sin is Deicidium, it would not only un-throne God, but Ungod him, if Sin could help it God should be no longer God.
since is Deicidium, it would not only unthrone God, but Ungod him, if since could help it God should be no longer God.
n1 vbz np1, pn31 vmd xx av-j n1 np1, cc-acp n1 pno31, cs n1 vmd vvi pn31 np1 vmd vbi dx jc n1.
(105) part (DIV2)
4176
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3. Sin is injurious to God as it is an act of high ingratitude. God feeds a sinner, Screens off many evils from him,
3. since is injurious to God as it is an act of high ingratitude. God feeds a sinner, Screens off many evils from him,
crd n1 vbz j p-acp np1 c-acp pn31 vbz dt n1 pp-f j n1. np1 vvz dt n1, n2 p-acp d n2-jn p-acp pno31,
(105) part (DIV2)
4177
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20428
yet he not only forgets Gods Mercies, but abuseth them, Hos. 2.8. I gave her Corn and Wine and Oil, and multiplied her Silver, which they prepared for Baal.
yet he not only forgets God's mercies, but abuseth them, Hos. 2.8. I gave her Corn and Wine and Oil, and multiplied her Silver, which they prepared for Baal.
av pns31 xx av-j vvz npg1 n2, cc-acp vvz pno32, np1 crd. pns11 vvd po31 n1 cc n1 cc n1, cc vvd po31 n1, r-crq pns32 vvd p-acp np1.
(105) part (DIV2)
4177
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God may say, I gave thee Wit, Health, Riches, which thou hast employed against me.
God may say, I gave thee Wit, Health, Riches, which thou hast employed against me.
np1 vmb vvi, pns11 vvd pno21 n1, n1, n2, r-crq pns21 vh2 vvn p-acp pno11.
(105) part (DIV2)
4177
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A sinner makes an Arrow of Gods Mercies, and shoots at him, 2 Sam. 16 17. Is this thy kindness to thy friend? did God give thee life to sin? Did he give thee Wages to serve the Devil? O what an ungrateful thing is sin!
A sinner makes an Arrow of God's mercies, and shoots At him, 2 Sam. 16 17. Is this thy kindness to thy friend? did God give thee life to since? Did he give thee Wages to serve the devil? O what an ungrateful thing is since!
dt n1 vvz dt n1 pp-f npg1 n2, cc vvz p-acp pno31, crd np1 crd crd vbz d po21 n1 p-acp po21 n1? vdd np1 vvi pno21 n1 p-acp n1? vdd pns31 vvi pno21 n2 pc-acp vvi dt n1? sy r-crq dt j n1 vbz n1!
(105) part (DIV2)
4177
Page 861
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Ingratitude forfeits Mercy, as the Merchant doth his Goods by not paying custom. 3. Sin is evil in its nature, as it is a foolish thing, Luk. 12.20. NONLATINALPHABET, Thou Fool, this night shall thy Soul be required of thee. 1 Sam 13.13.
Ingratitude forfeits Mercy, as the Merchant does his Goods by not paying custom. 3. since is evil in its nature, as it is a foolish thing, Luk. 12.20., Thou Fool, this night shall thy Soul be required of thee. 1 Sam 13.13.
n1 vvz n1, c-acp dt n1 vdz po31 n2-j p-acp xx vvg n1. crd n1 vbz j-jn p-acp po31 n1, c-acp pn31 vbz dt j n1, np1 crd., pns21 n1, d n1 vmb po21 n1 vbi vvn pp-f pno21. vvn np1 crd.
(105) part (DIV2)
4177
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Is it not foolish to prefer a short Lease before an Inheritance? a sinner prefers the pleasures of sin for a season,
Is it not foolish to prefer a short Lease before an Inheritance? a sinner prefers the pleasures of since for a season,
vbz pn31 xx j pc-acp vvi dt j n1 p-acp dt n1? dt n1 vvz dt n2 pp-f n1 p-acp dt n1,
(105) part (DIV2)
4178
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before those pleasures which run at Gods right hand for evermore. Is it not folly to gratifie an Enemy? Sin gratifies Satan. Mortalium errores epulae sunt daemonum. Mens sins feast the Devil.
before those pleasures which run At God's right hand for evermore. Is it not folly to gratify an Enemy? since gratifies Satan. Mortalium Errors Epulae sunt Daemonum. Men's Sins feast the devil.
p-acp d n2 r-crq vvb p-acp ng1 j-jn n1 p-acp av. vbz pn31 xx n1 pc-acp vvi dt n1? n1 vvz np1. fw-la fw-la fw-la fw-la fw-la. ng2 n2 vvi dt n1.
(105) part (DIV2)
4178
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Is it not folly for a Man to be felo de se, guilty of his own destruction, to give himself Poison? a Sinner hath an hand in his own Death, Prov. 1.18.
Is it not folly for a Man to be Fellow de se, guilty of his own destruction, to give himself Poison? a Sinner hath an hand in his own Death, Curae 1.18.
vbz pn31 xx n1 p-acp dt n1 pc-acp vbi fw-la fw-la fw-la, j pp-f po31 d n1, pc-acp vvi px31 n1? dt n1 vhz dt n1 p-acp po31 d n1, np1 crd.
(105) part (DIV2)
4178
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They lay wait for their own blood, no creature did ever willingly kill it self but Man.They lay wait for their own blood, no creature did ever willingly kill it self but Man.
pns32 vvd vvi p-acp po32 d n1, dx n1 vdd av av-j vvi pn31 n1 p-acp n1
(105) part (DIV2)
4178
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20436
4. Sin is a polluting thing.
4. since is a polluting thing.
crd n1 vbz dt vvg n1.
(105) part (DIV2)
4179
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20631
look upon it in the manner of Cure, and in the dismal Effect, it brings Eternal Damnation;
look upon it in the manner of Cure, and in the dismal Effect, it brings Eternal Damnation;
vvb p-acp pn31 p-acp dt n1 pp-f vvb, cc p-acp dt j vvb, pn31 vvz j n1;
(105) part (DIV2)
4219
Page 866
20437
Sin is not only a defection, but a pollution, tis as rust to Gold, as a stain to Beauty, 'tis call'd filthiness of Flesh and Spirit, 2 Cor. 7.1. it makes the Soul red with guilt, and black with filth, quanta saeditas vitiosae mentis! Cicero.
since is not only a defection, but a pollution, this as rust to Gold, as a stain to Beauty, it's called filthiness of Flesh and Spirit, 2 Cor. 7.1. it makes the Soul read with guilt, and black with filth, quanta saeditas vitiosae mentis! Cicero.
n1 vbz xx av-j dt n1, p-acp dt n1, pn31|vbz p-acp n1 p-acp n1, c-acp dt n1 p-acp n1, pn31|vbz vvn n1 pp-f n1 cc n1, crd np1 crd. pn31 vvz dt n1 j-jn p-acp n1, cc j-jn p-acp n1, fw-la fw-la fw-la fw-la! np1.
(105) part (DIV2)
4179
Page 861
20438
This filth of sin is inward. A spot in the Face may easily be wiped off,
This filth of since is inward. A spot in the Face may Easily be wiped off,
d n1 pp-f n1 vbz j. dt n1 p-acp dt n1 vmb av-j vbi vvn a-acp,
(105) part (DIV2)
4179
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20439
but to have the Liver and Lungs tainted is far worse; sin hath got into the Conscience, Tit. 1.15.
but to have the Liver and Lungs tainted is Far Worse; since hath god into the Conscience, Tit. 1.15.
cc-acp pc-acp vhi dt n1 cc n2 vvn vbz av-j jc; n1 vhz vvn p-acp dt n1, np1 crd.
(105) part (DIV2)
4179
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20440
sin defiles all the faculties, the Mind, Memory, Affections, as if the whole Mass of Blood were corrupted,
since defiles all the faculties, the Mind, Memory, Affections, as if the Whole Mass of Blood were corrupted,
n1 vvz d dt n2, dt n1, n1, n2, c-acp cs dt j-jn n1 pp-f n1 vbdr vvn,
(105) part (DIV2)
4179
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20441
sin pollutes and fly-blows our holy things:
since pollutes and fly-blows our holy things:
n1 vvz cc n2 po12 j n2:
(105) part (DIV2)
4179
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20442
the Leper in the Law if he had touched the Altar, the Altar had not cleansed him,
the Leper in the Law if he had touched the Altar, the Altar had not cleansed him,
dt n1 p-acp dt n1 cs pns31 vhd vvn dt n1, dt n1 vhd xx vvn pno31,
(105) part (DIV2)
4179
Page 861
20443
but he had polluted the Altar; an Emblem of sins Leprosie spotting our holy things. 5. Sin is a debasing thing, it degrades us of our honour, Dan. 11.25. In those days shall stand up a vile person;
but he had polluted the Altar; an Emblem of Sins Leprosy spotting our holy things. 5. since is a debasing thing, it degrades us of our honour, Dan. 11.25. In those days shall stand up a vile person;
cc-acp pns31 vhd vvn dt n1; dt n1 pp-f n2 n1 vvg po12 j n2. crd n1 vbz dt vvg n1, pn31 n2 pno12 pp-f po12 n1, np1 crd. p-acp d n2 vmb vvi a-acp dt j n1;
(105) part (DIV2)
4179
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this was spoken of Antiochus Epiphanes who was a King, and his name signifies illustrious, but sin had made him vile;
this was spoken of Antiochus Epiphanes who was a King, and his name signifies illustrious, but since had made him vile;
d vbds vvn pp-f np1 np1 r-crq vbds dt n1, cc po31 n1 vvz j, cc-acp n1 vhd vvn pno31 j;
(105) part (DIV2)
4180
Page 861
20445
sin blots a Mans name, nothing so turns a Mans Glory into shame as sin doth,
since blots a men name, nothing so turns a men Glory into shame as since does,
n1 vvz dt ng1 n1, pix av vvz dt ng1 n1 p-acp n1 p-acp n1 vdz,
(105) part (DIV2)
4180
Page 861
20446
sin makes one like a Beast, Psal. 49.20.
since makes one like a Beast, Psalm 49.20.
n1 vvz pi av-j dt n1, np1 crd.
(105) part (DIV2)
4180
Page 861
20447
'tis worse to be like a Beast, than to be a Beast, 'tis no shame to be a Beast,
it's Worse to be like a Beast, than to be a Beast, it's no shame to be a Beast,
pn31|vbz jc pc-acp vbi av-j dt n1, cs pc-acp vbi dt n1, pn31|vbz dx n1 pc-acp vbi dt n1,
(105) part (DIV2)
4180
Page 861
20448
but it is a shame for a Man to be like a Beast, Lust makes a Man Brutish, and Wrath makes him Devilish.
but it is a shame for a Man to be like a Beast, Lust makes a Man Brutish, and Wrath makes him Devilish.
cc-acp pn31 vbz dt n1 p-acp dt n1 pc-acp vbi av-j dt n1, n1 vvz dt n1 j, cc n1 vvz pno31 j.
(105) part (DIV2)
4180
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6. Sin is an enslaving thing. A sinner is a Slave when he sins most freely. Grave servitutis jugum, Cicero.
6. since is an enslaving thing. A sinner is a Slave when he Sins most freely. Grave servitutis jugum, Cicero.
crd n1 vbz dt vvg n1. dt n1 vbz dt n1 c-crq pns31 vvz av-ds av-j. j fw-la fw-la, np1.
(105) part (DIV2)
4181
Page 861
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Sin makes Men the Devils Servants. Satan bids them sin, and they do it, he bid Iudas betray Christ, and he did it;
since makes Men the Devils Servants. Satan bids them since, and they do it, he bid Iudas betray christ, and he did it;
n1 vvz n2 dt n2 n2. np1 vvz pno32 n1, cc pns32 vdb pn31, pns31 vvd np1 vvb np1, cc pns31 vdd pn31;
(105) part (DIV2)
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he bid Ananias tell a Lye, and he did it, Act. 5.3. when a Man commits a sin he is the Devils Lacky, and runs on his errand, they who serve Satan have such a bad Master, that they will be afraid to receive their Wages.
he bid Ananias tell a Lie, and he did it, Act. 5.3. when a Man commits a since he is the Devils Lacky, and runs on his errand, they who serve Satan have such a bad Master, that they will be afraid to receive their Wages.
pns31 vvd np1 vvb dt n1, cc pns31 vdd pn31, n1 crd. c-crq dt n1 vvz dt n1 pns31 vbz dt ng1 np1, cc vvz p-acp po31 n1, pns32 r-crq vvb np1 vhb d dt j n1, cst pns32 vmb vbi j pc-acp vvi po32 n2.
(105) part (DIV2)
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7. Sin is an unsavory thing, Psal. 14.3. They are altogether become filthy, in the Hebrew, neelachu they are become stinking !
7. since is an unsavoury thing, Psalm 14.3. They Are altogether become filthy, in the Hebrew, neelachu they Are become stinking!
crd n1 vbz dt j n1, np1 crd. pns32 vbr av vvb j, p-acp dt njp, av pns32 vbr vvn vvg!
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sin is very noisome to God, that person who shall Worship in Gods House, yet live in the sin of uncleanness, let him be perfum'd with all the Spices of Arabia his Prayers are unsavoury, Isa. 1.13. Incense is an abomination to me;
since is very noisome to God, that person who shall Worship in God's House, yet live in the since of uncleanness, let him be perfumed with all the Spices of Arabia his Prayers Are unsavoury, Isaiah 1.13. Incense is an abomination to me;
n1 vbz av j p-acp np1, cst n1 r-crq vmb vvi p-acp ng1 n1, av vvb p-acp dt n1 pp-f n1, vvb pno31 vbi vvn p-acp d dt n2 pp-f np1 po31 n2 vbr j, np1 crd. n1 vbz dt n1 p-acp pno11;
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therefore God is said to behold the Proud afar off, Psal. 138.6. He will not come near the Dung-hill sinner, that hath such noisome Vapours coming from him.
Therefore God is said to behold the Proud afar off, Psalm 138.6. He will not come near the Dunghill sinner, that hath such noisome Vapours coming from him.
av np1 vbz vvn pc-acp vvi dt j av a-acp, np1 crd. pns31 vmb xx vvi av-j dt n1 n1, cst vhz d j n2 vvg p-acp pno31.
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You may draw nigh to despair, and be ready to look upon your selves as Cast-aways.
You may draw High to despair, and be ready to look upon your selves as Castaways.
pn22 vmb vvi av-j pc-acp vvi, cc vbi j pc-acp vvi p-acp po22 n2 p-acp j.
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8. Sin is a painful thing, it costs Men much labour and pains to accomplish their wicked designs ▪ Jer. 9.5. They weary themselves to commit iniquity. Peccatum est sui ipsius paena.
8. since is a painful thing, it costs Men much labour and pains to accomplish their wicked designs ▪ Jer. 9.5. They weary themselves to commit iniquity. Peccatum est sui Himself paena.
crd n1 vbz dt j n1, pn31 vvz n2 d n1 cc n2 pc-acp vvi po32 j n2 ▪ np1 crd. pns32 vvi px32 p-acp vvb n1. fw-la fw-la fw-la fw-la fw-la.
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What pains did Iudas take to bring about his Treason? He goes to the High-Priest,
What pains did Iudas take to bring about his Treason? He Goes to the High-Priest,
q-crq n2 vdd np1 vvb pc-acp vvi p-acp po31 n1? pns31 vvz p-acp dt n1,
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and then after to the Band of Soldiers, and then back again to the Garden:
and then After to the Band of Soldiers, and then back again to the Garden:
cc av c-acp p-acp dt n1 pp-f n2, cc av av av p-acp dt n1:
(105) part (DIV2)
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What pains did the Powder-traiters take in digging through a thick Stone Wall? what pains in laying their Barrels of Powder,
What pains did the Powder traitors take in digging through a thick Stone Wall? what pains in laying their Barrels of Powder,
q-crq n2 vdd dt j vvi p-acp vvg p-acp dt j n1 n1? q-crq n2 p-acp vvg po32 n2 pp-f n1,
(105) part (DIV2)
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and then covering them with Crows of Iron? How did they tire out themselves in sins Drudgery, Chrysostom saith Vertue is easier than Vice. 'Tis easier to be sober than intemperate. 'Tis easier to serve God than to follow sin.
and then covering them with Crows of Iron? How did they tire out themselves in Sins Drudgery, Chrysostom Says Virtue is Easier than Vice. It's Easier to be Sobrium than intemperate. It's Easier to serve God than to follow since.
cc av vvg pno32 p-acp n2 pp-f n1? q-crq vdd pns32 vvi av px32 p-acp n2 n1, np1 vvz n1 vbz jc cs n1. pn31|vbz jc pc-acp vbi j cs j. pn31|vbz jc pc-acp vvi np1 cs pc-acp vvi n1.
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A wicked man sweats at the Devils Plough, and is at great pains to Damn himself.
A wicked man sweats At the Devils Plough, and is At great pains to Damn himself.
dt j n1 vvz p-acp dt n2 vvb, cc vbz p-acp j n2 pc-acp vvb px31.
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9. Sin is a disturbing thing. Whatever defiles disturbs. Sin breaks the peace of the Soul. Isa. 57.21. No peace to the Wicked.
9. since is a disturbing thing. Whatever defiles disturbs. since breaks the peace of the Soul. Isaiah 57.21. No peace to the Wicked.
crd n1 vbz dt vvg n1. r-crq vvz vvz. n1 vvz dt n1 pp-f dt n1 np1 crd. dx n1 p-acp dt j.
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When a Man sins presumptuously he stuffs his Pillow with Thorns, and his head will lie very uneasy when he comes to dye.
When a Man Sins presumptuously he stuffs his Pillow with Thorns, and his head will lie very uneasy when he comes to die.
c-crq dt n1 n2 av-j pns31 vvz po31 n1 p-acp n2, cc po31 n1 vmb vvi av j c-crq pns31 vvz pc-acp vvi.
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Sin causeth a Trembling at the Heart. When Spira had sinn'd he had a Hell in his Conscience, he was in that horror that he professed he envied Cain and Iudas. Charles the ninth who was guilty of the Massacre in Paris, was afterwards a terrour to himself, he was frighted at every noise,
since Causes a Trembling At the Heart. When Spira had sinned he had a Hell in his Conscience, he was in that horror that he professed he envied Cain and Iudas. Charles the ninth who was guilty of the Massacre in paris, was afterwards a terror to himself, he was frighted At every noise,
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(105) part (DIV2)
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and could not endure to be waked out of his sleep without Musick.
and could not endure to be waked out of his sleep without Music.
cc vmd xx vvi pc-acp vbi vvn av pp-f po31 n1 p-acp n1.
(105) part (DIV2)
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Sin breaks the peace of the Soul. Cain in killing Abel stab'd half the World at a blow,
since breaks the peace of the Soul. Cain in killing Abel stabbed half the World At a blow,
n1 vvz dt n1 pp-f dt n1 np1 p-acp j-vvg np1 vvd j-jn dt n1 p-acp dt n1,
(105) part (DIV2)
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but could not kill the Worm of his own Conscience.
but could not kill the Worm of his own Conscience.
cc-acp vmd xx vvi dt n1 pp-f po31 d n1.
(105) part (DIV2)
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Thus you see what an evil sin is in the nature of it, and had not we need pray, Deliver us from Evil.
Thus you see what an evil since is in the nature of it, and had not we need pray, Deliver us from Evil.
av pn22 vvb r-crq dt j-jn n1 vbz p-acp dt n1 pp-f pn31, cc vhd xx pns12 vvi vvi, vvb pno12 p-acp np1
(105) part (DIV2)
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3. Look upon sin in the Iudgment and opinion of the Godly, and it will appear to be the most prodigious evil.
3. Look upon since in the Judgement and opinion of the Godly, and it will appear to be the most prodigious evil.
crd n1 p-acp n1 p-acp dt n1 cc n1 pp-f dt j, cc pn31 vmb vvi pc-acp vbi dt av-ds j n-jn.
(105) part (DIV2)
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1. Sin is so great an evil, that the Godly will rather do any thing than sin, Heb. 11.24. Moses chose rather to suffer with the People of God, than to enjoy the pleasures of sin.
1. since is so great an evil, that the Godly will rather do any thing than since, Hebrew 11.24. Moses chosen rather to suffer with the People of God, than to enjoy the pleasures of since.
crd n1 vbz av j dt n-jn, cst dt j n1 av-c vdi d n1 cs n1, np1 crd. np1 vvd av-c pc-acp vvi p-acp dt n1 pp-f np1, cs pc-acp vvi dt n2 pp-f n1.
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The Primitive Christians said, Ad leonem potius quàm lenonem, they chose rather to be devoured by Lions without, than Lusts within.
The Primitive Christians said, Ad leonem potius quàm lenonem, they chosen rather to be devoured by Lions without, than Lustiest within.
dt j np1 vvd, fw-la fw-la fw-la fw-la fw-la, pns32 vvd av-c pc-acp vbi vvn p-acp n2 p-acp, cs n2 p-acp.
(105) part (DIV2)
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Irenaeus was carried to a place where was a Cross on one side and an Idol on the other,Irnaeus was carried to a place where was a Cross on one side and an Idol on the other,
np1 vbds vvn p-acp dt n1 c-crq vbds dt n1 p-acp crd n1 cc dt n1 p-acp dt n-jn,
(105) part (DIV2)
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and he was put to his choice either to bow to the Idol or suffer on the Cross, and he chose the latter;
and he was put to his choice either to bow to the Idol or suffer on the Cross, and he chosen the latter;
cc pns31 vbds vvn p-acp po31 n1 av-d pc-acp vvi p-acp dt n1 cc vvi p-acp dt n1, cc pns31 vvd dt d;
(105) part (DIV2)
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a Wise Man will chuse rather to have a rent in his Coat than in his Flesh.
a Wise Man will choose rather to have a rend in his Coat than in his Flesh.
dt j n1 vmb vvi av-c pc-acp vhi dt n1 p-acp po31 n1 cs p-acp po31 n1.
(105) part (DIV2)
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So great an evil is in sin, that the Godly will not sin for the greatest gain, they will not sin tho' they might purchase an estate by it;
So great an evil is in since, that the Godly will not sin for the greatest gain, they will not sin though they might purchase an estate by it;
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nay, tho' they were sure to promote Gods Glory by it.
nay, though they were sure to promote God's Glory by it.
uh-x, cs pns32 vbdr j pc-acp vvi npg1 n1 p-acp pn31.
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2. The Godly testifie sin is a great evil, in that they desire to die upon no account more than this, that they may be rid of sin;
2. The Godly testify since is a great evil, in that they desire to die upon no account more than this, that they may be rid of since;
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they are desirous to put off the clothing of the Flesh, that they may be uncloathed of sin.
they Are desirous to put off the clothing of the Flesh, that they may be Unclothed of since.
pns32 vbr j pc-acp vvi a-acp dt n1 pp-f dt n1, cst pns32 vmb vbi vvn pp-f n1.
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It is their greatest grief that they are troubled with such Inmates, they have the stirrings of Pride, Lust, Envy.
It is their greatest grief that they Are troubled with such Inmates, they have the stirrings of Pride, Lust, Envy.
pn31 vbz po32 js n1 cst pns32 vbr vvn p-acp d n2, pns32 vhb dt n2 pp-f n1, n1, n1.
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It was a cruel Torment Mezentius used, he tied a dead Man to a living:
It was a cruel Torment Mezentius used, he tied a dead Man to a living:
pn31 vbds dt j n1 np1 vvn, pns31 vvd dt j n1 p-acp dt j-vvg:
(105) part (DIV2)
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Thus, a Child of God hath corruption join'd with Grace, here is a dead Man tied to the living.
Thus, a Child of God hath corruption joined with Grace, Here is a dead Man tied to the living.
av, dt n1 pp-f np1 vhz n1 vvn p-acp n1, av vbz dt j n1 vvn p-acp dt n-vvg.
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So hateful is this, that a believer desires to die for no other reason more than this, that death shall free him from sin.
So hateful is this, that a believer Desires to die for no other reason more than this, that death shall free him from since.
av j vbz d, cst dt n1 vvz pc-acp vvi p-acp dx j-jn n1 av-dc cs d, cst n1 vmb vvi pno31 p-acp n1.
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Sin brought death into the World, and death shall carry sin out of the World.
since brought death into the World, and death shall carry since out of the World.
n1 vvd n1 p-acp dt n1, cc n1 vmb vvi n1 av pp-f dt n1.
(105) part (DIV2)
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Thus you see in the opinion of the Godly, sin is the most hyperbolical and execrable evil.
Thus you see in the opinion of the Godly, since is the most hyperbolical and execrable evil.
av pn22 vvb p-acp dt n1 pp-f dt j, n1 vbz dt av-ds j cc j n-jn.
(105) part (DIV2)
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4. Look upon sin in the comparative, and it will appear to be the most deadly evil.
4. Look upon since in the comparative, and it will appear to be the most deadly evil.
crd n1 p-acp n1 p-acp dt j, cc pn31 vmb vvi pc-acp vbi dt av-ds j n-jn.
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Compare what you will with it; 1. Affliction, 2. Death, 3. Hell; And still sin is worse. First, Compare sin with affliction ;
Compare what you will with it; 1. Affliction, 2. Death, 3. Hell; And still since is Worse. First, Compare since with affliction;
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(105) part (DIV2)
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there is more evil in a drop of sin than in a Sea of affliction. 1. Sin is the Cause of affliction, the cause is more than the effect.
there is more evil in a drop of since than in a Sea of affliction. 1. since is the Cause of affliction, the cause is more than the Effect.
pc-acp vbz av-dc j-jn p-acp dt n1 pp-f n1 cs p-acp dt n1 pp-f n1. crd n1 vbz dt vvb pp-f n1, dt n1 vbz av-dc cs dt n1.
(105) part (DIV2)
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Sin brings all mischief, NONLATINALPHABET, &c. Chrysost. Sin hath sickness, Sword, Famine, and all Judgments in the Womb of it.
since brings all mischief,, etc. Chrysostom since hath sickness, Sword, Famine, and all Judgments in the Womb of it.
n1 vvz d n1,, av np1 n1 vhz n1, n1, n1, cc d n2 p-acp dt n1 pp-f pn31.
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Sin rots the name, consumes the estate, wastes the radical moisture, as the Poets •ain of Pandora 's Box,
since rots the name, consumes the estate, wastes the radical moisture, as the Poets •ain of Pandora is Box,
n1 vvz dt n1, vvz dt n1, vvz dt j n1, c-acp dt n2 av pp-f np1 vbz n1,
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when it was opened, it filled the World full of Diseases:
when it was opened, it filled the World full of Diseases:
c-crq pn31 vbds vvn, pn31 vvd dt n1 j pp-f n2:
(105) part (DIV2)
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when Adam broke the Box of Original Righteousnes, it hath caus'd all the Penal evils in the World.
when Adam broke the Box of Original Righteousness, it hath caused all the Penal evils in the World.
c-crq np1 vvd dt n1 pp-f j-jn n1, pn31 vhz vvn d dt j n2-jn p-acp dt n1.
(105) part (DIV2)
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Sin is the Phaeton that sets the World on Fire. Sin turn'd the Angels out of Heaven, and Adam out of Paradise;
since is the Phaeton that sets the World on Fire. since turned the Angels out of Heaven, and Adam out of Paradise;
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(105) part (DIV2)
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NONLATINALPHABET. Chrys. Sin causeth Mutinies, Divisions, Massacres, Jer. 47.6.
. Chrys. since Causes Mutinies, Divisions, Massacres, Jer. 47.6.
. np1 n1 vvz n2, n2, n2, np1 crd.
(105) part (DIV2)
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O thou Sword of the Lord, how long will it be ere thou be quiet? the Sword of Gods justice lies quietly in the Scabbard, till sin draws it out,Oh thou Sword of the Lord, how long will it be ere thou be quiet? the Sword of God's Justice lies quietly in the Scabbard, till since draws it out,
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(105) part (DIV2)
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and whets it against a Nation, so that sin is worse than affliction, it being the cause of it;
and whets it against a nation, so that since is Worse than affliction, it being the cause of it;
cc vvz pn31 p-acp dt n1, av d n1 vbz jc cs n1, pn31 vbg dt n1 pp-f pn31;
(105) part (DIV2)
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is there not then a great deal of Reason that we should make this Prayer, Deliver us from Evil ? Vse 1. Branch I.
is there not then a great deal of Reason that we should make this Prayer, Deliver us from Evil? Use 1. Branch I.
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(105) part (DIV2)
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the cause is more than the effect. 2. God is the author of affliction, Amos 3.6. Is there any evil in a City and the Lord hath not done it? it's meant of the evil of affliction.
the cause is more than the Effect. 2. God is the author of affliction, Amos 3.6. Is there any evil in a city and the Lord hath not done it? it's meant of the evil of affliction.
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(105) part (DIV2)
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God hath an hand in affliction, but no hand in sin!
God hath an hand in affliction, but no hand in since!
np1 vhz dt n1 p-acp n1, cc-acp dx n1 p-acp n1!
(105) part (DIV2)
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God is the cause of every action, so far as it is Natural, but not as it is Sinful. He who makes an instrument of Iron is not the cause of the Rust or Canker which corrupts the Iron.
God is the cause of every actium, so Far as it is Natural, but not as it is Sinful. He who makes an Instrument of Iron is not the cause of the Rust or Canker which corrupts the Iron.
np1 vbz dt n1 pp-f d n1, av av-j c-acp pn31 vbz j, p-acp xx c-acp pn31 vbz j. pns31 r-crq vvz dt n1 pp-f n1 vbz xx dt n1 pp-f dt n1 cc n1 r-crq vvz dt n1.
(105) part (DIV2)
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So God made the Instrument of our Souls, but the Rust and Canker of sin which corrupts our Souls God never made; Peccatum Deus non fecit, Austin.
So God made the Instrument of our Souls, but the Rust and Canker of since which corrupts our Souls God never made; Peccatum Deus non fecit, Austin.
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(105) part (DIV2)
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God can no more act evil than the Sun can darken. In this sense sin is worse than affliction;
God can no more act evil than the Sun can darken. In this sense since is Worse than affliction;
np1 vmb av-dx dc n1 j-jn cs dt n1 vmb vvi. p-acp d n1 n1 vbz jc cs n1;
(105) part (DIV2)
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God hath an hand in affliction, but disclaims having any hand in sin.
God hath an hand in affliction, but disclaims having any hand in since.
np1 vhz dt n1 p-acp n1, cc-acp vvz vhg d n1 p-acp n1.
(105) part (DIV2)
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3. Affliction doth but reach the Body and make that miserable, but sin makes the Soul miserable.
3. Affliction does but reach the Body and make that miserable, but since makes the Soul miserable.
crd n1 vdz p-acp vvi dt n1 cc vvi d j, cc-acp n1 vvz dt n1 j.
(105) part (DIV2)
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The Soul is the most noble part, NONLATINALPHABET, Macar. The Soul is a Diamond set in a ring of Clay;
The Soul is the most noble part,, Macar. The Soul is a Diamond Set in a ring of Clay;
dt n1 vbz dt av-ds j n1,, np1. dt n1 vbz dt n1 vvn p-acp dt n1 pp-f n1;
(105) part (DIV2)
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it is excellent in its Essence, a Spiritual, immortal substance; excellent in the Price paid for it, redeemed with the Blood of God, Act. 20.28. it is more worth than a World, the World is of a courser make, the Soul of a finer spinning, in the World we see the Finger of God, in the Soul the Image of God.
it is excellent in its Essence, a Spiritual, immortal substance; excellent in the Price paid for it, redeemed with the Blood of God, Act. 20.28. it is more worth than a World, the World is of a courser make, the Soul of a finer spinning, in the World we see the Finger of God, in the Soul the Image of God.
pn31 vbz j p-acp po31 n1, dt j, j n1; j p-acp dt n1 vvn p-acp pn31, vvn p-acp dt n1 pp-f np1, n1 crd. pn31 vbz av-dc j cs dt n1, dt n1 vbz pp-f dt n1 vvi, dt n1 pp-f dt jc vvg, p-acp dt n1 pns12 vvb dt n1 pp-f np1, p-acp dt n1 dt n1 pp-f np1.
(105) part (DIV2)
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To have the pretious Soul endangered, is far worse than to have the Body endangered. Sin wrongs the Soul, Prov. 8.36. Sin casts this Jewel of the Soul over-board.
To have the precious Soul endangered, is Far Worse than to have the Body endangered. since wrongs the Soul, Curae 8.36. since Cast this Jewel of the Soul overboard.
p-acp vhi dt j n1 vvd, vbz av-j av-jc cs pc-acp vhi dt n1 vvd. n1 vvz dt n1, np1 crd. n1 vvz d n1 pp-f dt n1 av.
(105) part (DIV2)
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Affliction is but Skin deep, it can but take away the Life, but sin takes away the Soul, Luk. 12.20. the loss of the Soul is an unparallell'd loss, it can never be made up again.
Affliction is but Skin deep, it can but take away the Life, but since Takes away the Soul, Luk. 12.20. the loss of the Soul is an unparalleled loss, it can never be made up again.
n1 vbz p-acp n1 j-jn, pn31 vmb cc-acp vvi av dt n1, cc-acp n1 vvz av dt n1, np1 crd. dt n1 pp-f dt n1 vbz dt j n1, pn31 vmb av-x vbi vvn a-acp av.
(105) part (DIV2)
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God (saith St. Chrysostom ) hath given thee two Eyes, if thou losest one thou hast another,
God (Says Saint Chrysostom) hath given thee two Eyes, if thou losest one thou hast Another,
np1 (vvz n1 np1) vhz vvn pno21 crd n2, cs pns21 vv2 pi pns21 vh2 j-jn,
(105) part (DIV2)
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but thou hast but one Soul, and if that be lost, it can never be repaired.
but thou hast but one Soul, and if that be lost, it can never be repaired.
cc-acp pns21 vh2 cc-acp crd n1, cc cs d vbb vvn, pn31 vmb av-x vbi vvn.
(105) part (DIV2)
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Thus sin is worse than affliction, one can but reach the Body, the other ruins the Soul;
Thus since is Worse than affliction, one can but reach the Body, the other ruins the Soul;
av n1 vbz jc cs n1, pi vmb p-acp vvi dt n1, dt j-jn n2 dt n1;
(105) part (DIV2)
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is there not great reason then, that we should often put up this Petition, deliver us from evil?
is there not great reason then, that we should often put up this Petition, deliver us from evil?
vbz pc-acp xx j n1 av, cst pns12 vmd av vvi a-acp d vvb, vvb pno12 p-acp n-jn?
(105) part (DIV2)
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4. Afflictions are good for us, Psalm. 119.71. It is good for me that I was afflicted ;
4. Afflictions Are good for us, Psalm. 119.71. It is good for me that I was afflicted;
crd n2 vbr j p-acp pno12, n1. crd. pn31 vbz j p-acp pno11 cst pns11 vbds vvn;
(105) part (DIV2)
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many can bless God for affliction. Affliction humbles, Lam. 3.19. remembring my affliction, the Wormwood and the Gall, my Soul hath them still in remembrance, and is humbled in me ;
many can bless God for affliction. Affliction humbles, Lam. 3.19. remembering my affliction, the Wormwood and the Gall, my Soul hath them still in remembrance, and is humbled in me;
d vmb vvi np1 p-acp n1. n1 vvz, np1 crd. vvg po11 n1, dt n1 cc dt n1, po11 n1 vhz pno32 av p-acp n1, cc vbz vvn p-acp pno11;
(105) part (DIV2)
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afflictions are compar'd to thorns, Hos. 2.8. these Thorns are to prick the Bladder of Pride.
afflictions Are compared to thorns, Hos. 2.8. these Thorns Are to prick the Bladder of Pride.
n2 vbr vvn p-acp n2, np1 crd. d n2 vbr pc-acp vvi dt n1 pp-f n1.
(105) part (DIV2)
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Affliction is the School of Repentance, Jer. 31.18. Thou hast chastised me and I was chastised, I Repented. The Fire being put under the Still, makes the Water drop from the Roses:
Affliction is the School of Repentance, Jer. 31.18. Thou hast chastised me and I was chastised, I Repented. The Fire being put under the Still, makes the Water drop from the Roses:
n1 vbz dt n1 pp-f n1, np1 crd. pns21 vh2 vvn pno11 cc pns11 vbds vvn, pns11 vvn. dt n1 vbg vvn p-acp dt av, vvz dt n1 vvb p-acp dt n2:
(105) part (DIV2)
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the fire of Affliction makes the Water of Repentance drop from the Eyes. Affliction brings us nearer to God.
the fire of Affliction makes the Water of Repentance drop from the Eyes. Affliction brings us nearer to God.
dt n1 pp-f n1 vvz dt n1 pp-f n1 vvb p-acp dt n2. n1 vvz pno12 av-jc p-acp np1.
(105) part (DIV2)
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The Loadstone of Mercy doth not draw us so near to God, as the Cords of Affliction.
The Loadstone of Mercy does not draw us so near to God, as the Cords of Affliction.
dt n1 pp-f n1 vdz xx vvi pno12 av av-j p-acp np1, c-acp dt n2 pp-f n1.
(105) part (DIV2)
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When the Prodigal was pinch'd with want, then saith he, I will arise and go to my father, Luke 15.18. Afflictions prepare for glory. 2 Cor. 4.17. This light affliction works for us an eternal weight of glory ;
When the Prodigal was pinched with want, then Says he, I will arise and go to my father, Lycia 15.18. Afflictions prepare for glory. 2 Cor. 4.17. This Light affliction works for us an Eternal weight of glory;
c-crq dt n-jn vbds vvn p-acp n1, av vvz pns31, pns11 vmb vvi cc vvi p-acp po11 n1, av crd. n2 vvb p-acp n1. crd np1 crd. d j n1 vvz p-acp pno12 dt j n1 pp-f n1;
(105) part (DIV2)
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the Limner lays his Gold upon dark colours:
the Limner lays his Gold upon dark colours:
dt n1 vvz po31 n1 p-acp j n2:
(105) part (DIV2)
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so God lays first the dark colours of affliction, and then the Golden colour of Glory.
so God lays First the dark colours of affliction, and then the Golden colour of Glory.
av np1 vvz ord dt j n2 pp-f n1, cc av dt j n1 pp-f n1.
(105) part (DIV2)
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Thus Affliction is for our good, but sin is not for our Good; it keeps good things from us, Jer. 5.25. Your sins have with-holden good things from you ;
Thus Affliction is for our good, but since is not for our Good; it keeps good things from us, Jer. 5.25. Your Sins have withholden good things from you;
av n1 vbz p-acp po12 j, cc-acp n1 vbz xx p-acp po12 j; pn31 vvz j n2 p-acp pno12, np1 crd. po22 n2 vhb j j n2 p-acp pn22;
(105) part (DIV2)
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sin stops the current of Gods Mercy, it precipitates men to ruine. Manassehs affliction brought him to humiliation, but Iudas his sin brought him to desperation.
since stops the current of God's Mercy, it precipitates men to ruin. Manassehs affliction brought him to humiliation, but Iudas his since brought him to desperation.
n1 vvz dt n1 pp-f npg1 n1, pn31 vvz n2 pc-acp vvi. vvz n1 vvd pno31 p-acp n1, cc-acp np1 po31 n1 vvd pno31 p-acp n1.
(105) part (DIV2)
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5. A man may be afflicted, and his Conscience may be quiet. Pauls feet were in the stocks,
5. A man may be afflicted, and his Conscience may be quiet. Paul's feet were in the stocks,
crd dt n1 vmb vbi vvn, cc po31 n1 vmb vbi j-jn. npg1 n2 vbdr p-acp dt n2,
(105) part (DIV2)
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yet he had the Witness of his Conscience, 2 Cor. 1.12.
yet he had the Witness of his Conscience, 2 Cor. 1.12.
av pns31 vhd dt n1 pp-f po31 n1, crd np1 crd.
(105) part (DIV2)
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the Head may ake, yet the Heart may be well, the outward Man may be afflicted,
the Head may ache, yet the Heart may be well, the outward Man may be afflicted,
dt n1 vmb vvi, av dt n1 vmb vbi av, dt j n1 vmb vbi vvn,
(105) part (DIV2)
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yet the Soul may dwell at ease, Psal. 25.13. the Hail may beat upon the Tiles of the House, when there is Musick within, in the midst of outward pain, there may be inward peace.
yet the Soul may dwell At ease, Psalm 25.13. the Hail may beatrice upon the Tiles of the House, when there is Music within, in the midst of outward pain, there may be inward peace.
av dt n1 vmb vvi p-acp n1, np1 crd. dt n1 vmb vvi p-acp dt n2 pp-f dt n1, c-crq pc-acp vbz n1 p-acp, p-acp dt n1 pp-f j n1, pc-acp vmb vbi j n1.
(105) part (DIV2)
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Thus in affliction Conscience may be quiet: but when a Man commits a presumptuous scandalous sin, Conscience is troubled;
Thus in affliction Conscience may be quiet: but when a Man commits a presumptuous scandalous since, Conscience is troubled;
av p-acp n1 n1 vmb vbi j-jn: cc-acp c-crq dt n1 vvz dt j j n1, n1 vbz vvn;
(105) part (DIV2)
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NONLATINALPHABET, by defiling the purity of Conscience, we lose the peace of Conscience, when Spira had sinned,
, by defiling the purity of Conscience, we loose the peace of Conscience, when Spira had sinned,
, p-acp vvg dt n1 pp-f n1, pns12 vvb dt n1 pp-f n1, c-crq np1 vhd vvn,
(105) part (DIV2)
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and abjured the Faith, he was a terror to himself, he had an Hell in his Conscience.
and abjured the Faith, he was a terror to himself, he had an Hell in his Conscience.
cc vvn dt n1, pns31 vbds dt n1 p-acp px31, pns31 vhd dt n1 p-acp po31 n1.
(105) part (DIV2)
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Tiberius the Emperor, felt such a sting in his Conscience that he told the Senate he suffered death daily.Tiberius the Emperor, felt such a sting in his Conscience that he told the Senate he suffered death daily.
np1 dt n1, vvd d dt n1 p-acp po31 n1 cst pns31 vvd dt n1 pns31 vvd n1 av-j.
(105) part (DIV2)
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6. In Affliction we may have the Love of God. Afflictions are love tokens, Rev: 3.19. as many as I love I rebuke. Afflictions are sharp arrows, but shot from the Hand of a loving Father.
6. In Affliction we may have the Love of God. Afflictions Are love tokens, Rev: 3.19. as many as I love I rebuke. Afflictions Are sharp arrows, but shot from the Hand of a loving Father.
crd p-acp n1 pns12 vmb vhi dt n1 pp-f np1. n2 vbr n1 n2, np1: crd. c-acp d c-acp pns11 vvb pns11 vvb. n2 vbr j n2, cc-acp vvd p-acp dt n1 pp-f dt j-vvg n1.
(105) part (DIV2)
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If a Man should throw a Bag of Money at another, and it should bruise him a little,
If a Man should throw a Bag of Money At Another, and it should bruise him a little,
cs dt n1 vmd vvi dt n1 pp-f n1 p-acp n-jn, cc pn31 vmd vvi pno31 dt j,
(105) part (DIV2)
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and raise the Skin, he would not be offended, but take it as a fruit of love:
and raise the Skin, he would not be offended, but take it as a fruit of love:
cc vvi dt n1, pns31 vmd xx vbi vvn, cc-acp vvb pn31 p-acp dt n1 pp-f n1:
(105) part (DIV2)
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Is Sin such a deadly, pernitious Evil, the Evil of Evils? See then what it is we are to pray most to be delivered from,
Is since such a deadly, pernicious Evil, the Evil of Evils? See then what it is we Are to pray most to be Delivered from,
vbz n1 d dt j, j n-jn, dt n-jn pp-f n2-jn? n1 av r-crq pn31 vbz pns12 vbr pc-acp vvi av-ds pc-acp vbi vvn p-acp,
(105) part (DIV2)
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so when God bruiseth us with affliction, it is to enrich us with the Golden Graces of his Spirit, all is love, but when we commit sin God withdraws his love;
so when God bruiseth us with affliction, it is to enrich us with the Golden Graces of his Spirit, all is love, but when we commit since God withdraws his love;
av c-crq np1 vvz pno12 p-acp n1, pn31 vbz pc-acp vvi pno12 p-acp dt j n2 pp-f po31 n1, d vbz n1, p-acp c-crq pns12 vvb n1 np1 vvz po31 n1;
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'tis like the Sun overcast with a Cloud, nothing appears but anger and displeasure. When David had sin'd in the matter of Vriah, 2 Sam. 11.27. the thing that David had done displeas'd the Lord.
it's like the Sun overcast with a Cloud, nothing appears but anger and displeasure. When David had sinned in the matter of Uriah, 2 Sam. 11.27. the thing that David had done displeased the Lord.
pn31|vbz av-j dt n1 vvn p-acp dt n1, pix vvz p-acp n1 cc n1. c-crq np1 vhd vvn p-acp dt n1 pp-f np1, crd np1 crd. dt n1 cst np1 vhd vdn vvn dt n1.
(105) part (DIV2)
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7. There are many encouragements to suffer affliction. God himself suffers with us, Isa. 63.9. In all their afflictions he was afflicted ;
7. There Are many encouragements to suffer affliction. God himself suffers with us, Isaiah 63.9. In all their afflictions he was afflicted;
crd pc-acp vbr d n2 pc-acp vvi n1. np1 px31 vvz p-acp pno12, np1 crd. p-acp d po32 n2 pns31 vbds vvn;
(105) part (DIV2)
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God will strengthen us in our sufferings, Psal. 37.39. He is their strength in the time of trouble.
God will strengthen us in our sufferings, Psalm 37.39. He is their strength in the time of trouble.
np1 vmb vvi pno12 p-acp po12 n2, np1 crd. pns31 vbz po32 n1 p-acp dt n1 pp-f n1.
(105) part (DIV2)
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Either God makes our burden lighter, or our Faith stronger. He will compensate and recompence our sufferings, Mat. 19.29.
Either God makes our burden lighter, or our Faith Stronger. He will compensate and recompense our sufferings, Mathew 19.29.
av-d n1 vvz po12 n1 jc, cc po12 n1 jc. pns31 vmb j cc vvi po12 n2, np1 crd.
(105) part (DIV2)
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Every one that hath forsaken Houses or Lands for my name sake, shall receive an hundred fold, and inherit Life everlasting. Every one that hath forsaken Houses or Lands for my name sake, shall receive an hundred fold, and inherit Life everlasting.
d pi cst vhz vvn n2 cc n2 p-acp po11 n1 n1, vmb vvi dt crd n1, cc vvi n1 j.
(105) part (DIV2)
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Here are encouragements to suffer affliction, but there is no encouragement to sin ! God hath brandish'd a flaming Sword of threatnings to deter us from sin, Psal. 68.21. God shall wound the Hairy scalp of such an one as goes on still in his trespasses.
Here Are encouragements to suffer affliction, but there is no encouragement to sin! God hath brandished a flaming Sword of threatenings to deter us from since, Psalm 68.21. God shall wound the Hairy scalp of such an one as Goes on still in his Trespasses.
av vbr n2 pc-acp vvi n1, cc-acp pc-acp vbz dx n1 p-acp vvb! np1 vhz vvn dt j-vvg n1 pp-f n2-vvg p-acp vvi pno12 p-acp n1, np1 crd. np1 vmb vvi dt j n1 pp-f d dt crd c-acp vvz p-acp av p-acp po31 n2.
(105) part (DIV2)
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There is a flying Roul of Curses which enter into the House of a sinner, Zac. 5.4. if a Man sin, be it at his peril, Deut. 32.42. I will make mine Arrows drunk with Blood. God will make Men weary of their sins or he will make them weary of their Lives.
There is a flying Roll of Curses which enter into the House of a sinner, Zac. 5.4. if a Man since, be it At his peril, Deuteronomy 32.42. I will make mine Arrows drunk with Blood. God will make Men weary of their Sins or he will make them weary of their Lives.
pc-acp vbz dt j-vvg n1 pp-f n2 r-crq vvb p-acp dt n1 pp-f dt n1, np1 crd. cs dt n1 n1, vbb pn31 p-acp po31 n1, np1 crd. pns11 vmb vvi po11 n2 vvn p-acp n1. np1 vmb vvi n2 j pp-f po32 n2 cc pns31 vmb vvi pno32 j pp-f po32 n2.
(105) part (DIV2)
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Thus sin is worse than Affliction, there are Encouragements to suffer Affliction, but no Encouragement to sin.
Thus since is Worse than Affliction, there Are Encouragements to suffer Affliction, but no Encouragement to since.
av n1 vbz av-jc cs n1, pc-acp vbr n2 pc-acp vvi n1, cc-acp dx n1 p-acp n1.
(105) part (DIV2)
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8. When a Person is afflicted, only he himself suffers, but by sinning openly he doth hurt to others.
8. When a Person is afflicted, only he himself suffers, but by sinning openly he does hurt to Others.
crd c-crq dt n1 vbz vvn, av-j pns31 px31 vvz, cc-acp p-acp vvg av-j pns31 vdz vvi p-acp n2-jn.
(105) part (DIV2)
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1. He doth hurt to the Vnconverted ;
1. He does hurt to the Unconverted;
crd pns31 vdz vvi p-acp dt vvn;
(105) part (DIV2)
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one mans sin may lay a stone in another mans way, at which he may stumble and fall into Hell;
one men since may lay a stone in Another men Way, At which he may Stumble and fallen into Hell;
crd ng1 n1 vmb vvi dt n1 p-acp j-jn ng1 n1, p-acp r-crq pns31 vmb vvi cc vvi p-acp n1;
(105) part (DIV2)
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O the Evil of scandalous Sin ! some are discouraged, others hardned ;O the Evil of scandalous since! Some Are discouraged, Others hardened;
sy dt n-jn pp-f j n1! d vbr vvn, n2-jn vvn;
(105) part (DIV2)
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thy sinning may be a cause of anothers damning, Mal. 2.7, 8. The Priests going wrong caused others to stumble.
thy sinning may be a cause of another's damning, Malachi 2.7, 8. The Priests going wrong caused Others to Stumble.
po21 vvg vmb vbi dt n1 pp-f ng1-jn vvg, np1 crd, crd dt n2 vvg j-jn vvd n2-jn pc-acp vvi.
(105) part (DIV2)
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2. He doth hurt to the Converted ;
2. He does hurt to the Converted;
crd pns31 vdz vvi p-acp dt vvn;
(105) part (DIV2)
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by an open scandalous sin he offends weak Believers, and so sins against Christ, 1 Cor. 8.12.
by an open scandalous since he offends weak Believers, and so Sins against christ, 1 Cor. 8.12.
p-acp dt j j n1 pns31 vvz j n2, cc av n2 p-acp np1, crd np1 crd.
(105) part (DIV2)
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Thus sin is worse than Affliction, because it doth hurt to others. 9. In Afflictions the Saints may Rejoyce, 1 Thes. 1.6. Ye receiv'd the Word in much Affliction with Ioy, Heb. 10.34. Ye took joyfully the spoiling of your Goods.
Thus since is Worse than Affliction, Because it does hurt to Others. 9. In Afflictions the Saints may Rejoice, 1 Thebes 1.6. You received the Word in much Affliction with Joy, Hebrew 10.34. You took joyfully the spoiling of your Goods.
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(105) part (DIV2)
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Aristotle speaks of a Bird that lives among Thorns, yet sings sweetly;Aristotle speaks of a Bird that lives among Thorns, yet sings sweetly;
np1 vvz pp-f dt n1 cst vvz p-acp n2, av vvz av-j;
(105) part (DIV2)
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so a Child of God can rejoyce in Affliction, St. Paul had his Prison-songs, Rom. 5.3. We glory in Tribulation, NONLATINALPHABET, the Word, signifies an Exuberancy of Joy, a Joy with Boasting and Triumph.
so a Child of God can rejoice in Affliction, Saint Paul had his Prison-songs, Rom. 5.3. We glory in Tribulation,, the Word, signifies an Exuberancy of Joy, a Joy with Boasting and Triumph.
av dt n1 pp-f np1 vmb vvi p-acp n1, n1 np1 vhd po31 n2, np1 crd. pns12 vvb p-acp n1,, dt n1, vvz dt n1 pp-f n1, dt n1 p-acp vvg cc n1.
(105) part (DIV2)
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God doth oft pour in those Divine Consolations as cause the Saints to rejoyce in Afflictions;
God does oft pour in those Divine Consolations as cause the Saints to rejoice in Afflictions;
np1 vdz av vvi p-acp d j-jn n2 p-acp n1 dt n2 pc-acp vvi p-acp n2;
(105) part (DIV2)
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they had rather have their Afflictions, than want their Comforts; God doth candy their Wormwood with Sugar, Rom. 5.5. You have seen the Sun shine when it rains.
they had rather have their Afflictions, than want their Comforts; God does candy their Wormwood with Sugar, Rom. 5.5. You have seen the Sun shine when it rains.
pns32 vhd av-c vhi po32 n2, cs vvb po32 n2; np1 vdz n1 po32 n1 p-acp n1, np1 crd. pn22 vhb vvn dt n1 vvb c-crq pn31 vvz.
(105) part (DIV2)
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The Saints have had the shining of Gods Face, when Affliction hath rained and drop'd upon them.
The Saints have had the shining of God's Face, when Affliction hath reigned and dropped upon them.
dt n2 vhb vhn dt vvg pp-f npg1 n1, c-crq n1 vhz vvn cc vvn p-acp pno32.
(105) part (DIV2)
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Thus we may rejoyce in Affliction, but we cannot rejoyce in sin, Hos 9.1. Rejoyce not O Israel, for Ioy, as other people, for thou hast gone a Whoring from thy God.
Thus we may rejoice in Affliction, but we cannot rejoice in since, Hos 9.1. Rejoice not Oh Israel, for Joy, as other people, for thou hast gone a Whoring from thy God.
av pns12 vmb vvi p-acp n1, cc-acp pns12 vmbx vvb p-acp n1, np1 crd. vvb xx uh np1, p-acp n1, c-acp j-jn n1, c-acp pns21 vh2 vvn dt vvg p-acp po21 n1.
(105) part (DIV2)
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Sin is Matter of Shame and Grief, not of Joy. David having sinn'd in numbring of the people, His Heart smote him, 2 Sam. 24.10. as the pricking of a Vein lets out the Blood:
since is Matter of Shame and Grief, not of Joy. David having sinned in numbering of the people, His Heart smote him, 2 Sam. 24.10. as the pricking of a Vein lets out the Blood:
n1 vbz n1 pp-f n1 cc n1, xx pp-f n1. np1 vhg vvn p-acp vvg pp-f dt n1, po31 n1 vvd pno31, crd np1 crd. c-acp dt n-vvg pp-f dt n1 vvb|pno12 av dt n1:
(105) part (DIV2)
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so when sin hath prick'd the Conscience, it lets out the Joy. 10. Affliction is a Magnifying of a Person, Iob 7.17. What is Man that thou shouldest magnifie him, and visit him every morning? That is, visit him with Affliction.
so when since hath pricked the Conscience, it lets out the Joy. 10. Affliction is a Magnifying of a Person, Job 7.17. What is Man that thou Shouldst magnify him, and visit him every morning? That is, visit him with Affliction.
av c-crq n1 vhz vvn dt n1, pn31 vvz av dt n1. crd n1 vbz dt vvg pp-f dt n1, np1 crd. q-crq vbz n1 cst pns21 vmd2 vvi pno31, cc vvi pno31 d n1? cst vbz, vvb pno31 p-acp n1.
(105) part (DIV2)
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How do Afflictions magnifie us? Answ. 1. As they are signs of Son-ship, Heb. 12.7. If ye endure Chastening, God deals with you as Sons.
How do Afflictions magnify us? Answer 1. As they Are Signs of Sonship, Hebrew 12.7. If you endure Chastening, God deals with you as Sons.
q-crq vdb n2 vvb pno12? np1 crd p-acp pns32 vbr n2 pp-f n1, np1 crd. cs pn22 vvb vvg, np1 vvz p-acp pn22 c-acp n2.
(105) part (DIV2)
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Every Print of the Rod is a Badge of Honor.
Every Print of the Rod is a Badge of Honour.
d n1 pp-f dt n1 vbz dt n1 pp-f n1.
(105) part (DIV2)
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2. As the sufferings of the Godly have raised their Fame and Renown in the World ▪ the Zeal and Constancy of the Martyrs in their Suffering have Eterniz'd their Name:
2. As the sufferings of the Godly have raised their Fame and Renown in the World ▪ the Zeal and Constancy of the Martyrs in their Suffering have Eternized their Name:
crd p-acp dt n2 pp-f dt j vhb vvn po32 n1 cc n1 p-acp dt n1 ▪ dt n1 cc n1 pp-f dt n2 p-acp po32 vvg vhi vvn po32 n1:
(105) part (DIV2)
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O how Eminent was Iob for his Patience! Iam. 5.11. Ye have heard of the Patience of Job.
Oh how Eminent was Job for his Patience! Iam. 5.11. You have herd of the Patience of Job.
uh q-crq j vbds np1 p-acp po31 n1! np1 crd. pn22 vhb vvn pp-f dt n1 pp-f np1.
(105) part (DIV2)
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Iob the Sufferer was more Renown'd than Alexander the Conqueror. Thus Afflictions Magnifie a Person, but sin doth not magnifie, but vilifie him.Job the Sufferer was more Renowned than Alexander the Conqueror. Thus Afflictions Magnify a Person, but since does not magnify, but vilify him.
np1 dt n1 vbds av-dc vvn cs np1 dt n1. av n2 vvb dt n1, cc-acp n1 vdz xx vvi, cc-acp vvi pno31.
(105) part (DIV2)
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When Eli•s Sons had sinn'd, and prophan'd their Priesthood, they turn'd their glory into shame; the Text saith, They made themselves Vile, 1 Sam. 3.13.
When Eli•s Sons had sinned, and profaned their Priesthood, they turned their glory into shame; the Text Says, They made themselves Vile, 1 Sam. 3.13.
c-crq vvz n2 vhd vvn, cc vvn po32 n1, pns32 vvd po32 n1 p-acp n1; dt n1 vvz, pns32 vvd px32 j, crd np1 crd.
(105) part (DIV2)
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Sin casts an indelible Blot on a mans Name, Prov. 6.32, 33. Whoso commits Adultery with a Woman, a Wound and Dishonour shall he get,
since Cast an indelible Blot on a men Name, Curae 6.32, 33. Whoso commits Adultery with a Woman, a Wound and Dishonour shall he get,
n1 vvz dt j n1 p-acp dt ng1 n1, np1 crd, crd r-crq vvz n1 p-acp dt n1, dt n1 cc vvi vmb pns31 vvi,
(105) part (DIV2)
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and his Reproach shall not be wiped away. and his Reproach shall not be wiped away.
cc po31 n1 vmb xx vbi vvn av.
(105) part (DIV2)
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11. A man may suffer Affliction and bring Honour to Religion. Pauls Iron Chain, made the Gospel wear a Gold Chain;
11. A man may suffer Affliction and bring Honour to Religion. Paul's Iron Chain, made the Gospel wear a Gold Chain;
crd dt n1 vmb vvi n1 cc vvi vvi p-acp n1. npg1 n1 vvb, vvd dt n1 vvb dt n1 vvb;
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suffering Credits, and propagates the Gospel: but committing of sin brings a Dishonour and Scandal upon the ways of God.
suffering Credits, and propagates the Gospel: but committing of since brings a Dishonour and Scandal upon the ways of God.
vvg n2, cc vvz dt n1: cc-acp vvg pp-f n1 vvz dt vvb cc n1 p-acp dt n2 pp-f np1.
(105) part (DIV2)
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and so Contrary to God, he should bear with sinners so long, 1 Sam. 24.19.
and so Contrary to God, he should bear with Sinners so long, 1 Sam. 24.19.
cc av j-jn p-acp np1, pns31 vmd vvi p-acp n2 av av-j, crd np1 crd.
(105) part (DIV2)
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Cyprian saith when in the Primitive Times a Virgin who vow'd her self to Religion, had defil'd her Chastity, Totum Ecclesiae Caetum erubescere, Shame and Grief fill'd the face of the whole Congregation.Cyprian Says when in the Primitive Times a Virgae who vowed her self to Religion, had defiled her Chastity, Totum Ecclesiae Caetum erubescere, Shame and Grief filled the face of the Whole Congregation.
jp vvz c-crq p-acp dt j n2 dt n1 r-crq vvd po31 n1 p-acp n1, vhd vvn po31 n1, fw-la np1 fw-la fw-la, n1 cc n1 vvn dt n1 pp-f dt j-jn n1.
(105) part (DIV2)
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When scandalous sins are committed by a few, they bring a Reproach upon all that profess.
When scandalous Sins Are committed by a few, they bring a Reproach upon all that profess.
c-crq j n2 vbr vvn p-acp dt d, pns32 vvb dt n1 p-acp d cst vvb.
(105) part (DIV2)
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As three or four brass shillings in a summ of Mony make all the rest suspected.
As three or four brass shillings in a sum of Money make all the rest suspected.
p-acp crd cc crd n1 n2 p-acp dt n1 pp-f n1 vvi d dt n1 vvn.
(105) part (DIV2)
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12. when a mans Afflictions are upon a good Account, that he uffers for Christ, he hath the Prayers of God's People.
12. when a men Afflictions Are upon a good Account, that he uffers for christ, he hath the Prayers of God's People.
crd c-crq dt ng1 n2 vbr p-acp dt j vvb, cst pns31 vvz p-acp np1, pns31 vhz dt n2 pp-f npg1 n1.
(105) part (DIV2)
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'Tis no small priviledge to have a stock of Prayer going; 'tis like a Merchant that hath a part in several Ships:
It's no small privilege to have a stock of Prayer going; it's like a Merchant that hath a part in several Ships:
pn31|vbz dx j n1 pc-acp vhi dt n1 pp-f n1 vvg; pn31|vbz av-j dt n1 cst vhz dt n1 p-acp j n2:
(105) part (DIV2)
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Suffering Saints have a large share in the Prayers of others, Acts 12.5. Peter was in Prison, but Prayer was made without ceasing of the Church to God for him.
Suffering Saints have a large share in the Prayers of Others, Acts 12.5. Peter was in Prison, but Prayer was made without ceasing of the Church to God for him.
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(105) part (DIV2)
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What greater Happiness than to have God's Promises ▪ and the Saints Prayers? But when a Man sins presumptuously and scandalously, he hath the Saints bitter Tears, and just Censures;
What greater Happiness than to have God's Promises ▪ and the Saints Prayers? But when a Man Sins presumptuously and scandalously, he hath the Saints bitter Tears, and just Censures;
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(105) part (DIV2)
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he is a burden to all that know him, as David speaks in another Case, Psal. 31.11. They that did see me without fled from me.
he is a burden to all that know him, as David speaks in Another Case, Psalm 31.11. They that did see me without fled from me.
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(105) part (DIV2)
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So a scandalous sinner, the People of God fly from him; he is like an infected person, every one shuns and avoids him.
So a scandalous sinner, the People of God fly from him; he is like an infected person, every one shuns and avoids him.
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(105) part (DIV2)
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13. Affliction can hurt a Man only while he is living, but sin doth hurt when he is dead;
13. Affliction can hurt a Man only while he is living, but since does hurt when he is dead;
crd n1 vmb vvi dt n1 av-j cs pns31 vbz vvg, cc-acp n1 vdz vvi c-crq pns31 vbz j;
(105) part (DIV2)
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as a Mans Vertues and Alms may do good when he is dead: so a Mans sin may do Mischief when he is dead.
as a men Virtues and Alms may do good when he is dead: so a men since may do Mischief when he is dead.
c-acp dt ng1 n2 cc n2 vmb vdi j c-crq pns31 vbz j: av dt ng1 n1 vmb vdi n1 c-crq pns31 vbz j.
(105) part (DIV2)
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When a Spider is kill'd, the Poison of it may do hurt:
When a Spider is killed, the Poison of it may do hurt:
c-crq dt n1 vbz vvn, dt n1 pp-f pn31 vmb vdi vvi:
(105) part (DIV2)
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so the Poison of an Evil Example may do much hurt, when a man is in his Grave.
so the Poison of an Evil Exampl may do much hurt, when a man is in his Grave.
av dt n1 pp-f dt j-jn n1 vmb vdi d n1, c-crq dt n1 vbz p-acp po31 j.
(105) part (DIV2)
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Affliction at most can but last a Mans Life, but his sin lives and doth hurt when he is gone.
Affliction At most can but last a men Life, but his since lives and does hurt when he is gone.
n1 p-acp ds vmb p-acp ord dt ng1 n1, p-acp po31 n1 vvz cc vdz vvi c-crq pns31 vbz vvn.
(105) part (DIV2)
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Thus you see sin is far worse than Affliction.
Thus you see since is Far Worse than Affliction.
av pn22 vvb n1 vbz av-j av-jc cs n1.
(105) part (DIV2)
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2. Sin is worse than Death, Aristotle calls Death NONLATINALPHABET, the Terrible of Terribles, and Iob calls it The King of Terrors, Iob 18.14. but sin is more deadly than Death it self.
2. since is Worse than Death, Aristotle calls Death, the Terrible of Terribles, and Job calls it The King of Terrors, Job 18.14. but since is more deadly than Death it self.
crd n1 vbz jc cs n1, np1 vvz n1, dt j pp-f n2, cc np1 vvz pn31 dt n1 pp-f n2, np1 crd. cc-acp n1 vbz av-dc j cs n1 pn31 n1.
(105) part (DIV2)
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First, Death tho' it be painful, yet it were not hurtful but for sin. It is sin that imbitters Death, and makes it sting, 1 Cor. 15.56. The Sting of Death is sin. First, Death though it be painful, yet it were not hurtful but for since. It is since that imbitters Death, and makes it sting, 1 Cor. 15.56. The Sting of Death is since.
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(105) part (DIV2)
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Were it not for sin, tho' Death might kill us, it could not curse us.
Were it not for since, though Death might kill us, it could not curse us.
vbdr pn31 xx p-acp n1, cs n1 vmd vvi pno12, pn31 vmd xx vvi pno12.
(105) part (DIV2)
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Sin poisons Deaths Arrow, so that sin is worse than death, because it puts a sting into Death.
since poisons Death's Arrow, so that since is Worse than death, Because it puts a sting into Death.
n1 vvz ng1 n1, av d n1 vbz jc cs n1, c-acp pn31 vvz dt n1 p-acp n1.
(105) part (DIV2)
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If a man find his enemy, will he let him go well away? God finds his Enemies,If a man find his enemy, will he let him go well away? God finds his Enemies,
cs dt n1 vvi po31 n1, vmb pns31 vvi pno31 vvi av av? np1 vvz po31 n2,
(105) part (DIV2)
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Secondly, Death doth but separate between the Body and the Soul: but sin (without Repentance) separates between God and the Soul, Iudg. 18.24: Ye have taken away my Gods, and what have I more? Death doth but take away our Life from us;Secondly, Death does but separate between the Body and the Soul: but since (without Repentance) separates between God and the Soul, Judges 18.24: You have taken away my God's, and what have I more? Death does but take away our Life from us;
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(105) part (DIV2)
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but sin takes away our God from us. So that sin is worse than Death. Thirdly, Sin is worse than Hell.
but since Takes away our God from us. So that since is Worse than Death. Thirdly, since is Worse than Hell.
cc-acp n1 vvz av po12 np1 p-acp pno12. av d n1 vbz jc cs n1. ord, n1 vbz jc cs n1.
(105) part (DIV2)
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In Hell there is the Worm and the Fire, but sin is worse. 1. Hell is of God's making, but sin is none of his making.
In Hell there is the Worm and the Fire, but since is Worse. 1. Hell is of God's making, but since is none of his making.
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(105) part (DIV2)
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'Tis a Monster of the Devils Creating. 2. The Torments of Hell are a burden only to the sinner;
It's a Monster of the Devils Creating. 2. The Torments of Hell Are a burden only to the sinner;
pn31|vbz dt n1 pp-f dt n2 vvg. crd dt n2 pp-f n1 vbr dt n1 av-j p-acp dt n1;
(105) part (DIV2)
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but sin is a burden to God, Amos 2.13. I am pressed under you, as a Cart is pressed that is full of Sheaves.
but since is a burden to God, Amos 2.13. I am pressed under you, as a Cart is pressed that is full of Sheaves.
cc-acp n1 vbz dt n1 p-acp np1, np1 crd. pns11 vbm vvn p-acp pn22, c-acp dt n1 vbz vvn cst vbz j pp-f n2.
(105) part (DIV2)
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3. In Hell-Torments there is something that is Good. There is the Execution of God's Justice;
3. In Hell torments there is something that is Good. There is the Execution of God's justice;
crd p-acp n2 pc-acp vbz pi cst vbz j. pc-acp vbz dt n1 pp-f npg1 n1;
(105) part (DIV2)
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there is justice in Hell, but sin is the most unjust thing:
there is Justice in Hell, but since is the most unjust thing:
pc-acp vbz n1 p-acp n1, cc-acp n1 vbz dt av-ds j n1:
(105) part (DIV2)
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It would rob God of his Glory, Christ of his Purchase, the Soul of its Happiness.
It would rob God of his Glory, christ of his Purchase, the Soul of its Happiness.
pn31 vmd vvi np1 pp-f po31 n1, np1 pp-f po31 n1, dt n1 pp-f po31 n1.
(105) part (DIV2)
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So that it is worse than Hell. Fifthly, Look upon sin in the manner of its Cure ;
So that it is Worse than Hell. Fifthly, Look upon since in the manner of its Cure;
av cst pn31 vbz jc cs n1. ord, vvb p-acp n1 p-acp dt n1 pp-f po31 vvb;
(105) part (DIV2)
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it cost dear to be done away.
it cost dear to be done away.
pn31 vvd av-jn pc-acp vbi vdn av.
(105) part (DIV2)
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The Guilt of sin could not be removed, but by the Blood of Christ, he who was God must die and be made a Curse for us before sin could be remitted.
The Gilded of since could not be removed, but by the Blood of christ, he who was God must die and be made a Curse for us before since could be remitted.
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(105) part (DIV2)
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How horrid is sin that no Angel or Arch-Angel, nor all the Powers of Heaven could procure the Pardon of sin,
How horrid is since that no Angel or Arch-Angel, nor all the Powers of Heaven could procure the Pardon of since,
q-crq j vbz n1 cst dx n1 cc n1, ccx d dt n2 pp-f n1 vmd vvi dt n1 pp-f n1,
(105) part (DIV2)
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but it cost the Blood of God.
but it cost the Blood of God.
cc-acp pn31 vvd dt n1 pp-f np1.
(105) part (DIV2)
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If a Man should commit an Offence, and all the Nobles should kneel upon their Knees before the King for him;
If a Man should commit an Offence, and all the Nobles should kneel upon their Knees before the King for him;
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(105) part (DIV2)
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but no Pardon could be had unless the King's Son be Arraigned and suffer Death for him;
but no Pardon could be had unless the King's Son be Arraigned and suffer Death for him;
cc-acp dx n1 vmd vbi vhn cs dt ng1 n1 vbi vvn cc vvi n1 p-acp pno31;
(105) part (DIV2)
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all would conceive it was an horrible Fact that must be the cause of this:
all would conceive it was an horrible Fact that must be the cause of this:
d vmd vvi pn31 vbds dt j n1 cst vmb vbi dt n1 pp-f d:
(105) part (DIV2)
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such is the case here, the Son of God must die to appease God's Anger for our sins.
such is the case Here, the Son of God must die to appease God's Anger for our Sins.
d vbz dt n1 av, dt n1 pp-f np1 vmb vvi pc-acp vvi npg1 n1 p-acp po12 n2.
(105) part (DIV2)
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O the Agonies and Sufferings of Christ! 1. In his Body ;
O the Agonies and Sufferings of christ! 1. In his Body;
sy dt n2 cc n2 pp-f np1! crd p-acp po31 n1;
(105) part (DIV2)
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his Head Crown'd with Thorns, his Face spit upon, his Side pierced with the Spear, his Hands and Feet nailed, — Totum pro vulnere Corpus. — 2. He suffered in his Soul, Mat 26.38. NONLATINALPHABET, My Soul is exceeding sorrowful unto Death.
his Head Crowned with Thorns, his Face spit upon, his Side pierced with the Spear, his Hands and Feet nailed, — Totum Pro vulnere Corpus. — 2. He suffered in his Soul, Mathew 26.38., My Soul is exceeding sorrowful unto Death.
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(105) part (DIV2)
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He drank a bitter Cup mingled with Curses;
He drank a bitter Cup mingled with Curses;
pns31 vvd dt j n1 vvn p-acp n2;
(105) part (DIV2)
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which made him tho' he were sanctified by the Spirit, supported by the Diety, comforted by Angels, sweat great Drops of Blood,
which made him though he were sanctified by the Spirit, supported by the Diety, comforted by Angels, sweat great Drops of Blood,
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(105) part (DIV2)
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and cry out upon the Cross, My God, why hast thou forsaken me? All this was to do away our sin;
and cry out upon the Cross, My God, why hast thou forsaken me? All this was to do away our since;
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(105) part (DIV2)
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Sixthly, Look upon sin in the dismal Effects of it, and it will appear the most horrid prodigious Evil, Rom. 6.23. The Wages of sin is Death, that is, the Second Death, Rev. 21 8. Sin hath shame for its Companion and Death for its Wages.Sixthly, Look upon since in the dismal Effects of it, and it will appear the most horrid prodigious Evil, Rom. 6.23. The Wages of since is Death, that is, the Second Death, Rev. 21 8. since hath shame for its Companion and Death for its Wages.
j, vvb p-acp n1 p-acp dt j n2 pp-f pn31, cc pn31 vmb vvi dt av-ds j j n-jn, np1 crd. dt n2 pp-f n1 vbz n1, cst vbz, dt ord n1, n1 crd crd n1 vhz n1 p-acp po31 n1 cc n1 p-acp po31 n2.
(105) part (DIV2)
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A wicked man knows what sin is in the Pleasure of it, but doth not know what sin is in the Punishment of it.
A wicked man knows what since is in the Pleasure of it, but does not know what since is in the Punishment of it.
dt j n1 vvz r-crq n1 vbz p-acp dt n1 pp-f pn31, cc-acp vdz xx vvi r-crq n1 vbz p-acp dt n1 pp-f pn31.
(105) part (DIV2)
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Sin is Scorpio pungens, it draws Hell at the heels of it. This hellish Torment, consists of two Parts.
since is Scorpio pungens, it draws Hell At the heels of it. This hellish Torment, consists of two Parts.
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(105) part (DIV2)
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1. Poena damni, the Punishment of Loss, Mat. 7.23. Depart from me. It was a great trouble to Absalom that he might not see the Kings face;
1. Poena damn, the Punishment of Loss, Mathew 7.23. Depart from me. It was a great trouble to Absalom that he might not see the Kings face;
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(105) part (DIV2)
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to lose Gods Smiles, to be banished from his Presence, in whose Presence is fulness of Joy, how sad and tremendous!
to loose God's Smiles, to be banished from his Presence, in whose Presence is fullness of Joy, how sad and tremendous!
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(105) part (DIV2)
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this word Depart saith Chrysostom is worse than the fire. Sure sin must be the Greatest Evil which separates us from the Greatest Good.
this word Depart Says Chrysostom is Worse than the fire. Sure since must be the Greatest Evil which separates us from the Greatest Good.
d n1 vvb vvz np1 vbz jc cs dt n1. j n1 vmb vbi dt js j-jn r-crq vvz pno12 p-acp dt js j.
(105) part (DIV2)
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2. Poena sensus, the Punishment of Sence, Mat 25.41. Depart from me, ye cursed, into everlasting Fire, prepared for the Devil and his Angels.
2. Poena sensus, the Punishment of Sense, Mathew 25.41. Depart from me, you cursed, into everlasting Fire, prepared for the devil and his Angels.
crd fw-la fw-la, dt n1 pp-f n1, n1 crd. vvb p-acp pno11, pn22 vvd, p-acp j n1, vvn p-acp dt n1 cc po31 n2.
(105) part (DIV2)
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Why, might sinners plead, Lord, if we must depart from thee, let us have thy Blessing ;
Why, might Sinners plead, Lord, if we must depart from thee, let us have thy Blessing;
q-crq, vmd n2 vvi, n1, cs pns12 vmb vvi p-acp pno21, vvb pno12 vhi po21 vvg;
(105) part (DIV2)
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no, Go ye Cursed. But if we must depart from thee, let it be into some place of Ease and Rest ; no, go into fire.
no, Go you Cursed. But if we must depart from thee, let it be into Some place of Ease and Rest; no, go into fire.
uh-dx, vvb pn22 vvn. cc-acp cs pns12 vmb vvi p-acp pno21, vvb pn31 vbi p-acp d n1 pp-f n1 cc vvb; uh-dx, vvb p-acp n1.
(105) part (DIV2)
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But if we must into the fire, let it be but for a little time ; let the fire be quickly put out; no, go into everlasting fire.
But if we must into the fire, let it be but for a little time; let the fire be quickly put out; no, go into everlasting fire.
p-acp cs pns12 vmb p-acp dt n1, vvb pn31 vbi cc-acp p-acp dt j n1; vvb dt n1 vbb av-j vvn av; uh-dx, vvb p-acp j n1.
(105) part (DIV2)
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But if it be so that we must be there, let us be with good Company;
But if it be so that we must be there, let us be with good Company;
p-acp cs pn31 vbb av cst pns12 vmb vbi a-acp, vvb pno12 vbi p-acp j n1;
(105) part (DIV2)
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no, with the Devil and his Angels.
no, with the devil and his Angels.
uh-dx, p-acp dt n1 cc po31 n2.
(105) part (DIV2)
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O what an Evil is sin? All the Torments of this Life are but Ludibrium & Risus, a kind of sport to Hell-Torments;
O what an Evil is since? All the Torments of this Life Are but Ludibrium & Risus, a kind of sport to Hell torments;
sy r-crq dt n-jn vbz n1? av-d dt n2 pp-f d n1 vbr p-acp np1 cc fw-la, dt n1 pp-f n1 p-acp n2;
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what is a burning Fever, to the burning in Hell? It is call'd the Wrath of the Almighty, Rev. 19.15. The Almighty God inflicts the Punishment, therefore it will be heavy;
what is a burning Fever, to the burning in Hell? It is called the Wrath of the Almighty, Rev. 19.15. The Almighty God inflicts the Punishment, Therefore it will be heavy;
q-crq vbz dt j-vvg n1, p-acp dt j-vvg p-acp n1? pn31 vbz vvn dt n1 pp-f dt j-jn, n1 crd. dt j-jn np1 vvz dt n1, av pn31 vmb vbi j;
(105) part (DIV2)
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a Child cannot strike very hard, but if a Giant strike he kills with a Blow.
a Child cannot strike very hard, but if a Giant strike he kills with a Blow.
dt n1 vmbx vvi av av-j, cc-acp cs dt n1 vvb pns31 vvz p-acp dt n1.
(105) part (DIV2)
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To have the Almighty God to lay on the stroke, it will be intolerable. Hell is the EMPHASIS of Misery.
To have the Almighty God to lay on the stroke, it will be intolerable. Hell is the EMPHASIS of Misery.
p-acp vhi dt j-jn n1 pc-acp vvi p-acp dt n1, pn31 vmb vbi j. n1 vbz dt n1 pp-f n1.
(105) part (DIV2)
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The Body and Soul which have sinn'd together, shall suffer together; and these Torments shall have no Period put to them, Rev. 9.6. They shall seek Death, and shall not find it. Rev. 24.11. And the Smoak of their Torment ascendeth for ever and ever.
The Body and Soul which have sinned together, shall suffer together; and these Torments shall have no Period put to them, Rev. 9.6. They shall seek Death, and shall not find it. Rev. 24.11. And the Smoke of their Torment Ascendeth for ever and ever.
dt n1 cc n1 r-crq vhb vvn av, vmb vvi av; cc d n2 vmb vhi dx n1 vvn p-acp pno32, n1 crd. pns32 vmb vvi n1, cc vmb xx vvi pn31. n1 crd. cc dt n1 pp-f po32 n1 vvz p-acp av cc av.
(105) part (DIV2)
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Here the wicked thought a Prayer long, a Sabbath long; but how long will it be to lie upon Beds of Flames for ever;
Here the wicked Thought a Prayer long, a Sabbath long; but how long will it be to lie upon Beds of Flames for ever;
av dt j n1 dt n1 av-j, dt n1 av-j; cc-acp q-crq av-j vmb pn31 vbi pc-acp vvi p-acp n2 pp-f n2 c-acp av;
(105) part (DIV2)
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and that is from Sin. Our Saviour hath taught us to pray, Deliver us from Evil. Hypocrites pray more against Temporal Evils than Spiritual. Pharaoh pray'd more to have the Plague of Hail and Thunder to be remov'd,
and that is from Sin. Our Saviour hath taught us to pray, Deliver us from Evil. Hypocrites pray more against Temporal Evils than Spiritual. Pharaoh prayed more to have the Plague of Hail and Thunder to be removed,
cc d vbz p-acp np1 po12 n1 vhz vvn pno12 pc-acp vvi, vvb pno12 p-acp np1 n2 vvb av-dc p-acp j n2-jn cs j. np1 vvd av-dc pc-acp vhi dt n1 pp-f n1 cc n1 pc-acp vbi vvn,
(105) part (DIV2)
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than his hard Heart should be removed, Exod. 9.28. The Israelites pray'd, Tolle Serpentes, Take away the Serpents from us more than to have their sin taken away, Numb. 21.8. The Hypocrites prayer is Carnal, he prays more to be cured of his Deafness and Lameness than of his Unbelief.
than his hard Heart should be removed, Exod 9.28. The Israelites prayed, Take Serpents, Take away the Serpents from us more than to have their since taken away, Numb. 21.8. The Hypocrites prayer is Carnal, he prays more to be cured of his Deafness and Lameness than of his Unbelief.
cs po31 j n1 vmd vbi vvn, np1 crd. dt np1 vvd, uh n2, vvb av dt n2 p-acp pno12 dc cs pc-acp vhi po32 n1 vvn av, j. crd. dt n2 n1 vbz j, pns31 vvz dc pc-acp vbi vvn pp-f po31 n1 cc n1 cs pp-f po31 n1.
(105) part (DIV2)
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More that God would take away his Pain, than take away his sin. But our Prayer should be, Deliver us from Evil. Spiritual Prayers are best;
More that God would take away his Pain, than take away his since. But our Prayer should be, Deliver us from Evil. Spiritual Prayers Are best;
n1 cst np1 vmd vvi av po31 n1, cs vvb av po31 n1. p-acp po12 n1 vmd vbi, vvb pno12 p-acp np1 j n2 vbr js;
(105) part (DIV2)
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hast thou a diseased Body? Pray more that the Disease of thy Soul may be removed than thy Body, Psal. 41.4. Heal my Soul, for I have sinned.
hast thou a diseased Body? Pray more that the Disease of thy Soul may be removed than thy Body, Psalm 41.4. Heal my Soul, for I have sinned.
vvb pns21 dt j-vvn n1? np1 av-dc cst dt n1 pp-f po21 n1 vmb vbi vvn av po21 n1, np1 crd. vvb po11 n1, c-acp pns11 vhb vvn.
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The Plague of the Heart is worse than a Cancer in the Breast.
The Plague of the Heart is Worse than a Cancer in the Breast.
dt n1 pp-f dt n1 vbz jc cs dt n1 p-acp dt n1.
(105) part (DIV2)
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Hast thou a Child that is crooked? Pray more to have its Unholiness removed than its Crookedness;
Hast thou a Child that is crooked? Pray more to have its Unholiness removed than its Crookedness;
vh2 pns21 dt n1 cst vbz j? np1 av-dc pc-acp vhi po31 n1 vvn cs po31 n1;
(105) part (DIV2)
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spiritual Prayers are more pleasing to God, and are as Musick in his Ears. Christ hath here taught us to pray against sin, Deliver us from Evil.
spiritual Prayers Are more pleasing to God, and Are as Music in his Ears. christ hath Here taught us to pray against since, Deliver us from Evil.
j n2 vbr av-dc vvg p-acp np1, cc vbr p-acp n1 p-acp po31 n2. np1 vhz av vvn pno12 pc-acp vvi p-acp n1, vvb pno12 p-acp np1
(105) part (DIV2)
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II. Branch. If sin be so great an Evil, then admire the Wonderful Patience of God that bears with Sinners.
II Branch. If since be so great an Evil, then admire the Wondered Patience of God that bears with Sinners.
crd n1. cs n1 vbb av j dt n-jn, av vvb dt j n1 pp-f np1 cst vvz p-acp n2.
(105) part (DIV2)
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Sin is a breach of God's Royal Law, it strikes at his Glory; now, for God to bear with sinners who so provoke him, it shews admirable Patience;
since is a breach of God's Royal Law, it strikes At his Glory; now, for God to bear with Sinners who so provoke him, it shows admirable Patience;
n1 vbz dt n1 pp-f npg1 j n1, pn31 vvz p-acp po31 n1; av, c-acp np1 pc-acp vvi p-acp n2 r-crq av vvb pno31, pn31 vvz j n1;
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well may he be called, The God of Patience, Rom. 15.4. It would tire the Patience of the Angels to bear with mens sins one day;
well may he be called, The God of Patience, Rom. 15.4. It would tire the Patience of the Angels to bear with men's Sins one day;
av vmb pns31 vbi vvn, dt n1 pp-f n1, np1 crd. pn31 vmd vvi dt n1 pp-f dt n2 pc-acp vvi p-acp ng2 n2 crd n1;
(105) part (DIV2)
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but what doth God bear? How many Affronts and Injuries doth he put up? God sees all the Intreagues and horrid Impieties committed in a Nation, Ier. 29.23. They have committed Villany in Israel, and have committed Adultery, even I know, and am a Witness, saith the Lord.
but what does God bear? How many Affronts and Injuries does he put up? God sees all the Intrigues and horrid Impieties committed in a nation, Jeremiah 29.23. They have committed Villainy in Israel, and have committed Adultery, even I know, and am a Witness, Says the Lord.
cc-acp q-crq vdz np1 vvi? c-crq d vvz cc n2 vdz pns31 vvn a-acp? np1 vvz d dt n2 cc j n2 vvn p-acp dt n1, np1 crd. pns32 vhb vvn n1 p-acp np1, cc vhb vvn n1, av pns11 vvb, cc vbm dt n1, vvz dt n1.
(105) part (DIV2)
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God could strike men dead in their sins, but he forbears and respites them.
God could strike men dead in their Sins, but he forbears and respites them.
np1 vmd vvi n2 j p-acp po32 n2, p-acp pns31 vvz cc vvz pno32.
(105) part (DIV2)
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My thinks I see the Justice of God with a flaming Sword in his Hand ready to strike the Stroke,
My thinks I see the justice of God with a flaming Sword in his Hand ready to strike the Stroke,
po11 vvz pns11 vvb dt n1 pp-f np1 p-acp dt j-vvg n1 p-acp po31 n1 j pc-acp vvi dt n1,
(105) part (DIV2)
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and Patience steps in for the sinner; Lord Spare him a while longer.
and Patience steps in for the sinner; Lord Spare him a while longer.
cc n1 vvz p-acp p-acp dt n1; n1 j pno31 dt n1 av-jc.
(105) part (DIV2)
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My thinks I hear the Angels saying to God, as the King of Israel to the Prophet, 2 King. 6.21. Shall I smite them, shall I smite them? Lord, here is such a sinner, shall I smite him? Shall I take off the Head of such a Drunkard, Swearer, Sabbath-breaker? And Gods Patience saith as the Dresser of the Vineyard, Luke 13.8.
My thinks I hear the Angels saying to God, as the King of Israel to the Prophet, 2 King. 6.21. Shall I smite them, shall I smite them? Lord, Here is such a sinner, shall I smite him? Shall I take off the Head of such a Drunkard, Swearer, Sabbath breaker? And God's Patience Says as the Dresser of the Vineyard, Lycia 13.8.
po11 vvz pns11 vvb dt n2 vvg p-acp np1, c-acp dt n1 pp-f np1 p-acp dt n1, crd n1. crd. vmb pns11 vvi pno32, vmb pns11 vvi pno32? n1, av vbz d dt n1, vmb pns11 vvi pno31? vmb pns11 vvi a-acp dt n1 pp-f d dt n1, n1, n1? np1 npg1 n1 vvz p-acp dt n1 pp-f dt n1, av crd.
(105) part (DIV2)
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Let him alone this year, O the infinite Patience of God, that sin being so Great an Evil,Let him alone this year, Oh the infinite Patience of God, that since being so Great an Evil,
vvb pno31 av-j d n1, uh dt j n1 pp-f np1, cst n1 vbg av j dt n-jn,
(105) part (DIV2)
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yet he lets them go, he is not presently aveng'd on them? Every sin hath a voice to cry to God for Vengeance. Sodom's sin cried, Gen. 18.20. yet God spares men;
yet he lets them go, he is not presently avenged on them? Every since hath a voice to cry to God for Vengeance. Sodom's since cried, Gen. 18.20. yet God spares men;
av pns31 vvz pno32 vvi, pns31 vbz xx av-j vvn p-acp pno32? np1 n1 vhz dt n1 pc-acp vvi p-acp np1 p-acp n1. npg1 n1 vvd, np1 crd. av np1 vvz n2;
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But let not sinners presume upon God's Patience ▪ if they repent not, long forbearance is no forgiveness;
But let not Sinners presume upon God's Patience ▪ if they Repent not, long forbearance is no forgiveness;
cc-acp vvb xx n2 vvi p-acp npg1 n1 ▪ cs pns32 vvb xx, j n1 vbz dx n1;
(105) part (DIV2)
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Gods Patience abus'd will leave men more inexcusable. III. Branch. If Sin be so great an Evil, then there is no sin little. There's no little Treason ;
God's Patience abused will leave men more inexcusable. III. Branch. If since be so great an Evil, then there is no since little. There's no little Treason;
npg1 n1 vvn vmb vvi n2 av-dc j. np1. n1. cs n1 vbb av j dt n-jn, av a-acp vbz dx n1 j. pc-acp|vbz dx j n1;
(105) part (DIV2)
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every sin strikes at God's Crown and Dignity; and in this sence it may be said, as Iob 22.5. Are not thy Iniquities infinite? The least sin (as the Schoolmen say) is infinite objective, because it is committed against an infinite Majesty.
every since strikes At God's Crown and Dignity; and in this sense it may be said, as Job 22.5. are not thy Iniquities infinite? The least since (as the Schoolmen say) is infinite objective, Because it is committed against an infinite Majesty.
d n1 vvz p-acp npg1 n1 cc n1; cc p-acp d n1 pn31 vmb vbi vvn, c-acp np1 crd. vbr xx po21 n2 j? dt ds n1 (c-acp dt n2 vvb) vbz j n1, c-acp pn31 vbz vvn p-acp dt j n1.
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And besides, nothing can do away sin, but that which hath an Infiniteness in it.
And beside, nothing can do away since, but that which hath an Infiniteness in it.
cc a-acp, pix vmb vdi av n1, cc-acp cst r-crq vhz dt n1 p-acp pn31.
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For tho' the Sufferings of Christ (as Man) were not infinite, yet the Divine Nature did shed forth an Infinite Value and Merit upon his Sufferings,
For though the Sufferings of christ (as Man) were not infinite, yet the Divine Nature did shed forth an Infinite Valve and Merit upon his Sufferings,
p-acp cs dt n2 pp-f np1 (c-acp n1) vbdr xx j, av dt j-jn n1 vdd vvi av dt j vvi cc vvi p-acp po31 n2,
(105) part (DIV2)
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So that no sin is little, there is no little Hell for sin;
So that no since is little, there is no little Hell for since;
av cst dx n1 vbz j, pc-acp vbz dx j n1 p-acp n1;
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as we are not to think any of Gods Mercies little, because they are more than we can deserve:
as we Are not to think any of God's mercies little, Because they Are more than we can deserve:
c-acp pns12 vbr xx p-acp vvb d pp-f npg1 n2 j, c-acp pns32 vbr dc cs pns12 vmb vvi:
(105) part (DIV2)
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so neither are we to think any of our sins little, because they are more than we can answer for.
so neither Are we to think any of our Sins little, Because they Are more than we can answer for.
av d vbr pns12 pc-acp vvi d pp-f po12 n2 j, c-acp pns32 vbr dc cs pns12 vmb vvi p-acp.
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That sin we esteem lightest, without Christ's Blood will be heavy enough to sink us into Perdition.
That since we esteem Lightest, without Christ's Blood will be heavy enough to sink us into Perdition.
cst n1 pns12 vvb js, p-acp npg1 n1 vmb vbi j av-d pc-acp vvi pno12 p-acp n1.
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IV. Branch. If Sin be so great an Evil, then see whence all personal or national Troubles come ;
IV. Branch. If since be so great an Evil, then see whence all personal or national Troubles come;
np1 n1. cs n1 vbb av j dt n-jn, av vvb c-crq d j cc j vvz vvn;
(105) part (DIV2)
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they come from the Evil of Sin ; our Sins grow high, that makes our Divisions grow wide:
they come from the Evil of since; our Sins grow high, that makes our Divisions grow wide:
pns32 vvb p-acp dt n-jn pp-f n1; po12 n2 vvb j, cst vvz po12 n2 vvb av-j:
(105) part (DIV2)
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Sin is the Achan that troubles us, it is the Cockatrice's Egg, out of which comes a fiery flying Serpent.
since is the achan that Troubles us, it is the Cockatrice's Egg, out of which comes a fiery flying Serpent.
n1 vbz dt np1 cst vvz pno12, pn31 vbz dt ng1 n1, av pp-f r-crq vvz dt j j-vvg n1.
(105) part (DIV2)
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Sin is like Phaeton, who (as the Poets fain) driving the Chariot of the Sun, set the World on fire.
since is like Phaeton, who (as the Poets fain) driving the Chariot of the Sun, Set the World on fire.
n1 vbz av-j np1, r-crq (c-acp dt n2 av-j) vvg dt n1 pp-f dt n1, vvd dt n1 p-acp n1.
(105) part (DIV2)
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Sin like the Planet Saturn hath a Malignant Influence; Sin brings us into straits, 2. Sam. 24.14. David said unto Gad, I am in a great Streight, Ier. 4.17. As Keepers of a field are they against her round about :
since like the Planet Saturn hath a Malignant Influence; since brings us into straits, 2. Sam. 24.14. David said unto Gad, I am in a great Straight, Jeremiah 4.17. As Keepers of a field Are they against her round about:
n1 av-j dt n1 np1 vhz dt j n1; n1 vvz pno12 p-acp n2, crd np1 crd. np1 vvd p-acp n1, pns11 vbm p-acp dt j av, np1 crd. p-acp n2 pp-f dt n1 vbr pns32 p-acp pno31 av-j p-acp:
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As Horses or Deer in a field are so enclosed with Hedges, and so narrowly watched, that they cannot get out:
As Horses or Deer in a field Are so enclosed with Hedges, and so narrowly watched, that they cannot get out:
c-acp n2 cc n1 p-acp dt n1 vbr av vvn p-acp n2, cc av av-j vvn, cst pns32 vmbx vvi av:
(105) part (DIV2)
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so, Ierusalem was so close besieg'd with Enemies, and watch'd that there was no escape for her.
so, Ierusalem was so close besieged with Enemies, and watched that there was no escape for her.
av, np1 vbds av av-j vvn p-acp n2, cc vvd cst pc-acp vbds dx n1 p-acp pno31.
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Whence was this? Ver. 18. This is thy Wickedness. All our Evils are from the Evil of Sin. The Cords that pinch us are of our own twisting.
Whence was this? Ver. 18. This is thy Wickedness. All our Evils Are from the Evil of Sin. The Cords that pinch us Are of our own twisting.
q-crq vbds d? np1 crd d vbz po21 n1. d po12 n2-jn vbr p-acp dt n-jn pp-f np1 dt n2 cst vvb pno12 vbr pp-f po12 d vvg.
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But what is it to be kept from sin? 13. Inference. Is sin so great an evil;
But what is it to be kept from since? 13. Inference. Is since so great an evil;
cc-acp q-crq vbz pn31 pc-acp vbi vvn p-acp n1? crd n1. vbz n1 av j dt n-jn;
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Flagitium & flagellum sunt tanquam Acus & Filum. Sin raiseth all the Storms in Conscience; the Sword of God's Justice lies quiet till Sin draws it out of the scabbard,Flagitium & flagellum sunt tanquam Accuse & Filum. since Raiseth all the Storms in Conscience; the Sword of God's justice lies quiet till since draws it out of the scabbard,
np1 cc fw-la fw-la fw-la fw-la cc fw-la. n1 vvz d dt n2 p-acp n1; dt n1 pp-f npg1 n1 vvz j-jn c-acp n1 vvz pn31 av pp-f dt n1,
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and makes God whet it against a Nation.
and makes God whet it against a nation.
cc vvz np1 vvi pn31 p-acp dt n1.
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V. Br. If sin be so great an Evil, then how little Reason hath any one to be in Love with sin? Some are so infatuated with sin, that they delight in it.
V. Br. If since be so great an Evil, then how little Reason hath any one to be in Love with since? some Are so infatuated with since, that they delight in it.
np1 np1 cs n1 vbb av j dt n-jn, av c-crq j n1 vhz d pi pc-acp vbi p-acp n1 p-acp n1? d vbr av vvn p-acp n1, cst pns32 vvb p-acp pn31.
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The Devil can so cook and dress sin, that it pleaseth the sinners Palate, Iob 20.12. Tho' Wickedness be sweet in his Mouth.
The devil can so cook and dress since, that it Pleases the Sinners Palate, Job 20.12. Though Wickedness be sweet in his Mouth.
dt n1 vmb av n1 cc vvi n1, cst pn31 vvz dt ng1 n1, np1 crd. cs n1 vbb j p-acp po31 n1.
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Sin is as delightful to corrupt Nature as Meat to the Taste.
since is as delightful to corrupt Nature as Meat to the Taste.
n1 vbz a-acp j pc-acp vvi n1 p-acp n1 p-acp dt n1.
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Sin is a Feast on which Men feed their Lusts? but there's little cause to be so in love with sin, Iob. 20.14. Tho' Wickedness be sweet in his Mouth, it is the Gall of Asps within him.
since is a Feast on which Men feed their Lustiest? but there's little cause to be so in love with since, Job 20.14. Though Wickedness be sweet in his Mouth, it is the Gall of Asps within him.
n1 vbz dt n1 p-acp r-crq n2 vvb po32 n2? cc-acp pc-acp|vbz j n1 pc-acp vbi av p-acp n1 p-acp n1, zz crd. cs n1 vbb j p-acp po31 n1, pn31 vbz dt n1 pp-f n2 p-acp pno31.
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To love sin is to hug an Enemy. Sin puts a Worm into Conscience, a Sting into Death, a Fire into Hell.
To love since is to hug an Enemy. since puts a Worm into Conscience, a Sting into Death, a Fire into Hell.
pc-acp vvi n1 vbz pc-acp vvi dt n1. n1 vvz dt n1 p-acp n1, dt n1 p-acp n1, dt n1 p-acp n1.
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Sin is like those Locusts, Rev. 9.7. On their Heads were as it were Crowns like Gold, and they had Hair as the Hair of Women;
since is like those Locusts, Rev. 9.7. On their Heads were as it were Crowns like Gold, and they had Hair as the Hair of Women;
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and their Teeth were as the Teeth of Lions; and they had Tails like Scorpions, and they had Stings in their Tails ;and their Teeth were as the Teeth of Lions; and they had Tails like Scorpions, and they had Stings in their Tails;
cc po32 n2 vbdr p-acp dt n2 pp-f n2; cc pns32 vhd n2 av-j n2, cc pns32 vhd n2 p-acp po32 n2;
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after the Womens Hair comes the Scorpions Sting. VI. Br. If sin be so great an Evil, then what may we judge of them who make light of sin? as if there were no danger in it;
After the Women's Hair comes the Scorpions Sting. VI. Br. If since be so great an Evil, then what may we judge of them who make Light of since? as if there were no danger in it;
p-acp dt ng2 n1 vvz dt n2 vvb. crd. np1 cs n1 vbb av j dt n-jn, av q-crq vmb pns12 vvi pp-f pno32 r-crq vvb j pp-f n1? c-acp cs pc-acp vbdr dx n1 p-acp pn31;
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as if God were not in earnest when he threatens sin; or as if Ministers were about a needless Work, when they Preach against sin.
as if God were not in earnest when he threatens since; or as if Ministers were about a needless Work, when they Preach against since.
c-acp cs np1 vbdr xx p-acp j c-crq pns31 vvz n1; cc c-acp cs n2 vbdr p-acp dt j vvi, c-crq pns32 vvb p-acp n1.
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Some people make nothing of breaking a Commandment ;
some people make nothing of breaking a Commandment;
d n1 vvb pix pp-f vvg dt n1;
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they make nothing of telling a Lie, of Couzening, of Slandering, nothing of living in the sin of Uncleanness;
they make nothing of telling a Lie, of Cozening, of Slandering, nothing of living in the since of Uncleanness;
pns32 vvb pix pp-f vvg dt n1, pp-f vvg, pp-f vvg, pix pp-f n1 p-acp dt n1 pp-f n1;
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if you weigh sin in the Ballance of some mens Judgments, it weighs very light;
if you weigh since in the Balance of Some men's Judgments, it weighs very Light;
cs pn22 vvb n1 p-acp dt n1 pp-f d ng2 n2, pn31 vvz av j;
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but who are those that make so light of sin? Solomon hath describ'd them, Prov. 19.9. Fools make a mock of sin, Stultus in vitia cito dilabitur, Isidor.
but who Are those that make so Light of since? Solomon hath described them, Curae 19.9. Fools make a mock of since, Stultus in Vices Quick dilabitur, Isidore.
cc-acp r-crq vbr d cst vvb av j pp-f n1? np1 vhz vvn pno32, np1 crd. n2 vvb dt n1 pp-f n1, fw-la p-acp fw-la fw-la fw-la, np1.
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Who but Fools would make light of that which grieves the Spirit of God? who but Fools would put such a Viperous sin in their Bosoms? Who but fools would laugh at their own Calamity,
Who but Fools would make Light of that which grieves the Spirit of God? who but Fools would put such a Viperous since in their Bosoms? Who but Fools would laugh At their own Calamity,
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and make sport while they give themselves Poison. VII. Br. If sin be so great an Evil, then I infer that there's no good to be gotten by Sin;
and make sport while they give themselves Poison. VII. Br. If since be so great an Evil, then I infer that there's no good to be got by since;
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of this Thorn we cannot gather Grapes. If Sin be so deadly an Evil, then we cannot get any profit by it;
of this Thorn we cannot gather Grapes. If since be so deadly an Evil, then we cannot get any profit by it;
pp-f d n1 pns12 vmbx vvi n2. cs n1 vbb av j dt n-jn, cs pns12 vmbx vvi d vvb p-acp pn31;
(105) part (DIV2)
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no man did ever thrive upon this Trade:
no man did ever thrive upon this Trade:
dx n1 vdd av vvi p-acp d n1:
(105) part (DIV2)
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Those Atheists said, Mal. 3 14. It is in vain to serve God, and what profit is it? But we may say more truly, what profit is there in Sin? Rom. 6.21.
Those Atheists said, Malachi 3 14. It is in vain to serve God, and what profit is it? But we may say more truly, what profit is there in since? Rom. 6.21.
d n2 vvd, np1 crd crd pn31 vbz p-acp j pc-acp vvi np1, cc r-crq n1 vbz pn31? cc-acp pns12 vmb vvi av-dc av-j, r-crq n1 vbz a-acp p-acp n1? np1 crd.
(105) part (DIV2)
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What Fr••t had ye in those things, whereof ye are now ashamed? Where are your Earnings? what have you gotten by Sin? It hath shame for its Companion, and death for its Wages.What Fr••t had you in those things, whereof you Are now ashamed? Where Are your Earnings? what have you got by since? It hath shame for its Companion, and death for its Wages.
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What profit had Achan of his Wedge of Gold? That wedge seemed to cleave asunder his Soul from God:
What profit had achan of his Wedge of Gold? That wedge seemed to cleave asunder his Soul from God:
q-crq n1 vhd np1 pp-f po31 n1 pp-f n1? cst n1 vvd pc-acp vvi av po31 n1 p-acp np1:
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What profit had Ahab of the Vineyard he got unjustly? the Dogs licked his Blood, 1 King. 21.19. What profit had Iudas of his Treason? For thirty pieces he sold his Saviour and bought his own Damnation.
What profit had Ahab of the Vineyard he god unjustly? the Dogs licked his Blood, 1 King. 21.19. What profit had Iudas of his Treason? For thirty Pieces he sold his Saviour and bought his own Damnation.
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All the Gain men get by their Sins, they may put in their Eye; nay, they must, and weep it out again. VIII.
All the Gain men get by their Sins, they may put in their Eye; nay, they must, and weep it out again. VIII.
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Br. If Sin be so great an Evil, see then the Folly of those who venture upon sin,Br. If since be so great an Evil, see then the Folly of those who venture upon since,
np1 cs n1 vbb av j dt n-jn, vvb av dt n1 pp-f d r-crq vvb p-acp n1,
(105) part (DIV2)
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because of the Pleasure they have in it, 2 Thes. 2.12. NONLATINALPHABET, Who have Pleasure in Unrighteousness.
Because of the Pleasure they have in it, 2 Thebes 2.12., Who have Pleasure in Unrighteousness.
c-acp pp-f dt n1 pns32 vhb p-acp pn31, crd np1 crd., r-crq vhb n1 p-acp n1.
(105) part (DIV2)
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As for the Pleasure of sin, 1. It is but Seeming, it is but a pleasant Fancy, a golden Dream. 2. And besides, it is a mixed Pleasure, it hath Bitterness intermingled, Prov. 7.17. I have (saith the Harlot) perfum'd my Bed with Myrrh, Aloes and Cinnamon.
As for the Pleasure of since, 1. It is but Seeming, it is but a pleasant Fancy, a golden Dream. 2. And beside, it is a mixed Pleasure, it hath Bitterness intermingled, Curae 7.17. I have (Says the Harlot) perfumed my Bed with Myrrh, Aloes and Cinnamon.
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(105) part (DIV2)
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For one sweet here are two bitters. Cinnamon is sweet, but Myrrh and Aloes are bitter; the Harlots Pleasure is mix'd.
For one sweet Here Are two bitters. Cinnamon is sweet, but Myrrh and Aloes Are bitter; the Harlots Pleasure is mixed.
p-acp crd j av vbr crd n2. n1 vbz j, cc-acp n1 cc n2 vbr j; dt ng1 n1 vbz vvn.
(105) part (DIV2)
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There are those inward Fears, and Lashes of Conscience, as imbitter the Pleasure. 3. If there be any Pleasure in sin, it is only to the Body, the bruitish Part;
There Are those inward Fears, and Lashes of Conscience, as embitter the Pleasure. 3. If there be any Pleasure in since, it is only to the Body, the brutish Part;
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(105) part (DIV2)
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the Soul is not at all gratified by the Pleasure, Luk. 12.19. Soul, take thy Ease.
the Soul is not At all gratified by the Pleasure, Luk. 12.19. Soul, take thy Ease.
dt n1 vbz xx p-acp d vvd p-acp dt n1, np1 crd. n1, vvb po21 n1.
(105) part (DIV2)
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He might more properly have said, Body take thy Ease. The Soul cannot feed on sensual Objects. 4. In short, that Pleasure men talk of in sin, is their Disease ;
He might more properly have said, Body take thy Ease. The Soul cannot feed on sensual Objects. 4. In short, that Pleasure men talk of in since, is their Disease;
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(105) part (DIV2)
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some take pleasure in eating Chalk, or Coals, this is from their Disease.
Some take pleasure in eating Chalk, or Coals, this is from their Disease.
d vvb n1 p-acp vvg n1, cc n2, d vbz p-acp po32 n1.
(105) part (DIV2)
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So when men talk of Pleasure in eating the Forbidden Fruit, it is from the Sickness and Disease of their Souls;
So when men talk of Pleasure in eating the Forbidden Fruit, it is from the Sickness and Disease of their Souls;
av c-crq n2 vvb pp-f n1 p-acp vvg dt vvn n1, pn31 vbz p-acp dt n1 cc n1 pp-f po32 n2;
(105) part (DIV2)
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they put bitter for sweet, Isa. 5.20.they put bitter for sweet, Isaiah 5.20.
pns32 vvd j p-acp j, np1 crd.
(105) part (DIV2)
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O what folly is it for a Cup of Pleasure to drink a Sea of Wrath? Sin will be bitter in the end, Prov. 23.31, 32. Look not on the Wine when it is red,
O what folly is it for a Cup of Pleasure to drink a Sea of Wrath? since will be bitter in the end, Curae 23.31, 32. Look not on the Wine when it is read,
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(105) part (DIV2)
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when it gives his Colour in the Cup; at last it bites like a Serpent. when it gives his Colour in the Cup; At last it bites like a Serpent.
c-crq pn31 vvz po31 n1 p-acp dt n1; p-acp ord pn31 vvz av-j dt n1.
(105) part (DIV2)
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Sin will prove like Ezekiels Rowl, sweet in the Mouth, but bitter in the Belly, Mel in Ore, Fel in Corde ;
since will prove like Ezekiel's Roll, sweet in the Mouth, but bitter in the Belly, Mell in Over, Fell in Cord;
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(105) part (DIV2)
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ask Cain now how he likes his Murder? Achan how he likes his golden Wedge? O remember that saying of Austin, Momentaneum est quod delectat, aeternum quod Cruciat.
ask Cain now how he likes his Murder? achan how he likes his golden Wedge? O Remember that saying of Austin, Momentaneous est quod delectat, aeternum quod Cruciate.
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(105) part (DIV2)
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20708
The Pleasure of sin is soon gone, but the sting remains. IX. Branch. If Sin be so great an Evil, then what Wisdom is it to depart from Evil? Iob 28.28. To depart from Evil is Vnderstanding.
The Pleasure of since is soon gone, but the sting remains. IX. Branch. If since be so great an Evil, then what Wisdom is it to depart from Evil? Job 28.28. To depart from Evil is Understanding.
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20709
To sin is to do foolishly: therefore to depart from sin is to do wisely, Solomon saith, Prov. 29.6. In every Transgression there is a Snare.
To since is to do foolishly: Therefore to depart from since is to do wisely, Solomon Says, Curae 29.6. In every Transgression there is a Snare.
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Is it not Wisdom to avoid a Snare? Sin is a Deceiver, it cheated our first Parents;
Is it not Wisdom to avoid a Snare? since is a Deceiver, it cheated our First Parents;
vbz pn31 xx n1 pc-acp vvi dt n1? n1 vbz dt n1, pn31 vvn po12 ord n2;
(105) part (DIV2)
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instead of being as Gods, they became like the Beasts that perish, Psal. 49.20. Sin hath cheated all that have medled with it;
instead of being as God's, they became like the Beasts that perish, Psalm 49.20. since hath cheated all that have meddled with it;
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(105) part (DIV2)
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is it not Wisdom to shun such a Cheater? Sin hath many fair pleas, and tells you how it will gratifie all the Senses with Pleasure:
is it not Wisdom to shun such a Cheater? since hath many fair pleasant, and tells you how it will gratify all the Senses with Pleasure:
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(105) part (DIV2)
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But saith a gracious Soul ▪ Christ's Love is sweeter; Peace of Conscience is sweeter;
But Says a gracious Soul ▪ Christ's Love is Sweeten; Peace of Conscience is Sweeten;
cc-acp vvz dt j n1 ▪ npg1 n1 vbz jc; n1 pp-f n1 vbz jc;
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what are the Pleasures of Sin ▪ to the Pleasures of Paradise? Well may the Saints be call'd Wise Virgins, because they spie the Deceits that are in sin and avoid the Snares.
what Are the Pleasures of since ▪ to the Pleasures of Paradise? Well may the Saints be called Wise Virgins, Because they spy the Deceits that Are in since and avoid the Snares.
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The Fear of the Lord that is Wisdom, and to depart from Evil is Understanding.
The fear of the Lord that is Wisdom, and to depart from Evil is Understanding.
dt n1 pp-f dt n1 cst vbz n1, cc pc-acp vvi p-acp n-jn vbz n1.
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X. Branch.. If Sin be so great an Evil, then how justifiable and commendable are all those Means which are used to keep Men from sin.
X. Branch.. If since be so great an Evil, then how justifiable and commendable Are all those Means which Are used to keep Men from since.
fw-la n1.. cs n1 vbb av j dt n-jn, av c-crq j cc j vbr d d n2 r-crq vbr vvn pc-acp vvi n2 p-acp n1.
(105) part (DIV2)
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How justifiable are a Ministers Admonitions and Reproofs? Titus 1.13. Rebuke them sharply. NONLATINALPHABET, Cuttingly;
How justifiable Are a Ministers Admonitions and Reproofs? Titus 1.13. Rebuke them sharply., Cuttingly;
q-crq j vbr dt n2 n2 cc n2? np1 crd. vvb pno32 av-j., av-j;
(105) part (DIV2)
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20718
a Metaphor from a Chirurgeon that searches a Wound and cuts out the Proud Flesh, that the Patient may be sound:
a Metaphor from a Chirurgeon that Searches a Wound and cuts out the Proud Flesh, that the Patient may be found:
dt n1 p-acp dt n1 cst vvz dt n1 cc vvz av dt j n1, cst dt n1 vmb vbi j:
(105) part (DIV2)
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20719
So God's Minister comes with a cutting Reproof, but it is to keep you from sin,
So God's Minister comes with a cutting Reproof, but it is to keep you from since,
av npg1 n1 vvz p-acp dt j-vvg n1, cc-acp pn31 vbz pc-acp vvi pn22 p-acp n1,
(105) part (DIV2)
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and to save your Souls, Si Meritò objur gaverit te aliquis, scito quia profuit. Sen. Esteem them your best Friends, who would keep you from sinning against God.
and to save your Souls, Si Meritò objur gaverit te aliquis, Learn quia profuit. Sen. Esteem them your best Friends, who would keep you from sinning against God.
cc pc-acp vvi po22 n2, fw-mi fw-la fw-fr fw-la fw-la fw-la, fw-la fw-la fw-la. np1 vvb pno32 po22 av-js n2, r-crq vmd vvi pn22 p-acp vvg p-acp np1.
(105) part (DIV2)
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20721
If a man were going to poison or drown himself, were not he his Friend who would hinder him from doing it? All a Ministers Reproofs are but to keep you from sin, and hinder you from Self-Murder;
If a man were going to poison or drown himself, were not he his Friend who would hinder him from doing it? All a Ministers Reproofs Are but to keep you from since, and hinder you from Self-Murder;
cs dt n1 vbdr vvg pc-acp vvi cc vvi px31, vbdr xx pns31 po31 n1 r-crq vmd vvi pno31 p-acp vdg pn31? av-d dt n2 n2 vbr p-acp pc-acp vvi pn22 p-acp n1, cc vvi pn22 p-acp n1;
(105) part (DIV2)
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all is in Love, 2 Cor. 5.11. Knowing the Terror of the Lord, we perswade men. all is in Love, 2 Cor. 5.11. Knowing the Terror of the Lord, we persuade men.
d vbz p-acp n1, crd np1 crd. vvg dt n1 pp-f dt n1, pns12 vvb n2.
(105) part (DIV2)
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20723
'Tis the Passion of most to be angry with them that would reclaim them from sin, Amos 5.10. They hate him that rebuketh in the Gate.
It's the Passion of most to be angry with them that would reclaim them from since, Amos 5.10. They hate him that Rebuketh in the Gate.
pn31|vbz dt n1 pp-f ds pc-acp vbi j p-acp pno32 cst vmd vvi pno32 p-acp n1, np1 crd. pns32 vvb pno31 cst vvz p-acp dt n1.
(105) part (DIV2)
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see then that which may make us long for Heaven, when we shall be perfectly freed from sin;
see then that which may make us long for Heaven, when we shall be perfectly freed from since;
vvb av d r-crq vmb vvi pno12 av-j p-acp n1, c-crq pns12 vmb vbi av-j vvn p-acp n1;
(105) part (DIV2)
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20724
Who is angry with the Physician for prescribing a bitter Potion, seeing it is to purge out the peccant Humour? 'Tis Mercy to Mens Souls to tell them of their sins.
Who is angry with the physician for prescribing a bitter Potion, seeing it is to purge out the peccant Humour? It's Mercy to Men's Souls to tell them of their Sins.
r-crq vbz j p-acp dt n1 p-acp vvg dt j n1, vvg pn31 vbz pc-acp vvi av dt j n1? pn31|vbz n1 p-acp ng2 n2 pc-acp vvi pno32 pp-f po32 n2.
(105) part (DIV2)
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20725
And surely those are Priests for the Devil, 2 Chr. 11.15. who see men go on in sin and ready to drop into Hell, yet never pull them back by a Reproof;
And surely those Are Priests for the devil, 2 Christ 11.15. who see men go on in since and ready to drop into Hell, yet never pull them back by a Reproof;
cc av-j d vbr n2 p-acp dt n1, crd np1 crd. q-crq vvb n2 vvb a-acp p-acp n1 cc j pc-acp vvi p-acp n1, av av-x vvi pno32 av p-acp dt n1;
(105) part (DIV2)
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20726
nay, perhaps flatter them in their sins. God never made Ministers as false Glasses, to make bad Faces look Fair.
nay, perhaps flatter them in their Sins. God never made Ministers as false Glasses, to make bad Faces look Fair.
uh-x, av vvb pno32 p-acp po32 n2. np1 av-x vvd n2 p-acp j n2, pc-acp vvi j n2 vvb j.
(105) part (DIV2)
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20727
Such make themselves guilty of other mens Sins. 11. Inference. If sin be so great an evil, the evil of evils;
Such make themselves guilty of other men's Sins. 11. Inference. If since be so great an evil, the evil of evils;
d vvb px32 j pp-f j-jn ng2 n2. crd n1. cs n1 vbb av j dt n-jn, dt n-jn pp-f n2-jn;
(105) part (DIV2)
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20728
then see what a bad choice they make, who choose sin to avoid affliction:
then see what a bad choice they make, who choose since to avoid affliction:
av vvb r-crq dt j n1 pns32 vvb, r-crq vvb n1 pc-acp vvi n1:
(105) part (DIV2)
4230
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20729
As if to save the Coat from being rent, one should suffer his Flesh to be rent.
As if to save the Coat from being rend, one should suffer his Flesh to be rend.
c-acp cs pc-acp vvi dt n1 p-acp vbg vvn, pi vmd vvi po31 n1 pc-acp vbi vvn.
(105) part (DIV2)
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It was a false charge that Elihu brought against Iob, Chap. 36.21. Thou hast chosen iniquity rather than affliction. This is a bad choice.
It was a false charge that Elihu brought against Job, Chap. 36.21. Thou hast chosen iniquity rather than affliction. This is a bad choice.
pn31 vbds dt j n1 cst np1 vvn p-acp np1, np1 crd. pns21 vh2 vvn n1 av-c cs n1. d vbz dt j n1.
(105) part (DIV2)
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Affliction hath a Promise made to it, 2 Sam. 22.28. but sin hath no Promise made to it.
Affliction hath a Promise made to it, 2 Sam. 22.28. but since hath no Promise made to it.
n1 vhz dt n1 vvd p-acp pn31, crd np1 crd. cc-acp n1 vhz dx n1 vvn p-acp pn31.
(105) part (DIV2)
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Affliction is for our good, but Sin is not for our good; it would intail Hell and Damnation upon us.
Affliction is for our good, but since is not for our good; it would intail Hell and Damnation upon us.
n1 vbz p-acp po12 j, cc-acp n1 vbz xx p-acp po12 j; pn31 vmd vvi n1 cc n1 p-acp pno12.
(105) part (DIV2)
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Spira chose iniquity rather than affliction, but it cost him dear. He at last repented of his choice.Spira chosen iniquity rather than affliction, but it cost him dear. He At last repented of his choice.
np1 vvd n1 av-c cs n1, cc-acp pn31 vvd pno31 j-jn. pns31 p-acp ord vvd pp-f po31 n1.
(105) part (DIV2)
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He who commits sin to avoid suffering, is like one that runs into a Lions Den to avoid the stinging of a Gnat.
He who commits since to avoid suffering, is like one that runs into a Lions Den to avoid the stinging of a Gnat.
pns31 r-crq vvz n1 pc-acp vvi vvg, vbz j pi cst vvz p-acp dt ng1 n1 pc-acp vvi dt j-vvg pp-f dt n1.
(105) part (DIV2)
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12. Inference. If sin be so great an evil, see then what should be a Christians great care in this life, to keep from sin:
12. Inference. If since be so great an evil, see then what should be a Christians great care in this life, to keep from since:
crd n1. cs n1 vbb av j dt n-jn, vvb av q-crq vmd vbi dt np1 j n1 p-acp d n1, pc-acp vvi p-acp n1:
(105) part (DIV2)
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Deliver us from evil. Some make it all their care to keep out of trouble; they had rather keep their Skin whole, than their Conscience pure:Deliver us from evil. some make it all their care to keep out of trouble; they had rather keep their Skin Whole, than their Conscience pure:
vvb pno12 p-acp n-jn. d vvb pn31 d po32 n1 pc-acp vvi av pp-f n1; pns32 vhd av-c vvi po32 n1 j-jn, cs po32 n1 j:
(105) part (DIV2)
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But our care should be chiefly to keep from sin.
But our care should be chiefly to keep from since.
cc-acp po12 n1 vmd vbi av-jn p-acp vvi p-acp n1.
(105) part (DIV2)
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How careful are we to forbear such a Dish, as the Phisician tells us is hurtful for us;
How careful Are we to forbear such a Dish, as the physician tells us is hurtful for us;
q-crq j vbr pns12 pc-acp vvi d dt n1, c-acp dt n1 vvz pno12 vbz j p-acp pno12;
(105) part (DIV2)
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it will bring the Stone or Gout? Much more should we be careful, that we eat not the forbidden fruit, which will bring Divine Vengeance, 1 Tim. 5. 22. Keep thy self pure. It hath been always the study of the Saints, to keep aloof off from sin, Gen. 39.9. How can I do this great wickedness and sin against God. Psal. 19.13. Keep back thy Servant from presumptuous sins.
it will bring the Stone or Gout? Much more should we be careful, that we eat not the forbidden fruit, which will bring Divine Vengeance, 1 Tim. 5. 22. Keep thy self pure. It hath been always the study of the Saints, to keep aloof off from since, Gen. 39.9. How can I do this great wickedness and since against God. Psalm 19.13. Keep back thy Servant from presumptuous Sins.
pn31 vmb vvi dt n1 cc n1? av-d dc vmd pns12 vbi j, cst pns12 vvb xx dt vvn n1, r-crq vmb vvi j-jn n1, crd np1 crd crd vvb po21 n1 j. pn31 vhz vbn av dt n1 pp-f dt n2, pc-acp vvi av a-acp p-acp n1, np1 crd. q-crq vmb pns11 vdi d j n1 cc n1 p-acp np1. np1 crd. vvb av po21 n1 p-acp j n2.
(105) part (DIV2)
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It was a saying of Anselm, If Sin were on one side, and Hell on the other, I would rather leap into Hell,
It was a saying of Anselm, If since were on one side, and Hell on the other, I would rather leap into Hell,
pn31 vbds dt n-vvg pp-f np1, cs n1 vbdr p-acp crd n1, cc n1 p-acp dt n-jn, pns11 vmd av-c vvi p-acp n1,
(105) part (DIV2)
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than willingly sin against my God.
than willingly since against my God.
cs av-j n1 p-acp po11 n1.
(105) part (DIV2)
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O what a Mercy is it to be kept from sin? We count it a great Mercy to be kept from the Plague and Fire;
O what a Mercy is it to be kept from since? We count it a great Mercy to be kept from the Plague and Fire;
sy r-crq dt n1 vbz pn31 pc-acp vbi vvn p-acp n1? pns12 vvb pn31 dt j n1 pc-acp vbi vvn p-acp dt n1 cc n1;
(105) part (DIV2)
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In Heaven we shall not need to pray this Prayer, Deliver us from evil. What a blessed time will it be,
In Heaven we shall not need to pray this Prayer, Deliver us from evil. What a blessed time will it be,
p-acp n1 pns12 vmb xx vvi pc-acp vvi d n1, vvb pno12 p-acp n-jn. q-crq dt j-vvn n1 vmb pn31 vbi,
(105) part (DIV2)
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when we shall never have a Vain Thought more? Then Christ's Spouse shall be sine macula & ruga ▪ without spot or wrincle, Ephes. 5.27.
when we shall never have a Vain Thought more? Then Christ's Spouse shall be sine macula & ruga ▪ without spot or wrinkle, Ephesians 5.27.
c-crq pns12 vmb av-x vhi dt j n1 av-dc? av npg1 n1 vmb vbi fw-la fw-la cc fw-la ▪ p-acp n1 cc n1, np1 crd.
(105) part (DIV2)
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Now, there's a Dead Man tied to the Living; we cannot do any Holy Duty but we mix Sin; we cannot Pray without Wandring; we cannot Believe without Doubting:
Now, there's a Dead Man tied to the Living; we cannot do any Holy Duty but we mix since; we cannot Pray without Wandering; we cannot Believe without Doubting:
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But then, our Virgin-Souls shall not be capable of the least tincture of Sin, but we shall all be as the Angels of God.
But then, our Virgin-Souls shall not be capable of the least tincture of since, but we shall all be as the Angels of God.
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(105) part (DIV2)
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In Heaven we shall have no Temptation to sin.
In Heaven we shall have no Temptation to since.
p-acp n1 pns12 vmb vhi dx n1 p-acp n1.
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The Old Serpent is cast out of Paradise, and his fiery •arts shall never come near to touch us.
The Old Serpent is cast out of Paradise, and his fiery •arts shall never come near to touch us.
dt j n1 vbz vvn av pp-f n1, cc po31 j n2 vmb av-x vvi av-j pc-acp vvi pno12.
(105) part (DIV2)
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2. Vse of Exhort. And it hath Two distinct Branches. 1. Branch. To all in General. If Sin be so great and prodigious an evil;
2. Use of Exhort. And it hath Two distinct Branches. 1. Branch. To all in General. If since be so great and prodigious an evil;
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(105) part (DIV2)
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Then as you love your Souls, Take heed of sin. If you tast of the Forbidden Fruit, it will cost you dear, it will cost you Bitter Tears, it may cost you lying in Hell: O therefore flie from sin.
Then as you love your Souls, Take heed of since. If you taste of the Forbidden Fruit, it will cost you dear, it will cost you Bitter Tears, it may cost you lying in Hell: Oh Therefore fly from since.
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(105) part (DIV2)
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First, Take heed of sins of Omission, Matt. 23.23. It is as well dangerous not to do things Commanded, as to do things forbidden.First, Take heed of Sins of Omission, Matt. 23.23. It is as well dangerous not to do things Commanded, as to do things forbidden.
ord, vvb n1 pp-f n2 pp-f n1, np1 crd. pn31 vbz a-acp av j xx pc-acp vdi n2 vvn, c-acp pc-acp vdi n2 vvn.
(105) part (DIV2)
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Some think it no great matter to omit Reading Scripture. The Bible lies by like Rusty Armour, which they never use:
some think it no great matter to omit Reading Scripture. The bible lies by like Rusty Armour, which they never use:
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(105) part (DIV2)
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They think it no great matter to omit Family, or Closet-prayer; they can go several Months and God never hear of them.
They think it no great matter to omit Family, or Closet prayer; they can go several Months and God never hear of them.
pns32 vvb pn31 dx j n1 pc-acp vvi n1, cc n1; pns32 vmb vvi j n2 cc np1 av-x vvb pp-f pno32.
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These have nothing sanctified to them; they feed upon a Curse; For every Creature is Sanctified by Prayer, 1 Tim. 4.5. The Bird may shame many, it never takes a drop, but the eye is lift up towards Heaven.
These have nothing sanctified to them; they feed upon a Curse; For every Creature is Sanctified by Prayer, 1 Tim. 4.5. The Bird may shame many, it never Takes a drop, but the eye is lift up towards Heaven.
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(105) part (DIV2)
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Oh take heed of living in the neglect of any known duty.
O take heed of living in the neglect of any known duty.
uh vvb n1 pp-f vvg p-acp dt n1 pp-f d j-vvn n1.
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It was the Prayer of a Reverend Holy Man on his Death bed, Lord, forgive my sins of Omission.
It was the Prayer of a Reverend Holy Man on his Death Bed, Lord, forgive my Sins of Omission.
pn31 vbds dt n1 pp-f dt n-jn j n1 p-acp po31 n1 n1, n1, vvb po11 n2 pp-f n1.
(105) part (DIV2)
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Secondly, Take heed of Secret sins. Some are more modest than to sin openly in a Belcony ;Secondly, Take heed of Secret Sins. some Are more modest than to sin openly in a Balcony;
ord, vvb n1 pp-f j-jn n2. d vbr av-dc j cs pc-acp vvi av-j p-acp dt n1;
(105) part (DIV2)
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but they will carry their sins under a Canopy, they will sin in Secret. Rachel did not let her Fathers Images be seen,
but they will carry their Sins under a Canopy, they will sin in Secret. Rachel did not let her Father's Images be seen,
cc-acp pns32 vmb vvi po32 n2 p-acp dt n1, pns32 vmb vvi p-acp j-jn. np1 vdd xx vvi po31 ng1 n2 vbb vvn,
(105) part (DIV2)
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but She put them under her, and sat upon them, Gen. 31.34. Many will be Drunk, and Unclean, if they may do it that no body may see them.
but She put them under her, and sat upon them, Gen. 31.34. Many will be Drunk, and Unclean, if they may do it that no body may see them.
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(105) part (DIV2)
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They are like one that shuts up his Shop-windows, but follows his Trade within doors.
They Are like one that shuts up his Shop-windows, but follows his Trade within doors.
pns32 vbr av-j pi cst vvz a-acp po31 n2, cc-acp vvz po31 n1 p-acp n2.
(105) part (DIV2)
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But if sin be so great an evil, let me warn you this day, not to sin in Secret ;
But if since be so great an evil, let me warn you this day, not to sin in Secret;
p-acp cs n1 vbb av j dt n-jn, vvb pno11 vvi pn22 d n1, xx pc-acp vvi p-acp j-jn;
(105) part (DIV2)
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know, that you can never sin so privately, but that there are Two Witnesses always by, God and Conscience.
know, that you can never sin so privately, but that there Are Two Witnesses always by, God and Conscience.
vvb, cst pn22 vmb av-x vvi av av-j, cc-acp cst a-acp vbr crd n2 av p-acp, np1 cc n1.
(105) part (DIV2)
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Thirdly. Take heed of your Complexion-sin. That sin which your Nature and Constitution doth most incline you to.Thirdly. Take heed of your Complexion sin. That since which your Nature and Constitution does most incline you to.
ord. vvb n1 pp-f po22 n1. cst n1 r-crq po22 n1 cc n1 vdz ds vvi pn22 p-acp.
(105) part (DIV2)
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As in the Hive there's a Master-Bee, so in the Heart there's a Master-sin, Psal. 18.23. I have kept my Self from mine Iniquity:
As in the Hive there's a Master-Bee, so in the Heart there's a Master sin, Psalm 18.23. I have kept my Self from mine Iniquity:
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(105) part (DIV2)
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There is some sin that is the special Favourite, the peccatum in deliciis ; the Darling-Sin, that lies in the Bosom;
There is Some since that is the special Favourite, the peccatum in delicious; the Darling-sin, that lies in the Bosom;
pc-acp vbz d n1 cst vbz dt j n1, dt fw-la p-acp fw-la; dt n1, cst vvz p-acp dt n1;
(105) part (DIV2)
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and this doth bewitch and draw away the heart. O beware of this. Quest. How may this Darling-sin be known?
and this does bewitch and draw away the heart. O beware of this. Quest. How may this Darling-sin be known?
cc d vdz vvi cc vvi av dt n1. sy vvb pp-f d. n1. q-crq vmb d n1 vbi vvn?
(105) part (DIV2)
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Answ. 1. That Sin which a Man doth most cherish, and to which all other sins are subservient;Answer 1. That since which a Man does most cherish, and to which all other Sins Are subservient;
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(105) part (DIV2)
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This is the sin which is most tended and waited upon:
This is the since which is most tended and waited upon:
d vbz dt n1 r-crq vbz av-ds vvn cc vvn p-acp:
(105) part (DIV2)
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The Pharisees darling-sin was Vain-glory, all they did was to feed this sin of Pride, Matt. 6.2. That they may have Glory of Men:
The Pharisees Darling-sin was Vainglory, all they did was to feed this since of Pride, Matt. 6.2. That they may have Glory of Men:
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(105) part (DIV2)
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When they gave Alms, they sounded a Trumpet.
When they gave Alms, they sounded a Trumpet.
c-crq pns32 vvd n2, pns32 vvd dt n1.
(105) part (DIV2)
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If a stranger had Asked the Question, Why doth this Trumpet sound? The Answer was, The Pharisees are going to give Alms to the Poor.
If a stranger had Asked the Question, Why does this Trumpet found? The Answer was, The Pharisees Are going to give Alms to the Poor.
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(105) part (DIV2)
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Their Lamp of Charity was fill'd with the Oil of Vain-glory, Matt. 23.5. All their Works for to be seen of Men. Pride was their Bosom-sin. Oftentimes Covetousness is the darling-sin;
Their Lamp of Charity was filled with the Oil of Vainglory, Matt. 23.5. All their Works for to be seen of Men. Pride was their Bosom-sin. Oftentimes Covetousness is the Darling-sin;
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(105) part (DIV2)
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all other sins are committed to maintain this. Why do Men Equivocate, Oppress, Defraud, Take Bribes, all is to uphold Covetousness.
all other Sins Are committed to maintain this. Why do Men Equivocate, Oppress, Defraud, Take Bribes, all is to uphold Covetousness.
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(105) part (DIV2)
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2. That sin which a Man doth not love to have reproved, is the darling-sin: Herod could not endure to have his Incest spoken against:
2. That since which a Man does not love to have reproved, is the Darling-sin: Herod could not endure to have his Incest spoken against:
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(105) part (DIV2)
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if Iohn Baptist meddles with that Sin, it shall cost him his Head.
if John Baptist meddles with that since, it shall cost him his Head.
cs np1 np1 vvz p-acp d n1, pn31 vmb vvi pno31 po31 n1
(105) part (DIV2)
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3. That Sin which hath most power over one, and doth most easily lead him Captive, that is the Beloved of the Soul. There are some sins a Man can better put off, and give a repulse to;
3. That since which hath most power over one, and does most Easily led him Captive, that is the beloved of the Soul. There Are Some Sins a Man can better put off, and give a repulse to;
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(105) part (DIV2)
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but there is one sin, which, if it comes to be a Suitor, he cannot deny, but is overcome by it; this is the bosom-sin.
but there is one since, which, if it comes to be a Suitor, he cannot deny, but is overcome by it; this is the bosom-sin.
cc-acp pc-acp vbz crd n1, r-crq, cs pn31 vvz pc-acp vbi dt n1, pns31 vmbx vvi, cc-acp vbz vvn p-acp pn31; d vbz dt n1.
(105) part (DIV2)
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The young Man in the Gospel had a Complexion-sin which he could not resist, and that was the Love of the World:
The young Man in the Gospel had a Complexion sin which he could not resist, and that was the Love of the World:
dt j n1 p-acp dt n1 vhd dt n1 r-crq pns31 vmd xx vvi, cc cst vbds dt n1 pp-f dt n1:
(105) part (DIV2)
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His Silver was dearer to him than his Saviour.
His Silver was Dearer to him than his Saviour.
png31 n1 vbds jc-jn pc-acp pno31 cs po31 n1.
(105) part (DIV2)
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It is a sad thing a Man should be so bewitch'd by a Lust, that he will part with the Kingdom of Heaven to gratifie it.
It is a sad thing a Man should be so bewitched by a Lust, that he will part with the Kingdom of Heaven to gratify it.
pn31 vbz dt j n1 dt n1 vmd vbi av vvn p-acp dt n1, cst pns31 vmb vvi p-acp dt n1 pp-f n1 pc-acp vvi pn31.
(105) part (DIV2)
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4. That sin which Men use Arguments to defend, is the darling sin. To plead for sin is to be the Devil's Attorney.
4. That since which Men use Arguments to defend, is the darling since. To plead for since is to be the Devil's attorney.
crd cst n1 r-crq n2 vvb n2 pc-acp vvi, vbz dt j-jn n1. p-acp vvi p-acp n1 vbz pc-acp vbi dt ng1 n1.
(105) part (DIV2)
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If the sin be Covetousness, and we vindicate it; if it be rash Anger, and we justifie it, Jonah 4.9. I do well to be angry: This is the Complexion-sin.
If the since be Covetousness, and we vindicate it; if it be rash Anger, and we justify it, Jonah 4.9. I do well to be angry: This is the Complexion sin.
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(105) part (DIV2)
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5. That sin which doth most Trouble one, and fly in his Face in an hour of Sickness and Distress, that is the beloved sin.
5. That since which does most Trouble one, and fly in his Face in an hour of Sickness and Distress, that is the Beloved since.
crd cst n1 r-crq vdz ds vvb crd, cc vvi p-acp po31 n1 p-acp dt n1 pp-f n1 cc n1, cst vbz dt j-vvn n1.
(105) part (DIV2)
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When Ioseph 's Brethren were distressed, their sin came to remembrance in selling their Brother, Gen. 12.21.
When Ioseph is Brothers were distressed, their since Come to remembrance in selling their Brother, Gen. 12.21.
c-crq np1 vbz n2 vbdr vvn, po32 n1 vvd p-acp n1 p-acp vvg po32 n1, np1 crd.
(105) part (DIV2)
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So when a Man is upon his Sick-bed, and Conscience shall say, Dost not thou remember how thou hast lived in such a sin,
So when a Man is upon his Sickbed, and Conscience shall say, Dost not thou Remember how thou hast lived in such a since,
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(105) part (DIV2)
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though thou hast been often warned, yet thou wouldst not leave it. Conscience reads a Curtain Lecture:
though thou hast been often warned, yet thou Wouldst not leave it. Conscience reads a Curtain Lecture:
cs pns21 vh2 vbn av vvn, av pns21 vmd2 xx vvi pn31. n1 vvz dt n1 n1:
(105) part (DIV2)
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Sure that was the Darling sin.
Sure that was the Darling since.
av-j cst vbds dt j-jn n1.
(105) part (DIV2)
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6. That sin which a Man is most unwilling to part with, that is the Darling sin.
6. That since which a Man is most unwilling to part with, that is the Darling since.
crd cst n1 r-crq dt n1 vbz ds j pc-acp vvi p-acp, cst vbz dt j-jn n1.
(105) part (DIV2)
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Iacob could, of all his Sons, most hardly part with Benjamin, Gen. 42.36. Ioseph is not, and Simeon is not, and ye will take Benjamin away. Iacob could, of all his Sons, most hardly part with Benjamin, Gen. 42.36. Ioseph is not, and Simeon is not, and you will take Benjamin away.
np1 vmd, pp-f d po31 n2, av-ds av vvb p-acp np1, np1 crd. np1 vbz xx, cc np1 vbz xx, cc pn22 vmb vvi np1 av.
(105) part (DIV2)
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So saith the Sinner, this and that sin I have parted with, But must Benjamin go? Must I part with this delightful sin? That goes to the Heart.
So Says the Sinner, this and that since I have parted with, But must Benjamin go? Must I part with this delightful since? That Goes to the Heart.
av vvz dt n1, d cc d n1 pns11 vhb vvn p-acp, cc-acp vmb np1 vvb? vmb pns11 vvi p-acp d j n1? cst vvz p-acp dt n1.
(105) part (DIV2)
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This is the Dalilah, the beloved sin. O if sin be such a deadly evil, dare not to indulge any bosom sin:
This is the Delilah, the Beloved since. O if since be such a deadly evil, Dare not to indulge any bosom since:
d vbz dt np1, dt j-vvn n1. sy cs n1 vbb d dt j n-jn, vvb xx pc-acp vvi d n1 n1:
(105) part (DIV2)
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This is of all other most dangerous; like an Humour striking to the Heart, which is mortal.
This is of all other most dangerous; like an Humour striking to the Heart, which is Mortal.
d vbz pp-f d j-jn av-ds j; av-j dt n1 vvg p-acp dt n1, r-crq vbz j-jn.
(105) part (DIV2)
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Leave open but one Gap, the wild Beast may enter at it. One darling sin liv'd in, is setting open a Gap for Satan to enter.
Leave open but one Gap, the wild Beast may enter At it. One darling since lived in, is setting open a Gap for Satan to enter.
n1 j p-acp crd n1, dt j n1 vmb vvi p-acp pn31. crd j-jn n1 vvd p-acp, vbz vvg av-j dt n1 p-acp np1 pc-acp vvi.
(105) part (DIV2)
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4. Take heed of the Sins which attend your particular Callings. A Calling you must live in.
4. Take heed of the Sins which attend your particular Callings. A Calling you must live in.
crd vvb n1 pp-f dt n2 r-crq vvb po22 j n2. dt vvg pn22 vmb vvi p-acp.
(105) part (DIV2)
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Adam in Paradise Tilled the Ground: God never Sealed Warrants to Idleness: but every Calling hath its snare.Adam in Paradise Tilled the Ground: God never Sealed Warrants to Idleness: but every Calling hath its snare.
np1 p-acp n1 vvd dt n1: np1 av-x vvd n2 p-acp n1: cc-acp d vvg vhz po31 n1.
(105) part (DIV2)
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As some sin in living out of a Calling; so others sin in a Calling.
As Some since in living out of a Calling; so Others sin in a Calling.
p-acp d n1 p-acp vvg av pp-f dt vvg; av n2-jn vvb p-acp dt vvg.
(105) part (DIV2)
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Remember how deadly an evil sin is, avoid those sins which you may be exposed to in your Trade. Take heed of all fraud and collusion in your dealings, Matt. 7.12. Whatsoever ye would that Men should do to you, do ye even so to them.
remember how deadly an evil since is, avoid those Sins which you may be exposed to in your Trade. Take heed of all fraud and collusion in your dealings, Matt. 7.12. Whatsoever you would that Men should do to you, do you even so to them.
np1 c-crq j dt j-jn n1 vbz, vvb d n2 r-crq pn22 vmb vbi vvn p-acp p-acp po22 n1. vvb n1 pp-f d n1 cc n1 p-acp po22 n2-vvg, np1 crd. r-crq pn22 vmd d n2 vmd vdi p-acp pn22, vdb pn22 av av p-acp pno32.
(105) part (DIV2)
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First, Take heed of a deceitful tongue in Selling: The Scripture makes it the Character of one that goes to Heaven, Psal. 15.2. He speaketh the truth from his heart. First, Take heed of a deceitful tongue in Selling: The Scripture makes it the Character of one that Goes to Heaven, Psalm 15.2. He speaks the truth from his heart.
ord, vvb n1 pp-f dt j n1 p-acp vvg: dt n1 vvz pn31 dt n1 pp-f pi cst vvz p-acp n1, np1 crd. pns31 vvz dt n1 p-acp po31 n1.
(105) part (DIV2)
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It is the Custom of many to say, The Commodity stands them in more, yet take less. This is hardly credible.
It is the Custom of many to say, The Commodity Stands them in more, yet take less. This is hardly credible.
pn31 vbz dt n1 pp-f d pc-acp vvi, dt n1 vvz pno32 p-acp dc, av vvb av-dc. d vbz av j.
(105) part (DIV2)
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Secondly, Beware of a deceitful Balance, Hos. 12.7. The Balances of deceit are in his hand: Secondly, Beware of a deceitful Balance, Hos. 12.7. The Balances of deceit Are in his hand:
ord, vvb pp-f dt j vvb, np1 crd. dt n2 pp-f n1 vbr p-acp po31 n1:
(105) part (DIV2)
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1. Watch your Thoughts, Jer. 4.14. How long shall thy vain thoughts lodge within thee? Sin begins at the thoughts.
1. Watch your Thoughts, Jer. 4.14. How long shall thy vain thoughts lodge within thee? since begins At the thoughts.
crd n1 po22 n2, np1 crd. c-crq av-j vmb po21 j n2 vvi p-acp pno21? n1 vvz p-acp dt n2.
(105) part (DIV2)
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Men, by making their Weights lighter, make their Account heavier. Thirdly, Beware of sophisticating, mingling and embasing commodities, Am. 8.6. They sell the refuse of the Wheat.
Men, by making their Weights lighter, make their Account Heavier. Thirdly, Beware of sophisticating, mingling and embasing commodities, Am. 8.6. They fell the refuse of the Wheat.
n2, p-acp vvg po32 n2 jc, vvb po32 vvb jc. ord, vvb pp-f vvg, vvg cc vvg n2, np1 crd. pns32 vvb dt n1 pp-f dt n1.
(105) part (DIV2)
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They would pick out the best Grains of the Wheat, and sell the worst at the same price as they did the best;
They would pick out the best Grains of the Wheat, and fell the worst At the same price as they did the best;
pns32 vmd vvi av dt js n2 pp-f dt n1, cc vvi dt js p-acp dt d n1 c-acp pns32 vdd dt js;
(105) part (DIV2)
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to mix a courser commodity with a fine, and yet sell it all for fine, is no better than deceit, Isa. 1.22. Fourthly. Beware of stretching your Consciences too far, or taking more a great deal for a Commodity than it is worth, Levit. 25.14. If thou sell ought unto thy Neighbour, ye shall not oppress one another.
to mix a courser commodity with a fine, and yet fell it all for fine, is no better than deceit, Isaiah 1.22. Fourthly. Beware of stretching your Consciences too Far, or taking more a great deal for a Commodity than it is worth, Levit. 25.14. If thou fell ought unto thy Neighbour, you shall not oppress one Another.
pc-acp vvi dt n1 n1 p-acp dt j, cc av vvb pn31 d p-acp j, vbz dx jc cs n1, np1 crd. ord. vvb pp-f vvg po22 n2 av av-j, cc vvg av-dc dt j n1 p-acp dt n1 cs pn31 vbz j, np1 crd. cs pns21 vvi pi p-acp po21 n1, pn22 vmb xx vvi pi j-jn.
(105) part (DIV2)
4249
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There is a lawful gain allowed, yet one may not so advantage himself, as to damnifie another.
There is a lawful gain allowed, yet one may not so advantage himself, as to damnify Another.
pc-acp vbz dt j n1 vvn, av pi vmb xx av n1 px31, c-acp pc-acp vvi j-jn.
(105) part (DIV2)
4250
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Let that be the Tradesman's Motto, Act. 24.16.
Let that be the Tradesman's Motto, Act. 24.16.
vvb cst vbb dt ng1 n1, n1 crd.
(105) part (DIV2)
4250
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20809
A Conscience void of offence towards God, and towards Man. He hath an hard bargain, that doth Purchase the World with the loss of his Soul.A Conscience void of offence towards God, and towards Man. He hath an hard bargain, that does Purchase the World with the loss of his Soul.
dt n1 j pp-f n1 p-acp np1, cc p-acp n1 pns31 vhz dt j n1, cst vdz vvi dt n1 p-acp dt n1 pp-f po31 n1
(105) part (DIV2)
4250
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Fifthly. Sin being so deadly an evil, take heed of the Appearance of sin, 1 Thes. 5.22. Abstain from the appearance of evil. Fifthly. since being so deadly an evil, take heed of the Appearance of since, 1 Thebes 5.22. Abstain from the appearance of evil.
ord. n1 vbg av j dt n-jn, vvb n1 pp-f dt n1 pp-f n1, crd np1 crd. vvb p-acp dt n1 pp-f n-jn.
(105) part (DIV2)
4251
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Abstain not onely from apparent evil, but the appearance of Evil: If it be not absolutely a sin, yet if it looks like sin, avoid it.
Abstain not only from apparent evil, but the appearance of Evil: If it be not absolutely a since, yet if it looks like since, avoid it.
vvb xx av-j p-acp j n-jn, cc-acp dt n1 pp-f n-jn: cs pn31 vbb xx av-j dt n1, av cs pn31 vvz av-j n1, vvb pn31.
(105) part (DIV2)
4251
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He who is loyal to his Prince, not onely forbears to have his hand in Treason,
He who is loyal to his Prince, not only forbears to have his hand in Treason,
pns31 r-crq vbz j p-acp po31 n1, xx av-j vvz pc-acp vhi po31 n1 p-acp n1,
(105) part (DIV2)
4251
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but he will take heed of that which hath a show of Treason.
but he will take heed of that which hath a show of Treason.
cc-acp pns31 vmb vvi n1 pp-f d r-crq vhz dt n1 pp-f n1.
(105) part (DIV2)
4251
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Ioseph 's Mistriss tempted him, and he fled and would not be with her, Gen. 39.12. An appearance of Good is too little, and an appearance of Evil is too much.Ioseph is Mistress tempted him, and he fled and would not be with her, Gen. 39.12. an appearance of Good is too little, and an appearance of Evil is too much.
np1 vbz n1 vvn pno31, cc pns31 vvd cc vmd xx vbi p-acp pno31, np1 crd. dt n1 pp-f j vbz av j, cc dt n1 pp-f n-jn vbz av av-d.
(105) part (DIV2)
4251
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1. The appearance of evil is oft an occasion of evil: Dalliance is an appearance of evil, and oftentimes it occasions evil.
1. The appearance of evil is oft an occasion of evil: Dalliance is an appearance of evil, and oftentimes it occasions evil.
crd dt n1 pp-f n-jn vbz av dt n1 pp-f n-jn: n1 vbz dt n1 pp-f n-jn, cc av pn31 n2 n-jn.
(105) part (DIV2)
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Touching the Forbidden Fruit, may occasion tasting. Dancing in Masquerades hath oft been the occasion of Uncleanness.
Touching the Forbidden Fruit, may occasion tasting. Dancing in Masquerades hath oft been the occasion of Uncleanness.
vvg dt vvn n1, vmb n1 vvg. j-vvg p-acp np1 vhz av vbn dt n1 pp-f n1.
(105) part (DIV2)
4252
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2. The appearance of evil may scandalize another, 1 Cor. 8.12.
2. The appearance of evil may scandalise Another, 1 Cor. 8.12.
crd dt n1 pp-f n-jn vmb vvi j-jn, crd np1 crd.
(105) part (DIV2)
4253
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when ye sin against the Brethren, and wound their weak conscience, ye sin against Christ: sinning against a Member of Christ, is a sinning against Christ.
when you sin against the Brothers, and wound their weak conscience, you sin against christ: sinning against a Member of christ, is a sinning against christ.
c-crq pn22 vvb p-acp dt n2, cc vvi po32 j n1, pn22 vvb p-acp np1: vvg p-acp dt n1 pp-f np1, vbz dt vvg p-acp np1.
(105) part (DIV2)
4253
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Thus you see, sin being so deadly an evil, we should avoid all sin;
Thus you see, since being so deadly an evil, we should avoid all since;
av pn22 vvb, n1 vbg av j dt n-jn, pns12 vmd vvi d n1;
(105) part (DIV2)
4254
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Sins of Omission, Secret Sins, Complexion Sins, Sins that attend our particular Calling, yea, the appearance of evil.
Sins of Omission, Secret Sins, Complexion Sins, Sins that attend our particular Calling, yea, the appearance of evil.
n2 pp-f n1, j-jn n2, n1 n2, n2 cst vvb po12 j vvg, uh, dt n1 pp-f n-jn.
(105) part (DIV2)
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Quest. What means shall we use to be kept from the Acts of Sin?Quest. What means shall we use to be kept from the Acts of since?
n1. q-crq n2 vmb pns12 vvi pc-acp vbi vvn p-acp dt n2 pp-f n1?
(105) part (DIV2)
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R. If you would be preserved from actual and scandalous Sins, labour to Mortifie Original Sin. If you would not have the branches bud and blossom, smite at the root.R. If you would be preserved from actual and scandalous Sins, labour to Mortify Original Sin. If you would not have the branches bud and blossom, smite At the root.
np1 cs pn22 vmd vbi vvn p-acp j cc j n2, vvb pc-acp vvi j-jn np1 cs pn22 vmd xx vhi dt n2 n1 cc n1, vvb p-acp dt n1.
(105) part (DIV2)
4256
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I know Original Sin cannot in this life be removed, but labour to have it subdued. Why do Men break forth into Actual sins, but because they do not mortifie Heart-sins. Suppress the first risings of Pride, Lust, Passion:
I know Original since cannot in this life be removed, but labour to have it subdued. Why do Men break forth into Actual Sins, but Because they do not mortify Heart sins. Suppress the First risings of Pride, Lust, Passion:
pns11 vvb j-jn n1 vmbx p-acp d n1 vbb vvn, p-acp n1 pc-acp vhi pn31 vvn. q-crq vdb n2 vvi av p-acp j n2, p-acp c-acp pns32 vdb xx vvi n2. vvb dt ord n2-vvg pp-f n1, n1, n1:
(105) part (DIV2)
4256
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Original sin unmortified will prove such a Root of Bitterness, as will bring forth the cursed fruit of Scandalous Sin.
Original since unmortified will prove such a Root of Bitterness, as will bring forth the cursed fruit of Scandalous Sin.
j-jn n1 vvn vmb vvi d dt n1 pp-f n1, c-acp vmb vvi av dt j-vvn n1 pp-f j np1
(105) part (DIV2)
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2. If you would be kept from Actual Sins, think what an odious thing sin is.
2. If you would be kept from Actual Sins, think what an odious thing since is.
crd cs pn22 vmd vbi vvn p-acp j n2, vvb r-crq dt j n1 n1 vbz.
(105) part (DIV2)
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Besides, what you have heard, remember, Sin is the Accursed thing, Iosh. 7.21. It is the abominable thing God hates, Ier. 44.4. O do not this abominable thing that I hate.
Beside, what you have herd, Remember, since is the Accursed thing, Joshua 7.21. It is the abominable thing God hates, Jeremiah 44.4. O do not this abominable thing that I hate.
p-acp, r-crq pn22 vhb vvn, vvb, n1 vbz dt j-vvn n1, np1 crd. pn31 vbz dt j n1 np1 vvz, np1 crd. sy vdb xx d j n1 cst pns11 vvb.
(105) part (DIV2)
4257
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Sin is the Spirits of Witchcraft. It is the Devil's Excrement; it is call'd NONLATINALPHABET, filthiness ▪ Jam. 1.21.
since is the Spirits of Witchcraft. It is the Devil's Excrement; it is called, filthiness ▪ Jam. 1.21.
n1 vbz dt n2 pp-f n1. pn31 vbz dt ng1 n1; pn31 vbz vvn, n1 ▪ np1 crd.
(105) part (DIV2)
4257
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If all the evils in the World were put together, and their quintessence strain'd out, they could not make a thing so filthy as Sin doth.
If all the evils in the World were put together, and their quintessence strained out, they could not make a thing so filthy as since does.
cs d dt n2-jn p-acp dt n1 vbdr vvn av, cc po32 n1 vvd av, pns32 vmd xx vvi dt n1 av j c-acp n1 vdz.
(105) part (DIV2)
4257
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So odious is a Sinner, that God loaths the sight of him, Zec. 11.8. My Soul loathed them. He who defiles himself with Avarice, What is he but a a Serpent licking the dust? He who defiles himself with the Lust of Uncleanness, What is he but a Swine with a Man's Head? He who defiles himself with Pride, What is he but a Bladder, whom the Devil hath blown up? He who defiles himself with Drunkenness, What is he but a Beast that hath got the Staggers.
So odious is a Sinner, that God Loathes the sighed of him, Zechariah 11.8. My Soul loathed them. He who defiles himself with Avarice, What is he but a a Serpent licking the dust? He who defiles himself with the Lust of Uncleanness, What is he but a Swine with a Man's Head? He who defiles himself with Pride, What is he but a Bladder, whom the devil hath blown up? He who defiles himself with drunkenness, What is he but a Beast that hath god the Staggers.
av j vbz dt n1, cst np1 vvz dt n1 pp-f pno31, np1 crd. po11 n1 vvd pno32. pns31 r-crq vvz px31 p-acp n1, q-crq vbz pns31 p-acp dt dt n1 vvg dt n1? pns31 r-crq vvz px31 p-acp dt n1 pp-f n1, q-crq vbz pns31 p-acp dt n1 p-acp dt ng1 n1? pns31 r-crq vvz px31 p-acp n1, q-crq vbz pns31 p-acp dt n1, ro-crq dt n1 vhz vvn a-acp? pns31 r-crq vvz px31 p-acp n1, q-crq vbz pns31 p-acp dt n1 cst vhz vvn dt n2.
(105) part (DIV2)
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To consider how odious and base a thing Sin is, would be a means to keep us from sinning.
To Consider how odious and base a thing since is, would be a means to keep us from sinning.
p-acp vvi c-crq j cc j dt n1 n1 vbz, vmd vbi dt n2 pc-acp vvi pno12 p-acp vvg.
(105) part (DIV2)
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3. If you would be kept from actual sins, get the Fear of God planted in your hearts; NONLATINALPHABET, Chrys. Prov. 16.6. By the Fear of the Lord Men depart from evil. Cavebis si pavebis ;
3. If you would be kept from actual Sins, get the fear of God planted in your hearts;, Chrys. Curae 16.6. By the fear of the Lord Men depart from evil. Cavebis si pavebis;
crd cs pn22 vmd vbi vvn p-acp j n2, vvb dt n1 pp-f np1 vvn p-acp po22 n2;, np1 np1 crd. p-acp dt n1 pp-f dt n1 n2 vvb p-acp n-jn. np1 fw-la fw-la;
(105) part (DIV2)
4258
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Fear is a Bridle to Sin, and a Spur to Holiness. Fear puts an holy awe upon the heart, and binds it to its good behaviour.
fear is a Bridle to since, and a Spur to Holiness. fear puts an holy awe upon the heart, and binds it to its good behaviour.
n1 vbz dt vvb p-acp n1, cc dt vvb p-acp n1. n1 vvz dt j n1 p-acp dt n1, cc vvz pn31 p-acp po31 j n1.
(105) part (DIV2)
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By the Fear of the Lord Men depart from evil.
By the fear of the Lord Men depart from evil.
p-acp dt n1 pp-f dt n1 n2 vvb p-acp n-jn.
(105) part (DIV2)
4258
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When the Emperess Eudoxia threatned to banish Chrysostom; Tell her, saith he, I Fear nothing but sin. Fear is janitor animae ;
When the Emperess Eudoxia threatened to banish Chrysostom; Tell her, Says he, I fear nothing but since. fear is janitor Spirits;
c-crq dt n1 np1 vvd pc-acp vvi np1; vvb pno31, vvz pns31, pns11 vvb pix cc-acp n1. vvb vbz n1 fw-la;
(105) part (DIV2)
4258
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20835
it stands as a Porter at the door of the Soul, and keeps sin from entring:
it Stands as a Porter At the door of the Soul, and keeps since from entering:
pn31 vvz p-acp dt n1 p-acp dt n1 pp-f dt n1, cc vvz n1 p-acp vvg:
(105) part (DIV2)
4258
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20836
All sin is committed for want of the fear of God, Rom. 3.14. Whose Mouth is full of Cursing and Bitterness;
All since is committed for want of the Fear of God, Rom. 3.14. Whose Mouth is full of Cursing and Bitterness;
d n1 vbz vvn p-acp n1 pp-f dt n1 pp-f np1, np1 crd. rg-crq n1 vbz j pp-f vvg cc n1;
(105) part (DIV2)
4258
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their feet are swift to shed blood; there is no fear of God before their eyes. their feet Are swift to shed blood; there is no Fear of God before their eyes.
po32 n2 vbr j pc-acp vvi n1; pc-acp vbz dx n1 pp-f np1 p-acp po32 n2.
(105) part (DIV2)
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Holy fear stands Sentinel, and is ever watching against Security, Pride, Wantonness. Fear is a Christians Life-guard, to defend him against the fiery darts of Temptation.
Holy Fear Stands Sentinel, and is ever watching against Security, Pride, Wantonness. fear is a Christians Lifeguard, to defend him against the fiery darts of Temptation.
j n1 vvz n1, cc vbz av vvg p-acp n1, n1, n1. n1 vbz dt njpg2 n1, pc-acp vvi pno31 p-acp dt j n2 pp-f n1.
(105) part (DIV2)
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as if a King's Son should be tumbling in the Mire, or lie among Swine.
as if a King's Son should be tumbling in the Mire, or lie among Swine.
c-acp cs dt ng1 n1 vmd vbi vvg p-acp dt n1, cc vvi p-acp n1.
(105) part (DIV2)
4283
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20839
Si vis esse securus, semper time. The way to be safe, is always to fear, Prov. 28.14. 4. If we would be kept from actual Sins, let us be careful to avoid all the In-lets and Occasions of sin? Run not into Evil Company: he that would not have the Plague, will not go into an infected House.Si vis esse Secure, semper time. The Way to be safe, is always to Fear, Curae 28.14. 4. If we would be kept from actual Sins, let us be careful to avoid all the Inlets and Occasions of since? Run not into Evil Company: he that would not have the Plague, will not go into an infected House.
fw-mi fw-fr fw-la fw-la, fw-la n1. dt n1 pc-acp vbi j, vbz av pc-acp vvi, np1 crd. crd cs pns12 vmd vbi vvn p-acp j n2, vvb pno12 vbi j pc-acp vvi d dt j cc n2 pp-f n1? n1 xx p-acp j-jn n1: pns31 cst vmd xx vhi dt n1, vmb xx vvi p-acp dt j-vvn n1.
(105) part (DIV2)
4258
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Guard your Senses, which may be the Inlets to sin. Keep the two Portals, the Eye, and the Ear. Especially, look to your Eye ;
Guard your Senses, which may be the Inlets to since. Keep the two Portals, the Eye, and the Ear. Especially, look to your Eye;
n1 po22 n2, r-crq vmb vbi dt n2 p-acp n1. np1 dt crd n2, dt n1, cc dt n1. av-j, vvb p-acp po22 vvb;
(105) part (DIV2)
4259
Page 871
20841
much sin comes in by the Eye ; the Eye is oft an Inlet to sin; sin takes fire at the Eye:
much since comes in by the Eye; the Eye is oft an Inlet to since; since Takes fire At the Eye:
d n1 vvz p-acp p-acp dt vvb; dt n1 vbz av dt n1 p-acp n1; n1 vvz n1 p-acp dt n1:
(105) part (DIV2)
4259
Page 871
20842
The first sin in the World began at the Eye, Gen. 3.6. When the Woman saw that the Tree was good for Food, and was pleasant to the Eyes;
The First since in the World began At the Eye, Gen. 3.6. When the Woman saw that the Tree was good for Food, and was pleasant to the Eyes;
dt ord n1 p-acp dt n1 vvd p-acp dt n1, np1 crd. c-crq dt n1 vvd cst dt n1 vbds j p-acp n1, cc vbds j p-acp dt n2;
(105) part (DIV2)
4259
Page 871
20843
then she to•k of the Fruit thereof. Looking begat Lusting, Intemperance begins at the Eye;then she to•k of the Fruit thereof. Looking begat Lusting, Intemperance begins At the Eye;
cs pns31 vvd pp-f dt n1 av. vvg vvd j-vvg, n1 vvz p-acp dt n1;
(105) part (DIV2)
4259
Page 871
20844
Looking on the Wine when it is red, and gives its Colour in the Glass, causeth Excess of drinking, Prov. 23.21.
Looking on the Wine when it is read, and gives its Colour in the Glass, Causes Excess of drinking, Curae 23.21.
vvg p-acp dt n1 c-crq pn31 vbz vvn, cc vvz po31 n1 p-acp dt n1, vvz n1 pp-f vvg, np1 crd.
(105) part (DIV2)
4259
Page 871
20845
Covetousness begins at the Eye, Josh. 7 21. When I saw among the Spoils, a goodly Babylonish Garment,
Covetousness begins At the Eye, Josh. 7 21. When I saw among the Spoils, a goodly Babylonish Garment,
n1 vvz p-acp dt n1, np1 crd crd c-crq pns11 vvd p-acp dt n2, dt j np1 n1,
(105) part (DIV2)
4259
Page 871
20846
and a Wedge of Gold, I coveted and took them. The fire of Lust begins to kindle at the Eye.and a Wedge of Gold, I coveted and took them. The fire of Lust begins to kindle At the Eye.
cc dt n1 pp-f n1, pns11 vvd cc vvd pno32. dt n1 pp-f n1 vvz pc-acp vvi p-acp dt n1.
(105) part (DIV2)
4259
Page 871
20847
David walking upon the Roof of his House, saw a woman washing her self, and sh• was (saith the Text) beautiful to look upon, and he sent Messengers and took her,
David walking upon the Roof of his House, saw a woman washing her self, and sh• was (Says the Text) beautiful to look upon, and he sent Messengers and took her,
np1 vvg p-acp dt n1 pp-f po31 n1, vvd dt n1 vvg po31 n1, cc n1 vbds (vvz dt n1) j pc-acp vvi p-acp, cc pns31 vvd n2 cc vvd pno31,
(105) part (DIV2)
4259
Page 871
20848
and defiled himself with her, 2 Sam. 11.2. O therefore look to your Eyes; Job made a Covenant with his Eyes, Job 31.1.
and defiled himself with her, 2 Sam. 11.2. O Therefore look to your Eyes; Job made a Covenant with his Eyes, Job 31.1.
cc vvn px31 p-acp pno31, crd np1 crd. sy av vvb p-acp po22 n2; n1 vvd dt n1 p-acp po31 n2, n1 crd.
(105) part (DIV2)
4259
Page 871
20849
If the Eye be once inflamed, it will be hard to stand out long against sin.
If the Eye be once inflamed, it will be hard to stand out long against since.
cs dt n1 vbb a-acp vvn, pn31 vmb vbi j pc-acp vvi av av-j p-acp n1.
(105) part (DIV2)
4259
Page 871
20850
If the out-works are taken by an Enemy, there's great danger of taking the whole Castle.
If the outworks Are taken by an Enemy, there's great danger of taking the Whole Castle.
cs dt n2 vbr vvn p-acp dt n1, pc-acp|vbz j n1 pp-f vvg dt j-jn n1.
(105) part (DIV2)
4259
Page 871
20851
5. If you would be kept from actual gross sin, study Sobriety and Temperance, 1 Pet. 5.8. Sobrii este, Be sober. Check the inordinacy of Appetite:
5. If you would be kept from actual gross since, study Sobriety and Temperance, 1 Pet. 5.8. Sobrii este, Be Sobrium. Check the inordinacy of Appetite:
crd cs pn22 vmd vbi vvn p-acp j j n1, vvb n1 cc n1, crd np1 crd. fw-la fw-la, vbb j. vvb dt n1 pp-f n1:
(105) part (DIV2)
4260
Page 871
20852
Sin doth frequently make its entrance this way.
since does frequently make its Entrance this Way.
n1 vdz av-j vvi po31 n1 d n1.
(105) part (DIV2)
4260
Page 872
20853
By gratifying the sensitive appetite, the Soul that is a-kin to Angels, is inslav'd to the bruitish part.
By gratifying the sensitive appetite, the Soul that is akin to Angels, is enslaved to the brutish part.
p-acp vvg dt j n1, dt n1 cst vbz j p-acp n2, vbz vvn p-acp dt j n1.
(105) part (DIV2)
4260
Page 872
20854
Many drink, if not to Drunkenness, yet to Drowsiness.
Many drink, if not to drunkenness, yet to Drowsiness.
av-d n1, cs xx p-acp n1, av p-acp n1.
(105) part (DIV2)
4260
Page 872
20855
The not denying the sensitive appetite, makes Mens Conscience so full of guilt, and the World so full of scandal.
The not denying the sensitive appetite, makes Men's Conscience so full of guilt, and the World so full of scandal.
dt xx vvg dt j n1, vvz ng2 n1 av j pp-f n1, cc dt n1 av j pp-f n1.
(105) part (DIV2)
4260
Page 872
20856
If you would be kept from running into sin, lay restraint upon the flesh:
If you would be kept from running into since, lay restraint upon the Flesh:
cs pn22 vmd vbi vvn p-acp vvg p-acp n1, vvb n1 p-acp dt n1:
(105) part (DIV2)
4260
Page 872
20857
What hath God given reason and conscience for, but to be a bridle to check inordinate desires?
What hath God given reason and conscience for, but to be a bridle to check inordinate Desires?
q-crq vhz np1 vvn n1 cc n1 p-acp, cc-acp pc-acp vbi dt n1 pc-acp vvi j n2?
(105) part (DIV2)
4260
Page 872
20858
6. If you would be kept from actual sins, be continually upon your spiritual watch: NONLATINALPHABET · Chrysost.
6. If you would be kept from actual Sins, be continually upon your spiritual watch: · Chrysostom
crd cs pn22 vmd vbi vvn p-acp j n2, vbb av-j p-acp po22 j vvi: · np1
(105) part (DIV2)
4261
Page 872
20860
First Men cherish revengeful thoughts, then they dip their hands in blood. Set a Spy over your thoughts. 2. Watch your Passions ;
First Men cherish revengeful thoughts, then they dip their hands in blood. Set a Spy over your thoughts. 2. Watch your Passion;
ord n2 vvb j n2, cs pns32 vvb po32 n2 p-acp n1. j-vvn dt n1 p-acp po22 n2. crd n1 po22 n2;
(105) part (DIV2)
4262
Page 872
20861
Passions of Anger, Passions of Lust.
Passion of Anger, Passion of Lust.
n2 pp-f n1, n2 pp-f n1.
(105) part (DIV2)
4263
Page 872
20862
The heart is ready to be destroyed by its own Passions, as the Vessel is to be overturned by the Sail.
The heart is ready to be destroyed by its own Passion, as the Vessel is to be overturned by the Sail.
dt n1 vbz j pc-acp vbi vvn p-acp po31 d n2, c-acp dt n1 vbz pc-acp vbi vvn p-acp dt n1.
(105) part (DIV2)
4263
Page 872
20863
Passion transports beyond the bounds of reason; it is brevis insania, Sen. A short frenzy. Moses, in a Passion, spake unadvisedly with his Lips, Psal. 106.33. The Disciples, in a Passion, called for fire from Heaven.
Passion transports beyond the bounds of reason; it is brevis insania, Sen. A short frenzy. Moses, in a Passion, spoke unadvisedly with his Lips, Psalm 106.33. The Disciples, in a Passion, called for fire from Heaven.
n1 vvz p-acp dt n2 pp-f n1; pn31 vbz fw-la fw-la, np1 dt j n1. np1, p-acp dt n1, vvd av-j p-acp po31 n2, np1 crd. dt n2, p-acp dt n1, vvn p-acp n1 p-acp n1.
(105) part (DIV2)
4263
Page 872
20864
A man in a Passion is like a Ship in a Storm, that hath neither Pilot nor Sails to help it,
A man in a Passion is like a Ship in a Storm, that hath neither Pilot nor Sails to help it,
dt n1 p-acp dt n1 vbz av-j dt n1 p-acp dt n1, cst vhz dx n1 ccx n2 pc-acp vvi pn31,
(105) part (DIV2)
4263
Page 872
20865
but it is expos'd to the Waves and Rocks.
but it is exposed to the Waves and Rocks.
cc-acp pn31 vbz vvn p-acp dt n2 cc n2.
(105) part (DIV2)
4263
Page 872
20866
3. Watch your Temptations. Satan continually lies in ambush, and watcheth to draw us to sin; Stat in procinctu diabolus ;
3. Watch your Temptations. Satan continually lies in ambush, and watches to draw us to sin; Stat in procinctu diabolus;
crd n1 po22 n2. np1 av-j vvz p-acp n1, cc vvz pc-acp vvi pno12 p-acp vvb; np1 p-acp fw-la fw-la;
(105) part (DIV2)
4264
Page 872
20867
he is fishing for our Souls:
he is fishing for our Souls:
pns31 vbz vvg p-acp po12 n2:
(105) part (DIV2)
4264
Page 872
20868
he is either laying of snares, or shooting of darts, therefore we had need watch the Tempter, that we be not decoyed into sin.
he is either laying of snares, or shooting of darts, Therefore we had need watch the Tempter, that we be not decoyed into since.
pns31 vbz d vvg pp-f n2, cc vvg pp-f n2, av pns12 vhd n1 vvi dt n1, cst pns12 vbb xx vvd p-acp n1.
(105) part (DIV2)
4264
Page 872
20869
Most sin is committed for want of watchfulness.
Most since is committed for want of watchfulness.
np1 n1 vbz vvn p-acp n1 pp-f n1.
(105) part (DIV2)
4264
Page 872
20870
7. If you would be kept from the evil of sin, consult with the Oracles of God, be well versed in Scripture, Psal. 119.11. Thy word have I hid in my heart, that I might not sin against thee.
7. If you would be kept from the evil of since, consult with the Oracles of God, be well versed in Scripture, Psalm 119.11. Thy word have I hid in my heart, that I might not sin against thee.
crd cs pn22 vmd vbi vvn p-acp dt n-jn pp-f n1, vvb p-acp dt n2 pp-f np1, vbb av vvn p-acp n1, np1 crd. po21 n1 vhb pns11 vvn p-acp po11 n1, cst pns11 vmd xx vvi p-acp pno21.
(105) part (DIV2)
4265
Page 872
20871
The word is Anceps gladius, a two-edged Sword, to cut asunder mens lusts.
The word is Anceps gladius, a two-edged Sword, to Cut asunder men's Lustiest.
dt n1 vbz fw-la fw-la, dt j n1, pc-acp vvi av ng2 n2.
(105) part (DIV2)
4265
Page 872
20872
When the Fogs and Vapours of sin begin to arise, let but the Light of Scripture shine into the Soul, and it dispels those Fogs:
When the Fogs and Vapours of since begin to arise, let but the Light of Scripture shine into the Soul, and it dispels those Fogs:
c-crq dt n2 cc n2 pp-f n1 vvb pc-acp vvi, vvb p-acp dt n1 pp-f n1 vvi p-acp dt n1, cc pn31 vvz d n2:
(105) part (DIV2)
4265
Page 872
20873
Let the word of Christ dwell richly in you, Col. 3.16. Alphonsus King of Arragon read over the Bible Fourteen times.Let the word of christ dwell richly in you, Col. 3.16. Alphonsus King of Aragon read over the bible Fourteen times.
vvb dt n1 pp-f np1 vvi av-j p-acp pn22, np1 crd. np1 n1 pp-f np1 vvb p-acp dt n1 crd n2.
(105) part (DIV2)
4265
Page 872
20874
The word shews the damnable evil of sin; it furnisheth us with Precepts, which are so many Receipts and Antidotes against sin.
The word shows the damnable evil of since; it furnisheth us with Precepts, which Are so many Receipts and Antidotes against since.
dt n1 vvz dt j n-jn pp-f n1; pn31 vvz pno12 p-acp n2, r-crq vbr av d n2 cc n2 p-acp n1.
(105) part (DIV2)
4265
Page 872
20875
When Christ had a Temptation to sin, he beat back the Tempter, and wounded him Three times with this Sword of the Spirit, It is written.
When christ had a Temptation to since, he beatrice back the Tempter, and wounded him Three times with this Sword of the Spirit, It is written.
c-crq np1 vhd dt n1 p-acp n1, pns31 vvd av dt n1, cc vvd pno31 crd n2 p-acp d n1 pp-f dt n1, pn31 vbz vvn.
(105) part (DIV2)
4265
Page 872
20876
Why do men live in sin, but because they either do not Read the Word, or do not believe it.
Why do men live in since, but Because they either do not Read the Word, or do not believe it.
q-crq vdb n2 vvi p-acp n1, cc-acp c-acp pns32 d vdb xx vvi dt n1, cc vdb xx vvi pn31.
(105) part (DIV2)
4266
Page 872
20877
8. If you would be preserv'd from gross, presumptuous sin, get your hearts fired with love to God.
8. If you would be preserved from gross, presumptuous since, get your hearts fired with love to God.
crd cs pn22 vmd vbi vvn p-acp j, j n1, vvb po22 n2 vvn p-acp vvb p-acp np1.
(105) part (DIV2)
4267
Page 872
20878
Love hath a great force in it, it is strong as death ; it breaks the league between the heart and sin.
Love hath a great force in it, it is strong as death; it breaks the league between the heart and since.
n1 vhz dt j n1 p-acp pn31, pn31 vbz j c-acp n1; pn31 vvz dt n1 p-acp dt n1 cc n1.
(105) part (DIV2)
4267
Page 872
20879
Two things in God cause Love. First, His Orient Beauty: Moses desired to see some glimpse of it; Lord, shew me thy glory. 2. His Amazing Love ;
Two things in God cause Love. First, His Orient Beauty: Moses desired to see Some glimpse of it; Lord, show me thy glory. 2. His Amazing Love;
crd n2 p-acp np1 n1 n1. ord, po31 j-jn n1: np1 vvd pc-acp vvi d n1 pp-f pn31; n1, vvb pno11 po21 n1. crd po31 j-vvg n1;
(105) part (DIV2)
4268
Page 872
20880
What a Prodigy of Love was it, to give his Son out of his Bosom, and lay such a Jewel to pawn for our Redemption.
What a Prodigy of Love was it, to give his Son out of his Bosom, and lay such a Jewel to pawn for our Redemption.
q-crq dt n1 pp-f n1 vbds pn31, pc-acp vvi po31 n1 av pp-f po31 n1, cc vvd d dt n1 pc-acp vvi p-acp po12 n1.
(105) part (DIV2)
4270
Page 872
20881
These two, the Orient of God's Beauty, and the Magnitude of his Love, may, like two Loadstones, draw our Love to God;
These two, the Orient of God's Beauty, and the Magnitude of his Love, may, like two Loadstones, draw our Love to God;
np1 crd, dt j-jn pp-f npg1 n1, cc dt n1 pp-f po31 n1, vmb, av-j crd n2, vvb po12 n1 p-acp np1;
(105) part (DIV2)
4270
Page 872
20882
and if we love him, we will not sin against him. He that loves his Friend, will not by any means displease him.
and if we love him, we will not sin against him. He that loves his Friend, will not by any means displease him.
cc cs pns12 vvb pno31, pns12 vmb xx vvi p-acp pno31. pns31 cst vvz po31 n1, vmb xx p-acp d n2 vvi pno31.
(105) part (DIV2)
4270
Page 872
20883
I have read of four men meeting together, who asked one another, What it was that kept them from sinning? One said, The Fear of Hell;
I have read of four men meeting together, who asked one Another, What it was that kept them from sinning? One said, The fear of Hell;
pns11 vhb vvn pp-f crd n2 vvg av, r-crq vvd pi j-jn, r-crq pn31 vbds cst vvd pno32 p-acp vvg? pi vvd, dt n1 pp-f n1;
(105) part (DIV2)
4270
Page 872
20884
Another said, The Joys of Heaven; The Third said, The Odiousness of Sin; The Fourth said, That which keeps me from sin, is, Love to God:
another said, The Joys of Heaven; The Third said, The Odiousness of since; The Fourth said, That which keeps me from since, is, Love to God:
j-jn vvd, dt n2 pp-f n1; dt ord vvd, dt n1 pp-f n1; dt ord vvd, cst r-crq vvz pno11 p-acp n1, vbz, vvb p-acp np1:
(105) part (DIV2)
4270
Page 872
20885
Shall I sin against so good a God? Shall I abuse Love? Love to God is the best Curben-bit to keep from sin.
Shall I sin against so good a God? Shall I abuse Love? Love to God is the best Curben-bit to keep from since.
vmb pns11 vvi p-acp av j dt n1? vmb pns11 vvi n1? n1 p-acp np1 vbz dt js n1 pc-acp vvi p-acp n1.
(105) part (DIV2)
4270
Page 872
20886
9. If you would be kept from the evil of sin, be diligent in a Calling. Dū laboribus omnia vendunt — Adam in Paradise must till the Ground.
9. If you would be kept from the evil of since, be diligent in a Calling. Dū laboribus omnia vendunt — Adam in Paradise must till the Ground.
crd cs pn22 vmd vbi vvn p-acp dt n-jn pp-f n1, vbb j p-acp dt vvg. fw-la fw-la fw-la fw-la — np1 p-acp n1 vmb p-acp dt n1.
(105) part (DIV2)
4271
Page 872
20887
Such as live idly expose themselves to sin: if we have no work to do, Satan will find us work.
Such as live idly expose themselves to since: if we have no work to do, Satan will find us work.
d c-acp vvb av-j vvi px32 p-acp n1: cs pns12 vhb dx n1 pc-acp vdi, np1 vmb vvi pno12 vvi.
(105) part (DIV2)
4271
Page 872
20888
He sows most of his seed in Fallow ground.
He Sovus most of his seed in Fallow ground.
pns31 n2 av-js pp-f po31 n1 p-acp j n1.
(105) part (DIV2)
4271
Page 872
20889
A Woman being much tempted to sin, came to Reverend Mr. Greenham for Advice, What she should do to resist the Temptation? He gave her this Answer;
A Woman being much tempted to since, Come to Reverend Mr. Greenham for advice, What she should do to resist the Temptation? He gave her this Answer;
dt n1 vbg av-d vvn p-acp n1, vvd p-acp n-jn n1 np1 p-acp n1, r-crq pns31 vmd vdi pc-acp vvi dt n1? pns31 vvd pno31 d n1;
(105) part (DIV2)
4271
Page 872
20890
Be always well employed, that so when Satan comes, he may find thee busied in thy Calling,
Be always well employed, that so when Satan comes, he may find thee busied in thy Calling,
vbb av av vvn, cst av c-crq np1 vvz, pns31 vmb vvi pno21 vvn p-acp po21 vvg,
(105) part (DIV2)
4271
Page 872
20891
and thou maist not be at leisure to listen to his Temptations.
and thou Mayest not be At leisure to listen to his Temptations.
cc pns21 vm2 xx vbi p-acp n1 pc-acp vvi p-acp po31 n2.
(105) part (DIV2)
4271
Page 872
20892
10. If you would be kept from sin, fix the eye of your Mind upon the Beauty of Holiness: Holiness consists in our Conformity to God;
10. If you would be kept from since, fix the eye of your Mind upon the Beauty of Holiness: Holiness consists in our Conformity to God;
crd cs pn22 vmd vbi vvn p-acp n1, vvb dt n1 pp-f po22 n1 p-acp dt n1 pp-f n1: n1 vvz p-acp po12 n1 p-acp np1;
(105) part (DIV2)
4272
Page 872
20893
Holiness is the sparkling of the Divine Nature;
Holiness is the sparkling of the Divine Nature;
n1 vbz dt j-vvg pp-f dt j-jn n1;
(105) part (DIV2)
4272
Page 872
20894
a beam of God shining in the Soul. How lovely is Christ 's Bride, when decked and bespangled with the Jewels of Holiness? What makes the Seraphims Angels of Light but their Holiness? Do but think with your selves what a splendid glorious thing Holiness is,
a beam of God shining in the Soul. How lovely is christ is Bride, when decked and bespangled with the Jewels of Holiness? What makes the Seraphims Angels of Light but their Holiness? Do but think with your selves what a splendid glorious thing Holiness is,
dt n1 pp-f np1 vvg p-acp dt n1 q-crq j vbz np1 vbz n1, c-crq vvn cc vvn p-acp dt n2 pp-f n1? q-crq vvz dt np2 n2 pp-f n1 p-acp po32 n1? vdb p-acp vvi p-acp po22 n2 r-crq dt j j n1 n1 vbz,
(105) part (DIV2)
4272
Page 873
20895
and it will cause a disgust and hatred of sin, which is so contrary to it.
and it will cause a disgust and hatred of since, which is so contrary to it.
cc pn31 vmb vvi dt n1 cc n1 pp-f n1, r-crq vbz av j-jn p-acp pn31.
(105) part (DIV2)
4272
Page 873
20896
The beholding of Beauty, makes one out of love with Deformity.
The beholding of Beauty, makes one out of love with Deformity.
dt n-vvg pp-f n1, vvz pi av pp-f n1 p-acp n1.
(105) part (DIV2)
4272
Page 873
20897
11. If you would keep from the evil of sin, meditate frequently of Death, First, The unavoidableness of it, Heb. 9.27. Statutum est, It is appointed for all once to die.
11. If you would keep from the evil of since, meditate frequently of Death, First, The Unavoidableness of it, Hebrew 9.27. Statutum est, It is appointed for all once to die.
crd cs pn22 vmd vvi p-acp dt n-jn pp-f n1, vvb av-j pp-f n1, ord, dt n1 pp-f pn31, np1 crd. fw-la fw-la, pn31 vbz vvn p-acp d c-acp pc-acp vvi.
(105) part (DIV2)
4273
Page 873
20898
We are not so sure to lie down this night in our Bed, as we are to lie down in our Grave. Secondly, The uncertainty of the Time. We are but Tenants at will ;
We Are not so sure to lie down this night in our Bed, as we Are to lie down in our Grave. Secondly, The uncertainty of the Time. We Are but Tenants At will;
pns12 vbr xx av j pc-acp vvi a-acp d n1 p-acp po12 n1, c-acp pns12 vbr pc-acp vvi a-acp p-acp po12 j. ord, dt n1 pp-f dt n1. pns12 vbr p-acp n2 p-acp n1;
(105) part (DIV2)
4273
Page 873
20899
we hold our Life at the Will of our Landlord;
we hold our Life At the Will of our Landlord;
pns12 vvb po12 n1 p-acp dt n1 pp-f po12 n1;
(105) part (DIV2)
4273
Page 873
20900
And how soon may God turn us out of this house of clay? Death oft comes when we least look for it.
And how soon may God turn us out of this house of clay? Death oft comes when we lest look for it.
cc c-crq av vmb np1 vvi pno12 av pp-f d n1 pp-f n1? n1 av vvz c-crq pns12 cs vvb p-acp pn31.
(105) part (DIV2)
4273
Page 873
20901
The Floud (as some Learned Writers observe) came in the Month Zif, or April, in the Spring,
The Flood (as Some Learned Writers observe) Come in the Monn Zif, or April, in the Spring,
dt n1 (c-acp d j n2 vvb) vvd p-acp dt n1 np1, cc np1, p-acp dt n1,
(105) part (DIV2)
4273
Page 873
20902
when the Trees were Blossoming, and the Birds Singing; then came the Floud, when they least looked for it.
when the Trees were Blossoming, and the Birds Singing; then Come the Flood, when they least looked for it.
c-crq dt n2 vbdr j-vvg, cc dt n2 vvg; av vvd dt n1, c-crq pns32 ds vvd p-acp pn31.
(105) part (DIV2)
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So oft in the Spring of Youth, when the Body is most healthy, and the Spirits most sprightly and vigorous,
So oft in the Spring of Youth, when the Body is most healthy, and the Spirits most sprightly and vigorous,
av av p-acp dt n1 pp-f n1, c-crq dt n1 vbz av-ds j, cc dt n2 av-ds j cc j,
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and Death is least thought on, then it comes. Could we think often and seriously of Death, it would give a Death's-wound to sin.
and Death is least Thought on, then it comes. Could we think often and seriously of Death, it would give a Death's-wound to since.
cc n1 vbz av-ds vvn a-acp, cs pn31 vvz. vmd pns12 vvi av cc av-j pp-f n1, pn31 vmd vvi dt n1 p-acp n1.
(105) part (DIV2)
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Nihil sic revocato peocata quàm crebra mortis contemplatio. Aug. No stronger Antidote against sin than this:Nihil sic revocato peocata quàm Crebra mortis contemplatio. Aug. No Stronger Antidote against since than this:
fw-la fw-la n1 n1 fw-la n1 fw-la fw-la. np1 uh-dx jc n1 p-acp n1 cs d:
(105) part (DIV2)
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Am I now Singing, and to morrow may be Dying? What if Death should take me doing the Devil's work? Would it not send me to him to receive my Wages? Would but the Adulterer think, I am now in the Act of Sin,
Am I now Singing, and to morrow may be Dying? What if Death should take me doing the Devil's work? Would it not send me to him to receive my Wages? Would but the Adulterer think, I am now in the Act of since,
vbm pns11 av vvg, cc p-acp n1 vmb vbi vvg? q-crq cs n1 vmd vvi pno11 vdg dt ng1 n1? vmd pn31 xx vvi pno11 p-acp pno31 pc-acp vvi po11 n2? vmd p-acp dt n1 vvb, pns11 vbm av p-acp dt n1 pp-f n1,
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but how soon may Death come; and then I who have burned in lust, must burn in Hell.
but how soon may Death come; and then I who have burned in lust, must burn in Hell.
cc-acp q-crq av vmb n1 vvi; cc cs pns11 r-crq vhb vvn p-acp n1, vmb vvi p-acp n1.
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This sure would strike a damp into him, and make him afraid of going after strange Flesh.
This sure would strike a damp into him, and make him afraid of going After strange Flesh.
np1 av-j vmd vvi dt n-jn p-acp pno31, cc vvi pno31 j pp-f vvg p-acp j n1.
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12. If you would be kept from Gross Scandalous Sins, beware of a Covetous Heart.
12. If you would be kept from Gross Scandalous Sins, beware of a Covetous Heart.
crd cs pn22 vmd vbi vvn p-acp j j n2, vvb pp-f dt j n1.
(105) part (DIV2)
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Covetousness is a dry Drunkenness. He who thirsts insatiably after the World, will stick at no sin, he will betray Christ and a Good Cause for Money:
Covetousness is a dry drunkenness. He who thirsts insatiably After the World, will stick At no since, he will betray christ and a Good Cause for Money:
n1 vbz dt j n1. pns31 r-crq vvz av-j p-acp dt n1, vmb vvi p-acp dx n1, pns31 vmb vvi np1 cc dt j n1 p-acp n1:
(105) part (DIV2)
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Cui nihil satis eidem nihil turpe. Tacitus. 1 Tim. 6.10. The love of Money is the root of all evil. Cui nihil satis Eidem nihil Turpe. Tacitus. 1 Tim. 6.10. The love of Money is the root of all evil.
fw-la fw-la fw-la fw-la fw-la vvb. np1. crd np1 crd. dt n1 pp-f n1 vbz dt n1 pp-f d n-jn.
(105) part (DIV2)
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From this Root comes, First, Theft. Achan 's covetous humour made him steal the VVedge of Gold, Josh. 7.21. Covetousness makes the Jayls so full.
From this Root comes, First, Theft. achan is covetous humour made him steal the VVedge of Gold, Josh. 7.21. Covetousness makes the Jails so full.
p-acp d n1 vvz, ord, n1. np1 vbz j n1 vvd pno31 vvi dt n1 pp-f n1, np1 crd. n1 vvz dt n2 av j.
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Secondly, From this root comes Murder.Secondly, From this root comes Murder.
ord, p-acp d n1 vvz n1.
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VVhy did Ahab Stone Naboth to death, but to possess his Vineyard? 1 King. 21.13. Covetousness hath made many swim to the Crown in blood.
Why did Ahab Stone Naboth to death, but to possess his Vineyard? 1 King. 21.13. Covetousness hath made many swim to the Crown in blood.
q-crq vdd np1 n1 np1 p-acp n1, cc-acp pc-acp vvi po31 n1? crd n1. crd. n1 vhz vvn d n1 p-acp dt n1 p-acp n1.
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Thirdly, From this bitter Root of Covetousness proceeds Cousenage: It is the Covetous hand holds false weights.Thirdly, From this bitter Root of Covetousness proceeds Cozenage: It is the Covetous hand holds false weights.
ord, p-acp d j n1 pp-f n1 vvz n1: pn31 vbz dt j n1 vvz j n2.
(105) part (DIV2)
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Fourthly, From this Root of covetousness comes Uncleanness. You read of the hire of a Whore, Deut. 23.18.Fourthly, From this Root of covetousness comes Uncleanness. You read of the hire of a Whore, Deuteronomy 23.18.
ord, p-acp d n1 pp-f n1 vvz n1. pn22 vvb pp-f dt vvb pp-f dt n1, np1 crd.
(105) part (DIV2)
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For Money she would let both her Conscience and Chastity be set to sale.
For Money she would let both her Conscience and Chastity be Set to sale.
p-acp n1 pns31 vmd vvi d po31 n1 cc n1 vbb vvn p-acp n1.
(105) part (DIV2)
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O if you would be kept from the evil of sin, beware of Covetousness which is the In-let to so many sins.
O if you would be kept from the evil of since, beware of Covetousness which is the Inlet to so many Sins.
sy cs pn22 vmd vbi vvn p-acp dt n-jn pp-f n1, vvb pp-f n1 r-crq vbz dt j p-acp av d n2.
(105) part (DIV2)
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13. Let us be much in Prayer to God, to keep us from Ingulphing our selves in sin, Psal. 19.11. Keep back thy servant from presumptuous sins.
13. Let us be much in Prayer to God, to keep us from Engulfing our selves in since, Psalm 19.11. Keep back thy servant from presumptuous Sins.
crd vvb pno12 vbi d p-acp n1 p-acp np1, pc-acp vvi pno12 p-acp j-vvg po12 n2 p-acp n1, np1 crd. vvb av po21 n1 p-acp j n2.
(105) part (DIV2)
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We have no power inherent to keep our selves from evil.
We have no power inherent to keep our selves from evil.
pns12 vhb dx n1 j pc-acp vvi po12 n2 p-acp n-jn.
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Arnoldus saith, That Man in his corrupt estate, hath Aliqua• reliquias vitae Spiritualis — Some Reliques of Spiritual Life left:Arnoldus Says, That Man in his corrupt estate, hath Aliqua• Reliquias vitae Spiritualis — some Relics of Spiritual Life left:
np1 vvz, cst n1 p-acp po31 j n1, vhz np1 fw-la fw-la fw-la — d n2 pp-f j n1 vvd:
(105) part (DIV2)
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And Arminius saith, Man hath a sufficiency of Grace in himself, whereby he may, Abstinere à malo, abstain from evil.
And Arminius Says, Man hath a sufficiency of Grace in himself, whereby he may, Abstinere à Malo, abstain from evil.
cc np1 vvz, n1 vhz dt n1 pp-f n1 p-acp px31, c-crq pns31 vmb, fw-la fw-fr fw-la, vvb p-acp n-jn.
(105) part (DIV2)
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Free-will is a sufficient curb to check and pull him back from sin.
Freewill is a sufficient curb to check and pull him back from since.
j vbz dt j n1 pc-acp vvi cc vvi pno31 av p-acp n1.
(105) part (DIV2)
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But then what needed Christ to have Taught us this Prayer, Libera nos à malo, Deliver us from evil? If we have power of our selves to keep from sin, What need we pray to God for power? Alass,
But then what needed christ to have Taught us this Prayer, Libera nos à Malo, Deliver us from evil? If we have power of our selves to keep from since, What need we pray to God for power? Alas,
p-acp av q-crq vvd np1 pc-acp vhi vvn pno12 d n1, np1 fw-la fw-fr fw-la, vvb pno12 p-acp n-jn? cs pns12 vhb n1 pp-f po12 n2 pc-acp vvi p-acp n1, q-crq vvb pns12 vvb p-acp np1 p-acp n1? uh,
(105) part (DIV2)
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if David and Peter who had an Habit of Grace, fell, for want of a fresh gale of the Spirit to hold them up, much more will they be in danger of falling, who have onely the power of Free will to hold them.
if David and Peter who had an Habit of Grace, fell, for want of a fresh gale of the Spirit to hold them up, much more will they be in danger of falling, who have only the power of Free will to hold them.
cs np1 cc np1 r-crq vhd dt n1 pp-f n1, vvd, p-acp n1 pp-f dt j n1 pp-f dt n1 pc-acp vvi pno32 a-acp, av-d av-dc vmb pns32 vbb p-acp n1 pp-f vvg, r-crq vhb av-j dt n1 pp-f j n1 pc-acp vvi pno32.
(105) part (DIV2)
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Let us therefore sue to God for strength to keep us from sinning; Pray that Prayer of David, Psal. 119.117. Hold thou me up, and I shall be safe:
Let us Therefore sue to God for strength to keep us from sinning; Pray that Prayer of David, Psalm 119.117. Hold thou me up, and I shall be safe:
vvb pno12 av vvi p-acp np1 p-acp n1 pc-acp vvi pno12 p-acp vvg; vvb d n1 pp-f np1, np1 crd. vvb pns21 pno11 p-acp, cc pns11 vmb vbi j:
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and that other Prayer, Psal. 17.5. Hold up my goings in thy paths, that my footsteps slip not.
and that other Prayer, Psalm 17.5. Hold up my goings in thy paths, that my footsteps slip not.
cc d j-jn n1, np1 crd. vvb a-acp po11 n2-vvg p-acp po21 n2, cst po11 n2 vvb xx.
(105) part (DIV2)
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Lord keep me from dishonouring thee, keep me from the defiling sins of the Age, that I may not be worse for the Times,
Lord keep me from Dishonoring thee, keep me from the defiling Sins of the Age, that I may not be Worse for the Times,
n1 vvb pno11 p-acp vvg pno21, vvb pno11 p-acp dt n-vvg n2 pp-f dt n1, cst pns11 vmb xx vbi av-jc p-acp dt n2,
(105) part (DIV2)
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nor the Times the worse for me. Keep back thy servant from presumptuous sins. Lord, whatever I suffer, keep me from sin.
nor the Times the Worse for me. Keep back thy servant from presumptuous Sins. Lord, whatever I suffer, keep me from since.
ccx dt n2 dt av-jc p-acp pno11. vvb av po21 n1 p-acp j n2. n1, r-crq pns11 vvb, vvb pno11 p-acp n1.
(105) part (DIV2)
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The Child is safe in the Nurses arms;
The Child is safe in the Nurse's arms;
dt n1 vbz j p-acp dt ng1 n2;
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and we are onely safe from falling into Sin, while we are held up in the Arms of Christ and Free-Grace.
and we Are only safe from falling into since, while we Are held up in the Arms of christ and Free-Grace.
cc pns12 vbr av-j j p-acp vvg p-acp n1, cs pns12 vbr vvn a-acp p-acp dt n2 pp-f np1 cc n1.
(105) part (DIV2)
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2. Branch Of the Exhortation hath an aspect to God's Children, you that are Professors,
2. Branch Of the Exhortation hath an aspect to God's Children, you that Are Professors,
crd n1 pp-f dt n1 vhz dt n1 p-acp npg1 n2, pn22 cst vbr n2,
(105) part (DIV2)
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and carry Christ 's Colours, I beseech you, above all others, to take heed of sin;
and carry christ is Colours, I beseech you, above all Others, to take heed of since;
cc vvi np1 vbz n2, pns11 vvb pn22, p-acp d n2-jn, p-acp vvb n1 pp-f n1;
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beware of any action that is scandalous and unbecoming the Gospel. You have heard what a prodigious hyperbolical evil sin is.
beware of any actium that is scandalous and unbecoming the Gospel. You have herd what a prodigious hyperbolical evil since is.
vvb pp-f d n1 cst vbz j cc j dt n1. pn22 vhb vvn r-crq dt j j j-jn n1 vbz.
(105) part (DIV2)
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Come not near the forbidden fruit, Hos. 4.15. Though Israel play the harlot, yet let not Iudah offend.
Come not near the forbidden fruit, Hos. 4.15. Though Israel play the harlot, yet let not Iudah offend.
vvb xx av-j dt j-vvn n1, np1 crd. cs np1 vvb dt n1, av vvb xx np1 vvi.
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So, though wicked Men run into sin, yet let not the Spouse of Christ defile the breasts of her Virginity.
So, though wicked Men run into since, yet let not the Spouse of christ defile the breasts of her Virginity.
av, cs j n2 vvn p-acp n1, av vvb xx dt n1 pp-f np1 vvb dt n2 pp-f po31 n1.
(105) part (DIV2)
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Sin doth ill become any, but it doth worse become Professors.
since does ill become any, but it does Worse become Professors.
n1 vdz av-jn vvi d, cc-acp pn31 vdz jc vvb n2.
(105) part (DIV2)
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Dung is unhandsome in the Street, but to see it in the Temple, How offensive is it? Leprosie in the Foot doth ill,
Dung is unhandsome in the Street, but to see it in the Temple, How offensive is it? Leprosy in the Foot does ill,
n1 vbz j p-acp dt n1, cc-acp pc-acp vvi pn31 p-acp dt n1, c-crq j vbz pn31? n1 p-acp dt n1 vdz av-jn,
(105) part (DIV2)
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but to see a leprous sore in the Face is much worse.
but to see a leprous soar in the Face is much Worse.
cc-acp pc-acp vvi dt j n1 p-acp dt n1 vbz av-d jc.
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To see sin break forth in them, who have a Face of Religion, is most to be abominated.
To see since break forth in them, who have a Face of Religion, is most to be abominated.
p-acp vvi n1 vvi av p-acp pno32, r-crq vhb dt n1 pp-f n1, vbz av-ds pc-acp vbi vvn.
(105) part (DIV2)
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The sins of the wicked are not so much wondered at, Dan. 12.10. The wicked shall do wickedly.
The Sins of the wicked Are not so much wondered At, Dan. 12.10. The wicked shall do wickedly.
dt n2 pp-f dt j vbr xx av d vvd p-acp, np1 crd. dt j vmb vdi av-j.
(105) part (DIV2)
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It is no wonder to see a Toad spit Poison; it was not so much wondered to see Cain, or Ahab sin;
It is no wonder to see a Toad spit Poison; it was not so much wondered to see Cain, or Ahab since;
pn31 vbz dx n1 pc-acp vvi dt n1 vvb n1; pn31 vbds xx av av-d vvn pc-acp vvi np1, cc np1 n1;
(105) part (DIV2)
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but to see Lot 's Incest, to see David 's hands stained with blood, this was strange.
but to see Lot is Incest, to see David is hands stained with blood, this was strange.
cc-acp pc-acp vvi n1 vbz n1, pc-acp vvi np1 vbz n1 vvn p-acp n1, d vbds j.
(105) part (DIV2)
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When the Sun is Eclipsed, every one stands and looks upon it.
When the Sun is Eclipsed, every one Stands and looks upon it.
c-crq dt n1 vbz vvn, d pi vvz cc vvz p-acp pn31.
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So when a Child of light is Eclipsed by scandalous sin, all stand and gaze at this Eclipse.
So when a Child of Light is Eclipsed by scandalous since, all stand and gaze At this Eclipse.
av c-crq dt n1 pp-f n1 vbz vvn p-acp j n1, d n1 cc vvi p-acp d n1.
(105) part (DIV2)
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The Sins of God's People, do, in some sense, more provoke God, than the sins of the Wicked.
The Sins of God's People, do, in Some sense, more provoke God, than the Sins of the Wicked.
dt n2 pp-f npg1 n1, vdb, p-acp d n1, av-dc vvb np1, cs dt n2 pp-f dt j.
(105) part (DIV2)
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We read of the provoking of his Sons and Daughters, Deut. 32.19. The sins of the Wicked Anger God, but the sins of his People Grieve him.
We read of the provoking of his Sons and Daughters, Deuteronomy 32.19. The Sins of the Wicked Anger God, but the Sins of his People Grieve him.
pns12 vvb pp-f dt j-vvg pp-f po31 n2 cc n2, np1 crd. dt n2 pp-f dt j n1 np1, cc-acp dt n2 pp-f po31 n1 vvi pno31.
(105) part (DIV2)
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The sins of God's People have a more malignant aspect, and are of a blacker dye than others:
The Sins of God's People have a more malignant aspect, and Are of a blacker die than Others:
dt n2 pp-f npg1 n1 vhb dt av-dc j n1, cc vbr pp-f dt jc-jn n1 cs n2-jn:
(105) part (DIV2)
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There are those aggravations in the sins of God's People, as are not to be found in the sins of the Unregenerate, in Eight Particulars.
There Are those aggravations in the Sins of God's People, as Are not to be found in the Sins of the Unregenerate, in Eight Particulars.
a-acp vbr d n2 p-acp dt n2 pp-f npg1 n1, c-acp vbr xx pc-acp vbi vvn p-acp dt n2 pp-f dt j, p-acp crd n2-j.
(105) part (DIV2)
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For, First, The Godly have something which may ponere obicem, Restrain them from sin. Wicked Men, when they sin, have no Principle to restrain them;
For, First, The Godly have something which may ponere obicem, Restrain them from since. Wicked Men, when they sin, have no Principle to restrain them;
p-acp, ord, dt j vhb pi r-crq vmb fw-la fw-la, vvb pno32 p-acp n1. j n2, c-crq pns32 vvb, vhb dx n1 pc-acp vvi pno32;
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they have Wind and Tide to carry them, but have nothing to pull them back from sin:
they have Wind and Tide to carry them, but have nothing to pull them back from since:
pns32 vhb n1 cc n1 pc-acp vvi pno32, p-acp vhi pix pc-acp vvi pno32 av p-acp n1:
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but a Child of God hath a Principle of Grace to give check to sin. He hath the impulses of God's Spirit disswading him from evil;
but a Child of God hath a Principle of Grace to give check to since. He hath the impulses of God's Spirit dissuading him from evil;
cc-acp dt n1 pp-f np1 vhz dt n1 pp-f n1 pc-acp vvi n1 p-acp n1. pns31 vhz dt n2 pp-f npg1 n1 vvg pno31 p-acp n-jn;
(105) part (DIV2)
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therefore for him to commit sin is far worse than for others. This is to sin more desperately ; Therefore for him to commit since is Far Worse than for Others. This is to sin more desperately;
av p-acp pno31 pc-acp vvi n1 vbz av-j av-jc cs p-acp n2-jn. d vbz pc-acp vvi dc av-j;
(105) part (DIV2)
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it is as if a Woman should go about to kill the Child in her Womb. Christian, this thou art going to do,
it is as if a Woman should go about to kill the Child in her Womb. Christian, this thou art going to do,
pn31 vbz c-acp cs dt n1 vmd vvi a-acp pc-acp vvi dt n1 p-acp po31 np1 njp, d pns21 vb2r vvg pc-acp vdi,
(105) part (DIV2)
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when thou sinnest Presumptuously, thou doest what in thee lies to kill the Babe of Grace in thy Soul.
when thou Sinnest Presumptuously, thou dost what in thee lies to kill the Babe of Grace in thy Soul.
c-crq pns21 vv2 av-j, pns21 vd2 q-crq p-acp pno21 vvz pc-acp vvi dt n1 pp-f n1 p-acp po21 n1
(105) part (DIV2)
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Secondly. The sins of God's People are greater than others, because they sin against more Mercy. This is like a Weight put in the Scale, it makes sin weigh heavier.Secondly. The Sins of God's People Are greater than Others, Because they sin against more Mercy. This is like a Weight put in the Scale, it makes since weigh Heavier.
ord. dt n2 pp-f npg1 n1 vbr jc cs n2-jn, c-acp pns32 vvb p-acp dc n1. d vbz av-j dt n1 vvd p-acp dt n1, pn31 vvz n1 vvi jc.
(105) part (DIV2)
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God hath given Christ to a Believer, he hath cut him off from the wild stock of Nature,
God hath given christ to a Believer, he hath Cut him off from the wild stock of Nature,
np1 vhz vvn np1 p-acp dt n1, pns31 vhz vvn pno31 a-acp p-acp dt j n1 pp-f n1,
(105) part (DIV2)
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and grafted him into the True Olive;
and grafted him into the True Olive;
cc vvd pno31 p-acp dt j n1;
(105) part (DIV2)
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and for him to abuse all this Mercy, it is to out-do the Wicked, and to sin with an higher aggravation,
and for him to abuse all this Mercy, it is to outdo the Wicked, and to sin with an higher aggravation,
cc p-acp pno31 pc-acp vvi d d n1, pn31 vbz pc-acp vvi dt j, cc pc-acp vvi p-acp dt jc n1,
(105) part (DIV2)
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because it is to sin against greater love.
Because it is to since against greater love.
c-acp pn31 vbz p-acp n1 p-acp jc n1.
(105) part (DIV2)
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How was Peter 's sin inhaunced and accented, that when Christ had done more for him than others, he had dropped some of the Holy Oil upon him;
How was Peter is since enhanced and accented, that when christ had done more for him than Others, he had dropped Some of the Holy Oil upon him;
np1 vbds np1 vbz n1 vvn cc vvn, cst c-crq np1 vhd vdn av-dc p-acp pno31 cs n2-jn, pns31 vhd vvn d pp-f dt j n1 p-acp pno31;
(105) part (DIV2)
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He had taken him into the number of the Apostles, he had carried him up into the Mount of Transfiguration,
He had taken him into the number of the Apostles, he had carried him up into the Mount of Transfiguration,
pns31 vhd vvn pno31 p-acp dt n1 pp-f dt n2, pns31 vhd vvn pno31 a-acp p-acp dt n1 pp-f n1,
(105) part (DIV2)
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and shewn him the Glory of Heaven in a Vision;
and shown him the Glory of Heaven in a Vision;
cc vvn pno31 dt n1 pp-f n1 p-acp dt n1;
(105) part (DIV2)
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now that Peter should deny Christ after all this Mercy, this was heinous, and could not be forgiven but by a Prodigy and Miracle of Love.
now that Peter should deny christ After all this Mercy, this was heinous, and could not be forgiven but by a Prodigy and Miracle of Love.
av d np1 vmd vvi np1 p-acp d d n1, d vbds j, cc vmd xx vbi vvn cc-acp p-acp dt n1 cc n1 pp-f n1.
(105) part (DIV2)
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Thirdly, The Sins of the Godly are worse, and have this aggravation in them, that they Sin against more clear illuminations than the Wicked, Iob 24.13. They are of those that rebel against the Light:Thirdly, The Sins of the Godly Are Worse, and have this aggravation in them, that they since against more clear illuminations than the Wicked, Job 24.13. They Are of those that rebel against the Light:
ord, dt n2 pp-f dt j vbr av-jc, cc vhb d n1 p-acp pno32, cst pns32 n1 p-acp av-dc j n2 cs dt j, np1 crd. pns32 vbr pp-f d cst vvb p-acp dt n1:
(105) part (DIV2)
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Light is there taken figuratively for knowledge. It can't be deny'd but the Wicked Sin knowingly;
Light is there taken figuratively for knowledge. It can't be denied but the Wicked since knowingly;
n1 vbz a-acp vvn av-j p-acp n1. pn31 vmb|pn31 vbi vvn p-acp dt j n1 av-vvg;
(105) part (DIV2)
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but the Godly have a light beyond them, such a divine, penetrating light, as no Hypocrite can attain unto:
but the Godly have a Light beyond them, such a divine, penetrating Light, as no Hypocrite can attain unto:
cc-acp dt j vhb dt n1 p-acp pno32, d dt j-jn, vvg n1, c-acp dx n1 vmb vvi p-acp:
(105) part (DIV2)
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They have better eyes to see Sin than others, and for them to meddle with Sin,
They have better eyes to see since than Others, and for them to meddle with since,
pns32 vhb jc n2 pc-acp vvi n1 cs n2-jn, cc p-acp pno32 pc-acp vvi p-acp n1,
(105) part (DIV2)
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and embrace this Dunghil, How must this needs provoke God, and make the Fury rise up in his Face? Oh therefore you that are the People of God fly from Sin;
and embrace this Dunghill, How must this needs provoke God, and make the Fury rise up in his Face? O Therefore you that Are the People of God fly from since;
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(105) part (DIV2)
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your Sins are more inhanc'd, and have worse aggravations in them than the Sins of the Unregenerate.
your Sins Are more enhanced, and have Worse aggravations in them than the Sins of the Unregenerate.
po22 n2 vbr av-dc vvd, cc vhb jc n2 p-acp pno32 cs dt n2 pp-f dt j.
(105) part (DIV2)
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Fourthly, The Sins of the Godly are worse than the Sins of the Unregenerate;Fourthly, The Sins of the Godly Are Worse than the Sins of the Unregenerate;
ord, dt n2 pp-f dt j vbr av-jc cs dt n2 pp-f dt j;
(105) part (DIV2)
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for when they Sin, it is against Greater Experiences. They have felt the bitterness of Sin in the pangs of the New-birth,
for when they since, it is against Greater Experiences. They have felt the bitterness of since in the pangs of the New birth,
p-acp c-crq pns32 n1, pn31 vbz p-acp jc n2. pns32 vhb vvn dt n1 pp-f n1 p-acp dt n2 pp-f dt n1,
(105) part (DIV2)
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and afterwards God hath spoken peace, and they have had an experimental tast how Sweet the Lord is;
and afterwards God hath spoken peace, and they have had an experimental taste how Sweet the Lord is;
cc av np1 vhz vvn n1, cc pns32 vhb vhn dt j n1 c-crq j dt n1 vbz;
(105) part (DIV2)
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and yet, after these Experiences, that they should touch the Forbidden Fruit, venture upon a Presumptuous Sin,
and yet, After these Experiences, that they should touch the Forbidden Fruit, venture upon a Presumptuous since,
cc av, c-acp d n2, cst pns32 vmd vvi dt vvn n1, vvb p-acp dt j n1,
(105) part (DIV2)
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How doth this inhance and aggravate their Guilt, and is like putting a weight more in the Scale to make their Sin weigh heavier? The Wicked,
How does this inhance and aggravate their Gilded, and is like putting a weight more in the Scale to make their since weigh Heavier? The Wicked,
q-crq vdz d vvi cc vvi po32 j-vvn, cc vbz av-j vvg dt n1 av-dc p-acp dt n1 pc-acp vvi po32 n1 vvi jc? dt j,
(105) part (DIV2)
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when they Sin, never tasted the sweetness of an Heavenly Life; they never knew what it was to have any Smiles from God;
when they since, never tasted the sweetness of an Heavenly Life; they never knew what it was to have any Smiles from God;
c-crq pns32 n1, av-x vvd dt n1 pp-f dt j n1; pns32 av-x vvd r-crq pn31 vbds pc-acp vhi d n2 p-acp np1;
(105) part (DIV2)
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they never tasted any thing sweeter than Corn and Wine, therefore no wonder if they Sin:
they never tasted any thing Sweeten than Corn and Wine, Therefore no wonder if they since:
pns32 av-x vvd d n1 jc cs n1 cc n1, av dx n1 cs pns32 n1:
(105) part (DIV2)
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But for a Child of God, who hath had such Love-Tokens from Heaven, and Signal experiences,
But for a Child of God, who hath had such Love-Tokens from Heaven, and Signal experiences,
cc-acp p-acp dt n1 pp-f np1, r-crq vhz vhn d n2 p-acp n1, cc n1 n2,
(105) part (DIV2)
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for him to Gratifie a Lust, How horrid is this!
for him to Gratify a Lust, How horrid is this!
p-acp pno31 pc-acp vvi dt n1, c-crq j vbz d!
(105) part (DIV2)
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It was an aggravation of Solomon 's Sin, that his heart was turned from the Lord which had appeared to him Twice, 1 King. 11.9. Fifthly, The Sins of the Godly are greater than others, because they Sin against their Sonship. When Wicked Men Sin, they Sin against the Command;
It was an aggravation of Solomon is since, that his heart was turned from the Lord which had appeared to him Twice, 1 King. 11.9. Fifthly, The Sins of the Godly Are greater than Others, Because they since against their Sonship. When Wicked Men since, they since against the Command;
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but when the Godly Sin, they Sin against a Priviledge, they abuse their Sonship. The Godly are adopted into the Family of Heaven, they have a New Name: Is it a light thing [ said David ] to be Son-in-Law to a King? So to be called the Sons of God, to be Heirs of the Promises, is no small honour:
but when the Godly since, they since against a Privilege, they abuse their Sonship. The Godly Are adopted into the Family of Heaven, they have a New Name: Is it a Light thing [ said David ] to be Son-in-Law to a King? So to be called the Sons of God, to be Heirs of the Promises, is no small honour:
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(105) part (DIV2)
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Now, for such to run into any open offence, it is a Sinning against their Adoption; they hereby make themselves Vile ;
Now, for such to run into any open offence, it is a Sinning against their Adoption; they hereby make themselves Vile;
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(105) part (DIV2)
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Sixthly, The Sins of the Godly are worse than others, because they are committed against more Vows and Engagements.Sixthly, The Sins of the Godly Are Worse than Others, Because they Are committed against more Vows and Engagements.
j, dt n2 pp-f dt j vbr av-jc cs n2-jn, c-acp pns32 vbr vvn p-acp dc n2 cc n2.
(105) part (DIV2)
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They have given up their Names to God; They have Bound themselves solemnly to God by Oath, Psal. 119.106. I have Sworn that I will keep thy Statutes:
They have given up their Names to God; They have Bound themselves solemnly to God by Oath, Psalm 119.106. I have Sworn that I will keep thy Statutes:
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And, in the Supper of the Lord, they have renewed this Sacred Vow:
And, in the Supper of the Lord, they have renewed this Sacred Voelli:
cc, p-acp dt n1 pp-f dt n1, pns32 vhb vvn d j vvb:
(105) part (DIV2)
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and, after this, to run into a Presumptuous Sin, tis a Breach of Vow, a kind of Perjury, which dyes the Sin of a Crimson Colour.
and, After this, to run into a Presumptuous since, this a Breach of Voelli, a kind of Perjury, which dies the since of a Crimson Colour.
cc, p-acp d, pc-acp vvi p-acp dt j n1, pn31|vbz dt n1 pp-f vvb, dt n1 pp-f n1, r-crq vvz dt n1 pp-f dt j-jn n1.
(105) part (DIV2)
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Seventhly, The Sins of the Godly are worse than others, because they bring a greater Reproach upon Religion:Seventhly, The Sins of the Godly Are Worse than Others, Because they bring a greater Reproach upon Religion:
crd, dt n2 pp-f dt j vbr av-jc cs n2-jn, c-acp pns32 vvb dt jc n1 p-acp n1:
(105) part (DIV2)
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for the wicked to Sin, there's no other expected from them: Swine will wallow in the Mire.
for the wicked to since, there's no other expected from them: Swine will wallow in the Mire.
c-acp dt j p-acp n1, pc-acp|vbz dx j-jn vvn p-acp pno32: n1 vmb vvi p-acp dt n1.
(105) part (DIV2)
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But when Sheep do so, when the Godly Sin, that redounds to the dishonour of the Gospel, 2 Sam. 12.14. By this deed thou hast given great occasion to the enemies of the Lord to blaspheme.
But when Sheep do so, when the Godly since, that redounds to the dishonour of the Gospel, 2 Sam. 12.14. By this deed thou hast given great occasion to the enemies of the Lord to Blaspheme.
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(105) part (DIV2)
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A Stain in Scarlet, every ones eye is upon it.
A Stain in Scarlet, every ones eye is upon it.
dt n1 p-acp n-jn, d pig n1 vbz p-acp pn31.
(105) part (DIV2)
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For the Godly to Sin, it is like a Spot in Scarlet, it is more taken notice of,
For the Godly to since, it is like a Spot in Scarlet, it is more taken notice of,
p-acp dt j p-acp n1, pn31 vbz av-j dt n1 p-acp j-jn, pn31 vbz av-dc vvn n1 pp-f,
(105) part (DIV2)
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and it reflects a greater dishonour upon the ways of God. When the Sun is Eclipsed, every one stands and looks upon it:
and it reflects a greater dishonour upon the ways of God. When the Sun is Eclipsed, every one Stands and looks upon it:
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(105) part (DIV2)
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So when a Child of Light is Eclipsed by scandalous Sin, all stand and gaze at this Eclipse.
So when a Child of Light is Eclipsed by scandalous since, all stand and gaze At this Eclipse.
av c-crq dt n1 pp-f n1 vbz vvn p-acp j n1, d n1 cc vvi p-acp d n1.
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How doth the Gospel suffer by the miscarriages of the Godly? their Blood can never wash off the stain that they bring upon Religion.
How does the Gospel suffer by the miscarriages of the Godly? their Blood can never wash off the stain that they bring upon Religion.
q-crq vdz dt n1 vvb p-acp dt n2 pp-f dt j? po32 n1 vmb av-x vvi a-acp dt n1 cst pns32 vvb p-acp n1.
(105) part (DIV2)
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Eighthly, The Sins of the Godly are worse, because they are a means to encourage and harden wicked Men in Sin:Eighthly, The Sins of the Godly Are Worse, Because they Are a means to encourage and harden wicked Men in since:
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(105) part (DIV2)
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If the Wicked see the Godly to be loose and uncircumspect in their lives, they think they may do so to.
If the Wicked see the Godly to be lose and uncircumspect in their lives, they think they may do so to.
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(105) part (DIV2)
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The Wicked make the Godly their Pattern, not in imitating their Vertues, but their Vices ;
The Wicked make the Godly their Pattern, not in imitating their Virtues, but their Vices;
dt j vvi dt j po32 n1, xx p-acp vvg po32 n2, p-acp po32 n2;
(105) part (DIV2)
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And is not this fearful to be a means to damn others? These are the aggravations of the Sins of the Godly;
And is not this fearful to be a means to damn Others? These Are the aggravations of the Sins of the Godly;
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(105) part (DIV2)
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therefore you, above all others, beware of Presumptuous sins: your Sins wound Conscience, weaken Grace, and do more highly provoke God than the Sins of others:
Therefore you, above all Others, beware of Presumptuous Sins: your Sins wound Conscience, weaken Grace, and do more highly provoke God than the Sins of Others:
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(105) part (DIV2)
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and God will be sure to punish you; whoever escapes you shall not, Amos 3.3. You onely have I known of all the Families of the Earth, therefore I will punish you for all your Iniquities.
and God will be sure to Punish you; whoever escapes you shall not, Amos 3.3. You only have I known of all the Families of the Earth, Therefore I will Punish you for all your Iniquities.
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(105) part (DIV2)
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If God doth not damn you, yet he may send you to Hell in this Life.
If God does not damn you, yet he may send you to Hell in this Life.
cs np1 vdz xx vvi pn22, av pns31 vmb vvi pn22 p-acp n1 p-acp d n1.
(105) part (DIV2)
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He may cause such Agonies and Tremblings of heart, that you may be a Terror to your selves.
He may cause such Agonies and Tremblings of heart, that you may be a Terror to your selves.
pns31 vmb vvi d n2 cc n2-vvg pp-f n1, cst pn22 vmb vbi dt n1 p-acp po22 n2.
(105) part (DIV2)
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When David had stained himself with Adultery and Murder, he complained of his Broken Bones, Psal. 51.8. A Metaphor to set forth the Grief and Agony of his Soul:
When David had stained himself with Adultery and Murder, he complained of his Broken Bones, Psalm 51.8. A Metaphor to Set forth the Grief and Agony of his Soul:
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he lay in sore desertion Three Quarters of a year, and it is thought he never recovered his full joy to his Dying day.
he lay in soar desertion Three Quarters of a year, and it is Thought he never recovered his full joy to his Dying day.
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(105) part (DIV2)
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Oh therefore you, who belong to God, and are enrolled in his Family, take heed of blemishing your Profession with scandalous Sin;
O Therefore you, who belong to God, and Are enrolled in his Family, take heed of blemishing your Profession with scandalous since;
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(105) part (DIV2)
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you will pay dear for it; think of the Broken Bones. Though God doth not blot you out of his Book,
you will pay dear for it; think of the Broken Bones. Though God does not blot you out of his Book,
pn22 vmb vvi j-jn p-acp pn31; vvb pp-f dt j-vvn n2. cs np1 vdz xx vvi pn22 av pp-f po31 n1,
(105) part (DIV2)
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yet he may cast you out of his Presence, Psal. 51.11. He may keep you in long desertion.
yet he may cast you out of his Presence, Psalm 51.11. He may keep you in long desertion.
av pns31 vmb vvi pn22 av pp-f po31 n1, np1 crd. pns31 vmb vvi pn22 p-acp j n1.
(105) part (DIV2)
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You may feel such lashes in your Conscience, [ that you may roar out, and think your selves half in Hell. ]
You may feel such Lashes in your Conscience, [ that you may roar out, and think your selves half in Hell. ]
pn22 vmb vvi d n2 p-acp po22 n1, [ cst pn22 vmb vvi av, cc vvb po22 n2 j-jn p-acp n1. ]
(105) part (DIV2)
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So much for the First, Deliver us from evil ; We Pray to be delivered from Evil in General, that is, Sin.
So much for the First, Deliver us from evil; We Pray to be Delivered from Evil in General, that is, Sin.
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(105) part (DIV2)
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2. In Special, Deliver us from Evil: We Pray to be delivered from evil, under a Three-fold Notion.
2. In Special, Deliver us from Evil: We Pray to be Delivered from evil, under a Threefold Notion.
crd p-acp j, vvb pno12 p-acp n-jn: pns12 vvb pc-acp vbi vvn p-acp n-jn, p-acp dt n1 n1.
(105) part (DIV2)
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First, From the Evil of our Heart. It is call'd NONLATINALPHABET, an Evil Heart, Hebr. 3.12. Secondly, From the Evil of Satan. He is call'd NONLATINALPHABET, The Evil one, Mat. 13.19.
First, From the Evil of our Heart. It is called, an Evil Heart, Hebrew 3.12. Secondly, From the Evil of Satan. He is called, The Evil one, Mathew 13.19.
ord, p-acp dt n-jn pp-f po12 n1. pn31 vbz vvn, dt j-jn n1, np1 crd. ord, p-acp dt n-jn pp-f np1. pns31 vbz vvn, dt j-jn crd, np1 crd.
(105) part (DIV2)
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Thirdly, From the Evil of the World. 'Tis call'd an Evil World, Gal. 1.4. 1. In this Petition, Deliver us from Evil ;
Thirdly, From the Evil of the World. It's called an Evil World, Gal. 1.4. 1. In this Petition, Deliver us from Evil;
ord, p-acp dt n-jn pp-f dt n1. pn31|vbz vvn dt j-jn n1, np1 crd. crd p-acp d vvb, vvb pno12 p-acp j-jn;
(105) part (DIV2)
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we pray to be delivered from the evil of our Heart, that it may not decoy and trapan us into sin:
we pray to be Delivered from the evil of our Heart, that it may not decoy and trepan us into since:
pns12 vvb pc-acp vbi vvn p-acp dt n-jn pp-f po12 n1, cst pn31 vmb xx n1 cc vvb pno12 p-acp n1:
(105) part (DIV2)
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The Heart is the poisoned Fountain, from whence all actual sins flow, Mark 7.21. Out of the Heart proceed evil Thoughts, Fornications, Murders.
The Heart is the poisoned Fountain, from whence all actual Sins flow, Mark 7.21. Out of the Heart proceed evil Thoughts, Fornications, Murders.
dt n1 vbz dt j-vvn n1, p-acp c-crq d j n2 vvi, vvb crd. av pp-f dt n1 vvb j-jn n2, n2, n2.
(105) part (DIV2)
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The Cause of all Evil lies in a mans own Breast. All sin begins at the Heart.
The Cause of all Evil lies in a men own Breast. All since begins At the Heart.
dt n1 pp-f d n-jn vvz p-acp dt ng1 d n1. d n1 vvz p-acp dt n1.
(105) part (DIV2)
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Lust is first conceived in the Heart, and then it is midwifed into the World. Whence comes rash Anger? The Heart sets the Tongue on fire.
Lust is First conceived in the Heart, and then it is midwifed into the World. Whence comes rash Anger? The Heart sets the Tongue on fire.
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(105) part (DIV2)
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The Heart is a Shop or Work-house where all sin is contrived and hammer'd out.
The Heart is a Shop or Workhouse where all since is contrived and hammered out.
dt n1 vbz dt n1 cc n1 c-crq d n1 vbz vvn cc vvn av.
(105) part (DIV2)
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How needful therefore is this Prayer, Deliver us from Devil, from the Evil of our Hearts.
How needful Therefore is this Prayer, Deliver us from devil, from the Evil of our Hearts.
q-crq j av vbz d n1, vvb pno12 p-acp n1, p-acp dt n-jn pp-f po12 n2.
(105) part (DIV2)
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The Heart is the greatest Seducer, therefore the Apostle Iames saith, Every man is drawn away of his own Lust and enticed, Iam. 1.14. The Devil could not hurt us, if our own Hearts did not give consent.
The Heart is the greatest Seducer, Therefore the Apostle James Says, Every man is drawn away of his own Lust and enticed, Iam. 1.14. The devil could not hurt us, if our own Hearts did not give consent.
dt n1 vbz dt js n1, av dt n1 np1 vvz, d n1 vbz vvn av pp-f po31 d n1 cc vvn, np1 crd. dt n1 vmd xx vvi pno12, cs po12 d n2 vdd xx vvi n1.
(105) part (DIV2)
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All that he can do is to lay the Bait, but it is our fault to swallow the Bait.
All that he can do is to lay the Bait, but it is our fault to swallow the Bait.
av-d d pns31 vmb vdi vbz pc-acp vvi dt n1, cc-acp pn31 vbz po12 n1 pc-acp vvi dt np1
(105) part (DIV2)
4292
Page 876
21023
O let us pray to be delivered from the Lusts and Deceits of our Hearts;
Oh let us pray to be Delivered from the Lustiest and Deceits of our Hearts;
uh vvb pno12 vvi pc-acp vbi vvn p-acp dt n2 cc n2 pp-f po12 n2;
(105) part (DIV2)
4293
Page 876
21062
Lot was the worlds Wonder, the Complexion of his Soul kept Pure in Sodoms infectious Air.Lot was the world's Wonder, the Complexion of his Soul kept Pure in Sodom's infectious Air.
n1 vbds dt ng1 n1, dt n1 pp-f po31 n1 vvd j p-acp n2 j n1.
(105) part (DIV2)
4308
Page 877
21024
Deliver us from Evil. Luther fear'd his Heart more than the Pope or Cardinal, and it was Austins Prayer, Libera me Domine à meipso, Lord, deliver me from my self.Deliver us from Evil. Luther feared his Heart more than the Pope or Cardinal, and it was Austins Prayer, Libera me Domine à meipso, Lord, deliver me from my self.
vvb pno12 p-acp np1 np1 vvd po31 n1 av-dc cs dt n1 cc n1, cc pn31 vbds npg1 n1, np1 pno11 fw-la fw-fr fw-la, n1, vvb pno11 p-acp po11 n1.
(105) part (DIV2)
4293
Page 876
21025
It was good Advice one gave to his Friend, Caveas teipsum ; beware of the bosom-Traytor, the Flesh.
It was good advice one gave to his Friend, Caveas teipsum; beware of the bosom-Traytor, the Flesh.
pn31 vbds j n1 pi vvd p-acp po31 n1, np1 fw-la; vvb pp-f dt n1, dt n1.
(105) part (DIV2)
4293
Page 876
21026
The Heart of Man is the Trojan Horse, out of which comes a whole Army of Lusts.
The Heart of Man is the Trojan Horse, out of which comes a Whole Army of Lusts.
dt n1 pp-f n1 vbz dt jp n1, av pp-f r-crq vvz dt j-jn n1 pp-f np1
(105) part (DIV2)
4293
Page 876
21027
2. In this Petition, Deliver us from Evil, we pray to be delivered from the Evil of Satan. He is NONLATINALPHABET The Evil One, Mat. 13.19.
2. In this Petition, Deliver us from Evil, we pray to be Delivered from the Evil of Satan. He is The Evil One, Mathew 13.19.
crd p-acp d vvb, vvb pno12 p-acp n-jn, pns12 vvb pc-acp vbi vvn p-acp dt n-jn pp-f np1. pns31 vbz dt j-jn crd, np1 crd.
(105) part (DIV2)
4294
Page 876
21028
Quest. In what respect is Satan the Evil One ? Answ. 1. He is the first Inventor of Evil, Ioh. 8.44. He plotted the first Treason. Quest. In what respect is Satan the Evil One? Answer 1. He is the First Inventor of Evil, John 8.44. He plotted the First Treason.
n1. p-acp r-crq n1 vbz np1 dt j-jn crd? np1 crd pns31 vbz dt ord n1 pp-f n-jn, np1 crd. pns31 vvd dt ord n1.
(105) part (DIV2)
4295
Page 876
21029
2. His Inclination is only to Evil, Ephes. 6.12. His constant Practice is doing Evil, 1 Pet. 5.8. 4 All the Evils and Mischiefs that fall out in the World, he hath some hand in them.
2. His Inclination is only to Evil, Ephesians 6.12. His constant Practice is doing Evil, 1 Pet. 5.8. 4 All the Evils and Mischiefs that fallen out in the World, he hath Some hand in them.
crd po31 n1 vbz av-j p-acp j-jn, np1 crd. po31 j vvi vbz vdg n-jn, crd np1 crd. crd np1 dt n2-jn cc n2 cst vvb av p-acp dt n1, pns31 vhz d n1 p-acp pno32.
(105) part (DIV2)
4297
Page 876
21030
First, He hinders from Good, Zach. 3.1. He shewed me Joshua the High-Priest standing before the Angel of the Lord, and Satan at his right Hand to resist him. Secondly, He provokes to Evil;First, He hinders from Good, Zach 3.1. He showed me joshua the High-Priest standing before the Angel of the Lord, and Satan At his right Hand to resist him. Secondly, He provokes to Evil;
ord, pns31 vvz p-acp j, np1 crd. pns31 vvd pno11 np1 dt n1 vvg p-acp dt n1 pp-f dt n1, cc np1 p-acp po31 j-jn n1 pc-acp vvi pno31. ord, pns31 vvz p-acp n-jn;
(105) part (DIV2)
4300
Page 876
21031
He put it into Ananias 's Heart to lie, Act. 5.3. Why hath Satan fill'd thy Heart to lie to the Holy Ghost? The Devil blows the fire of Lust and Strife.
He put it into Ananias is Heart to lie, Act. 5.3. Why hath Satan filled thy Heart to lie to the Holy Ghost? The devil blows the fire of Lust and Strife.
pns31 vvd pn31 p-acp np1 vbz n1 pc-acp vvi, n1 crd. uh-crq vhz np1 vvn po21 n1 pc-acp vvi p-acp dt j n1? dt n1 vvz dt n1 pp-f n1 cc n1.
(105) part (DIV2)
4301
Page 876
21032
When men are proud, the Old Serpent hath poison'd them, and makes them swell.
When men Are proud, the Old Serpent hath poisoned them, and makes them swell.
c-crq n2 vbr j, dt j n1 vhz j-vvn pno32, cc vvz pno32 vvi.
(105) part (DIV2)
4301
Page 876
21033
Thus he is the Evil One, and well may we pray, Lord deliver us from the Evil One.
Thus he is the Evil One, and well may we pray, Lord deliver us from the Evil One.
av pns31 vbz dt j-jn crd, cc av vmb pns12 vvb, n1 vvb pno12 p-acp dt j-jn crd.
(105) part (DIV2)
4301
Page 876
21034
The Word Satan, in the Hebrew signifies an Opponent or Adversary. 1. He is a Restless Adversary, he never sleeps; Spirits needs no sleep.
The Word Satan, in the Hebrew signifies an Opponent or Adversary. 1. He is a Restless Adversary, he never sleeps; Spirits needs no sleep.
dt n1 np1, p-acp dt njp vvz dt n1 cc n1. crd pns31 vbz dt j n1, pns31 av-x vvz; n2 vvz dx n1.
(105) part (DIV2)
4301
Page 876
21035
He is a Peripatetick, He walks about, 1 Pet. 5.8. and how doth he walk? Not as a Pilgrim, but as a Spye ;
He is a Peripatetic, He walks about, 1 Pet. 5.8. and how does he walk? Not as a Pilgrim, but as a Spy;
pns31 vbz dt jp, pns31 vvz a-acp, crd np1 crd. cc q-crq vdz pns31 vvi? xx p-acp dt n1, p-acp p-acp dt n1;
(105) part (DIV2)
4302
Page 876
21036
he narrowly observes where he may plant his Pieces of Battery, and make his Assaults with most Advantage against us. Satan is a subtil Engineer ;
he narrowly observes where he may plant his Pieces of Battery, and make his Assaults with most Advantage against us. Satan is a subtle Engineer;
pns31 av-j vvz c-crq pns31 vmb vvi po31 n2 pp-f n1, cc vvi po31 n2 p-acp ds n1 p-acp pno12. np1 vbz dt j n1;
(105) part (DIV2)
4302
Page 876
21037
there is no place that can secure us from Satans Assaults and In••des. We find him while we are Praying, Hearing, Meditating.
there is no place that can secure us from Satan Assaults and In••des. We find him while we Are Praying, Hearing, Meditating.
pc-acp vbz dx n1 cst vmb vvi pno12 p-acp npg1 n2 cc n2. pns12 vvb pno31 cs pns12 vbr vvg, vvg, vvg.
(105) part (DIV2)
4302
Page 876
21038
We are sure of his Company, uncertain how we came by it.
We Are sure of his Company, uncertain how we Come by it.
pns12 vbr j pp-f po31 n1, j c-crq pns12 vvd p-acp pn31.
(105) part (DIV2)
4302
Page 876
21039
2. Satan is a puissant Adversary, he is armed with Power. He is call'd NONLATINALPHABET, The strong Man, Luke 11.21. He takes men captive at his pleasure, 2 Tim. 2.26. Who are taken captive by him at his Will.
2. Satan is a puissant Adversary, he is armed with Power. He is called, The strong Man, Lycia 11.21. He Takes men captive At his pleasure, 2 Tim. 2.26. Who Are taken captive by him At his Will.
crd np1 vbz dt j n1, pns31 vbz vvn p-acp n1. pns31 vbz vvn, dt j n1, av crd. pns31 vvz n2 j-jn p-acp po31 n1, crd np1 crd. r-crq vbr vvn j-jn p-acp pno31 p-acp po31 n1.
(105) part (DIV2)
4303
Page 876
21040
Gr. NONLATINALPHABET, who are taken alive by him. It alludes to a Bird that is taken alive in the Snare;
Great, who Are taken alive by him. It alludes to a Bird that is taken alive in the Snare;
np1, r-crq vbr vvn j p-acp pno31. pn31 vvz p-acp dt n1 cst vbz vvn j p-acp dt n1;
(105) part (DIV2)
4303
Page 876
21063
The River of Peru in America, after it hath run into the main Sea, keeps fresh,
The River of Peru in America, After it hath run into the main Sea, keeps fresh,
dt n1 pp-f np1 p-acp np1, p-acp pn31 vhz vvn p-acp dt j n1, vvz j,
(105) part (DIV2)
4308
Page 877
21041
thus you see he is the Evil one. The Devils work is to angle for mens Souls; he lays suitable Baits.
thus you see he is the Evil one. The Devils work is to angle for men's Souls; he lays suitable Baits.
av pn22 vvb pns31 vbz dt j-jn crd. dt ng1 n1 vbz pc-acp vvi p-acp ng2 n2; pns31 vvz j vvz.
(105) part (DIV2)
4303
Page 876
21042
He allures the ambitious Man with Honour, the covetous Man with Riches, he hooks his Baits with Silver, he allures the lustful Man with Beauty, he tempts Men to Delila 's Lap, to keep them from Abraham's Bosom.
He allures the ambitious Man with Honour, the covetous Man with Riches, he hooks his Baits with Silver, he allures the lustful Man with Beauty, he tempts Men to Delilah is Lap, to keep them from Abraham's Bosom.
pns31 vvz dt j n1 p-acp n1, dt j n1 p-acp n2, pns31 n2 po31 n2 p-acp n1, pns31 vvz dt j n1 p-acp n1, pns31 vvz n2 p-acp np1 vbz n1, pc-acp vvi pno32 p-acp npg1 n1.
(105) part (DIV2)
4303
Page 876
21043
The Devil glories in the Damnation of Souls;
The devil Glories in the Damnation of Souls;
dt n1 vvz p-acp dt n1 pp-f n2;
(105) part (DIV2)
4303
Page 876
21044
how needful then is this Prayer? Deliver us from Evil. Lord keep us from the Evil One.
how needful then is this Prayer? Deliver us from Evil. Lord keep us from the Evil One.
c-crq j av vbz d n1? vvb pno12 p-acp np1 n1 vvb pno12 p-acp dt j-jn crd.
(105) part (DIV2)
4303
Page 877
21045
Tho' Satan may sollicite us to sin; suffer us not to give Consent.
Though Satan may solicit us to since; suffer us not to give Consent.
cs np1 vmb vvi pno12 p-acp n1; vvb pno12 xx pc-acp vvi vvi.
(105) part (DIV2)
4303
Page 877
21046
Tho' he may Assault the Castle of our Hearts, yet, let us not deliver up the Keys of the Castle to our mortal Enemy.
Though he may Assault the Castle of our Hearts, yet, let us not deliver up the Keys of the Castle to our Mortal Enemy.
cs pns31 vmb vvi dt n1 pp-f po12 n2, av, vvb pno12 xx vvi a-acp dt n2 pp-f dt n1 p-acp po12 j-jn n1.
(105) part (DIV2)
4303
Page 877
21047
3. In this Petition, Deliver us from Evil ; we pray to be delivered from the Evil of the World.
3. In this Petition, Deliver us from Evil; we pray to be Delivered from the Evil of the World.
crd p-acp d vvb, vvb pno12 p-acp j-jn; pns12 vvb pc-acp vbi vvn p-acp dt n-jn pp-f dt n1.
(105) part (DIV2)
4304
Page 877
21048
'Tis call'd an Evil World, Gal. 1.4. not but that the World (as God made it) is Good;
It's called an Evil World, Gal. 1.4. not but that the World (as God made it) is Good;
pn31|vbz vvn dt j-jn n1, np1 crd. xx p-acp d dt n1 (c-acp np1 vvd pn31) vbz j;
(105) part (DIV2)
4304
Page 877
21049
but through our Corruption it becomes Evil, and we had need pray, deliver us from an Evil World.
but through our Corruption it becomes Evil, and we had need pray, deliver us from an Evil World.
cc-acp p-acp po12 n1 pn31 vvz j-jn, cc pns12 vhd n1 vvi, vvb pno12 p-acp dt j-jn n1.
(105) part (DIV2)
4304
Page 877
21050
Quest. In what Sence is it Saeculum malum, an Evil World? Answ. 1. As it is a defiling World.Quest. In what Sense is it Saeculum malum, an Evil World? Answer 1. As it is a defiling World.
n1. p-acp r-crq n1 vbz pn31 fw-la fw-la, dt j-jn n1? np1 crd p-acp pn31 vbz dt vvg n1.
(105) part (DIV2)
4305
Page 877
21051
'Tis like living in an infectious Air, it requires an high degree of Grace to keep our selves unspotted from the World, Iam. 1.27. 'Tis as hard to live in the World and not be defiled, as to go much in the Sun and not be tanned.
It's like living in an infectious Air, it requires an high degree of Grace to keep our selves unspotted from the World, Iam. 1.27. It's as hard to live in the World and not be defiled, as to go much in the Sun and not be tanned.
pn31|vbz av-j vvg p-acp dt j n1, pn31 vvz dt j n1 pp-f n1 pc-acp vvi po12 n2 j p-acp dt n1, np1 crd. pn31|vbz p-acp j pc-acp vvi p-acp dt n1 cc xx vbi vvn, c-acp pc-acp vvi d p-acp dt n1 cc xx vbi vvn.
(105) part (DIV2)
4306
Page 877
21052
1. The Opinions of the World are defiling, that a little Religion will serve the turn;
1. The Opinions of the World Are defiling, that a little Religion will serve the turn;
crd dt n2 pp-f dt n1 vbr vvg, cst dt j n1 vmb vvi dt n1;
(105) part (DIV2)
4307
Page 877
21053
like Leaf-Gold, it must be spread but thin. That Morality runs parallel with Grace; that to be Zealous, is to be Righteous over-much.
like Leaf-Gold, it must be spread but thin. That Morality runs parallel with Grace; that to be Zealous, is to be Righteous overmuch.
av-j n1, pn31 vmb vbi vvn p-acp j. cst n1 vvz n1 p-acp n1; cst pc-acp vbi j, vbz pc-acp vbi j av.
(105) part (DIV2)
4307
Page 877
21054
That it is better to keep the skin whole, than the Conscience Pure. That the Flesh is rather to be gratified, than mortified.
That it is better to keep the skin Whole, than the Conscience Pure. That the Flesh is rather to be gratified, than mortified.
cst pn31 vbz jc pc-acp vvi dt n1 j-jn, cs dt n1 j. cst dt n1 vbz av-c pc-acp vbi vvn, cs vvn.
(105) part (DIV2)
4307
Page 877
21055
These Opinions of the World are defiling.
These Opinions of the World Are defiling.
np1 n2 pp-f dt n1 vbr vvg.
(105) part (DIV2)
4307
Page 877
21056
2. The Examples of the World are defiling Examples, have a great Force in them to draw us to Evil. — Princeps imperio magnus exemplo major, Princes are Looking-Glasses which we dress our selves by;
2. The Examples of the World Are defiling Examples, have a great Force in them to draw us to Evil. — Princeps Imperial magnus exemplo Major, Princes Are Looking-glasses which we dress our selves by;
crd dt n2 pp-f dt n1 vbr vvg n2, vhb dt j n1 p-acp pno32 pc-acp vvi pno12 p-acp np1 — fw-la fw-la fw-la fw-la j, n2 vbr n2 r-crq pns12 vvb po12 n2 p-acp;
(105) part (DIV2)
4308
Page 877
21057
if they do Evil, we are apt to imitate them.
if they do Evil, we Are apt to imitate them.
cs pns32 vdb j-jn, pns12 vbr j pc-acp vvi pno32.
(105) part (DIV2)
4308
Page 877
21058
Great Men are Copies we set before us, and usually we write most like the Copy when it is blotted;
Great Men Are Copies we Set before us, and usually we write most like the Copy when it is blotted;
j n2 vbr n2 pns12 vvb p-acp pno12, cc av-j pns12 vvi av-ds av-j dt n1 c-crq pn31 vbz vvn;
(105) part (DIV2)
4308
Page 877
21059
there's a great Proneness in us to follow the Examples of the World. Therefore God hath put in a Caveat against it, Exod. 23.2.
there's a great Proneness in us to follow the Examples of the World. Therefore God hath put in a Caveat against it, Exod 23.2.
pc-acp|vbz dt j n1 p-acp pno12 pc-acp vvi dt n2 pp-f dt n1. av np1 vhz vvn p-acp dt n1 p-acp pn31, np1 crd.
(105) part (DIV2)
4308
Page 877
21060
Thou shalt not follow a multitude to do Evil. How easily are we hurried to sin,Thou shalt not follow a multitude to do Evil. How Easily Are we hurried to since,
pns21 vm2 xx vvi dt n1 pc-acp vdi np1 c-crq av-j vbr pns12 vvd p-acp n1,
(105) part (DIV2)
4308
Page 877
21061
when we have the Tide of Natural Corruption, and the wind of Example to carry us.
when we have the Tide of Natural Corruption, and the wind of Exampl to carry us.
c-crq pns12 vhb dt n1 pp-f j n1, cc dt n1 pp-f n1 pc-acp vvi pno12.
(105) part (DIV2)
4308
Page 877
21064
and doth not mingle with the salt Waters: To this River might Lot be compared, whose Piety kept fresh in Sodoms salt Water.
and does not mingle with the salt Waters: To this River might Lot be compared, whose Piety kept fresh in Sodom's salt Water.
cc vdz xx vvi p-acp dt n1 n2: p-acp d n1 vmd n1 vbb vvn, rg-crq n1 vvd j p-acp n2 n1 n1.
(105) part (DIV2)
4308
Page 877
21065
Bad Examples are catching, Psal. 106.35. They were mingled among the Heathen, and Learned their Works.
Bad Examples Are catching, Psalm 106.35. They were mingled among the Heathen, and Learned their Works.
j n2 vbr vvg, np1 crd. pns32 vbdr vvn p-acp dt j-jn, cc vvd po32 vvz.
(105) part (DIV2)
4308
Page 877
21066
Had not we need then pray, Lord deliver us from this Evil World? Living in the World is like travelling in a dirty Road.
Had not we need then pray, Lord deliver us from this Evil World? Living in the World is like traveling in a dirty Road.
vhd xx pns12 vvi av vvb, n1 vvb pno12 p-acp d j-jn n1? vvg p-acp dt n1 vbz av-j vvg p-acp dt j n1
(105) part (DIV2)
4308
Page 877
21067
2. It is an evil World, as it is an insnaring World.
2. It is an evil World, as it is an ensnaring World.
crd pn31 vbz dt j-jn n1, c-acp pn31 vbz dt j-vvg n1.
(105) part (DIV2)
4309
Page 877
21068
The World's full of Snares. Company is a snare, Recreation a snare, Oaths are snares, Riches are golden snares;
The World's full of Snares. Company is a snare, Recreation a snare, Oaths Are snares, Riches Are golden snares;
dt n1|vbz j pp-f n2. n1 vbz dt n1, n1 dt n1, n2 vbr n2, n2 vbr j n2;
(105) part (DIV2)
4309
Page 877
21069
— Opes irritamenta malorum. The Apostle speaks of the Lust of the Flesh, the Lust of the Eye,
— Opens irritamenta malorum. The Apostle speaks of the Lust of the Flesh, the Lust of the Eye,
— vvz fw-la fw-la. dt n1 vvz pp-f dt n1 pp-f dt n1, dt n1 pp-f dt n1,
(105) part (DIV2)
4309
Page 877
21070
and the Pride of Life, 1 Ioh. 2.16. The Lust of the Flesh is Beauty, the Lust of the Eye is Money, the Pride of Life is Honour;and the Pride of Life, 1 John 2.16. The Lust of the Flesh is Beauty, the Lust of the Eye is Money, the Pride of Life is Honour;
cc dt n1 pp-f n1, crd np1 crd. dt n1 pp-f dt n1 vbz n1, dt n1 pp-f dt n1 vbz n1, dt n1 pp-f n1 vbz n1;
(105) part (DIV2)
4309
Page 877
21071
these are the natural Mans Trinity. In mundo splendor Opum, Gloriae Majestas, Voluptatum illecebrae ab amore Dei nos abstrahunt.
these Are the natural men Trinity. In mundo splendour Opum, Glory Majestas, Voluptatum illecebrae ab amore Dei nos abstrahunt.
d vbr dt j ng1 np1. p-acp fw-la n1 fw-la, np1 fw-la, fw-la fw-la fw-la fw-la fw-la fw-la n1.
(105) part (DIV2)
4309
Page 877
21072
The World is a flattering Enemy; whom it kisses, it oft betrays; it is a silken Halter:
The World is a flattering Enemy; whom it Kisses, it oft betrays; it is a silken Halter:
dt n1 vbz dt j-vvg n1; ro-crq pn31 vvz, pn31 av vvz; pn31 vbz dt j n1:
(105) part (DIV2)
4309
Page 877
21073
the Pleasures of the World like Opium, cast men into the sleep of Security. Lysimachus sold his Crown for a draught of Water;
the Pleasures of the World like Opium, cast men into the sleep of Security. Lysimachus sold his Crown for a draught of Water;
dt n2 pp-f dt n1 av-j n1, vvn n2 p-acp dt n1 pp-f n1. np1 vvd po31 n1 p-acp dt n1 pp-f n1;
(105) part (DIV2)
4309
Page 877
21074
so many part with Heaven for the World. It is an ensnaring World; the King of Armenia was sent Prisoner to Queen Cleopatra in Golden Fetters.
so many part with Heaven for the World. It is an ensnaring World; the King of Armenia was sent Prisoner to Queen Cleopatra in Golden Fetters.
av d n1 p-acp n1 p-acp dt n1. pn31 vbz dt j-vvg n1; dt n1 pp-f np1 vbds vvn n1 p-acp n1 np1 p-acp j n2.
(105) part (DIV2)
4309
Page 877
21075
Too many are inslaved with the worlds golden Fetters;
Too many Are enslaved with the world's golden Fetters;
av d vbr vvn p-acp dt ng1 j n2;
(105) part (DIV2)
4309
Page 877
21076
the World bewitch'd Demas, 2 Tim. 4.10. One of Christs own Apostles was caught with a silver Bait. 'Tis hard to drink the Wine of Prosperity and not be giddy.
the World bewitched Demas, 2 Tim. 4.10. One of Christ own Apostles was caught with a silver Bait. It's hard to drink the Wine of Prosperity and not be giddy.
dt n1 vvn np1, crd np1 crd. crd pp-f npg1 d n2 vbds vvn p-acp dt n1 np1 pn31|vbz j pc-acp vvi dt n1 pp-f n1 cc xx vbi j.
(105) part (DIV2)
4309
Page 877
21077
Thus the World through our innate Corruption is Evil, as it is a Snare, 1 Tim. 6.9. They that will be rich, fall into Temptation and a Snare.
Thus the World through our innate Corruption is Evil, as it is a Snare, 1 Tim. 6.9. They that will be rich, fallen into Temptation and a Snare.
av dt n1 p-acp po12 j n1 vbz j-jn, c-acp pn31 vbz dt n1, crd np1 crd. pns32 d vmb vbi j, vvb p-acp n1 cc dt n1.
(105) part (DIV2)
4309
Page 877
21078
If an Angel were to live here, there were no danger of the Worlds insnaring him,
If an Angel were to live Here, there were no danger of the World's ensnaring him,
cs dt n1 vbdr pc-acp vvi av, pc-acp vbdr dx n1 pp-f dt ng1 j-vvg pno31,
(105) part (DIV2)
4309
Page 877
21079
because he hath no Principle within to receive the Temptation:
Because he hath no Principle within to receive the Temptation:
c-acp pns31 vhz dx n1 p-acp pc-acp vvi dt n1:
(105) part (DIV2)
4309
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but we have a Corrupt Principle that suits with the Temptation, and that makes us always in Danger.
but we have a Corrupt Principle that suits with the Temptation, and that makes us always in Danger.
cc-acp pns12 vhb dt j n1 cst vvz p-acp dt n1, cc d vvz pno12 av p-acp n1.
(105) part (DIV2)
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3. It is an evil World, as it is a discouraging World. It casts Scorn and Reproach upon them who live vertuously;
3. It is an evil World, as it is a discouraging World. It Cast Scorn and Reproach upon them who live virtuously;
crd pn31 vbz dt j-jn n1, c-acp pn31 vbz dt vvg n1. pn31 vvz n1 cc n1 p-acp pno32 r-crq vvb av-j;
(105) part (DIV2)
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what, you will be holier than others? Wiser than your Ancestors? The World deals with the Professors of Religion,
what, you will be Holier than Others? Wiser than your Ancestors? The World deals with the Professors of Religion,
r-crq, pn22 vmb vbi jc cs n2-jn? jc cs po22 n2? dt n1 vvz p-acp dt n2 pp-f n1,
(105) part (DIV2)
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but this shews the worlds Baseness, it is a Christ-hating and a Saint-eating World. Had not we need pray, Deliver us from this evil World?
but this shows the world's Baseness, it is a Christ-hating and a Saint-eating World. Had not we need pray, Deliver us from this evil World?
cc-acp d vvz dt ng1 n1, pn31 vbz dt j cc dt j n1. vhd xx pns12 vvi vvi, vvb pno12 p-acp d j-jn n1?
(105) part (DIV2)
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I have been all this while opening the first Sence of this Petition, Liber a nos à malo, Deliver us from Evil ;
I have been all this while opening the First Sense of this Petition, Liber a nos à Malo, Deliver us from Evil;
pns11 vhb vbn d d cs vvg dt ord n1 pp-f d vvb, np1 dt fw-la fw-fr fw-la, vvb pno12 p-acp j-jn;
(105) part (DIV2)
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as Sanballat did with the Iews when they were building, Nehem. 4.1. He mocked the Jews, and said, What do th•se feeble Jews, will they Fortifie themselves? will they revive the Stones out of the heaps of Rubbish that are burnt? So the wicked World casts out Squibs of Reproach at the godly, what will ye build for Heaven? What needs all this Cost? What Profit is it to serve the Almighty ? Thus the World would pluck off our Chariot-Wheels when we are driving towards Heaven:
as Sanballat did with the Iews when they were building, Nehemiah 4.1. He mocked the jews, and said, What do th•se feeble jews, will they Fortify themselves? will they revive the Stones out of the heaps of Rubbish that Are burned? So the wicked World Cast out Squibs of Reproach At the godly, what will you built for Heaven? What needs all this Cost? What Profit is it to serve the Almighty? Thus the World would pluck off our Chariot wheels when we Are driving towards Heaven:
c-acp n1 vdd p-acp dt np2 c-crq pns32 vbdr vvg, np1 crd. pns31 vvd dt np2, cc vvd, q-crq vdb vvi j np2, vmb pns32 vvi px32? vmb pns32 vvi dt n2 av pp-f dt n2 pp-f n1 cst vbr vvn? av dt j n1 vvz av n2 pp-f n1 p-acp dt j, q-crq vmb pn22 vvi p-acp n1? q-crq vvz d d n1? q-crq n1 vbz pn31 pc-acp vvi dt j-jn? av dt n1 vmd vvi a-acp po12 n2 c-crq pns12 vbr vvg p-acp n1:
(105) part (DIV2)
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they are called Cruel Mockings, Heb. 11.36.
they Are called Cruel Mockings, Hebrew 11.36.
pns32 vbr vvn j n2, np1 crd.
(105) part (DIV2)
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It requires a great measure of Sanctity to with-stand the Discouragements of the World, to dance among Serpents, to laugh at Reproaches,
It requires a great measure of Sanctity to withstand the Discouragements of the World, to dance among Serpents, to laugh At Reproaches,
pn31 vvz dt j n1 pp-f n1 pc-acp vvi dt n2 pp-f dt n1, pc-acp vvi p-acp n2, pc-acp vvi p-acp n2,
(105) part (DIV2)
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and bind them as a Crown about our Head. 4. It is an evil World, as it is a deadning World.
and bind them as a Crown about our Head. 4. It is an evil World, as it is a deadening World.
cc vvi pno32 p-acp dt n1 p-acp po12 n1 crd pn31 vbz dt j-jn n1, c-acp pn31 vbz dt vvg n1.
(105) part (DIV2)
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It dulls and deadneth the Affections to Heavenly Objects.
It dulls and deadneth the Affections to Heavenly Objects.
pn31 vvz cc vvz dt n2 p-acp j n2.
(105) part (DIV2)
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The World cools Holy Motions, like a Damp in a silver Mine which puts out the Light;
The World cools Holy Motions, like a Damp in a silver Mine which puts out the Light;
dt n1 vvz j n2, av-j dt n-jn p-acp dt n1 zz r-crq vvz av dt n1;
(105) part (DIV2)
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Earthly things choke the Seed of the Word. A man intangled in the World, is so taken up about secular Concerns, that he can no more mind the things above,
Earthly things choke the Seed of the Word. A man entangled in the World, is so taken up about secular Concerns, that he can no more mind the things above,
j n2 vvi dt n1 pp-f dt n1. dt n1 vvn p-acp dt n1, vbz av vvn a-acp p-acp j vvz, cst pns31 vmb av-dx av-dc vvi dt n2 a-acp,
(105) part (DIV2)
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than the earth can ascend, or the Elephant fly in the Air. And, even such as have Grace in them;
than the earth can ascend, or the Elephant fly in the Air. And, even such as have Grace in them;
cs dt n1 vmb vvi, cc dt n1 vvb p-acp dt n1. np1, av d c-acp vhb n1 p-acp pno32;
(105) part (DIV2)
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yet, when their Affections are belimed with the Earth, they find themselves much indisposed to Meditation and Prayer, 'tis like swimming with a Stone about the Neck.
yet, when their Affections Are belimed with the Earth, they find themselves much indisposed to Meditation and Prayer, it's like swimming with a Stone about the Neck.
av, c-crq po32 n2 vbr vvn p-acp dt n1, pns32 vvb px32 d vvn p-acp n1 cc n1, pn31|vbz av-j vvg p-acp dt n1 p-acp dt n1.
(105) part (DIV2)
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5. 'Tis an evil World, as it is a maligning World. It doth disgust and hate the people of God, Iohn 15.19. Because ye are not of the World, therefore the World hateth you.
5. It's an evil World, as it is a maligning World. It does disgust and hate the people of God, John 15.19. Because you Are not of the World, Therefore the World hates you.
crd pn31|vbz dt j-jn n1, c-acp pn31 vbz dt vvg n1. pn31 vdz vvi cc vvi dt n1 pp-f np1, np1 crd. c-acp pn22 vbr xx pp-f dt n1, av dt n1 vvz pn22.
(105) part (DIV2)
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Hatred is NONLATINALPHABET, (as Aristotle saith) against the whole Kind.
Hatred is, (as Aristotle Says) against the Whole Kind.
n1 vbz, (c-acp np1 vvz) p-acp dt j-jn j.
(105) part (DIV2)
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Hamans hatred was against the Seed of the whole Iews. When you can find a Serpent without a Sting,Hamans hatred was against the Seed of the Whole Iews. When you can find a Serpent without a Sting,
np1 n1 vbds p-acp dt n1 pp-f dt j-jn np2. c-crq pn22 vmb vvi dt n1 p-acp dt n1,
(105) part (DIV2)
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or a Leopard without Spots, then you may expect to find a wicked World without Hatred.
or a Leopard without Spots, then you may expect to find a wicked World without Hatred.
cc dt n1 p-acp n2, cs pn22 vmb vvi pc-acp vvi dt j n1 p-acp n1.
(105) part (DIV2)
4312
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the White that is shot at is Piety, Psal. 38.20. They are mine Adversaries, because I follow the thing that Good is.
the White that is shot At is Piety, Psalm 38.20. They Are mine Adversaries, Because I follow the thing that Good is.
dt j-jn cst vbz vvn p-acp vbz n1, np1 crd. pns32 vbr po11 n2, c-acp pns11 vvb dt n1 cst j vbz.
(105) part (DIV2)
4312
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The World pretends to hate the Godly for something else, but the ground of the Quarrel is Holiness. The Worlds Hatred is Implacable ;
The World pretends to hate the Godly for something Else, but the ground of the Quarrel is Holiness. The World's Hatred is Implacable;
dt n1 vvz pc-acp vvi dt j p-acp pi av, cc-acp dt n1 pp-f dt vvb vbz n1. dt ng1 n1 vbz j;
(105) part (DIV2)
4312
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Anger may be reconciled, Hatred cannot.
Anger may be reconciled, Hatred cannot.
n1 vmb vbi vvn, n1 vmbx.
(105) part (DIV2)
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You may as well reconcile Heaven and Hell as the two Seeds. If the World hated Christ, no wonder it hates us, Iohn 15.18. The World hated me before it hated you Why should any hate Christ? This Blessed Dove had no Gall, this Rose of Sharon did send forth a most sweet Perfume;
You may as well reconcile Heaven and Hell as the two Seeds. If the World hated christ, no wonder it hates us, John 15.18. The World hated me before it hated you Why should any hate christ? This Blessed Dove had no Gall, this Rose of Sharon did send forth a most sweet Perfume;
pn22 vmb a-acp av vvi n1 cc n1 p-acp dt crd n2. cs dt n1 vvd np1, dx n1 pn31 vvz pno12, np1 crd. dt n1 vvd pno11 p-acp pn31 vvd pn22 q-crq vmd d n1 np1? d j-vvn n1 vhd dx n1, d n1 pp-f np1 vdd vvi av dt av-ds j n1;
(105) part (DIV2)
4312
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6. It is an evil World, as it is a Deceitful World. First. There is Deceit in dealing, Hos. 12.7. He is a Merchant, the Balances of Deceit are in his Hand.
6. It is an evil World, as it is a Deceitful World. First. There is Deceit in dealing, Hos. 12.7. He is a Merchant, the Balances of Deceit Are in his Hand.
crd pn31 vbz dt j-jn n1, c-acp pn31 vbz dt j n1. ord. pc-acp vbz n1 p-acp vvg, np1 crd. pns31 vbz dt n1, dt n2 pp-f n1 vbr p-acp po31 n1.
(105) part (DIV2)
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The Hebrew word Rimmah in Pyhil, signifies both to deceive and to oppress. He who dares use Deceit will not spare to oppress.
The Hebrew word Rimmah in Pyhil, signifies both to deceive and to oppress. He who dares use Deceit will not spare to oppress.
dt njp n1 uh p-acp np1, vvz d pc-acp vvi cc pc-acp vvi. pns31 r-crq vvz n1 n1 vmb xx vvi pc-acp vvi.
(105) part (DIV2)
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Secondly, There is Deceit in Friendship, Prov. 20.6. But a faithful Man who can find? — Trita frequens { que } via est per amici fallere Nomen.Secondly, There is Deceit in Friendship, Curae 20.6. But a faithful Man who can find? — Trita Frequent { que } via est per Friends fallere Nome.
ord, pc-acp vbz n1 p-acp n1, np1 crd. p-acp dt j n1 r-crq vmb vvi? — np1 ng2 { fw-fr } fw-la fw-la fw-la fw-la fw-la fw-la.
(105) part (DIV2)
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— Some use too much Courtship in Friendship: they are like Trumpets which make a great noise, but within they are hollow.
— some use too much Courtship in Friendship: they Are like Trumpets which make a great noise, but within they Are hollow.
— d n1 av d n1 p-acp n1: pns32 vbr j n2 r-crq vvb dt j n1, cc-acp p-acp pns32 vbr j-jn.
(105) part (DIV2)
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Some can flatter and hate, commend and censure. Mel in Ore, Fel in Corde. Dissembled Love is worse than Hatred.
some can flatter and hate, commend and censure. Mel in Over, Fell in Cord. Dissembled Love is Worse than Hatred.
d vmb vvi cc vvi, vvb cc n1. fw-la p-acp n1, vvd p-acp n1. vvd n1 vbz jc cs n1.
(105) part (DIV2)
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Thirdly, There is Deceit in Riches, Mat. 13.22. NONLATINALPHABET, The Deceitfulness of Riches. The World makes us believe it will satisfie our Desires, and it doth but encrease them;Thirdly, There is Deceit in Riches, Mathew 13.22., The Deceitfulness of Riches. The World makes us believe it will satisfy our Desires, and it does but increase them;
ord, pc-acp vbz n1 p-acp n2, np1 crd., dt n1 pp-f n2. dt n1 vvz pno12 vvi pn31 vmb vvi po12 n2, cc pn31 vdz p-acp vvi pno32;
(105) part (DIV2)
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it makes us believe it will stay with us, and it takes wings, Prov. 23.5. 7. It is an Evil World, as it is a disquieting World.
it makes us believe it will stay with us, and it Takes wings, Curae 23.5. 7. It is an Evil World, as it is a disquieting World.
pn31 vvz pno12 vvi pn31 vmb vvi p-acp pno12, cc pn31 vvz n2, np1 crd. crd pn31 vbz dt j-jn n1, c-acp pn31 vbz dt vvg n1.
(105) part (DIV2)
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'Tis full of Trouble, Iohn 16.33. The World is like a Bee-hive, when we have tasted a little Hony, we have been stung with a thousand Bees.
It's full of Trouble, John 16.33. The World is like a Beehive, when we have tasted a little Honey, we have been stung with a thousand Bees.
pn31|vbz j pp-f n1, np1 crd. dt n1 vbz av-j dt n1, c-crq pns12 vhb vvn dt j n1, pns12 vhb vbn vvn p-acp dt crd n2.
(105) part (DIV2)
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St. Basil was of opinion, that before the Fall, the Rose did grow without prickles; but now, every sweet flower of our Life hath its prickles.
Saint Basil was of opinion, that before the Fallen, the Rose did grow without prickles; but now, every sweet flower of our Life hath its prickles.
n1 np1 vbds pp-f n1, cst p-acp dt n1, dt n1 vdd vvi p-acp n2; cc-acp av, d j n1 pp-f po12 n1 vhz po31 n2.
(105) part (DIV2)
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There are many things cause disquiet; loss of Friends, Law-Suits, Crosses in Estate: Relations are not without their Troubles.
There Are many things cause disquiet; loss of Friends, Law-Suits, Crosses in Estate: Relations Are not without their Troubles.
pc-acp vbr d n2 vvi j-jn; n1 pp-f n2, n2, n2 p-acp n1: n2 vbr xx p-acp po32 vvz.
(105) part (DIV2)
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Some are troubled that they want Children, others troubled that they have Children;
some Are troubled that they want Children, Others troubled that they have Children;
d vbr vvn cst pns32 vvb n2, n2-jn vvn cst pns32 vhb n2;
(105) part (DIV2)
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the World is a vexing Vanity. If a man be poor, he is despised by the Rich;
the World is a vexing Vanity. If a man be poor, he is despised by the Rich;
dt n1 vbz dt vvg n1. cs dt n1 vbi j, pns31 vbz vvn p-acp dt j;
(105) part (DIV2)
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if he be rich, he is envied by the poor.
if he be rich, he is envied by the poor.
cs pns31 vbb j, pns31 vbz vvn p-acp dt j.
(105) part (DIV2)
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If we do not find it an insnaring World, we shall find it an afflicting World;
If we do not find it an ensnaring World, we shall find it an afflicting World;
cs pns12 vdb xx vvi pn31 dt j-vvg n1, pns12 vmb vvi pn31 dt vvg n1;
(105) part (DIV2)
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it hath more in it to mean us than tempt us. The World is a Sea, where we are tossed upon the surging Waves of Sorrow,
it hath more in it to mean us than tempt us. The World is a Sea, where we Are tossed upon the surging Waves of Sorrow,
pn31 vhz dc p-acp pn31 p-acp j pno12 av vvb pno12. dt n1 vbz dt n1, c-crq pns12 vbr vvn p-acp dt j-vvg n2 pp-f n1,
(105) part (DIV2)
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and often in danger of Shipwrack; the World is a Wilderderness, full of fiery Serpents. [ What storms of Persecution are raised against the Righteous? 2 Tim. 3.12. ] The wicked are Briars, Micah 7.4. where Christ's sheep lose some of their Golden Fleece.
and often in danger of Shipwreck; the World is a Wilderness, full of fiery Serpents. [ What storms of Persecution Are raised against the Righteous? 2 Tim. 3.12. ] The wicked Are Briers, micah 7.4. where Christ's sheep loose Some of their Golden Fleece.
cc av p-acp n1 pp-f n1; dt n1 vbz dt n1, j pp-f j n2. [ q-crq n2 pp-f n1 vbr vvn p-acp dt j? crd np1 crd. ] dt j vbr n2, np1 crd. c-crq npg1 n1 vvi d pp-f po32 j n1.
(105) part (DIV2)
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Then had not we need pray, Lord deliver us from being hurt by this Evil World? Why should we Love the World? Tho' we are commanded to love our Enemies, yet this Enemy we must not love, 1 Iohn 2.15. Love not the World.
Then had not we need pray, Lord deliver us from being hurt by this Evil World? Why should we Love the World? Though we Are commanded to love our Enemies, yet this Enemy we must not love, 1 John 2.15. Love not the World.
av vhd xx pns12 vvi vvi, n1 vvb pno12 p-acp vbg vvn p-acp d j-jn n1? q-crq vmd pns12 vvb dt n1? cs pns12 vbr vvn pc-acp vvi po12 n2, av d n1 pns12 vmb xx vvi, crd np1 crd. vvb xx dt n1.
(105) part (DIV2)
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The Greek Word NONLATINALPHABET, alludes to a Soldier that is set in the Forefront of the Battel,
The Greek Word, alludes to a Soldier that is Set in the Forefront of the Battle,
dt jp n1, vvz p-acp dt n1 cst vbz vvn p-acp dt n1 pp-f dt n1,
(107) part (DIV2)
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we pray to be delivered from Sin in general, and to be delivered from Evil under this three-fold Notion, from the Evil of our Heart, from the Evil of Satan, from the Evil of the World;
we pray to be Delivered from since in general, and to be Delivered from Evil under this threefold Notion, from the Evil of our Heart, from the Evil of Satan, from the Evil of the World;
pns12 vvb pc-acp vbi vvn p-acp n1 p-acp n1, cc pc-acp vbi vvn p-acp j-jn p-acp d j n1, p-acp dt n-jn pp-f po12 n1, p-acp dt n-jn pp-f np1, p-acp dt n-jn pp-f dt n1;
(105) part (DIV2)
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ere I leave this, let me insert a Caution.
ere I leave this, let me insert a Caution.
c-acp pns11 vvb d, vvb pno11 vvi dt n1.
(105) part (DIV2)
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Caution. Not that our abstaining from, or forbearing the external Acts of Sin is sufficient to intitle us to Salvation;Caution. Not that our abstaining from, or forbearing the external Acts of since is sufficient to entitle us to Salvation;
n1. xx d po12 vvg p-acp, cc vvg dt j n2 pp-f n1 vbz j pc-acp vvi pno12 p-acp n1;
(105) part (DIV2)
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but when we pray, Deliver us from Evil, there is more implyed in it ▪ namely, that we make a progress in Holiness.
but when we pray, Deliver us from Evil, there is more employed in it ▪ namely, that we make a progress in Holiness.
cc-acp c-crq pns12 vvb, vvb pno12 p-acp n-jn, a-acp vbz av-dc vvn p-acp pn31 ▪ av, cst pns12 vvb dt n1 p-acp n1.
(105) part (DIV2)
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Being divorced from sin is not enough, unless we are espoused to Vertue; therefore in Scripture, these two are joyn'd, Psal. 34.14. Depart from Evil, and do Good. Rom 12.9. And Isa. 1.16. Cease to do Evil Learn to do well. 2 Cor. 7.1. Let us cleanse our selves from all Filthiness of Flesh and Spirit, perfecting Holiness.
Being divorced from since is not enough, unless we Are espoused to Virtue; Therefore in Scripture, these two Are joined, Psalm 34.14. Depart from Evil, and do Good. Rom 12.9. And Isaiah 1.16. Cease to do Evil Learn to do well. 2 Cor. 7.1. Let us cleanse our selves from all Filthiness of Flesh and Spirit, perfecting Holiness.
vbg vvn p-acp n1 vbz xx av-d, cs pns12 vbr vvn p-acp n1; av p-acp n1, d crd vbr vvn, np1 crd. vvb p-acp j-jn, cc vdb j. np1 crd. np1 np1 crd. vvb pc-acp vdi j-jn np1 pc-acp vdi av. crd np1 crd. vvb pno12 vvi po12 n2 p-acp d n1 pp-f n1 cc n1, vvg n1.
(105) part (DIV2)
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Leaving sin is not enough, unless we embrace Righteousness.
Leaving since is not enough, unless we embrace Righteousness.
vvg n1 vbz xx av-d, cs pns12 vvb n1.
(105) part (DIV2)
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Virtutis est magis honesta agere quàm non Turpia, as it is in the Body, it is not enough that the Disease be stop'd,Virtue est magis Honesta agere quàm non Turpia, as it is in the Body, it is not enough that the Disease be stopped,
fw-la fw-la fw-la fw-la fw-la fw-la fw-fr np1, c-acp pn31 vbz p-acp dt n1, pn31 vbz xx av-d cst dt n1 vbb vvn,
(105) part (DIV2)
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but it must grow in health. So it is in the Soul;
but it must grow in health. So it is in the Soul;
cc-acp pn31 vmb vvi p-acp n1. av pn31 vbz p-acp dt n1;
(105) part (DIV2)
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it is not enough Acts of sin be forborn, (which is the stopping a Disease) but it must be healthy, that is, grow in Holiness.
it is not enough Acts of since be forborn, (which is the stopping a Disease) but it must be healthy, that is, grow in Holiness.
pn31 vbz xx d n2 pp-f n1 vbb vvn, (r-crq vbz dt vvg dt n1) cc-acp pn31 vmb vbi j, cst vbz, vvb p-acp n1.
(105) part (DIV2)
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Vse, Which reproves those who labour only to suppress the Outward Acts of sin, but do not press on to Holiness.Use, Which reproves those who labour only to suppress the Outward Acts of since, but do not press on to Holiness.
vvb, r-crq vvz d r-crq n1 av-j pc-acp vvi dt j n2 pp-f n1, cc-acp vdb xx vvi a-acp p-acp n1.
(105) part (DIV2)
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They cease from doing Evil, but do not learn to do well;
They cease from doing Evil, but do not Learn to do well;
pns32 vvb p-acp vdg n-jn, cc-acp vdb xx vvi pc-acp vdi av;
(105) part (DIV2)
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their Religion lies only in Negatives. They glory in this, that they are given to no Vice, none can charge them with any foul Miscarriages, Luke 18.11. God, I thank thee, that I am not as other men are; Extortioners, Vnjust, Adulterers. This is not enough;
their Religion lies only in Negatives. They glory in this, that they Are given to no Vice, none can charge them with any foul Miscarriages, Lycia 18.11. God, I thank thee, that I am not as other men Are; Extortioners, Unjust, Adulterers. This is not enough;
po32 n1 vvz av-j p-acp n2-jn. pns32 vvb p-acp d, cst pns32 vbr vvn p-acp dx n1, pix vmb vvi pno32 p-acp d j n2, av crd. np1, pns11 vvb pno21, cst pns11 vbm xx c-acp j-jn n2 vbr; n2, j, n2. d vbz xx av-d;
(105) part (DIV2)
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21131
you must advance a step further in solid Piety. It is not enough, that a field be not sown with Tares or Hemlock;
you must advance a step further in solid Piety. It is not enough, that a field be not sown with Tares or Hemlock;
pn22 vmb vvi dt n1 av-jc p-acp j n1. pn31 vbz xx av-d, cst dt n1 vbb xx vvn p-acp n2 cc n1;
(105) part (DIV2)
4320
Page 879
21132
but it must be sown with good Seed. Consider two things.
but it must be sown with good Seed. Consider two things.
cc-acp pn31 vmb vbi vvn p-acp j n1. np1 crd n2.
(105) part (DIV2)
4320
Page 879
21133
1. If this be the best Certificate you have to shew, that you are not guilty of gross Sins, God makes no Account of you.
1. If this be the best Certificate you have to show, that you Are not guilty of gross Sins, God makes no Account of you.
crd cs d vbb dt js n1 pn22 vhb pc-acp vvi, cst pn22 vbr xx j pp-f j n2, np1 vvz dx vvb pp-f pn22.
(105) part (DIV2)
4321
Page 879
21134
A piece of Brass tho' it be not so bad as Clay, yet not being so good as Silver, it will not pass for currant Coyn. So tho' you are not grosly prophane,
A piece of Brass though it be not so bad as Clay, yet not being so good as Silver, it will not pass for currant Coyn. So though you Are not grossly profane,
dt n1 pp-f n1 cs pn31 vbb xx av j c-acp n1, av xx vbg av j c-acp n1, pn31 vmb xx vvi p-acp n1 n1 av cs pn22 vbr xx av-j vvi,
(105) part (DIV2)
4321
Page 879
21135
yet not being of the right Mettal, wanting the stamp of Holiness, you will never pass currant in Heaven.
yet not being of the right Metal, wanting the stamp of Holiness, you will never pass currant in Heaven.
av xx vbg pp-f dt j-jn n1, vvg dt n1 pp-f n1, pn22 vmb av-x vvi n1 p-acp n1.
(105) part (DIV2)
4321
Page 879
21136
2. A Man may abstain from Evil, yet he may go to Hell for not doing good, Mat 3.10. Every Tree that bringeth not forth good Fruit, is hewn down and cast into the fire.
2. A Man may abstain from Evil, yet he may go to Hell for not doing good, Mathew 3.10. Every Tree that brings not forth good Fruit, is hewn down and cast into the fire.
crd dt n1 vmb vvi p-acp j-jn, av pns31 vmb vvi p-acp n1 c-acp xx vdg j, n1 crd. d n1 cst vvz xx av j n1, vbz vvn a-acp cc vvn p-acp dt n1.
(105) part (DIV2)
4322
Page 879
21137
Why were the foolish Virgins shut out? They had done no hurt, they had not broke their Lamps;
Why were the foolish Virgins shut out? They had done no hurt, they had not broke their Lamps;
q-crq vbdr dt j n2 vvn av? pns32 vhd vdn dx n1, pns32 vhd xx vvn po32 n2;
(105) part (DIV2)
4322
Page 879
21138
Yea but their fault was, there was no goodness in them, they had no Oyl in their Lamps.
Yea but their fault was, there was no Goodness in them, they had no Oil in their Lamps.
uh cc-acp po32 n1 vbds, pc-acp vbds dx n1 p-acp pno32, pns32 vhd dx n1 p-acp po32 n2.
(105) part (DIV2)
4322
Page 879
21139
Oh! therefore let us not content our selves in being free from gross Acts of Sin,
Oh! Therefore let us not content our selves in being free from gross Acts of since,
uh av vvb pno12 xx vvi po12 n2 p-acp vbg j p-acp j n2 pp-f n1,
(105) part (DIV2)
4322
Page 879
21140
but let us launch forth further in Holiness. Let us cleanse our selves from all Pollution perfecting Holiness. Secondly, Deliver us from Evil ; that is, from Temporal Evil;
but let us launch forth further in Holiness. Let us cleanse our selves from all Pollution perfecting Holiness. Secondly, Deliver us from Evil; that is, from Temporal Evil;
cc-acp vvb pno12 vvi av av-jc p-acp n1. vvb pno12 vvi po12 n2 p-acp d n1 vvg n1. ord, vvb pno12 p-acp j-jn; d vbz, p-acp j j-jn;
(105) part (DIV2)
4322
Page 879
21141
we pray that God will either prevent temporal Evils, or deliver us out of them. 1. We pray that God will prevent Temporal Evils;
we pray that God will either prevent temporal Evils, or deliver us out of them. 1. We pray that God will prevent Temporal Evils;
pns12 vvb cst np1 vmb d vvi j n2-jn, cc vvb pno12 av pp-f pno32. crd pns12 vvb cst np1 vmb vvi j n2-jn;
(105) part (DIV2)
4323
Page 879
21142
That he will be our Screen to stand betwen us and Danger, Psal. 7.1. Save me from them that persecute me.
That he will be our Screen to stand between us and Danger, Psalm 7.1. Save me from them that persecute me.
cst pns31 vmb vbi po12 n1 pc-acp vvi p-acp pno12 cc n1, np1 crd. vvb pno11 p-acp pno32 d vvi pno11.
(105) part (DIV2)
4324
Page 879
21143
We may lawfully pray against the Plots of the wicked, that they may prove abortive.
We may lawfully pray against the Plots of the wicked, that they may prove abortive.
pns12 vmb av-j vvi p-acp dt n2 pp-f dt j, cst pns32 vmb vvi j.
(105) part (DIV2)
4324
Page 879
21144
That tho' they have a design upon us, they may not have their desire upon us, Psal. 141.9. Keep me from the snare which they have laid for me.
That though they have a Design upon us, they may not have their desire upon us, Psalm 141.9. Keep me from the snare which they have laid for me.
cst cs pns32 vhb dt n1 p-acp pno12, pns32 vmb xx vhi po32 n1 p-acp pno12, np1 crd. vvb pno11 p-acp dt n1 r-crq pns32 vhb vvn p-acp pno11.
(105) part (DIV2)
4324
Page 879
21145
2. We pray, that God will deliver us out of Temporal Evils. That he will remove his Judgments from us, whether Famine, Sword, Pestilence, Psal. 39.10. Remove thy Stroke away from me. Yet with this Caution.
2. We pray, that God will deliver us out of Temporal Evils. That he will remove his Judgments from us, whither Famine, Sword, Pestilence, Psalm 39.10. Remove thy Stroke away from me. Yet with this Caution.
crd pns12 vvb, cst np1 vmb vvi pno12 av pp-f j n2-jn. cst pns31 vmb vvi po31 n2 p-acp pno12, cs n1, n1, n1, np1 crd. vvb po21 n1 av p-acp pno11. av p-acp d n1.
(105) part (DIV2)
4325
Page 880
21146
Caution. We may pray to be delivered from Temporal Evils, only so far as God sees it good for us.Caution. We may pray to be Delivered from Temporal Evils, only so Far as God sees it good for us.
n1. pns12 vmb vvi pc-acp vbi vvn p-acp j n2-jn, av-j av av-j c-acp np1 vvz pn31 j p-acp pno12.
(105) part (DIV2)
4326
Page 880
21147
We may pray to be delivered from the Evil of Sin absolutely, but we must pray to be delivered from Temporal Evils conditionally,
We may pray to be Delivered from the Evil of since absolutely, but we must pray to be Delivered from Temporal Evils conditionally,
pns12 vmb vvi pc-acp vbi vvn p-acp dt n-jn pp-f n1 av-j, cc-acp pns12 vmb vvi pc-acp vbi vvn p-acp j n2-jn av-j,
(105) part (DIV2)
4326
Page 880
21148
so far as God sees it fitting for us, and may stand with his Glory.
so Far as God sees it fitting for us, and may stand with his Glory.
av av-j c-acp np1 vvz pn31 vvg p-acp pno12, cc vmb vvi p-acp po31 n1.
(105) part (DIV2)
4326
Page 880
21149
Vse. In all the Troubles that lie upon us, let us look up to God for Ease and Succour;Use. In all the Troubles that lie upon us, let us look up to God for Ease and Succour;
vvb. p-acp d dt vvz cst vvb p-acp pno12, vvb pno12 vvi a-acp p-acp np1 p-acp n1 cc n1;
(105) part (DIV2)
4327
Page 880
21150
Deliver us from Evil, Isa. 8.19. Should not a people seek unto their God? To blame then are the Papists, who knock at the wrong door.Deliver us from Evil, Isaiah 8.19. Should not a people seek unto their God? To blame then Are the Papists, who knock At the wrong door.
vvb pno12 p-acp n-jn, np1 crd. vmd xx dt n1 vvb p-acp po32 n1? pc-acp vvi av vbr dt njp2, r-crq vvb p-acp dt j-jn n1.
(105) part (DIV2)
4327
Page 880
21151
When they are in any Trouble, they pray to the Saints to deliver them. When they are in danger of Shipwrack, they pray to St. Nicholas ;
When they Are in any Trouble, they pray to the Saints to deliver them. When they Are in danger of Shipwreck, they pray to Saint Nicholas;
c-crq pns32 vbr p-acp d n1, pns32 vvb p-acp dt n2 pc-acp vvi pno32. c-crq pns32 vbr p-acp n1 pp-f n1, pns32 vvb p-acp n1 np1;
(105) part (DIV2)
4327
Page 880
21152
when they are in the fit of a Fever, they pray to St. Petronelle ;
when they Are in the fit of a Fever, they pray to Saint Petronel;
c-crq pns32 vbr p-acp dt n1 pp-f dt n1, pns32 vvb p-acp n1 n1;
(105) part (DIV2)
4327
Page 880
21153
when they are in Travel, they pray to St. Margaret. How unlawful it is to invocate Saints in Prayer, I will prove from one Scripture, Rom. 10.14.
when they Are in Travel, they pray to Saint Margaret. How unlawful it is to invocate Saints in Prayer, I will prove from one Scripture, Rom. 10.14.
c-crq pns32 vbr p-acp n1, pns32 vvb p-acp n1 np1. c-crq j pn31 vbz pc-acp vvi n2 p-acp n1, pns11 vmb vvi p-acp crd n1, np1 crd.
(105) part (DIV2)
4327
Page 880
21154
How then shall they call on him, in whom they have not believed? We may pray to none but such as we may believe in,How then shall they call on him, in whom they have not believed? We may pray to none but such as we may believe in,
c-crq av vmb pns32 vvi p-acp pno31, p-acp ro-crq pns32 vhb xx vvn? pns12 vmb vvi p-acp pix cc-acp d c-acp pns12 vmb vvi p-acp,
(105) part (DIV2)
4327
Page 880
21155
but we ought not to believe in any Saint, therefore we may not pray to him.
but we ought not to believe in any Saint, Therefore we may not pray to him.
cc-acp pns12 vmd xx pc-acp vvi p-acp d n1, av pns12 vmb xx vvi p-acp pno31.
(105) part (DIV2)
4327
Page 880
21229
but it is not sufficient to Salvation.
but it is not sufficient to Salvation.
cc-acp pn31 vbz xx j p-acp n1.
(107) part (DIV2)
4347
Page 967
21156
The Papists have in their Ladies Psalter directed their Prayers for Deliverance to the Virgin Mary. Deliver me O Lady, Benedicta Domina, in manibus tuis reposita est nostra salus ;
The Papists have in their Ladies Psalter directed their Prayers for Deliverance to the Virgae Marry. Deliver me Oh Lady, Benedicta Domina, in manibus tuis reposita est nostra salus;
dt njp2 vhb p-acp po32 n2 n1 vvd po32 n2 p-acp n1 p-acp dt n1 vvi. vvb pno11 uh n1, fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la;
(105) part (DIV2)
4327
Page 880
21157
O thou blessed Lady, in thy hands our Salvation is laid up. But Abraham is ignorant of us, Isa. 63.16. The Saints and Virgin Mary are ignorant of us.
Oh thou blessed Lady, in thy hands our Salvation is laid up. But Abraham is ignorant of us, Isaiah 63.16. The Saints and Virgae Marry Are ignorant of us.
uh pns21 j-vvn n1, p-acp po21 n2 po12 n1 vbz vvn a-acp. p-acp np1 vbz j pp-f pno12, np1 crd. dt n2 cc n1 uh vbr j pp-f pno12.
(105) part (DIV2)
4327
Page 880
21158
To pray to Saints is Idolatry advanced to Blasphemy.
To pray to Saints is Idolatry advanced to Blasphemy.
pc-acp vvi p-acp n2 vbz n1 vvn p-acp n1.
(105) part (DIV2)
4328
Page 880
21159
Our Saviour hath taught us better, in all our Distresses to pray to God for a Cure, Deliver us from Evil. — He only knows what our Troubles are,
Our Saviour hath taught us better, in all our Distresses to pray to God for a Cure, Deliver us from Evil. — He only knows what our Troubles Are,
po12 n1 vhz vvn pno12 j, p-acp d po12 n2 pc-acp vvi p-acp np1 p-acp dt vvb, vvb pno12 p-acp np1 — pns31 av-j vvz q-crq po12 vvz vbr,
(105) part (DIV2)
4328
Page 880
21160
and can give us help from Trouble; he only that laid the Burden on can take it off.
and can give us help from Trouble; he only that laid the Burden on can take it off.
cc vmb vvi pno12 vvi p-acp n1; pns31 av-j cst vvd dt n1 a-acp vmb vvi pn31 a-acp.
(105) part (DIV2)
4328
Page 880
21161
David went to God, Psal. 25.17. O bring thou me out of my Distresses. God can with a word heal, Psal. 107.20. He sent forth his Word and healed them. David went to God, Psalm 25.17. Oh bring thou me out of my Distresses. God can with a word heal, Psalm 107.20. He sent forth his Word and healed them.
np1 vvd p-acp np1, np1 crd. uh vvb pns21 pno11 av pp-f po11 n2. np1 vmb p-acp dt n1 vvi, np1 crd. pns31 vvd av po31 n1 cc vvd pno32.
(105) part (DIV2)
4328
Page 880
21162
He delivered the three Children out of the fiery Furnace, Ioseph out of Prison, Daniel out of the Lions Den.
He Delivered the three Children out of the fiery Furnace, Ioseph out of Prison, daniel out of the Lions Den.
pns31 vvd dt crd n2 av pp-f dt j n1, np1 av pp-f n1, np1 av pp-f dt ng1 n1.
(105) part (DIV2)
4328
Page 880
21163
This proves him to be God, because none can deliver as he doth, Dan. 3.29. There is no other God that can deliver after this sort.
This Proves him to be God, Because none can deliver as he does, Dan. 3.29. There is no other God that can deliver After this sort.
np1 vvz pno31 pc-acp vbi np1, c-acp pix vmb vvi c-acp pns31 vdz, np1 crd. pc-acp vbz dx j-jn np1 cst vmb vvi p-acp d n1.
(105) part (DIV2)
4328
Page 880
21164
Let us then in all our Straits and Exigencies seek to God, and say, Deliver us from Evil.
Let us then in all our Straits and Exigencies seek to God, and say, Deliver us from Evil.
vvb pno12 av p-acp d po12 n2 cc n2 vvb p-acp np1, cc vvi, vvb pno12 p-acp np1
(105) part (DIV2)
4328
Page 880
21165
An Addition of some Sermons Preached by the Reverend Mr. Tho. Watson, formerly Minister of St. Stephen 's Walbrook.
an Addition of Some Sermons Preached by the Reverend Mr. Tho. Watson, formerly Minister of Saint Stephen is Walbrook.
dt n1 pp-f d n2 vvn p-acp dt n-jn n1 np1 np1, av-j n1 pp-f n1 np1 vbz np1.
(106) sermon (DIV1)
4328
Page 965
21166
Of Wisdom and Innocency. Matth. 10.16. Be ye therefore wise as Serpents, and harmless as Doves.
Of Wisdom and Innocency. Matthew 10.16. Be you Therefore wise as Serpents, and harmless as Dove.
pp-f n1 cc n1. np1 crd. vbb pn22 av j c-acp n2, cc j c-acp n2.
(107) part (DIV2)
4328
Page 965
21167
THE Apostle saith, All Scripture is of Divine inspiration, 2 Tim. 3.16. God's Word is compared to a Lamp, for its enlightning quality, Psal. 119.105. and to Silver refined, for its enriching quality, Psal. 12.6. Among other parts of Sacred Writ, this in the Text, is not the least;
THE Apostle Says, All Scripture is of Divine inspiration, 2 Tim. 3.16. God's Word is compared to a Lamp, for its enlightening quality, Psalm 119.105. and to Silver refined, for its enriching quality, Psalm 12.6. Among other parts of Sacred Writ, this in the Text, is not the least;
dt n1 vvz, d n1 vbz pp-f j-jn n1, crd np1 crd. npg1 n1 vbz vvn p-acp dt n1, p-acp po31 n1 n1, np1 crd. cc p-acp n1 j-vvn, p-acp po31 vvg n1, np1 crd. p-acp j-jn n2 pp-f j vvn, d p-acp dt n1, vbz xx dt ds;
(107) part (DIV2)
4330
Page 965
21168
Be ye wise as Serpents, and innocent as Doves. This is the Speech of our Blessed Saviour.Be you wise as Serpents, and innocent as Dove. This is the Speech of our Blessed Saviour.
vbb pn22 j p-acp n2, cc j-jn c-acp n2. d vbz dt n1 pp-f po12 j-vvn n1.
(107) part (DIV2)
4330
Page 965
21169
His Lips were a Tree of Life which fed many.
His Lips were a Tree of Life which fed many.
po31 n2 vbdr dt n1 pp-f n1 r-crq vvd d.
(107) part (DIV2)
4330
Page 965
21170
His Works were Miracles, his Words were Oracles, and deserve to be engraven upon our hearts,
His Works were Miracles, his Words were Oracles, and deserve to be engraven upon our hearts,
po31 vvz vbdr n2, po31 n2 vbdr n2, cc vvb pc-acp vbi vvn p-acp po12 n2,
(107) part (DIV2)
4330
Page 965
21171
as with the point of a Diamond. This is a golden Sentence; Be ye wise as Serpents, and innocent as Doves.
as with the point of a Diamond. This is a golden Sentence; Be you wise as Serpents, and innocent as Dove.
c-acp p-acp dt n1 pp-f dt n1. d vbz dt j n1; vbb pn22 j p-acp n2, cc j-jn c-acp n2.
(107) part (DIV2)
4330
Page 965
21172
Our Lord Jesus, in this Chapter, First, Gives his Apostles their Commission. Secondly, Foretells their Danger. Thirdly, Gives them several Instructions.
Our Lord jesus, in this Chapter, First, Gives his Apostles their Commission. Secondly, Foretells their Danger. Thirdly, Gives them several Instructions.
po12 n1 np1, p-acp d n1, ord, vvz po31 n2 po32 n1. ord, vvz po32 n1. ord, vvz pno32 j n2.
(107) part (DIV2)
4331
Page 965
21173
I. Christ gives his Apostles their Commission. Before they went abroad to preach, Christ ordains them, vers. 5. These Twelve Iesus sent forth.
I christ gives his Apostles their Commission. Before they went abroad to preach, christ ordains them, vers. 5. These Twelve Iesus sent forth.
uh np1 vvz po31 n2 po32 n1. c-acp pns32 vvd av pc-acp vvi, np1 vvz pno32, fw-la. crd d crd np1 vvd av.
(107) part (DIV2)
4335
Page 965
21174
Those who exercise in the Ministerial Function, must have a Lawful Call. Hebr. 5.4. No Man takes this Honour to himself, but he who is called of God.
Those who exercise in the Ministerial Function, must have a Lawful Call. Hebrew 5.4. No Man Takes this Honour to himself, but he who is called of God.
d r-crq vvb p-acp dt j n1, vmb vhi dt j vvi. np1 crd. dx n1 vvz d n1 p-acp px31, cc-acp pns31 r-crq vbz vvn pp-f np1.
(107) part (DIV2)
4335
Page 965
21175
Christ gave not only the Apostles and Prophets a Call to their Office, (who were extraordinary Ministers ;) but even Pastors and Teachers, Ephes. 4.11.
christ gave not only the Apostles and prophets a Call to their Office, (who were extraordinary Ministers;) but even Pastors and Teachers, Ephesians 4.11.
np1 vvd xx av-j dt n2 cc n2 dt n1 p-acp po32 n1, (r-crq vbdr j n2;) cc-acp av ng1 cc n2, np1 crd.
(107) part (DIV2)
4335
Page 965
21176
Quest. But if one have Gifts, is not this sufficient to the Ministerial Office? Answ. No:Quest. But if one have Gifts, is not this sufficient to the Ministerial Office? Answer No:
n1. cc-acp cs pi vhb n2, vbz xx d j p-acp dt j n1? np1 uh-dx:
(107) part (DIV2)
4336
Page 965
21177
As Grace is not sufficient to make a Minister, so neither Gifts;
As Grace is not sufficient to make a Minister, so neither Gifts;
c-acp n1 vbz xx j pc-acp vvi dt n1, av dx n2;
(107) part (DIV2)
4337
Page 965
21178
therefore it is observable, that the Scripture puts a difference between Gifting and Sending. Rom. 10.15. How shall they Preach, unless they be Sent? If Gifts were enough to constitute a Minister, the Apostle should have said, How shall they Preach unless they be Gifted? But he saith, unless they be Sent :
Therefore it is observable, that the Scripture puts a difference between Gifting and Sending. Rom. 10.15. How shall they Preach, unless they be Sent? If Gifts were enough to constitute a Minister, the Apostle should have said, How shall they Preach unless they be Gifted? But he Says, unless they be Sent:
av pn31 vbz j, cst dt n1 vvz dt n1 p-acp vvg cc vvg. np1 crd. q-crq vmb pns32 vvb, cs pns32 vbb vvn? cs n2 vbdr av-d pc-acp vvi dt n1, dt n1 vmd vhi vvn, c-crq vmb pns32 vvi cs pns32 vbb vvn? p-acp pns31 vvz, cs pns32 vbb vvn:
(107) part (DIV2)
4337
Page 965
21179
Which denotes a lawful Call, or Investiture into the Office.
Which denotes a lawful Call, or Investiture into the Office.
r-crq vvz dt j n1, cc n1 p-acp dt n1.
(107) part (DIV2)
4337
Page 965
21180
The Attorney that pleads at the Barr may have as good Gifts as the Judge that sits upon the Bench;
The attorney that pleads At the Bar may have as good Gifts as the Judge that sits upon the Bench;
dt n1 cst vvz p-acp dt n1 vmb vhi p-acp j n2 p-acp dt n1 cst vvz p-acp dt n1;
(107) part (DIV2)
4337
Page 965
21181
but he must have a lawful Commission before he sit as Judge.
but he must have a lawful Commission before he fit as Judge.
cc-acp pns31 vmb vhi dt j n1 c-acp pns31 vvb p-acp n1.
(107) part (DIV2)
4337
Page 965
21182
If it be thus in Matters Civil, then much more in Church-Matters, which are of an higher Concern.
If it be thus in Matters Civil, then much more in Church-matters, which Are of an higher Concern.
cs pn31 vbb av p-acp n2 j, av av-d av-dc p-acp n2, r-crq vbr pp-f dt jc vvi.
(107) part (DIV2)
4337
Page 965
21183
Those therefore who usurp the Work of the Ministry without being solemnly set apart for it, discover more Pride than Zeal ;
Those Therefore who usurp the Work of the Ministry without being solemnly Set apart for it, discover more Pride than Zeal;
d av r-crq vvb dt n1 pp-f dt n1 p-acp vbg av-j vvn av p-acp pn31, vvb dc n1 cs n1;
(107) part (DIV2)
4337
Page 965
21184
and they can expect no Blessing. Ier. 23.32. I sent them not, nor commanded them, therefore they shall not profit this People, saith the Lord. So much for the First; the Apostles Commission they received: These Twelve Iesus sent forth.
and they can expect no Blessing. Jeremiah 23.32. I sent them not, nor commanded them, Therefore they shall not profit this People, Says the Lord. So much for the First; the Apostles Commission they received: These Twelve Iesus sent forth.
cc pns32 vmb vvi dx n1. np1 crd. pns11 vvd pno32 xx, ccx vvd pno32, av pns32 vmb xx vvi d n1, vvz dt n1. av av-d c-acp dt ord; dt n2 n1 pns32 vvd: d crd np1 vvd av.
(107) part (DIV2)
4337
Page 965
21185
II. Christ foretells their Danger, ver. 16. Behold I send you forth as Sheep in the midst of Wolves.
II christ foretells their Danger, ver. 16. Behold I send you forth as Sheep in the midst of Wolves.
crd np1 vvz po32 n1, fw-la. crd vvb pns11 vvb pn22 av p-acp n1 p-acp dt n1 pp-f n2.
(107) part (DIV2)
4338
Page 965
21186
The Apostles were going about a glorious Work, but an hazardous Work; they would meet with Enemies fierce and savage, like Wolves.
The Apostles were going about a glorious Work, but an hazardous Work; they would meet with Enemies fierce and savage, like Wolves.
dt n2 vbdr vvg p-acp dt j vvi, cc-acp dt j vvi; pns32 vmd vvi p-acp n2 j cc j-jn, av-j n2.
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As all that will live godly in Christ, shall meet with Sufferings; so commonly Christ's Ambassadors encounter the deepest Trials.
As all that will live godly in christ, shall meet with Sufferings; so commonly Christ's ambassadors encounter the Deepest Trials.
p-acp d cst vmb vvi j p-acp np1, vmb vvi p-acp n2; av av-j npg1 n2 vvi dt js-jn n2.
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Most of the Apostles died by the hands of Tyrants. Peter was crucified with his head downwards.
Most of the Apostles died by the hands of Tyrants. Peter was Crucified with his head downwards.
ds pp-f dt n2 vvd p-acp dt n2 pp-f n2. np1 vbds vvn p-acp po31 n1 av-j.
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Luke the Evangelist was executed on an Olive-Tree. Iohn was cast by Domitian into a Vessel of scalding Oyl.Lycia the Evangelist was executed on an Olive-Tree. John was cast by Domitian into a Vessel of scalding Oil.
av dt np1 vbds vvn p-acp dt n1. np1 vbds vvn p-acp np1 p-acp dt n1 pp-f j-vvg n1.
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Maximinus the Emperor (as Eusebius relates) gave charge to his Officers to put none to death, but NONLATINALPHABET;Maximinus the Emperor (as Eusebius relates) gave charge to his Officers to put none to death, but;
np1 dt n1 (c-acp np1 vvz) vvd n1 p-acp po31 n2 pc-acp vvi pix p-acp n1, cc-acp;
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the Governors and Pastors of the Church. The Ministers are Christ's Antesignani, his Ensign-bearers to carry his Colours;
the Governors and Pastors of the Church. The Ministers Are Christ's Antesignani, his Ensign-bearers to carry his Colours;
dt n2 cc ng1 pp-f dt n1. dt n2 vbr npg1 np1, po31 n2 pc-acp vvi po31 n2;
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therefore they are most shot at: They hold forth his Truth: Phil. 1.17. I am set for the defence of the Gospel.
Therefore they Are most shot At: They hold forth his Truth: Philip 1.17. I am Set for the defence of the Gospel.
av pns32 vbr av-ds vvn p-acp: pns32 vvb av po31 n1: np1 crd. pns11 vbm vvn p-acp dt n1 pp-f dt n1.
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and hath all the Bullets flying about his Ears. The Minister's Work is to part between Men and their Sins; and this causeth opposition.
and hath all the Bullets flying about his Ears. The Minister's Work is to part between Men and their Sins; and this Causes opposition.
cc vhz d dt n2 vvg p-acp po31 n2. dt ng1 n1 vbz pc-acp vvi p-acp n2 cc po32 n2; cc d vvz n1.
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When Paul preached against Diana, all the City was in an uproar, Acts 19. This may stir up Prayer for Christ's Ministers, that they may be able to withstand the Assaults of the Enemy, 2 Thes. 3.2. III. Christ gives the Apostles their Instructions ;
When Paul preached against Diana, all the city was in an uproar, Acts 19. This may stir up Prayer for Christ's Ministers, that they may be able to withstand the Assaults of the Enemy, 2 Thebes 3.2. III. christ gives the Apostles their Instructions;
c-crq np1 vvn p-acp np1, d dt n1 vbds p-acp dt n1, n2 crd d vmb vvi a-acp n1 p-acp npg1 n2, cst pns32 vmb vbi j pc-acp vvi dt n2 pp-f dt n1, crd np1 crd. np1. np1 vvz dt n2 po32 n2;
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whereof this was one in the Text; Be ye wise as Serpents, and innocent as Doves. 1. The Exhortation:
whereof this was one in the Text; Be you wise as Serpents, and innocent as Dove. 1. The Exhortation:
c-crq d vbds pi p-acp dt n1; vbb pn22 j p-acp n2, cc j-jn c-acp n2. crd dt n1:
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Be ye wise. 2. The Simile, as Serpents. 3. The Qualification of this Wisdom; a Wisdom mixt with Innocency; Harmless as Doves. Be you wise. 2. The Simile, as Serpents. 3. The Qualification of this Wisdom; a Wisdom mixed with Innocency; Harmless as Dove.
vbb pn22 j. crd dt n1, p-acp n2. crd dt n1 pp-f d n1; dt n1 vvn p-acp n1; j c-acp n2.
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This Vnion of the Dove and the Serpent, is hard to find. Mat. 24.45. Who then is a wise and faithful Servant? On which Place, saith St. Chrysostom, It is an hard matter to find one faithful and wise. Faithful, there is the Dove; Wise, there is the Serpent. 'Tis hard to find both:
This union of the Dove and the Serpent, is hard to find. Mathew 24.45. Who then is a wise and faithful Servant? On which Place, Says Saint Chrysostom, It is an hard matter to find one faithful and wise. Faithful, there is the Dove; Wise, there is the Serpent. It's hard to find both:
d n1 pp-f dt n1 cc dt n1, vbz av-j pc-acp vvi. np1 crd. r-crq av vbz dt j cc j n1? p-acp r-crq n1, vvz n1 np1, pn31 vbz dt j n1 pc-acp vvi crd j cc j. j, a-acp vbz dt n1; j, a-acp vbz dt n1. pn31|vbz j pc-acp vvi d:
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If one would seek for a faithful Man, questionless he may find many; if for a wise Man, he may find many;
If one would seek for a faithful Man, questionless he may find many; if for a wise Man, he may find many;
cs pi vmd vvi p-acp dt j n1, j pns31 vmb vvi d; cs p-acp dt j n1, pns31 vmb vvi d;
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but if he seek for one both wise and faithful, this is rara avis, hard to find:
but if he seek for one both wise and faithful, this is rara avis, hard to find:
cc-acp cs pns31 vvb p-acp crd d j cc j, d vbz fw-la fw-fr, av-j pc-acp vvi:
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yet, it is possible, though not common. Moses, a man learned in all the Wisdom of the Egyptians, Acts 7.22. There was the Wisdom of the Serpent:
yet, it is possible, though not Common. Moses, a man learned in all the Wisdom of the egyptians, Acts 7.22. There was the Wisdom of the Serpent:
av, pn31 vbz j, cs xx j. np1, dt n1 vvn p-acp d dt n1 pp-f dt njp2, n2 crd. pc-acp vbds dt n1 pp-f dt n1:
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And the meekest man alive, Numb. 12.3.
And the Meekest man alive, Numb. 12.3.
cc dt js n1 j, j. crd.
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Now the Man Moses was very meek above all the men upon the face of the Earth ;
Now the Man Moses was very meek above all the men upon the face of the Earth;
av dt n1 np1 vbds av j p-acp d dt n2 p-acp dt n1 pp-f dt n1;
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there was the Innocency of the Dove. Daniel was an excellent person, Dan. 5.14. Excellent Wisdom is found in thee ;
there was the Innocency of the Dove. daniel was an excellent person, Dan. 5.14. Excellent Wisdom is found in thee;
pc-acp vbds dt n1 pp-f dt n1. np1 vbds dt j n1, np1 crd. j n1 vbz vvn p-acp pno21;
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there was the Prudence of the Serpent: And, Dan. 6.4. The Presidents and Princes •ought to find occasion against Daniel;
there was the Prudence of the Serpent: And, Dan. 6.4. The Presidents and Princes •ought to find occasion against daniel;
pc-acp vbds dt n1 pp-f dt n1: cc, np1 crd. dt n2 cc n2 vvd pc-acp vvi n1 p-acp np1;
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but they could find no occasion or fault : Behold here the innocency of the Dove. Look on St. Paul, Acts 23.6. When Paul perceived that the one part were Sadduces, and the other Pharisees, he cried out, I am a Pharisee ;but they could find no occasion or fault: Behold Here the innocency of the Dove. Look on Saint Paul, Acts 23.6. When Paul perceived that the one part were Sadducees, and the other Pharisees, he cried out, I am a Pharisee;
cc-acp pns32 vmd vvi dx n1 cc n1: vvb av dt n1 pp-f dt n1. n1 p-acp n1 np1, n2 crd. c-crq np1 vvd cst dt crd n1 vbdr np2, cc dt n-jn np2, pns31 vvd av, pns11 vbm dt np1;
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By which Speech Paul got all the Pharisees on his side: Here was the Wisdom of the Serpent.
By which Speech Paul god all the Pharisees on his side: Here was the Wisdom of the Serpent.
p-acp r-crq n1 np1 vvd d dt np2 p-acp po31 n1: av vbds dt n1 pp-f dt n1.
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And, ver. 1. I have lived in all good Conscience before God until this day : Here was the innocency of the Dove.
And, ver. 1. I have lived in all good Conscience before God until this day: Here was the innocency of the Dove.
np1, fw-la. crd pns11 vhb vvn p-acp d j n1 p-acp np1 c-acp d n1: av vbds dt n1 pp-f dt n1.
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How amiable is this, the Vnion of the Dove and the Serpent? The Scripture joins these two together, Meekness of Wisdom, Jam. 3.13. Wisdom, there is the Serpent; Meekness, there is the Dove.
How amiable is this, the union of the Dove and the Serpent? The Scripture joins these two together, Meekness of Wisdom, Jam. 3.13. Wisdom, there is the Serpent; Meekness, there is the Dove.
q-crq j vbz d, dt n1 pp-f dt n1 cc dt n1? dt n1 vvz d crd av, n1 pp-f n1, np1 crd. n1, a-acp vbz dt n1; n1, a-acp vbz dt n1.
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This beautifies a Christian, when he hath the Serpen• 's Eye in the Dove's Head. We must have Innocency with our Wisdom, else our Wisdom is but Craftiness ;
This beautifies a Christian, when he hath the Serpen• is Eye in the Dove's Head. We must have Innocency with our Wisdom, Else our Wisdom is but Craftiness;
np1 vvz dt njp, c-crq pns31 vhz dt np1 vbz n1 p-acp dt n1|vbz n1 pns12 vmb vhi n1 p-acp po12 n1, av po12 n1 vbz p-acp n1;
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and we must have Wisdom with our Innocency, else our Innocency is but Weakness. We must have the Innocency of the Dove, that we may not circumvent others;
and we must have Wisdom with our Innocency, Else our Innocency is but Weakness. We must have the Innocency of the Dove, that we may not circumvent Others;
cc pns12 vmb vhi n1 p-acp po12 n1, av po12 n1 vbz p-acp n1. pns12 vmb vhi dt n1 pp-f dt n1, cst pns12 vmb xx vvi n2-jn;
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and we must have the Wisdom of the Serpent, that others may not circumvent us. We must have the Innocency of the Dove, that we may not betray the Truth;
and we must have the Wisdom of the Serpent, that Others may not circumvent us. We must have the Innocency of the Dove, that we may not betray the Truth;
cc pns12 vmb vhi dt n1 pp-f dt n1, cst n2-jn vmb xx vvi pno12. pns12 vmb vhi dt n1 pp-f dt n1, cst pns12 vmb xx vvi dt n1;
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and the Wisdom of the Serpent, that we may not betray our selves. In short, Religion without Policy, is too weak to be safe:
and the Wisdom of the Serpent, that we may not betray our selves. In short, Religion without Policy, is too weak to be safe:
cc dt n1 pp-f dt n1, cst pns12 vmb xx vvi po12 n2. p-acp j, n1 p-acp n1, vbz av j pc-acp vbi j:
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Policy without Religion, is too subtil to be good. When Wisdom and Innocency, like Castor and Pollux, appear together, they presage the Soul's Happiness.
Policy without Religion, is too subtle to be good. When Wisdom and Innocency, like Castor and Pollux, appear together, they presage the Soul's Happiness.
n1 p-acp n1, vbz av j pc-acp vbi j. c-crq n1 cc n1, av-j np1 cc np1, vvb av, pns32 vvb dt ng1 n1.
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Doct. 3. That Christians must be both wise and innocent. I begin with the first, Wise: Be ye wise as Serpents. Doct. 3. That Christians must be both wise and innocent. I begin with the First, Wise: Be you wise as Serpents.
np1 crd cst np1 vmb vbi d j cc j-jn. pns11 vvb p-acp dt ord, j: vbb pn22 j p-acp n2.
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1. I shall speak concerning Wisdom in general. Solomon saith, Wisdom is the principal thing, Prov. 4.7. 'Tis better than Riches, Prov. 31.14. Happy is the Man that findeth Wisdom ▪ for the Merchandise of it is better than the Merchandise of Silver.
1. I shall speak Concerning Wisdom in general. Solomon Says, Wisdom is the principal thing, Curae 4.7. It's better than Riches, Curae 31.14. Happy is the Man that finds Wisdom ▪ for the Merchandise of it is better than the Merchandise of Silver.
crd pns11 vmb vvi vvg n1 p-acp n1. np1 vvz, n1 vbz dt j-jn n1, np1 crd. pn31|vbz jc cs n2, np1 crd. j vbz dt n1 cst vvz n1 ▪ p-acp dt n1 pp-f pn31 vbz jc cs dt n1 pp-f n1.
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If the Mountains were Pearl, if every sand of the Sea were a Diamond, it were not comparable to Wisdom.
If the Mountains were Pearl, if every sand of the Sea were a Diamond, it were not comparable to Wisdom.
cs dt n2 vbdr n1, cs d n1 pp-f dt n1 vbdr dt n1, pn31 vbdr xx j p-acp n1.
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Without Wisdom a person is like a Ship without a Pilot, in danger to split upon Rocks.
Without Wisdom a person is like a Ship without a Pilot, in danger to split upon Rocks.
p-acp n1 dt n1 vbz av-j dt n1 p-acp dt n1, p-acp n1 pc-acp vvi p-acp n2.
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Iob sets forth the Encomium and Praise of Wisdom, Iob. 28.13, 18. The Price of Wisdom is above Rubies. Job sets forth the Encomium and Praise of Wisdom, Job 28.13, 18. The Price of Wisdom is above Rubies.
np1 vvz av dt fw-la cc n1 pp-f n1, zz crd, crd dt n1 pp-f n1 vbz p-acp n2.
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The Ruby is a precious Stone, transparent, of a red fiery colour. It is reported of one of the Kings of India, that he wore a Ruby of that bigness and splendor, that he might be seen by it in the dark:
The Ruby is a precious Stone, transparent, of a read fiery colour. It is reported of one of the Kings of India, that he wore a Ruby of that bigness and splendour, that he might be seen by it in the dark:
dt n1 vbz dt j n1, j, pp-f dt vvd j n1. pn31 vbz vvn pp-f crd pp-f dt n2 pp-f np1, cst pns31 vvd dt n1 pp-f d n1 cc n1, cst pns31 vmd vbi vvn p-acp pn31 p-acp dt j:
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But Wisdom cast• a more sparkling colour than the Ruby ;
But Wisdom cast• a more sparkling colour than the Ruby;
cc-acp n1 n1 dt av-dc j-vvg n1 cs dt n1;
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it makes us shine as Angels. No Chain of Pearl you wear, doth so adorn you as Wisdom.
it makes us shine as Angels. No Chain of Pearl you wear, does so adorn you as Wisdom.
pn31 vvz pno12 vvi p-acp n2. uh-dx vvb pp-f n1 pn22 vvb, vdz av vvi pn22 p-acp n1.
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Wisdom consists chiefly in three things. 1. Knowl•dge to discern. 2. Skill to judge. 3. Activity to prosecute.
Wisdom consists chiefly in three things. 1. Knowl•dge to discern. 2. Skill to judge. 3. Activity to prosecute.
n1 vvz av-jn p-acp crd n2. crd np1 pc-acp vvi. crd n1 pc-acp vvi. crd n1 pc-acp vvi.
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1. Knowledge to discern wherein Happiness lies. 2. Skill to judge what will be the fittest Means to conduce to it.
1. Knowledge to discern wherein Happiness lies. 2. Skill to judge what will be the Fittest Means to conduce to it.
crd n1 pc-acp vvi c-crq n1 vvz. crd n1 pc-acp vvi r-crq vmb vbi dt js n2 pc-acp vvi p-acp pn31.
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3. Activity to prosecute those things which will certainly accomplish that End. So much for Wisdom in general. More particularly : Wisdom is variously distinguished.
3. Activity to prosecute those things which will Certainly accomplish that End. So much for Wisdom in general. More particularly: Wisdom is variously distinguished.
crd n1 pc-acp vvi d n2 r-crq vmb av-j vvi d n1 av av-d p-acp n1 p-acp n1. n1 av-j: n1 vbz av-j vvn.
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'Tis either Natural, or Moral, or Theological. 1. A Natural Wisdom: Which is seen in finding out the Arcana Naturae, the Secrets of Nature.
It's either Natural, or Moral, or Theological. 1. A Natural Wisdom: Which is seen in finding out the Arcana Naturae, the Secrets of Nature.
pn31|vbz d j, cc j, cc j. crd dt j n1: r-crq vbz vvn p-acp vvg av dt fw-la fw-la, dt n2-jn pp-f n1.
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Aristotle was by some of the Ancients called an Eagle fallen from the Clouds, because he was of such raised Intellectuals,Aristotle was by Some of the Ancients called an Eagl fallen from the Clouds, Because he was of such raised Intellectuals,
np1 vbds p-acp d pp-f dt n2-j vvn dt n1 vvn p-acp dt n2, c-acp pns31 vbds pp-f d j-vvn n2-j,
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and had so profound an insight into the Causes of Things. This Natural Wisdom is adorning ;
and had so profound an insight into the Causes of Things. This Natural Wisdom is adorning;
cc vhd av j dt n1 p-acp dt n2 pp-f n2. d j n1 vbz vvg;
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St. Hierom brings in Aristotle with his Syllogisms, and Tully with his Rhetorick, crying out in Hell. 2. A Moral Wisdom: Which consists in two Things; Malum respuendo, Bonum elegendo :
Saint Hieronymus brings in Aristotle with his Syllogisms, and Tully with his Rhetoric, crying out in Hell. 2. A Moral Wisdom: Which consists in two Things; Malum respuendo, Bonum elegendo:
n1 np1 vvz p-acp np1 p-acp po31 n2, cc np1 p-acp po31 n1, vvg av p-acp n1. crd dt j n1: r-crq vvz p-acp crd n2; fw-la fw-la, fw-la fw-la:
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Moral Wisdom lies in the rejection of those things which are prejudicial, and the election of those things which are beneficial.
Moral Wisdom lies in the rejection of those things which Are prejudicial, and the election of those things which Are beneficial.
j n1 vvz p-acp dt n1 pp-f d n2 r-crq vbr j, cc dt n1 pp-f d n2 r-crq vbr j.
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This is called PRVDENCE. Knowledge without Prudence may do hurt: Many a man's Wit hath undone him for want of Wisdom.
This is called PRUDENCE. Knowledge without Prudence may do hurt: Many a Man's Wit hath undone him for want of Wisdom.
d vbz vvn n1. n1 p-acp n1 vmb vdi vvi: d dt ng1 n1 vhz vvn pno31 p-acp n1 pp-f n1.
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3. A Theological, or Sacred Wisdom: which is our knowing of God : who is the supream and sovereign Good.
3. A Theological, or Sacred Wisdom: which is our knowing of God: who is the supreme and sovereign Good.
crd dt j, cc j n1: r-crq vbz po12 vvg pp-f np1: r-crq vbz dt j cc j-jn j.
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Greece was counted the Eye of the World, for Wisdom, and Athens the Eye of Greece ;Greece was counted the Eye of the World, for Wisdom, and Athens the Eye of Greece;
np1 vbds vvn dt n1 pp-f dt n1, p-acp n1, cc np1 dt n1 pp-f np1;
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but neither of them knew God. Acts 17.23. I found an Altar with this Inscription, NONLATINALPHABET; To the unknown God.
but neither of them knew God. Acts 17.23. I found an Altar with this Inscription,; To the unknown God.
cc-acp dx pp-f pno32 vvd np1. vvz crd. pns11 vvd dt n1 p-acp d n1,; p-acp dt j np1.
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To know God, in whom is both Verum & Bonum, Truth and Goodness, is the Master-piece of Wisdom. 1 Chron. 28.9. And thou Solomon my Son, know thou the God of thy Father.
To know God, in whom is both Verum & Bonum, Truth and goodness, is the Masterpiece of Wisdom. 1 Chronicles 28.9. And thou Solomon my Son, know thou the God of thy Father.
pc-acp vvi np1, p-acp ro-crq vbz d fw-la cc fw-la, n1 cc n1, vbz dt n1 pp-f n1. crd np1 crd. cc pns21 np1 po11 n1, vvb pns21 dt n1 pp-f po21 n1.
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And this knowledge of God is through Christ. Christ is the Glass in which the Face of God is seen, Col. 1.15.
And this knowledge of God is through christ. christ is the Glass in which the Face of God is seen, Col. 1.15.
cc d n1 pp-f np1 vbz p-acp np1. np1 vbz dt n1 p-acp r-crq dt n1 pp-f np1 vbz vvn, np1 crd.
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And then we know God aright, when we know him not only with a knowledge of Speculation, but Appropriation. Psal. 48.14. This God is OVR God.
And then we know God aright, when we know him not only with a knowledge of Speculation, but Appropriation. Psalm 48.14. This God is OUR God.
cc av pns12 vvb np1 av, c-crq pns12 vvb pno31 xx av-j p-acp dt n1 pp-f n1, p-acp n1. np1 crd. d n1 vbz po12 np1.
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This knowledge of God is the most sublime Wisdom; therefore 'tis called NONLATINALPHABET; Wisdom from above, Jam. 3.17.
This knowledge of God is the most sublime Wisdom; Therefore it's called; Wisdom from above, Jam. 3.17.
d n1 pp-f np1 vbz dt av-ds j n1; av pn31|vbz vvn; n1 p-acp a-acp, np1 crd.
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But to come nearer to the Text, and speak of the Wisdom of the Serpent: Be ye wise as Serpents.
But to come nearer to the Text, and speak of the Wisdom of the Serpent: Be you wise as Serpents.
p-acp pc-acp vvi av-jc p-acp dt n1, cc vvi pp-f dt n1 pp-f dt n1: vbb pn22 j p-acp n2.
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Quest. But must we in every thing be like the Serpent? Answ. No. Our Saviour meant not that in every thing we should imitate the Serpent.Quest. But must we in every thing be like the Serpent? Answer No. Our Saviour meant not that in every thing we should imitate the Serpent.
n1. cc-acp vmb pns12 p-acp d n1 vbi av-j dt n1? np1 uh-dx po12 n1 vvd xx d p-acp d n1 pns12 vmd vvi dt n1.
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I shall shew you, 1. Wherein we should not be like the Serpent. 2. Wherein we should be like the Serpent. I.
I shall show you, 1. Wherein we should not be like the Serpent. 2. Wherein we should be like the Serpent. I.
pns11 vmb vvi pn22, crd c-crq pns12 vmd xx vbi av-j dt n1. crd c-crq pns12 vmd vbi av-j dt n1. pns11.
(107) part (DIV2)
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Wherein we should not be like the Serpent. 1. The Serpent eats Dust. Isa. 65.25. Dust shall be the Serpent's Meat :
Wherein we should not be like the Serpent. 1. The Serpent eats Dust. Isaiah 65.25. Dust shall be the Serpent's Meat:
c-crq pns12 vmd xx vbi av-j dt n1. crd dt n1 vvz n1 np1 crd. n1 vmb vbi dt ng1 n1:
(107) part (DIV2)
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It was a Curse upo• the Serpent. Thus we should not be like the Serpent, to feed immoderately on earthly Things.
It was a Curse upo• the Serpent. Thus we should not be like the Serpent, to feed immoderately on earthly Things.
pn31 vbds dt n1 n1 dt n1. av pns12 vmd xx vbi av-j dt n1, pc-acp vvi av-j p-acp j n2.
(107) part (DIV2)
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It is absurd for him that hath an heaven-born Soul capable of Communion with God and Angels, to eat greedily the Serpent's Meat:
It is absurd for him that hath an Heavenborn Soul capable of Communion with God and Angels, to eat greedily the Serpent's Meat:
pn31 vbz j p-acp pno31 cst vhz dt j n1 j pp-f n1 p-acp np1 cc n2, pc-acp vvi av-j dt ng1 n1:
(107) part (DIV2)
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A Christian hath better Food to feed on; the heavenly Manna, the precious Promises, the Body and Blood of Christ.
A Christian hath better Food to feed on; the heavenly Manna, the precious Promises, the Body and Blood of christ.
dt njp vhz jc n1 pc-acp vvi a-acp; dt j n1, dt j vvz, dt n1 cc n1 pp-f np1.
(107) part (DIV2)
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'Tis counted a Miracle to find a Diamond in a Gold-Mine;
It's counted a Miracle to find a Diamond in a Gold-Mine;
pn31|vbz vvn dt n1 pc-acp vvi dt n1 p-acp dt j;
(107) part (DIV2)
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and it is as great a Miracle to find Christ, the Pearl of Price, in an earthly heart.
and it is as great a Miracle to find christ, the Pearl of Price, in an earthly heart.
cc pn31 vbz a-acp j dt n1 pc-acp vvi np1, dt n1 pp-f n1, p-acp dt j n1.
(107) part (DIV2)
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The Lapwing wears a little Coronet on its head, yet feeds on dung.
The Lapwing wears a little Coronet on its head, yet feeds on dung.
dt n1 vvz dt j n1 p-acp po31 n1, av vvz p-acp n1.
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To have a Crown of Profession on the head, yet feed inordinately on these dunghil-Comforts, is unworthy of a Christian.
To have a Crown of Profession on the head, yet feed inordinately on these dunghil-Comforts, is unworthy of a Christian.
p-acp vhi dt n1 pp-f n1 p-acp dt n1, av vvb av-j p-acp d n2, vbz j pp-f dt njp.
(107) part (DIV2)
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What a poor contemptible thing is the World? It cannot fill the Heart:
What a poor contemptible thing is the World? It cannot fill the Heart:
q-crq dt j j n1 vbz dt n1? pn31 vmbx vvi dt n1:
(107) part (DIV2)
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If Satan should take a Christian up to the top of the Pinacle, and shew him all the Kingdoms and Glory of the World, what could he shew him,
If Satan should take a Christian up to the top of the Pinnacle, and show him all the Kingdoms and Glory of the World, what could he show him,
cs np1 vmd vvi dt njp a-acp p-acp dt n1 pp-f dt n1, cc vvi pno31 d dt n2 cc n1 pp-f dt n1, r-crq vmd pns31 vvi pno31,
(107) part (DIV2)
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but a NONLATINALPHABET, a Shew, a pleasant Delusion? There is a lawful Vse God allows of these outward things;
but a, a Show, a pleasant Delusion? There is a lawful Use God allows of these outward things;
cc-acp dt, dt vvb, dt j n1? pc-acp vbz dt j vvb np1 vvz pp-f d j n2;
(107) part (DIV2)
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but the Sin is in the Excess. The Bee may suck a little Honey from the Leaf;
but the since is in the Excess. The Bee may suck a little Honey from the Leaf;
cc-acp dt n1 vbz p-acp dt n1. dt n1 vmb vvi dt j n1 p-acp dt n1;
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but put it in a Barrel of Honey, and it is drown'd. The wicked are thus characterized, Ephes. 3.19. They mind earthly things. They are like Saul, hid among the Stuff.
but put it in a Barrel of Honey, and it is drowned. The wicked Are thus characterized, Ephesians 3.19. They mind earthly things. They Are like Saul, hid among the Stuff.
cc-acp vvb pn31 p-acp dt n1 pp-f n1, cc pn31 vbz vvn. dt j vbr av vvn, np1 crd. pns32 vvb j n2. pns32 vbr j np1, vvn p-acp dt vvb.
(107) part (DIV2)
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We should be as Eagles flying aloft towards Heaven, not as Serpents, creeping on the Earth, and licking the Dust.
We should be as Eagles flying aloft towards Heaven, not as Serpents, creeping on the Earth, and licking the Dust.
pns12 vmd vbi c-acp n2 vvg av p-acp n1, xx p-acp n2, vvg p-acp dt n1, cc vvg dt n1
(107) part (DIV2)
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2. The Serpent is deceitful. The Serpent useth many Shifts, and glides so cunningly, that we cannot trace him.
2. The Serpent is deceitful. The Serpent uses many Shifts, and glides so cunningly, that we cannot trace him.
crd dt n1 vbz j. dt n1 vvz d n2, cc vvz av av-jn, cst pns12 vmbx vvi pno31.
(107) part (DIV2)
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This was one of those four things which wise Agur could not find out, the way of a Serpent upon a Rock, Prov. 30.19. 'Tis a deceitful Creature:
This was one of those four things which wise Agur could not find out, the Way of a Serpent upon a Rock, Curae 30.19. It's a deceitful Creature:
d vbds pi pp-f d crd n2 r-crq j vvb vmd xx vvi av, dt n1 pp-f dt n1 p-acp dt n1, np1 crd. pn31|vbz dt j n1:
(107) part (DIV2)
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We should not in this sence be like the Serpent, for deceitfulness. Naturally we too much resemble the Serpent for Fraud and Collusion ▪ Ier. 17.9. The Heart is deceitful above all things.
We should not in this sense be like the Serpent, for deceitfulness. Naturally we too much resemble the Serpent for Fraud and Collusion ▪ Jeremiah 17.9. The Heart is deceitful above all things.
pns12 vmd xx p-acp d n1 vbi av-j dt n1, p-acp n1. np1 pns12 av av-d vvi dt n1 p-acp n1 cc n1 ▪ np1 crd. dt n1 vbz j p-acp d n2.
(107) part (DIV2)
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1. Deceit towards Man : 1. To dissemble Friendship ; to cover Malice with pretences of Love; to commend and censure; to flatter and hate;
1. Deceit towards Man: 1. To dissemble Friendship; to cover Malice with pretences of Love; to commend and censure; to flatter and hate;
crd n1 p-acp n1: crd p-acp vvi n1; pc-acp vvi n1 p-acp n2 pp-f n1; pc-acp vvi cc vvi; pc-acp vvi cc vvi;
(107) part (DIV2)
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a Iudas - Kiss, and a Ioab 's Sword; Mel in ore, Fel in corde. 2. To dissemble Honesty ;
a Iudas - Kiss, and a Ioab is Sword; Mell in over, Fell in cord. 2. To dissemble Honesty;
dt np1 - vvi, cc dt np1 vbz n1; av p-acp n1, vvd p-acp n1. crd p-acp vvi n1;
(107) part (DIV2)
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to pretend just dealing, yet use false Weights.
to pretend just dealing, yet use false Weights.
pc-acp vvi j n-vvg, av vvb j n2.
(107) part (DIV2)
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2. Deceit towards God. To draw nigh to God with the Lips, and the Heart is far from him;
2. Deceit towards God. To draw High to God with the Lips, and the Heart is Far from him;
crd n1 p-acp np1. pc-acp vvi av-j p-acp np1 p-acp dt n2, cc dt n1 vbz av-j p-acp pno31;
(107) part (DIV2)
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to serve God, and seek ourselves; to pretend to love God, and yet be in league with Sin;
to serve God, and seek ourselves; to pretend to love God, and yet be in league with since;
pc-acp vvi np1, cc vvi px12; p-acp vvb pc-acp vvi np1, cc av vbi p-acp n1 p-acp n1;
(107) part (DIV2)
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we should not in this sence be like the Serpent, deceitful, and given to Sh•fts. O be upright !
we should not in this sense be like the Serpent, deceitful, and given to Sh•fts. Oh be upright!
pns12 vmd xx p-acp d n1 vbi av-j dt n1, j, cc vvn p-acp n2. uh vbb j!
(107) part (DIV2)
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Be what you seem to be: God loves Plainness of Heart, Psal. 51.6. The plainer the Diamond is, the more it sparkles:
Be what you seem to be: God loves Plainness of Heart, Psalm 51.6. The plainer the Diamond is, the more it sparkles:
vbb r-crq pn22 vvb pc-acp vbi: n1 vvz n1 pp-f n1, np1 crd. dt jc dt n1 vbz, dt av-dc pn31 vvz:
(107) part (DIV2)
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The plainer the Heart is, the more it sparkles in God's Eye. What a Commendation did Christ give Nathanael, Ioh. 1.47. Behold an Israelite indeed in whom there is no Guile.
The plainer the Heart is, the more it sparkles in God's Eye. What a Commendation did christ give Nathanael, John 1.47. Behold an Israelite indeed in whom there is no Guile.
dt jc dt n1 vbz, dt av-dc pn31 vvz p-acp npg1 n1. q-crq dt n1 vdd np1 vvi np1, np1 crd. vvb dt np1 av p-acp ro-crq a-acp vbz dx n1.
(107) part (DIV2)
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3. The Serpent casts the Coat, but another new Coat comes in the room;
3. The Serpent Cast the Coat, but Another new Coat comes in the room;
crd dt n1 vvz dt n1, cc-acp j-jn j n1 vvz p-acp dt n1;
(107) part (DIV2)
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in this we should not be like the Serpent, to cast the Coat, to cast off one Sin,
in this we should not be like the Serpent, to cast the Coat, to cast off one since,
p-acp d pns12 vmd xx vbi av-j dt n1, pc-acp vvi dt n1, pc-acp vvi a-acp crd n1,
(107) part (DIV2)
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and another Sin as bad come in the room.
and Another since as bad come in the room.
cc j-jn n1 c-acp j vvn p-acp dt n1.
(107) part (DIV2)
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The Drunkard leaves his Drunkenness, because it impairs his Health, his Credit, his Purse, and falls to the Sin of Cozenage:
The Drunkard leaves his drunkenness, Because it impairs his Health, his Credit, his Purse, and falls to the since of Cozenage:
dt n1 vvz po31 n1, c-acp pn31 n2 po31 n1, po31 n1, po31 n1, cc vvz p-acp dt n1 pp-f n1:
(107) part (DIV2)
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The Prodigal leaves his Prodigality, and turns Usurer:
The Prodigal leaves his Prodigality, and turns Usurer:
dt j-jn n2 po31 n1, cc vvz n1:
(107) part (DIV2)
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This is as if one Disease should leave a Man, and he should fall into another as bad.
This is as if one Disease should leave a Man, and he should fallen into Another as bad.
d vbz c-acp cs crd n1 vmd vvi dt n1, cc pns31 vmd vvi p-acp j-jn c-acp j.
(107) part (DIV2)
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His Ague leaves him, and he falls into a Consumption. O be not like the Serpent, that casts one Coat and another comes.
His Ague leaves him, and he falls into a Consumption. O be not like the Serpent, that Cast one Coat and Another comes.
po31 n1 vvz pno31, cc pns31 vvz p-acp dt n1. sy vbb xx av-j dt n1, cst vvz crd n1 cc n-jn vvz.
(107) part (DIV2)
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This is like him in the Gospel, that had one Devil go out of him, and seven worse Spirits came in the Room, Matth. 12.45. 4. The Serpent is a Venomous Creature, 'tis full of Poison, Deut. 32.24. In this be not like the Serpent.
This is like him in the Gospel, that had one devil go out of him, and seven Worse Spirits Come in the Room, Matthew 12.45. 4. The Serpent is a Venomous Creature, it's full of Poison, Deuteronomy 32.24. In this be not like the Serpent.
d vbz av-j pno31 p-acp dt n1, cst vhd crd n1 vvi av pp-f pno31, cc crd jc n2 vvd p-acp dt n1, np1 crd. crd dt n1 vbz dt j n1, pn31|vbz j pp-f n1, np1 crd. p-acp d vbb xx av-j dt n1.
(107) part (DIV2)
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'Tis said of Wicked Men, their Poison is like the Poison of a Serpent, Psal. 58.4. What is this Poison? it is the Poison of Malice: Malice is the Devil's Picture.
It's said of Wicked Men, their Poison is like the Poison of a Serpent, Psalm 58.4. What is this Poison? it is the Poison of Malice: Malice is the Devil's Picture.
pn31|vbz vvn pp-f j n2, po32 n1 vbz av-j dt n1 pp-f dt n1, np1 crd. q-crq vbz d n1? pn31 vbz dt n1 pp-f n1: n1 vbz dt ng1 n1.
(107) part (DIV2)
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Lust makes Men brutish, and Malice makes them Devilish: NONLATINALPHABET, Chrys. Malice carries in it its own punishment:
Lust makes Men brutish, and Malice makes them Devilish:, Chrys. Malice carries in it its own punishment:
n1 vvz n2 j, cc n1 vvz pno32 j:, np1 n1 vvz p-acp pn31 vbz d n1:
(107) part (DIV2)
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A malicious Man to hurt another will injure himself.
A malicious Man to hurt Another will injure himself.
dt j n1 p-acp vvn j-jn vmb vvi px31.
(107) part (DIV2)
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Quintillian speaks of one who had a a Garden of Flowers, and he poisoned his Flowers, that his Neighbours Bees sucking from them might be poisoned and die.Quintilian speaks of one who had a a Garden of Flowers, and he poisoned his Flowers, that his Neighbours Bees sucking from them might be poisoned and die.
np1 vvz pp-f pi r-crq vhd av dt n1 pp-f n2, cc pns31 vvd po31 n2, cst po31 ng1 n2 vvg p-acp pno32 vmd vbi vvn cc vvi.
(107) part (DIV2)
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Oh be not venomous like the Serpent. Malice is Mental Murder, you may kill a Man and never touch him. 1 Ioh. 3.15. Whosoever hates his Brother is a Murderer.
O be not venomous like the Serpent. Malice is Mental Murder, you may kill a Man and never touch him. 1 John 3.15. Whosoever hates his Brother is a Murderer.
uh vbb xx j av-j dt n1. n1 vbz j n1, pn22 vmb vvi dt n1 cc av-x vvb pno31. crd np1 crd. r-crq vvz po31 n1 vbz dt n1.
(107) part (DIV2)
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Malice spoils all your good Duties; the malicious Man defiles his Prayers, poisons the Sacramental Cup;
Malice spoils all your good Duties; the malicious Man defiles his Prayers, poisons the Sacramental Cup;
n1 vvz d po22 j n2; dt j n1 vvz po31 n2, vvz dt j n1;
(107) part (DIV2)
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he eats and drinks his own Damnation.
he eats and drinks his own Damnation.
pns31 vvz cc vvz po31 d n1.
(107) part (DIV2)
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I have read of one who lived in Malice, and being asked, how he could say the Lords Prayer? He answered, I leave out those Words, As we forgive them that Trespass against us.
I have read of one who lived in Malice, and being asked, how he could say the lords Prayer? He answered, I leave out those Words, As we forgive them that Trespass against us.
pns11 vhb vvn pp-f pi r-crq vvd p-acp n1, cc vbg vvn, c-crq pns31 vmd vvi dt n2 n1? pns31 vvd, pns11 vvb av d n2, c-acp pns12 vvb pno32 d n1 p-acp pno12.
(107) part (DIV2)
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But St. Austin brings in God replying thus to him, because thou dost not say my Prayer,
But Saint Austin brings in God replying thus to him, Because thou dost not say my Prayer,
p-acp n1 np1 vvz p-acp np1 vvg av p-acp pno31, c-acp pns21 vd2 xx vvi po11 n1,
(107) part (DIV2)
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therefore I will not hear Thine. The malicious Man is not like to enjoy either Earth or Heaven;
Therefore I will not hear Thine. The malicious Man is not like to enjoy either Earth or Heaven;
av pns11 vmb xx vvi png21. dt j n1 vbz xx av-j pc-acp vvi d n1 cc n1;
(107) part (DIV2)
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not the Earth, for the Meek shall inherit the Earth, Matth. 5.4.
not the Earth, for the Meek shall inherit the Earth, Matthew 5.4.
xx dt n1, p-acp dt j vmb vvi dt n1, np1 crd.
(107) part (DIV2)
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Nor is he like to enjoy Heaven, for God will beautifie the Meek with Salvation, Psal. 149.4.
Nor is he like to enjoy Heaven, for God will beautify the Meek with Salvation, Psalm 149.4.
ccx vbz pns31 j pc-acp vvi n1, p-acp np1 vmb vvi dt j p-acp n1, np1 crd.
(107) part (DIV2)
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So that the malicious Man is cut off both from Earth and Heaven. 5. The Serpent is given to Hissing:
So that the malicious Man is Cut off both from Earth and Heaven. 5. The Serpent is given to Hissing:
av cst dt j n1 vbz vvn a-acp d p-acp n1 cc n1. crd dt n1 vbz vvn p-acp vvg:
(107) part (DIV2)
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So 'tis said of the Basilisk.
So it's said of the Basilisk.
av pn31|vbz vvn pp-f dt n1.
(107) part (DIV2)
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21290
In this be not like the Serpent, to hiss out Reproaches and Invectives against the Saints and People of God.
In this be not like the Serpent, to hiss out Reproaches and Invectives against the Saints and People of God.
p-acp d vbb xx av-j dt n1, pc-acp vvi av n2 cc n2 p-acp dt n2 cc n1 pp-f np1.
(107) part (DIV2)
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Thy are the Seed of the Serpent that hiss at Godliness.
Thy Are the Seed of the Serpent that hiss At Godliness.
po21 vbr dt n1 pp-f dt n1 cst vvb p-acp n1.
(107) part (DIV2)
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In this let us learn of the Serpent, our chief care should be to defend our Head from Error ;
In this let us Learn of the Serpent, our chief care should be to defend our Head from Error;
p-acp d vvb pno12 vvi pp-f dt n1, po12 j-jn n1 vmd vbi pc-acp vvi po12 n1 p-acp n1;
(107) part (DIV2)
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The Lord will one Day reckon with Men for all their hard Speeches, Iude 15. Lucian was such an one who did hiss out and scoff against Religion,
The Lord will one Day reckon with Men for all their hard Speeches, Iude 15. Lucian was such an one who did hiss out and scoff against Religion,
dt n1 vmb crd n1 vvi p-acp n2 p-acp d po32 j n2, np1 crd np1 vbds d dt pi r-crq vdd vvi av cc vvb p-acp n1,
(107) part (DIV2)
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and as a just Judgment of God, he was afterwards torn in pieces by Dogs. 6. The Serpent Stops her Ear. It is an obstinate Deafness. Psal. 58.4. They are as the Deaf Adder which stoppeth her Ear.
and as a just Judgement of God, he was afterwards torn in Pieces by Dogs. 6. The Serpent Stops her Ear. It is an obstinate Deafness. Psalm 58.4. They Are as the Deaf Adder which stoppeth her Ear.
cc p-acp dt j n1 pp-f np1, pns31 vbds av vvn p-acp n2 p-acp n2. crd dt n1 vvz po31 n1. pn31 vbz dt j n1. np1 crd. pns32 vbr p-acp dt j n1 r-crq vvz po31 n1.
(107) part (DIV2)
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In this be not like the Serpent, obstinately to stop your Ears to the Voice of God's Word.
In this be not like the Serpent, obstinately to stop your Ears to the Voice of God's Word.
p-acp d vbb xx av-j dt n1, av-j pc-acp vvi po22 n2 p-acp dt n1 pp-f npg1 n1.
(107) part (DIV2)
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While God calls you to repent of Sin, be not as the Basilisk, to stop your Ear, Zach. 7.11. They refused to hearken, and stopp'd their Ears, that they might not hear :
While God calls you to Repent of since, be not as the Basilisk, to stop your Ear, Zach 7.11. They refused to harken, and stopped their Ears, that they might not hear:
n1 np1 vvz pn22 pc-acp vvi pp-f n1, vbb xx p-acp dt n1, pc-acp vvi po22 n1, np1 crd. pns32 vvd pc-acp vvi, cc vvn po32 n2, cst pns32 vmd xx vvi:
(107) part (DIV2)
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the Word denounceth threatnings against Sin;
the Word Denounceth threatenings against since;
dt n1 vvz n2-vvg p-acp n1;
(107) part (DIV2)
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but many instead of being like the Publican, smiting on their Breast, they are as Deaf Adders stopping their Ears:
but many instead of being like the Publican, smiting on their Breast, they Are as Deaf Adders stopping their Ears:
cc-acp d av pp-f vbg av-j dt n1, vvg p-acp po32 n1, pns32 vbr a-acp j n2 vvg po32 n2:
(107) part (DIV2)
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If you shut your Ear against God's Word, take heed God doth not shut Heaven against you:
If you shut your Ear against God's Word, take heed God does not shut Heaven against you:
cs pn22 vvb po22 n1 p-acp npg1 n1, vvb n1 np1 vdz xx vvi n1 p-acp pn22:
(107) part (DIV2)
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If God crys to you to repent, and you will not hear; when you cry for Mercy, God will not hear. Zach. 7.13. As he cryed and they would not hear, so they cryed and I would not hear, saith the Lord of Hosts.
If God cries to you to Repent, and you will not hear; when you cry for Mercy, God will not hear. Zach 7.13. As he cried and they would not hear, so they cried and I would not hear, Says the Lord of Hosts.
cs np1 vvz p-acp pn22 pc-acp vvi, cc pn22 vmb xx vvi; c-crq pn22 vvb p-acp n1, np1 vmb xx vvi. np1 crd. c-acp pns31 vvd cc pns32 vmd xx vvi, av pns32 vvd cc pns11 vmd xx vvi, vvz dt n1 pp-f n2.
(107) part (DIV2)
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7. The Serpent casts her Coat, but keeps her Sting :
7. The Serpent Cast her Coat, but keeps her Sting:
crd dt n1 vvz po31 n1, cc-acp vvz po31 n1:
(107) part (DIV2)
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In this sence be not like the Serpent, to cast off the outward Acts of Sin,
In this sense be not like the Serpent, to cast off the outward Acts of since,
p-acp d n1 vbb xx av-j dt n1, pc-acp vvi a-acp dt j n2 pp-f n1,
(107) part (DIV2)
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and keep the Love of Sin. He whose Heart is in Love with any Sin, is an Hypocrite. 1. A Man may forbear Sin,
and keep the Love of Sin. He whose Heart is in Love with any since, is an Hypocrite. 1. A Man may forbear since,
cc vvi dt vvb pp-f np1 pns31 rg-crq n1 vbz p-acp n1 p-acp d n1, vbz dt n1. crd dt n1 vmb vvi n1,
(107) part (DIV2)
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yet retain the Love of it: He may forbear the act of gross Sin, Formidine Poenae, for fear of Hell;
yet retain the Love of it: He may forbear the act of gross since, Formidine Poenae, for Fear of Hell;
av vvb dt n1 pp-f pn31: pns31 vmb vvi dt n1 pp-f j n1, fw-la np1, p-acp n1 pp-f n1;
(107) part (DIV2)
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as a Man may forbear a Dish he loves for fear it should bring his Disease upon him;
as a Man may forbear a Dish he loves for Fear it should bring his Disease upon him;
c-acp dt n1 vmb vvi dt n1 pns31 vvz p-acp n1 pn31 vmd vvi po31 n1 p-acp pno31;
(107) part (DIV2)
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the Stone or Gout. 2. A Man may forsake Sin, yet keep the Love of Sin;
the Stone or Gout. 2. A Man may forsake since, yet keep the Love of since;
dt n1 cc n1. crd dt n1 vmb vvi n1, av vvb dt n1 pp-f n1;
(107) part (DIV2)
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he may forsake Sin, either out of Policy or Necessity. 1. Policy, Vice will impair his Health, eclipse his Credit;
he may forsake since, either out of Policy or Necessity. 1. Policy, Vice will impair his Health, eclipse his Credit;
pns31 vmb vvi n1, av-d av pp-f n1 cc n1. crd n1, n1 vmb vvi po31 n1, vvi po31 n1;
(107) part (DIV2)
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therefore out of Policy he will forsake it: Or, 2. Necessity. Perhaps he can follow the Trade of Sin no longer;
Therefore out of Policy he will forsake it: Or, 2. Necessity. Perhaps he can follow the Trade of since no longer;
av av pp-f n1 pns31 vmb vvi pn31: cc, crd n1. av pns31 vmb vvi dt n1 pp-f n1 av-dx av-jc;
(107) part (DIV2)
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the Adulterer is grown old, the Prodigal poor; either the Purse fails, or the Strength. Thus a Man may refrain the Act of Sin, yet retain the Love of Sin:
the Adulterer is grown old, the Prodigal poor; either the Purse fails, or the Strength. Thus a Man may refrain the Act of since, yet retain the Love of since:
dt n1 vbz vvn j, dt j-jn j; d dt n1 vvz, cc dt n1. av dt n1 vmb vvi dt n1 pp-f n1, av vvb dt n1 pp-f n1:
(107) part (DIV2)
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This is like the Serpent, which casts her Coat, but keeps her Sting. Oh! take heed of this;
This is like the Serpent, which Cast her Coat, but keeps her Sting. Oh! take heed of this;
d vbz av-j dt n1, r-crq vvz po31 n1, cc-acp vvz po31 n1. uh vvb n1 pp-f d;
(107) part (DIV2)
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herein be not like the Serpent; remember that saying of Hierom, Gravius est peccatum diligere quam perpetrare:
herein be not like the Serpent; Remember that saying of Hieronymus, Gravius est peccatum diligere quam perpetrare:
av vbb xx av-j dt n1; vvb d n-vvg pp-f np1, np1 fw-la fw-la fw-la fw-la fw-la:
(107) part (DIV2)
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'Tis worse to love Sin than to commit it:
It's Worse to love since than to commit it:
pn31|vbz jc pc-acp vvi n1 cs pc-acp vvi pn31:
(107) part (DIV2)
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there he shews the Innocency of the Dove; but not base, there he shews the Wisdom of the Serpent.
there he shows the Innocency of the Dove; but not base, there he shows the Wisdom of the Serpent.
a-acp pns31 vvz dt n1 pp-f dt n1; cc-acp xx j, a-acp pns31 vvz dt n1 pp-f dt n1.
(107) part (DIV2)
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A Man may commit Sin through a Tentation, or out of Ignorance, and when he knows it to be a Sin he is sorry for it;
A Man may commit since through a Tentation, or out of Ignorance, and when he knows it to be a since he is sorry for it;
dt n1 vmb vvi n1 p-acp dt n1, cc av pp-f n1, cc c-crq pns31 vvz pn31 pc-acp vbi dt n1 pns31 vbz j p-acp pn31;
(107) part (DIV2)
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but he that loves Sin, his Will is in the Sin, and that aggravates it, and is like the Dye which makes the Wool of a Crimson Colour.
but he that loves since, his Will is in the since, and that aggravates it, and is like the Die which makes the Wool of a Crimson Colour.
cc-acp pns31 cst vvz n1, po31 n1 vbz p-acp dt n1, cc d vvz pn31, cc vbz av-j dt vvb r-crq vvz dt n1 pp-f dt j-jn n1.
(107) part (DIV2)
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8. Serpents are chased away with sweet perfumes, the perfume of Harts-Horn, or the sweet odour of the Styrax drives the Serpent away.
8. Serpents Are chased away with sweet perfumes, the perfume of Harts-Horn, or the sweet odour of the Styrax drives the Serpent away.
crd ng1 vbr vvn av p-acp j n2, dt n1 pp-f n1, cc dt j n1 pp-f dt np1 vvz dt n1 av.
(107) part (DIV2)
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In this be not like the Serpent, to be driven away with the sweet perfumes of Holiness.
In this be not like the Serpent, to be driven away with the sweet perfumes of Holiness.
p-acp d vbb xx av-j dt n1, pc-acp vbi vvn av p-acp dt j n2 pp-f n1.
(107) part (DIV2)
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Carnal Hearts are for Things only which delight the Senses, they will discourse of News or Traffick;
Carnal Hearts Are for Things only which delight the Senses, they will discourse of News or Traffic;
j n2 vbr p-acp n2 av-j r-crq n1 dt n2, pns32 vmb vvi pp-f n1 cc n1;
(107) part (DIV2)
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here they are in their Element;
Here they Are in their Element;
av pns32 vbr p-acp po32 n1;
(107) part (DIV2)
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but let a Man bring with him the sweet perfume of Religious discourse, let him talk of Christ,
but let a Man bring with him the sweet perfume of Religious discourse, let him talk of christ,
cc-acp vvb dt n1 vvb p-acp pno31 dt j n1 pp-f j n1, vvb pno31 vvi pp-f np1,
(107) part (DIV2)
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or living by Faith, this spiritual perfume drives them away: Oh, be not in this like the Serpent!
or living by Faith, this spiritual perfume drives them away: O, be not in this like the Serpent!
cc vvg p-acp n1, d j n1 vvz pno32 av: uh, vbb xx p-acp d av-j dt n1!
(107) part (DIV2)
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How do you think to live with the Saints in Heaven, that cannot endure their Company here? You hate the sweet savour of their Oyntments, the fragrant perfume of their Graces?
How do you think to live with the Saints in Heaven, that cannot endure their Company Here? You hate the sweet savour of their Ointments, the fragrant perfume of their Graces?
q-crq vdb pn22 vvb pc-acp vvi p-acp dt n2 p-acp n1, cst vmbx vvi po32 n1 av? pn22 vvb dt j n1 pp-f po32 n2, dt j n1 pp-f po32 n2?
(107) part (DIV2)
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9. The Serpent (as is noted of the Stellio, a kind of Serpent) he doth no sooner cast his skin but he eats it up again. In this be not like the Serpent, to forsake Sin and then take it up again. 2 Pet. 2.22. It is happened according to the Proverb, the Dog is returned to his own Vomit again;
9. The Serpent (as is noted of the Stellio, a kind of Serpent) he does no sooner cast his skin but he eats it up again. In this be not like the Serpent, to forsake since and then take it up again. 2 Pet. 2.22. It is happened according to the Proverb, the Dog is returned to his own Vomit again;
crd dt n1 (c-acp vbz vvn pp-f dt np1, dt n1 pp-f n1) pns31 vdz av-dx av-c vvn po31 n1 cc-acp pns31 vvz pn31 a-acp av. p-acp d vbb xx av-j dt n1, pc-acp vvi n1 cc av vvb pn31 a-acp av. crd np1 crd. pn31 vbz vvn vvg p-acp dt n1, dt n1 vbz vvn p-acp po31 d n1 av;
(107) part (DIV2)
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such were Demas and Iulian. Many after a Divorce, espouse their Sins again; as if one's Ague should leave him a while, and then come again:
such were Demas and Iulian. Many After a Divorce, espouse their Sins again; as if one's Ague should leave him a while, and then come again:
d vbdr np1 cc np1. d p-acp dt n1, vvb po32 n2 av; c-acp cs pig n1 vmd vvi pno31 dt n1, cc av vvb av:
(107) part (DIV2)
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The Devil seemed to be cast out, but comes the second Time, and the end of that Man is worse than his beginning, Luk. 11.24. because his Sin is greater;
The devil seemed to be cast out, but comes the second Time, and the end of that Man is Worse than his beginning, Luk. 11.24. Because his since is greater;
dt n1 vvd pc-acp vbi vvn av, cc-acp vvz dt ord n1, cc dt n1 pp-f d n1 vbz jc cs po31 n1, np1 crd. c-acp po31 n1 vbz jc;
(107) part (DIV2)
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he sins knowingly and wilfully, and his Damnation will be greater.
he Sins knowingly and wilfully, and his Damnation will be greater.
pns31 vvz av-vvg cc av-j, cc po31 n1 vmb vbi jc.
(107) part (DIV2)
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10. Serpents are great Lovers of Wine. Pliny, who writes of Natural History, saith, if Serpents come where Wine is, they drink insatiably:
10. Serpents Are great Lovers of Wine. pliny, who writes of Natural History, Says, if Serpents come where Wine is, they drink insatiably:
crd ng1 vbr j n2 pp-f n1. np1, r-crq vvz pp-f j n1, vvz, cs n2 vvb c-crq n1 vbz, pns32 vvb av-j:
(107) part (DIV2)
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In this be not like the Serpent; though the Scripture allows the use of Wine, 1 Tim. 5.23. yet it forbids the excess, Eph. 5.18. Be not drunk with Wine, wherein is excess ;
In this be not like the Serpent; though the Scripture allows the use of Wine, 1 Tim. 5.23. yet it forbids the excess, Ephesians 5.18. Be not drunk with Wine, wherein is excess;
p-acp d vbb xx av-j dt n1; cs dt n1 vvz dt n1 pp-f n1, crd np1 crd. av pn31 vvz dt n1, np1 crd. vbb xx vvn p-acp n1, q-crq vbz n1;
(107) part (DIV2)
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be not like the Serpents in this, Lovers of Wine. Because this Sin of Drunkenness doth so abound in this Age, I shall enlarge something more on this Head. 'Tis said of the Old World, They eat, they drank, till the Flood came, Luk. 17.27. Drinking is not a Sin;
be not like the Serpents in this, Lovers of Wine. Because this since of drunkenness does so abound in this Age, I shall enlarge something more on this Head. It's said of the Old World, They eat, they drank, till the Flood Come, Luk. 17.27. Drinking is not a since;
vbb xx av-j dt n2 p-acp d, n2 pp-f n1. p-acp d n1 pp-f n1 vdz av vvi p-acp d n1, pns11 vmb vvi pi av-dc p-acp d n1 pn31|vbz vvn pp-f dt j n1, pns32 vvb, pns32 vvd, c-acp dt n1 vvd, np1 crd. vvg vbz xx dt n1;
(107) part (DIV2)
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but the meaning is, they drank to intemperance, they disordered themselves with Drink, and God let them have Liquor enough;
but the meaning is, they drank to intemperance, they disordered themselves with Drink, and God let them have Liquour enough;
cc-acp dt n1 vbz, pns32 vvd p-acp n1, pns32 vvd px32 p-acp vvi, cc np1 vvb pno32 vhi n1 av-d;
(107) part (DIV2)
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first they were drowned in Wine, and then in Water.
First they were drowned in Wine, and then in Water.
ord pns32 vbdr vvn p-acp n1, cc av p-acp n1.
(107) part (DIV2)
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There is no Sin which doth more deface God's Image than Drunkenness, it disguiseth a Person, and doth even unman him;
There is no since which does more deface God's Image than drunkenness, it disguiseth a Person, and does even unman him;
pc-acp vbz dx n1 r-crq vdz av-dc vvb npg1 n1 cs n1, pn31 vvz dt n1, cc vdz av vvi pno31;
(107) part (DIV2)
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Drunkenness makes him have the Throat of a Fish, the Belly of a Swine, and the Head of an Ass;
drunkenness makes him have the Throat of a Fish, the Belly of a Swine, and the Head of an Ass;
n1 vvz pno31 vhi dt n1 pp-f dt n1, dt n1 pp-f dt n1, cc dt n1 pp-f dt n1;
(107) part (DIV2)
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Drunkenness is the Shame of Nature, the Extinguisher of Reason, the Shipwrack of Chastity, and the Murder of Conscience;
drunkenness is the Shame of Nature, the Extinguisher of Reason, the Shipwreck of Chastity, and the Murder of Conscience;
n1 vbz dt n1 pp-f n1, dt n1 pp-f n1, dt n1 pp-f n1, cc dt n1 pp-f n1;
(107) part (DIV2)
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Drunkenness is hurtful for the Body: The Cup kills more than the Cannon; it causeth Dropsies, Catarrhs, Apoplexies;
drunkenness is hurtful for the Body: The Cup kills more than the Cannon; it Causes Dropsies, Catarrhs, Apoplexies;
n1 vbz j p-acp dt n1: dt n1 vvz av-dc cs dt n1; pn31 vvz n2, n2, n2;
(107) part (DIV2)
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Drunkenness fills the Eyes with Fire and the Legs with Water, and turns the Body into an Hospital;
drunkenness fills the Eyes with Fire and the Legs with Water, and turns the Body into an Hospital;
n1 vvz dt n2 p-acp n1 cc dt n2 p-acp n1, cc vvz dt n1 p-acp dt n1;
(107) part (DIV2)
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but the greatest hurt is that it doth to the Soul. Excess of Wine breeds the Worm of Conscience.
but the greatest hurt is that it does to the Soul. Excess of Wine breeds the Worm of Conscience.
cc-acp dt js n1 vbz d pn31 vdz p-acp dt n1 n1 pp-f n1 vvz dt n1 pp-f n1.
(107) part (DIV2)
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The Drunkard is seldom reclaimed by repentance;
The Drunkard is seldom reclaimed by Repentance;
dt n1 vbz av vvn p-acp n1;
(107) part (DIV2)
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and the ground of it is, partly, because by this Sin the Senses are so inchanted, Reason so impaired, and Lust so inflamed;
and the ground of it is, partly, Because by this since the Senses Are so enchanted, Reason so impaired, and Lust so inflamed;
cc dt n1 pp-f pn31 vbz, av, c-acp p-acp d n1 dt n2 vbr av vvn, vvb av vvn, cc n1 av vvn;
(107) part (DIV2)
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and, partly, it is judicial, the Drunkard being so besotted with this Sin, God saith of him as of Ephraim, Hos. 4.17. Ephraim is joyned to Idols, let him alone ;
and, partly, it is judicial, the Drunkard being so besotted with this since, God Says of him as of Ephraim, Hos. 4.17. Ephraim is joined to Idols, let him alone;
cc, av, pn31 vbz j, dt n1 vbg av vvn p-acp d n1, np1 vvz pp-f pno31 c-acp pp-f np1, np1 crd. np1 vbz vvn p-acp n2, vvb pno31 av-j;
(107) part (DIV2)
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so this Man is joyned to his Cups, let him alone, let him drown himself in Liquor till he scorch himself in Fire.
so this Man is joined to his Cups, let him alone, let him drown himself in Liquour till he scorch himself in Fire.
av d n1 vbz vvn p-acp po31 n2, vvb pno31 av-j, vvb pno31 vvi px31 p-acp n1 c-acp pns31 vvb px31 p-acp n1.
(107) part (DIV2)
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How many Woes hath God pronounced against this Sin, Isa. 28.1. Woe to the Drunkards of Ephraim ! Joel 1.5. Howl ye Drinkers of Wine !
How many Woes hath God pronounced against this since, Isaiah 28.1. Woe to the Drunkards of Ephraim! Joel 1.5. Howl you Drinkers of Wine!
c-crq d n2 vhz np1 vvn p-acp d n1, np1 crd. n1 p-acp dt n2 pp-f np1! np1 crd. vvb pn22 n2 pp-f n1!
(107) part (DIV2)
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Drunkenness excludes a Person from Heaven. 1 Cor. 6.10. Drunkards shall not inherit the Kingdom of God :
drunkenness excludes a Person from Heaven. 1 Cor. 6.10. Drunkards shall not inherit the Kingdom of God:
n1 vvz dt n1 p-acp n1. crd np1 crd. n2 vmb xx vvi dt n1 pp-f np1:
(107) part (DIV2)
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A Man cannot go to Heaven reeling. King Solomon makes an oration full of Invectives against this Sin, Prov. 23.29. Who hath Woe? Who hath Contentions? Who hath Babling? Who hath redness of Eyes? they that tarry long at the Wine.
A Man cannot go to Heaven reeling. King Solomon makes an oration full of Invectives against this since, Curae 23.29. Who hath Woe? Who hath Contentions? Who hath Babbling? Who hath redness of Eyes? they that tarry long At the Wine.
dt n1 vmbx vvi p-acp n1 vvg. n1 np1 vvz dt n1 j pp-f n2 p-acp d n1, np1 crd. r-crq vhz n1? r-crq vhz n2? r-crq vhz j-vvg? r-crq vhz n1 pp-f n2? pns32 cst vvb av-j p-acp dt n1.
(107) part (DIV2)
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Who hath Contentions? Drink when abused breeds Quarrels, it causeth Duels.Who hath Contentions? Drink when abused breeds Quarrels, it Causes Duels.
r-crq vhz n2? vvb c-crq vvn vvz n2, pn31 vvz n2.
(107) part (DIV2)
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Who hath Babling? When one is in Drink, his Tongue runs, he will reveal any Secrets of his Friend.Who hath Babbling? When one is in Drink, his Tongue runs, he will reveal any Secrets of his Friend.
r-crq vhz j-vvg? c-crq pi vbz p-acp vvb, po31 n1 vvz, pns31 vmb vvi d n2-jn pp-f po31 n1.
(107) part (DIV2)
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Who hath redness of Eyes? Redness of Eyes comes sometimes from Weeping, but too often from drinking;Who hath redness of Eyes? Redness of Eyes comes sometime from Weeping, but too often from drinking;
r-crq vhz n1 pp-f n2? n1 pp-f n2 vvz av p-acp vvg, cc-acp av av p-acp vvg;
(107) part (DIV2)
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And what is the Issue? verse 32. at last the Wine bites like a Serpent, and stingeth like an Adder.
And what is the Issue? verse 32. At last the Wine bites like a Serpent, and stingeth like an Adder.
cc q-crq vbz dt n1? n1 crd p-acp vvi dt n1 vvz av-j dt n1, cc vvz av-j dt n1.
(107) part (DIV2)
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The Wine smiles in the Glass, but stings in the Conscience. Drunkenness is a Sin against all the Ten Commandments.
The Wine smiles in the Glass, but stings in the Conscience. drunkenness is a since against all the Ten commandments.
dt n1 vvz p-acp dt n1, cc-acp n2 p-acp dt n1. n1 vbz dt n1 p-acp d dt crd n2.
(107) part (DIV2)
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1. Drunkenness casts off the true God: Hos. 4.11. Wine takes away the Heart : It takes the Heart off from God.
1. drunkenness Cast off the true God: Hos. 4.11. Wine Takes away the Heart: It Takes the Heart off from God.
crd n1 vvz a-acp dt j np1: np1 crd. n1 vvz av dt n1: pn31 vvz dt n1 a-acp p-acp np1.
(107) part (DIV2)
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2. It makes the Belly a God, Phil. 3.19. To this the Drunkard pours Drink-Offerings; there's a breach of the Second Commandment.
2. It makes the Belly a God, Philip 3.19. To this the Drunkard pours Drink offerings; there's a breach of the Second Commandment.
crd pn31 vvz dt n1 dt np1, np1 crd. p-acp d dt n1 vvz n2; pc-acp|vbz dt n1 pp-f dt ord n1.
(107) part (DIV2)
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3. The Drunkard in his Cups takes God's Name in Vain by his Oaths. 4. The Drunkard makes no difference of Days;
3. The Drunkard in his Cups Takes God's Name in Vain by his Oaths. 4. The Drunkard makes no difference of Days;
crd dt n1 p-acp po31 n2 vvz npg1 n1 p-acp j p-acp po31 n2. crd dt n1 vvz dx n1 pp-f n2;
(107) part (DIV2)
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he is seldom sober on a Sabbath; he on that Day worships Bacchus. 5. The Drunkard Honours neither his Natural Father, nor the Magistrate his Civil Father;
he is seldom Sobrium on a Sabbath; he on that Day worships Bacchus. 5. The Drunkard Honours neither his Natural Father, nor the Magistrate his Civil Father;
pns31 vbz av j p-acp dt n1; pns31 p-acp d n1 vvz np1. crd dt n1 ng1 av-dx po31 j n1, ccx dt n1 po31 j n1;
(107) part (DIV2)
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he will be intemperate, though the Laws of the Land forbid it.
he will be intemperate, though the Laws of the Land forbid it.
pns31 vmb vbi j, cs dt n2 pp-f dt n1 vvb pn31.
(107) part (DIV2)
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6. The Drunkard commits Murder. Alexander killed his Friend Clitus when he was Drunk, for whom he would have given half his Kingdom when he was Sober.
6. The Drunkard commits Murder. Alexander killed his Friend Clitus when he was Drunk, for whom he would have given half his Kingdom when he was Sobrium.
crd dt n1 vvz n1. np1 vvd po31 n1 np1 c-crq pns31 vbds vvn, p-acp ro-crq pns31 vmd vhi vvn n-jn po31 n1 c-crq pns31 vbds j.
(107) part (DIV2)
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7. The Drunkard's Wine provokes Lust. Austin calls Wine, Fomentum libidinis, the Inflamer of Lust.
7. The Drunkard's Wine provokes Lust. Austin calls Wine, Fomentum libidinis, the Inflamer of Lust.
crd dt ng1 n1 vvz n1. np1 vvz n1, np1 fw-la, dt np1 pp-f n1.
(107) part (DIV2)
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Nunquam ego ebrium castum putavi, I never did believe a drunken Man to be chast, saith St. Hierom. Never ego Ebrium Chastum putavi, I never did believe a drunken Man to be chaste, Says Saint Hieronymus
fw-la fw-la fw-la fw-la fw-la, pns11 av-x vdd vvi dt j n1 pc-acp vbi j, vvz n1 np1
(107) part (DIV2)
4373
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8. The Drunkard is a Thief;
8. The Drunkard is a Thief;
crd dt n1 vbz dt n1;
(107) part (DIV2)
4374
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21357
he spends that Money upon his drunken Lust, which should have been given to charitable Uses; so he robs the Poor.
he spends that Money upon his drunken Lust, which should have been given to charitable Uses; so he robs the Poor.
pns31 vvz d n1 p-acp po31 j n1, r-crq vmd vhi vbn vvn p-acp j n2; av pns31 vvz dt j.
(107) part (DIV2)
4374
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9. The Drunkard is a Slanderer;
9. The Drunkard is a Slanderer;
crd dt n1 vbz dt n1;
(107) part (DIV2)
4375
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he cares not, when he is on the Ale Bench, how he doth defame and belye others;
he Cares not, when he is on the Ale Bench, how he does defame and belie Others;
pns31 vvz xx, c-crq pns31 vbz p-acp dt n1 n1, c-crq pns31 vdz vvi cc vvi n2-jn;
(107) part (DIV2)
4375
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21360
when he hath taken his full Cups, he is now fit to take a false Oath.
when he hath taken his full Cups, he is now fit to take a false Oath.
c-crq pns31 vhz vvn po31 j n2, pns31 vbz av j pc-acp vvi dt j n1.
(107) part (DIV2)
4375
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10. The Drunkard Sins against the Tenth Commandment;
10. The Drunkard Sins against the Tenth Commandment;
crd dt n1 n2 p-acp dt ord n1;
(107) part (DIV2)
4376
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for he Covets to get another's Estate, by Circumvention and Extortion, that he may be the better able to follow his drunken Trade.
for he Covets to get another's Estate, by Circumvention and Extortion, that he may be the better able to follow his drunken Trade.
c-acp pns31 vvz pc-acp vvi ng1-jn n1, p-acp n1 cc n1, cst pns31 vmb vbi dt jc j pc-acp vvi po31 j n1.
(107) part (DIV2)
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Thus he Sins against all the Ten Commandments.
Thus he Sins against all the Ten commandments.
av pns31 vvz p-acp d dt crd n2.
(107) part (DIV2)
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If this Sin of Drunkenness be not reformed, I pray God the Sword be not made Drunk with Blood.
If this since of drunkenness be not reformed, I pray God the Sword be not made Drunk with Blood.
cs d n1 pp-f n1 vbb xx vvn, pns11 vvb np1 dt n1 vbb xx vvn vvn p-acp n1.
(107) part (DIV2)
4377
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And whereas some will go to shift off this Sin from themselves that they are no Drunkards,
And whereas Some will go to shift off this since from themselves that they Are no Drunkards,
cc cs d vmb vvi pc-acp vvi a-acp d n1 p-acp px32 cst pns32 vbr dx n2,
(107) part (DIV2)
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because they have not drunk away their Reason and Senses; they are not so far gone in drink that they cannot go:
Because they have not drunk away their Reason and Senses; they Are not so Far gone in drink that they cannot go:
c-acp pns32 vhb xx vvn av po32 n1 cc n2; pns32 vbr xx av av-j vvn p-acp n1 cst pns32 vmbx vvi:
(107) part (DIV2)
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He is a Drunkard in the Scripture-sence, who is mighty to drink Wine, Isa. 5.22. He is a Drunkard (saith Solomon) that tarries long at the Wine, Prov. 23.30.
He is a Drunkard in the Scripture sense, who is mighty to drink Wine, Isaiah 5.22. He is a Drunkard (Says Solomon) that tarries long At the Wine, Curae 23.30.
pns31 vbz dt n1 p-acp dt n1, r-crq vbz j pc-acp vvi n1, np1 crd. pns31 vbz dt n1 (vvz np1) cst vvz av-j p-acp dt n1, np1 crd.
(107) part (DIV2)
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He who sits at it from Morning to Night, that drinks away his precious Time,
He who sits At it from Morning to Night, that drinks away his precious Time,
pns31 r-crq vvz p-acp pn31 p-acp n1 p-acp n1, cst vvz av po31 j n1,
(107) part (DIV2)
4377
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though he doth not drink away his Reason, he is a Drunkard that drinks more than doth him good,
though he does not drink away his Reason, he is a Drunkard that drinks more than does him good,
cs pns31 vdz xx vvi av po31 n1, pns31 vbz dt n1 cst vvz av-dc cs vdz pn31 av-j,
(107) part (DIV2)
4377
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and that though he be not himself drunk, yet he makes another drunk: Hab. 2.15. Woe to him that gives his Neighbour drink, that puttest thy Bottle to him and makest him drunk.
and that though he be not himself drunk, yet he makes Another drunk: Hab. 2.15. Woe to him that gives his Neighbour drink, that puttest thy Bottle to him and Makest him drunk.
cc cst cs pns31 vbb xx px31 j, av pns31 vvz j-jn vvn: np1 crd. n1 p-acp pno31 cst vvz po31 n1 vvi, cst vv2 po21 n1 p-acp pno31 cc vv2 pno31 vvn.
(107) part (DIV2)
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2. We must stop our Ears to Socinian Teachers, who raze the Foundation of all Religion, and deny Christ's Divinity.
2. We must stop our Ears to Socinian Teachers, who raze the Foundation of all Religion, and deny Christ's Divinity.
crd pns12 vmb vvi po12 n2 p-acp np1 np1, r-crq vvb dt n1 pp-f d n1, cc vvi npg1 n1.
(107) part (DIV2)
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he is the wisest man that hath wit to save his Soul; he is wise that makes him his Friend who shall be his Judge.
he is the Wisest man that hath wit to save his Soul; he is wise that makes him his Friend who shall be his Judge.
pns31 vbz dt js n1 cst vhz n1 pc-acp vvi po31 n1; pns31 vbz j cst vvz pno31 po31 n1 r-crq vmb vbi po31 n1.
(107) part (DIV2)
4404
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Oh! I beseech you be not in this like the Serpent, Lovers of Wine. This I fear is one cause why the Word Preached doth so little good on many in this City, they drink away Sermons, they do as the hunted Deer when it is wounded, runs to the Water and drinks;
Oh! I beseech you be not in this like the Serpent, Lovers of Wine. This I Fear is one cause why the Word Preached does so little good on many in this city, they drink away Sermons, they do as the hunted Deer when it is wounded, runs to the Water and drinks;
uh pns11 vvb pn22 vbb xx p-acp d av-j dt n1, n2 pp-f n1. d pns11 vvb vbz crd n1 c-crq dt n1 vvn vdz av av-j j p-acp d p-acp d n1, pns32 vvb av n2, pns32 vdb p-acp dt j-vvn n1 c-crq pn31 vbz vvn, vvz p-acp dt n1 cc n2;
(107) part (DIV2)
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so when they have been at a Sermon, and the Arrow of Reproof hath wounded their Conscience, they run presently and drink away those Convictions;
so when they have been At a Sermon, and the Arrow of Reproof hath wounded their Conscience, they run presently and drink away those Convictions;
av c-crq pns32 vhb vbn p-acp dt n1, cc dt n1 pp-f n1 vhz vvn po32 n1, pns32 vvb av-j cc vvi av d n2;
(107) part (DIV2)
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they steep the Sermon in Wine. The Tavern-Bell doth more hurt, than the Sermon Bell doth good.
they steep the Sermon in Wine. The Tavern-Bell does more hurt, than the Sermon Bell does good.
pns32 vvb dt n1 p-acp n1. dt n1 vdz dc vvi, cs dt n1 n1 vdz av-j.
(107) part (DIV2)
4377
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Thus you have seen wherein we should not be like Serpents.
Thus you have seen wherein we should not be like Serpents.
av pn22 vhb vvn c-crq pns12 vmd xx vbi j n2.
(107) part (DIV2)
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II. Wherein we should be like the Serpent, and that is in Prudence and Wisdom: Be ye Wise as Serpents.
II Wherein we should be like the Serpent, and that is in Prudence and Wisdom: Be you Wise as Serpents.
crd c-crq pns12 vmd vbi av-j dt n1, cc d vbz p-acp n1 cc n1: vbb pn22 j p-acp n2.
(107) part (DIV2)
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The Serpent is a most prudent Creature, therefore the Devil made use of the Serpent to deceive our First Parents,
The Serpent is a most prudent Creature, Therefore the devil made use of the Serpent to deceive our First Parents,
dt n1 vbz dt av-ds j n1, av dt n1 vvd n1 pp-f dt n1 pc-acp vvi po12 ord n2,
(107) part (DIV2)
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because it was such a subtile Creature: Gen. 3.1. The Serpent was more subtile than any Beast of the Field.
Because it was such a subtle Creature: Gen. 3.1. The Serpent was more subtle than any Beast of the Field.
c-acp pn31 vbds d dt j n1: np1 crd. dt n1 vbds av-dc j cs d n1 pp-f dt n1.
(107) part (DIV2)
4378
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There is a Natural Wisdom and Subtilty in every part of the Serpent, and we should labour to imitate them, and be Wise as Serpents.
There is a Natural Wisdom and Subtlety in every part of the Serpent, and we should labour to imitate them, and be Wise as Serpents.
pc-acp vbz dt j n1 cc n1 p-acp d n1 pp-f dt n1, cc pns12 vmd vvi pc-acp vvi pno32, cc vbb j c-acp n2.
(107) part (DIV2)
4378
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First, The Serpent hath a subtilty in his Eye, he hath a singular sharpness of sight;
First, The Serpent hath a subtlety in his Eye, he hath a singular sharpness of sighed;
ord, dt n1 vhz dt n1 p-acp po31 n1, pns31 vhz dt j n1 pp-f n1;
(107) part (DIV2)
4379
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therefore among the Gracians, NONLATINALPHABET, a Serpent's Eye, was a Proverbial Speech for one of a quick Vnderstanding ;
Therefore among the Grecian,, a Serpent's Eye, was a Proverbial Speech for one of a quick Understanding;
av p-acp dt njp2,, dt ng1 n1, vbds dt np1 n1 p-acp crd pp-f dt j n1;
(107) part (DIV2)
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in this we should be like the Serpent. Get the Serpent's Eye, have a quick in-sight into the Mysteries of the Christian Religion.
in this we should be like the Serpent. Get the Serpent's Eye, have a quick insight into the Mysteres of the Christian Religion.
p-acp d pns12 vmd vbi av-j dt n1. vvb dt ng1 vvb, vhb dt j n1 p-acp dt n2 pp-f dt njp n1.
(107) part (DIV2)
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Knowledge is the Beauty and Ornament of a Christian, Prov. 14.18. The Prudent are Crowned with Knowledge. Get the Serpent's Eye;
Knowledge is the Beauty and Ornament of a Christian, Curae 14.18. The Prudent Are Crowned with Knowledge. Get the Serpent's Eye;
n1 vbz dt n1 cc n1 pp-f dt njp, np1 crd. dt j vbr vvn p-acp n1. vvb dt ng1 n1;
(107) part (DIV2)
4379
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be divinely illuminated. Faith without Knowledge is Presumption: Zeal without Knowledge is Passion: Prov. 19.2. without Knowledge the Mind is not good :
be divinely illuminated. Faith without Knowledge is Presumption: Zeal without Knowledge is Passion: Curae 19.2. without Knowledge the Mind is not good:
vbb av-jn vvn. n1 p-acp n1 vbz n1: n1 p-acp n1 vbz n1: np1 crd. p-acp n1 dt n1 vbz xx j:
(107) part (DIV2)
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For one to say he hath a good Heart who hath no Knowledge, is as if one should say he hath a good Eye when he hath no sight;
For one to say he hath a good Heart who hath no Knowledge, is as if one should say he hath a good Eye when he hath no sighed;
c-acp crd pc-acp vvi pns31 vhz dt j n1 r-crq vhz dx n1, vbz c-acp cs pi vmd vvi pns31 vhz dt j n1 c-crq pns31 vhz dx n1;
(107) part (DIV2)
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in this be like the Serpent of a quick Understanding. Secondly, The Serpent hath a Prudence and Subtilty in his Ear;
in this be like the Serpent of a quick Understanding. Secondly, The Serpent hath a Prudence and Subtlety in his Ear;
p-acp d vbb av-j dt n1 pp-f dt j n1. ord, dt n1 vhz dt n1 cc n1 p-acp po31 n1;
(107) part (DIV2)
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the Serpent will not be deluded with the Voice of the Charmer, but stops its Ear :
the Serpent will not be deluded with the Voice of the Charmer, but stops its Ear:
dt n1 vmb xx vbi vvn p-acp dt n1 pp-f dt n1, cc-acp vvz po31 n1:
(107) part (DIV2)
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In this we must be Wise as Serpents, stop our Ears to false Teachers, who are the Devil's Charmers.
In this we must be Wise as Serpents, stop our Ears to false Teachers, who Are the Devil's Charmers.
p-acp d pns12 vmb vbi j c-acp n2, vvb po12 n2 p-acp j n2, r-crq vbr dt ng1 n2.
(107) part (DIV2)
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1. We must stop our Ears to Arminian Teachers, who place the chief Power in the Will, as if that were the Helm that turns about the Soul in Conversion. 1 Cor. 4.7. Who maketh thee to differ from another? Ego me ipsum discerno, said Grevinchovius, I have made my self to differ.
1. We must stop our Ears to Arminian Teachers, who place the chief Power in the Will, as if that were the Helm that turns about the Soul in Conversion. 1 Cor. 4.7. Who makes thee to differ from Another? Ego me ipsum discerno, said Grevinchovius, I have made my self to differ.
crd pns12 vmb vvi po12 n2 p-acp np1 np1, r-crq n1 dt j-jn n1 p-acp dt n1, c-acp cs d vbdr dt n1 cst vvz p-acp dt n1 p-acp n1. vvn np1 crd. r-crq vvz pno21 pc-acp vvi p-acp j-jn? fw-la pno11 fw-la fw-la, vvd np1, pns11 vhb vvn po11 n1 pc-acp vvi.
(107) part (DIV2)
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Be as the Serpent, stop your Ears to such Doctrine.
Be as the Serpent, stop your Ears to such Doctrine.
vbb p-acp dt n1, vvb po22 n2 p-acp d n1.
(107) part (DIV2)
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This the Apostle calls a damnable Heresie, 2 Pet. 2. 3. We must stop our Ears to Popish Teachers, who teach Merit, Indulgencies, Transubstantiation, who teach that the Pope is the Head of the Church.
This the Apostle calls a damnable Heresy, 2 Pet. 2. 3. We must stop our Ears to Popish Teachers, who teach Merit, Indulgences, Transubstantiation, who teach that the Pope is the Head of the Church.
np1 dt n1 vvz dt j n1, crd np1 crd crd pns12 vmb vvi po12 n2 p-acp j n2, r-crq vvb n1, n2, n1, r-crq vvb cst dt n1 vbz dt n1 pp-f dt n1.
(107) part (DIV2)
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Christ is called the Head of the Church, Eph. 5.23.
christ is called the Head of the Church, Ephesians 5.23.
np1 vbz vvn dt n1 pp-f dt n1, np1 crd.
(107) part (DIV2)
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For the Pope to be Head is to make the Church Monstrous, to have two Heads.
For the Pope to be Head is to make the Church Monstrous, to have two Heads.
p-acp dt n1 pc-acp vbi n1 vbz pc-acp vvi dt n1 j, pc-acp vhi crd n2.
(107) part (DIV2)
4383
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Popish Teachers teach the People Nonsense and Blasphemy;Popish Teachers teach the People Nonsense and Blasphemy;
j n2 vvb dt n1 n1 cc n1;
(107) part (DIV2)
4383
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they cause the People to Pray without Understanding, to Obey without Reason, to Believe without Sence; it is a damnable Religion;
they cause the People to Pray without Understanding, to Obey without Reason, to Believe without Sense; it is a damnable Religion;
pns32 vvb dt n1 pc-acp vvi p-acp n1, pc-acp vvi p-acp n1, pc-acp vvi p-acp n1; pn31 vbz dt j n1;
(107) part (DIV2)
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therefore worshiping the Beast, and drinking the Cup of God's Indignation are put together, Rev. 14.9. Oh! in this be Wise as Serpents, stop your Ear to the charming of false Teachers.
Therefore worshipping the Beast, and drinking the Cup of God's Indignation Are put together, Rev. 14.9. Oh! in this be Wise as Serpents, stop your Ear to the charming of false Teachers.
av vvg dt n1, cc vvg dt n1 pp-f npg1 n1 vbr vvn av, n1 crd. uh p-acp d vbb j c-acp n2, vvb po22 n1 p-acp dt j-vvg pp-f j n2.
(107) part (DIV2)
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God hath given his People this Wisdom to stop their Ears to Hereticks: Ioh. 10.5. A Stranger will they not follow, but flee from him.
God hath given his People this Wisdom to stop their Ears to Heretics: John 10.5. A Stranger will they not follow, but flee from him.
np1 vhz vvn po31 n1 d n1 pc-acp vvi po32 n2 p-acp n2: np1 crd. dt n1 vmb pns32 xx vvi, cc-acp vvb p-acp pno31.
(107) part (DIV2)
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3. The Serpent hath a chief care to defend his Head ; a blow there is deadly;
3. The Serpent hath a chief care to defend his Head; a blow there is deadly;
crd dt n1 vhz dt j-jn n1 pc-acp vvi po31 n1; dt n1 pc-acp vbz j;
(107) part (DIV2)
4384
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so in this we should be Wise as Serpents ;
so in this we should be Wise as Serpents;
av p-acp d pns12 vmd vbi j c-acp ng1;
(107) part (DIV2)
4384
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our chief care should be to defend our head from Error. The Plague in the Head is worst. Loose Principles breed loose Practices.
our chief care should be to defend our head from Error. The Plague in the Head is worst. Lose Principles breed lose Practices.
po12 j-jn n1 vmd vbi pc-acp vvi po12 n1 p-acp n1. dt n1 p-acp dt n1 vbz js. j n2 vvi j n2.
(107) part (DIV2)
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If the Head be tainted with Erroneous Opinions, That Believers are free a Lege Morali, That there is no Resurrection, That we may do Evil that Good may come of it;
If the Head be tainted with Erroneous Opinions, That Believers Are free a Lege Morality, That there is no Resurrection, That we may do Evil that Good may come of it;
cs dt n1 vbb vvn p-acp j n2, cst n2 vbr j dt fw-la fw-la, cst pc-acp vbz dx n1, cst pns12 vmb vdi av-jn d j vmb vvi pp-f pn31;
(107) part (DIV2)
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What Sin will not this lead to, or keep your Head? Error is a Spiritual Gangrene, 2 Tim. 2.17. which spreads, and if not presently cured, is Mortal.
What since will not this led to, or keep your Head? Error is a Spiritual Gangrene, 2 Tim. 2.17. which spreads, and if not presently cured, is Mortal.
q-crq n1 vmb xx d vvi p-acp, cc vvb po22 n1? n1 vbz dt j n1, crd np1 crd. r-crq vvz, cc cs xx av-j vvn, vbz j-jn.
(107) part (DIV2)
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Heresies destroy the Doctrine of Faith, they rend the Mantle of the Churches Peace, and eat out the Heart of Religion.
Heresies destroy the Doctrine of Faith, they rend the Mantle of the Churches Peace, and eat out the Heart of Religion.
n2 vvb dt n1 pp-f n1, pns32 vvb dt n1 pp-f dt ng1 n1, cc vvi av dt n1 pp-f n1.
(107) part (DIV2)
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The Gnosticks, as Epiphanius observes, did not only pervert the Judgments of their Proselytes, but brought them at last to Corporeal Uncleanness.
The Gnostics, as Epiphanius observes, did not only pervert the Judgments of their Proselytes, but brought them At last to Corporeal Uncleanness.
dt n2, p-acp np1 vvz, vdd xx av-j vvi dt n2 pp-f po32 n2, cc-acp vvd pno32 p-acp ord p-acp j n1.
(107) part (DIV2)
4384
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Error damns as well as Vice. Vice is like killing with a Pistol, and Error like killing with Poison.
Error damns as well as Vice. Vice is like killing with a Pistol, and Error like killing with Poison.
n1 vvz a-acp av c-acp n1. n1 vbz av-j vvg p-acp dt n1, cc n1 av-j vvg p-acp n1.
(107) part (DIV2)
4384
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O be wise as Serpents, defend your Head. Be ye Wise as Serpents, and harmless as Doves.
O be wise as Serpents, defend your Head. Be you Wise as Serpents, and harmless as Dove.
sy vbb j c-acp n2, vvb po22 n1 vbb pn22 j p-acp n2, cc j c-acp n2.
(107) part (DIV2)
4384
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Our Saviour Christ here commends to us the Wisdom of the Serpent, and the Innocency of the Dove.
Our Saviour christ Here commends to us the Wisdom of the Serpent, and the Innocency of the Dove.
po12 n1 np1 av vvz p-acp pno12 dt n1 pp-f dt n1, cc dt n1 pp-f dt n1.
(107) part (DIV2)
4385
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The Elect are call'd wise Virgins, Mat. 25.4. Virgins, there is the Dove: Wise, there is the Serpent. We must have Innocency with our Wisdom, else our Wisdom is but Craftiness;
The Elect Are called wise Virgins, Mathew 25.4. Virgins, there is the Dove: Wise, there is the Serpent. We must have Innocency with our Wisdom, Else our Wisdom is but Craftiness;
dt j vbr vvn j n2, np1 crd. n2, a-acp vbz dt n1: j, a-acp vbz dt n1. pns12 vmb vhi n1 p-acp po12 n1, av po12 n1 vbz p-acp n1;
(107) part (DIV2)
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and we must have Wisdom with our Innocency, else our Innocency is but Weakness. We must have the Innocency of the Dove, that we may not circumvent others;
and we must have Wisdom with our Innocency, Else our Innocency is but Weakness. We must have the Innocency of the Dove, that we may not circumvent Others;
cc pns12 vmb vhi n1 p-acp po12 n1, av po12 n1 vbz p-acp n1. pns12 vmb vhi dt n1 pp-f dt n1, cst pns12 vmb xx vvi n2-jn;
(107) part (DIV2)
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and we must have the Wisdom of the Serpent, that others may not circumvent us. Doctr. Christians must be both wise and innocent.
and we must have the Wisdom of the Serpent, that Others may not circumvent us. Doctrine Christians must be both wise and innocent.
cc pns12 vmb vhi dt n1 pp-f dt n1, cst n2-jn vmb xx vvi pno12. np1 np1 vmb vbi d j cc j-jn.
(107) part (DIV2)
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This Union of the Dove and the Serpent, is Hard to find, but, it is possible:
This union of the Dove and the Serpent, is Hard to find, but, it is possible:
d n1 pp-f dt n1 cc dt n1, vbz j pc-acp vvi, cc-acp, pn31 vbz j:
(107) part (DIV2)
4386
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Moses was learned in all the Wisdom of the Egyptians, Acts 7.22. There was the Prudence of the Serpent;Moses was learned in all the Wisdom of the egyptians, Acts 7.22. There was the Prudence of the Serpent;
np1 vbds vvn p-acp d dt n1 pp-f dt njp2, n2 crd. pc-acp vbds dt n1 pp-f dt n1;
(107) part (DIV2)
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and he was meek above all the Men upon the face of the Earth, Numb. 12.3. There was the Innocency of the Dove.
and he was meek above all the Men upon the face of the Earth, Numb. 12.3. There was the Innocency of the Dove.
cc pns31 vbds j p-acp d dt n2 p-acp dt n1 pp-f dt n1, j. crd. pc-acp vbds dt n1 pp-f dt n1.
(107) part (DIV2)
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But the most famous instance of Wisdom and Innocency, was in our Saviour; When the Iews came to him with an insnaring Question, Mark 12.14.
But the most famous instance of Wisdom and Innocency, was in our Saviour; When the Iews Come to him with an ensnaring Question, Mark 12.14.
p-acp dt av-ds j n1 pp-f n1 cc n1, vbds p-acp po12 n1; c-crq dt np2 vvd p-acp pno31 p-acp dt j-vvg n1, vvb crd.
(107) part (DIV2)
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21415
Is it lawful to give Tribute to Caesar, or not? Christ answers wisely, v. 17. Render to Caesar the things that are Caesar's, Is it lawful to give Tribute to Caesar, or not? christ answers wisely, v. 17. Render to Caesar the things that Are Caesar's,
vbz pn31 j pc-acp vvi n1 p-acp np1, cc xx? np1 vvz av-j, n1 crd vvb p-acp np1 dt n2 cst vbr npg1,
(107) part (DIV2)
4386
Page 971
21416
and to God the things that are God's. Deny not Caesar his Civil Right, nor God his Religious Worship:and to God the things that Are God's. Deny not Caesar his Civil Right, nor God his Religious Worship:
cc p-acp np1 dt n2 cst vbr npg1. vvb xx np1 po31 j n-jn, ccx np1 po31 j n1:
(107) part (DIV2)
4386
Page 971
21417
Let your Loyalty be mixed with Piety; here he shew'd the Wisdom of the Serpent. And would you see Christ's Innocency? 1 Pet. 2.22. There was no guile found in his mouth;
Let your Loyalty be mixed with Piety; Here he showed the Wisdom of the Serpent. And would you see Christ's Innocency? 1 Pet. 2.22. There was no guile found in his Mouth;
vvb po22 n1 vbi vvn p-acp n1; av pns31 vvd dt n1 pp-f dt n1. cc vmd pn22 vvb npg1 n1? crd np1 crd. a-acp vbds dx n1 vvn p-acp po31 n1;
(107) part (DIV2)
4386
Page 971
21418
who when he was reviled, reviled not again. He opened his Mouth in praying for his Enemies, but not in reviling them.who when he was reviled, reviled not again. He opened his Mouth in praying for his Enemies, but not in reviling them.
r-crq c-crq pns31 vbds vvn, vvd xx av. pns31 vvd po31 n1 p-acp vvg p-acp po31 n2, cc-acp xx p-acp vvg pno32.
(107) part (DIV2)
4386
Page 971
21419
Behold here the Innocency of the Dove. Two Things I am to speak of; the Serpent, and the Dove. I. The Serpent.
Behold Here the Innocency of the Dove. Two Things I am to speak of; the Serpent, and the Dove. I. The Serpent.
vvb av dt n1 pp-f dt n1. crd n2 pns11 vbm pc-acp vvi pp-f; dt n1, cc dt n1. np1 dt n1.
(107) part (DIV2)
4386
Page 971
21420
Quest. Wherein should we be like the Serpent? Answ. In Prudence and Sagacity; Be ye wise as Serpents. Quest. Wherein should we be like the Serpent? Answer In Prudence and Sagacity; Be you wise as Serpents.
n1. q-crq vmd pns12 vbi av-j dt n1? np1 p-acp n1 cc n1; vbb pn22 j p-acp n2.
(107) part (DIV2)
4389
Page 971
21421
The Serpent is the most prudent Creature; therefore the Devil made use of the Serpent to deceive our first Parents, Gen. 3.1. The Serpent was more subtil than any Beast of the Field.
The Serpent is the most prudent Creature; Therefore the devil made use of the Serpent to deceive our First Parents, Gen. 3.1. The Serpent was more subtle than any Beast of the Field.
dt n1 vbz dt av-ds j n1; av dt n1 vvd n1 pp-f dt n1 pc-acp vvi po12 ord n2, np1 crd. dt n1 vbds av-dc j cs d n1 pp-f dt n1.
(107) part (DIV2)
4390
Page 971
21422
There's a natural Wisdom and Subtilty in every part of the Serpent; and herein we should endeavour to imitate him. Be wise as Serpents.
There's a natural Wisdom and Subtlety in every part of the Serpent; and herein we should endeavour to imitate him. Be wise as Serpents.
pc-acp|vbz dt j n1 cc n1 p-acp d n1 pp-f dt n1; cc av pns12 vmd vvi pc-acp vvi pno31. vbb j c-acp n2.
(107) part (DIV2)
4390
Page 971
21423
1. The Serpent hath a subtilty in his Eye ; he hath a singular sharpness of sight:
1. The Serpent hath a subtlety in his Eye; he hath a singular sharpness of sighed:
crd dt n1 vhz dt n1 p-acp po31 vvb; pns31 vhz dt j n1 pp-f n1:
(107) part (DIV2)
4391
Page 971
21424
therefore among the Grecians, NONLATINALPHABET, a Serpent's Eye, was a Proverbial Speech for one of a quick understanding.
Therefore among the Greeks,, a Serpent's Eye, was a Proverbial Speech for one of a quick understanding.
av p-acp dt njp2,, dt ng1 n1, vbds dt np1 n1 p-acp crd pp-f dt j n1.
(107) part (DIV2)
4391
Page 971
21425
In this we should be like the Serpent, have a quick in-sight into the Mysteries of the Gospel. Get the Serpent's Eye.
In this we should be like the Serpent, have a quick insight into the Mysteres of the Gospel. Get the Serpent's Eye.
p-acp d pns12 vmd vbi av-j dt n1, vhb dt j n1 p-acp dt n2 pp-f dt n1. vvb dt ng1 n1.
(107) part (DIV2)
4391
Page 971
21426
Prov. 10, 14. Wise men lay up knowledge. Faith without Knowledge is Presumption; Zeal without Knowledge is Frenzy.Curae 10, 14. Wise men lay up knowledge. Faith without Knowledge is Presumption; Zeal without Knowledge is Frenzy.
np1 crd, crd j n2 vvd a-acp n1. n1 p-acp n1 vbz n1; n1 p-acp n1 vbz n1.
(107) part (DIV2)
4391
Page 971
21427
2. The Serpent hath a Prudence and Subtilty in his Ear ;
2. The Serpent hath a Prudence and Subtlety in his Ear;
crd dt n1 vhz dt n1 cc n1 p-acp po31 n1;
(107) part (DIV2)
4392
Page 971
21428
the Serpent will not be deluded with the Voice of the Charmer, but stops its Ears:
the Serpent will not be deluded with the Voice of the Charmer, but stops its Ears:
dt n1 vmb xx vbi vvn p-acp dt n1 pp-f dt n1, cc-acp vvz po31 n2:
(107) part (DIV2)
4392
Page 971
21429
In this be wise as Serpents ; stop your Ears from such as would discourage you from strict, holy walking.
In this be wise as Serpents; stop your Ears from such as would discourage you from strict, holy walking.
p-acp d vbb j c-acp ng1; vvb po22 n2 p-acp d c-acp vmd vvi pn22 p-acp j, j n-vvg.
(107) part (DIV2)
4392
Page 971
21430
Some inspired by Satan, would raise prejudices against the Ways of God, that they are strew'd with Thorns of Mortification and Persecution.
some inspired by Satan, would raise prejudices against the Ways of God, that they Are strewed with Thorns of Mortification and Persecution.
d vvn p-acp np1, vmd vvi n2 p-acp dt n2 pp-f np1, cst pns32 vbr vvn p-acp n2 pp-f n1 cc n1.
(107) part (DIV2)
4392
Page 971
21431
If you will be religious, you must hang your Harps upon the Willows, and bid Adieu to all Joy. Acts 28.22. This Sect is every where spoken against :
If you will be religious, you must hang your Harps upon the Willows, and bid Adieu to all Joy. Acts 28.22. This Sect is every where spoken against:
cs pn22 vmb vbi j, pn22 vmb vvi po22 n2 p-acp dt n2, cc vvb uh-n p-acp d n1. vvz crd. d n1 vbz d c-crq vvn p-acp:
(107) part (DIV2)
4392
Page 971
21432
Oh, be wise as Serpents! Stop your Ears to such as would discourage you from holy walking;
O, be wise as Serpents! Stop your Ears to such as would discourage you from holy walking;
uh, vbb j c-acp n2! vvb po22 n2 p-acp d c-acp vmd vvi pn22 p-acp j n-vvg;
(107) part (DIV2)
4392
Page 971
21433
they are the Devil's Charmers. Godliness is the Root on which all true Joy grows; solid Joy, though not wanton. Psal. 138.5. Yea, they shall sing in the ways of the Lord. Acts 9.31.
they Are the Devil's Charmers. Godliness is the Root on which all true Joy grows; solid Joy, though not wanton. Psalm 138.5. Yea, they shall sing in the ways of the Lord. Acts 9.31.
pns32 vbr dt ng1 n2. n1 vbz dt n1 p-acp r-crq d j n1 vvz; j n1, cs xx j-jn. np1 crd. uh, pns32 vmb vvi p-acp dt n2 pp-f dt n1. vvz crd.
(107) part (DIV2)
4392
Page 972
21434
If we leave God, whither shall we go? When Saul left God, he went to the Witch of Endor, 1 Sam. 28.8. 3. The Serpent hath a Subtilty in its Wings ;
If we leave God, whither shall we go? When Saul left God, he went to the Witch of Endor, 1 Sam. 28.8. 3. The Serpent hath a Subtlety in its Wings;
cs pns12 vvb np1, q-crq vmb pns12 vvi? c-crq np1 vvd np1, pns31 vvd p-acp dt n1 pp-f np1, crd np1 crd. crd dt n1 vhz dt n1 p-acp po31 n2;
(107) part (DIV2)
4392
Page 972
21435
For Naturalists report, such Serpents are found in Aethiopia, as have Wings; and the Scripture mentions a fiery flying Serpent, Isa. 14.29. Which Wings denote the subtilty of the Serpent in the hasty prosecution of his Prey:
For Naturalists report, such Serpents Are found in Ethiopia, as have Wings; and the Scripture mentions a fiery flying Serpent, Isaiah 14.29. Which Wings denote the subtlety of the Serpent in the hasty prosecution of his Prey:
c-acp n2 vvb, d n2 vbr vvn p-acp np1, a-acp vhb n2; cc dt n1 n2 dt j j-vvg n1, np1 crd. r-crq n2 vvb dt n1 pp-f dt n1 p-acp dt j n1 pp-f po31 n1:
(107) part (DIV2)
4393
Page 972
21436
In this be like the Serpent, in having winged Desires after heavenly Objects. Desire is the wing of the Soul, which sets it a flying: Hast after Ordinances;
In this be like the Serpent, in having winged Desires After heavenly Objects. Desire is the wing of the Soul, which sets it a flying: Hast After Ordinances;
p-acp d vbb av-j dt n1, p-acp vhg j-vvn n2 p-acp j n2. n1 vbz dt n1 pp-f dt n1, r-crq vvz pn31 dt j-vvg: vh2 p-acp n2;
(107) part (DIV2)
4393
Page 972
21437
they are Pabulum Animae, the Food of the Soul; fly to them with Appetite; get the Serpent's Wing. Psal. 122.1. Come, let us go up to the House of the Lord.
they Are Pabulum Spirits, the Food of the Soul; fly to them with Appetite; get the Serpent's Wing. Psalm 122.1. Come, let us go up to the House of the Lord.
pns32 vbr np1 np1, dt n1 pp-f dt n1; vvb p-acp pno32 p-acp n1; vvb dt ng1 n1. np1 crd. vvb, vvb pno12 vvi a-acp p-acp dt n1 pp-f dt n1.
(107) part (DIV2)
4393
Page 972
21438
We know not how long we shall enjoy the Blessings of the Sanctuary.
We know not how long we shall enjoy the Blessings of the Sanctuary.
pns12 vvb xx c-crq av-j pns12 vmb vvi dt n2 pp-f dt n1.
(107) part (DIV2)
4393
Page 972
21439
When Manna was to cease on the seventh day, the People of Israel gathered twice as much on the sixth.
When Manna was to cease on the seventh day, the People of Israel gathered twice as much on the sixth.
c-crq n1 vbds pc-acp vvi p-acp dt ord n1, dt n1 pp-f np1 vvd av p-acp d p-acp dt ord.
(107) part (DIV2)
4393
Page 972
21440
If we have the Wisdom from above, we shall neglect no Season wherein we may get the Bread of Life broken to us.
If we have the Wisdom from above, we shall neglect no Season wherein we may get the Bred of Life broken to us.
cs pns12 vhb dt n1 p-acp a-acp, pns12 vmb vvi dx n1 c-crq pns12 vmb vvi dt n1 pp-f n1 vvn p-acp pno12.
(107) part (DIV2)
4393
Page 972
21441
4. Serpents have a Subtilty and Prudence in their drinking : before they drink, expuunt venenum, they cast up their Poison.
4. Serpents have a Subtlety and Prudence in their drinking: before they drink, expuunt venenum, they cast up their Poison.
crd ng1 vhb dt n1 cc n1 p-acp po32 vvg: c-acp pns32 vvb, fw-la fw-la, pns32 vvd a-acp po32 n1.
(107) part (DIV2)
4394
Page 972
21442
In this we should be wise as Serpents ; before we come to Ordinances, we should cast up the Poison of Sin by Repentance.
In this we should be wise as Serpents; before we come to Ordinances, we should cast up the Poison of since by Repentance.
p-acp d pns12 vmd vbi j c-acp ng1; c-acp pns12 vvb p-acp n2, pns12 vmd vvi a-acp dt n1 pp-f n1 p-acp n1.
(107) part (DIV2)
4394
Page 972
21443
If a Man takes Opium or Mercury, a Cordial will do him no good: So, as long as Men feed on their Sins, Ordinances will do them no good; nay, much hurt;
If a Man Takes Opium or Mercury, a Cordial will do him no good: So, as long as Men feed on their Sins, Ordinances will do them no good; nay, much hurt;
cs dt n1 vvz n1 cc np1, dt j vmb vdi pno31 dx j: av, c-acp av-j c-acp n2 vvb p-acp po32 n2, n2 vmb vdi pno32 dx j; uh-x, d n1;
(107) part (DIV2)
4394
Page 972
21444
they eat and drink their own Damnation: In this therefore let us be Wise as Serpents, cast up the Poison of Sin,
they eat and drink their own Damnation: In this Therefore let us be Wise as Serpents, cast up the Poison of since,
pns32 vvb cc vvi po32 d n1: p-acp d av vvb pno12 vbi j c-acp n2, vvd a-acp dt n1 pp-f n1,
(107) part (DIV2)
4394
Page 972
21445
before we come to drink of the Waters of the Sanctuary.
before we come to drink of the Waters of the Sanctuary.
c-acp pns12 vvb pc-acp vvi pp-f dt n2 pp-f dt n1.
(107) part (DIV2)
4394
Page 972
21446
5. The Serpent hath a Subtilty in his whole Body, which he wraps together like a Circle to defend his Head;
5. The Serpent hath a Subtlety in his Whole Body, which he wraps together like a Circle to defend his Head;
crd dt n1 vhz dt n1 p-acp po31 j-jn n1, r-crq pns31 vvz av av-j dt n1 pc-acp vvi po31 n1;
(107) part (DIV2)
4395
Page 972
21447
a Blow on his Head is deadly, and his chief Policy is to safeguard his Head :
a Blow on his Head is deadly, and his chief Policy is to safeguard his Head:
dt n1 p-acp po31 n1 vbz j, cc po31 j-jn n1 vbz pc-acp vvi po31 n1:
(107) part (DIV2)
4395
Page 972
21449
the Apostle calls them damnable Heresies, 2 Pet. 2.1. they destroy the Doctrine of Faith, rend the Coat of the Churches Peace, and eat out the Heart of Religion.
the Apostle calls them damnable Heresies, 2 Pet. 2.1. they destroy the Doctrine of Faith, rend the Coat of the Churches Peace, and eat out the Heart of Religion.
dt n1 vvz pno32 j n2, crd np1 crd. pns32 vvb dt n1 pp-f n1, vvb dt n1 pp-f dt ng1 n1, cc vvi av dt n1 pp-f n1.
(107) part (DIV2)
4395
Page 972
21450
Let us as the Serpent defend our Head. Let us keep our Head from Socinian Opinions, who deny the Deity of Christ;
Let us as the Serpent defend our Head. Let us keep our Head from Socinian Opinions, who deny the Deity of christ;
vvb pno12 p-acp dt n1 vvb po12 n1 vvb pno12 vvi po12 n1 p-acp np1 n2, r-crq vvb dt n1 pp-f np1;
(107) part (DIV2)
4395
Page 972
21451
from Popish Opinions, Merit, Image-Worship, Transubstantiation;
from Popish Opinions, Merit, Image-Worship, Transubstantiation;
p-acp j n2, n1, n1, n1;
(107) part (DIV2)
4395
Page 972
21452
Papists cause the People to Pray without Understanding, to Obey without Reason, to Believe against Sense:Papists cause the People to Pray without Understanding, to Obey without Reason, to Believe against Sense:
njp2 vvi dt n1 pc-acp vvi p-acp n1, pc-acp vvi p-acp n1, pc-acp vvi p-acp n1:
(107) part (DIV2)
4395
Page 972
21453
Have a care to defend your Head from being tainted with Popish Aphorisms. Thus you see wherein we should be like the Serpent, in Prudence and Sagacity.
Have a care to defend your Head from being tainted with Popish Aphorisms. Thus you see wherein we should be like the Serpent, in Prudence and Sagacity.
vhb dt n1 pc-acp vvi po22 n1 p-acp vbg vvn p-acp j n2. av pn22 vvb c-crq pns12 vmd vbi av-j dt n1, p-acp n1 cc n1.
(107) part (DIV2)
4395
Page 972
21454
II. The Second thing I am to speak of is the Dove; be harmless as Doves.
II The Second thing I am to speak of is the Dove; be harmless as Dove.
crd dt ord n1 pns11 vbm pc-acp vvi pp-f vbz dt n1; vbb j c-acp n2.
(107) part (DIV2)
4396
Page 972
21455
The Dove is an excellent Creature;
The Dove is an excellent Creature;
dt n1 vbz dt j n1;
(107) part (DIV2)
4396
Page 972
21456
it was so acceptable, that in the old Law God would have the Dove offered in Sacrifice:
it was so acceptable, that in the old Law God would have the Dove offered in Sacrifice:
pn31 vbds av j, cst p-acp dt j n1 np1 vmd vhi dt n1 vvd p-acp n1:
(107) part (DIV2)
4396
Page 972
21457
The Holy Ghost, when he would appear in a visible shape, assumed the likeness of a Dove, Matth. 3.16. We should be as Doves in Three Respects.
The Holy Ghost, when he would appear in a visible shape, assumed the likeness of a Dove, Matthew 3.16. We should be as Dove in Three Respects.
dt j n1, c-crq pns31 vmd vvi p-acp dt j n1, vvn dt n1 pp-f dt n1, np1 crd. pns12 vmd vbi c-acp n2 p-acp crd n2.
(107) part (DIV2)
4396
Page 972
21458
In Respect of I. Meekness. II. Innocency. III. Purity. I. In respect of Meekness. The Dove is the Emblem of Meekness; 'tis sine Felle, without Gall ;
In Respect of I. Meekness. II Innocency. III. Purity. I. In respect of Meekness. The Dove is the Emblem of Meekness; it's sine Fell, without Gall;
p-acp n1 pp-f np1 n1. crd n1. np1. n1. np1 p-acp n1 pp-f n1. dt n1 vbz dt n1 pp-f n1; pn31|vbz fw-la vvd, p-acp n1;
(107) part (DIV2)
4397
Page 972
21459
we should be as Doves for Meekness, we must avoid unruly Passion, which is brevis Insania, a short Frenzy ;
we should be as Dove for Meekness, we must avoid unruly Passion, which is brevis Insania, a short Frenzy;
pns12 vmd vbi c-acp n2 p-acp n1, pns12 vmb vvi j n1, r-crq vbz fw-la fw-la, dt j n1;
(107) part (DIV2)
4398
Page 972
21460
we must be without the Gall of Bitterness and Revenge; we must be of mild Spirits, Praying for our Enemies : So Stephen, Act. 7.60. Lord, lay not this Sin to their charge.
we must be without the Gall of Bitterness and Revenge; we must be of mild Spirits, Praying for our Enemies: So Stephen, Act. 7.60. Lord, lay not this since to their charge.
pns12 vmb vbi p-acp dt vvb pp-f n1 cc n1; pns12 vmb vbi pp-f j n2, vvg p-acp po12 n2: av np1, n1 crd. n1, vvb xx d n1 p-acp po32 n1.
(107) part (DIV2)
4398
Page 972
21461
This Dove like Meekness is the best Jewel and Ornament we can wear: 1 Pet. 3.4. The Ornament of a meek Spirit, which is in the sight of God of great Price. Passion doth disguise, Meekness adorns.
This Dove like Meekness is the best Jewel and Ornament we can wear: 1 Pet. 3.4. The Ornament of a meek Spirit, which is in the sighed of God of great Price. Passion does disguise, Meekness adorns.
d n1 av-j n1 vbz dt js n1 cc n1 pns12 vmb vvi: crd np1 crd. dt n1 pp-f dt j n1, r-crq vbz p-acp dt n1 pp-f np1 pp-f j n1. n1 vdz vvi, n1 vvz.
(107) part (DIV2)
4398
Page 972
21462
II. We should be as Doves for Innocency.
II We should be as Dove for Innocency.
crd pns12 vmd vbi c-acp n2 p-acp n1.
(107) part (DIV2)
4399
Page 972
21463
The Innocency of the Dove is seen in Two Things. 1. Not to Deceive. 2. Not to Hurt. 1. Not to Deceive.
The Innocency of the Dove is seen in Two Things. 1. Not to Deceive. 2. Not to Hurt. 1. Not to Deceive.
dt n1 pp-f dt n1 vbz vvn p-acp crd n2. crd xx pc-acp vvi. crd xx pc-acp vvi. crd xx pc-acp vvi.
(107) part (DIV2)
4400
Page 972
21464
The Dove is as without Gall, so without Guile ; it doth not deceive or lie at the catch.
The Dove is as without Gall, so without Guile; it does not deceive or lie At the catch.
dt n1 vbz a-acp p-acp n1, av p-acp n1; pn31 vdz xx vvi cc vvi p-acp dt n1.
(107) part (DIV2)
4401
Page 972
21465
Thus we should be as the Dove, without Fraud and Craft. There is an Holy Simplicity commendable; Rom. 16.19. I would have you Simple concerning Evil ;
Thus we should be as the Dove, without Fraud and Craft. There is an Holy Simplicity commendable; Rom. 16.19. I would have you Simple Concerning Evil;
av pns12 vmd vbi p-acp dt n1, p-acp n1 cc n1. pc-acp vbz dt j n1 j; np1 crd. pns11 vmd vhi pn22 np1 vvg j-jn;
(107) part (DIV2)
4401
Page 972
21466
to be a Bungler at Sin, not to have the Art to Beguile•; this is a good Simplicity;
to be a Bungler At since, not to have the Art to Beguile•; this is a good Simplicity;
pc-acp vbi dt np1 p-acp n1, xx pc-acp vhi dt n1 p-acp np1; d vbz dt j n1;
(107) part (DIV2)
4401
Page 972
21467
as Nathanael, in whose Spirit there was no guile ▪ Joh. 1.42. Where almost is this Dove-like innocency to be found? We live in an Age wherein there are more Foxes than Doves :
as Nathanael, in whose Spirit there was no guile ▪ John 1.42. Where almost is this Dovelike innocency to be found? We live in an Age wherein there Are more Foxes than Dove:
c-acp np1, p-acp rg-crq n1 a-acp vbds dx n1 ▪ np1 crd. c-crq av vbz d j n1 pc-acp vbi vvn? pns12 vvb p-acp dt n1 c-crq pc-acp vbr dc n2 cs n2:
(107) part (DIV2)
4401
Page 972
21468
Persons are full of Guile, they study nothing but Fallacies, that one knows not how to deal with them; Psal. 12.2. With a double Heart do they speak.
Persons Are full of Guile, they study nothing but Fallacies, that one knows not how to deal with them; Psalm 12.2. With a double Heart do they speak.
n2 vbr j pp-f n1, pns32 vvb pix cc-acp n2, cst pi vvz xx c-crq pc-acp vvi p-acp pno32; np1 crd. p-acp dt j-jn n1 vdb pns32 vvi.
(107) part (DIV2)
4401
Page 972
21469
2. Not to hurt. The Dove rostro non laedit ;
2. Not to hurt. The Dove rostro non laedit;
crd xx p-acp vvn. dt n1 fw-la fw-fr fw-la;
(107) part (DIV2)
4402
Page 973
21470
the Dove hath no Horns or Talons to hurt, only Wings to defend it self by flight:
the Dove hath no Horns or Talons to hurt, only Wings to defend it self by flight:
dt n1 vhz dx n2 cc n2 pc-acp vvi, av-j n2 pc-acp vvi pn31 n1 p-acp n1:
(107) part (DIV2)
4402
Page 973
21471
Other Creatures are commonly well armed; the Lion hath his Paw, the Boar its Tusk, the Stagg its Horns;
Other Creatures Are commonly well armed; the lion hath his Paw, the Boar its Tusk, the Stag its Horns;
n-jn n2 vbr av-j av vvn; dt n1 vhz po31 n1, dt n1 po31 n1, dt n1 po31 n2;
(107) part (DIV2)
4402
Page 973
21472
but the Dove is a most harmless Creature, it hath nothing wherewith to offend. Thus we should be as Doves for Harmlesness :
but the Dove is a most harmless Creature, it hath nothing wherewith to offend. Thus we should be as Dove for Harmlessness:
cc-acp dt n1 vbz dt av-ds j n1, pn31 vhz pix c-crq pc-acp vvi. av pns12 vmd vbi c-acp n2 p-acp n1:
(107) part (DIV2)
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We should not do wrong to others, but rather suffer wrong. Such a Dove was Samuel, 1 Sam. 12.3.
We should not do wrong to Others, but rather suffer wrong. Such a Dove was Samuel, 1 Sam. 12.3.
pns12 vmd xx vdi j-jn p-acp n2-jn, cc-acp av-c vvb j-jn. d dt n1 vbds np1, crd np1 crd.
(107) part (DIV2)
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Whose Ox have I taken, or whose Ass have I taken, or whom have I defrauded? He did not get Mens Estates into his hands,Whose Ox have I taken, or whose Ass have I taken, or whom have I defrauded? He did not get Men's Estates into his hands,
rg-crq n1 vhb pns11 vvn, cc rg-crq n1 vhb pns11 vvn, cc qo-crq vhb pns11 vvd? pns31 vdd xx vvb ng2 n2 p-acp po31 n2,
(107) part (DIV2)
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or raise himself upon the Ruine of others. How rare is it to find such Doves? Sure they are flown away.
or raise himself upon the Ruin of Others. How rare is it to find such Dove? Sure they Are flown away.
cc vvi px31 p-acp dt n1 pp-f n2-jn. q-crq j vbz pn31 pc-acp vvi d n2? j pns32 vbr vvn av.
(107) part (DIV2)
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How many Birds of Prey are there? Micah 7.2. They all lie in wait for Blood, they hunt every Man his Brother with a Net.
How many Birds of Prey Are there? micah 7.2. They all lie in wait for Blood, they hunt every Man his Brother with a Net.
c-crq d n2 pp-f n1 vbr a-acp? np1 crd. pns32 d vvb p-acp n1 p-acp n1, pns32 vvb d n1 po31 n1 p-acp dt n1.
(107) part (DIV2)
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These are not Doves, but Vultures; they travel with mischief, and are in pain till they bring forth. III. We should be as Doves for Purity. The Dove is the Emblem of Purity; it loves the purest Air; it feeds on pure Grain:
These Are not Dove, but Vultures; they travel with mischief, and Are in pain till they bring forth. III. We should be as Dove for Purity. The Dove is the Emblem of Purity; it loves the Purest Air; it feeds on pure Grain:
d vbr xx n2, cc-acp n2; pns32 vvb p-acp n1, cc vbr p-acp n1 c-acp pns32 vvb av. np1. pns12 vmd vbi c-acp n2 p-acp n1. dt n1 vbz dt n1 pp-f n1; pn31 vvz dt js n1; pn31 vvz p-acp j n1:
(107) part (DIV2)
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The Raven fed on the Carkass, but the Dove feeds pure.
The Raven fed on the Carcase, but the Dove feeds pure.
dt n1 vvd p-acp dt n1, cc-acp dt n1 vvz j.
(107) part (DIV2)
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Thus let us be as Doves for Sanctity, cleansing our selves from all pollution both of Flesh and Spirit, 2 Cor. 7.1. Christ's Dove is pure: Cant. 5.2. My Dove, my undefiled.
Thus let us be as Dove for Sanctity, cleansing our selves from all pollution both of Flesh and Spirit, 2 Cor. 7.1. Christ's Dove is pure: Cant 5.2. My Dove, my undefiled.
av vvb pno12 vbi c-acp n2 p-acp n1, vvg po12 n2 p-acp d n1 av-d pp-f n1 cc n1, crd np1 crd. npg1 n1 vbz j: np1 crd. po11 n1, po11 j.
(107) part (DIV2)
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Let us keep pure among dregs. 1 Tim. 5.22. Keep thy self pure. Better have a Rent in the Flesh, than an Hell in the Conscience.
Let us keep pure among dregs. 1 Tim. 5.22. Keep thy self pure. Better have a Rend in the Flesh, than an Hell in the Conscience.
vvb pno12 vvi j p-acp n2. crd np1 crd. vvb po21 n1 j. j vhb dt n1 p-acp dt n1, cs dt n1 p-acp dt n1.
(107) part (DIV2)
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The Dove is a chast, pure Creature: Let us be Doves for Purity. Vse 1. See here the Nature of a good Christian; he is wise and innocent :
The Dove is a chaste, pure Creature: Let us be Dove for Purity. Use 1. See Here the Nature of a good Christian; he is wise and innocent:
dt n1 vbz dt j, j n1: vvb pno12 vbi n2 p-acp n1. vvb crd n1 av dt n1 pp-f dt j njp; pns31 vbz j cc j-jn:
(107) part (DIV2)
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He hath so much of the Serpent, that he doth not forfeit his discretion, and so much of the Dove, that he doth not defile his Conscience.
He hath so much of the Serpent, that he does not forfeit his discretion, and so much of the Dove, that he does not defile his Conscience.
pns31 vhz av d pp-f dt n1, cst pns31 vdz xx vvi po31 n1, cc av d pp-f dt n1, cst pns31 vdz xx vvi po31 n1.
(107) part (DIV2)
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A godly man is look'd upon by a carnal Eye, as weak and indiscreet, as having something of the Dove, but nothing of the Serpent.
A godly man is looked upon by a carnal Eye, as weak and indiscreet, as having something of the Dove, but nothing of the Serpent.
dt j n1 vbz vvn p-acp p-acp dt j n1, p-acp j cc j, c-acp vhg pi pp-f dt n1, cc-acp pix pp-f dt n1.
(107) part (DIV2)
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To believe things not seen, to chuse Suffering, rather than Sin, this is counted Folly: But the World is mistaken in a Believer;
To believe things not seen, to choose Suffering, rather than since, this is counted Folly: But the World is mistaken in a Believer;
p-acp vvi n2 xx vvn, pc-acp vvi vvg, av-c cs n1, d vbz vvn n1: cc-acp dt n1 vbz vvn p-acp dt n1;
(107) part (DIV2)
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he hath his Eyes in his Head; he knows what he doth; he is prudent as well as holy;
he hath his Eyes in his Head; he knows what he does; he is prudent as well as holy;
pns31 vhz po31 n2 p-acp po31 n1; pns31 vvz r-crq pns31 vdz; pns31 vbz j c-acp av c-acp j;
(107) part (DIV2)
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he is wise that finds the Pearl of price ; he is wise that provides for Eternity;
he is wise that finds the Pearl of price; he is wise that provides for Eternity;
pns31 vbz j cst vvz dt n1 pp-f n1; pns31 vbz j cst vvz p-acp n1;
(107) part (DIV2)
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The godly man acts both the Politician, and the Divine ; he retains his Ingenuity; yet doth not part with his Integrity.
The godly man acts both the Politician, and the Divine; he retains his Ingenuity; yet does not part with his Integrity.
dt j n1 vvz d dt n1, cc dt j-jn; pns31 vvz po31 n1; av vdz xx vvi p-acp po31 n1.
(107) part (DIV2)
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Vse 2. Reproof. It reproves them who have too much of the Serpent, but nothing of the Dove. Ier. 4.22. Wise to do evil, but to do good they have no knowledge. Use 2. Reproof. It reproves them who have too much of the Serpent, but nothing of the Dove. Jeremiah 4.22. Wise to do evil, but to do good they have no knowledge.
vvb crd n1. pn31 vvz pno32 r-crq vhb av d pp-f dt n1, p-acp pix pp-f dt n1. np1 crd. j pc-acp vdi j-jn, cc-acp pc-acp vdi j pns32 vhb dx n1.
(107) part (DIV2)
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These are like the Devil, who retains his Subtilty, but not his Innocency. We have many in this Age like the Serpent for Craftiness. Dan. 8.25. Through policy he shall cause Craft to prosper.
These Are like the devil, who retains his Subtlety, but not his Innocency. We have many in this Age like the Serpent for Craftiness. Dan. 8.25. Through policy he shall cause Craft to prosper.
d vbr av-j dt n1, r-crq vvz po31 n1, cc-acp xx po31 n1. pns12 vhb d p-acp d n1 av-j dt n1 p-acp n1. np1 crd. p-acp n1 pns31 vmb vvi n1 pc-acp vvi.
(107) part (DIV2)
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Men have the Head-piece of Subtilty, but want the Breast-plate of Honesty; they are wise to contrive Sin, to forge Plots, to study Compliance, rather than Conscience:
Men have the Headpiece of Subtlety, but want the Breastplate of Honesty; they Are wise to contrive since, to forge Plots, to study Compliance, rather than Conscience:
n2 vhb dt n1 pp-f n1, cc-acp vvb dt n1 pp-f n1; pns32 vbr j pc-acp vvi n1, pc-acp vvi n2, pc-acp vvi n1, av-c cs n1:
(107) part (DIV2)
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The Port they aim at, is Preferment; the Compass they sail by, is Policy; the Pilot that steers them, is Satan.
The Port they aim At, is Preferment; the Compass they sail by, is Policy; the Pilot that steers them, is Satan.
dt n1 pns32 vvb p-acp, vbz n1; dt n1 pns32 vvb p-acp, vbz n1; dt n1 cst vvz pno32, vbz np1.
(107) part (DIV2)
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These have the Craftiness of the Serpent: They are wise to do evil. 2. They are like the Serpent for Mischief.
These have the Craftiness of the Serpent: They Are wise to do evil. 2. They Are like the Serpent for Mischief.
np1 vhb dt n1 pp-f dt n1: pns32 vbr j pc-acp vdi j-jn. crd pns32 vbr av-j dt n1 p-acp n1.
(107) part (DIV2)
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You know the Fiery Serpents did sting Israel. These have the sting of the Serpent;
You know the Fiery Serpents did sting Israel. These have the sting of the Serpent;
pn22 vvb dt j ng1 vdd vvi np1. np1 vhb dt n1 pp-f dt n1;
(107) part (DIV2)
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they have a sting in their Tongues, stinging the People of God with bitter Slanders and Invectives, calling them Factious and Seditious ;
they have a sting in their Tongues, stinging the People of God with bitter Slanders and Invectives, calling them Factious and Seditious;
pns32 vhb dt n1 p-acp po32 n2, vvg dt n1 pp-f np1 p-acp j n2 cc n2, vvg pno32 j cc j;
(107) part (DIV2)
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and they sting with their Indictments and Excommunications, Gal. 4.29. Such stinging Serpents were Nero, Dioclesian, and Iulian ;
and they sting with their Indictments and Excommunications, Gal. 4.29. Such stinging Serpents were Nero, Diocletian, and Iulian;
cc pns32 vvb p-acp po32 n2 cc n2, np1 crd. d j-vvg n2 vbdr np1, np1, cc np1;
(107) part (DIV2)
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and their Spirit is yet alive in the world.
and their Spirit is yet alive in the world.
cc po32 n1 vbz av j p-acp dt n1.
(107) part (DIV2)
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These have too much of the Serpent in them, but nothing of the Dove. 2 Pet. 2.3. Their Damnation slumbereth not.
These have too much of the Serpent in them, but nothing of the Dove. 2 Pet. 2.3. Their Damnation Slumbereth not.
np1 vhb av d pp-f dt n1 p-acp pno32, cc-acp pix pp-f dt n1. crd np1 crd. po32 n1 vvz xx.
(107) part (DIV2)
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Vse 3. Exhortation. To put in practice our Saviour's Counsel in the Text; join the Serpent and the Dove together, Wisdom and Holiness: Here lies the Knot ;Use 3. Exhortation. To put in practice our Saviour's Counsel in the Text; join the Serpent and the Dove together, Wisdom and Holiness: Here lies the Knot;
vvb crd n1. pc-acp vvi p-acp n1 po12 ng1 n1 p-acp dt n1; vvb dt n1 cc dt n1 av, n1 cc n1: av vvz dt n1;
(107) part (DIV2)
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this is the great difficulty, to unite these two together, the Serpent and the Dove, Prudence and Innocency:
this is the great difficulty, to unite these two together, the Serpent and the Dove, Prudence and Innocency:
d vbz dt j n1, pc-acp vvi d crd av, dt n1 cc dt n1, n1 cc n1:
(107) part (DIV2)
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If you separate these two, you spoil all.
If you separate these two, you spoil all.
cs pn22 vvb d crd, pn22 vvb d.
(107) part (DIV2)
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Quest. Wherein doth a Christian join these two together, the Serpent and the Dove, Prudence and Holiness?Quest. Wherein does a Christian join these two together, the Serpent and the Dove, Prudence and Holiness?
n1. c-crq vdz dt njp vvi d crd av, dt n1 cc dt n1, n1 cc n1?
(107) part (DIV2)
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Answ. This I shall answer in Twelve Particulars. 1. To be wise and innocent, consists in this;Answer This I shall answer in Twelve Particulars. 1. To be wise and innocent, consists in this;
np1 d pns11 vmb vvi p-acp crd n2-j. crd pc-acp vbi j cc j-jn, vvz p-acp d;
(107) part (DIV2)
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To be sensible of an injury, yet not revenge it. A Christian is not a Stoick, nor yet a Fury ;
To be sensible of an injury, yet not revenge it. A Christian is not a Stoic, nor yet a Fury;
pc-acp vbi j pp-f dt n1, av xx vvi pn31. dt njp vbz xx dt jp, ccx av dt n1;
(107) part (DIV2)
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he is so wise, that he knows when an Injury is done him; but so holy, that he knows how to pass it by.
he is so wise, that he knows when an Injury is done him; but so holy, that he knows how to pass it by.
pns31 vbz av j, cst pns31 vvz c-crq dt n1 vbz vdn pno31; cc-acp av j, cst pns31 vvz c-crq pc-acp vvi pn31 p-acp.
(107) part (DIV2)
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This is NONLATINALPHABET, a most excellent temper of Soul; I had almost said, Angelical.
This is, a most excellent temper of Soul; I had almost said, Angelical.
d vbz, dt av-ds j n1 pp-f n1; pns11 vhd av vvn, j.
(107) part (DIV2)
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As the Wind doth allay the heat of the Air, so Grace doth allay the heat of Revenge.
As the Wind does allay the heat of the Air, so Grace does allay the heat of Revenge.
p-acp dt n1 vdz vvi dt n1 pp-f dt n1, av n1 vdz vvi dt n1 pp-f n1.
(107) part (DIV2)
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Moses herein shew'd a mixture of the Serpent and the Dove: Miriam murmured against him. Numb. 12.2.Moses herein showed a mixture of the Serpent and the Dove: Miriam murmured against him. Numb. 12.2.
np1 av vvd dt n1 pp-f dt n1 cc dt n1: np1 vvd p-acp pno31. j. crd.
(107) part (DIV2)
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Hath the Lord spoken only by Moses? Is he the only Prophet ▪ to declare God's Mind to us ▪ Moses was so wise as to discern her Pride, and slighting of him;Hath the Lord spoken only by Moses? Is he the only Prophet ▪ to declare God's Mind to us ▪ Moses was so wise as to discern her Pride, and slighting of him;
vhz dt n1 vvn av-j p-acp np1? vbz pns31 dt j n1 ▪ pc-acp vvi npg1 n1 p-acp pno12 ▪ np1 vbds av j c-acp pc-acp vvi po31 n1, cc vvg pp-f pno31;
(107) part (DIV2)
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yet so meek, as to bury the injury: When God struck her with Leprosie, he prays for her. Numb. 12.13. Heal her now, O God, I beseech thee.
yet so meek, as to bury the injury: When God struck her with Leprosy, he prays for her. Numb. 12.13. Heal her now, Oh God, I beseech thee.
av av j, c-acp pc-acp vvi dt n1: c-crq np1 vvd pno31 p-acp n1, pns31 vvz p-acp pno31. j. crd. vvb pno31 av, uh np1, pns11 vvb pno21.
(107) part (DIV2)
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And upon his Prayer, she was cured of her Leprosie. A good Christian hath so much Wisdom as to discern his Enemy's Malice;
And upon his Prayer, she was cured of her Leprosy. A good Christian hath so much Wisdom as to discern his Enemy's Malice;
cc p-acp po31 n1, pns31 vbds vvn pp-f po31 n1. dt j np1 vhz av d n1 c-acp pc-acp vvi po31 ng1 n1;
(107) part (DIV2)
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but so much Grace as to conquer his own:
but so much Grace as to conquer his own:
cc-acp av d n1 c-acp pc-acp vvi po31 d:
(107) part (DIV2)
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He knows it is the Glory of a Man to pass by a Transgression, Prov. 19.11.
He knows it is the Glory of a Man to pass by a Transgression, Curae 19.11.
pns31 vvz pn31 vbz dt n1 pp-f dt n1 pc-acp vvi p-acp dt n1, np1 crd.
(107) part (DIV2)
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Though a Christian hath so much Prudence as to vindicate himself, yet so much Goodness, as not to avenge himself.
Though a Christian hath so much Prudence as to vindicate himself, yet so much goodness, as not to avenge himself.
cs dt njp vhz av d n1 c-acp pc-acp vvi px31, av av d n1, c-acp xx pc-acp vvi px31.
(107) part (DIV2)
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Behold here the Serpent and the Dove united; Sagaity and Innocency. 2. The mixing Wisdom and Innocency, is seen in this;
Behold Here the Serpent and the Dove united; Sagaity and Innocency. 2. The mixing Wisdom and Innocency, is seen in this;
vvb av dt n1 cc dt n1 vvn; n1 cc n1. crd dt vvg n1 cc n1, vbz vvn p-acp d;
(107) part (DIV2)
4410
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To be humble, but not base : Humility is part of the Dove's Innocency. 1 Pet. 5.5. Be ye cloathed with Humility.
To be humble, but not base: Humility is part of the Dove's Innocency. 1 Pet. 5.5. Be you clothed with Humility.
pc-acp vbi j, p-acp xx j: n1 vbz n1 pp-f dt n1|vbz n1. crd np1 crd. vbb pn22 vvn p-acp n1.
(107) part (DIV2)
4411
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St. Paul, though the chief of the Apostles, calls himself the least of Saints. A gracious Soul hath low Thoughts of himself, and carries himself lowly toward others;
Saint Paul, though the chief of the Apostles, calls himself the least of Saints. A gracious Soul hath low Thoughts of himself, and carries himself lowly towards Others;
n1 np1, cs dt n-jn pp-f dt n2, vvz px31 dt ds pp-f n2. dt j n1 vhz j n2 pp-f px31, cc vvz px31 av-j p-acp n2-jn;
(107) part (DIV2)
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but though he be humble, he is not base ; though he will not saucily resist his Superiours, he will not sinfully humour them:
but though he be humble, he is not base; though he will not saucily resist his Superiors, he will not sinfully humour them:
cc-acp cs pns31 vbb j, pns31 vbz xx j; cs pns31 vmb xx av-j vvi po31 n2-jn, pns31 vmb xx av-j vvi pno32:
(107) part (DIV2)
4412
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Though he will not do such proud Actions, as to make his Enemies hate him; yet he will not do such sordid Actions as to make them despise him:
Though he will not do such proud Actions, as to make his Enemies hate him; yet he will not do such sordid Actions as to make them despise him:
cs pns31 vmb xx vdi d j n2, c-acp pc-acp vvi po31 n2 vvb pno31; av pns31 vmb xx vdi d j n2 c-acp pc-acp vvi pno32 vvi pno31:
(107) part (DIV2)
4412
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Here is the Serpent and the Dove united. A good Christian is so humble, as to oblige others;
Here is the Serpent and the Dove united. A good Christian is so humble, as to oblige Others;
av vbz dt n1 cc dt n1 vvn. dt j np1 vbz av j, c-acp pc-acp vvi n2-jn;
(107) part (DIV2)
4412
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but not so unworthy, as to disobey God.
but not so unworthy, as to disobey God.
cc-acp xx av j, c-acp pc-acp vvi np1.
(107) part (DIV2)
4413
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St. Paul, as far as he could with a good Conscience, did become all things to all, that he might save some, 1 Cor. 9.20, 22. But he would not break a Commandment to gratifie any.
Saint Paul, as Far as he could with a good Conscience, did become all things to all, that he might save Some, 1 Cor. 9.20, 22. But he would not break a Commandment to gratify any.
n1 np1, c-acp av-j c-acp pns31 vmd p-acp dt j n1, vdd vvi d n2 p-acp d, cst pns31 vmd vvi d, vvn np1 crd, crd p-acp pns31 vmd xx vvi dt n1 pc-acp vvi d.
(107) part (DIV2)
4413
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When God's Glory lay at stake, who more resolute than Paul? Gal. 2.5. The Three Children were humble;
When God's Glory lay At stake, who more resolute than Paul? Gal. 2.5. The Three Children were humble;
c-crq npg1 n1 vvd p-acp n1, r-crq av-dc j cs np1? np1 crd. dt crd n2 vbdr j;
(107) part (DIV2)
4413
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they gave the King his Title of Honour; but they were not sordidly timorous. Dan. 3.18.
they gave the King his Title of Honour; but they were not sordidly timorous. Dan. 3.18.
pns32 vvd dt n1 po31 n1 pp-f n1; cc-acp pns32 vbdr xx av-j j. np1 crd.
(107) part (DIV2)
4413
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Be it known unto thee, O King, we will not serve thy Gods. Though they shew'd Reverence to the King's Person,Be it known unto thee, Oh King, we will not serve thy God's Though they showed reverence to the King's Person,
vbb pn31 vvn p-acp pno21, uh n1, pns12 vmb xx vvi po21 n2 cs pns32 vvd n1 p-acp dt ng1 n1,
(107) part (DIV2)
4413
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yet no Reverence to the Image he set up. A good Christian will not do any thing below himself;
yet no reverence to the Image he Set up. A good Christian will not do any thing below himself;
av dx n1 p-acp dt n1 pns31 vvd a-acp. dt j njp vmb xx vdi d n1 p-acp px31;
(107) part (DIV2)
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though he is for obeying of Laws, yet he will not prostitute himself to Mens Lusts. He is humble;
though he is for obeying of Laws, yet he will not prostitute himself to Mens Lusts. He is humble;
cs pns31 vbz p-acp vvg pp-f n2, av pns31 vmb xx vvi px31 p-acp np1 np1 pns31 vbz j;
(107) part (DIV2)
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3. The Prudence of the Serpent, and Innocency of the Dove is seen in this; to reprove the Sin, yet love the Person. We are commanded to reprove; Levit 19.17. Thou shalt not hate thy Brother in thy heart;
3. The Prudence of the Serpent, and Innocency of the Dove is seen in this; to reprove the since, yet love the Person. We Are commanded to reprove; Levit 19.17. Thou shalt not hate thy Brother in thy heart;
crd dt n1 pp-f dt n1, cc n1 pp-f dt n1 vbz vvn p-acp d; p-acp vvi dt n1, av vvb dt n1. pns12 vbr vvn pc-acp vvi; n1 crd. pns21 vm2 xx vvi po21 n1 p-acp po21 n1;
(107) part (DIV2)
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thou shalt rebuke him, and not suffer Sin upon him. Not to reprove Sin, is to approve it:thou shalt rebuke him, and not suffer since upon him. Not to reprove since, is to approve it:
pns21 vm2 vvi pno31, cc xx vvi n1 p-acp pno31. xx pc-acp vvi n1, vbz pc-acp vvi pn31:
(107) part (DIV2)
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But this Sword of Reproof is a dangerous Weapon if it be not well handled: To reprove, and yet love, is to act both the Serpent and the Dove.
But this Sword of Reproof is a dangerous Weapon if it be not well handled: To reprove, and yet love, is to act both the Serpent and the Dove.
cc-acp d n1 pp-f n1 vbz dt j n1 cs pn31 vbb xx av vvn: pc-acp vvi, cc av vvb, vbz pc-acp vvi d dt n1 cc dt n1.
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Quest. How may a Christian so reprove Sin, as to shew Love to the Person?Quest. How may a Christian so reprove since, as to show Love to the Person?
n1. q-crq vmb dt njp av vvi n1, c-acp pc-acp vvi n1 p-acp dt n1?
(107) part (DIV2)
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Answ. 1. In taking a fit season to reprove another; that is, when his Anger is over:Answer 1. In taking a fit season to reprove Another; that is, when his Anger is over:
np1 crd p-acp vvg dt j n1 pc-acp vvi j-jn; d vbz, c-crq po31 n1 vbz a-acp:
(107) part (DIV2)
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As when God did rebuke Adam, he came to him in the cool of the Day, Gen. 3.8.
As when God did rebuke Adam, he Come to him in the cool of the Day, Gen. 3.8.
c-acp c-crq np1 vdd vvi np1, pns31 vvd p-acp pno31 p-acp dt j pp-f dt n1, np1 crd.
(107) part (DIV2)
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So when we are to reprove any, we are to come to them when their Spirits are more cool, and fit to receive a Reproof.
So when we Are to reprove any, we Are to come to them when their Spirits Are more cool, and fit to receive a Reproof.
av c-crq pns12 vbr pc-acp vvi d, pns12 vbr pc-acp vvi p-acp pno32 c-crq po32 n2 vbr dc vvi, cc j pc-acp vvi dt n1.
(107) part (DIV2)
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To reprove a Man when he is in a Passion, is to give Strong Water in a Fever;
To reprove a Man when he is in a Passion, is to give Strong Water in a Fever;
p-acp vvi dt n1 c-crq pns31 vbz p-acp dt n1, vbz pc-acp vvi j n1 p-acp dt n1;
(107) part (DIV2)
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it doth more hurt than good. By observing a fit season, we shew both Prudence and Holiness;
it does more hurt than good. By observing a fit season, we show both Prudence and Holiness;
pn31 vdz n1 vvi cs j. p-acp vvg dt j n1, pns12 vvb d n1 cc n1;
(107) part (DIV2)
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we discover as well Discretion as Affection. 2. Reproving Sin, so as to shew Love to the Person, is seen in this;
we discover as well Discretion as Affection. 2. Reproving since, so as to show Love to the Person, is seen in this;
pns12 vvb a-acp av n1 p-acp n1. crd vvg n1, av c-acp pc-acp vvi n1 p-acp dt n1, vbz vvn p-acp d;
(107) part (DIV2)
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when, though we tell him plainly of his Sin, yet it is in mild, not provoking Words. 2 Tim. 2.25. In meekness instructing those that oppose themselves.
when, though we tell him plainly of his since, yet it is in mild, not provoking Words. 2 Tim. 2.25. In meekness instructing those that oppose themselves.
c-crq, cs pns12 vvb pno31 av-j pp-f po31 n1, av pn31 vbz p-acp j, xx vvg n2. crd np1 crd. p-acp n1 vvg d cst vvb px32.
(107) part (DIV2)
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Peter tells the Iews plainly of their Sin in crucifying Christ; but useth Suasive• ▪ and Gospel-Lenitives, to allure and encourage them to believe. Acts. 2.23. Him ye have taken, and by wicked hands crucified. Peter tells the Iews plainly of their since in crucifying christ; but uses Suasive• ▪ and Gospel-Lenitives, to allure and encourage them to believe. Acts. 2.23. Him you have taken, and by wicked hands Crucified.
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(107) part (DIV2)
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ver. 38. Repent, and be baptized in the Name of Iesus Christ for the remission of sin;
ver. 38. repent, and be baptised in the Name of Iesus christ for the remission of since;
fw-la. crd vvb, cc vbi vvn p-acp dt n1 pp-f np1 np1 p-acp dt n1 pp-f n1;
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for the Promise is to you and to your Children. Reproof is a bitter Pill, and hard to swallow;for the Promise is to you and to your Children. Reproof is a bitter Pill, and hard to swallow;
p-acp dt n1 vbz p-acp pn22 cc p-acp po22 n2. n1 vbz dt j n1, cc av-j pc-acp vvi;
(107) part (DIV2)
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therefore we must dip it in Sugar, use those sweet mollifying expressions, that others may see Love coming along with the Reproof.
Therefore we must dip it in Sugar, use those sweet mollifying expressions, that Others may see Love coming along with the Reproof.
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(107) part (DIV2)
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David compares Reproof to Oil, Psal. 141.5. Oil supples the Joints when they are hard and stiff:David compares Reproof to Oil, Psalm 141.5. Oil supples the Joints when they Are hard and stiff:
np1 vvz n1 p-acp n1, np1 crd. n1 n2 dt n2 c-crq pns32 vbr j cc j:
(107) part (DIV2)
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Our Reproofs being mixed with the Oil of Compassion, they work most kindly, and do most soften stiff, obdurate Hearts.
Our Reproofs being mixed with the Oil of Compassion, they work most kindly, and do most soften stiff, obdurate Hearts.
po12 n2 vbg vvn p-acp dt n1 pp-f n1, pns32 vvb av-ds av-j, cc vdb av-ds vvi j, j n2.
(107) part (DIV2)
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3. Reproving Sin, yet Love to the Person, is when the End of our Reproof is not to Revile him, but to Reclaim him.
3. Reproving since, yet Love to the Person, is when the End of our Reproof is not to Revile him, but to Reclaim him.
crd vvg n1, av vvb p-acp dt n1, vbz c-crq dt vvb pp-f po12 n1 vbz xx p-acp vvb pno31, cc-acp p-acp vvi pno31.
(107) part (DIV2)
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While we go to heal men's Consciences, we must take heed of wounding their Names. The Chirurgeon in opening a Vein, shews both Skill and Love;
While we go to heal men's Consciences, we must take heed of wounding their Names. The Chirurgeon in opening a Vein, shows both Skill and Love;
cs pns12 vvb pc-acp vvi ng2 n2, pns12 vmb vvi n1 pp-f vvg po32 n2. dt n1 p-acp vvg dt n1, vvz d n1 cc n1;
(107) part (DIV2)
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Skill, in not cutting an Artery; and Love, in letting out the bad Blood: Here is the mixing the Serpent and the Dove ;
Skill, in not cutting an Artery; and Love, in letting out the bad Blood: Here is the mixing the Serpent and the Dove;
n1, p-acp xx vvg dt n1; cc n1, p-acp vvg av dt j n1: av vbz dt vvg dt n1 cc dt n1;
(107) part (DIV2)
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the Wisdom of the Serpent is seen, in not reproaching the Sinner ▪ the Innocency of the Dove is seen in reclaiming him from Sin.
the Wisdom of the Serpent is seen, in not reproaching the Sinner ▪ the Innocency of the Dove is seen in reclaiming him from Sin.
dt n1 pp-f dt n1 vbz vvn, p-acp xx vvg dt n1 ▪ dt n1 pp-f dt n1 vbz vvn p-acp vvg pno31 p-acp np1
(107) part (DIV2)
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4. Prudence and Holiness is seen in this;
4. Prudence and Holiness is seen in this;
crd n1 cc n1 vbz vvn p-acp d;
(107) part (DIV2)
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to know what we 〈 … 〉 ▪ and do what we know. To know what we should do, there•• the Wisdom 〈 ◊ 〉 •he Serpent;
to know what we 〈 … 〉 ▪ and do what we know. To know what we should do, there•• the Wisdom 〈 ◊ 〉 •he Serpent;
p-acp vvb r-crq pns12 〈 … 〉 ▪ cc vdb r-crq pns12 vvb. pc-acp vvi r-crq pns12 vmd vdi, n1 dt n1 〈 sy 〉 fw-it n1;
(107) part (DIV2)
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to do what we know, there is the •nnocency of the Dove.
to do what we know, there is the •nnocency of the Dove.
pc-acp vdi r-crq pns12 vvb, pc-acp vbz dt n1 pp-f dt n1.
(107) part (DIV2)
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Iohn 〈 … 〉 Knowledge is a Jewel 〈 ◊ 〉 him that wear• 〈 … 〉 is the 〈 ◊ 〉 and 〈 … 〉 of the Mind ▪ Knowledge i• NONLATINALPHABET, the Eye of the Soul ▪ to guide it in the right way;John 〈 … 〉 Knowledge is a Jewel 〈 ◊ 〉 him that wear• 〈 … 〉 is thee 〈 ◊ 〉 and 〈 … 〉 of the Mind ▪ Knowledge i•, the Eye of the Soul ▪ to guide it in the right Way;
np1 〈 … 〉 n1 vbz dt n1 〈 sy 〉 pno31 d n1 〈 … 〉 vbz pno32 〈 sy 〉 cc 〈 … 〉 pp-f dt n1 ▪ n1 n1, dt n1 pp-f dt n1 ▪ pc-acp vvi pn31 p-acp dt j-jn n1;
(107) part (DIV2)
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but this Knowledge must •e joyn'd with holy 〈 ◊ 〉 ▪ To separate Practice from Knowledge, is to separate the Dove from the Serpent.
but this Knowledge must •e joined with holy 〈 ◊ 〉 ▪ To separate Practice from Knowledge, is to separate the Dove from the Serpent.
cc-acp d n1 vmb vbi vvn p-acp j 〈 sy 〉 ▪ pc-acp vvi n1 p-acp n1, vbz p-acp vvb dt n1 p-acp dt n1.
(107) part (DIV2)
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Many illuminated Heads can discourse fluently in Matters of Religion; but they do not live up to their knowledge:
Many illuminated Heads can discourse fluently in Matters of Religion; but they do not live up to their knowledge:
av-d vvn n2 vmb vvi av-j p-acp n2 pp-f n1; cc-acp pns32 vdb xx vvi a-acp p-acp po32 n1:
(107) part (DIV2)
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This is to have good Eyes, but to have the Feet cut off: They know they should not break the Sabbath, they should not defame or defraud ;
This is to have good Eyes, but to have the Feet Cut off: They know they should not break the Sabbath, they should not defame or defraud;
d vbz pc-acp vhi j n2, cc-acp pc-acp vhi dt n2 vvn a-acp: pns32 vvb pns32 vmd xx vvi dt n1, pns32 vmd xx vvi cc n1;
(107) part (DIV2)
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but they do not practise what they know: Here they separate the Dove from the Serpent; Vertue from Knowledge.
but they do not practise what they know: Here they separate the Dove from the Serpent; Virtue from Knowledge.
cc-acp pns32 vdb xx vvi r-crq pns32 vvb: av pns32 vvb dt n1 p-acp dt n1; n1 p-acp n1.
(107) part (DIV2)
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How vain is Knowledge without Practice! As if one should know a Sovereign Medicine, and not apply it.
How vain is Knowledge without Practice! As if one should know a Sovereign Medicine, and not apply it.
q-crq j vbz n1 p-acp n1! p-acp cs pi vmd vvi dt j-jn n1, cc xx vvi pn31.
(107) part (DIV2)
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Satan is a knowing Spirit, he hath enough of the Serpent;Satan is a knowing Spirit, he hath enough of the Serpent;
np1 vbz dt vvg n1, pns31 vhz d pp-f dt n1;
(107) part (DIV2)
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but that which makes him a Devil is, he wants the Dove, he doth not practise Holiness.
but that which makes him a devil is, he Wants the Dove, he does not practise Holiness.
cc-acp cst r-crq vvz pno31 dt n1 vbz, pns31 vvz dt n1, pns31 vdz xx vvi n1.
(107) part (DIV2)
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5. To mix the Serpent and the Dove is to keep two Trades going. To understand worldly Affairs, there is the Wisdom of the Serpent;
5. To mix the Serpent and the Dove is to keep two Trades going. To understand worldly Affairs, there is the Wisdom of the Serpent;
crd p-acp vvi dt n1 cc dt n1 vbz pc-acp vvi crd n2 vvg. p-acp vvi j n2, pc-acp vbz dt n1 pp-f dt n1;
(107) part (DIV2)
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yet not neglect the Soul, there is the Innocency of the Dove. God hath said, Six Days shalt thou Labour, Exod. 20.9. Religion did never grant a Patent to idleness:
yet not neglect the Soul, there is the Innocency of the Dove. God hath said, Six Days shalt thou Labour, Exod 20.9. Religion did never grant a Patent to idleness:
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(107) part (DIV2)
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There is a Lawful Care to be had about Secular Things: To have insight into one's Calling is a commendable Wisdom;
There is a Lawful Care to be had about Secular Things: To have insight into one's Calling is a commendable Wisdom;
pc-acp vbz dt j n1 pc-acp vbi vhn p-acp j n2: pc-acp vhi n1 p-acp pig vvg vbz dt j n1;
(107) part (DIV2)
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but with this wisdom joyn the Dove 's Innocency;
but with this Wisdom join the Dove is Innocency;
cc-acp p-acp d n1 vvi dt n1 vbz n1;
(107) part (DIV2)
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so follow your Calling as not to neglect your Soul. The Soul is a precious thing, NONLATINALPHABET, it would beggar the Angels to give half the price of a Soul. Our greatest care should be to get Grace.
so follow your Calling as not to neglect your Soul. The Soul is a precious thing,, it would beggar the Angels to give half the price of a Soul. Our greatest care should be to get Grace.
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(107) part (DIV2)
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While you put Gold in your Bag, do not forget to put Oil in your Vessel.
While you put Gold in your Bag, do not forget to put Oil in your Vessel.
cs pn22 vvb n1 p-acp po22 n1, vdb xx vvi pc-acp vvi n1 p-acp po22 n1.
(107) part (DIV2)
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To know the Seasons of Grace, there's the Wisdom of the Serpent. 'Tis Wisdom in an Husband-Man to know the fit time for pruning of Trees, sowing of Seed;
To know the Seasons of Grace, there's the Wisdom of the Serpent. It's Wisdom in an Husband-Man to know the fit time for pruning of Trees, sowing of Seed;
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(107) part (DIV2)
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Trade beyond the East Indies. Drive a Trade of Holiness. This Merchandice is better than the Merchandice of Silver, Prov. 3.14. Live in a Calling, but especially live by Faith.
Trade beyond the East Indies. Drive a Trade of Holiness. This Merchandise is better than the Merchandise of Silver, Curae 3.14. Live in a Calling, but especially live by Faith.
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(107) part (DIV2)
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Look to the providing for your Families, but especially to the saving of your Souls. The Soul is the Angelical part;
Look to the providing for your Families, but especially to the Saving of your Souls. The Soul is the Angelical part;
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(107) part (DIV2)
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the loss of this can never be made up again.
the loss of this can never be made up again.
dt n1 pp-f d vmb av-x vbi vvn a-acp av.
(107) part (DIV2)
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God, saith Chrysostom, hath given a Man two Eyes, if he lose one Eye he hath another;
God, Says Chrysostom, hath given a Man two Eyes, if he loose one Eye he hath Another;
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(107) part (DIV2)
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but he hath but one Soul, if he lose that it is irrecoverable, it can never be made up again.
but he hath but one Soul, if he loose that it is irrecoverable, it can never be made up again.
cc-acp pns31 vhz p-acp crd n1, cs pns31 vvb cst pn31 vbz j, pn31 vmb av-x vbi vvn a-acp av.
(107) part (DIV2)
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O unite the Serpent and the Dove, Prudence and Holiness; use the World, but love your Soul:Oh unite the Serpent and the Dove, Prudence and Holiness; use the World, but love your Soul:
uh vvb dt n1 cc dt n1, n1 cc n1; vvb dt n1, cc-acp vvb po22 n1:
(107) part (DIV2)
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Trade on Earth, but beware of breaking in your Trade for Heaven.
Trade on Earth, but beware of breaking in your Trade for Heaven.
n1 p-acp n1, cc-acp vvb pp-f vvg p-acp po22 n1 p-acp n1.
(107) part (DIV2)
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How many part these two, the Serpent and the Dove? they are wise for the World, but Fools for their Souls.
How many part these two, the Serpent and the Dove? they Are wise for the World, but Fools for their Souls.
c-crq d n1 d crd, dt n1 cc dt n1? pns32 vbr j p-acp dt n1, cc-acp n2 p-acp po32 n2.
(107) part (DIV2)
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'Tis too often seen that Men pull down their Souls to build up an Estate.
It's too often seen that Men pull down their Souls to built up an Estate.
pn31|vbz av av vvn d n2 vvb a-acp po32 n2 pc-acp vvi a-acp dt n1.
(107) part (DIV2)
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6. To join the Serpent and the Dove, Prudence and Innocency, consists in this, To know how to give Counsel, and how to keep Counsel. He hath the Wisdom of the Serpent that can give Counsel, he knows how to advise another in difficult cases,
6. To join the Serpent and the Dove, Prudence and Innocency, consists in this, To know how to give Counsel, and how to keep Counsel. He hath the Wisdom of the Serpent that can give Counsel, he knows how to Advice Another in difficult cases,
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(107) part (DIV2)
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and speak a Word in due season : 2 Sam. 16.23. The Counsel of Achitophel was as if a Man had enquired at the Oracle of God.
and speak a Word in due season: 2 Sam. 16.23. The Counsel of Ahithophel was as if a Man had inquired At the Oracle of God.
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(107) part (DIV2)
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But this is not enough to have the Wisdom of the Serpent, in being able to give Counsel;
But this is not enough to have the Wisdom of the Serpent, in being able to give Counsel;
p-acp d vbz xx av-d pc-acp vhi dt n1 pp-f dt n1, p-acp vbg j pc-acp vvi n1;
(107) part (DIV2)
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but there must be the Innocency of the Dove too in keeping Counsel.
but there must be the Innocency of the Dove too in keeping Counsel.
cc-acp a-acp vmb vbi dt n1 pp-f dt n1 av p-acp vvg n1.
(107) part (DIV2)
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If a Friend's secret be imparted to us (unless in case of Blood ) we are not to reveal it.
If a Friend's secret be imparted to us (unless in case of Blood) we Are not to reveal it.
cs dt ng1 j-jn vbi vvn p-acp pno12 (cs p-acp n1 pp-f n1) pns12 vbr xx pc-acp vvi pn31.
(107) part (DIV2)
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A Friend is alter idem, as one's own Soul, Deut. 13.6. And what he imparts of his Heart should be kept under Lock and Key. Prov. 25.9.
A Friend is altar idem, as one's own Soul, Deuteronomy 13.6. And what he imparts of his Heart should be kept under Lock and Key. Curae 25.9.
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(107) part (DIV2)
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Discover not a Secret to another, lest he that hear thee put thee to shame, &c. To disclose a Friend's secrets,Discover not a Secret to Another, lest he that hear thee put thee to shame, etc. To disclose a Friend's secrets,
vvb xx dt j-jn p-acp j-jn, cs pns31 cst vvb pno21 vvi pno21 p-acp n1, av p-acp vvi dt ng1 n2-jn,
(107) part (DIV2)
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though it be not Treason, it is Treachery; it is most Unchristian;
though it be not Treason, it is Treachery; it is most Unchristian;
cs pn31 vbb xx n1, pn31 vbz n1; pn31 vbz av-ds j;
(107) part (DIV2)
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a Word may be spoken in secret, which when it is Trumpeted out, may occasion Quarrels or Law-suits.
a Word may be spoken in secret, which when it is Trumpeted out, may occasion Quarrels or Lawsuits.
dt n1 vmb vbi vvn p-acp j-jn, r-crq c-crq pn31 vbz vvn av, vmb n1 n2 cc n2.
(107) part (DIV2)
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He that cannot keep a Matter committed to him, is like a Vessel that runs out,
He that cannot keep a Matter committed to him, is like a Vessel that runs out,
pns31 cst vmbx vvi dt n1 vvn p-acp pno31, vbz av-j dt n1 cst vvz av,
(107) part (DIV2)
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or a sick Stomach that cannot keep the Meat but brings it up again. He that publisheth his Friends secret, doth publish his own shame.
or a sick Stomach that cannot keep the Meat but brings it up again. He that Publisheth his Friends secret, does publish his own shame.
cc dt j n1 cst vmbx vvi dt n1 cc-acp vvz pn31 a-acp av. pns31 cst vvz po31 n2 j-jn, vdz vvi po31 d n1.
(107) part (DIV2)
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7. To mix these two, Prudence and Holiness, is to know the Seasons of Grace and improve them.
7. To mix these two, Prudence and Holiness, is to know the Seasons of Grace and improve them.
crd p-acp vvi d crd, n1 cc n1, vbz p-acp vvb dt n2 pp-f n1 cc vvb pno32.
(107) part (DIV2)
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so it is no less Wisdom to know the Golden Seasons of Grace:
so it is no less Wisdom to know the Golden Seasons of Grace:
av pn31 vbz dx dc n1 pc-acp vvi dt j n2 pp-f n1:
(107) part (DIV2)
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While we hear the joyful Sound, while we have praying Hours, while the Spirit of God blows on our Hearts, here is a Gale for Heaven.
While we hear the joyful Found, while we have praying Hours, while the Spirit of God blows on our Hearts, Here is a Gale for Heaven.
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(107) part (DIV2)
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The day of Grace will not always last; the Shadows of the Evening seem to be stretched out;
The day of Grace will not always last; the Shadows of the Evening seem to be stretched out;
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(107) part (DIV2)
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Things look as if the Gospel tended a-pace to a Sun-setting. Be Wise as Serpents to know what a prize is put in your Hands;
Things look as if the Gospel tended apace to a Sunsetting. Be Wise as Serpents to know what a prize is put in your Hands;
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and with the Serpent joyn the Dove; that is, in improving the Seasons of Grace: The Stork and Turtle not only know their Season, but improve it;
and with the Serpent join the Dove; that is, in improving the Seasons of Grace: The Stork and Turtle not only know their Season, but improve it;
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they approach to the warmer Climate against Spring, saith Pliny : Here is the Serpent and Dove united, knowing and improving the Day of Grace;
they approach to the warmer Climate against Spring, Says pliny: Here is the Serpent and Dove united, knowing and improving the Day of Grace;
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(107) part (DIV2)
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when we profit by Ordinances, when we mix the Word with Faith, when an Ordinance hath stamped Holiness upon us,
when we profit by Ordinances, when we mix the Word with Faith, when an Ordinance hath stamped Holiness upon us,
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as the Seal leaves its print upon the Wax. This is to improve the Seasons of Grace.
as the Seal leaves its print upon the Wax. This is to improve the Seasons of Grace.
c-acp dt n1 vvz po31 n1 p-acp dt n1. d vbz pc-acp vvi dt n2 pp-f n1.
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8. The Serpent and the Dove, Wisdom and Innocency, is to be moderate yet zealous. Moderation is good in some cases. Phil. 4.5. Let your Moderation be known to all.
8. The Serpent and the Dove, Wisdom and Innocency, is to be moderate yet zealous. Moderation is good in Some cases. Philip 4.5. Let your Moderation be known to all.
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First, Moderation is good in case of Anger. When the Passions are up, Moderation sits as Queen and Governess in the Soul;
First, Moderation is good in case of Anger. When the Passion Are up, Moderation sits as Queen and Governess in the Soul;
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it allays the Heat of Passion. Moderation is Fraenum Irae, the Bridle of Anger. Secondly, Moderation is good in case of Law-Suits ;
it allays the Heat of Passion. Moderation is Fraenum Irae, the Bridle of Anger. Secondly, Moderation is good in case of Law-Suits;
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so the Greek Word for Moderation, NONLATINALPHABET, is properly taken.
so the Greek Word for Moderation,, is properly taken.
av dt jp n1 p-acp n1,, vbz av-j vvn.
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If there be a Dispute in Law, between us and others, we are not to take the Extremity of the Law, but use Christian Equity and Mildness;
If there be a Dispute in Law, between us and Others, we Are not to take the Extremity of the Law, but use Christian Equity and Mildness;
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nay, for Peace sake, cedere de Iure, rather part with some of our right than oppress them; this much Honours the Gospel.
nay, for Peace sake, Cedere de Iure, rather part with Some of our right than oppress them; this much Honours the Gospel.
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Thirdly, Moderation is good in Things indifferent. Things ought not to be rigorously imposed in God's Worship, which are not of Divine Injunction;
Thirdly, Moderation is good in Things indifferent. Things ought not to be rigorously imposed in God's Worship, which Are not of Divine Injunction;
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God never made Governours of the Church to be like Pilots of a Ship, to steer Men's Consciences which way they please.
God never made Governors of the Church to be like Pilots of a Ship, to steer Men's Consciences which Way they please.
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Moderation and Christian Forbearance in Things indifferent, would much tend to the Peace and Unity of the Church.
Moderation and Christian Forbearance in Things indifferent, would much tend to the Peace and Unity of the Church.
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All this Moderation is commendable, and shows the Wisdom of the Serpent; but remember to joyn the Dove with the Serpent:
All this Moderation is commendable, and shows the Wisdom of the Serpent; but Remember to join the Dove with the Serpent:
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We must so exercise Moderation as withal to cherish Zeal. St. Paul in some things was moderate, he did not press Circumcision, Act. 15.25. He was tender of laying a Yoke upon the Consciences of the Disciples;
We must so exercise Moderation as withal to cherish Zeal. Saint Paul in Some things was moderate, he did not press Circumcision, Act. 15.25. He was tender of laying a Yoke upon the Consciences of the Disciples;
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2. All things are become new. I. Old things are passed away. ] Old Pride, old Ignorance, old Malice.
2. All things Are become new. I. Old things Are passed away. ] Old Pride, old Ignorance, old Malice.
crd d n2 vbr vvn j. np1 j n2 vbr vvn av. ] j n1, j n1, j n1.
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but he had Zeal with his Moderation; when he saw their Idolatry at Athens, the Fire of his Zeal broke forth. Acts 17.16. His Spirit was stirred in him.
but he had Zeal with his Moderation; when he saw their Idolatry At Athens, the Fire of his Zeal broke forth. Acts 17.16. His Spirit was stirred in him.
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'Twas good advice Calvin gave to Melancthon, that he should not so affect the Name of Moderate, as to lose all his Zeal.
'Twas good Advice calvin gave to Melanchthon, that he should not so affect the Name of Moderate, as to loose all his Zeal.
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To be cool and silent, when God's Blessed Truths are undermined or adulterated, is not Moderation,
To be cool and silent, when God's Blessed Truths Are undermined or adulterated, is not Moderation,
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but Luke-warmness, which is to God a most hateful temper, Rev. 3.15. I would you were cold or hot, any thing but Luke-warm.
but Lukewarmness, which is to God a most hateful temper, Rev. 3.15. I would you were cold or hight, any thing but Lukewarm.
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This is to shew Prudence and Holiness, when we are Moderate yet Zealous.
This is to show Prudence and Holiness, when we Are Moderate yet Zealous.
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9. To Unite Serpent and Dove, consists in this, when we defend the Truth by Argument, and adorn it by Life.
9. To Unite Serpent and Dove, consists in this, when we defend the Truth by Argument, and adorn it by Life.
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Defending the Truth is the Serpent's Wisdom. An intelligent Christian can NONLATINALPHABET, convince Gainsayers. This Wisdom of the Serpent was eminently in Stephen. Act. 6.9. There arose certain of the Synagogue, disputing with Stephen, and they were not able to resist the Wisdom and the Spirit by which he spake. Defending the Truth is the Serpent's Wisdom. an intelligent Christian can, convince Gainsayers. This Wisdom of the Serpent was eminently in Stephen. Act. 6.9. There arose certain of the Synagogue, disputing with Stephen, and they were not able to resist the Wisdom and the Spirit by which he spoke.
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We read in the Acts and Monuments of the Church, Iohn Fryth, Martyr, being opposed by three Papists, he,
We read in the Acts and Monuments of the Church, John Frith, Martyr, being opposed by three Papists, he,
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(107) part (DIV2)
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like another Hercules, fighting with all three at once, did by his Wisdom so convince them, that one of them turned from Popery and became a zealous Protestant:
like Another Hercules, fighting with all three At once, did by his Wisdom so convince them, that one of them turned from Popery and became a zealous Protestant:
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(107) part (DIV2)
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Herein is the Wisdom of the Serpent, not only to love them that profess the Truth, but silence them that oppose it :
Herein is the Wisdom of the Serpent, not only to love them that profess the Truth, but silence them that oppose it:
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(107) part (DIV2)
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But with this Wisdom of the Serpent there must be joyned the Dove ;
But with this Wisdom of the Serpent there must be joined the Dove;
cc-acp p-acp d n1 pp-f dt n1 a-acp vmb vbi vvn dt n1;
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together with defending the Truth by Argument, there must be adorning it by Life, Tit. 2.10. That they may adorn the Doctrine of God our Saviour.
together with defending the Truth by Argument, there must be adorning it by Life, Tit. 2.10. That they may adorn the Doctrine of God our Saviour.
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There are some who can dispute for the Truth, but disgrace it by their bad living.
There Are Some who can dispute for the Truth, but disgrace it by their bad living.
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(107) part (DIV2)
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This is to act both the Serpent and the Dove, when we not only plead for the Truth, but walk in the Truth; like Nazianzen ;
This is to act both the Serpent and the Dove, when we not only plead for the Truth, but walk in the Truth; like Nazianzen;
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of whom it was said he did Thunder in his Doctrine, and Lighten in his Conversation.
of whom it was said he did Thunder in his Doctrine, and Lighten in his Conversation.
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10. The uniting the Serpent and the Dove, is to be Serious in Religion, yet Cheerful. Seriousness puts the Heart in an Holy Frame, it fixeth it on God.
10. The uniting the Serpent and the Dove, is to be Serious in Religion, yet Cheerful. Seriousness puts the Heart in an Holy Frame, it fixeth it on God.
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(107) part (DIV2)
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Seriousness is to the Soul, as Ballast to the Ship, it keeps the Soul from being overturned with Vanity.
Seriousness is to the Soul, as Ballast to the Ship, it keeps the Soul from being overturned with Vanity.
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The Heart is ever best when it is serious; but this Seriousness in Religion must be mixed with Cheerfulness.
The Heart is ever best when it is serious; but this Seriousness in Religion must be mixed with Cheerfulness.
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Cheerfulness conduceth to Health, Prov. 17.22. it Honours Religion, it proclaims to the World we serve a good Master.
Cheerfulness conduceth to Health, Curae 17.22. it Honours Religion, it proclaims to the World we serve a good Master.
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Cheerfulness is a Friend to Grace, it puts the Heart in Tune to praise God, Psal. 71.23. Unchearful Christians, like the Spies, bring an evil report on the Good Land:
Cheerfulness is a Friend to Grace, it puts the Heart in Tune to praise God, Psalm 71.23. Uncheerful Christians, like the Spies, bring an evil report on the Good Land:
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Others suspect there's something unpleasant in Religion, that they who profess it hang their Harps upon the Willows, and walk so dejectedly.
Others suspect there's something unpleasant in Religion, that they who profess it hang their Harps upon the Willows, and walk so dejectedly.
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Be serious yet cheerful ▪ Phil. 4.4. Rejoyce in the Lord always.
Be serious yet cheerful ▪ Philip 4.4. Rejoice in the Lord always.
vbb j av j ▪ np1 crd. vvb p-acp dt n1 av.
(107) part (DIV2)
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Why was Christ anointed, but to give the Oyl of Joy for Mourning? Isa. 61.1. Joy is as well a Fruit of the Spirit as Faith, Gal. 5.22. One way of grieving the Spirit (saith Heinsius ) is by Christians unchearful walking:
Why was christ anointed, but to give the Oil of Joy for Mourning? Isaiah 61.1. Joy is as well a Fruit of the Spirit as Faith, Gal. 5.22. One Way of grieving the Spirit (Says Heinsius) is by Christians uncheerful walking:
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(107) part (DIV2)
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If you would render the Gospel lovely, mix the Dove and the Serpent, be serious yet chearful in God.
If you would render the Gospel lovely, mix the Dove and the Serpent, be serious yet cheerful in God.
cs pn22 vmd vvi dt n1 j, vvb dt n1 cc dt n1, vbb j av j p-acp np1.
(107) part (DIV2)
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11. The uniting of the Serpent and the Dove, Wisdom and Holiness, consists in this,
11. The uniting of the Serpent and the Dove, Wisdom and Holiness, consists in this,
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(107) part (DIV2)
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when we so lay up, as we lay out. 'Tis a Duty to provide for our Charge; 1 Tim. 5.8. If any provide not for his own he is worse than an Infidel :
when we so lay up, as we lay out. It's a Duty to provide for our Charge; 1 Tim. 5.8. If any provide not for his own he is Worse than an Infidel:
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To lay up for our Family, here's the Wisdom of the Serpent;
To lay up for our Family, here's the Wisdom of the Serpent;
pc-acp vvi a-acp p-acp po12 n1, av|vbz dt n1 pp-f dt n1;
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but we must lay out for the Poor two, here's the mixture of the Dove. 1 Tim. 6.17. Charge them that are rich in the World that they do Good, that they be rich in Good Works.
but we must lay out for the Poor two, here's the mixture of the Dove. 1 Tim. 6.17. Charge them that Are rich in the World that they do Good, that they be rich in Good Works.
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(107) part (DIV2)
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The Poor Man is as it were an Altar, if we bring our Alms and lay upon it, with such Sacrifices God is well pleased.
The Poor Man is as it were an Altar, if we bring our Alms and lay upon it, with such Sacrifices God is well pleased.
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(107) part (DIV2)
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Faith though it hath sometimes a trembling Hand, it must not have a withered Hand; but must stretch forth it self to Works of Mercy: There's nothing lost by Charitableness: Prov. 11.25. The liberal Soul shall be made fat. Psal. 41.1. Blessed is he that considereth the Poor, thou wilt make all his Bed in his Sickness.
Faith though it hath sometime a trembling Hand, it must not have a withered Hand; but must stretch forth it self to Works of Mercy: There's nothing lost by Charitableness: Curae 11.25. The liberal Soul shall be made fat. Psalm 41.1. Blessed is he that Considereth the Poor, thou wilt make all his Bed in his Sickness.
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(107) part (DIV2)
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While Men do so remember their Family, that they do not forget the Poor, they show both Prudence and Piety;
While Men do so Remember their Family, that they do not forget the Poor, they show both Prudence and Piety;
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they unite the Serpent and the Dove.
they unite the Serpent and the Dove.
pns32 vvb dt n1 cc dt n1.
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12. The Serpent's Wisdom and the Dove's Innocency is seen in this, so to avoid Danger, as not to commit Sin;
12. The Serpent's Wisdom and the Dove's Innocency is seen in this, so to avoid Danger, as not to commit since;
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to preserve our Liberty, yet keep our Integrity. There's a sinful escaping Danger, namely, when we are called to suffer for the Truth, and we decline it:
to preserve our Liberty, yet keep our Integrity. There's a sinful escaping Danger, namely, when we Are called to suffer for the Truth, and we decline it:
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But there's an escaping Danger without Sin, as thus, when we do not betray our selves into the Enemies Hands by rashness,
But there's an escaping Danger without since, as thus, when we do not betray our selves into the Enemies Hands by rashness,
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nor yet betray the Truth by Cowardice;
nor yet betray the Truth by Cowardice;
ccx av vvi dt n1 p-acp n1;
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It is a Supernatural Work of God's Spirit, renewing and transforming the Heart into the Divine Likeness.
It is a Supernatural Work of God's Spirit, renewing and transforming the Heart into the Divine Likeness.
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we have a Pattern of this in our Saviour, he avoided his Enemies in one place that he might Preach the Gospel in another. Luk. 4.30. They brought him to the brow of the Hill, that they might cast him down headlong;
we have a Pattern of this in our Saviour, he avoided his Enemies in one place that he might Preach the Gospel in Another. Luk. 4.30. They brought him to the brow of the Hill, that they might cast him down headlong;
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but he passing through the midst of them went his way : There was Christ's Wisdom in not betraying himself to his Enemy.but he passing through the midst of them went his Way: There was Christ's Wisdom in not betraying himself to his Enemy.
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And ver. 43. I must Preach to other Cities also : There was his Holiness. Christ's securing of himself, was in order to the Preaching of the Gospel.
And ver. 43. I must Preach to other Cities also: There was his Holiness. Christ's securing of himself, was in order to the Preaching of the Gospel.
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This is to mix Prudence and Innocency, when we so avoid Danger as we do not commit Sin.
This is to mix Prudence and Innocency, when we so avoid Danger as we do not commit Sin.
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Thus I have, as briefly and as clearly as I could, shown you how we must unite these Two, the Serpent and the Dove, Prudence and Holiness :
Thus I have, as briefly and as clearly as I could, shown you how we must unite these Two, the Serpent and the Dove, Prudence and Holiness:
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For want of Coupling these two together, Religion doth much suffer in the Christian World. What Christ hath joyn'd together, let no Man put asunder.
For want of Coupling these two together, Religion does much suffer in the Christian World. What christ hath joined together, let no Man put asunder.
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Observe these two, Prudence and Holiness ;
Observe these two, Prudence and Holiness;
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here is the Serpent's Eye in the Dove's Head. When these Two, Wisdom and Innocency (like Castor and Pollux ) appear together, they presage much Good and Happiness that will befall a Christian.
Here is the Serpent's Eye in the Dove's Head. When these Two, Wisdom and Innocency (like Castor and Pollux) appear together, they presage much Good and Happiness that will befall a Christian.
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Who in are Christ are New Creatures. 2. Cor. 5.17.
Who in Are christ Are New Creatures. 2. Cor. 5.17.
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Therefore if any Man be in Christ, he is a New Creature, Old Things are passed away,
Therefore if any Man be in christ, he is a New Creature, Old Things Are passed away,
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behold all Things are become New. IN this Scripture consists the Essence and Soul of Religion. I note here Two Things.
behold all Things Are become New. IN this Scripture consists the Essence and Soul of Religion. I note Here Two Things.
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1. Doctr. That the true Definition of a Christian is to be in Christ: If any Man be in Christ.
1. Doctrine That the true Definition of a Christian is to be in christ: If any Man be in christ.
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He may be in the Church Visible, yet not in Christ. 'Tis not to be baptized into Christ's Name, makes a true Christian; but to be in Christ;
He may be in the Church Visible, yet not in christ. It's not to be baptised into Christ's Name, makes a true Christian; but to be in christ;
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that is, to be grafted into him by Faith: And if to be in Christ makes a Christian, then there are but few Christians.
that is, to be grafted into him by Faith: And if to be in christ makes a Christian, then there Are but few Christians.
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Many are in Christ nominally not really; they are in Christ by Profession, not by Mystical Union.
Many Are in christ nominally not really; they Are in christ by Profession, not by Mystical union.
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Are they in Christ that do not know him? Are they in Christ who persecute them that are in Christ? Sure such an Holy Head as Christ will disclaim such spurious Members.
are they in christ that do not know him? are they in christ who persecute them that Are in christ? Sure such an Holy Head as christ will disclaim such spurious Members.
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2. Doctr. That whosoever is in Christ, is a New Creature. For Illustration I shall shew, I.
2. Doctrine That whosoever is in christ, is a New Creature. For Illustration I shall show, I.
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What a New Creature is: II. What a kind of Work it is. I. What a New Creature is:
What a New Creature is: II What a kind of Work it is. I. What a New Creature is:
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It is a Second Birth added to the First, Ioh. 3.3. It may be thus described:
It is a Second Birth added to the First, John 3.3. It may be thus described:
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1. The efficient Cause of the New Creature, is the Holy Ghost; no Angel or Archangel is able to produce it.
1. The efficient Cause of the New Creature, is the Holy Ghost; no Angel or Archangel is able to produce it.
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Who but God can alter the Hearts of Men, and turn Stones into Flesh? If the New Creature were not produced by the Holy Ghost,
Who but God can altar the Hearts of Men, and turn Stones into Flesh? If the New Creature were not produced by the Holy Ghost,
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then the greatest Glory in a Man's Conversion would belong to himself; but this Glory God will not give to another;
then the greatest Glory in a Man's Conversion would belong to himself; but this Glory God will not give to Another;
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the turning of the Will to God is from God: Ier. 31.19. After I was turned I repented.
the turning of the Will to God is from God: Jeremiah 31.19. After I was turned I repented.
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2. The Organical Cause, or Instrument, by which the New-Creature is formed, is the Word of God: Iam. 1.18. Of his own Will begat he us by the Word of Truth.
2. The Organical Cause, or Instrument, by which the New creature is formed, is the Word of God: Iam. 1.18. Of his own Will begat he us by the Word of Truth.
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The Word is the Seed out of which springs the Flower of the New-Creature.
The Word is the Seed out of which springs the Flower of the New creature.
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3. The Matter of which the New-Creature consists, is the restoring God's Image lost by the Fall.
3. The Matter of which the New creature consists, is the restoring God's Image lost by the Fallen.
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Quest. But doth God in the New Creature give a new Soul? Answ. No, he doth not bestow new Faculties but new Qualities;Quest. But does God in the New Creature give a new Soul? Answer No, he does not bestow new Faculties but new Qualities;
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as in the altering of a Lute, the Strings are not new, but the Tune is mended:
as in the altering of a Lute, the Strings Are not new, but the Tune is mended:
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So in the New Creature, the substance of the Soul is not new, but is new tun'd by Grace;
So in the New Creature, the substance of the Soul is not new, but is new tuned by Grace;
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the Heart that before was Proud is now Humble; the Eyes that before were full of Lust, are now full of Tears. Here are new Qualities infused.
the Heart that before was Proud is now Humble; the Eyes that before were full of Lust, Are now full of Tears. Here Are new Qualities infused.
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II. What a kind of Work the New Creature is. I. The New Creature is a Work of Divine Power ;
II What a kind of Work the New Creature is. I. The New Creature is a Work of Divine Power;
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so much it imports, because it is a Creation. The same Power which raised Christ from the Grave goes to the production of the New Creature, Eph. 1.20. It is a Work of greater Power to produce the New Creature, than to make a World. 'Tis true, in respect of God, all things are alike possible to him:
so much it imports, Because it is a Creation. The same Power which raised christ from the Grave Goes to the production of the New Creature, Ephesians 1.20. It is a Work of greater Power to produce the New Creature, than to make a World. It's true, in respect of God, all things Are alike possible to him:
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But as to our apprehension it requires a greater Power to make a new Creature, than to make a World: For,
But as to our apprehension it requires a greater Power to make a new Creature, than to make a World: For,
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1. When God made the World he met with no opposition; but when God is about to make the New Creature, he meets with opposition;
1. When God made the World he met with no opposition; but when God is about to make the New Creature, he meets with opposition;
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Satan opposeth him, and the Heart opposeth him.Satan Opposeth him, and the Heart Opposeth him.
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2. It cost God nothing to make the World, but to make the New Creature costs him something:
2. It cost God nothing to make the World, but to make the New Creature costs him something:
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Christ himself was fain to become Man. In making the World it was but speaking a Word;
christ himself was fain to become Man. In making the World it was but speaking a Word;
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but in making of the New Creature, it cost Christ the shedding of his Blood. 3. God made the World in six Days;
but in making of the New Creature, it cost christ the shedding of his Blood. 3. God made the World in six Days;
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but he is carrying on the New Creature in us all our Lives long.
but he is carrying on the New Creature in us all our Lives long.
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The New Creature is but begun here, it is not perfected or drawn in all its Orient Colours till it come to Heaven.
The New Creature is but begun Here, it is not perfected or drawn in all its Orient Colours till it come to Heaven.
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II. The New Creature is a Work of Free Grace. There is nothing in us to move God to make us anew;
II The New Creature is a Work of Free Grace. There is nothing in us to move God to make us anew;
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by Nature we are full of Pollution and Enmity, yet now God forms the New Creature.
by Nature we Are full of Pollution and Enmity, yet now God forms the New Creature.
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Behold the Banner of Love displayed! The New Creature may say, By the Grace of God I am what I am.
Behold the Banner of Love displayed! The New Creature may say, By the Grace of God I am what I am.
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In the Creation we may see the Strength of God's Arm, in the New Creature we may see the Working of God's Bowels.
In the Creation we may see the Strength of God's Arm, in the New Creature we may see the Working of God's Bowels.
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That God should Consecrate any Heart, and Anoint it with Grace, is an Act of pure Love:
That God should Consecrate any Heart, and Anoint it with Grace, is an Act of pure Love:
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That he should pluck one out of the State of Nature, and not another, must be resolved into Free Grace: Matth. 11.26. Even so Father, for so it seemed good in thy sight.
That he should pluck one out of the State of Nature, and not Another, must be resolved into Free Grace: Matthew 11.26. Even so Father, for so it seemed good in thy sighed.
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This will increase the Saints Triumphs in Heaven, that the Lot of Free Grace should fall upon them, and not on others.
This will increase the Saints Triumphos in Heaven, that the Lot of Free Grace should fallen upon them, and not on Others.
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3. The New Creature is a Work of rare Excellency. A Natural Man is a lump of Earth and Sin, God loaths him, Zach. 11.8.
3. The New Creature is a Work of rare Excellency. A Natural Man is a lump of Earth and since, God Loathes him, Zach 11.8.
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But upon the New Creature is a Spiritual Glory:
But upon the New Creature is a Spiritual Glory:
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As if we should see a piece of Clay turned into a sparkling Diamond ▪ Cant. 3.16. Who is this that cometh out of the Wilderness, like Pillars of Smoak perfumed with Myrrhe and Frankincense? That is the Natural Man coming out of the Wilderness of Sin, perfumed with all the Graces of the Spirit.
As if we should see a piece of Clay turned into a sparkling Diamond ▪ Cant 3.16. Who is this that comes out of the Wilderness, like Pillars of Smoke perfumed with Myrrh and Frankincense? That is the Natural Man coming out of the Wilderness of since, perfumed with all the Graces of the Spirit.
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The New Creature must needs be Glorious, for it partakes of the Divine Nature, 2 Pet. 1.4. A Soul beautified with Holiness, is like the Firmament bespangled with glittering Stars.
The New Creature must needs be Glorious, for it partakes of the Divine Nature, 2 Pet. 1.4. A Soul beautified with Holiness, is like the Firmament bespangled with glittering Stars.
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It is God's lesser Heaven, Isa. 57.15. In the Incarnation God made himself in the Image of Man, in the New Creation Man is made in the Image of God:
It is God's lesser Heaven, Isaiah 57.15. In the Incarnation God made himself in the Image of Man, in the New Creation Man is made in the Image of God:
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By our being Creatures we are the Sons of Adam, by being New Creatures we are the Members of Christ.
By our being Creatures we Are the Sons of Adam, by being New Creatures we Are the Members of christ.
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Reason makes one live the Life of a Man, the New Creature makes him live the Life of God.
Reason makes one live the Life of a Man, the New Creature makes him live the Life of God.
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A New Creature excells the rational Nature, and equals the Angelical, It is excellent to hear of Christ's being Crucified for us,
A New Creature excels the rational Nature, and equals the Angelical, It is excellent to hear of Christ's being crucified for us,
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but more excellent to have Christ formed in us. Concerning the New Creature, I shall lay down Two Positions.
but more excellent to have christ formed in us. Concerning the New Creature, I shall lay down Two Positions.
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1 Posit. That it is not in the Power of a Natural Man to convert himself ;
1 Posit. That it is not in the Power of a Natural Man to convert himself;
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because it is a New Creation. As we cannot make our selves Creatures, so not New Creatures.
Because it is a New Creation. As we cannot make our selves Creatures, so not New Creatures.
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Quest. But why doth God command us to convert our selves, if we have no Power? Ezek. 18.31. Make you a New Heart. Quest. But why does God command us to convert our selves, if we have no Power? Ezekiel 18.31. Make you a New Heart.
n1. cc-acp q-crq vdz np1 vvi pno12 pc-acp vvi po12 n2, cs pns12 vhb dx n1? np1 crd. vvb pn22 dt j n1.
(108) sermon (DIV1)
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Answ. 1. We once had Power. God gave us a Stock of Holiness, but we lost it.Answer 1. We once had Power. God gave us a Stock of Holiness, but we lost it.
np1 crd pns12 a-acp vhd n1. np1 vvd pno12 dt n1 pp-f n1, cc-acp pns12 vvd pn31.
(108) sermon (DIV1)
4454
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21705
If a Master give his Servant Money to imploy in his Service, and he wastes and imbezles it, may not the Master require the Money of him? Though we have lost our Power to Obey, God hath not lost his Right to Command.
If a Master give his Servant Money to employ in his Service, and he wastes and imbezles it, may not the Master require the Money of him? Though we have lost our Power to Obey, God hath not lost his Right to Command.
cs dt n1 vvi po31 n1 n1 pc-acp vvi p-acp po31 n1, cc pns31 vvz cc vvz pn31, vmb xx dt n1 vvb dt n1 pp-f pno31? cs pns12 vhb vvn po12 n1 pc-acp vvi, np1 vhz xx vvn po31 n-jn pc-acp vvi.
(108) sermon (DIV1)
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2. Though Men cannot convert themselves, and make themselves new Creatures, yet they may do more than they do in a tendency to it;
2. Though Men cannot convert themselves, and make themselves new Creatures, yet they may do more than they do in a tendency to it;
crd cs n2 vmbx vvi px32, cc vvi px32 j n2, av pns32 vmb vdi av-dc cs pns32 vdb p-acp dt n1 p-acp pn31;
(108) sermon (DIV1)
4455
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they may avoid Temptations, they may read the Word; the same Feet that carry them to a Play will carry them to a Sermon;
they may avoid Temptations, they may read the Word; the same Feet that carry them to a Play will carry them to a Sermon;
pns32 vmb vvi n2, pns32 vmb vvi dt n1; dt d n2 cst vvb pno32 p-acp dt n1 vmb vvi pno32 p-acp dt n1;
(108) sermon (DIV1)
4455
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they may implore Divine Grace, but they do not what they are able;
they may implore Divine Grace, but they do not what they Are able;
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(108) sermon (DIV1)
4455
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they do not improve the Power of Nature to the utmost, and put God to the Trial, whether he will give Grace.
they do not improve the Power of Nature to the utmost, and put God to the Trial, whither he will give Grace.
pns32 vdb xx vvi dt n1 pp-f n1 p-acp dt j, cc vvd np1 p-acp dt n1, cs pns31 vmb vvi n1.
(108) sermon (DIV1)
4455
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3. God is not wanting to them who seek to him for Grace: Deus volentibus non deest :
3. God is not wanting to them who seek to him for Grace: Deus volentibus non deest:
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(108) sermon (DIV1)
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He is willing to put to his helping Hand. With his Command there goes a Promise, Ezek. 18.31. Make you a New Heart ;
He is willing to put to his helping Hand. With his Command there Goes a Promise, Ezekiel 18.31. Make you a New Heart;
pns31 vbz j pc-acp vvi p-acp po31 j-vvg n1. p-acp po31 vvb pc-acp vvz dt vvb, np1 crd. vvb pn22 dt j n1;
(108) sermon (DIV1)
4456
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and there is a Promise, Ezek. 36.26. A New Heart will I give you. 2 Posit. When God converts a Sinner he doth more than use a Moral Perswasion.
and there is a Promise, Ezekiel 36.26. A New Heart will I give you. 2 Posit. When God converts a Sinner he does more than use a Moral Persuasion.
cc pc-acp vbz dt n1, np1 crd. dt j n1 vmb pns11 vvb pn22. crd vvb. c-crq np1 vvz dt n1 pns31 vdz dc cs vvi dt j n1.
(108) sermon (DIV1)
4456
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For Conversion is a New Creation, Eph. 4.24. The Pelagians talk much of Free Will;
For Conversion is a New Creation, Ephesians 4.24. The Pelagians talk much of Free Will;
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(108) sermon (DIV1)
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they say the Will of Man is by Nature asleep, and Conversion is nothing but the awakening a Sinner out of sleep, which is done by a Moral Perswasion:
they say the Will of Man is by Nature asleep, and Conversion is nothing but the awakening a Sinner out of sleep, which is done by a Moral Persuasion:
pns32 vvb dt n1 pp-f n1 vbz p-acp n1 j, cc n1 vbz pix p-acp dt n-vvg dt n1 av pp-f n1, r-crq vbz vdn p-acp dt j n1:
(108) sermon (DIV1)
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But Man is by Nature dead in Sin, Eph. 2.1.
But Man is by Nature dead in since, Ephesians 2.1.
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(108) sermon (DIV1)
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And God must do more than awaken him, he must enliven him before he be a New Creature.
And God must do more than awaken him, he must enliven him before he be a New Creature.
cc np1 vmb vdi av-dc cs vvi pno31, pns31 vmb vvi pno31 c-acp pns31 vbb dt j n1.
(108) sermon (DIV1)
4458
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1 Vse. Terrour, to such as are not New Creatures;
1 Use. Terror, to such as Are not New Creatures;
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(108) sermon (DIV1)
4459
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such as are still growing upon the Stock of Old Adam, who continue in their Sins,
such as Are still growing upon the Stock of Old Adam, who continue in their Sins,
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(108) sermon (DIV1)
4459
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and are resolved so to do, these are in the Gall of Bitterness, and are the most miserable Creatures that ever God made, except the Devils.
and Are resolved so to do, these Are in the Gall of Bitterness, and Are the most miserable Creatures that ever God made, except the Devils.
cc vbr vvn av pc-acp vdi, d vbr p-acp dt n1 pp-f n1, cc vbr dt av-ds j n2 cst av np1 vvd, c-acp dt n2.
(108) sermon (DIV1)
4459
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These stand in the place where all God's Arrows fly; these are the Centre where all God's Curses meet.
These stand in the place where all God's Arrows fly; these Are the Centre where all God's Curses meet.
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(108) sermon (DIV1)
4459
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21721
An Unregenerate Person is like one in Debt, that is in fear to be arrested;
an Unregenerate Person is like one in Debt, that is in Fear to be arrested;
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(108) sermon (DIV1)
4459
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he is every Hour in fear to be arrested by Death, and carried Prisoner to Hell.
he is every Hour in Fear to be arrested by Death, and carried Prisoner to Hell.
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(108) sermon (DIV1)
4459
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2. Men may abstain from Sin for a while, and then return to it again; as Saul left off pursuing David for some time, and then hunted him again.
2. Men may abstain from since for a while, and then return to it again; as Saul left off pursuing David for Some time, and then hunted him again.
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(108) sermon (DIV1)
4473
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Can that Traytor be happy who is fed by his Prince in Prison, only to be kept alive for Execution? God feeds the Wicked as Prisoners, they are reserved for the Day of Wrath, 2 Pet. 2.9.
Can that Traitor be happy who is fed by his Prince in Prison, only to be kept alive for Execution? God feeds the Wicked as Prisoners, they Are reserved for the Day of Wrath, 2 Pet. 2.9.
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(108) sermon (DIV1)
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How should this fright Men out of their Natural Condition, and make them restless till they are New Creatures.
How should this fright Men out of their Natural Condition, and make them restless till they Are New Creatures.
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(108) sermon (DIV1)
4459
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2 Vse: Trial, whether we are New Creatures, our Salvation depends upon it.
2 Use: Trial, whither we Are New Creatures, our Salvation depends upon it.
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(108) sermon (DIV1)
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1. I shall show you the Counterfeit of the New Creature, or that which seems to be the New Creature, but is not.
1. I shall show you the Counterfeit of the New Creature, or that which seems to be the New Creature, but is not.
crd pns11 vmb vvi pn22 dt n1 pp-f dt j n1, cc cst r-crq vvz pc-acp vbi dt j n1, cc-acp vbz xx.
(108) sermon (DIV1)
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1 Counterfeit. Natural Honesty, Moral Vertue, Prudence, Justice, Liberality, Temperance;
1 Counterfeit. Natural Honesty, Moral Virtue, Prudence, justice, Liberality, Temperance;
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(108) sermon (DIV1)
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these make a Glorious show in the Eye of the World, but differ as much from the New Creature,
these make a Glorious show in the Eye of the World, but differ as much from the New Creature,
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(108) sermon (DIV1)
4462
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as a Meteor from a Star. Morality indeed is commendable, and it were well if there were more of it. This our Saviour loves. Mark 10.21. Then Iesus beholding him loved him.
as a Meteor from a Star. Morality indeed is commendable, and it were well if there were more of it. This our Saviour loves. Mark 10.21. Then Iesus beholding him loved him.
c-acp dt n1 p-acp dt n1. n1 av vbz j, cc pn31 vbdr av cs pc-acp vbdr dc pp-f pn31. d po12 n1 vvz. vvb crd. av np1 vvg pno31 vvd pno31.
(108) sermon (DIV1)
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It was a love of Compassion not Election. Morality is but Nature at best, it doth not amount to Grace.
It was a love of Compassion not Election. Morality is but Nature At best, it does not amount to Grace.
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(108) sermon (DIV1)
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1. There is nothing of Christ in Morality, and that Fruit is sowre which grows not upon the Root Christ.
1. There is nothing of christ in Morality, and that Fruit is sour which grows not upon the Root christ.
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(108) sermon (DIV1)
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2. Moral Actions are done out of a vain-glorious Humour, not any respect to God's Glory.
2. Moral Actions Are done out of a vainglorious Humour, not any respect to God's Glory.
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(108) sermon (DIV1)
4464
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The Apostle calls the Heathen Magistrates Unjust, 1 Cor. 6.1. While they were doing Justice in their Civil Courts they were Unjust;
The Apostle calls the Heathen Magistrates Unjust, 1 Cor. 6.1. While they were doing justice in their Civil Courts they were Unjust;
dt n1 vvz dt j-jn n2 j, crd np1 crd. cs pns32 vbdr vdg n1 p-acp po32 j n2 pns32 vbdr j;
(108) sermon (DIV1)
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their Vertue became Vice, because Faith was wanting, and they did all to raise them Trophies for their own Praise and Fame;
their Virtue became Vice, Because Faith was wanting, and they did all to raise them Trophies for their own Praise and Fame;
po32 n1 vvd n1, c-acp n1 vbds vvg, cc pns32 vdd d pc-acp vvi pno32 n2 p-acp po32 d n1 cc n1;
(108) sermon (DIV1)
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so that Morality is but the wild Olive of Nature, it doth not amount to Grace.
so that Morality is but the wild Olive of Nature, it does not amount to Grace.
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(108) sermon (DIV1)
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Heat Water to the highest degree, you cannot make Wine of it, it is Water still:
Heat Water to the highest degree, you cannot make Wine of it, it is Water still:
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(108) sermon (DIV1)
4464
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So let Morality be raised to the highest, it is Nature still; 'tis but Old Adam put in a better dress.
So let Morality be raised to the highest, it is Nature still; it's but Old Adam put in a better dress.
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(108) sermon (DIV1)
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I may say to a civil Man, Yet lackest thou One Thing, Mark 10.21. Moral Vertue may stand with the hatred of Godliness.
I may say to a civil Man, Yet Lackest thou One Thing, Mark 10.21. Moral Virtue may stand with the hatred of Godliness.
pns11 vmb vvi p-acp dt j n1, av vv2 pns21 pi n1, vvb crd. j n1 vmb vvi p-acp dt n1 pp-f n1.
(108) sermon (DIV1)
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A Moral Man doth as much hate Holiness as he doth Vice.
A Moral Man does as much hate Holiness as he does Vice.
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(108) sermon (DIV1)
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The Stoicks were Moralists, and had sublime Notions about Vertue, yet were the deadliest Enemies St. Paul had, Acts 17.18.
The Stoics were Moralists, and had sublime Notions about Virtue, yet were the deadliest Enemies Saint Paul had, Acts 17.18.
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(108) sermon (DIV1)
4464
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So that this is a counterfeit Jewel. 2 Counterfeit, Religious Education is not the New-Creature. Education doth much cultivate and refine Nature:
So that this is a counterfeit Jewel. 2 Counterfeit, Religious Education is not the New creature. Education does much cultivate and refine Nature:
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(108) sermon (DIV1)
4464
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Education is a good Wall to plant the Vine of Grace against, but it is not Grace.
Education is a good Wall to plant the Vine of Grace against, but it is not Grace.
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(108) sermon (DIV1)
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This is like a Man that holds his Breath under Water, and then takes Breath again.
This is like a Man that holds his Breath under Water, and then Takes Breath again.
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(108) sermon (DIV1)
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King Ioash was good, as long as his Unkle Iehoiada lived, but when Iehoiada died, all Ioash his Religion was buried in his Unkle's Grave, 2 Kings 12.2. Have not we seen many who have been trained up religiously under their Parents, and were very hopeful;
King Joash was good, as long as his Uncle Jehoiada lived, but when Jehoiada died, all Joash his Religion was buried in his Uncle's Grave, 2 Kings 12.2. Have not we seen many who have been trained up religiously under their Parents, and were very hopeful;
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(108) sermon (DIV1)
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yet these fair Blossoms of Hope, have been blown off, and they have lived to be a shame to their Friends?
yet these fair Blossoms of Hope, have been blown off, and they have lived to be a shame to their Friends?
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(108) sermon (DIV1)
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3 Counterfeit. A Form of Godliness is not the New Creature. Every Bird that hath fine Feathers hath not sweet Flesh.
3 Counterfeit. A From of Godliness is not the New Creature. Every Bird that hath fine Feathers hath not sweet Flesh.
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(108) sermon (DIV1)
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All that shine with the Golden Feathers of Profession are not Saints: 2 Tim. 3 5. NONLATINALPHABET, Having a Form of Godliness, but denying the Power.
All that shine with the Golden Feathers of Profession Are not Saints: 2 Tim. 3 5., Having a From of Godliness, but denying the Power.
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(108) sermon (DIV1)
4466
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21747
What is a lifeless Form? Formality is the Ape of Piety:
What is a Lifeless From? Formality is the Ape of Piety:
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(108) sermon (DIV1)
4466
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Formalists may perform all the external parts of Religion, Pray, Fast, give Alms. Whatever Duties a Believer doth in sincerity, the same may a Formalist do in Hypocrisie.
Formalists may perform all the external parts of Religion, Pray, Fast, give Alms. Whatever Duties a Believer does in sincerity, the same may a Formalist do in Hypocrisy.
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(108) sermon (DIV1)
4466
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How devout were the Pharisees? How Humble was Ahab ? What a Reformer was Iehu ? yet all this was but a formal show of Religion.
How devout were the Pharisees? How Humble was Ahab? What a Reformer was Iehu? yet all this was but a formal show of Religion.
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(108) sermon (DIV1)
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Daedalus by art made Images to move of themselves, insomuch that People thought they were living.Daedalus by art made Images to move of themselves, insomuch that People Thought they were living.
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(108) sermon (DIV1)
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Formalists do so counterfeit, and play a Devotion, that others think they are living Saints. They are Religious Mountebanks.
Formalists do so counterfeit, and play a Devotion, that Others think they Are living Saints. They Are Religious Mountebanks.
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(108) sermon (DIV1)
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4 Counterfeit. Every Change of Opinion doth not amount to the New Creature: A Man may change from Error to Truth, yet no New Creature;
4 Counterfeit. Every Change of Opinion does not amount to the New Creature: A Man may change from Error to Truth, yet no New Creature;
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(108) sermon (DIV1)
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here is a Change in the Head, but not in the Heart: One may be Orthodox in his judgment;
Here is a Change in the Head, but not in the Heart: One may be Orthodox in his judgement;
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(108) sermon (DIV1)
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yet not cordially embrace the Gospel: He may be no Papist, yet no true Believer:
yet not cordially embrace the Gospel: He may be no Papist, yet no true Believer:
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(108) sermon (DIV1)
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He who is changed only in Opinion, is but almost a Christian, and shall be but almost saved.
He who is changed only in Opinion, is but almost a Christian, and shall be but almost saved.
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(108) sermon (DIV1)
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5 Counterfeit. Every sudden Passion, or stirring of the Affections, is not the New Creature. There may be Affections of Sorrow ;
5 Counterfeit. Every sudden Passion, or stirring of the Affections, is not the New Creature. There may be Affections of Sorrow;
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(108) sermon (DIV1)
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some upon the reading the History of Christ's Passion may be ready to weep, but it is only a Natural tenderness which relents at any Tragical sight.
Some upon the reading the History of Christ's Passion may be ready to weep, but it is only a Natural tenderness which relents At any Tragical sighed.
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(108) sermon (DIV1)
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Affections of desire may be stirred, Ioh. 6. Lord evermore give us this Bread:
Affections of desire may be stirred, John 6. Lord evermore give us this Bred:
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(108) sermon (DIV1)
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But these basely deserted Christ, and would walk no more with him, ver. 66. Many desire Heaven but will not come up to the Price.
But these basely deserted christ, and would walk no more with him, ver. 66. Many desire Heaven but will not come up to the Price.
p-acp d av-j vvn np1, cc vmd vvi av-dx dc p-acp pno31, fw-la. crd av-d vvb n1 cc-acp vmb xx vvi a-acp p-acp dt n1.
(108) sermon (DIV1)
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Affections of Ioy may be stirred:
Affections of Joy may be stirred:
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(108) sermon (DIV1)
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In the Parable the Second sort of Hearers are said to receive the Word with joy, Matth. 13.20. What was this but to have the Affections moved with delight in hearing:
In the Parable the Second sort of Hearers Are said to receive the Word with joy, Matthew 13.20. What was this but to have the Affections moved with delight in hearing:
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Yet that this did not amount to the New Creature is plain. 1. Because those Hearers are said to have no root. 2. Because they fell away, ver. 21. King Herod did hear Iohn Baptist gladly;
Yet that this did not amount to the New Creature is plain. 1. Because those Hearers Are said to have no root. 2. Because they fell away, ver. 21. King Herod did hear John Baptist gladly;
av cst d vdd xx vvi p-acp dt j n1 vbz j. crd p-acp d n2 vbr vvn pc-acp vhi dx n1. crd p-acp pns32 vvd av, fw-la. crd n1 np1 vdd vvi np1 np1 av-j;
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he was much affected with Iohn 's Preaching;
he was much affected with John is Preaching;
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Where then was the defect? Why was not Herod a New Creature? The reason was,
Where then was the defect? Why was not Herod a New Creature? The reason was,
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because Herod was not reformed by the Baptist's Preaching; his Affections were moved, but his Sin was not removed.
Because Herod was not reformed by the Baptist's Preaching; his Affections were moved, but his since was not removed.
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Many have sweet Motions of Heart, and seem to be much affected with the Word, but their love to Sin is stronger than their love to the Word;
Many have sweet Motions of Heart, and seem to be much affected with the Word, but their love to since is Stronger than their love to the Word;
av-d vhi j n2 pp-f n1, cc vvb pc-acp vbi av-d vvn p-acp dt n1, cc-acp po32 n1 p-acp n1 vbz jc cs po32 n1 p-acp dt n1;
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therefore all their good Affections prove abortive and come to nothing. 6 Counterfeit. One may have trouble for Sin ;
Therefore all their good Affections prove abortive and come to nothing. 6 Counterfeit. One may have trouble for since;
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yet not be a New Creature. Trouble of Spirit may appear, while God's Judgments lie upon Men;
yet not be a New Creature. Trouble of Spirit may appear, while God's Judgments lie upon Men;
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but when these are removed, their trouble ceaseth, Psal. 78.34. When he slew them, then they sought him, nevertheless they did flatter him with their Lips. Metal that melts in a Furnace, take it out of the Furnace and it returns to its former hardness:
but when these Are removed, their trouble ceases, Psalm 78.34. When he slew them, then they sought him, nevertheless they did flatter him with their Lips. Metal that melts in a Furnace, take it out of the Furnace and it returns to its former hardness:
cc-acp c-crq d vbr vvn, po32 n1 vvz, np1 crd. c-crq pns31 vvd pno32, cs pns32 vvd pno31, av pns32 vdd vvi pno31 p-acp po32 n2 n1 cst vvz p-acp dt n1, vvb pn31 av pp-f dt n1 cc pn31 vvz p-acp po31 j n1:
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Many in time of Sickness seem to be like melted Metal. What Weeping and wringing of Hands? What Confessions of Sin will they make? Do not these look like New Creatures? But assoon as they recover they are as bad as ever;
Many in time of Sickness seem to be like melted Metal. What Weeping and wringing of Hands? What Confessions of since will they make? Do not these look like New Creatures? But As soon as they recover they Are as bad as ever;
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their Pangs go off again, and it never comes to a New Birth. 7 Counterfeit. A Man may have the Spirit, yet not be a New Creature.
their Pangs go off again, and it never comes to a New Birth. 7 Counterfeit. A Man may have the Spirit, yet not be a New Creature.
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The Apostle supposeth a Case, that one might be made Partaker of the Holy Ghost, yet fall away, Heb. 6.4. A Man may have some slight transient Work of the Spirit, but it doth not go to the root;
The Apostle Supposeth a Case, that one might be made Partaker of the Holy Ghost, yet fallen away, Hebrew 6.4. A Man may have Some slight Transient Work of the Spirit, but it does not go to the root;
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he may have the common Gifts of the Spirit, but not the special Grace ; he may have the Spirit to convince him, not to convert him;
he may have the Common Gifts of the Spirit, but not the special Grace; he may have the Spirit to convince him, not to convert him;
pns31 vmb vhi dt j n2 pp-f dt n1, cc-acp xx dt j n1; pns31 vmb vhi dt n1 pc-acp vvi pno31, xx pc-acp vvi pno31;
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the Light he hath is like a Winter Sun, which hath little or no influence; it doth not make him more Holy;
the Light he hath is like a Winter Sun, which hath little or no influence; it does not make him more Holy;
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he hath the Motions of the Spirit, but walks after the Flesh. 8 Counterfeit. Every abstaining from Sin is not the New Creature. This abstaining may be,
he hath the Motions of the Spirit, but walks After the Flesh. 8 Counterfeit. Every abstaining from since is not the New Creature. This abstaining may be,
pns31 vhz dt n2 pp-f dt n1, cc-acp vvz p-acp dt n1. crd n1. d vvg p-acp n1 vbz xx dt j n1. np1 vvg vmb vbi,
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1. From Restraining Grace, not Renewing Grace: As God with-held Laban from hurting Iacob, Gen. 31.24. The Lord may restrain Men from Sin by the Terrour of a Natural Conscience.
1. From Restraining Grace, not Renewing Grace: As God withheld Laban from hurting Iacob, Gen. 31.24. The Lord may restrain Men from since by the Terror of a Natural Conscience.
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Conscience stands as the Angel with a drawn Sword, and saith, do not this Evil. Men may be frighted from Sin, but not divorced:
Conscience Stands as the Angel with a drawn Sword, and Says, do not this Evil. Men may be frighted from since, but not divorced:
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1. There is a change from one Extream to another; from a Prodigal, to an Usurer;
1. There is a change from one Extreme to Another; from a Prodigal, to an Usurer;
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Ier. 34.15, 16. Ye were now turned, and had done right in my sight; but ye turned and polluted my Holy Name. Jeremiah 34.15, 16. You were now turned, and had done right in my sighed; but you turned and polluted my Holy Name.
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3. Men may leave gross Sin, and yet live in more Spiritual Sins; leave Drunkenness, and live in Pride;
3. Men may leave gross since, and yet live in more Spiritual Sins; leave drunkenness, and live in Pride;
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leave Uncleanness and live in Malice:
leave Uncleanness and live in Malice:
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The Pharisee boasted he was no Adulterer, but he could not say he was not Proud or Superstitious;
The Pharisee boasted he was no Adulterer, but he could not say he was not Proud or Superstitious;
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here he left gross Sin, and lived in Spiritual Sins. 4. Men may leave Sin partially;
Here he left gross since, and lived in Spiritual Sins. 4. Men may leave since partially;
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abstain from some Sins, not all; they feed some Sin in a corner.
abstain from Some Sins, not all; they feed Some since in a corner.
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Herod left many Sins, but one Sin he lived in, viz. Incest. All this doth not amount to the New Creature. Herod left many Sins, but one since he lived in, viz. Incest. All this does not amount to the New Creature.
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II. I shall shew you wherein the Essence of the New Creature consists.
II I shall show you wherein the Essence of the New Creature consists.
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1 In General. To the constituting of the New Creature, there must be a great Change wrought.
1 In General. To the constituting of the New Creature, there must be a great Change wrought.
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He who is a New Creature is not the same Man he was. Alter idem. He is of another Spirit. Numb. 14.24. My Servant Caleb, because he had another Spirit.
He who is a New Creature is not the same Man he was. Alter idem. He is of Another Spirit. Numb. 14.24. My Servant Caleb, Because he had Another Spirit.
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When the Harlot Lais came to one of her old Acquaintance, after he was converted,
When the Harlot Lais Come to one of her old Acquaintance, After he was converted,
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and tempted him to Sin, Ego non sum Ego, saith he, I am not the same Man.
and tempted him to since, Ego non sum Ego, Says he, I am not the same Man.
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When one becomes a New Creature, there is such a visible Change, that all may see it;
When one becomes a New Creature, there is such a visible Change, that all may see it;
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therefore it is call'd a Change from Darkness to Light, Acts 26.18.
Therefore it is called a Change from Darkness to Light, Acts 26.18.
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Paul, a Persecutor, when converted, was so altered, that all who saw him, wondred at him,Paul, a Persecutor, when converted, was so altered, that all who saw him, wondered At him,
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and could scarce believe that he was the same Man, Acts 9.21. as if another Soul had lived in the same Body.
and could scarce believe that he was the same Man, Acts 9.21. as if Another Soul had lived in the same Body.
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Mary Magdalen, an unchast Sinner, when once savingly wrought upon, what a penitent Creature did she become? Her Eyes, that were enticements of Lust, she takes Penance of them,Marry Magdalen, an unchaste Sinner, when once savingly wrought upon, what a penitent Creature did she become? Her Eyes, that were enticements of Lust, she Takes Penance of them,
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and washed Christ's Feet with her Tears:
and washed Christ's Feet with her Tears:
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Her Hair, which she was so proud of, and which was a Net to entangle her Lovers, she now takes Penance of it,
Her Hair, which she was so proud of, and which was a Net to entangle her Lovers, she now Takes Penance of it,
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and wipes Christ's Feet with it. Thus the New Creature makes a visible change.
and wipes Christ's Feet with it. Thus the New Creature makes a visible change.
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Such as are the same as they were, as vain and proud as ever, here is no New Creature to be seen;
Such as Are the same as they were, as vain and proud as ever, Here is no New Creature to be seen;
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for then a mighty change would appear. 1 Cor. 6.11. And such were some of you;
for then a mighty change would appear. 1 Cor. 6.11. And such were Some of you;
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but ye are washed, but ye are sanctified, &c. But every Change doth not evidence the New Creature.but you Are washed, but you Are sanctified, etc. But every Change does not evidence the New Creature.
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from a Turk, to a Papist. This is as if one should recover of one Disease, and die of another.
from a Turk, to a Papist. This is as if one should recover of one Disease, and die of Another.
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2. There is an outward change, which is like the washing of a Swine.
2. There is an outward change, which is like the washing of a Swine.
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Ahab was much changed to outward view, when he rent his Cloaths, and put on Sackcloth. 1 Kings 21.27. insomuch that God stands and wonders at him:Ahab was much changed to outward view, when he rend his Clothes, and put on sackcloth. 1 Kings 21.27. insomuch that God Stands and wonders At him:
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Seest thou how Ahab humbleth himself? Yet for all this, he was but an Hypocrite.See thou how Ahab Humbleth himself? Yet for all this, he was but an Hypocrite.
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Quest. What Change then is that which is requisite in the New Creature?Quest. What Change then is that which is requisite in the New Creature?
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Answ. It is an inward Change, a change of Heart. Though the heart be not new made, it is new moulded. Ier. 4.14. Wash thy heart, O Ierusalem. Answer It is an inward Change, a change of Heart. Though the heart be not new made, it is new moulded. Jeremiah 4.14. Wash thy heart, Oh Ierusalem.
np1 pn31 vbz dt j vvi, dt n1 pp-f n1. cs dt n1 vbb xx av-j vvd, pn31 vbz j vvn. np1 crd. vvb po21 n1, uh np1.
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Ahab 's Cloaths were rent, but not his Heart.Ahab is Clothes were rend, but not his Heart.
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The outward change will do no good without the inward. What will become of them then who have not so much as an outward Change?
The outward change will do no good without the inward. What will become of them then who have not so much as an outward Change?
dt j vvi vmb vdi dx j p-acp dt j. q-crq vmb vvi pp-f pno32 av r-crq vhb xx av av-d c-acp dt j n1?
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Thus you see in General, That in the production of the New Creature, there must be a change. II. More particularly:
Thus you see in General, That in the production of the New Creature, there must be a change. II More particularly:
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The Change in the new creature consists in two things; and they are both set down in the Text: Old things are passed away;
The Change in the new creature consists in two things; and they Are both Set down in the Text: Old things Are passed away;
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behold all things are become new. I. Old Things are passed away. ] Old Pride, old Ignorance, old Malice.behold all things Are become new. I. Old Things Are passed away. ] Old Pride, old Ignorance, old Malice.
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The old House must be pulled down, ere you can set up a new. Object. If all old things must pass away, then there are no new creatures.
The old House must be pulled down, ere you can Set up a new. Object. If all old things must pass away, then there Are no new creatures.
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Who can be quite freed from Sin? Doth not the Apostle complain of a Body of Death ?
Who can be quite freed from since? Does not the Apostle complain of a Body of Death?
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Answ. We must know that the change wrought in the new creature, though it be a through change,Answer We must know that the change wrought in the new creature, though it be a through change,
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yet it is not a perfect change; Sin will remain: As there is a Principle of Grace, so of Corruption;
yet it is not a perfect change; since will remain: As there is a Principle of Grace, so of Corruption;
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like Wine and Water mix'd, there is in the Regenerate Flesh as well as Spirit. Here a Question ariseth.
like Wine and Water mixed, there is in the Regenerate Flesh as well as Spirit. Here a Question arises.
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Quest. If Sin in the Regenerate is not quite done away, then how far must one put off the old Man that he may be a new creature? Of which hereafter.Quest. If since in the Regenerate is not quite done away, then how Far must one put off the old Man that he may be a new creature? Of which hereafter.
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Therefore if any Man be in Christ, he is a new Creature; old things are passed away, behold all things are become new.
Therefore if any Man be in christ, he is a new Creature; old things Are passed away, behold all things Are become new.
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Doct. That whosoever is in Christ, is a new Creature.Doct. That whosoever is in christ, is a new Creature.
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We are now upon the Trial of the New Creature. In it there is a Change wrought,
We Are now upon the Trial of the New Creature. In it there is a Change wrought,
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and this Change consists in Two Things; which are set down in the Text. 1. Old things are passed away.
and this Change consists in Two Things; which Are Set down in the Text. 1. Old things Are passed away.
cc d n1 vvz p-acp crd n2; r-crq vbr vvn a-acp p-acp dt np1 crd j n2 vbr vvn av.
(108) sermon (DIV1)
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The old House must be pull'd down ere you can set up a new. Object. But if all old things must pass away, then there are no new Creatures.
The old House must be pulled down ere you can Set up a new. Object. But if all old things must pass away, then there Are no new Creatures.
dt j n1 vmb vbi vvn a-acp p-acp pn22 vmb vvi a-acp dt j. n1. cc-acp cs d j n2 vmb vvi av, cs pc-acp vbr dx j n2.
(108) sermon (DIV1)
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Who can be quite freed from Sin? Doth not Paul complain of a Body of Death?
Who can be quite freed from since? Does not Paul complain of a Body of Death?
q-crq vmb vbi av vvn p-acp n1? vdz xx np1 vvb pp-f dt n1 pp-f n1?
(108) sermon (DIV1)
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Answ. We must know the change wrought in the new Creature is but imperfect ; as there is a Principle of Grace, so of Corruption;Answer We must know the change wrought in the new Creature is but imperfect; as there is a Principle of Grace, so of Corruption;
np1 pns12 vmb vvi dt n1 vvn p-acp dt j n1 vbz p-acp j; c-acp pc-acp vbz dt n1 pp-f n1, av pp-f n1;
(108) sermon (DIV1)
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like Wine and Water mixed, there is in the regenerate Flesh as well as Spirit.
like Wine and Water mixed, there is in the regenerate Flesh as well as Spirit.
j n1 cc n1 vvn, pc-acp vbz p-acp dt j-vvn n1 c-acp av c-acp n1.
(108) sermon (DIV1)
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Quest. If Sin in the regenerate is not quite done away, then how far must one put off the old Man that he may be a new Creature? Quest. If since in the regenerate is not quite done away, then how Far must one put off the old Man that he may be a new Creature?
n1. cs n1 p-acp dt vvn vbz xx av vdn av, av c-crq av-j vmb pi vvi a-acp dt j n1 cst pns31 vmb vbi dt j n1?
(108) sermon (DIV1)
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Answ. 1. There must be a grieving for the Remains of corruption. Rom. 7.24. O wretched man that I am, who shall deliver me from this body of Death? Paul did not cry out of his Sufferings, his being beaten with Rods, ship-wrack'd, stoned;Answer 1. There must be a grieving for the Remains of corruption. Rom. 7.24. Oh wretched man that I am, who shall deliver me from this body of Death? Paul did not cry out of his Sufferings, his being beaten with Rods, shipwrecked, stoned;
np1 crd pc-acp vmb vbi dt vvg p-acp dt vvz pp-f n1. np1 crd. uh j n1 cst pns11 vbm, r-crq vmb vvi pno11 p-acp d n1 pp-f n1? np1 vdd xx vvi av pp-f po31 n2, po31 vbg vvn p-acp n2, j-vvn, vvn;
(108) sermon (DIV1)
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but (like the Bird of Paradise) he bemoaned himself for sin.
but (like the Bird of Paradise) he bemoaned himself for since.
cc-acp (av-j dt n1 pp-f n1) pns31 vvd px31 p-acp n1.
(108) sermon (DIV1)
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In the new Creature there must be quotidianus mugitus, a daily mourning for the in-dwelling presence of corruption.
In the new Creature there must be Quotidian mugitus, a daily mourning for the indwelling presence of corruption.
p-acp dt j n1 a-acp vmb vbi fw-la fw-la, dt j n1 p-acp dt j n1 pp-f n1.
(108) sermon (DIV1)
4495
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A Child of God doth not wear Sin as a Gold-Chain, but as a Fetter. 2. In the new Creature there must be a detestation of old things;
A Child of God does not wear since as a Gold-chain, but as a Fetter. 2. In the new Creature there must be a detestation of old things;
dt n1 pp-f np1 vdz xx vvi n1 p-acp dt j, cc-acp c-acp dt n1. crd p-acp dt j n1 a-acp vmb vbi dt n1 pp-f j n2;
(108) sermon (DIV1)
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as one would detest a Garment in which is the Plague. It is not enough to be angry with Sin; but we must hate it.
as one would detest a Garment in which is the Plague. It is not enough to be angry with since; but we must hate it.
p-acp pi vmd vvi dt n1 p-acp r-crq vbz dt n1. pn31 vbz xx av-d pc-acp vbi j p-acp n1; cc-acp pns12 vmb vvi pn31.
(108) sermon (DIV1)
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Psal. 119, 163. I hate and abhor lying. Hatred is the highest degree of Enmity. And we must hate Sin, not only for its hurtful Effect, but its loathsom Nature ;Psalm 119, 163. I hate and abhor lying. Hatred is the highest degree of Enmity. And we must hate since, not only for its hurtful Effect, but its loathsome Nature;
np1 crd, crd pns11 vvb cc vvb vvg. n1 vbz dt js n1 pp-f n1. cc pns12 vmb vvi n1, xx av-j p-acp po31 j vvb, p-acp po31 j n1;
(108) sermon (DIV1)
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as one hates a Toad for its poysonful quality. 3. In the new Creature there is an opposition against all old things.
as one hates a Toad for its poisonful quality. 3. In the new Creature there is an opposition against all old things.
c-acp crd n2 dt n1 p-acp po31 n1 n1. crd p-acp dt j n1 a-acp vbz dt n1 p-acp d j n2.
(108) sermon (DIV1)
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A Christian not only complains of Sin, but fights against it, Gal. 5.17. Quest. But may not a natural man oppose Sin? Answ. Yes;
A Christian not only complains of since, but fights against it, Gal. 5.17. Quest. But may not a natural man oppose since? Answer Yes;
dt njp xx av-j vvz pp-f n1, cc-acp vvz p-acp pn31, np1 crd. n1. cc-acp vmb xx dt j n1 vvi n1? np1 uh;
(108) sermon (DIV1)
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but there is a great difference between his opposing Sin, and the new Creature's opposing it. I.
but there is a great difference between his opposing since, and the new Creature's opposing it. I.
cc-acp pc-acp vbz dt j n1 p-acp po31 j-vvg n1, cc dt j ng1 j-vvg pn31. pns11.
(108) sermon (DIV1)
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There is a difference in the Manner of Opposition.
There is a difference in the Manner of Opposition.
pc-acp vbz dt n1 p-acp dt n1 pp-f n1.
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1. The Natural Man opposeth Sin only for the Shame of it, as it eclipseth his Credit:
1. The Natural Man Opposeth since only for the Shame of it, as it Eclipseth his Credit:
crd dt j n1 vvz n1 av-j p-acp dt vvb pp-f pn31, c-acp pn31 vvz po31 n1:
(108) sermon (DIV1)
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But the new Creature opposeth Sin for the Filth of it: it is the Spirit of Mischief:
But the new Creature Opposeth since for the Filth of it: it is the Spirit of Mischief:
cc-acp dt j n1 vvz n1 p-acp dt n1 pp-f pn31: pn31 vbz dt n1 pp-f n1:
(108) sermon (DIV1)
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'Tis like Rust to Gold, or as a Stain to Beauty. 2. The Natural Man doth not oppose all Sin.
It's like Rust to Gold, or as a Stain to Beauty. 2. The Natural Man does not oppose all Sin.
pn31|vbz j n1 p-acp n1, cc p-acp dt n1 p-acp n1. crd dt j n1 vdz xx vvi d np1
(108) sermon (DIV1)
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1. He doth not oppose inward Sins; he fights against such sins as are against the light of a natural Conscience;
1. He does not oppose inward Sins; he fights against such Sins as Are against the Light of a natural Conscience;
crd pns31 vdz xx vvi j n2; pns31 vvz p-acp d n2 c-acp vbr p-acp dt n1 pp-f dt j n1;
(108) sermon (DIV1)
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By nature every branch of the Soul is defiled with sin, as every part of Wormwood is bitter;
By nature every branch of the Soul is defiled with since, as every part of Wormwood is bitter;
p-acp n1 d n1 pp-f dt n1 vbz vvn p-acp n1, c-acp d n1 pp-f n1 vbz j;
(108) sermon (DIV1)
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but not against Heart-sins, the first risings of vain Thoughts, the stirrings of Anger and Concupiscence, the venom and impurity of his Nature.
but not against Heart sins, the First risings of vain Thoughts, the stirrings of Anger and Concupiscence, the venom and impurity of his Nature.
cc-acp xx p-acp n2, dt ord n2-vvg pp-f j n2, dt n2 pp-f n1 cc n1, dt n1 cc n1 pp-f po31 n1.
(108) sermon (DIV1)
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2. He doth not oppose Gospel-sins ; Pride, Unbelief, Hardness of Heart, spiritual Barrenness; he is not troubled that he can love God no more. 3. He opposeth not Complexion-sins ;
2. He does not oppose Gospel-sins; Pride, Unbelief, Hardness of Heart, spiritual barrenness; he is not troubled that he can love God no more. 3. He Opposeth not Complexion-sins;
crd pns31 vdz xx vvi n2; n1, n1, n1 pp-f n1, j n1; pns31 vbz xx vvn cst pns31 vmb vvi np1 av-dx av-dc. crd pns31 vvz xx n2;
(108) sermon (DIV1)
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such as the Byass of his Heart carries him more strongly to; as Lust, or Avarice.
such as the Bias of his Heart carries him more strongly to; as Lust, or Avarice.
d c-acp dt n1 pp-f po31 n1 vvz pno31 av-dc av-j p-acp; c-acp n1, cc n1.
(108) sermon (DIV1)
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He saith of his Constitution-sin as Naaman, 2 Kings 5.18. In this thing the Lord pardon thy Servant.
He Says of his Constitution-sin as Naaman, 2 Kings 5.18. In this thing the Lord pardon thy Servant.
pns31 vvz pp-f po31 n1 p-acp np1, crd n2 crd. p-acp d n1 dt n1 vvb po21 n1.
(108) sermon (DIV1)
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But the new Creature opposeth all kind of sin; Odium circa speciem. As he that hates a Serpent, hates all kind of Serpents. Psal. 119.104. I hate every false way.
But the new Creature Opposeth all kind of since; Odium circa Specimen. As he that hates a Serpent, hates all kind of Serpents. Psalm 119.104. I hate every false Way.
p-acp dt j n1 vvz d n1 pp-f n1; np1 fw-la fw-la. c-acp pns31 cst vvz dt n1, vvz d n1 pp-f n2. np1 crd. pns11 vvb d j n1.
(108) sermon (DIV1)
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II. There is difference between the Natural Man's opposing Sin, and the New Creature's opposing it, in regard of the Motives.
II There is difference between the Natural Man's opposing since, and the New Creature's opposing it, in regard of the Motives.
crd pc-acp vbz n1 p-acp dt j ng1 j-vvg n1, cc dt j ng1 j-vvg pn31, p-acp n1 pp-f dt n2.
(108) sermon (DIV1)
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A Natural Man opposeth sin from carnal Motives; to stop the Mouth of Conscience, and to prevent Hell.
A Natural Man Opposeth since from carnal Motives; to stop the Mouth of Conscience, and to prevent Hell.
dt j n1 vvz n1 p-acp j n2; pc-acp vvi dt n1 pp-f n1, cc pc-acp vvi n1.
(108) sermon (DIV1)
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But the new Creature opposeth sin upon more noble Motives; out of love to God, and fear of dishonouring the Gospel.
But the new Creature Opposeth since upon more noble Motives; out of love to God, and Fear of Dishonoring the Gospel.
p-acp dt j n1 vvz n1 p-acp dc j n2; av pp-f n1 p-acp np1, cc n1 pp-f vvg dt n1.
(108) sermon (DIV1)
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4. In the new Creature there is mortifying old corrupt Lusts. Gal. 5.24. They that are Christ's have crucified the Flesh.
4. In the new Creature there is mortifying old corrupt Lusts. Gal. 5.24. They that Are Christ's have Crucified the Flesh.
crd p-acp dt j n1 a-acp vbz vvg j j np1 np1 crd. pns32 d vbr npg1 vhb vvd dt n1.
(108) sermon (DIV1)
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The new Creature is said to be dead to Sin, Rom. 6.11. He is dead as to the love of sin, that it doth not bewitch;
The new Creature is said to be dead to since, Rom. 6.11. He is dead as to the love of since, that it does not bewitch;
dt j n1 vbz vvn pc-acp vbi j p-acp n1, np1 crd. pns31 vbz j c-acp p-acp dt n1 pp-f n1, cst pn31 vdz xx vvi;
(108) sermon (DIV1)
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and as to the power of it, that it doth not command.
and as to the power of it, that it does not command.
cc c-acp p-acp dt n1 pp-f pn31, cst pn31 vdz xx vvi.
(108) sermon (DIV1)
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The new Creature is continually crucifying Sin. Some Limb of the old Adam every day drops off;
The new Creature is continually crucifying Sin. some Limb of the old Adam every day drops off;
dt j n1 vbz av-j vvg np1 d n1 pp-f dt j np1 d n1 vvz a-acp;
(108) sermon (DIV1)
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though Sin doth not die perfectly, it dies daily. A gracious Soul thinks he can never kill sin enough.
though since does not die perfectly, it die daily. A gracious Soul thinks he can never kill since enough.
cs n1 vdz xx vvi av-j, pn31 vvz av-j. dt j n1 vvz pns31 vmb av-x vvi n1 av-d.
(108) sermon (DIV1)
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He deals with sin as Ioab with Absalom. 2 Sam. 18.14. He took three darts in his hand, and thrust them through the heart of Absalom.
He deals with since as Ioab with Absalom. 2 Sam. 18.14. He took three darts in his hand, and thrust them through the heart of Absalom.
pns31 vvz p-acp n1 c-acp np1 p-acp np1. crd np1 crd. pns31 vvd crd n2 p-acp po31 n1, cc vvd pno32 p-acp dt n1 pp-f np1.
(108) sermon (DIV1)
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So with the three Darts of Faith, Prayer, and Repentance, a Christian thrusts through the Body of Sin;
So with the three Darts of Faith, Prayer, and Repentance, a Christian thrusts through the Body of since;
av p-acp dt crd n2 pp-f n1, n1, cc n1, dt njp vvz p-acp dt n1 pp-f n1;
(108) sermon (DIV1)
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he never thinks this Absalom is enough dead.
he never thinks this Absalom is enough dead.
pns31 av-x vvz d np1 vbz av-d j.
(108) sermon (DIV1)
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Try then if we have this first Sign of the new Creature, Old things are passed away.
Try then if we have this First Signen of the new Creature, Old things Are passed away.
vvb av cs pns12 vhb d ord n1 pp-f dt j n1, j n2 vbr vvn av.
(108) sermon (DIV1)
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There is a grieving for sin, a detesting it, an opposing it, a mortifying it: This is the passing away of old things ;
There is a grieving for since, a detesting it, an opposing it, a mortifying it: This is the passing away of old things;
pc-acp vbz dt vvg p-acp n1, dt j-vvg pn31, dt vvg pn31, dt vvg pn31: d vbz dt vvg av pp-f j n2;
(108) sermon (DIV1)
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though not in a legal sence, yet in an Evangelical; and though it be not to Satisfaction, yet it is to Acceptation.
though not in a Legal sense, yet in an Evangelical; and though it be not to Satisfaction, yet it is to Acceptation.
cs xx p-acp dt j n1, av p-acp dt np1; cc cs pn31 vbb xx p-acp n1, av pn31 vbz p-acp n1.
(108) sermon (DIV1)
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The second Trial of the New Creature, is, All things are become new. The new Creature is new all over.
The second Trial of the New Creature, is, All things Are become new. The new Creature is new all over.
dt ord n1 pp-f dt j n1, vbz, d n2 vbr vvn j. dt j n1 vbz j av-d a-acp.
(108) sermon (DIV1)
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Grace, though it be but in part, yet is in every part.
Grace, though it be but in part, yet is in every part.
n1, cs pn31 vbi cc-acp p-acp n1, av vbz p-acp d n1.
(108) sermon (DIV1)
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so in Regeneration, every part of the Soul is replenished with Grace. Therefore Grace is call'd The new Man, Eph. 4.24. Not a new Eye, or a new Tongue;
so in Regeneration, every part of the Soul is replenished with Grace. Therefore Grace is called The new Man, Ephesians 4.24. Not a new Eye, or a new Tongue;
av p-acp n1, d n1 pp-f dt n1 vbz vvn p-acp n1. av n1 vbz vvn dt j n1, np1 crd. xx dt j n1, cc dt j n1;
(108) sermon (DIV1)
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but a new Man. There are new Dispositions, new Principles, new Aims; all things are become new.
but a new Man. There Are new Dispositions, new Principles, new Aims; all things Are become new.
cc-acp dt j n1 pc-acp vbr j n2, j n2, j vvz; d n2 vbr vvn j.
(108) sermon (DIV1)
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I. In the new Creature there is a new Understanding. Eph. 4.23. Be renewed in the Spirit of your Mind.
I. In the new Creature there is a new Understanding. Ephesians 4.23. Be renewed in the Spirit of your Mind.
np1 p-acp dt j n1 a-acp vbz dt j n1. np1 crd. vbb vvn p-acp dt n1 pp-f po22 n1.
(108) sermon (DIV1)
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The first thing a Limner draws in a Picture is the Eye.
The First thing a Limner draws in a Picture is the Eye.
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(108) sermon (DIV1)
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When God newly limns us, and makes us new Creatures, the first thing he draws in our Souls, is a new Eye:
When God newly limns us, and makes us new Creatures, the First thing he draws in our Souls, is a new Eye:
c-crq np1 av-j vvz pno12, cc vvz pno12 j n2, dt ord n1 pns31 vvz p-acp po12 n2, vbz dt j n1:
(108) sermon (DIV1)
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The new Creature is enlightned to see that which he never saw before. 1. He knows Christ after another manner.
The new Creature is enlightened to see that which he never saw before. 1. He knows christ After Another manner.
dt j n1 vbz vvn pc-acp vvi d r-crq pns31 av-x vvd a-acp. crd pns31 vvz np1 p-acp j-jn n1.
(108) sermon (DIV1)
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An unconverted Man by the Light of common Grace may believe Christ to be the Son of God;
an unconverted Man by the Light of Common Grace may believe christ to be the Son of God;
dt vvn n1 p-acp dt n1 pp-f j n1 vmb vvi np1 pc-acp vbi dt n1 pp-f np1;
(108) sermon (DIV1)
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but the new Creature knows Christ after another-guise manner;
but the new Creature knows christ After another-guise manner;
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(108) sermon (DIV1)
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so as to esteem him above all, to adore him, to touch him by Faith, to fetch an healing virtue from him.
so as to esteem him above all, to adore him, to touch him by Faith, to fetch an healing virtue from him.
av c-acp pc-acp vvi pno31 p-acp d, pc-acp vvi pno31, pc-acp vvi pno31 p-acp n1, pc-acp vvi dt j-vvg n1 p-acp pno31.
(108) sermon (DIV1)
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2. The new Creature knows himself better than he did.
2. The new Creature knows himself better than he did.
crd dt j n1 vvz px31 jc cs pns31 vdd.
(108) sermon (DIV1)
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When the Sun shines into a Room, it discovers all the Dust and Cobwebs in it;
When the Sun shines into a Room, it discovers all the Dust and Cobwebs in it;
c-crq dt n1 vvz p-acp dt n1, pn31 vvz d dt n1 cc n2 p-acp pn31;
(108) sermon (DIV1)
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so, when the Light of the Spirit shines into the Heart, it discovers that Corruption which before lay hid;
so, when the Light of the Spirit shines into the Heart, it discovers that Corruption which before lay hid;
av, c-crq dt n1 pp-f dt n1 vvz p-acp dt n1, pn31 vvz d n1 r-crq a-acp vvd vvn;
(108) sermon (DIV1)
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it shews a man his own vileness and Nothingness. Iob 40.4. Behold I am vile. A wicked man, blinded with Self-Love, admires himself;
it shows a man his own vileness and Nothingness. Job 40.4. Behold I am vile. A wicked man, blinded with Self-Love, admires himself;
pn31 vvz dt n1 po31 d n1 cc n1. np1 crd. vvb pns11 vbm j. dt j n1, vvn p-acp n1, vvz px31;
(108) sermon (DIV1)
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like Narcissus, that seeing his own shadow upon the Water, fell in love with it. Saving Knowledge works self-abasement.
like Narcissus, that seeing his own shadow upon the Water, fell in love with it. Saving Knowledge works self-abasement.
j np1, cst vvg po31 d n1 p-acp dt n1, vvd p-acp n1 p-acp pn31. vvg n1 vvz n1.
(108) sermon (DIV1)
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Lord, thou art Heaven, and I am Hell, said a Martyr. Hath this Day-Star of Knowledge shined in our Mind?Lord, thou art Heaven, and I am Hell, said a Martyr. Hath this Day-Star of Knowledge shined in our Mind?
n1, pns21 vb2r n1, cc pns11 vbm n1, vvd dt n1. vhz d n1 pp-f n1 vvd p-acp po12 n1?
(108) sermon (DIV1)
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II. The new Creature is renewed in his Conscience. The Conscience of a Natural Man is either blind, or dumb, or seared:
II The new Creature is renewed in his Conscience. The Conscience of a Natural Man is either blind, or dumb, or seared:
crd dt j n1 vbz vvn p-acp po31 n1. dt n1 pp-f dt j n1 vbz d j, cc j, cc vvn:
(108) sermon (DIV1)
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But Conscience in the new Creature, is renewed.
But Conscience in the new Creature, is renewed.
cc-acp n1 p-acp dt j n1, vbz vvn.
(108) sermon (DIV1)
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Let us examine, Doth Conscience check for sin? The least Hair makes the Eye weep;
Let us examine, Does Conscience check for since? The least Hair makes the Eye weep;
vvb pno12 vvi, vdz n1 vvi p-acp n1? dt ds n1 vvz dt n1 vvb;
(108) sermon (DIV1)
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and the least sin makes Conscience smite.
and the least since makes Conscience smite.
cc dt ds n1 vvz n1 vvi.
(108) sermon (DIV1)
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How did David 's Heart smite him for cutting off the Lap of Saul 's Garment? A good Conscience is a Star to guide, a Register to record, a Judge to determine, a Witness to accuse or excuse;
How did David is Heart smite him for cutting off the Lap of Saul is Garment? A good Conscience is a Star to guide, a Register to record, a Judge to determine, a Witness to accuse or excuse;
q-crq vdd np1 vbz n1 vvb pno31 p-acp vvg a-acp dt n1 pp-f np1 vbz n1? dt j n1 vbz dt n1 pc-acp vvi, dt n1 pc-acp vvi, dt n1 pc-acp vvi, dt n1 pc-acp vvi cc vvi;
(108) sermon (DIV1)
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if Conscience doth all these Offices right, then it is a renewed Conscience, and speaks peace. III. In the new Creature the Will is renewed.
if Conscience does all these Offices right, then it is a renewed Conscience, and speaks peace. III. In the new Creature the Will is renewed.
cs n1 vdz d d n2 j-jn, cs pn31 vbz dt j-vvn n1, cc vvz n1. np1. p-acp dt j n1 dt vmb vbz vvn.
(108) sermon (DIV1)
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An old Bowl may have a new Byass put into it:
an old Bowl may have a new Byass put into it:
dt j n1 vmb vhi dt j np1 vvd p-acp pn31:
(108) sermon (DIV1)
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The Will having a new Byass of Grace put into it, is strongly carried to Good.
The Will having a new Bias of Grace put into it, is strongly carried to Good.
dt n1 vhg dt j n1 pp-f n1 vvn p-acp pn31, vbz av-j vvn p-acp j.
(108) sermon (DIV1)
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The Will of a Natural man opposeth God. When the Wind goes one way, and the Tide another, then there is a Storm;
The Will of a Natural man Opposeth God. When the Wind Goes one Way, and the Tide Another, then there is a Storm;
dt n1 pp-f dt j n1 vvz np1. c-crq dt n1 vvz crd n1, cc dt n1 j-jn, cs pc-acp vbz dt n1;
(108) sermon (DIV1)
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so it is when God's Will goes one way, and ours another:
so it is when God's Will Goes one Way, and ours Another:
av pn31 vbz c-crq npg1 n1 vvz crd n1, cc png12 j-jn:
(108) sermon (DIV1)
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But when our Will goes with God's, as the Wind with the Tide, then there's a sweet Calm of Peace in the Soul. The sanctified Will answers to God's Will,
But when our Will Goes with God's, as the Wind with the Tide, then there's a sweet Cam of Peace in the Soul. The sanctified Will answers to God's Will,
cc-acp c-crq po12 n1 vvz p-acp npg1, c-acp dt n1 p-acp dt n1, av pc-acp|vbz dt j j-jn pp-f n1 p-acp dt n1 dt j-vvn n1 vvz p-acp npg1 n1,
(108) sermon (DIV1)
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as the Echo to the Voice. Psal. 27.8. When thou saidst, Seek ye my face, my Heart said unto thee, Thy Face, Lord, will I seek ;
as the Echo to the Voice. Psalm 27.8. When thou Said, Seek you my face, my Heart said unto thee, Thy Face, Lord, will I seek;
c-acp dt n1 p-acp dt n1. np1 crd. c-crq pns21 vvd2, vvb pn22 po11 n1, po11 n1 vvd p-acp pno21, po21 n1, n1, vmb pns11 vvi;
(108) sermon (DIV1)
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and the Will being renewed, like the primum Mobile, it carries all the Affections along with it.
and the Will being renewed, like the primum Mobile, it carries all the Affections along with it.
cc dt n1 vbg vvn, av-j dt fw-la np1, pn31 vvz d dt n2 a-acp p-acp pn31.
(108) sermon (DIV1)
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IV. The new Creature hath a new Conversation. Grace alters a man's walk: Before he walked proudly, now humbly; before loosly, now holily.
IV. The new Creature hath a new Conversation. Grace alters a Man's walk: Before he walked proudly, now humbly; before loosely, now holily.
np1 dt j n1 vhz dt j n1. n1 vvz dt ng1 n1: c-acp pns31 vvd av-j, av av-j; c-acp av-j, av av-j.
(108) sermon (DIV1)
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He makes the Word his Rule, and Christ's Life his Patern. Phil. 3.20. Our Conversation is in Heaven.
He makes the Word his Rule, and Christ's Life his Pattern. Philip 3.20. Our Conversation is in Heaven.
pns31 vvz dt n1 po31 n1, cc npg1 n1 po31 n1. np1 crd. po12 n1 vbz p-acp n1.
(108) sermon (DIV1)
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As a Ship that is sailing Eastward, there comes a Gale of wind and blows it Westward;
As a Ship that is sailing Eastward, there comes a Gale of wind and blows it Westward;
p-acp dt n1 cst vbz vvg av, a-acp vvz dt n1 pp-f n1 cc vvz pn31 av;
(108) sermon (DIV1)
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So, before a man did sail Hell-ward, and on a sudden the Spirit of God comes upon him, and blows him Heaven-ward; here is a new Conversation.
So, before a man did sail Hellward, and on a sudden the Spirit of God comes upon him, and blows him Heavenward; Here is a new Conversation.
av, p-acp dt n1 vdd vvi n1, cc p-acp dt j dt n1 pp-f np1 vvz p-acp pno31, cc vvz pno31 n1; av vbz dt j n1.
(108) sermon (DIV1)
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It was a Speech of Oecolampadius, I would not speak or do any thing that I thought Iesus Christ would not approve of,
It was a Speech of Oecolampadius, I would not speak or do any thing that I Thought Iesus christ would not approve of,
pn31 vbds dt n1 pp-f np1, pns11 vmd xx vvi cc vdb d n1 cst pns11 vvd np1 np1 vmd xx vvi pp-f,
(108) sermon (DIV1)
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if he were here corporally present. Where there is circumcision of heart, there is circumspection of Life.if he were Here corporally present. Where there is circumcision of heart, there is circumspection of Life.
cs pns31 vbdr av av-j j. c-crq pc-acp vbz n1 pp-f n1, pc-acp vbz n1 pp-f n1.
(108) sermon (DIV1)
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If we find it thus, that all things are become n•w, then we are new Creatures, and shall go to the new Ierusalem when we die.
If we find it thus, that all things Are become n•w, then we Are new Creatures, and shall go to the new Ierusalem when we die.
cs pns12 vvb pn31 av, cst d n2 vbr vvn av, cs pns12 vbr j n2, cc vmb vvi p-acp dt j np1 c-crq pns12 vvb.
(108) sermon (DIV1)
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Vse 3. Exhortation. Labour to be new creatures. Nothing else will avail us. Gal. 6.15. Neither Circumcision availeth any thing, nor Vncircumcision, but a new Creature. We are for new Things ;Use 3. Exhortation. Labour to be new creatures. Nothing Else will avail us. Gal. 6.15. Neither Circumcision availeth any thing, nor Uncircumcision, but a new Creature. We Are for new Things;
vvb crd n1. n1 pc-acp vbi j n2. pix av vmb vvi pno12. np1 crd. av-dx n1 vvz d n1, ccx n1, cc-acp dt j n1. pns12 vbr p-acp j n2;
(108) sermon (DIV1)
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we love new Fashions, and why not new Hearts? But People are full of Prejudices against the new Creature.
we love new Fashions, and why not new Hearts? But People Are full of Prejudices against the new Creature.
pns12 vvb j n2, cc q-crq xx j n2? p-acp n1 vbr j pp-f n2 p-acp dt j n1.
(108) sermon (DIV1)
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Object. 1. If we are new creatures, there must be so much strictness in Religion, so much praying and watching as discourageth.Object. 1. If we Are new creatures, there must be so much strictness in Religion, so much praying and watching as Discourageth.
n1. crd cs pns12 vbr j n2, pc-acp vmb vbi av av-d n1 p-acp n1, av av-d vvg cc vvg p-acp vvz.
(108) sermon (DIV1)
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Answ. 1. Is there any thing excellent to be obtained without Labour? What pains is taken in searching for a Vein of Silver,Answer 1. Is there any thing excellent to be obtained without Labour? What pains is taken in searching for a Vein of Silver,
np1 crd vbz pc-acp d n1 j pc-acp vbi vvn p-acp n1? q-crq n2 vbz vvn p-acp vvg p-acp dt n1 pp-f n1,
(108) sermon (DIV1)
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or seeking for Pearl? Men cannot have the world without labour; and would they have Salvation so?
or seeking for Pearl? Men cannot have the world without labour; and would they have Salvation so?
cc vvg p-acp n1? np1 vmbx vhi dt n1 p-acp n1; cc vmd pns32 vhb n1 av?
(108) sermon (DIV1)
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2. The Labour in Religion bears no proportion with the Reward.
2. The Labour in Religion bears no proportion with the Reward.
crd dt n1 p-acp n1 vvz dx n1 p-acp dt n1.
(108) sermon (DIV1)
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What are a few tears shed, to a weight of Glory? The Soldier is content to wrestle with difficulties,
What Are a few tears shed, to a weight of Glory? The Soldier is content to wrestle with difficulties,
q-crq vbr dt d n2 vvn, p-acp dt n1 pp-f n1? dt n1 vbz j pc-acp vvi p-acp n2,
(108) sermon (DIV1)
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and undergo a bloody Fight for a glorious Victory. In all Labour for Heaven there is Profit:
and undergo a bloody Fight for a glorious Victory. In all Labour for Heaven there is Profit:
cc vvi dt j n1 p-acp dt j n1. p-acp d n1 p-acp n1 pc-acp vbz n1:
(108) sermon (DIV1)
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'Tis like a Man that digs in a Gold-Mine, and carries away all the Gold. 3. Men take more pains to go to Hell:
It's like a Man that digs in a Gold-Mine, and carries away all the Gold. 3. Men take more pains to go to Hell:
pn31|vbz av-j dt n1 cst vvz p-acp dt j, cc vvz av d dt n1. crd np1 vvb dc n2 pc-acp vvi p-acp n1:
(108) sermon (DIV1)
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What pains doth an ambitious man take to climb to the Pinacle of Honour? Tullia rid over the dead Body of her Father to be made Queen.
What pains does an ambitious man take to climb to the Pinnacle of Honour? Tullia rid over the dead Body of her Father to be made Queen.
q-crq n2 vdz dt j n1 vvb pc-acp vvi p-acp dt n1 pp-f n1? np1 vvn p-acp dt j n1 pp-f po31 n1 pc-acp vbi vvn n1.
(108) sermon (DIV1)
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How doth the covetous man tire himself, break his sleep, and his peace, to get the World? Thus some Men take more pains in the Service of sin,
How does the covetous man tire himself, break his sleep, and his peace, to get the World? Thus Some Men take more pains in the Service of since,
q-crq vdz dt j n1 vvi px31, vvb po31 n1, cc po31 n1, pc-acp vvi dt n1? av d n2 vvb dc n2 p-acp dt n1 pp-f n1,
(108) sermon (DIV1)
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than others do in the pursuit of holiness. Men talk of pains in Religion; when God's Spirit comes into one, it turns Labour into Delight.
than Others do in the pursuit of holiness. Men talk of pains in Religion; when God's Spirit comes into one, it turns Labour into Delight.
cs n2-jn vdb p-acp dt n1 pp-f n1. np1 n1 pp-f n2 p-acp n1; c-crq npg1 n1 vvz p-acp crd, pn31 vvz n1 p-acp n1.
(108) sermon (DIV1)
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'Twas Paul 's Heaven to serve God, Rom. 7.22. The ways of Wisdom are pleasantness, Prov. 3.17. 'Tis like walking among Beds of Spices, which cast forth a sweet Perfume.
'Twas Paul is Heaven to serve God, Rom. 7.22. The ways of Wisdom Are pleasantness, Curae 3.17. It's like walking among Beds of Spices, which cast forth a sweet Perfume.
pn31|vbds np1 vbz n1 pc-acp vvi np1, np1 crd. dt n2 pp-f n1 vbr n1, np1 crd. pn31|vbz av-j vvg p-acp n2 pp-f n2, r-crq vvd av dt j n1.
(108) sermon (DIV1)
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Object. 2. But if we leave our old company, and become new creatures, we shall be exposed to many Reproaches.Object. 2. But if we leave our old company, and become new creatures, we shall be exposed to many Reproaches.
n1. crd p-acp cs pns12 vvb po12 j n1, cc vvi j n2, pns12 vmb vbi vvn p-acp d n2.
(108) sermon (DIV1)
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Answ. Who are they that speak evil of Religion, but such as are evil? Male de me loquuntur sed mali, said Seneca. Besides, is it not better that Men reproach us for being good,Answer Who Are they that speak evil of Religion, but such as Are evil? Male de me loquuntur sed mali, said Senecca. Beside, is it not better that Men reproach us for being good,
np1 r-crq vbr pns32 cst vvb j-jn pp-f n1, cc-acp d c-acp vbr j-jn? j-jn fw-fr pno11 fw-la fw-la fw-la, vvd np1. a-acp, vbz pn31 xx j cst n2 vvb pno12 p-acp vbg j,
(108) sermon (DIV1)
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than that God damn us for being wicked? Mat. 5.11. Blessed are ye when men shall revile you.
than that God damn us for being wicked? Mathew 5.11. Blessed Are you when men shall revile you.
cs cst np1 vvb pno12 p-acp vbg j? np1 crd. vvn vbr pn22 c-crq n2 vmb vvi pn22.
(108) sermon (DIV1)
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Stars are nevertheless glorious, though they have ugly Names given them, as the Bear, and the Dragon. A Saint's Reproachs are like a Soldier's Scars, honourable. 1 Pet. 4.14. If ye are reproached for the Name of Christ, a Spirit of God, and of Glory rests upon you.
Stars Are nevertheless glorious, though they have ugly Names given them, as the Bear, and the Dragon. A Saint's Reproaches Are like a Soldier's Scars, honourable. 1 Pet. 4.14. If you Are reproached for the Name of christ, a Spirit of God, and of Glory rests upon you.
n2 vbr av j, cs pns32 vhb j n2 vvn pno32, c-acp dt vvb, cc dt n1. dt n2 n2 vbr av-j dt n1|vbz n2, j. crd np1 crd. cs pn22 vbr vvn p-acp dt n1 pp-f np1, dt n1 pp-f np1, cc pp-f n1 vvz p-acp pn22.
(108) sermon (DIV1)
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While Men clip your Credit, to make it weigh lighter, they make your Crown heavier. Having answered these Objections, I come now to re-assume the Exhortation.
While Men clip your Credit, to make it weigh lighter, they make your Crown Heavier. Having answered these Objections, I come now to reassume the Exhortation.
cs n2 vvb po22 n1, pc-acp vvi pn31 vvi jc, pns32 vvb po22 n1 jc. vhg vvn d n2, pns11 vvb av p-acp j dt n1.
(108) sermon (DIV1)
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Above all things, labour to be New Creatures.
Above all things, labour to be New Creatures.
p-acp d n2, vvb pc-acp vbi j n2.
(108) sermon (DIV1)
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MOTIVES. 1. In this true Christianity doth consist; it is not Baptism makes a Christian: Many are no better than baptized Heathens.
MOTIVES. 1. In this true Christianity does consist; it is not Baptism makes a Christian: Many Are no better than baptised heathens.
n2. crd p-acp d j n1 vdz vvi; pn31 vbz xx n1 vvz dt njp: d vbr dx jc cs vvn n2-jn.
(109) part (DIV2)
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The essential part of Religion lies in the new creature. Rom. 2.29. Circumcision is that of the Heart.
The essential part of Religion lies in the new creature. Rom. 2.29. Circumcision is that of the Heart.
dt j n1 pp-f n1 vvz p-acp dt j n1. np1 crd. n1 vbz d pp-f dt n1.
(109) part (DIV2)
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Every thing hath a Name from the better part ;
Every thing hath a Name from the better part;
d n1 vhz dt n1 p-acp dt jc n1;
(109) part (DIV2)
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we call a Man a Reasonable Creature, because of his Soul, which is the more noble part;
we call a Man a Reasonable Creature, Because of his Soul, which is the more noble part;
pns12 vvb dt n1 dt j n1, c-acp pp-f po31 n1, r-crq vbz dt av-dc j n1;
(109) part (DIV2)
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so one is called a Christian, because he acts from a Principle of the new creature, which the carnal man doth not.
so one is called a Christian, Because he acts from a Principle of the new creature, which the carnal man does not.
av pi vbz vvn dt njp, c-acp pns31 vvz p-acp dt n1 pp-f dt j n1, r-crq dt j n1 vdz xx.
(109) part (DIV2)
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2. It is the new creature fits us for Communion with God: We cannot converse with God till then.
2. It is the new creature fits us for Communion with God: We cannot converse with God till then.
crd pn31 vbz dt j n1 vvz pno12 p-acp n1 p-acp np1: pns12 vmbx vvi p-acp np1 c-acp av.
(109) part (DIV2)
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Birds cannot converse with men unless they had a Rational Nature put into them;
Birds cannot converse with men unless they had a Rational Nature put into them;
n2 vmbx vvi p-acp n2 cs pns32 vhd dt j n1 vvn p-acp pno32;
(109) part (DIV2)
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nor can Men converse with God, unless being made new creatures, they partake of the Divine Nature.
nor can Men converse with God, unless being made new creatures, they partake of the Divine Nature.
ccx vmb n2 vvi p-acp np1, cs vbg vvn j n2, pns32 vvb pp-f dt j-jn n1.
(109) part (DIV2)
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Communion with God is a Mystery to most. Every one that hangs about the Court, doth not speak with the King:
Communion with God is a Mystery to most. Every one that hangs about the Court, does not speak with the King:
n1 p-acp np1 vbz dt n1 p-acp ds. d crd cst vvz p-acp dt n1, vdz xx vvi p-acp dt n1:
(109) part (DIV2)
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All that meddle with holy Duties, and as it were, hang about the Court of Heaven, have not communion with God.
All that meddle with holy Duties, and as it were, hang about the Court of Heaven, have not communion with God.
d cst vvb p-acp j n2, cc c-acp pn31 vbdr, vvb p-acp dt n1 pp-f n1, vhb xx n1 p-acp np1.
(109) part (DIV2)
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'Tis only the new creature enjoys God's Presence in Ordinances, and sweetly converses with him, as a Child with a Father.
It's only the new creature enjoys God's Presence in Ordinances, and sweetly converses with him, as a Child with a Father.
pn31|vbz av-j dt j n1 vvz npg1 n1 p-acp n2, cc av-j vvz p-acp pno31, c-acp dt n1 p-acp dt n1.
(109) part (DIV2)
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3. The necessity of being new creatures. 1. Till then we are odious to God. Zech. 11.8. My Soul loathed them. A Sinner is to God worse than a Toad;
3. The necessity of being new creatures. 1. Till then we Are odious to God. Zechariah 11.8. My Soul loathed them. A Sinner is to God Worse than a Toad;
crd dt n1 pp-f vbg j n2. crd p-acp av pns12 vbr j p-acp np1. np1 crd. po11 n1 vvd pno32. dt n1 vbz p-acp np1 jc cs dt n1;
(109) part (DIV2)
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a Toad hath no Poyson, but what God hath put into it; but a Sinner hath that which the Devil hath put into him. Acts 5.3. Why hath Satan filled thy heart to lye? A wicked Man is possessed with an evil Spirit. One man is possessed with the Devil of Pride, another with the Devil of Malice.
a Toad hath no Poison, but what God hath put into it; but a Sinner hath that which the devil hath put into him. Acts 5.3. Why hath Satan filled thy heart to lie? A wicked Man is possessed with an evil Spirit. One man is possessed with the devil of Pride, Another with the devil of Malice.
dt n1 vhz dx n1, cc-acp r-crq np1 vhz vvn p-acp pn31; cc-acp dt n1 vhz d r-crq dt n1 vhz vvn p-acp pno31. vvz crd. uh-crq vhz np1 vvn po21 n1 pc-acp vvi? dt j n1 vbz vvn p-acp dt j-jn n1. crd n1 vbz vvn p-acp dt n1 pp-f n1, j-jn p-acp dt n1 pp-f n1.
(109) part (DIV2)
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This must needs make Persons odious to God, to be possessed with the Devil. Thus it is till we become new creatures.
This must needs make Persons odious to God, to be possessed with the devil. Thus it is till we become new creatures.
d vmb av vvi n2 j p-acp np1, pc-acp vbi vvn p-acp dt n1. av pn31 vbz c-acp pns12 vvb j n2.
(109) part (DIV2)
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2. Till we are new creatures, our Duties are not accepted with God; they are but wild Grapes.
2. Till we Are new creatures, our Duties Are not accepted with God; they Are but wild Grapes.
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(109) part (DIV2)
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1. Because God accepts no man but where he sees his Image. The new creature is call'd the renewing of God's Image, Eph. 4.24.
1. Because God accepts no man but where he sees his Image. The new creature is called the renewing of God's Image, Ephesians 4.24.
crd p-acp np1 vvz dx n1 cc-acp c-crq pns31 vvz po31 n1. dt j n1 vbz vvn dt vvg pp-f npg1 n1, np1 crd.
(109) part (DIV2)
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When they br••ght Tamerlane a Pot of Gold, he asked what stamp it had on it:
When they br••ght Tamerlane a Pot of Gold, he asked what stamp it had on it:
c-crq pns32 vvd n1 dt n1 pp-f n1, pns31 vvd r-crq n1 pn31 vhd p-acp pn31:
(109) part (DIV2)
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And when he saw the Roman stamp on it, he refused it:
And when he saw the Roman stamp on it, he refused it:
cc c-crq pns31 vvd dt njp n1 p-acp pn31, pns31 vvd pn31:
(109) part (DIV2)
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So if God doth not see his own Stamp and Image on the Soul, he rejects the most specious Services.
So if God does not see his own Stamp and Image on the Soul, he rejects the most specious Services.
av cs np1 vdz xx vvi po31 d vvi cc n1 p-acp dt n1, pns31 vvz dt av-ds j n2.
(109) part (DIV2)
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2. Duties of Religion are not accepted without the new Creature, because there is that wanting which should make them a sweet Savour to God.
2. Duties of Religion Are not accepted without the new Creature, Because there is that wanting which should make them a sweet Savour to God.
crd n2 pp-f n1 vbr xx vvn p-acp dt j n1, c-acp pc-acp vbz d vvg r-crq vmd vvi pno32 dt j n1 p-acp np1.
(109) part (DIV2)
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The holy Oil for the Tabernacle, was to be made of several Spices and Ingredients, Exod. 30.23.
The holy Oil for the Tabernacle, was to be made of several Spices and Ingredients, Exod 30.23.
dt j n1 p-acp dt n1, vbds pc-acp vbi vvn pp-f j n2 cc n2, np1 crd.
(109) part (DIV2)
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Now, if any of these Spices had been left out, it had not been pleasing.
Now, if any of these Spices had been left out, it had not been pleasing.
av, cs d pp-f d n2 vhd vbn vvn av, pn31 vhd xx vbn vvg.
(109) part (DIV2)
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The unregenerate Man leaves out the chief Spice in his Duties, and that is Faith. And, Heb. 11.6. Without Faith it is impossible to please God.
The unregenerate Man leaves out the chief Spice in his Duties, and that is Faith. And, Hebrew 11.6. Without Faith it is impossible to please God.
dt j n1 vvz av dt j-jn n1 p-acp po31 n2, cc d vbz n1. cc, np1 crd. p-acp n1 pn31 vbz j pc-acp vvi np1.
(109) part (DIV2)
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Faith lays hold on Christ, and so is accepted.
Faith lays hold on christ, and so is accepted.
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(109) part (DIV2)
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3. Such as are not new creatures, but grow upon the Stock of old Adam, get no benefit by Ordinances:
3. Such as Are not new creatures, but grow upon the Stock of old Adam, get no benefit by Ordinances:
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(109) part (DIV2)
4535
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21946
They are to them as Diascordium in a dead Man's Mouth; they lose their virtue. Nay, not only Ordinances do them no good, but hurt.
They Are to them as Diascordium in a dead Man's Mouth; they loose their virtue. Nay, not only Ordinances do them no good, but hurt.
pns32 vbr p-acp pno32 c-acp fw-la p-acp dt j ng1 n1; pns32 vvb po32 n1. uh-x, xx av-j n2 vdb pno32 dx j, cc-acp n1.
(109) part (DIV2)
4535
Page 984
21947
It were sad if all a man did eat should turn to poison. The Word Preached is a Savour of Death ;
It were sad if all a man did eat should turn to poison. The Word Preached is a Savour of Death;
pn31 vbdr j cs d dt n1 vdd vvi vmd vvi pc-acp vvi. dt n1 vvn vbz dt n1 pp-f n1;
(109) part (DIV2)
4535
Page 984
21986
It was at first made to be an Organ of God's Praise, but it is become an Instrument of Unrighteousness.
It was At First made to be an Organ of God's Praise, but it is become an Instrument of Unrighteousness.
pn31 vbds p-acp ord vvd pc-acp vbi dt n1 pp-f npg1 n1, cc-acp pn31 vbz vvn dt n1 pp-f n1.
(110) sermon (DIV1)
4551
Page 986
21948
'tis not healing, but hardning. Nay, Christ himself is accidentally a Rock of offence, 1 Pet. 2.7. The Wicked stumble at a Saviour, and suck death from the Tree of Life.
it's not healing, but hardening. Nay, christ himself is accidentally a Rock of offence, 1 Pet. 2.7. The Wicked Stumble At a Saviour, and suck death from the Tree of Life.
pn31|vbz xx vvg, p-acp vvg. uh, np1 px31 vbz av-j dt vvb pp-f n1, vvn np1 crd. dt j vvi p-acp dt n1, cc vvi n1 p-acp dt n1 pp-f n1.
(109) part (DIV2)
4535
Page 985
21949
4. Without being new creatures, we cannot arrive at Heaven. Rev. 21.27. There shall in no wise enter into it any thing that defileth.
4. Without being new creatures, we cannot arrive At Heaven. Rev. 21.27. There shall in no wise enter into it any thing that Defileth.
crd p-acp vbg j n2, pns12 vmbx vvi p-acp n1. n1 crd. a-acp vmb p-acp dx n1 vvi p-acp pn31 d n1 cst vvz.
(109) part (DIV2)
4536
Page 985
21950
Heaven is not like Noah 's Ark, that received clean and unclean. A Sinner is compared to Swine, 2 Pet. 2.22.
Heaven is not like Noah is Ark, that received clean and unclean. A Sinner is compared to Swine, 2 Pet. 2.22.
n1 vbz xx av-j np1 vbz n1, cst vvd j cc j. dt n1 vbz vvn p-acp n1, crd np1 crd.
(109) part (DIV2)
4536
Page 985
21951
And shall a Swinish Creature tread upon the Golden Pavement of Heaven? Indeed the Frogs came into King Pharoah 's Court;
And shall a Swinish Creature tread upon the Golden Pavement of Heaven? Indeed the Frogs Come into King Pharaoh is Court;
cc vmb dt j n1 vvi p-acp dt j n1 pp-f n1? np1 dt n2 vvd p-acp n1 np1 vbz n1;
(109) part (DIV2)
4536
Page 985
21952
but in Heaven there is no entertainment for such Vermin. 'Tis only the new creature qualifies us for Glory.
but in Heaven there is no entertainment for such Vermin. It's only the new creature Qualifies us for Glory.
cc-acp p-acp n1 a-acp vbz dx n1 p-acp d n1. pn31|vbz j dt j n1 vvz pno12 p-acp n1.
(109) part (DIV2)
4536
Page 985
21953
This consecrates the Heart, and only the pure in heart shall see God. The new creature elevates the Soul, as the Loadstone elevates the Iron.
This consecrates the Heart, and only the pure in heart shall see God. The new creature elevates the Soul, as the Loadstone elevates the Iron.
d vvz dt n1, cc av-j dt j p-acp n1 vmb vvi np1. dt j n1 vvz dt n1, c-acp dt n1 vvz dt n1.
(109) part (DIV2)
4537
Page 985
21954
A Soul renewed by Grace, is fit to ascend to the heavenly Glory. 4. The Excellency of the new Creature. 1. the Nobility. 2. The Immortality.
A Soul renewed by Grace, is fit to ascend to the heavenly Glory. 4. The Excellency of the new Creature. 1. the Nobilt. 2. The Immortality.
dt n1 vvn p-acp n1, vbz j pc-acp vvi p-acp dt j n1. crd dt n1 pp-f dt j n1. crd dt n1. crd dt n1.
(109) part (DIV2)
4537
Page 985
21955
I. The Nobility. The new Creature fetcheth its Pedigree from Heaven; 'tis born of God. God counts none else of the Blood Royal; it enobles a man's Spirit;
I. The Nobilt. The new Creature Fetches its Pedigree from Heaven; it's born of God. God counts none Else of the Blood Royal; it ennobles a Man's Spirit;
np1 dt n1. dt j n1 vvz po31 n1 p-acp n1; pn31|vbz vvn pp-f np1. np1 vvz pix av pp-f dt n1 j; pn31 vvz dt ng1 n1;
(109) part (DIV2)
4539
Page 985
21956
he aspires after the Favour of God, and looks no lower than a Crown. The new creature raiseth one to honour;
he aspires After the Favour of God, and looks no lower than a Crown. The new creature Raiseth one to honour;
pns31 vvz p-acp dt n1 pp-f np1, cc vvz dx jc cs dt n1. dt j n1 vvz pi pc-acp vvi;
(109) part (DIV2)
4539
Page 985
21957
he excells the Princes of the Earth, Psal. 89.27. and is Fellow-Commoner with Angels. II. The Immortality. The new creature is begotten of the incorruptible Seed of the Word, and never dies:
he excels the Princes of the Earth, Psalm 89.27. and is Fellow-Commoner with Angels. II The Immortality. The new creature is begotten of the incorruptible Seed of the Word, and never die:
pns31 vvz dt n2 pp-f dt n1, np1 crd. cc vbz n1 p-acp n2. crd dt n1. dt j n1 vbz vvn pp-f dt j n1 pp-f dt n1, cc av-x vvz:
(109) part (DIV2)
4539
Page 985
21958
It lasts as long as the Soul, as Angels, as Heaven. God hath laid out much Cost upon it;
It lasts as long as the Soul, as Angels, as Heaven. God hath laid out much Cost upon it;
pn31 vvz a-acp av-j c-acp dt n1, c-acp n2, c-acp n1. np1 vhz vvn av d vvb p-acp pn31;
(109) part (DIV2)
4540
Page 985
21959
and if it perish, he should lose all his Cost. When Xerxes destroyed the Temples in Greece, he caused the Temple of Diana to be preserved for its beautiful Structure.
and if it perish, he should loose all his Cost. When Xerxes destroyed the Temples in Greece, he caused the Temple of Diana to be preserved for its beautiful Structure.
cc cs pn31 vvb, pns31 vmd vvi d po31 vvi. c-crq np1 vvd dt n2 p-acp np1, pns31 vvd dt n1 pp-f np1 pc-acp vbi vvn p-acp po31 j n1.
(109) part (DIV2)
4540
Page 985
21960
The new creature is God's Temple, adorned with all the Graces, which he will not suffer to be demolished.
The new creature is God's Temple, adorned with all the Graces, which he will not suffer to be demolished.
dt j n1 vbz npg1 n1, vvn p-acp d dt n2, r-crq pns31 vmb xx vvi pc-acp vbi vvn.
(109) part (DIV2)
4540
Page 985
21961
Riches take Wings, Kings Crowns tumble in the Dust: Nay, some of the Graces may cease;
Riches take Wings, Kings Crowns tumble in the Dust: Nay, Some of the Graces may cease;
n2 vvb n2, n2 n2 vvb p-acp dt n1: uh-x, d pp-f dt n2 vmb vvi;
(109) part (DIV2)
4540
Page 985
21962
Faith and Hope shall be no more, but the new creature abideth for ever, 1 Iohn. 2.27. 5. The Misery of the unregenerate creature:
Faith and Hope shall be no more, but the new creature Abideth for ever, 1 John. 2.27. 5. The Misery of the unregenerate creature:
n1 cc n1 vmb vbi dx av-dc, cc-acp dt j n1 vvz p-acp av, crd np1. crd. crd dt n1 pp-f dt j n1:
(109) part (DIV2)
4540
Page 985
21963
Dying so, I may say of him, as Christ said of Iudas, Mark 14.21. It were good for that Man if he had not been born.
Dying so, I may say of him, as christ said of Iudas, Mark 14.21. It were good for that Man if he had not been born.
vvg av, pns11 vmb vvi pp-f pno31, c-acp np1 vvd pp-f np1, vvb crd. pn31 vbdr j p-acp d n1 cs pns31 vhd xx vbn vvn.
(109) part (DIV2)
4541
Page 985
21964
Better have been a Toad, a Serpent, any thing, if not a new creature. The old Sinner must go into old Tophet, Isa. 30.33. Damned Caitiffs will have nothing to ease their Torments;
Better have been a Toad, a Serpent, any thing, if not a new creature. The old Sinner must go into old Tophet, Isaiah 30.33. Damned Caitiffs will have nothing to ease their Torments;
j vhb vbn dt n1, dt n1, d n1, cs xx dt j n1. dt j n1 vmb vvi p-acp j np1, np1 crd. j-vvn n2 vmb vhi pix pc-acp vvi po32 n2;
(109) part (DIV2)
4541
Page 985
21965
not one drop of Honey in all their Gall.
not one drop of Honey in all their Gall.
xx crd n1 pp-f n1 p-acp d po32 n1.
(109) part (DIV2)
4542
Page 985
21966
In the Sacrifice of Iealousie, there was to be no Oil put to it, Numb. 5. In Hell there is no Oil of Mercy put to the Sufferings of the damned, to lenifie them.
In the Sacrifice of Jealousy, there was to be no Oil put to it, Numb. 5. In Hell there is no Oil of Mercy put to the Sufferings of the damned, to lenify them.
p-acp dt n1 pp-f n1, a-acp vbds pc-acp vbi dx n1 vvn p-acp pn31, j. crd p-acp n1 pc-acp vbz dx n1 pp-f n1 vvn p-acp dt n2 pp-f dt j-vvn, pc-acp vvi pno32.
(109) part (DIV2)
4542
Page 985
21967
Therefore get out of the Wild Olive of Nature; labour to be new creatures, lest you curse your selves at last.
Therefore get out of the Wild Olive of Nature; labour to be new creatures, lest you curse your selves At last.
av vvi av pp-f dt j n1 pp-f n1; n1 pc-acp vbi j n2, cs pn22 vvb po22 n2 p-acp ord.
(109) part (DIV2)
4543
Page 985
21968
A sinful Life will cause a despairing Death. Quest. What shall we do to be new Creatures?
A sinful Life will cause a despairing Death. Quest. What shall we do to be new Creatures?
dt j n1 vmb vvi dt j-vvg n1. n1. q-crq vmb pns12 vdi pc-acp vbi j n2?
(109) part (DIV2)
4543
Page 985
21969
Answ. 1. Wait on the Ordinances. The Preaching of the Word is the Seed of which the new Creature is formed:Answer 1. Wait on the Ordinances. The Preaching of the Word is the Seed of which the new Creature is formed:
np1 crd n1 p-acp dt n2. dt vvg pp-f dt n1 vbz dt n1 pp-f r-crq dt j n1 vbz vvn:
(109) part (DIV2)
4545
Page 985
21970
This is the Trumpet which must make the dead in Sin come out of their Grave.
This is the Trumpet which must make the dead in since come out of their Grave.
d vbz dt n1 r-crq vmb vvi dt j p-acp n1 vvb av pp-f po32 j.
(109) part (DIV2)
4545
Page 985
21971
2. Pray earnestly for the new Creature : Lord, thou hast made me once, make me again:
2. prey earnestly for the new Creature: Lord, thou hast made me once, make me again:
crd n1 av-j p-acp dt j n1: n1, pns21 vh2 vvn pno11 a-acp, vvb pno11 av:
(109) part (DIV2)
4546
Page 985
21972
What shall I do with this old heart? It defiles all it toucheth. Urge God with his Promise. Ezek. 36.26. A new Heart will I give you.
What shall I do with this old heart? It defiles all it touches. Urge God with his Promise. Ezekiel 36.26. A new Heart will I give you.
q-crq vmb pns11 vdi p-acp d j n1? pn31 vvz d pn31 vvz. vvb np1 p-acp po31 n1. np1 crd. dt j n1 vmb pns11 vvb pn22.
(109) part (DIV2)
4546
Page 985
21973
Say, Lord, I am as the dry Bones ; but thou didst cause Breath to come into them, Ezek. 37.10. Do the same to me;
Say, Lord, I am as the dry Bones; but thou didst cause Breath to come into them, Ezekiel 37.10. Do the same to me;
vvb, n1, pns11 vbm p-acp dt j n2; cc-acp pns21 vdd2 vvi n1 pc-acp vvi p-acp pno32, np1 crd. vdb dt d p-acp pno11;
(109) part (DIV2)
4546
Page 985
21974
breath a supernatural Life of Grace into me.
breath a supernatural Life of Grace into me.
vvb dt j n1 pp-f n1 p-acp pno11.
(109) part (DIV2)
4546
Page 985
21975
Vse 4. Thankfulness. Let such as are new creatures stand upon Mount Gerizim, blessing and praising God:Use 4. Thankfulness. Let such as Are new creatures stand upon Mount Gerizim, blessing and praising God:
vvb crd n1. vvb d c-acp vbr j n2 vvb p-acp n1 np1, n1 cc vvg np1:
(109) part (DIV2)
4547
Page 985
21976
Ascribe all to the Riches of God's Love ▪ set the Crown upon the head of free Grace.
Ascribe all to the Riches of God's Love ▪ Set the Crown upon the head of free Grace.
vvb d p-acp dt n2 pp-f npg1 n1 ▪ vvb dt n1 p-acp dt n1 pp-f j n1.
(109) part (DIV2)
4547
Page 985
21977
God hath done more for you than if he had made you Kings and Queens.
God hath done more for you than if he had made you Kings and Queen's.
np1 vhz vdn av-dc p-acp pn22 av cs pns31 vhd vvn pn22 n2 cc n2.
(109) part (DIV2)
4547
Page 985
21978
Though you have not so much of the World as others, you are happier than the greatest Monarchs upon Earth;
Though you have not so much of the World as Others, you Are Happier than the greatest Monarchs upon Earth;
cs pn22 vhb xx av av-d pp-f dt n1 p-acp n2-jn, pn22 vbr jc cs dt js n2 p-acp n1;
(109) part (DIV2)
4547
Page 985
21979
and I dare say, you would not change with them.
and I Dare say, you would not change with them.
cc pns11 vvb vvi, pn22 vmd xx vvi p-acp pno32.
(109) part (DIV2)
4547
Page 985
21980
The Apostles seldom speak of the new Creation, but they join some thankful Praises with it. 1 Pet. 1.3. Blessed be God, who according to his abundant mercy hath begotten us again to a lively hope. Col. 1.12. Giving thanks to the Father, who hath made us meet for the inheritance in light.
The Apostles seldom speak of the new Creation, but they join Some thankful Praises with it. 1 Pet. 1.3. Blessed be God, who according to his abundant mercy hath begotten us again to a lively hope. Col. 1.12. Giving thanks to the Father, who hath made us meet for the inheritance in Light.
dt n2 av vvi pp-f dt j n1, cc-acp pns32 vvb d j n2 p-acp pn31. crd np1 crd. vvn vbb np1, r-crq vvg p-acp po31 j n1 vhz vvn pno12 av p-acp dt j n1. np1 crd. vvg n2 p-acp dt n1, r-crq vhz vvn pno12 vvi p-acp dt n1 p-acp n1.
(109) part (DIV2)
4547
Page 985
21981
The new creature is a sign of Election, a badge of Adoption.
The new creature is a Signen of Election, a badge of Adoption.
dt j n1 vbz dt n1 pp-f n1, dt n1 pp-f n1.
(109) part (DIV2)
4547
Page 985
21982
What distinguishing Love is this, that God should make any of us new creatures, when he hath left the greatest part of the World to perish in their Sins? Such as are Paterns of Mercy should be Trumpets of Praise.
What distinguishing Love is this, that God should make any of us new creatures, when he hath left the greatest part of the World to perish in their Sins? Such as Are Patterns of Mercy should be Trumpets of Praise.
q-crq j-vvg n1 vbz d, cst np1 vmd vvi d pp-f pno12 j n2, c-crq pns31 vhz vvn dt js n1 pp-f dt n1 pc-acp vvi p-acp po32 n2? d c-acp vbr n2 pp-f n1 vmd vbi n2 pp-f n1.
(109) part (DIV2)
4547
Page 985
21983
Of the Government of the Tongue. Jam. 3.6. And the Tongue is a Fire, a World of Iniquity.
Of the Government of the Tongue. Jam. 3.6. And the Tongue is a Fire, a World of Iniquity.
pp-f dt n1 pp-f dt n1. np1 crd. cc dt n1 vbz dt n1, dt n1 pp-f n1.
(110) sermon (DIV1)
4547
Page 986
21984
THE Apostle Iames in this Scripture describes the Evil of the Tongue: The Tongue is a Fire, a World of Iniquity. 1. It is a Fire : It burns with intemperate heat;
THE Apostle James in this Scripture describes the Evil of the Tongue: The Tongue is a Fire, a World of Iniquity. 1. It is a Fire: It burns with intemperate heat;
dt n1 np1 p-acp d n1 vvz dt n-jn pp-f dt n1: dt n1 vbz dt n1, dt n1 pp-f n1. crd pn31 vbz dt n1: pn31 vvz p-acp j n1;
(110) sermon (DIV1)
4549
Page 986
21985
it causeth the Heat of Contention; it sets others in a Flame. 2. A World of Iniquity :
it Causes the Heat of Contention; it sets Others in a Flame. 2. A World of Iniquity:
pn31 vvz dt n1 pp-f n1; pn31 vvz n2-jn p-acp dt n1. crd dt n1 pp-f n1:
(110) sermon (DIV1)
4550
Page 986
21987
All the Members of the Body are sinful, as there is bitterness in every Branch of Wormwood;
All the Members of the Body Are sinful, as there is bitterness in every Branch of Wormwood;
av-d dt n2 pp-f dt n1 vbr j, c-acp pc-acp vbz n1 p-acp d n1 pp-f n1;
(110) sermon (DIV1)
4551
Page 986
21988
but the Tongue is excessively sinful, full of deadly Poison, vers. 8. Doctr. The Tongue, though it be a little Member, yet it hath a World of Sin in it.
but the Tongue is excessively sinful, full of deadly Poison, vers. 8. Doctrine The Tongue, though it be a little Member, yet it hath a World of since in it.
cc-acp dt n1 vbz av-j j, j pp-f j n1, fw-la. crd np1 dt n1, cs pn31 vbb dt j n1, av pn31 vhz dt n1 pp-f n1 p-acp pn31.
(110) sermon (DIV1)
4551
Page 986
21989
The Tongue is an unruly Evil. We put Bitts in Horses Mouths and rule them; but the Tongue is an unbridled Thing.
The Tongue is an unruly Evil. We put Bitts in Horses Mouths and Rule them; but the Tongue is an unbridled Thing.
dt n1 vbz dt j np1 pns12 vvb n2 p-acp ng2 n2 cc vvi pno32; cc-acp dt n1 vbz dt j-vvn n1.
(110) sermon (DIV1)
4552
Page 986
21990
It is hard to find a Curbing bitt to rule the Tongue. There is a World of Sin in the Tongue.
It is hard to find a Curbing bit to Rule the Tongue. There is a World of since in the Tongue.
pn31 vbz j pc-acp vvi dt vvg n1 pc-acp vvi dt n1. pc-acp vbz dt n1 pp-f n1 p-acp dt n1.
(110) sermon (DIV1)
4552
Page 986
21991
The Devil makes use of Men's Tongues for the promoting most of the Wickedness which is in the World.
The devil makes use of Men's Tongues for the promoting most of the Wickedness which is in the World.
dt n1 vvz n1 pp-f ng2 n2 p-acp dt j-vvg av-ds pp-f dt n1 r-crq vbz p-acp dt n1.
(110) sermon (DIV1)
4552
Page 986
21992
I shall show you some of the Evils of the Tongue.
I shall show you Some of the Evils of the Tongue.
pns11 vmb vvi pn22 d pp-f dt n2-jn pp-f dt n1.
(110) sermon (DIV1)
4552
Page 986
21993
I. The Evil Tongue (travel a little over this World) is the silent Tongue:
I. The Evil Tongue (travel a little over this World) is the silent Tongue:
np1 dt j-jn n1 (n1 dt j p-acp d n1) vbz dt j n1:
(110) sermon (DIV1)
4553
Page 986
21994
It is wholly mute in Matters of Religion;
It is wholly mute in Matters of Religion;
pn31 vbz av-jn j-jn p-acp n2 pp-f n1;
(110) sermon (DIV1)
4553
Page 986
21995
it never speaks of God or Heaven, as if it cleaved to the roof of the Mouth.
it never speaks of God or Heaven, as if it cleaved to the roof of the Mouth.
pn31 av-x vvz pp-f np1 cc n1, c-acp cs pn31 j p-acp dt n1 pp-f dt n1.
(110) sermon (DIV1)
4553
Page 986
21996
Men are fluent and discursive enough in other Things, but in Matters of Religion their Lips are sealed up.
Men Are fluent and discursive enough in other Things, but in Matters of Religion their Lips Are sealed up.
n2 vbr j cc j av-d p-acp j-jn n2, cc-acp p-acp n2 pp-f n1 po32 n2 vbr vvn a-acp.
(110) sermon (DIV1)
4553
Page 986
21997
If we come into some People's Company, we do not know what Religion they are of,
If we come into Some People's Company, we do not know what Religion they Are of,
cs pns12 vvb p-acp d ng1 n1, pns12 vdb xx vvi r-crq n1 pns32 vbr pp-f,
(110) sermon (DIV1)
4553
Page 986
21998
whether Iews or Mahometans, for they never speak of Christ;
whither Iews or Mahometans, for they never speak of christ;
cs np2 cc np1, c-acp pns32 av-x vvb pp-f np1;
(110) sermon (DIV1)
4553
Page 986
21999
they are like the Man in the Gospel, who was possessed with a Dumb Devil, Mar. 9.17. II. The Evil Tongue is the earthly Tongue:
they Are like the Man in the Gospel, who was possessed with a Dumb devil, Mar. 9.17. II The Evil Tongue is the earthly Tongue:
pns32 vbr av-j dt n1 p-acp dt n1, r-crq vbds vvn p-acp dt j n1, np1 crd. crd dt n-jn n1 vbz dt j n1:
(110) sermon (DIV1)
4553
Page 986
22000
Men talk of nothing but the World, their Wares and Drugs, or their rich Purchace. Son's of the Earth;
Men talk of nothing but the World, their Wares and Drugs, or their rich Purchase. Son's of the Earth;
n2 vvb pp-f pix cc-acp dt n1, po32 n2 cc n2, cc po32 j n1. ng1 pp-f dt n1;
(110) sermon (DIV1)
4554
Page 986
22001
they have the Serpent's Curse, lick the Dust. Ioh. 3.31. He that is of the Earth, speaketh of the Earth :
they have the Serpent's Curse, lick the Dust. John 3.31. He that is of the Earth, speaks of the Earth:
pns32 vhb dt ng1 n1, vvi dt n1 np1 crd. pns31 cst vbz pp-f dt n1, vvz pp-f dt n1:
(110) sermon (DIV1)
4554
Page 986
22002
as if all their Hopes were here, and they looked for an earthly Eternity;
as if all their Hope's were Here, and they looked for an earthly Eternity;
c-acp cs d po32 ng1 vbr av, cc pns32 vvd p-acp dt j n1;
(110) sermon (DIV1)
4554
Page 986
22003
these have Brutish Minds. Seneca being asked of what Country he was, answered, that he was NONLATINALPHABET, a Citizen of this World:
these have Brutish Minds. Senecca being asked of what Country he was, answered, that he was, a Citizen of this World:
d vhb j n2. np1 vbg vvn pp-f r-crq n1 pns31 vbds, vvd, cst pns31 vbds, dt n1 pp-f d n1:
(110) sermon (DIV1)
4554
Page 986
22004
So, many are Citizens of this World, all their Discourse and Traffick is here. Their Speech bewrays them. III. The Evil Tongue is the hasty or angry Tongue:
So, many Are Citizens of this World, all their Discourse and Traffic is Here. Their Speech bewrays them. III. The Evil Tongue is the hasty or angry Tongue:
av, d vbr n2 pp-f d n1, d po32 n1 cc n1 vbz av. po32 n1 vvz pno32. np1. dt j-jn n1 vbz dt j cc j n1:
(110) sermon (DIV1)
4554
Page 986
22005
They have no command of Passions, but are carried away with them, as a Chariot with wild Horses.
They have no command of Passion, but Are carried away with them, as a Chariot with wild Horses.
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I know there is an Holy Anger, when we are angry with Sin: Christ had this Anger when they made the Temple a place of Merchandice, Ioh. 2.15. That Anger is without Sin, which is against Sin;
I know there is an Holy Anger, when we Are angry with since: christ had this Anger when they made the Temple a place of Merchandise, John 2.15. That Anger is without since, which is against since;
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but that is an Evil Tongue, which is presently blown up into exorbitant Passion; this Tongue is set on Fire from Hell.
but that is an Evil Tongue, which is presently blown up into exorbitant Passion; this Tongue is Set on Fire from Hell.
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Isaiah 's Lips were touched with a Coal from the Altar, Isa. 6. His Tongue was set on Fire from Heaven;Isaiah is Lips were touched with a Coal from the Altar, Isaiah 6. His Tongue was Set on Fire from Heaven;
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but the angry furious Tongue is set on Fire from Hell. When the Tongue is on Fire, it is the Devil that lights the Match. Eccles. 7.9. Anger rests in the Bosom of Fools :
but the angry furious Tongue is Set on Fire from Hell. When the Tongue is on Fire, it is the devil that lights the Match. Eccles. 7.9. Anger rests in the Bosom of Fools:
cc-acp dt j j n1 vbz vvn p-acp n1 p-acp n1. c-crq dt n1 vbz p-acp n1, pn31 vbz dt n1 cst vvz dt n1. np1 crd. n1 vvz p-acp dt n1 pp-f ng1:
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It may be in a Wise Man, but it rests in a Fool. More are drunk with Passion than Wine:
It may be in a Wise Man, but it rests in a Fool. More Are drunk with Passion than Wine:
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Hierome. Water when it is hot soon boils over:Jerome. Water when it is hight soon boils over:
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So when the Heart is heated with Anger, it soon boils over in fiery and passionate Speeches. 1 King. 19.12. after the Earthquake a Fire, but God was not in the Fire :
So when the Heart is heated with Anger, it soon boils over in fiery and passionate Speeches. 1 King. 19.12. After the Earthquake a Fire, but God was not in the Fire:
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So I may say of the Fire of rash Anger, God is not in this Fire.
So I may say of the Fire of rash Anger, God is not in this Fire.
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Grace heats the Heart but cools the Tongue; makes it meek and calm. Passion transports it oft, disturbs the use of Reason; Brevis Insania ;
Grace heats the Heart but cools the Tongue; makes it meek and Cam. Passion transports it oft, disturbs the use of Reason; Brevis Insania;
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and if Reason cannot act, much less can Grace. Rashness of Anger hinders Holy Duties. Hot Passions make cold Prayers.
and if Reason cannot act, much less can Grace. Rashness of Anger hinders Holy Duties. Hight Passion make cold Prayers.
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A wrathful Spirit is unsuitable to the Gospel:
A wrathful Spirit is unsuitable to the Gospel:
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It is a Gospel of Peace, and it is sealed by the Spirit, who came in the Form of a Dove; a meek peaceable Creature.
It is a Gospel of Peace, and it is sealed by the Spirit, who Come in the From of a Dove; a meek peaceable Creature.
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Thou who art given much to Passion, whose Tongue is often set on Fire, take heed thou dost not one Day in Hell desire a drop of Water to cool thy Tongue.
Thou who art given much to Passion, whose Tongue is often Set on Fire, take heed thou dost not one Day in Hell desire a drop of Water to cool thy Tongue.
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IV. The Evil Tongue is the Vain Tongue, that vents its self in idle Words: as if a Tree should bear nothing but Blossoms, Psal. 10.7. under his Tongue is Vanity;
IV. The Evil Tongue is the Vain Tongue, that vents its self in idle Words: as if a Tree should bear nothing but Blossoms, Psalm 10.7. under his Tongue is Vanity;
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his Speaking is like a Child's Scribling, vain and insignificant. Men want Grace to Ballast them, and make them serious.
his Speaking is like a Child's Scribbling, vain and insignificant. Men want Grace to Ballast them, and make them serious.
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A vain Tongue shows a light Heart. A good Man's Words are weighty and prudent; his Lips are as a Tree of Life to feed many; his Speech is edifying: Prov. 10.20. The Tongue of the Iust is as choice Silver.
A vain Tongue shows a Light Heart. A good Man's Words Are weighty and prudent; his Lips Are as a Tree of Life to feed many; his Speech is edifying: Curae 10.20. The Tongue of the Just is as choice Silver.
dt j n1 vvz dt j n1. dt j ng1 n2 vbr j cc j; po31 n2 vbr p-acp dt n1 pp-f n1 pc-acp vvi d; po31 n1 vbz vvg: np1 crd. dt n1 pp-f dt j vbz a-acp j n1.
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Gracious Words drop as Silver from him, to the enriching the Souls of others: But, Prov. 15.2. the Mouth of Fools poors out foolishness:
Gracious Words drop as Silver from him, to the enriching the Souls of Others: But, Curae 15.2. the Mouth of Fools poors out foolishness:
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like the Water in a Spout• that runs out unprofitably and doth no good. Many have a Sea of W•r•s, but scarce a drop of Matter; they have Words without Wisdom.
like the Water in a Spout• that runs out unprofitably and does not good. Many have a Sea of W•r•s, but scarce a drop of Matter; they have Words without Wisdom.
av-j dt n1 p-acp dt np1 cst vvz av av-j cc vdz xx j. av-d vhi dt n1 pp-f np1, cc-acp av-j dt n1 pp-f n1; pns32 vhb n2 p-acp n1.
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How many idle away the Day of Grace in frivolous Discourses? A piece of Gold sinks into the Water,
How many idle away the Day of Grace in frivolous Discourses? A piece of Gold sinks into the Water,
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but a Feather swims upon it.
but a Feather swims upon it.
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A Wise Man's Words are like Gold, weighty, and will sink into the Hearts of others;
A Wise Man's Words Are like Gold, weighty, and will sink into the Hearts of Others;
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but the Words of many are light and feathery, and will make no impression. Matth. 12.36. Every idle Word that Men shall speak they shall give an account thereof in the Day of Iudgment.
but the Words of many Are Light and feathery, and will make no impression. Matthew 12.36. Every idle Word that Men shall speak they shall give an account thereof in the Day of Judgement.
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Words that are of no account will turn to an heavy account. 5. The Evil Tongue is the Censorious Tongue: Iam. 4.12. Who art thou that judgest another? Some make it a part of their Religion to judge and censure others;
Words that Are of no account will turn to an heavy account. 5. The Evil Tongue is the Censorious Tongue: Iam. 4.12. Who art thou that Judges Another? some make it a part of their Religion to judge and censure Others;
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they do not imitate their Graces, but censure their Failings: Such an one is rash and indiscreet;
they do not imitate their Graces, but censure their Failings: Such an one is rash and indiscreet;
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such an one is an Hypocrite; this comes from Pride. Were Men's Hearts more humble, their Tongues would be more charitable.
such an one is an Hypocrite; this comes from Pride. Were Men's Hearts more humble, their Tongues would be more charitable.
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The Censurer sits in the Chair of Pride, and passeth Sentence upon another, and doth reprobate him:
The Censurer sits in the Chair of Pride, and passes Sentence upon Another, and does Reprobate him:
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This is to usurp God's Prerogative, and take his Work out of his Hands; 'tis God's Work to judge, not ours.
This is to usurp God's Prerogative, and take his Work out of his Hands; it's God's Work to judge, not ours.
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He who spends his Time in censuring others, spends but little Time in examining himself ; he doth not see his own faults.
He who spends his Time in censuring Others, spends but little Time in examining himself; he does not see his own Faults.
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I fear this is the Sin of many Professors, when they meet together to cast the Stone of Censure at others.
I Fear this is the since of many Professors, when they meet together to cast the Stone of Censure At Others.
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There's not a greater sign of Hypocrisie, than to be over-hasty in judging and censuring Persons.
There's not a greater Signen of Hypocrisy, than to be overhasty in judging and censuring Persons.
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A Gracious Heart censures himself, and hath charitable thoughts of others; the Hypocrite è contra. 6. The Evil Tongue is the Slanderous Tongue. Psal. 50.20.
A Gracious Heart censures himself, and hath charitable thoughts of Others; the Hypocrite è contra. 6. The Evil Tongue is the Slanderous Tongue. Psalm 50.20.
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Thou sittest and slanderest thy own Mother's Son. Slandering is when we speak to the prejudice of another,Thou Sittest and slanderest thy own Mother's Son. Slandering is when we speak to the prejudice of Another,
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and speak that which is not true. Worth and Eminency is commonly blasted by Slander: Holiness it self is no Shield from Slander.
and speak that which is not true. Worth and Eminency is commonly blasted by Slander: Holiness it self is no Shield from Slander.
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The Lambs Innocency will not preserve it from the Wolf.
The Lambs Innocency will not preserve it from the Wolf.
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Iohn Baptist came neither eating nor drinking, yet they say he hath a Devil, Matth. 11.18. Slandering Iob calls the Scourge of the Tongue, Iob 5.21. And Ier. 18.18. Come and let us smite him with the Tongue ;John Baptist Come neither eating nor drinking, yet they say he hath a devil, Matthew 11.18. Slandering Job calls the Scourge of the Tongue, Job 5.21. And Jeremiah 18.18. Come and let us smite him with the Tongue;
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you may smite another and never touch him. Psal. 64.3. Their Tongues are Arrows shot out.
you may smite Another and never touch him. Psalm 64.3. Their Tongues Are Arrows shot out.
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A Slanderer wounds another's Fame, and no Physician can heal these Wounds.
A Slanderer wounds another's Fame, and no physician can heal these Wounds.
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Majora sunt lingua vulnera quam gladii, Aug. The Sword doth not make so deep a Wound as the Tongue. Marjoram sunt lingua vulnera quam gladii, Aug. The Sword does not make so deep a Wound as the Tongue.
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The Greek Word for Slanderer signifies Devil, 1 Tim. 3.11. Some think it is no great matter to belye and defame another;
The Greek Word for Slanderer signifies devil, 1 Tim. 3.11. some think it is no great matter to belie and defame Another;
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but know, this is to act the part of a Devil. The Slanderer's Tongue is a two-edged Sword, it Wounds two at once.
but know, this is to act the part of a devil. The Slanderer's Tongue is a two-edged Sword, it Wounds two At once.
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While the Slanderer Wounds another in his Name, he Wounds himself in his Conscience. This is contrary to Scripture, Iam. 4.11. Speak not Evil one of another.
While the Slanderer Wounds Another in his Name, he Wounds himself in his Conscience. This is contrary to Scripture, Iam. 4.11. Speak not Evil one of Another.
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NONLATINALPHABET. God takes this ill at our Hands, to speak Evil of others, especially such as are eminently Holy,
. God Takes this ill At our Hands, to speak Evil of Others, especially such as Are eminently Holy,
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and help to bear up the Honour of Religion. Numb. 12.8. Were not ye afraid to speak against my Servant Moses.
and help to bear up the Honour of Religion. Numb. 12.8. Were not you afraid to speak against my Servant Moses.
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What my Servant, who hath wrought so many Miracles, whom I have spoken with in the Mount Face to Face, were not ye afraid to speak against him? So will God say.
What my Servant, who hath wrought so many Miracles, whom I have spoken with in the Mount Face to Face, were not you afraid to speak against him? So will God say.
q-crq po11 n1, r-crq vhz vvn av d n2, ro-crq pns11 vhb vvn p-acp p-acp dt n1 n1 p-acp n1, vbdr xx pn22 j pc-acp vvi p-acp pno31? av vmb np1 vvi.
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It is the Devils proper Sin, he is the Accuser of the Brethren ; he doth not commit Adultery, but bears False Witness.
It is the Devils proper since, he is the Accuser of the Brothers; he does not commit Adultery, but bears False Witness.
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The Slanderer is still clipping the Credit of his Neighbour, that he may make it weigh lighter:
The Slanderer is still clipping the Credit of his Neighbour, that he may make it weigh lighter:
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Take heed of this, it is a Sin our Nature is very prone to;
Take heed of this, it is a since our Nature is very prove to;
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and remember 'tis no less Sin to rob another of his Good Name, than to steal his Goods or Wares out of his Shop.
and Remember it's no less since to rob Another of his Good Name, than to steal his Goods or Wares out of his Shop.
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7. The Evil Tongue is the Vnclean Tongue, that vents it self in filthy and scurillous words.
7. The Evil Tongue is the Unclean Tongue, that vents it self in filthy and scurillous words.
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Men's Language is such as if they came out of Hell: This is forbidden, Eph. 4.29. Let no corrupt Communication proceed out of your Mouth.
Men's Language is such as if they Come out of Hell: This is forbidden, Ephesians 4.29. Let no corrupt Communication proceed out of your Mouth.
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Better be born Dumb, than to have the Devil in ones Tongue.
Better be born Dumb, than to have the devil in ones Tongue.
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A Sign of a great Distemper, that the Fever is high, when the Tongue is black.
A Signen of a great Distemper, that the Fever is high, when the Tongue is black.
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A Sign Men's Hearts are very Evil, when such black Words come from them.
A Signen Men's Hearts Are very Evil, when such black Words come from them.
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When I go in the Streets, and hear the Language of some, I think of the Man in the Gospel, who had the Spirit of an Vnclean Devil in him, Luk. 4.33. Men's Lips do not drop as the Honycomb, but they drop Poison to the defiling of others, 1 Cor. 15.33. It is a Sign when the Face breaks out in Sores and Pimples, that the Blood is corrupt;
When I go in the Streets, and hear the Language of Some, I think of the Man in the Gospel, who had the Spirit of an Unclean devil in him, Luk. 4.33. Men's Lips do not drop as the Honeycomb, but they drop Poison to the defiling of Others, 1 Cor. 15.33. It is a Signen when the Face breaks out in Sores and Pimples, that the Blood is corrupt;
c-crq pns11 vvb p-acp dt n2, cc vvi dt n1 pp-f d, pns11 vvb pp-f dt n1 p-acp dt n1, r-crq vhd dt n1 pp-f dt j-u n1 p-acp pno31, np1 crd. ng2 n2 vdb xx vvi p-acp dt n1, cc-acp pns32 vvb n1 p-acp dt n-vvg pp-f n2-jn, crd np1 crd. pn31 vbz dt n1 c-crq dt n1 vvz av p-acp n2 cc n2, cst dt n1 vbz j;
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so an unclean Tongue may be compared to a Sink, where all the Filth of the House is carried forth.
so an unclean Tongue may be compared to a Sink, where all the Filth of the House is carried forth.
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We read that the Lips of the Leper were to be covered, Lev. 13.45. 'Twere well if we had such Magistrates as would by their Authority cover the unclean Lips of those Lepers in this City.
We read that the Lips of the Leper were to be covered, Lev. 13.45. 'Twere well if we had such Magistrates as would by their authority cover the unclean Lips of those Lepers in this city.
pns12 vvb cst dt n2 pp-f dt n1 vbdr pc-acp vbi vvn, np1 crd. pn31|vbdr n1 cs pns12 vhd d n2 c-acp vmd p-acp po32 n1 vvi dt j n2 pp-f d n2 p-acp d n1.
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8. The Evil Tongue is the Lying Tongue. Col. 3.9. Lye not one to another. The Cretians were noted for Lyars, Tit. 1.12. NONLATINALPHABET, &c. The Cretians are always Lyars. It becomes not Christians to be Cretians. Nothing more contrary to God than a Lye; it shews much Irreligion :
8. The Evil Tongue is the Lying Tongue. Col. 3.9. Lie not one to Another. The Cretians were noted for Liars, Tit. 1.12., etc. The Cretians Are always Liars. It becomes not Christians to be Cretians. Nothing more contrary to God than a Lie; it shows much Irreligion:
crd dt j-jn n1 vbz dt vvg n1. np1 crd. vvb xx pi p-acp n-jn. dt njp2 vbdr vvn p-acp n2, np1 crd., av dt njp2 vbr av n2. pn31 vvz xx np1 pc-acp vbi njp2. np1 av-dc j-jn p-acp np1 cs dt n1; pn31 vvz d n1:
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In Heart there wants the fear of God, which should Bridle lying Lips. Lying is a Sin that doth not go alone; it ushers in other Sins.
In Heart there Wants the Fear of God, which should Bridle lying Lips. Lying is a since that does not go alone; it ushers in other Sins.
p-acp n1 a-acp vvz dt n1 pp-f np1, r-crq vmd vvi vvg n2 vvg vbz dt n1 cst vdz xx vvi av-j; pn31 vvz p-acp j-jn n2.
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Absalom told his Father a Lye, that he was going to pay his Vow at Hebron, 2 Sam. 15.7. and this Lye was a Preface to his Treason.Absalom told his Father a Lie, that he was going to pay his Voelli At Hebron, 2 Sam. 15.7. and this Lie was a Preface to his Treason.
np1 vvd po31 n1 dt n1, cst pns31 vbds vvg pc-acp vvi po31 vvb p-acp np1, crd np1 crd. cc d n1 vbds dt n1 p-acp po31 n1.
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Lying is such a Sin as takes away all Society and Converse with Men:
Lying is such a since as Takes away all Society and Converse with Men:
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How can you have Converse with him that you cannot trust a Word he saith? It is a Sin so sordid, that when the Lyar is convicted he is ashamed.
How can you have Converse with him that you cannot trust a Word he Says? It is a since so sordid, that when the Liar is convicted he is ashamed.
c-crq vmb pn22 vhb n1 p-acp pno31 cst pn22 vmbx vvi dt n1 pns31 vvz? pn31 vbz dt n1 av j, cst c-crq dt n1 vbz vvn pns31 vbz j.
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God's Children have this Character, they are Children that will not Lye, Isa. 63.8. the New Nature in them will not suffer them.
God's Children have this Character, they Are Children that will not Lie, Isaiah 63.8. the New Nature in them will not suffer them.
npg1 n2 vhb d n1, pns32 vbr n2 cst vmb xx vvi, np1 crd. dt j n1 p-acp pno32 vmb xx vvi pno32.
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The Lyar is near a Kin to the Devil; and the Devil will shortly claim kindred with him: Ioh. 8.44. The Devil is a Lyar and the Father of it.
The Liar is near a Kin to the devil; and the devil will shortly claim kindred with him: John 8.44. The devil is a Liar and the Father of it.
dt n1 vbz av-j dt n1 p-acp dt n1; cc dt n1 vmb av-j vvi n1 p-acp pno31: np1 crd. dt n1 vbz dt n1 cc dt n1 pp-f pn31.
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He seduced our First Parents by a Lye, Gen. 3.4.
He seduced our First Parents by a Lie, Gen. 3.4.
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How doth this Sin incense God? he struck Ananias dead for telling a Lye, Act. 5.5. The Furnace of Hell is heated to throw Lyars into. Rev. 22.15. Without are Dogs, and Sorcerers, and Whoremongers, and whosoever loveth and telleth a Lye.
How does this since incense God? he struck Ananias dead for telling a Lie, Act. 5.5. The Furnace of Hell is heated to throw Liars into. Rev. 22.15. Without Are Dogs, and Sorcerers, and Whoremongers, and whosoever loves and Telleth a Lie.
q-crq vdz d n1 n1 np1? pns31 vvd np1 j p-acp vvg dt n1, n1 crd. dt n1 pp-f n1 vbz vvn pc-acp vvi n2 p-acp. n1 crd. p-acp vbr n2, cc n2, cc n2, cc r-crq vvz cc vvz dt n1.
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9. The Evil Tongue is the Flattering Tongue: That will speak fair to ones Face, but will defame: Pro. 26.25. He that hateth dissembleth with his Lips :
9. The Evil Tongue is the Flattering Tongue: That will speak fair to ones Face, but will defame: Pro 26.25. He that hates dissembleth with his Lips:
crd dt j-jn n1 vbz dt vvg n1: cst vmb vvi j p-acp pi2 n1, cc-acp vmb vvi: np1 crd. pns31 cst vvz vvz p-acp po31 n2:
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When he speaketh fair believe him not: Dissembled Love is worse than Hatred. Some can commend and reproach, flatter and hate:
When he speaks fair believe him not: Dissembled Love is Worse than Hatred. some can commend and reproach, flatter and hate:
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[ Honey in their Mouths, but a sting of Malice in their Hearts: ] Better are the Wounds of a Friend, than the Kisses of such an Enemy.
[ Honey in their Mouths, but a sting of Malice in their Hearts: ] Better Are the Wounds of a Friend, than the Kisses of such an Enemy.
[ n1 p-acp po32 n2, cc-acp dt n1 pp-f n1 p-acp po32 n2: ] av-jc vbr dt n2 pp-f dt n1, cs dt vvz pp-f d dt n1.
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Hierome saith, The Arrian Faction pretended Friendship; they, saith he, kissed my Hands, but slandered me and sought my Ruine. Many have dissembling Tongues;Jerome Says, The Arrian Faction pretended Friendship; they, Says he, kissed my Hands, but slandered me and sought my Ruin. Many have dissembling Tongues;
np1 vvz, dt n1 n1 j-vvn n1; pns32, vvz pns31, vvd po11 n2, cc-acp vvd pno11 cc vvd po11 n1. d vhi j-vvg n2;
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they can say, Your Servant, and lay Snares: Prov. 29.5. A Man that flattereth his Neighbour, spreadeth snares for his Feet:
they can say, Your Servant, and lay Snares: Curae 29.5. A Man that Flattereth his Neighbour, spreadeth snares for his Feet:
pns32 vmb vvi, po22 n1, cc vvi n2: np1 crd. dt n1 cst vvz po31 n1, vvz n2 p-acp po31 n2:
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You oft think you have a Frie•d in your Bosom, but he proves a Viper. To dissemble Love is no better than a Lye;
You oft think you have a Frie•d in your Bosom, but he Proves a Viper. To dissemble Love is no better than a Lie;
pn22 av vvb pn22 vhb dt n1 p-acp po22 n1, cc-acp pns31 vvz dt n1. p-acp vvi n1 vbz av-dx jc cs dt n1;
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for there is a pretence of that Love which is not. Many are like Ioab, 2 Sam. 20.9.
for there is a pretence of that Love which is not. Many Are like Ioab, 2 Sam. 20.9.
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And Joab said to Amasa art thou in Health my Brother, and he took him by the Beard to kiss him, And Joab said to Amasa art thou in Health my Brother, and he took him by the Beard to kiss him,
cc np1 vvd p-acp np1 vb2r pns21 p-acp n1 po11 n1, cc pns31 vvd pno31 p-acp dt n1 pc-acp vvi pno31,
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and he smote him in the Fifth Rib that he dyed. Impia sub dulci melle venena latent. and he smote him in the Fifth Rib that he died. Impia sub Dulce melle Venena latent.
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For my part, I much question his Truth towards God, that will flatter and lye to his Friend:
For my part, I much question his Truth towards God, that will flatter and lie to his Friend:
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Obj. But may some think, what though now and then I Swear an Oath, Words are but Wind?Object But may Some think, what though now and then I Swear an Oath, Words Are but Wind?
np1 cc-acp vmb d vvi, r-crq cs av cc av pns11 vvb dt n1, n2 vbr p-acp n1?
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Many pervert Justice, and for enriching themselves, overthrow a righteous Cause. These are worse than they that rob ;
Many pervert justice, and for enriching themselves, overthrow a righteous Cause. These Are Worse than they that rob;
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He who counterfeits love to his Friend, is worse than he that Coins counterfeit Money. God will bring such an one to shame at last. Prov. 26.26. Whose hatred is covered by deceit, his Wickedness shall be shewed before the whole Congregation.
He who counterfeits love to his Friend, is Worse than he that Coins counterfeit Money. God will bring such an one to shame At last. Curae 26.26. Whose hatred is covered by deceit, his Wickedness shall be showed before the Whole Congregation.
pns31 r-crq vvz n1 p-acp po31 n1, vbz jc cs pns31 cst n2 j-jn n1. np1 vmb vvi d dt pi pc-acp vvi p-acp ord. np1 crd. rg-crq n1 vbz vvn p-acp n1, po31 n1 vmb vbi vvn p-acp dt j-jn n1.
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10. The Evil Tongue is the Tongue given to Boasting. Iam. 3.5. The Tongue is a little Member, and boasteth great things.
10. The Evil Tongue is the Tongue given to Boasting. Iam. 3.5. The Tongue is a little Member, and boasts great things.
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There is an Holy boasting, Psal. 44.8. In God we boast all the Day ; when we triumph in his Power and Mercy:
There is an Holy boasting, Psalm 44.8. In God we boast all the Day; when we triumph in his Power and Mercy:
pc-acp vbz dt j n-vvg, np1 crd. p-acp np1 pns12 vvb d dt n1; c-crq pns12 vvb p-acp po31 n1 cc n1:
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But it is a sinful boasting, when Men display their Trophies, boast of their own Worth and Eminency, that others may admire and cry them up:
But it is a sinful boasting, when Men display their Trophies, boast of their own Worth and Eminency, that Others may admire and cry them up:
cc-acp pn31 vbz dt j n-vvg, c-crq n2 vvb po32 n2, n1 pp-f po32 d j cc n1, cst n2-jn vmb vvi cc vvi pno32 a-acp:
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A Man's s•lf is his Idol, and he loves to have this Idol worshipped: Acts 5.36. There arose up Theudas boasting himself to be Somebody.
A Man's s•lf is his Idol, and he loves to have this Idol worshipped: Acts 5.36. There arose up Theudas boasting himself to be Somebody.
dt ng1 j-jn vbz po31 n1, cc pns31 vvz pc-acp vhi d n1 vvn: n2 crd. a-acp vvd a-acp np1 vvg px31 pc-acp vbi pi.
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2. Sinful boasting is when Men boast of their Sins :
2. Sinful boasting is when Men boast of their Sins:
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Psal. 52. 1. Why boastest thou thy self in mischief, O mighty Man? Some boast how wicked they have been;
Psalm 52. 1. Why boastest thou thy self in mischief, Oh mighty Man? some boast how wicked they have been;
np1 crd crd q-crq vv2 pns21 po21 n1 p-acp n1, uh j n1? d n1 c-crq j pns32 vhb vbn;
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how many they have made drunk; how many they have deflowered: As if a Beggar should boast of his Sores;
how many they have made drunk; how many they have deflowered: As if a Beggar should boast of his Sores;
c-crq d pns32 vhb vvn vvn; c-crq d pns32 vhb vvn: c-acp cs dt n1 vmd vvi pp-f po31 n2;
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or a Thief boast of being burnt in the Hand:
or a Thief boast of being burned in the Hand:
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Such as boast of their sinful Exploits, will have little cause to rejoice or hang up their Trophies when they come to Hell. XI. The Evil Tongue is the Swearing Tongue: Matth. 5.34.
Such as boast of their sinful Exploits, will have little cause to rejoice or hang up their Trophies when they come to Hell. XI. The Evil Tongue is the Swearing Tongue: Matthew 5.34.
d c-acp vvb pp-f po32 j n2, vmb vhi j n1 pc-acp vvi cc vvi a-acp po32 n2 c-crq pns32 vvb p-acp n1. crd. dt j-jn n1 vbz dt vvg n1: np1 crd.
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Swear not at all. The Scripture allows an Oath for the ending of a Controversie, and to clear the Truth, Heb. 6.16.Swear not At all. The Scripture allows an Oath for the ending of a Controversy, and to clear the Truth, Hebrew 6.16.
vvb xx p-acp d. dt n1 vvz dt n1 p-acp dt n-vvg pp-f dt n1, cc pc-acp vvi dt n1, np1 crd.
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But in ordinary discourse to use an Oath, and so to take God's Name in Vain, is sinful.
But in ordinary discourse to use an Oath, and so to take God's Name in Vain, is sinful.
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Swearing may be called the unfruitful Work of Darkness ; there is neither Pleasure nor Profit in it;
Swearing may be called the unfruitful Work of Darkness; there is neither Pleasure nor Profit in it;
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'tis like an Hook the Fish comes to without a Bait. Ier. 23.10. Because of Swearing the Land Mourns.
it's like an Hook the Fish comes to without a Bait. Jeremiah 23.10. Because of Swearing the Land Mourns.
pn31|vbz av-j dt n1 dt n1 vvz p-acp p-acp dt np1 np1 crd. c-acp a-acp vvg dt n1 vvz.
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Some think it the grace of their Speech;
some think it the grace of their Speech;
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but will God reckon with Men for idle Words, what will he do for sinful Oaths ?
but will God reckon with Men for idle Words, what will he do for sinful Oaths?
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Obj. But it is only a petty Oath? they but Swear by their Faith?Object But it is only a Petty Oath? they but Swear by their Faith?
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Answ. Sure they which have so much Faith in their Mouth, have none in their Heart. But it is my Custom.Answer Sure they which have so much Faith in their Mouth, have none in their Heart. But it is my Custom.
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Is this an excuse or an aggravation of the Sin? If a Malefactor should be Arraigned for Robbing,
Is this an excuse or an aggravation of the since? If a Malefactor should be Arraigned for Robbing,
vbz d dt n1 cc dt n1 pp-f dt n1? cs dt n1 vmd vbi vvn p-acp vvg,
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and he should say to the Judge, Spare me, it is my Custom to rob on the Highway;
and he should say to the Judge, Spare me, it is my Custom to rob on the Highway;
cc pns31 vmd vvi p-acp dt n1, vvb pno11, pn31 vbz po11 n1 pc-acp vvi p-acp dt n1;
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the Judge would say, Thou shalt the rather die. For every Oath thou Swearest, God puts a drop of Wrath into his Viol.
the Judge would say, Thou shalt the rather die. For every Oath thou Swearst, God puts a drop of Wrath into his Violent.
dt n1 vmd vvi, pns21 vm2 dt av-c vvi. p-acp d n1 pns21 vv2, np1 vvz dt n1 pp-f n1 p-acp po31 j.
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Answ. But they are such a Wind as will blow thee into Hell, without repentance. 12. The Railing Tongue is an evil Tongue.Answer But they Are such a Wind as will blow thee into Hell, without Repentance. 12. The Railing Tongue is an evil Tongue.
np1 p-acp pns32 vbr d dt n1 c-acp vmb vvi pno21 p-acp n1, p-acp n1. crd dt j-vvg n1 vbz dt j-jn n1.
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This is a Plague-Sore breaking out at the Tongue, when we give opprobrious Language. When the Dispute was between the Arch-Angel and the Devil about the Body of Moses, Jude v. 9. the Arch-Angel durst not bring a railing Accusation against him;
This is a Plague-sore breaking out At the Tongue, when we give opprobrious Language. When the Dispute was between the Arch-Angel and the devil about the Body of Moses, U^de v. 9. the Arch-Angel durst not bring a railing Accusation against him;
d vbz dt j n-vvg av p-acp dt n1, c-crq pns12 vvb j n1. c-crq dt vvb vbds p-acp dt n1 cc dt n1 p-acp dt n1 pp-f np1, np1 n1 crd dt n1 vvd xx vvi dt j-vvg n1 p-acp pno31;
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but said, The Lord rebuke thee. but said, The Lord rebuke thee.
cc-acp vvd, dt n1 vvb pno21.
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The Arch-Angel durst not rail against the Devil. Railing oft ends in Reviling, and so Men bring themselves into a Praemunire, and are in danger of Hell-Fire, Matth. 5.22. 13. The Seducing Tongue is an evil Tongue.
The Arch-Angel durst not rail against the devil. Railing oft ends in Reviling, and so Men bring themselves into a Praemunire, and Are in danger of Hell-Fire, Matthew 5.22. 13. The Seducing Tongue is an evil Tongue.
dt n1 vvd xx vvi p-acp dt n1. j-vvg av vvz p-acp vvg, cc av n2 vvb px32 p-acp dt n1, cc vbr p-acp n1 pp-f n1, np1 crd. crd dt vvg n1 vbz dt j-jn n1.
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The Tongue that by fine Rhetorick decoys Men into Error. Rom. 16.18. By fair Speechs they deceive the hearts of the simple.
The Tongue that by fine Rhetoric decoys Men into Error. Rom. 16.18. By fair Speechs they deceive the hearts of the simple.
dt n1 cst p-acp j n1 n2 n2 p-acp n1. np1 crd. p-acp j n2 pns32 vvb dt n2 pp-f dt j.
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A fair Tongue can put off bad Wares. Error is bad Ware, which a seducing Tongue can put off. The Deceit lies in this;
A fair Tongue can put off bad Wares. Error is bad Ware, which a seducing Tongue can put off. The Deceit lies in this;
dt j n1 vmb vvi a-acp j n2. n1 vbz j n1, r-crq dt j-vvg n1 vmb vvi a-acp. dt n1 vvz p-acp d;
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a smooth Tongue can make Error look so like Truth, that you can hardly know them asunder: As thus; in Iustification :
a smooth Tongue can make Error look so like Truth, that you can hardly know them asunder: As thus; in Justification:
dt j n1 vmb vvi n1 vvi av av-j n1, cst pn22 vmb av vvi pno32 av: c-acp av; p-acp n1:
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Christ bears infinite Love to justified Persons; this is a glorious Truth; but under this Notion, the Antinomian presseth Libertinism :
christ bears infinite Love to justified Persons; this is a glorious Truth; but under this Notion, the Antinomian Presseth Libertinism:
np1 vvz j n1 p-acp vvn n2; d vbz dt j n1; cc-acp p-acp d n1, dt np1 vvz np1:
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Believers may take more liberty to sin, and God sees no Sin in them: Thus, by crying up Iustification, they destroy Sanctification. Here is the Seducing Tongue;
Believers may take more liberty to since, and God sees no since in them: Thus, by crying up Justification, they destroy Sanctification. Here is the Seducing Tongue;
n2 vmb vvi dc n1 p-acp n1, cc np1 vvz dx n1 p-acp pno32: av, p-acp vvg a-acp n1, pns32 vvb n1. av vbz dt vvg n1;
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and Error is as dangerous as Vice: One may die by Poyson as well as a Pistol.
and Error is as dangerous as Vice: One may die by Poison as well as a Pistol.
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14. The evil Tongue is the cruel Tongue, that speaks to the wounding the hearts of others.
14. The evil Tongue is the cruel Tongue, that speaks to the wounding the hearts of Others.
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The Tongue is made almost in the fashion of a Sword; and the Tongue is sharp as a Sword. Psal. 57.4. Their Tongue is a sharp Sword.
The Tongue is made almost in the fashion of a Sword; and the Tongue is sharp as a Sword. Psalm 57.4. Their Tongue is a sharp Sword.
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Kind, loving Words should be spoken to such as are of a heavy heart. Iob 6.14. To him that is afflicted pity should be shown.
Kind, loving Words should be spoken to such as Are of a heavy heart. Job 6.14. To him that is afflicted pity should be shown.
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Healing Words are fittest for a broken heart;
Healing Words Are Fittest for a broken heart;
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but that is a cruel, unmerciful Tongue which speaks such Words to the afflicted, as cut them to the heart. Psal. 69.26. They talk to the grief of those whom thou hast wounded.
but that is a cruel, unmerciful Tongue which speaks such Words to the afflicted, as Cut them to the heart. Psalm 69.26. They talk to the grief of those whom thou hast wounded.
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Hannah was a Woman of a troubled Spirit. 1 Sam. 1.10. She was in bitterness of Soul, and wept sore. Hannah was a Woman of a troubled Spirit. 1 Sam. 1.10. She was in bitterness of Soul, and wept soar.
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And now Eli, ver. 14. said unto her, How long wilt thou be drunken? Put away thy Wine from thee.
And now Eli, ver. 14. said unto her, How long wilt thou be drunken? Put away thy Wine from thee.
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This Word was like pouring Vinegar into the Wound.
This Word was like pouring Vinegar into the Wound.
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Better be born dumb, than open ones mouth in a bad Cause. Oh, what times are we in!
Better be born dumb, than open ones Mouth in a bad Cause. O, what times Are we in!
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When Iob was afflicted with God's Hand, his Friends, instead of comforting him, tell him he was an Hypocrite. Iob 11.2. These were cutting Words, which went to his heart.
When Job was afflicted with God's Hand, his Friends, instead of comforting him, tell him he was an Hypocrite. Job 11.2. These were cutting Words, which went to his heart.
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Instead of giving him Cordials in his fainting, they use Corrosives. This is to lay more weight upon a dying Man.
Instead of giving him Cordials in his fainting, they use Corrosives. This is to lay more weight upon a dying Man.
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15. The evil Tongue is the murmuring Tongue.
15. The evil Tongue is the murmuring Tongue.
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Iude 16. These are Murmurers. Murmuring is Discontent breaking out at the Lips. Men quarrel with God,Iude 16. These Are Murmurers. Murmuring is Discontent breaking out At the Lips. Men quarrel with God,
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and tax his Providence, as if he had not dealt well with them.
and Tax his Providence, as if he had not dealt well with them.
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Why should any murmur, or be discontented at their Condition? Doth God owe them any thing? Or, can they deserve any thing at his hands? Oh,
Why should any murmur, or be discontented At their Condition? Does God owe them any thing? Or, can they deserve any thing At his hands? O,
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how uncomely is it to murmur at Providence! It is fittest for a Cain to be Wroth with God. Gen. 4.6. 1. Murmuring proceeds from Unbelief.
how uncomely is it to murmur At Providence! It is Fittest for a Cain to be Wroth with God. Gen. 4.6. 1. Murmuring proceeds from Unbelief.
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When men distrust God's Promise, then they murmur at his Providence. Psal. 106.24, 25. They believed not his Word, but murmured.
When men distrust God's Promise, then they murmur At his Providence. Psalm 106.24, 25. They believed not his Word, but murmured.
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When Faith grows low, then Passions grow high. 2. Murmuring proceeds from Pride, men think they have deserv'd better ;
When Faith grows low, then Passion grow high. 2. Murmuring proceeds from Pride, men think they have deserved better;
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and because they are crossed, therefore they utter discontented Expressions against God. He who is humble bears any thing from God;
and Because they Are crossed, Therefore they utter discontented Expressions against God. He who is humble bears any thing from God;
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he knows his Punishment is less than his Sin; therefore saith, I will bear the indignation of the Lord, Micah 7.9.
he knows his Punishment is less than his since; Therefore Says, I will bear the Indignation of the Lord, micah 7.9.
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But Pride conjures up this Devil of Discontent; and hence come Murmurings: Murmuring is a Sin that God cannot bear. Numb. 14.27. How long shall I bear with this People that murmur against me? The Murmurer discovers much Ingratitude. A murmuring Tongue is always an unthankful Tongue:
But Pride conjures up this devil of Discontent; and hence come Murmurings: Murmuring is a since that God cannot bear. Numb. 14.27. How long shall I bear with this People that murmur against me? The Murmurer discovers much Ingratitude. A murmuring Tongue is always an unthankful Tongue:
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He considers not how he is a Debtor to Free Grace; and whatever he hath is more than God owes him:
He considers not how he is a Debtor to Free Grace; and whatever he hath is more than God owes him:
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He considers not that his Mercies out-weigh his Afflictions; there's more Honey in his Cup than Wormwood:
He considers not that his mercies outweigh his Afflictions; there's more Honey in his Cup than Wormwood:
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He considers not what God hath done for him more than such as are better than he:
He considers not what God hath done for him more than such as Are better than he:
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He hath the finest of Wheat, when others feed as Daniel, on Pulse. The Murmurer, I say, doth not consider this;
He hath the Finest of Wheat, when Others feed as daniel, on Pulse. The Murmurer, I say, does not Consider this;
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but because he is crossed in some small matter, he repines against God. Oh Ingratitude! Israel, though they had Manna from Heaven, to satisfie their Hunger, Angels Food;
but Because he is crossed in Some small matter, he repines against God. O Ingratitude! Israel, though they had Manna from Heaven, to satisfy their Hunger, Angels Food;
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yet murmured for want of Quails; not content that God should supply their want, but must satisfie their Lusts too. Oh unthankful!
yet murmured for want of Quails; not content that God should supply their want, but must satisfy their Lustiest too. O unthankful!
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That Physick is vain, that will not Work. That Ship is vain, that will not Sail.
That Physic is vain, that will not Work. That Ship is vain, that will not Sail.
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Israel 's murmuring cost many of them their Lives. 1 Cor. 10.10. Neither murmur ye as some of them did, and were destroyed of the Destroyer. Israel is murmuring cost many of them their Lives. 1 Cor. 10.10. Neither murmur you as Some of them did, and were destroyed of the Destroyer.
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Their Speechs were venomous, and God punished them with venomous Serpents. 16. The evil Tongue is the scoffing Tongue.
Their Speechs were venomous, and God punished them with venomous Serpents. 16. The evil Tongue is the scoffing Tongue.
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The Scoffer sits in the Chair of Scorners, and derides Religion.
The Scoffer sits in the Chair of Scorner's, and derides Religion.
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Surely the Devil hath taken great possession of men, when they have arrived at such a degree of Sin as to scoff at Holiness.
Surely the devil hath taken great possession of men, when they have arrived At such a degree of since as to scoff At Holiness.
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It was foretold as a Sin of the last Times. 2 Pet. 3.3. There shall come in the last days Scoffers.
It was foretold as a since of the last Times. 2 Pet. 3.3. There shall come in the last days Scoffers.
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Some scoff at the Authority of Scripture, Deity of Christ, the Immortality of the Soul: This is the worst sort of Tongues.
some scoff At the authority of Scripture, Deity of christ, the Immortality of the Soul: This is the worst sort of Tongues.
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When Men have laid aside the Veil of Modesty, and their Consciences are •eared, then they fall a scoffing at Religion;
When Men have laid aside the Veil of Modesty, and their Consciences Are •eared, then they fallen a scoffing At Religion;
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and when once they are come to this, their case is desperate; no Reproofs will reclaim them.
and when once they Are come to this, their case is desperate; no Reproofs will reclaim them.
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Tell them of their Sin, and they will hate you the more. Prov. 9.8. Reprove not a Scorner, lest he hate thee.
Tell them of their since, and they will hate you the more. Curae 9.8. Reprove not a Scorner, lest he hate thee.
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Such a man is on the Threshold of Damnation. 17. The evil Tongue is the Tongue given to Cursing. Psal. 10.7. His Mouth is full of cursing ;
Such a man is on the Threshold of Damnation. 17. The evil Tongue is the Tongue given to Cursing. Psalm 10.7. His Mouth is full of cursing;
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a wishing some great evil to befall another. Cursing is the Scum that boils off from a wicked Heart.
a wishing Some great evil to befall Another. Cursing is the Scum that boils off from a wicked Heart.
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Though it is true, the Curse causless shall not come ;
Though it is true, the Curse causeless shall not come;
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[ it is not in man's power to make another cursed, ] yet to wish a Curse, is a fearful Sin. If to hate our Brother, be Murder, 1 John 3.15. then to curse him, which is the highest degree of Hatred, must needs be Murder. To use an Execration or Curse, is for a man to do what lies in him to damn another.
[ it is not in Man's power to make Another cursed, ] yet to wish a Curse, is a fearful Sin. If to hate our Brother, be Murder, 1 John 3.15. then to curse him, which is the highest degree of Hatred, must needs be Murder. To use an Execration or Curse, is for a man to do what lies in him to damn Another.
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Some wish a Curse upon themselves:
some wish a Curse upon themselves:
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So the Iews; His Blood be upon us, &c. and so do your God damme's, as if Damnation did not come fast enough. Psal. 109.17. As be loved cursing, so let it come to him.
So the Iews; His Blood be upon us, etc. and so do your God dam's, as if Damnation did not come fast enough. Psalm 109.17. As be loved cursing, so let it come to him.
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18. The evil Tongue is the unjust Tongue; that will for a piece of Money open its Mouth in a bad Cause.
18. The evil Tongue is the unjust Tongue; that will for a piece of Money open its Mouth in a bad Cause.
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The Lawyer hath Linguam venalem, a Tongue that will be sold for Money. Psal. 82.2. How long will ye judge unjustly? Some will plead any Cause, though never so bad:
The Lawyer hath Linguam venalem, a Tongue that will be sold for Money. Psalm 82.2. How long will you judge unjustly? some will plead any Cause, though never so bad:
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Though it appears the Deeds are forged, the Witnesses bribed, there's Perjury in the Cause; yet they will plead it.
Though it appears the deeds Are forged, the Witnesses bribed, there's Perjury in the Cause; yet they will plead it.
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When a man pleads a bad Cause, he is the Devil's Attorney. As God hates false weights, so a false Cause.
When a man pleads a bad Cause, he is the Devil's attorney. As God hates false weights, so a false Cause.
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for they fleece mens Estates under a colour of Law, and ruine them under a pretence of doing Justice.
for they fleece men's Estates under a colour of Law, and ruin them under a pretence of doing justice.
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Vse 1. Branch 1. See what a Blow we have sustained by the Fall; it hath put out of frame the whole course of Nature.Use 1. Branch 1. See what a Blow we have sustained by the Fallen; it hath put out of frame the Whole course of Nature.
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Original Sin hath diffused it self as a poyson into all the Members of the Body.
Original since hath diffused it self as a poison into all the Members of the Body.
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It hath made the Eye unchast, the Hands full of Bribes; among the rest, it hath defiled the Tongue;
It hath made the Eye unchaste, the Hands full of Bribes; among the rest, it hath defiled the Tongue;
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it is a world of iniquity:
it is a world of iniquity:
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That which was made to be the Organ of God's Praise, is become a weapon of unrighteousness.
That which was made to be the Organ of God's Praise, is become a weapon of unrighteousness.
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Bran 2. If there be so much evil in the Tongue, what is in the Heart? If the Stream be so full of Water,Bran 2. If there be so much evil in the Tongue, what is in the Heart? If the Stream be so full of Water,
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how full of Water is the Fountain? If there be a world of iniquity in the Tongue,
how full of Water is the Fountain? If there be a world of iniquity in the Tongue,
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how many worlds of Sin are there in the heart? Psal. 5.9. Their inward part is very wickedness.
how many world's of since Are there in the heart? Psalm 5.9. Their inward part is very wickedness.
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If the Tongue, which is the outward part, be so wicked, the inward part is very wickedness. Psal. 64.6. The Heart is deep. It is such a Deep as cannot be fathom'd; deep Pride, Hypocrisie, Atheism.
If the Tongue, which is the outward part, be so wicked, the inward part is very wickedness. Psalm 64.6. The Heart is deep. It is such a Deep as cannot be fathomed; deep Pride, Hypocrisy, Atheism.
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The Heart is like the Sea, where is the Leviathan, and creeping things innumerable, Psal. 104. If the Skin hath Boils or Leprosie in it,
The Heart is like the Sea, where is the Leviathan, and creeping things innumerable, Psalm 104. If the Skin hath Boils or Leprosy in it,
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how much Corruption is in the Blood? If the Tongue be so bad, how diabolical is the Heart? It is the Heart sets the Tongue a-work.
how much Corruption is in the Blood? If the Tongue be so bad, how diabolical is the Heart? It is the Heart sets the Tongue awork.
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Out of the abundance of the Heart the Mouth speaketh. There are the Seeds of all Atheism and Blasphemy.Out of the abundance of the Heart the Mouth speaks. There Are the Seeds of all Atheism and Blasphemy.
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The Heart is the Trojan Horse, out of which a whole Army of Sin comes. Matth. 15.9. Out of the Heart proceed evil Thoughts, Murders, Adulteries; these defile a man.
The Heart is the Trojan Horse, out of which a Whole Army of since comes. Matthew 15.9. Out of the Heart proceed evil Thoughts, Murders, Adulteries; these defile a man.
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If a Branch of Wormwood be so bitter, then how bitter is the Root? Oh, what a Root of Bitterness grows in a man's Heart!
If a Branch of Wormwood be so bitter, then how bitter is the Root? O, what a Root of Bitterness grows in a Man's Heart!
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Some say they have good Hearts, but if the Tongue be so bad, quid Cor ? If I see a Smoak come out of the top of a Chimney, what a Fire burns within? Prov. 6.12, 14. A wicked man walketh with a froward mouth: frowardness is in his Heart.
some say they have good Hearts, but if the Tongue be so bad, quid Cor? If I see a Smoke come out of the top of a Chimney, what a Fire burns within? Curae 6.12, 14. A wicked man walks with a froward Mouth: frowardness is in his Heart.
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Solomon shews Reason why the Mouth is so froward; Frowardness is in his Heart. The Heart is a Store-house of Wickedness;Solomon shows Reason why the Mouth is so froward; Frowardness is in his Heart. The Heart is a Storehouse of Wickedness;
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therefore call'd the evil Treasure of the Heart, Mat. 12.35. Original Righteousness was a good Treasure;
Therefore called the evil Treasure of the Heart, Mathew 12.35. Original Righteousness was a good Treasure;
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but we were robb'd of that; and now there is an evil Treasure of Sin. The Word Treasure, denotes Plenty;
but we were robbed of that; and now there is an evil Treasure of Sin. The Word Treasure, denotes Plenty;
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to shew the fulness and abundance of Sin that is in the Heart. The Heart is a lesser Hell;
to show the fullness and abundance of since that is in the Heart. The Heart is a lesser Hell;
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which is matter of deep Humiliation. The Heart is like the Egyptian Temples, full of Spiders and Serpents.
which is matter of deep Humiliation. The Heart is like the Egyptian Temples, full of Spiders and Serpents.
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Vse 2. Reproof. It reproves such as abuse their Tongues in all manner of evil speaking, Lying, Slandering, rash Anger.Use 2. Reproof. It reproves such as abuse their Tongues in all manner of evil speaking, Lying, Slandering, rash Anger.
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The Heart is a Vessel full of Sin, and the Tongue sets it abroach. O how fast do mens Tongues gallop in Sin!
The Heart is a Vessel full of since, and the Tongue sets it abroach. O how fast do men's Tongues gallop in since!
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They say, they give God their hearts; but let the Devil take possession of their Tongues. Ps. 12.4. Our Lips are our own, who is Lord over us? Who hath any thing to do with our Words? Who shall controll us? Who is Lord over us? There's no Engine the Devil makes more use of than the Tongue.
They say, they give God their hearts; but let the devil take possession of their Tongues. Ps. 12.4. Our Lips Are our own, who is Lord over us? Who hath any thing to do with our Words? Who shall control us? Who is Lord over us? There's no Engine the devil makes more use of than the Tongue.
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What Errors, Contentions, Impieties have been propagated this way to the Dishonour of the high God? David calls his Tongue his Glory. Psal. 57.8. Awake my Glory. Why did he call his Tongue his Glory, but because by it he did set forth God's Glory in praising him? But a wicked man's Tongue is not his Glory, but his Shame. With his Tongue he wounds the Glory of God;
What Errors, Contentions, Impieties have been propagated this Way to the Dishonour of the high God? David calls his Tongue his Glory. Psalm 57.8. Awake my Glory. Why did he call his Tongue his Glory, but Because by it he did Set forth God's Glory in praising him? But a wicked Man's Tongue is not his Glory, but his Shame. With his Tongue he wounds the Glory of God;
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it is set on fire of Hell. it is Set on fire of Hell.
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Vse 3. Confutation. Bran. 1. It confutes the Catharists, and Perfectists, that plead for Perfection in this Life.Use 3. Confutation. Bran. 1. It confutes the Catharists, and Perfectists, that plead for Perfection in this Life.
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If the Tongue hath so many Evils in it, how are they perfect? Prov. 20.9. Who can say I have made my heart clean, I am pure from Sin? He makes a challenge to all the World.
If the Tongue hath so many Evils in it, how Are they perfect? Curae 20.9. Who can say I have made my heart clean, I am pure from since? He makes a challenge to all the World.
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But the Perfectist saith, he is pure from Sin : Like Isidore the Monk, Non hab•o, Domine, quod mihi ignoscas ;
But the Perfectist Says, he is pure from since: Like Isidore the Monk, Non hab•o, Domine, quod mihi ignoscas;
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I have nothing, Lord, for thee to pardon. If pure and perfect, then they put Christ out of Office;
I have nothing, Lord, for thee to pardon. If pure and perfect, then they put christ out of Office;
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he hath nothing to do for them as an Advocate; they have no need of his Intercession. But, Eccles. 7.20. There is not a just man upon Earth, that doth good, and sinneth not.
he hath nothing to do for them as an Advocate; they have no need of his Intercession. But, Eccles. 7.20. There is not a just man upon Earth, that does good, and Sinneth not.
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Nay, that sinneth not in doing good. In the Grammar, with the Present Tense is joyn'd the Imperfect:
Nay, that Sinneth not in doing good. In the Grammar, with the Present Tense is joined the Imperfect:
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With the Present State of Grace is joyn'd Imperfection. There's not a just man on earth, that sinneth not ;
With the Present State of Grace is joined Imperfection. There's not a just man on earth, that Sinneth not;
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nay, I may say, that sinneth not in his tongue. Moses was noted for the meekest man alive;
nay, I may say, that Sinneth not in his tongue. Moses was noted for the Meekest man alive;
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yet he spake unadvisedly with his Lips: Hear ye Rebels. Moses could not plead Perfection. Paul was an elect Vessel ;
yet he spoke unadvisedly with his Lips: Hear you Rebels. Moses could not plead Perfection. Paul was an elect Vessel;
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but there fell out a sharp contention between him and Barnabas ; and they grew so hot in their Words, that they parted each from other;
but there fell out a sharp contention between him and Barnabas; and they grew so hight in their Words, that they parted each from other;
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and we do not read that they had any more friendly Visits, Acts 15.39. Paul himself was not perfect.
and we do not read that they had any more friendly Visits, Acts 15.39. Paul himself was not perfect.
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Sin is like the wild Fig-tree in the Wall; cut off the Branches, and Stump, yet some Sprig or other will spring out again.
since is like the wild Fig tree in the Wall; Cut off the Branches, and Stump, yet Some Sprig or other will spring out again.
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How proud and supercilious are they who hold they are perfect, when the holiest men alive, at some time or other offend in their Tongue? There is no Perfection on this side the Grave.
How proud and supercilious Are they who hold they Are perfect, when the Holiest men alive, At Some time or other offend in their Tongue? There is no Perfection on this side the Grave.
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Perfection never begins till the Life ends. Only the Death of the Body will free us from the Body of Death.
Perfection never begins till the Life ends. Only the Death of the Body will free us from the Body of Death.
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Branch 2. It confutes the Arminians ; those Patrons of Free Will: they say, they have power to their own Salvation; they can change their Heart.Branch 2. It confutes the Arminians; those Patrons of Free Will: they say, they have power to their own Salvation; they can change their Heart.
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The Apostle saith, The Tongue can no man tame, Jam. 3.8.
The Apostle Says, The Tongue can no man tame, Jam. 3.8.
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If they cannot bridle their Tongue, how can they conquer their Will? If they cannot master this little Member, (Tongue,) how can they change their Nature? Alas,
If they cannot bridle their Tongue, how can they conquer their Will? If they cannot master this little Member, (Tongue,) how can they change their Nature? Alas,
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as St. Austin saith, Cathedram habet in Coelo, qui corda docet in Terra ; He hath his Pulpit in Heaven, that converts Hearts.
as Saint Austin Says, Cathedram habet in Coelo, qui Corda docet in Terra; He hath his Pulpit in Heaven, that converts Hearts.
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But what Reply will Men make at the last Day, when God shall say, You had power to convert your selves,
But what Reply will Men make At the last Day, when God shall say, You had power to convert your selves,
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why were you not converted? You could have come to Christ if you pleased; but why did ye not? It was Wilfulness.
why were you not converted? You could have come to christ if you pleased; but why did you not? It was Wilfulness.
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Ex ore tuo, out of thy own mouth I will condemn thee. Vse 4. Caution. Take heed to your Tongue;Ex over tuo, out of thy own Mouth I will condemn thee. Use 4. Caution. Take heed to your Tongue;
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have a care that ye offend not with your Tongue. Psal. 34.14. Keep thy Tongue from evil.
have a care that you offend not with your Tongue. Psalm 34.14. Keep thy Tongue from evil.
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A Sin we are very prone to, to lash out with our Tongues.
A since we Are very prove to, to lash out with our Tongues.
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There's the Fire of Lust in the Eye, and the Fire of Passion in the Tongue. Psal. 39.1. I said, I will take heed to my Ways, that I offend not with my tongue. An hard Lesson!
There's the Fire of Lust in the Eye, and the Fire of Passion in the Tongue. Psalm 39.1. I said, I will take heed to my Ways, that I offend not with my tongue. an hard lesson!
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Pambus said he was above twenty years learning that Scripture, not to offend with his tongue. The Tongue is an unruly Member ;Pambus said he was above twenty Years learning that Scripture, not to offend with his tongue. The Tongue is an unruly Member;
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God hath set a double Hedge before the Tongue, the Teeth and Lips, to keep it within its bounds, that it doth not speak vainly. O, look to your Tongue.
God hath Set a double Hedge before the Tongue, the Teeth and Lips, to keep it within its bounds, that it does not speak vainly. O, look to your Tongue.
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When a City is besieged, he that keeps the Gates of the City, keeps the whole City safe;
When a city is besieged, he that keeps the Gates of the city, keeps the Whole city safe;
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so, if you keep the Gates or Doors of your Mouth, you keep your whole Soul. Rules for the well ordering and regulating your Words, or the governing of your Tongue, that you do not dishonour God therewith.
so, if you keep the Gates or Doors of your Mouth, you keep your Whole Soul. Rules for the well ordering and regulating your Words, or the governing of your Tongue, that you do not dishonour God therewith.
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And that Religion is vain, which is ineffectual; it will not Bridle the Tongue, or Master the Passions.
And that Religion is vain, which is ineffectual; it will not Bridle the Tongue, or Master the Passion.
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The Heart fills the Tongue with Words, as the Cistern is fill'd from the Spunge. The way to heal the Tongue, is to better the Heart.
The Heart fills the Tongue with Words, as the Cistern is filled from the Sponge. The Way to heal the Tongue, is to better the Heart.
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The Vapours that trouble the Head, come from the Stomach. If you would cure the Head, apply something to the Stomach.
The Vapours that trouble the Head, come from the Stomach. If you would cure the Head, apply something to the Stomach.
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If the Stomach were better, the Head would be better; Reformation must begin at the Heart.
If the Stomach were better, the Head would be better; Reformation must begin At the Heart.
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In a Watch, when the Wheels are out of order, they mend the Spring thereof;
In a Watch, when the Wheels Are out of order, they mend the Spring thereof;
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so when the Tongue is like a Watch that runs too fast in vain, sinful talk, mend the Spring; let thy Heart be bettered.
so when the Tongue is like a Watch that runs too fast in vain, sinful talk, mend the Spring; let thy Heart be bettered.
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If the Heart be vain and earthly, the Tongue will be so. If the Water be foul in the Fountain, it cannot be clear in the Vessel.
If the Heart be vain and earthly, the Tongue will be so. If the Water be foul in the Fountain, it cannot be clear in the Vessel.
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If the Heart be holy, the Tongue will be so. Look to thy Heart; get a better Heart, and a better Tongue.
If the Heart be holy, the Tongue will be so. Look to thy Heart; get a better Heart, and a better Tongue.
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Quest. How shall I get my Heart bettered? Answ. Get a Principle of Grace infused:Quest. How shall I get my Heart bettered? Answer Get a Principle of Grace infused:
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Grace is like the Salt cast into the Spring: Grace changeth the Heart, and sanctifies all the Members of the Body;
Grace is like the Salt cast into the Spring: Grace changes the Heart, and Sanctifies all the Members of the Body;
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it sanctifies the Eyes, and makes them Chast; it sanctifies the Tongue, and makes it Meek and Calm.
it Sanctifies the Eyes, and makes them Chaste; it Sanctifies the Tongue, and makes it Meek and Cam.
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When the Holy Ghost came upon the Apostles, they began to speak with other Tongues, Act. 2.4.
When the Holy Ghost Come upon the Apostles, they began to speak with other Tongues, Act. 2.4.
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When God's Spirit comes on a Man with a sanctifying Work, he speaks with another Tongue; the Speech is Heavenly;
When God's Spirit comes on a Man with a sanctifying Work, he speaks with Another Tongue; the Speech is Heavenly;
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Grace makes the Heart Serious, and that cures the levity of the Tongue. When the Heart is serious, the Words are savoury.
Grace makes the Heart Serious, and that cures the levity of the Tongue. When the Heart is serious, the Words Are savoury.
n1 vvz dt n1 j, cc d vvz dt n1 pp-f dt n1. c-crq dt n1 vbz j, dt n2 vbr j.
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2 Rule. If you would not Sin in your Tongue, call to Mind how you have formerly offended in your Tongue,
2 Rule. If you would not since in your Tongue, call to Mind how you have formerly offended in your Tongue,
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and that will make you more watchful for the Future.
and that will make you more watchful for the Future.
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Have not you spoken Words that have savoured of Discontent or Envy? Have not you been guilty of Censuring and Slandering? Have not you been disguised with Passion? Hath not your Tongue out run your Discretion? Have not you spoken Words that you have been sorry for afterwards,
Have not you spoken Words that have savoured of Discontent or Envy? Have not you been guilty of Censuring and Slandering? Have not you been disguised with Passion? Hath not your Tongue out run your Discretion? Have not you spoken Words that you have been sorry for afterwards,
vhb xx pn22 vvn n2 cst vhb vvn pp-f n1 cc n1? vhb xx pn22 vbn j pp-f vvg cc vvg? vhb xx pn22 vbn vvn p-acp n1? vhz xx po22 n1 av vvi po22 n1? vhb xx pn22 vvn n2 cst pn22 vhb vbn j p-acp av,
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and have caused either shame or tears? O observe former failings, how you have sinned in your Tongue,
and have caused either shame or tears? O observe former failings, how you have sinned in your Tongue,
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and that will be a good help for the future. David certainly made a Critical Observation upon some of his Words, wherein he had offended: Words of Pride: Psal. 30.6. In my Prosperity I said I shall never be moved. And, Psal. 116.14. I said in my haste, All Men are Lyars:
and that will be a good help for the future. David Certainly made a Critical Observation upon Some of his Words, wherein he had offended: Words of Pride: Psalm 30.6. In my Prosperity I said I shall never be moved. And, Psalm 116.14. I said in my haste, All Men Are Liars:
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Even Samuel and all the Prophets, who promised me the Kingdom, they are all Lyars; and I shall die before I can come to enjoy it.
Even Samuel and all the prophets, who promised me the Kingdom, they Are all Liars; and I shall die before I can come to enjoy it.
av-j np1 cc d dt n2, r-crq vvd pno11 dt n1, pns32 vbr d n2; cc pns11 vmb vvi c-acp pns11 vmb vvi pc-acp vvi pn31.
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David having observed how he had offended in his Tongue, he is more careful of his Words,David having observed how he had offended in his Tongue, he is more careful of his Words,
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and made a strict Vow with himself that he would look better them. Psal. 39.1. I said I would take heed to my Ways, that I offend not with my Tongue.
and made a strict Voelli with himself that he would look better them. Psalm 39.1. I said I would take heed to my Ways, that I offend not with my Tongue.
cc vvd dt j vvb p-acp px31 cst pns31 vmd vvi vvi pno32. np1 crd. pns11 vvd pns11 vmd vvi n1 p-acp po11 n2, cst pns11 vvb xx p-acp po11 n1.
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Look to the former slips of your Tongue, and how you have by your Words provoked God,
Look to the former slips of your Tongue, and how you have by your Words provoked God,
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and that will be a good means to make you more cautious for the future.
and that will be a good means to make you more cautious for the future.
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A Mariner that hath twice touched upon a Rock, and been like to be cast away, will be more careful how he comes there again. 3 Rule. Watch your Tongue:
A Mariner that hath twice touched upon a Rock, and been like to be cast away, will be more careful how he comes there again. 3 Rule. Watch your Tongue:
dt n1 cst vhz av vvn p-acp dt n1, cc vbn j pc-acp vbi vvn av, vmb vbi av-dc j c-crq pns31 vvz a-acp av. crd vvi. vvb po22 n1:
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Most Sin is committed for want of Watchfulness.
Most since is committed for want of Watchfulness.
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As the Tongue hath a double Fence set about it, so it had need have a double Watch.
As the Tongue hath a double Fence Set about it, so it had need have a double Watch.
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The Tongue when it is let loose will be ready to speak loosly ; watch it, lest it run beyond its Bounds, in frothy and sinful Discourse: Prov. 30.32. If thou hast thought Evil, lay thy Hand upon thy Mouth :
The Tongue when it is let lose will be ready to speak loosely; watch it, lest it run beyond its Bounds, in frothy and sinful Discourse: Curae 30.32. If thou hast Thought Evil, lay thy Hand upon thy Mouth:
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That is (say some) lay thy Hand upon thy Mouth in token of Repentance.
That is (say Some) lay thy Hand upon thy Mouth in token of Repentance.
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But it may bear another Sence:
But it may bear Another Sense:
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If thou hast thought Evil, if angry malicious thoughts come into thy Mind, lay thy Hand upon thy Mouth to stop thy Lips, that thy thoughts come not into Words;
If thou hast Thought Evil, if angry malicious thoughts come into thy Mind, lay thy Hand upon thy Mouth to stop thy Lips, that thy thoughts come not into Words;
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do not speak what thou thinkest ▪ If thou hast in thy Heart conceived Evil, let not thy Tongue be the Midwife to bring it forth;
do not speak what thou Thinkest ▪ If thou hast in thy Heart conceived Evil, let not thy Tongue be the Midwife to bring it forth;
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lay thy Hand upon thy Mouth. The Spiritual Watch must be kept daily: Watch and Pray :lay thy Hand upon thy Mouth. The Spiritual Watch must be kept daily: Watch and Pray:
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'Tis not enough to Pray against Sin, but you must Watch against it. Look to your Tongue that there be no Wild Fire got into it.
It's not enough to Pray against since, but you must Watch against it. Look to your Tongue that there be no Wild Fire god into it.
pn31|vbz xx av-d pc-acp vvi p-acp n1, cc-acp pn22 vmb vvi p-acp pn31. n1 p-acp po22 n1 cst pc-acp vbi dx j n1 vvn p-acp pn31.
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The Iews Sealed the Sepulchre and set a Watch :
The Iews Sealed the Sepulchre and Set a Watch:
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So Seal up your Lips, by an Holy Vow, and then Watch them that they speak no Evil.
So Seal up your Lips, by an Holy Voelli, and then Watch them that they speak no Evil.
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4 Rule. If you would not offend in your Tongue, ponder your Words well before you speak, Eccles. 5.1. Be not rash with thy Mouth. Some speak vainly, because inconsiderately ;
4 Rule. If you would not offend in your Tongue, ponder your Words well before you speak, Eccles. 5.1. Be not rash with thy Mouth. some speak vainly, Because inconsiderately;
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they do not weigh their Words before they speak them.
they do not weigh their Words before they speak them.
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He must needs make wild Work in Printing, that should print his Letters and never mind how he sets them.
He must needs make wild Work in Printing, that should print his Letters and never mind how he sets them.
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That which doth not attain the end for which it was appointed, is a vain Thing.
That which does not attain the end for which it was appointed, is a vain Thing.
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He that speaks rashly, speaks rudely, and discovers either Indiscretion or Sin. Words spoken in haste may be repented of at leisure:
He that speaks rashly, speaks rudely, and discovers either Indiscretion or Sin. Words spoken in haste may be repented of At leisure:
pns31 cst vvz av-j, vvz av-j, cc vvz d n1 cc np1 n2 vvn p-acp n1 vmb vbi vvn pp-f p-acp n1:
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As it is with a Man's going;
As it is with a Man's going;
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if he goes carelesly, and doth not mind his way, his Foot may be in a Slough e'er he is aware:
if he Goes carelessly, and does not mind his Way, his Foot may be in a Slough ever he is aware:
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So with a Man's speaking, If he do not mind his Words, but gives his Tongue liberty, he may speak not only unadvisedly,
So with a Man's speaking, If he do not mind his Words, but gives his Tongue liberty, he may speak not only unadvisedly,
av p-acp dt ng1 vvg, cs pns31 vdb xx vvi po31 n2, cc-acp vvz po31 n1 n1, pns31 vmb vvi xx av-j av-j,
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but unholily, and give just offence.
but unholily, and give just offence.
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5 Rule. If you would not offend in your Tongue, pray to God to guard your Tongue : Psal. 141.3. Set a Watch, O Lord, before my Mouth.
5 Rule. If you would not offend in your Tongue, pray to God to guard your Tongue: Psalm 141.3. Set a Watch, Oh Lord, before my Mouth.
crd vvi. cs pn22 vmd xx vvi p-acp po22 n1, vvb p-acp np1 pc-acp vvi po22 n1: np1 crd. vvb dt n1, uh n1, p-acp po11 n1.
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Set not about this Work in your own Strength, but implore God's help. The Tongue can no Man tame, Jam. 3.8. Man that can tame the fiercest Creatures, Lion, Wolf, Elephant, yet cannot tame the Tongue; but God can tame it;
Set not about this Work in your own Strength, but implore God's help. The Tongue can no Man tame, Jam. 3.8. Man that can tame the Fiercest Creatures, lion, Wolf, Elephant, yet cannot tame the Tongue; but God can tame it;
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therefore go to him by Prayer: Pray, Lord, set a Watch before the Door of my Lips;
Therefore go to him by Prayer: Pray, Lord, Set a Watch before the Door of my Lips;
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keep me, that I may speak nothing to grieve thy Spirit, or that may tend to thy dishonour.
keep me, that I may speak nothing to grieve thy Spirit, or that may tend to thy dishonour.
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God is the great Lord-Keeper, he keeps the Heart and Tongue. Pray, that his fear may be a Golden Bridle to check us from speaking Evil;
God is the great Lord-keeper, he keeps the Heart and Tongue. prey, that his Fear may be a Golden Bridle to check us from speaking Evil;
np1 vbz dt j n1, pns31 vvz dt n1 cc n1. n1, cst po31 n1 vmb vbi dt j n1 pc-acp vvi pno12 p-acp vvg j-jn;
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then we are safe when we have God for our Guardian.
then we Are safe when we have God for our Guardian.
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6 Rule. If you would be kept from evil speaking, inure your Tongues to good speaking.
6 Rule. If you would be kept from evil speaking, inure your Tongues to good speaking.
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If you would not have the Cask have a bad scent, put good Liquor into it:
If you would not have the Cask have a bad scent, put good Liquour into it:
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So if you would not have your Tongue run out sinfully, let it be used to good discourse;
So if you would not have your Tongue run out sinfully, let it be used to good discourse;
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speak often one to another of Christ, and the things pertaining to the Kingdom of God:
speak often one to Another of christ, and the things pertaining to the Kingdom of God:
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The Spouses Lips drop'd as an Honey-comb, Cant. 4.11.The Spouses Lips dropped as an Honeycomb, Cant 4.11.
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MOTIVES. Vse. To beware of Tongue-Sins.
MOTIVES. Use. To beware of Tongue-sins.
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1 Motive. If you have no care of your Tongues, all your Religion is Vain. Iam. 1.26. If any Man among you seems to be Religious, and bridleth not his Tongue, this Man's Religion is vain.
1 Motive. If you have no care of your Tongues, all your Religion is Vain. Iam. 1.26. If any Man among you seems to be Religious, and bridleth not his Tongue, this Man's Religion is vain.
crd n1. cs pn22 vhb dx n1 pp-f po22 n2, d po22 n1 vbz j. np1 crd. cs d n1 p-acp pn22 vvz pc-acp vbi j, cc vvz xx po31 n1, d ng1 n1 vbz j.
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Many a one will hear the Word, and make a profession of Religion; but cares not what Liberty he takes in his Tongue, to reproach and vilifie others. This Man's Religion is vain:
Many a one will hear the Word, and make a profession of Religion; but Cares not what Liberty he Takes in his Tongue, to reproach and vilify Others. This Man's Religion is vain:
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That is, 1. He hath no Religion, his Religion is but a shew or pretence. The Blazing Comet is no Star. 2. It is vain, because it is ineffectual;
That is, 1. He hath no Religion, his Religion is but a show or pretence. The Blazing Cometam is no Star. 2. It is vain, Because it is ineffectual;
cst vbz, crd pns31 vhz dx n1, po31 n1 vbz p-acp dt n1 cc n1. dt j-vvg n1 vbz dx n1. crd pn31 vbz j, c-acp pn31 vbz j;
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it hath not that force upon him as Religion ought.
it hath not that force upon him as Religion ought.
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That is a vain Thing, that doth not do its Work, or Answer its End. That Engine is vain, that will not carry the Water.
That is a vain Thing, that does not do its Work, or Answer its End. That Engine is vain, that will not carry the Water.
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2 Motive. The Tongue discovers much of the Heart. Verba sunt nuncia cordis: Such as the Tongue is, such commonly the Heart is.
2 Motive. The Tongue discovers much of the Heart. Verba sunt nuncia Cordis: Such as the Tongue is, such commonly the Heart is.
crd n1. dt n1 vvz d pp-f dt n1. fw-la fw-la fw-it fw-la: d c-acp dt n1 vbz, d av-j dt n1 vbz.
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A lascivious Tongue shews a lustful Heart; an earthly Tongue a covetous Heart; a murmuring Tongue a discontented Heart:
A lascivious Tongue shows a lustful Heart; an earthly Tongue a covetous Heart; a murmuring Tongue a discontented Heart:
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The Tongue is oft a Commentary upon the Heart. As the Face breaking out in Sores shows the Blood is corrupt;
The Tongue is oft a Commentary upon the Heart. As the Face breaking out in Sores shows the Blood is corrupt;
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so the Tongue breaking out in sinful Discourse shows the Heart is corrupt.
so the Tongue breaking out in sinful Discourse shows the Heart is corrupt.
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3 Motive. To allow our selves in the abuse of the Tongue, cannot stand with Grace.
3 Motive. To allow our selves in the abuse of the Tongue, cannot stand with Grace.
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I know a good Man may sometimes speak unadvisedly with his Lips; he may fly out in Words, be in a Passion;
I know a good Man may sometime speak unadvisedly with his Lips; he may fly out in Words, be in a Passion;
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but he doth not allow himself in it; when his Passion is over he weeps. Rom. 7.15. What I do I allow not ;
but he does not allow himself in it; when his Passion is over he weeps. Rom. 7.15. What I do I allow not;
cc-acp pns31 vdz xx vvi px31 p-acp pn31; c-crq po31 n1 vbz a-acp pns31 vvz. np1 crd. q-crq pns11 vdb pns11 vvb xx;
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but for a Man to allow himself in Sin, Censuring, Slandering, dropping Words like Coals of Fire;
but for a Man to allow himself in since, Censuring, Slandering, dropping Words like Coals of Fire;
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sure it is not consistent with Grace. A Sheep may fall into the Dirt, but doth not lie there.
sure it is not consistent with Grace. A Sheep may fallen into the Dirt, but does not lie there.
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A good Man may fall into a Sin of the Tongue, but doth not lie in it, he gets out again by repentance.
A good Man may fallen into a since of the Tongue, but does not lie in it, he gets out again by Repentance.
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To allow one's self in Sin, shews a Man is overcome of it; that he regards it in his Heart, and that is inconsistent with Grace, Psal. 66.18. 4 Motive. The Sins of the Tongue are very defiling: NONLATINALPHABET, Iam. 3.6. The Tongue defileth :
To allow one's self in since, shows a Man is overcome of it; that he regards it in his Heart, and that is inconsistent with Grace, Psalm 66.18. 4 Motive. The Sins of the Tongue Are very defiling:, Iam. 3.6. The Tongue Defileth:
p-acp vvi pig n1 p-acp n1, vvz dt n1 vbz vvn pp-f pn31; cst pns31 vvz pn31 p-acp po31 n1, cc d vbz j p-acp n1, np1 crd. crd n1. dt n2 pp-f dt n1 vbr j vvg:, np1 crd. dt n1 vvz:
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Defiling to one's self, and chiefly defiling to others. The Tongue conveys Poison into the Ear of another;
Defiling to one's self, and chiefly defiling to Others. The Tongue conveys Poison into the Ear of Another;
vvg p-acp pig n1, cc av-jn vvg p-acp n2-jn. dt n1 vvz n1 p-acp dt n1 pp-f j-jn;
(111) part (DIV2)
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sometimes by false Suggestions, raising Prejudices in the Mind of another, against such a Person; sometimes by passionate Speeches, the Spirit of another is provoked;
sometime by false Suggestions, raising Prejudices in the Mind of Another, against such a Person; sometime by passionate Speeches, the Spirit of Another is provoked;
av p-acp j n2, vvg n2 p-acp dt n1 pp-f n-jn, p-acp d dt n1; av p-acp j n2, dt n1 pp-f n-jn vbz vvn;
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as the firing one Beacon causeth more Beacons to be fired: So one angry Tongue makes more, and stirs up the Fire of Contention.
as the firing one Beacon Causes more Beacons to be fired: So one angry Tongue makes more, and stirs up the Fire of Contention.
c-acp dt vvg crd n1 vvz dc n2 pc-acp vbi vvn: av crd j n1 vvz av-dc, cc vvz a-acp dt n1 pp-f n1.
(111) part (DIV2)
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5 Motive. The Evil Tongue is set on Fire of Hell. In the Text, Isaiah 's Tongue was set on Fire from Heaven;
5 Motive. The Evil Tongue is Set on Fire of Hell. In the Text, Isaiah is Tongue was Set on Fire from Heaven;
crd n1. dt j-jn n1 vbz vvn p-acp n1 pp-f n1. p-acp dt n1, np1 vbz n1 vbds vvn p-acp n1 p-acp n1;
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but a malicious, censorious, passionate Tongue, is set on Fire from Hell. When Satan inflames the Tongue, then it spits Fire:
but a malicious, censorious, passionate Tongue, is Set on Fire from Hell. When Satan inflames the Tongue, then it spits Fire:
cc-acp dt j, j, j n1, vbz vvn p-acp n1 p-acp n1. c-crq np1 vvz dt n1, cs pn31 vvz n1:
(111) part (DIV2)
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How rashly and sinfully did the Prophet Ionah speak, Ch. 4.9. I do well to be angry to the Death.
How rashly and sinfully did the Prophet Jonah speak, Christ 4.9. I do well to be angry to the Death.
c-crq av-j cc av-j vdd dt n1 np1 vvb, np1 crd. pns11 vdb av pc-acp vbi j p-acp dt n1.
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Ionah in the Hebrew signifies a Dove, which is without Gall; but he shew'd too much Gall of bitterness: What! to be angry!Jonah in the Hebrew signifies a Dove, which is without Gall; but he showed too much Gall of bitterness: What! to be angry!
np1 p-acp dt njp vvz dt n1, r-crq vbz p-acp n1; cc-acp pns31 vvd av d n1 pp-f n1: uh p-acp vbi j!
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and to be angry with God! and to justifie it! Sure his Tongue had not a Coal from God's Altar;
and to be angry with God! and to justify it! Sure his Tongue had not a Coal from God's Altar;
cc pc-acp vbi j p-acp np1 cc pc-acp vvi pn31! j po31 n1 vhd xx dt n1 p-acp npg1 n1;
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for that was very unseemly for a Prophet.
for that was very unseemly for a Prophet.
p-acp d vbds av j p-acp dt n1.
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much more that which contradicts the Rule;
much more that which contradicts the Rule;
av-d av-dc cst r-crq vvz dt n1;
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When you find your Spirits inflamed, and your Tongues on Fire, say as it is Deut. 29.24.
When you find your Spirits inflamed, and your Tongues on Fire, say as it is Deuteronomy 29.24.
c-crq pn22 vvb po22 n2 vvn, cc po22 n2 p-acp n1, vvb c-acp pn31 vbz np1 crd.
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What means the Heat of this Great Anger? Whence doth this Fire come? Is this Coal fetched from the Altar,What means the Heat of this Great Anger? Whence does this Fire come? Is this Coal fetched from the Altar,
q-crq vvz dt n1 pp-f d j n1? q-crq vdz d n1 vvn? vbz d n1 vvn p-acp dt n1,
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or the Infernal Pit? Doth not Satan kindle this Fire in my Tongue, and then warm himself at it?
or the Infernal Pit? Does not Satan kindle this Fire in my Tongue, and then warm himself At it?
cc dt j n1? vdz xx np1 vvb d n1 p-acp po11 n1, cc av vvi px31 p-acp pn31?
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6 Motive. The Sins of the Tongue are provoking to God, and prejudicial to us. 1. Provoking to God;
6 Motive. The Sins of the Tongue Are provoking to God, and prejudicial to us. 1. Provoking to God;
crd n1. dt n2 pp-f dt n1 vbr vvg p-acp np1, cc j p-acp pno12. crd vvg p-acp np1;
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they make the fury rise up in his Face, Psal. 106.33.
they make the fury rise up in his Face, Psalm 106.33.
pns32 vvb dt n1 vvb a-acp p-acp po31 n1, np1 crd.
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Moses spake unadvisedly with his Lips. What was this unadvised Speech? Numb. 20.10, 11. Hear now ye Rebells; must we fetch you Water out of this Rock? Though he were a Favourite,Moses spoke unadvisedly with his Lips. What was this unadvised Speech? Numb. 20.10, 11. Hear now you Rebels; must we fetch you Water out of this Rock? Though he were a Favourite,
np1 vvd av-j p-acp po31 n2 q-crq vbds d j n1? j. crd, crd vvb av pn22 n2; vmb pns12 vvi pn22 n1 av pp-f d n1? cs pns31 vbdr dt n1,
(111) part (DIV2)
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and God had spoken with him Face to Face, yet God gives him a check for it;
and God had spoken with him Face to Face, yet God gives him a check for it;
cc np1 vhd vvn p-acp pno31 n1 p-acp n1, av np1 vvz pno31 dt n1 p-acp pn31;
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it turned his smile into a frown. 2. Prejudicial to us: Moses 's rash Speech shut him out of Canaan ;
it turned his smile into a frown. 2. Prejudicial to us: Moses is rash Speech shut him out of Canaan;
pn31 vvd po31 n1 p-acp dt n1. crd j p-acp pno12: np1 vbz j n1 vvd pno31 av pp-f np1;
(111) part (DIV2)
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it may us out of Heaven, of which that was but a Type.
it may us out of Heaven, of which that was but a Type.
pn31 vmb pno12 av pp-f n1, pp-f r-crq d vbds p-acp dt n1.
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The Fiery Tongue oft brings Men to the Fiery Furnace. The rich Man cried for a drop of Water to cool his Tongue.
The Fiery Tongue oft brings Men to the Fiery Furnace. The rich Man cried for a drop of Water to cool his Tongue.
dt j n1 av vvz n2 p-acp dt j n1. dt j n1 vvd p-acp dt n1 pp-f n1 pc-acp vvi po31 n1.
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Origen notes, he had sinned most in his Tongue, and God punished him most in his Tongue.Origen notes, he had sinned most in his Tongue, and God punished him most in his Tongue.
np1 n2, pns31 vhd vvn ds p-acp po31 n1, cc np1 vvd pno31 av-ds p-acp po31 n1.
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7 Motive. He who offends not in his Tongue is a perfect Man: An high expression.
7 Motive. He who offends not in his Tongue is a perfect Man: an high expression.
crd n1. pns31 r-crq vvz xx p-acp po31 n1 vbz dt j n1: dt j n1.
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If any Man offend not in Word, the same is a perfect Man ; that is, attained to a very high degree;If any Man offend not in Word, the same is a perfect Man; that is, attained to a very high degree;
cs d n1 vvb xx p-acp n1, dt d vbz dt j n1; d vbz, vvn p-acp dt j j n1;
(111) part (DIV2)
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in the highest Form of Christ's School:
in the highest From of Christ's School:
p-acp dt js n1 pp-f npg1 n1:
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A prudent Man, or an upright Man, or comparatively, in comparison of others, such as have not gotten the Conquest over their Passions; he is far above them;
A prudent Man, or an upright Man, or comparatively, in comparison of Others, such as have not got the Conquest over their Passion; he is Far above them;
dt j n1, cc dt j n1, cc av-j, p-acp n1 pp-f n2-jn, d c-acp vhb xx vvn dt n1 p-acp po32 n2; pns31 vbz av-j p-acp pno32;
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and in comparison of them he is a perfect Man;
and in comparison of them he is a perfect Man;
cc p-acp n1 pp-f pno32 pns31 vbz dt j n1;
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such an one was Holy Cranmer, that could not be provoked by the ill carriages of others, but requited injuries with kindness.
such an one was Holy Cranmer, that could not be provoked by the ill carriages of Others, but requited injuries with kindness.
d dt pi vbds j np1, cst vmd xx vbi vvn p-acp dt j-jn n2 pp-f n2-jn, cc-acp vvd n2 p-acp n1.
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8 Motive. You must give an account to God, as well of your Speeches, as your Actions, Mat. 12.36. Every idle Word that Men shall speak, they shall give account thereof in the Day of Iudgment :
8 Motive. You must give an account to God, as well of your Speeches, as your Actions, Mathew 12.36. Every idle Word that Men shall speak, they shall give account thereof in the Day of Judgement:
crd n1. pn22 vmb vvi dt n1 p-acp np1, c-acp av pp-f po22 n2, c-acp po22 n2, np1 crd. d j n1 cst n2 vmb vvi, pns32 vmb vvi n1 av p-acp dt n1 pp-f n1:
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Words of no account will have an heavy account ;
Words of no account will have an heavy account;
n2 pp-f dx n1 vmb vhi dt j n1;
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and if God will reckon with Men for every idle, angry Word, then what will he do for sinful Oaths? O that my Words were written, Job 19.23.
and if God will reckon with Men for every idle, angry Word, then what will he do for sinful Oaths? Oh that my Words were written, Job 19.23.
cc cs np1 vmb vvi p-acp n2 p-acp d j, j n1, av q-crq vmb pns31 vdi p-acp j n2? uh cst po11 n2 vbdr vvn, np1 crd.
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Truly if many People's Words were written, they would be ashamed of them. And let me tell you, your Words are written, Rev. 20.12. The Books were opened. In the Book of God's remembrance all your Words are written :
Truly if many People's Words were written, they would be ashamed of them. And let me tell you, your Words Are written, Rev. 20.12. The Books were opened. In the Book of God's remembrance all your Words Are written:
np1 cs d ng1 n2 vbdr vvn, pns32 vmd vbi j pp-f pno32. cc vvb pno11 vvi pn22, po22 n2 vbr vvn, n1 crd. dt n2 vbdr vvn. p-acp dt n1 pp-f npg1 n1 d po22 n2 vbr vvn:
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You had need then be careful you offend not with your Tongues; God writes down all you speak, and you must give an account to him.
You had need then be careful you offend not with your Tongues; God writes down all you speak, and you must give an account to him.
pn22 vhd n1 av vbi j pn22 vvb xx p-acp po22 n2; np1 vvz a-acp d pn22 vvb, cc pn22 vmb vvi dt n1 p-acp pno31.
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When Latimer heard the Pen going behind the Hangings, he was careful in his Answers: And let me tell you, as your Words are, such will your Sentence be;
When Latimer herd the Pen going behind the Hangings, he was careful in his Answers: And let me tell you, as your Words Are, such will your Sentence be;
c-crq np1 vvd dt n1 vvg p-acp dt n2-vvg, pns31 vbds j p-acp po31 n2: cc vvb pno11 vvi pn22, c-acp po22 n2 vbr, d vmb po22 n1 vbi;
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when the Books are opened, God will proceed with you in Judicature, according to your Words.
when the Books Are opened, God will proceed with you in Judicature, according to your Words.
c-crq dt n2 vbr vvn, np1 vmb vvi p-acp pn22 p-acp n1, vvg p-acp po22 n2.
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By your Words you shall be saved or condemned, Matth. 12.37. By thy Words thou shalt be justified, and by thy Words thou shalt be condemned :
By your Words you shall be saved or condemned, Matthew 12.37. By thy Words thou shalt be justified, and by thy Words thou shalt be condemned:
p-acp po22 n2 pn22 vmb vbi vvn cc vvn, np1 crd. p-acp po21 n2 pns21 vm2 vbi vvn, cc p-acp po21 n2 pns21 vm2 vbi vvn:
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This should Bridle our Tongues from evil speaking. If our Words be good, the Sentence will go on our side;
This should Bridle our Tongues from evil speaking. If our Words be good, the Sentence will go on our side;
d vmd vvi po12 n2 p-acp j-jn n-vvg. cs po12 n2 vbb j, dt n1 vmb vvi p-acp po12 n1;
(111) part (DIV2)
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if evil, the Sentence will go against us; By thy Words, &c. Treasonable Words make Men guilty in Man's Court; and vain, sinful in God's.
if evil, the Sentence will go against us; By thy Words, etc. Treasonable Words make Men guilty in Man's Court; and vain, sinful in God's.
cs j-jn, dt n1 vmb vvi p-acp pno12; p-acp po21 n2, av j n2 vvb n2 j p-acp ng1 n1; cc j, j p-acp npg1.
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Against being weary in well-doing. Gal. 6.9. And let us not be weary in well-doing, for in due Season we shall reap, if we faint not.
Against being weary in welldoing. Gal. 6.9. And let us not be weary in welldoing, for in due Season we shall reap, if we faint not.
p-acp vbg j p-acp n1. np1 crd. cc vvb pno12 xx vbi j p-acp n1, c-acp p-acp j-jn n1 pns12 vmb vvi, cs pns12 vvb xx.
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IN the Verses before the Text, the Apostle had laid down a Proposition, What a Man soweth that shall he reap, v. 7. He that sows in Sin, shall reap in Sorrow;
IN the Verses before the Text, the Apostle had laid down a Proposition, What a Man Soweth that shall he reap, v. 7. He that Sovus in since, shall reap in Sorrow;
p-acp dt n2 p-acp dt n1, dt n1 vhd vvn a-acp dt n1, r-crq dt n1 vvz cst vmb pns31 vvi, n1 crd pns31 cst n2 p-acp n1, vmb vvi p-acp n1;
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he that Sows the Seeds of Grace, shall reap Glory: There is the Proposition. In the Text, the Apostle makes the application, Let us not be weary of well-doing.
he that Sovus the Seeds of Grace, shall reap Glory: There is the Proposition. In the Text, the Apostle makes the application, Let us not be weary of welldoing.
pns31 cst ng1 dt n2 pp-f n1, vmb vvi n1: pc-acp vbz dt n1. p-acp dt n1, dt n1 vvz dt n1, vvb pno12 xx vbi j pp-f n1.
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We that have sown the good Seed of Repentance, and an Holy Life, let us not be weary,
We that have sown the good Seed of Repentance, and an Holy Life, let us not be weary,
pns12 d vhb vvn dt j n1 pp-f n1, cc dt j n1, vvb pno12 xx vbi j,
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for in due season we shall reap, if we faint not. First, A Dehortation; Let us not be weary. for in due season we shall reap, if we faint not. First, A Dehortation; Let us not be weary.
c-acp p-acp j-jn n1 pns12 vmb vvi, cs pns12 vvb xx. ord, dt n1; vvb pno12 xx vbi j.
(112) sermon (DIV1)
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Secondly, The Argument; We shall reap in due season. First, A Dehortation; NONLATINALPHABET; Let us not be weary. Where there is, I. Something implied ;
Secondly, The Argument; We shall reap in due season. First, A Dehortation;; Let us not be weary. Where there is, I. Something implied;
ord, dt n1; pns12 vmb vvi p-acp j-jn n1. ord, dt n1;; vvb pno12 xx vbi j. c-crq pc-acp vbz, pns11. pi vvn;
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that we are apt to be weary in well-doing. II. Something expressed ; that we ought not to be weary in well-doing.
that we Are apt to be weary in welldoing. II Something expressed; that we ought not to be weary in welldoing.
cst pns12 vbr j pc-acp vbi j p-acp n1. crd np1 vvn; cst pns12 vmd xx pc-acp vbi j p-acp n1.
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I. The thing implied, that we are apt to be weary in well-doing. This lassitude and weariness is not from the regenerate part, but the fleshly;
I. The thing implied, that we Are apt to be weary in welldoing. This lassitude and weariness is not from the regenerate part, but the fleshly;
np1 dt n1 vvn, cst pns12 vbr j pc-acp vbi j p-acp n1. d n1 cc n1 vbz xx p-acp dt j-vvn n1, cc-acp dt j;
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as Peter 's sinking in the Water, was not from the Faith in him, but the Fear:
as Peter is sinking in the Water, was not from the Faith in him, but the fear:
c-acp np1 vbz vvg p-acp dt n1, vbds xx p-acp dt n1 p-acp pno31, cc-acp dt n1:
(112) sermon (DIV1)
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This weariness in a Christian course is occasioned from four Things. 1. From the revilings of the World: Psal. 41.5. My Enemies speak evil of me.
This weariness in a Christian course is occasioned from four Things. 1. From the revilings of the World: Psalm 41.5. My Enemies speak evil of me.
d n1 p-acp dt njp n1 vbz vvn p-acp crd n2. crd p-acp dt n2-vvg pp-f dt n1: np1 crd. po11 n2 vvb j-jn pp-f pno11.
(112) sermon (DIV1)
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Innocency is no shield against reproach;
Innocency is no shield against reproach;
n1 vbz dx n1 p-acp n1;
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But why should this make us weary of well-doing? Will a Soldier run from his Colours,
But why should this make us weary of welldoing? Will a Soldier run from his Colours,
cc-acp q-crq vmd d vvi pno12 j pp-f n1? n1 dt n1 vvn p-acp po31 n2,
(112) sermon (DIV1)
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and quit the Field, because of a little Small-shot? Did not Jesus Christ undergo reproach for us,
and quit the Field, Because of a little Smallshot? Did not jesus christ undergo reproach for us,
cc vvi dt n1, c-acp pp-f dt j n1? vdd xx np1 np1 vvi n1 p-acp pno12,
(112) sermon (DIV1)
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when the Iews put a Crown of Thorns on him, and bowed the Knee in scorn? Is it any dishonour to us to be reproached for doing that which is Good ? Is it any disparagement to a Virgin to be reproached for her Beauty and Chastity? Our reproaches for Christ we should bind as a Crown about our Head. Now a Spirit of Glory rests upon us, 1 Pet. 4.14. If ye be reproached for the Name of Christ, happy are ye;
when the Iews put a Crown of Thorns on him, and bowed the Knee in scorn? Is it any dishonour to us to be reproached for doing that which is Good? Is it any disparagement to a Virgae to be reproached for her Beauty and Chastity? Our Reproaches for christ we should bind as a Crown about our Head. Now a Spirit of Glory rests upon us, 1 Pet. 4.14. If you be reproached for the Name of christ, happy Are you;
c-crq dt np2 vvi dt n1 pp-f n2 p-acp pno31, cc vvd dt n1 p-acp n1? vbz pn31 d n1 p-acp pno12 pc-acp vbi vvn p-acp vdg d r-crq vbz j? vbz pn31 d n1 p-acp dt n1 pc-acp vbi vvn p-acp po31 n1 cc n1? po12 n2 p-acp np1 pns12 vmd vvi p-acp dt vvb p-acp po12 n1 av dt n1 pp-f n1 vvz p-acp pno12, crd np1 crd. cs pn22 vbb vvn p-acp dt n1 pp-f np1, j vbr pn22;
(112) sermon (DIV1)
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for a Spirit of God and of Glory resteth upon you. Regium est benè facere & malè audire:
for a Spirit of God and of Glory rests upon you. Regium est benè facere & malè Audire:
p-acp dt n1 pp-f np1 cc pp-f n1 vvz p-acp pn22. np1 fw-la fw-la fw-la cc fw-la vvi:
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He that clips our Credit to make it weigh lighter, makes our Crown heavier. He that clips our Credit to make it weigh lighter, makes our Crown Heavier.
pns31 cst vvz po12 n1 pc-acp vvi pn31 vvi jc, vvz po12 n1 jc.
(112) sermon (DIV1)
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2. That which is apt to occasion weariness in well-doing, is the present sufferings we are exposed to: 2 Cor. 4.8. We are troubled on every side, like a Ship that hath the Pirates shooting at it on both sides.
2. That which is apt to occasion weariness in welldoing, is the present sufferings we Are exposed to: 2 Cor. 4.8. We Are troubled on every side, like a Ship that hath the Pirates shooting At it on both sides.
crd d r-crq vbz j p-acp n1 n1 p-acp n1, vbz dt j n2 pns12 vbr vvn p-acp: crd np1 crd. pns12 vbr vvn p-acp d n1, av-j dt n1 cst vhz dt n2 vvg p-acp pn31 p-acp d n2.
(112) sermon (DIV1)
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The Cross is the Saint's Joynture, 2 Tim. 3.12.
The Cross is the Saint's Jointure, 2 Tim. 3.12.
dt n1 vbz dt n2 n1, crd np1 crd.
(112) sermon (DIV1)
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But why should this make us weary of well-doing? Is not our Life a Warfare ? 'Tis no more strange to meet with Sufferings in Religion,
But why should this make us weary of welldoing? Is not our Life a Warfare? It's no more strange to meet with Sufferings in Religion,
p-acp q-crq vmd d vvi pno12 j pp-f n1? vbz xx po12 n1 dt n1? pn31|vbz dx av-dc j pc-acp vvi p-acp n2 p-acp n1,
(112) sermon (DIV1)
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than for a Mariner to meet with Storms, or a Soldier to meet with Bullets.
than for a Mariner to meet with Storms, or a Soldier to meet with Bullets.
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Do not we consider upon what terms we entred into Religion? Did not we Vow in Baptism to Fight under Christ's Banner? Doth not our Lord tell us we must take up the Cross and follow him, Matth. 16.24. Is not this part of the Legacy Christ hath bequeathed us? Ioh. 16.33. We would partake of Christ's Glory, but not of his Sufferings.
Do not we Consider upon what terms we entered into Religion? Did not we Voelli in Baptism to Fight under Christ's Banner? Does not our Lord tell us we must take up the Cross and follow him, Matthew 16.24. Is not this part of the Legacy christ hath bequeathed us? John 16.33. We would partake of Christ's Glory, but not of his Sufferings.
vdb xx pns12 vvi p-acp r-crq n2 pns12 vvd p-acp n1? vdd xx pns12 vvi p-acp n1 pc-acp vvi p-acp npg1 n1? vdz xx po12 n1 vvb pno12 pns12 vmb vvi a-acp dt n1 cc vvi pno31, np1 crd. vbz xx d n1 pp-f dt n1 np1 vhz vvn pno12? np1 crd. pns12 vmd vvi pp-f npg1 n1, cc-acp xx pp-f po31 n2.
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Besides, doth not many a Man suffer for his Sins? Do not Men's Lusts bring them to an untimely end? Do Men suffer for their Sins,
Beside, does not many a Man suffer for his Sins? Do not Men's Lustiest bring them to an untimely end? Do Men suffer for their Sins,
p-acp, vdz xx d dt n1 vvi p-acp po31 n2? vdb xx ng2 n2 vvb pno32 p-acp dt j n1? vdb n2 vvi p-acp po32 n2,
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and do we think much to suffer for Christ? How did St. Paul rejoice in Sufferings! 2 Cor. 7.4.
and do we think much to suffer for christ? How did Saint Paul rejoice in Sufferings! 2 Cor. 7.4.
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How did he rattle his Chain that he wore for Christ? How did he Glory in it, NONLATINALPHABET, As a Woman that is proud of her Iewels:
How did he rattle his Chain that he wore for christ? How did he Glory in it,, As a Woman that is proud of her Jewels:
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Chrysost. Why should Sufferings make us faint? Who would not be willing to tread upon a few Thorns that is going to a Kingdom?Chrysostom Why should Sufferings make us faint? Who would not be willing to tread upon a few Thorns that is going to a Kingdom?
np1 q-crq vmd n2 vvi pno12 vvi? q-crq vmd xx vbi j pc-acp vvi p-acp dt d n2 cst vbz vvg p-acp dt n1?
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3. That which is apt to occasion weariness in well-doing, is the deferring of the Reward.
3. That which is apt to occasion weariness in welldoing, is the deferring of the Reward.
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We are apt to be discouraged and grow weary, if we have not what we desire presently;
We Are apt to be discouraged and grow weary, if we have not what we desire presently;
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we are all for present pay. But consider, 1. Our Work is not yet done, we have not yet finished the Faith :
we Are all for present pay. But Consider, 1. Our Work is not yet done, we have not yet finished the Faith:
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The Servant doth not receive his pay till his Work be done. Even Christ's reward was deferred till he had done his Work;
The Servant does not receive his pay till his Work be done. Even Christ's reward was deferred till he had done his Work;
dt n1 vdz xx vvi po31 n1 p-acp po31 n1 vbb vdn. np1 npg1 n1 vbds vvn c-acp pns31 vhd vdn po31 n1;
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when he had compleated our Redemption, and said upon the Cross it is finished, then he entred into Glory.
when he had completed our Redemption, and said upon the Cross it is finished, then he entered into Glory.
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God doth not think it meet we should have our pay beforehand. 2. God defers the reward to make Heaven more welcome to us.
God does not think it meet we should have our pay beforehand. 2. God defers the reward to make Heaven more welcome to us.
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Quo longius defertur eò suavius laetatur : After all our Praying, Weeping, Suffering, how sweet will the Wine of Paradise taste!Quo Longius defertur eò suavius laetatur: After all our Praying, Weeping, Suffering, how sweet will the Wine of Paradise taste!
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Nay, the longer the reward is deferred, the greater will it be; the longest Voyages have the greatest Returns.
Nay, the longer the reward is deferred, the greater will it be; the longest Voyages have the greatest Returns.
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4. That which is apt to occasion weariness in well-doing, is the difficulty of a Christians Work.
4. That which is apt to occasion weariness in welldoing, is the difficulty of a Christians Work.
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Superas evadere ad auras, hic labor hoc opus est. A Christian hath no time to lie Fallow;Superas evadere ad auras, hic labour hoc opus est. A Christian hath no time to lie Fallow;
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he hath many Precepts to obey, Promises to believe, Temptations to resist; his whole Life is a Race; he must Watch and Pray;
he hath many Precepts to obey, Promises to believe, Temptations to resist; his Whole Life is a Raze; he must Watch and Pray;
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he must put forth not only Diligence, but Violence for Heaven. But why should this make us weary? Difficulty whets a generous Mind.
he must put forth not only Diligence, but Violence for Heaven. But why should this make us weary? Difficulty whets a generous Mind.
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The Soldiers Life hath its difficulties, but they raise his Spirits the more; he loves to encounter hardship, and will endure a Bloody Fight for a Golden Harvest.
The Soldiers Life hath its difficulties, but they raise his Spirits the more; he loves to encounter hardship, and will endure a Bloody Fight for a Golden Harvest.
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Besides, where there is the least Principle of Grace, it renders the way of Religion easie and pleasant. When the Load-stone draws, it is easie for the Iron to move.
Beside, where there is the least Principle of Grace, it renders the Way of Religion easy and pleasant. When the Loadstone draws, it is easy for the Iron to move.
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When God's Spirit draws, we move in the way of Religion, with facility and delight. Spiritu Sancto accenditur renatorum voluntas.
When God's Spirit draws, we move in the Way of Religion, with facility and delight. Spiritu Sancto accenditur renatorum Voluntas.
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Aug. Christ's Service is freedom. Psal. 119.45. I will walk at Liberty :
Aug. Christ's Service is freedom. Psalm 119.45. I will walk At Liberty:
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to serve God, to love God, to enjoy God, is the sweetest Liberty in the World;
to serve God, to love God, to enjoy God, is the Sweetest Liberty in the World;
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besides, while we serve God we gratifie our selves: As he who digs in a Mine, while he sweats he gets Gold;
beside, while we serve God we gratify our selves: As he who digs in a Mine, while he sweats he gets Gold;
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while we glorifie God, we promote our own Glory.
while we Glorify God, we promote our own Glory.
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II. The Second thing expressed is, that we should not grow weary in a Christian course, we should not tire in our Race;
II The Second thing expressed is, that we should not grow weary in a Christian course, we should not tire in our Raze;
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Let us not be weary in well-doing. The Greek Word to be weary, NONLATINALPHABET, signifies, to shrink back as Cowards in War :Let us not be weary in welldoing. The Greek Word to be weary,, signifies, to shrink back as Cowards in War:
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Let it not be thus with us; let us not shrink back from Christ's Colours. Heb. 4.14. Let us hold fast our profession :
Let it not be thus with us; let us not shrink back from Christ's Colours. Hebrew 4.14. Let us hold fast our profession:
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We must not only hold forth our profession, but hold fast our profession:
We must not only hold forth our profession, but hold fast our profession:
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Our zeal in Religion should be as the Fire on the Altar, which never went out, Lev. 6.13.
Our zeal in Religion should be as the Fire on the Altar, which never went out, Lev. 6.13.
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Non pugnanti sed vincenti dabitur Corona, Aug. The Crown is not given to him that Fights, but to him that overcomes. Non pugnanti sed Vincent dabitur Corona, Aug. The Crown is not given to him that Fights, but to him that overcomes.
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1 Vse. R•dargution. It reproves such as are weary of well-doing. There are Falling Stars. 2 Tim. 4.10. Demas forsook God, and afterwards became a Priest in an Idol Temple: Dorotheus. Hos. 8.3. Israel hath cast off the thing that is good.
1 Use. R•dargution. It reproves such as Are weary of welldoing. There Are Falling Stars. 2 Tim. 4.10. Demas forsook God, and afterwards became a Priest in an Idol Temple: Dorotheus. Hos. 8.3. Israel hath cast off the thing that is good.
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Many have thrown off Christ's Livery;
Many have thrown off Christ's Livery;
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they have left off an Holy course of Life, they have turned to Worldliness or Wantonness, Gal. 5.7. Ye did run well, who hindred you? Why did you tire in your Race? It is sad to see those who formerly seemed to be eminent Saints; Stars of the first magnitude;
they have left off an Holy course of Life, they have turned to Worldliness or Wantonness, Gal. 5.7. You did run well, who hindered you? Why did you tire in your Raze? It is sad to see those who formerly seemed to be eminent Saints; Stars of the First magnitude;
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yet now are fallen away, and are ready to embrace either the Mass or the Alcoran ;
yet now Are fallen away, and Are ready to embrace either the Mass or the Alcorani;
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that which begins in Hypocrisie ends in Apostacy. 2 Pet. 2.21. It had been better for them not to have known the way of righteousness, than after they have known it to turn from the Holy Commandment.
that which begins in Hypocrisy ends in Apostasy. 2 Pet. 2.21. It had been better for them not to have known the Way of righteousness, than After they have known it to turn from the Holy Commandment.
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2 Vse. Exhortation. Let us not be weary in well-doing. Consider, 1. The Way of Religion is of Good Report : Heb. 11.2. By Faith the Elders obtained a Good Report.
2 Use. Exhortation. Let us not be weary in welldoing. Consider, 1. The Way of Religion is of Good Report: Hebrew 11.2. By Faith the Elders obtained a Good Report.
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Shall we be weary of that which is our Credit? If indeed the Christian Religion were a thing that would bring shame or loss (as the Ways of Sin do) then we had cause to desert it, and grow weary of it;
Shall we be weary of that which is our Credit? If indeed the Christian Religion were a thing that would bring shame or loss (as the Ways of since do) then we had cause to desert it, and grow weary of it;
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but it brings Honour, Prov. 4.9. He shall give to thy Head an Ornament of Grace.
but it brings Honour, Curae 4.9. He shall give to thy Head an Ornament of Grace.
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Besides the Credit, an Holy course of Life brings inward Ioy and Delight : Prov. 3.17. All her ways are pleasantness.
Beside the Credit, an Holy course of Life brings inward Joy and Delight: Curae 3.17. All her ways Are pleasantness.
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What sweet Musick doth the Bird of Conscience make in the Breast? Act. 9.31. Walking in the fear of the Lord, and in the Comforts of the Holy Ghost.
What sweet Music does the Bird of Conscience make in the Breast? Act. 9.31. Walking in the Fear of the Lord, and in the Comforts of the Holy Ghost.
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Why then should we be weary of well-doing? 2. The Beauty of a Christian is to hold on in Piety without being weary: Act. 21.16. Mnason of Cyprus an old Disciple.
Why then should we be weary of welldoing? 2. The Beauty of a Christian is to hold on in Piety without being weary: Act. 21.16. Mnason of Cyprus an old Disciple.
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'Tis a beautiful sight to see Silver Hairs crowned with Golden Vertues. The Beauty of a thing is when it comes to be finished.
It's a beautiful sighed to see Silver Hairs crowned with Golden Virtues. The Beauty of a thing is when it comes to be finished.
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The Beauty of a Picture is, when it is drawn out in its full Lineaments, and laid in its Orient Colours.
The Beauty of a Picture is, when it is drawn out in its full Lineaments, and laid in its Orient Colours.
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The Beauty of a Christian is when he hath finished his Faith, 2 Tim. 4.7. It was the Glory of the Church of Thyatira, she kept her best Wine till last. Rev. 2.19. I know thy Works, and the last to be more than the first.
The Beauty of a Christian is when he hath finished his Faith, 2 Tim. 4.7. It was the Glory of the Church of Thyatira, she kept her best Wine till last. Rev. 2.19. I know thy Works, and the last to be more than the First.
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3. Such as are weary of well-doing, it is a sign they never acted in Religion from a right Principle. Things that proceed from a Principle of Life do not cease,
3. Such as Are weary of welldoing, it is a Signen they never acted in Religion from a right Principle. Things that proceed from a Principle of Life do not cease,
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as the beating of the Pulse:
as the beating of the Pulse:
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But things that move from an artificial Spring are soon at an end, as the Motion of a Watch.
But things that move from an artificial Spring Are soon At an end, as the Motion of a Watch.
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Unsound Hearts move only from the external Spring of Applause or Preferment; and when these fail their seeming Goodness ceaseth.
Unsound Hearts move only from the external Spring of Applause or Preferment; and when these fail their seeming goodness ceases.
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Naturalists observe of the Chelydonian Stone, that it retains its Virtue no longer than it is inclosed in Gold, take it out of the Gold and it loseth its Virtue:
Naturalists observe of the Chelydonian Stone, that it retains its Virtue no longer than it is enclosed in Gold, take it out of the Gold and it loses its Virtue:
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False Hearts retain their Goodness no longer than they are inclosed in Golden Preferments; take them out of the Gold, and they lose all their seeming Piety.
False Hearts retain their goodness no longer than they Are enclosed in Golden Preferments; take them out of the Gold, and they loose all their seeming Piety.
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Such as are weary of well-doing, never served God out of choice, or from a Principle of Faith. If the Water in a Cistern fail, it is because it is not fed from a Fountain:
Such as Are weary of welldoing, never served God out of choice, or from a Principle of Faith. If the Water in a Cistern fail, it is Because it is not fed from a Fountain:
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If Men's Religion fails, it is because it wants that Fountain-Grace of Faith to feed it.
If Men's Religion fails, it is Because it Wants that Fountain-Grace of Faith to feed it.
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4. God is never weary of doing us Good ; therefore we should not be weary of serving him.
4. God is never weary of doing us Good; Therefore we should not be weary of serving him.
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The Honey-comb of Mercy is continually dropping upon us. God sends us in fresh Provisions every Day;
The Honeycomb of Mercy is continually dropping upon us. God sends us in fresh Provisions every Day;
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he gives us the finest of the Wheat ; he is not weary of watching over us, but keeps a continual Guard about us. Psal. 21.3. God is not weary of detecting and defeating the Plots of our Enemies.
he gives us the Finest of the Wheat; he is not weary of watching over us, but keeps a continual Guard about us. Psalm 21.3. God is not weary of detecting and defeating the Plots of our Enemies.
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And shall we be weary of engaging in his Service? A King that is continually obliging his Subject by Gifts and Gratituites, that Subject hath no cause to be weary of serving his Prince.
And shall we be weary of engaging in his Service? A King that is continually obliging his Subject by Gifts and Gratituites, that Subject hath no cause to be weary of serving his Prince.
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5. If we grow weary, and throw off Religion, we make all we have done null and void. Ezek. 18.24. When the Righteous turneth away from his righteousness, all his righteousness that he hath done shall not be mentioned.
5. If we grow weary, and throw off Religion, we make all we have done null and void. Ezekiel 18.24. When the Righteous turns away from his righteousness, all his righteousness that he hath done shall not be mentioned.
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He who hath been serving God, and doing Angel's Work, if once he grows weary and desists, he unravels all his Work,
He who hath been serving God, and doing Angel's Work, if once he grows weary and desists, he unravels all his Work,
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and misseth of the recompence of reward: He that runs half a Race, and then tires, loseth the Garland.
and misses of the recompense of reward: He that runs half a Raze, and then tires, loses the Garland.
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O what folly is it to do well a while, and then by Apostasie to unravel all:
Oh what folly is it to do well a while, and then by Apostasy to unravel all:
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As if a Limner should with his Pencil draw a fair Picture, and then come with his Spunge and wipe it out again.
As if a Limner should with his Pencil draw a fair Picture, and then come with his Sponge and wipe it out again.
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6. Consider the Examples of such as have continued their Progress unweariably in a Christian course.
6. Consider the Examples of such as have continued their Progress unweariably in a Christian course.
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The Apostle sets before our Eyes a Cloud of Witnesses : Heb. 12.1. Being compassed about with so great a Cloud of Witnesses, let us run the Race that is set before us ;
The Apostle sets before our Eyes a Cloud of Witnesses: Hebrew 12.1. Being compassed about with so great a Cloud of Witnesses, let us run the Raze that is Set before us;
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let us run it with celerity and constancy. How many Noble Martyrs and Confessors of old, have walked in the ways of God,
let us run it with celerity and constancy. How many Noble Martyrs and Confessors of old, have walked in the ways of God,
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though they have been strew'd with Thorns? they scorned Preferments, laughed at imprisonments, and their love to Christ burned hotter than the Fire.
though they have been strewed with Thorns? they scorned Preferments, laughed At imprisonments, and their love to christ burned hotter than the Fire.
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Polycarp, when he came before the Proconsul, and he bad him deny Christ;Polycarp, when he Come before the Proconsul, and he bade him deny christ;
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he replyed, Octoginta fexannos illi inservii, &c. I have served Christ these 86 years, and he hath not once hurt me,
he replied, Octoginta fexannos illi inservii, etc. I have served christ these 86 Years, and he hath not once hurt me,
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and shall I deny him now? Tertullian saith, such was the constancy of the Primitive Saints that the Persecutors, cryed out, Quae miseria est haec? What a Misery is this, that we are more weary in tormenting than they are in enduring Torment, Let us tread in their steps, who through Faith and Patience inherit the Promises.and shall I deny him now? Tertullian Says, such was the constancy of the Primitive Saints that the Persecutors, cried out, Quae Miseria est haec? What a Misery is this, that we Are more weary in tormenting than they Are in enduring Torment, Let us tread in their steps, who through Faith and Patience inherit the Promises.
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7. It will be our Comfort on our Death-bed, to review a well-spent Life. It was Augustus 's wish, that he might have an NONLATINALPHABET, a quiet, easie Death.
7. It will be our Comfort on our Deathbed, to review a well-spent Life. It was Augustus is wish, that he might have an, a quiet, easy Death.
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If any thing make our Pillow easie at Death, it will be this, that we have been unweariable in God's Work:
If any thing make our Pillow easy At Death, it will be this, that we have been unweariable in God's Work:
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This will be a Death-bed Cordial.
This will be a Deathbed Cordial.
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Did you ever know any repent at Death, that they have been too Holy? Many have repented that they have followed the World too much;
Did you ever know any Repent At Death, that they have been too Holy? Many have repented that they have followed the World too much;
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not that they have prayed too much, that they have repented too much.
not that they have prayed too much, that they have repented too much.
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What hath made Death sweet, but that they have finished their Course and kept the Faith?
What hath made Death sweet, but that they have finished their Course and kept the Faith?
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8. Think of the Great Reward we shall have, if we do not give over, or grow weary, and that is Glory and Immortality. 1. This Glory is ponderous ;
8. Think of the Great Reward we shall have, if we do not give over, or grow weary, and that is Glory and Immortality. 1. This Glory is ponderous;
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'tis called, NONLATINALPHABET, a Weight of Glory, 2 Cor. 4.17. The Weight adds to the Worth; the weightier a Crown of Gold is, the more it is worth.
it's called,, a Weight of Glory, 2 Cor. 4.17. The Weight adds to the Worth; the Weightier a Crown of Gold is, the more it is worth.
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2. It is satisfying, Psal. 17.15. I shall be satisfied when I awake with thy likeness.
2. It is satisfying, Psalm 17.15. I shall be satisfied when I awake with thy likeness.
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This Glory will abundantly recompense all our Labours and Sufferings. The Joy of Harvest makes amends for all the Labour in sowing.
This Glory will abundantly recompense all our Labours and Sufferings. The Joy of Harvest makes amends for all the Labour in sowing.
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O what an Harvest shall the Saints reap! It will be always reaping time in Heaven;
O what an Harvest shall the Saints reap! It will be always reaping time in Heaven;
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and this reaping will be in the due season: So the Apostle saith in the Text, we shall reap, NONLATINALPHABET, in due Season.
and this reaping will be in the due season: So the Apostle Says in the Text, we shall reap,, in due Season.
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How unworthy is it for Men to have their Eyes and Hands lift up to Heaven,
How unworthy is it for Men to have their Eyes and Hands lift up to Heaven,
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The Husband-man doth not desire to reap till the Season ; he will not reap his Corn while it is green, but when it is ripe:
The Husbandman does not desire to reap till the Season; he will not reap his Corn while it is green, but when it is ripe:
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So we shall reap the Reward of Glory in due Season :
So we shall reap the Reward of Glory in due Season:
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When our Work is done, when our Sins are purged out, when our Graces are come to their full growth,
When our Work is done, when our Sins Are purged out, when our Graces Are come to their full growth,
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then is the Season of reaping:
then is the Season of reaping:
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Therefore let us not be weary of well-doing, but hold on in Prayer, Reading, and all the Exercises of Religion, we shall reap in due season, if we faint not.
Therefore let us not be weary of welldoing, but hold on in Prayer, Reading, and all the Exercises of Religion, we shall reap in due season, if we faint not.
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To keep us from fainting, know, that the Reward promised is very near: Rom. 13.11. Our Salvation is nearer than when we believed.
To keep us from fainting, know, that the Reward promised is very near: Rom. 13.11. Our Salvation is nearer than when we believed.
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We are but within a few Days March of the Heavenly Canaan. It is but a few more Prayers,
We Are but within a few Days March of the Heavenly Canaan. It is but a few more Prayers,
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and Tears shed, and we shall be perfected in Glory; as that Martyr, Dr. Taylor, said, I have but one Style more to go over,
and Tears shed, and we shall be perfected in Glory; as that Martyr, Dr. Taylor, said, I have but one Style more to go over,
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and I shall be at my Father's House. and I shall be At my Father's House.
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Stay but a while, Christians, and your Troubles will be over, and your Coronation-Day shall come.
Stay but a while, Christians, and your Troubles will be over, and your Coronation day shall come.
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Christ, who is the Oracle of Truth, hath said, Behold I come quickly, Rev. 22.20. And yet Death 's coming is sooner than Christ's Personal coming;
christ, who is the Oracle of Truth, hath said, Behold I come quickly, Rev. 22.20. And yet Death is coming is sooner than Christ's Personal coming;
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and then begins the Saints Blessed Iubile.
and then begins the Saints Blessed Jubilee.
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Quest. What Means shall we use, that we may not wax weary in a Christian course.Quest. What Means shall we use, that we may not wax weary in a Christian course.
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Answ. 1. Let us, otium excutere, shake off Spiritual Sloath. Sloath saith, there is a Lyon in the way.Answer 1. Let us, otium excutere, shake off Spiritual Sloth Sloth Says, there is a lion in the Way.
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He who is sloathful, will soon grow weary; he is fitter to lie on his Couch, than to run a Race.
He who is slothful, will soon grow weary; he is fitter to lie on his Couch, than to run a Raze.
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It is a strange Sight, to see a busie Devil, and an idle Christian. Answ. 2. If we would not grow weary, let us pray for persevering Grace:
It is a strange Sighed, to see a busy devil, and an idle Christian. Answer 2. If we would not grow weary, let us pray for persevering Grace:
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It was David 's Prayer, Psal. 119.117. Hold thou me up, and I shall be safe :
It was David is Prayer, Psalm 119.117. Hold thou me up, and I shall be safe:
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And it was Beza 's Prayer, Domine, quod Coepisti perfice, &c. Lord, perfect what thou hast begun in me, that I may not suffer Shipwrack within sight of the Haven.
And it was Beza is Prayer, Domine, quod Coepisti perfice, etc. Lord, perfect what thou hast begun in me, that I may not suffer Shipwreck within sighed of the Haven.
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That we may hold on a Christian Course, let us labour for Three persevering Graces. 1. Faith. Faith keeps from Fainting;
That we may hold on a Christian Course, let us labour for Three persevering Graces. 1. Faith. Faith keeps from Fainting;
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Faith gives a Substance to Things not seen, and makes them to be as it were present, Heb. 11.1.
Faith gives a Substance to Things not seen, and makes them to be as it were present, Hebrew 11.1.
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As a Perspective-Glass makes those things which are at a distance near to the Eye; so to Faith, Heaven and Glory seem near.
As a Perspective-glass makes those things which Are At a distance near to the Eye; so to Faith, Heaven and Glory seem near.
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and their Tongues set on fire from Hell;
and their Tongues Set on fire from Hell;
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A Christian will not be weary of Service, that hath the Crown in his Eye. 2. The Second persevering Grace is Hope. Credula vitam spes fovet: Hope animates the Spirits ;
A Christian will not be weary of Service, that hath the Crown in his Eye. 2. The Second persevering Grace is Hope. Credula vitam spes fovet: Hope animates the Spirits;
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it is to the Soul, as the Cork to the Net, which keeps it from sinking.
it is to the Soul, as the Cork to the Net, which keeps it from sinking.
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Hope breeds Patience, and Patience breeds Perseverance. Hope is compared to an Anchor, Heb. 6.19. The Christian never sinks, but when he casts away his Anchor.
Hope breeds Patience, and Patience breeds Perseverance. Hope is compared to an Anchor, Hebrew 6.19. The Christian never sinks, but when he Cast away his Anchor.
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3. Persevering Grace is Love. Love makes a Man that he is never weary.
3. Persevering Grace is Love. Love makes a Man that he is never weary.
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Love may be compared to the Rod of Mirtle in the Traveller's Hand, which refresheth him and keeps him from being weary in his Journey.
Love may be compared to the Rod of Myrtle in the Traveller's Hand, which refresheth him and keeps him from being weary in his Journey.
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He who loves the World is never weary of following the World; he who loves God will not be weary of serving him:
He who loves the World is never weary of following the World; he who loves God will not be weary of serving him:
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That is the Reason, why the Saints and Angels in Heaven, are never weary of Praising and Worshiping God;
That is the Reason, why the Saints and Angels in Heaven, Are never weary of Praising and Worshipping God;
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because their Love to God is perfect; and Love turns Service into Delight. Get the Love of God in your Hearts, and you will run in his Ways, and not be weary.
Because their Love to God is perfect; and Love turns Service into Delight. Get the Love of God in your Hearts, and you will run in his Ways, and not be weary.
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Of knowing to do Good, and not to do it. James 4.17.
Of knowing to do Good, and not to do it. James 4.17.
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To him that knoweth to do good, and doth it not, to him it is Sin.
To him that Knoweth to do good, and does it not, to him it is Sin.
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THE Apostle in the former Verses had met with a Sin common in those days, a sinful Boasting among Men.
THE Apostle in the former Verses had met with a since Common in those days, a sinful Boasting among Men.
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Ver. 13. Go to now ye that say to day or to morrow we will go into such a City, Ver. 13. Go to now you that say to day or to morrow we will go into such a city,
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and buy and sell, and get gain; whereas ye know not what shall be on the morrow :and buy and fell, and get gain; whereas you know not what shall be on the morrow:
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you may be in your Graves before to morrow; for what is your Life? it is even a Vapour.
you may be in your Graves before to morrow; for what is your Life? it is even a Vapour.
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A Vapour being an Exhalation, it cannot continue long; as it is raised by the Sun, so it is dispersed by the Wind: Such is your Life;
A Vapour being an Exhalation, it cannot continue long; as it is raised by the Sun, so it is dispersed by the Wind: Such is your Life;
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a Vapour, a short Breath, a flying Shadow: it appears NONLATINALPHABET, for a little time, and then vanisheth.
a Vapour, a short Breath, a flying Shadow: it appears, for a little time, and then Vanishes.
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Well might they say, what need we be taught such a plain Lesson? who knows not all this, that Life is a Vapour,
Well might they say, what need we be taught such a plain lesson? who knows not all this, that Life is a Vapour,
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and that we ought not to boast what we will do to morrow? The Apostle seems in the Text to meet with them by way of Answer:
and that we ought not to boast what we will do to morrow? The Apostle seems in the Text to meet with them by Way of Answer:
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Do ye know all this? Then the greater is your Sin, that you do it not.
Do you know all this? Then the greater is your since, that you do it not.
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To him that knoweth to do good, and doth it not, to him it is Sin. I shall only explain this Phrase, NONLATINALPHABET, to him it is Sin ;To him that Knoweth to do good, and does it not, to him it is Sin. I shall only explain this Phrase,, to him it is since;
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that is, it is an heinous Sin, it is Sin with a witness; every infirmity, every thing that falls short of the Rule, is Sin;
that is, it is an heinous since, it is since with a witness; every infirmity, every thing that falls short of the Rule, is since;
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this man's Sin hath an Emphasis, it is a crimson Sin, and it shall have a greater punishment.
this Man's since hath an Emphasis, it is a crimson since, and it shall have a greater punishment.
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He that knew his Master's Will, and did it not, shall be beaten with many stripes, Luke 12.47.
He that knew his Masters Will, and did it not, shall be beaten with many stripes, Lycia 12.47.
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If he that sins ignorantly be damned, then he that sins knowingly shall be double damned. 1. Doct. implied;
If he that Sins ignorantly be damned, then he that Sins knowingly shall be double damned. 1. Doct. implied;
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That we ought to know to do good: know our Duty. 2. That we ought not only to know to do good, but to do it.
That we ought to know to do good: know our Duty. 2. That we ought not only to know to do good, but to do it.
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3. That he that knoweth to do good, and doth it not, is of all others most guilty. 1. Doct. implied;
3. That he that Knoweth to do good, and does it not, is of all Others most guilty. 1. Doct. implied;
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That we ought to know to do good;
That we ought to know to do good;
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we ought to be well informed of those things which are to be done by us in order to Salvation.
we ought to be well informed of those things which Are to be done by us in order to Salvation.
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The Word written is a Rule of Knowledge, and the Word preached is a Commentary upon the Word written;
The Word written is a Rule of Knowledge, and the Word preached is a Commentary upon the Word written;
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and both of them are to enrich our understanding, and to nurse us up in the knowledge of that which is good.
and both of them Are to enrich our understanding, and to nurse us up in the knowledge of that which is good.
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The Reasons why we should know to do good, are, 1. Knowledge is our Lamp and Star to guide us in the Truth.
The Reasons why we should know to do good, Are, 1. Knowledge is our Lamp and Star to guide us in the Truth.
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It shews us what we are to do, and what we are to leave undone. If we do not know that which is good, we can never practise it.
It shows us what we Are to do, and what we Are to leave undone. If we do not know that which is good, we can never practise it.
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Without Knowledge we cannot do any thing in Religion aright; we offer up the Blind ;
Without Knowledge we cannot do any thing in Religion aright; we offer up the Blind;
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we cannot give God a reasonable Sacrifice. He that doth not know his Trade, is like to make but bad Work of it.
we cannot give God a reasonable Sacrifice. He that does not know his Trade, is like to make but bad Work of it.
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2. Knowledge is the Foundation of all Grace : Every Grace borrows its Light from this Lamp; it is the radical Vertue;
2. Knowledge is the Foundation of all Grace: Every Grace borrows its Light from this Lamp; it is the radical Virtue;
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it is the Seed out of which the Flower of Grace grows;
it is the Seed out of which the Flower of Grace grows;
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it ushers in Faith. They that know thy Name, will put their trust in thee, Psal. 9.10. Knowledge carries the Torch before Faith.
it ushers in Faith. They that know thy Name, will put their trust in thee, Psalm 9.10. Knowledge carries the Torch before Faith.
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A blind Faith is as bad as a dead Faith. It inflames Love ▪ Phil. 1.9. This I pray that your Love may abound yet more and more in Knowledge.
A blind Faith is as bad as a dead Faith. It inflames Love ▪ Philip 1.9. This I pray that your Love may abound yet more and more in Knowledge.
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The Knowledge of Christ's Beauty enticeth our Love; it breeds Perseverance ;
The Knowledge of Christ's Beauty entices our Love; it breeds Perseverance;
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it is like the Mariner's Lanthorn, to direct the Ship, and as the Anchor, that holds it steddy in Storms and Tempests.
it is like the Mariner's Lantern, to Direct the Ship, and as the Anchor, that holds it steady in Storms and Tempests.
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The Apostle joyns these two together; unlearned and unstable, 2 Pet. 3.16. Such as are unlearned will be unstable.
The Apostle joins these two together; unlearned and unstable, 2 Pet. 3.16. Such as Are unlearned will be unstable.
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3. The chief Work in Conversion consists in Knowledge. Rom. 12.2. Be ye transformed by the renewing of your Mind.
3. The chief Work in Conversion consists in Knowledge. Rom. 12.2. Be you transformed by the renewing of your Mind.
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The Mind being renewed, the Man is transformed. The first thing in the Creation, was Light ;
The Mind being renewed, the Man is transformed. The First thing in the Creation, was Light;
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so in Conversion, the first thing is Illumination : The first part of God's Image consists in Knowledge, Col. 3.10. The first thing a Limner draws in a Picture is the Eye ;
so in Conversion, the First thing is Illumination: The First part of God's Image consists in Knowledge, Col. 3.10. The First thing a Limner draws in a Picture is the Eye;
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so the first thing God draws in the Soul, is the Eye of Knowledge. Psal 51.6. In the hidden part thou shal• make me to know Wisdom.
so the First thing God draws in the Soul, is the Eye of Knowledge. Psalm 51.6. In the hidden part thou shal• make me to know Wisdom.
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4. There is nothing in Religion, though never so excellent, can do us good without Knowledge. The Blessed Sacrament, which is one of the highest Ordinances;
4. There is nothing in Religion, though never so excellent, can do us good without Knowledge. The Blessed Sacrament, which is one of the highest Ordinances;
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yet if we come to it without Knowledge, it can do us no good:
yet if we come to it without Knowledge, it can do us no good:
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What Benefit can he receive, that is not able to discern the Lord's Body? If one come to a Physick Garden,
What Benefit can he receive, that is not able to discern the Lord's Body? If one come to a Physic Garden,
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and knows not the Nature of the Herbs, he may gather Poison instead of the Physical Herb;
and knows not the Nature of the Herbs, he may gather Poison instead of the Physical Herb;
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as he who went into the Field, and gathered wild Gourds, and then there was Death in the Pot, 2 Kings 4.39.
as he who went into the Field, and gathered wild Gourds, and then there was Death in the Pot, 2 Kings 4.39.
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So, if one understand not the Mystery of the Lord's Supper, there is Death in the Cup; he eats and drinks his own Damnation.
So, if one understand not the Mystery of the Lord's Supper, there is Death in the Cup; he eats and drinks his own Damnation.
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Vse. See how necessary it is to get the knowledge of what is good. It ushers in Salvation, 1 Tim. 2.4. We must know to do good before we can do it. Omne Peccatum fundatur in ignorantia :Use. See how necessary it is to get the knowledge of what is good. It ushers in Salvation, 1 Tim. 2.4. We must know to do good before we can do it. Omne Peccatum fundatur in ignorantia:
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Ignorance of God is the cause of all Sin. Ier. 9.3. They proceed from evil to evil, and know not me, saith the Lord. Ignorance of God damns. Hos. 4.6. My People are destroyed for want of Knowledge.
Ignorance of God is the cause of all Sin. Jeremiah 9.3. They proceed from evil to evil, and know not me, Says the Lord. Ignorance of God damns. Hos. 4.6. My People Are destroyed for want of Knowledge.
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'Tis sad to be ignorant in Gospel-times, to be blind in the Sun. How many go to Hell blind-fold? And which is worse, not only nescire, but nolle scire ;
It's sad to be ignorant in Gospel times, to be blind in the Sun. How many go to Hell blindfold? And which is Worse, not only Not know, but nolle Scire;
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they do not only not know Good, but they are not willing to know. Ier. 9.6. They refuse to know me, saith the Lord.
they do not only not know Good, but they Are not willing to know. Jeremiah 9.6. They refuse to know me, Says the Lord.
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II. Doct. That we ought not only to know to do Good, but to do it. This the Apostle implies:
II Doct. That we ought not only to know to do Good, but to do it. This the Apostle Implies:
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To him that knows to do good, and doth it not ; ] he implies, that he who knows to do Good, should do it.To him that knows to do good, and does it not; ] he Implies, that he who knows to do Good, should do it.
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The End of Knowledge is Practice.
The End of Knowledge is Practice.
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Search from one end of the Bible to the other, and you will find that it is the practick part of Religion is chiefly intended.
Search from one end of the bible to the other, and you will find that it is the practic part of Religion is chiefly intended.
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The Crown is not set upon the Head of Knowledge but Practice. Rev. 22.14. Blessed are they that do his Commandments, that they may have right to the Tree of Life.
The Crown is not Set upon the Head of Knowledge but Practice. Rev. 22.14. Blessed Are they that do his commandments, that they may have right to the Tree of Life.
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The Eye is to direct the Foot: Knowledge is the Eye that is to direct the Foot of Obedience.
The Eye is to Direct the Foot: Knowledge is the Eye that is to Direct the Foot of obedience.
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Vse 1. It shews us wherein most Christians are defective in the Times of Gospel, viz. In the doing part of Religion, they know how to do Good, but do it not :Use 1. It shows us wherein most Christians Are defective in the Times of Gospel, viz. In the doing part of Religion, they know how to do Good, but do it not:
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They have good Eye-sight, but are lame on their Feet; they are like Rachel, beautiful, in regard of Knowledge;
They have good Eyesight, but Are lame on their Feet; they Are like Rachel, beautiful, in regard of Knowledge;
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but barren. We are like our first Parents, greedy of the Tree of Knowledge: Knowledge is an Ornament, and People love to hang this Jewel on their Ear;
but barren. We Are like our First Parents, greedy of the Tree of Knowledge: Knowledge is an Ornament, and People love to hang this Jewel on their Ear;
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but though they know what they ought to do, yet they do it not. They know they should abstain from evil, and pursue Holiness;
but though they know what they ought to do, yet they do it not. They know they should abstain from evil, and pursue Holiness;
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they know to do Good, but do it not. 1. They know they should abstain from evil. They know they should not swear. Matth. 5.34. Swear not all ; yet they do it;
they know to do Good, but do it not. 1. They know they should abstain from evil. They know they should not swear. Matthew 5.34. Swear not all; yet they do it;
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they are more free of their Oaths, than their Alms. They know uncleanness to be a Sin;
they Are more free of their Oaths, than their Alms. They know uncleanness to be a since;
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it wastes the Body, wounds the Conscience, blots the Name, damns the Soul, Gal. 5.19.
it wastes the Body, wounds the Conscience, blots the Name, damns the Soul, Gal. 5.19.
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Yet they will go on in that Sin, and for a Cup of Pleasure drink a Sea of Wrath. They know Drunkenness to be a Sin;
Yet they will go on in that since, and for a Cup of Pleasure drink a Sea of Wrath. They know drunkenness to be a since;
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it doth brutifie them, take away their Reason; they cannot think to go reeling to Heaven.
it does brutify them, take away their Reason; they cannot think to go reeling to Heaven.
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God is brewing a Cup for the Drunkard. Rev. 16.19. The Cup of the Wine of the fierceness of his Wrath;
God is brewing a Cup for the Drunkard. Rev. 16.19. The Cup of the Wine of the fierceness of his Wrath;
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Wormwood-Wine, yet he will not leave his drunken Fits. Men know that rash censuring is a Sin. Iam. 4.11. Speak not evil one of another, Brethren. Wormwood-Wine, yet he will not leave his drunken Fits. Men know that rash censuring is a Sin. Iam. 4.11. Speak not evil one of Another, Brothers.
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Yet they are guilty of this; they will not swear, but they will slander, and speak to the prejudice of others:
Yet they Are guilty of this; they will not swear, but they will slander, and speak to the prejudice of Others:
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They can never make them Recompence for this. No Physician can heal the Wounds of the Tongue.
They can never make them Recompense for this. No physician can heal the Wounds of the Tongue.
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Thus they know that Covetousness is a Sin; yea, the root of all evil ; yet the World ingrosseth all their Time and Thoughts.
Thus they know that Covetousness is a since; yea, the root of all evil; yet the World engrosseth all their Time and Thoughts.
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They are like Midas, who wished every thing that he touched might be Gold: They have this dry Dropsie;
They Are like Midas, who wished every thing that he touched might be Gold: They have this dry Dropsy;
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thirsting after Gold more than Grace, and labouring more to have a full Purse, than a good Conscience.
thirsting After Gold more than Grace, and labouring more to have a full Purse, than a good Conscience.
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They know they should not vent their Passions, Iam. 1.26. If any man among you seems to be religious, and bridleth not his Tongue, this Man's Religion is vain.
They know they should not vent their Passion, Iam. 1.26. If any man among you seems to be religious, and bridleth not his Tongue, this Man's Religion is vain.
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Origen observes of the Rich Man in the Gospel, he had no Water to cool his Tongue. He had sinn'd most in his Tongue,Origen observes of the Rich Man in the Gospel, he had no Water to cool his Tongue. He had sinned most in his Tongue,
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therefore was punished most in it.
Therefore was punished most in it.
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at one time praying, and another time cursing? The Devil rejoyceth in this, he warms himself at the Fire of Mens Passions.
At one time praying, and Another time cursing? The devil Rejoiceth in this, he warms himself At the Fire of Men's Passion.
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How can such pray in a Family, that are possessed with an angry Devil? Hot Passions make cold Prayers.
How can such pray in a Family, that Are possessed with an angry devil? Hight Passion make cold Prayers.
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Thus men know they should abstain from evil, but they do it not. 2. They know they should pursue Holiness, but they do it not.
Thus men know they should abstain from evil, but they do it not. 2. They know they should pursue Holiness, but they do it not.
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They know they should read the Word, sanctifie the Sabbath, use holy Conference, pray in their Families, redeem the Time, walk circumspectly;
They know they should read the Word, sanctify the Sabbath, use holy Conference, pray in their Families, Redeem the Time, walk circumspectly;
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they know to do Good, but do it not. Quest. Whence is it that Men know to do Good, yet do it not?
they know to do Good, but do it not. Quest. Whence is it that Men know to do Good, yet do it not?
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Answ. 1. It is for want of sound Conviction. Men are not throughly convinced of the necessity of practick Godliness:Answer 1. It is for want of found Conviction. Men Are not thoroughly convinced of the necessity of practic Godliness:
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They think there's a necessity of Knowledge, because else there's no Salvation, they will get some Notions of Christ, that he is a Saviour,
They think there's a necessity of Knowledge, Because Else there's no Salvation, they will get Some Notions of christ, that he is a Saviour,
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and has satisfied Divine Justice, and they hope they believe in him: Well then;
and has satisfied Divine justice, and they hope they believe in him: Well then;
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we tell them that Faith and Obedience go together, then God is merciful, and though they are not so good as they should be,
we tell them that Faith and obedience go together, then God is merciful, and though they Are not so good as they should be,
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yet Free Grace will save them.
yet Free Grace will save them.
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Thus Men content themselves with general Notions of Religion, but are not convinced of the Practick Part of Godliness.
Thus Men content themselves with general Notions of Religion, but Are not convinced of the Practic Part of Godliness.
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2. Men know to do Good, yet do it not, because they are not awakened out of their Spiritual Sloth. It is easie to get the Knowledge of a Truth, to give assent to it, to commend it, to profess it;
2. Men know to do Good, yet do it not, Because they Are not awakened out of their Spiritual Sloth. It is easy to get the Knowledge of a Truth, to give assent to it, to commend it, to profess it;
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but to digest Knowledge into Practice, is difficult;
but to digest Knowledge into Practice, is difficult;
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and men are lying upon the Bed of Sloth, and are not willing to put themselves to too much trouble;
and men Are lying upon the Bed of Sloth, and Are not willing to put themselves to too much trouble;
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they know they should deny themselves;
they know they should deny themselves;
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but the Work of Self-denial is hard, so that the Plough stands still, and nothing of the practick part of Religion goes forward. Prov. 19.24. A slothful man hideth his hand in his bosom, and will not pull it forth though it be to lay hold on a Crown.
but the Work of Self-denial is hard, so that the Plough Stands still, and nothing of the practic part of Religion Goes forward. Curae 19.24. A slothful man Hideth his hand in his bosom, and will not pull it forth though it be to lay hold on a Crown.
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3. Men know to do Good, but do it not, through Incredulity ; they are in part Atheists.
3. Men know to do Good, but do it not, through Incredulity; they Are in part Atheists.
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Did they believe that Sin were so bitter, that Wrath and Hell followed it, would they not leave off their Sins? Did they believe, that to do the Will of God, were a privilege, Religion were their Interest, that there is Joy in the way of Godliness,
Did they believe that since were so bitter, that Wrath and Hell followed it, would they not leave off their Sins? Did they believe, that to do the Will of God, were a privilege, Religion were their Interest, that there is Joy in the Way of Godliness,
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and Heaven at the end, would they not espouse Holiness? But People, though they have some slight transient thoughts of these things,
and Heaven At the end, would they not espouse Holiness? But People, though they have Some slight Transient thoughts of these things,
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yet they are not brought to the Belief of them; therefore though they know to do good, yet they do it not.
yet they Are not brought to the Belief of them; Therefore though they know to do good, yet they do it not.
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The Reason why there are so few Doers of the Word, is, because there are so few Believers.
The Reason why there Are so few Doers of the Word, is, Because there Are so few Believers.
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4. Men know to do Good, but do it not; because the Knowledge in their Head, never works into their Hearts;
4. Men know to do Good, but do it not; Because the Knowledge in their Head, never works into their Hearts;
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it doth not quicken them, or warm their Affections with Love to the Truth. Their Light is greater than their Love;
it does not quicken them, or warm their Affections with Love to the Truth. Their Light is greater than their Love;
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their Knowledge doth not work upon their Conscience;
their Knowledge does not work upon their Conscience;
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like a few Heat-drops that wet the leaf, but never go to the Root of the Tree.
like a few Heat-drops that wet the leaf, but never go to the Root of the Tree.
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Men are not transformed by their Knowledge, therefore they are not reformed; their Hearts never took the full impression of the Word;
Men Are not transformed by their Knowledge, Therefore they Are not reformed; their Hearts never took the full impression of the Word;
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like Wooll that hath had only a slight Tincture, but not a deep Dye. 5. Men know to do Good, but do it not, because of prejudicate Opinion.
like Wool that hath had only a slight Tincture, but not a deep Die. 5. Men know to do Good, but do it not, Because of prejudicate Opinion.
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Prejudice is a Bar in the way of Men's Salvation. He who hath an ill opinion of the Physick will not take it.
Prejudice is a Bar in the Way of Men's Salvation. He who hath an ill opinion of the Physic will not take it.
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The things to be done in Religion, are judg'd to be too strict and severe; they restrain Sin too much, or they press too much to Holiness.
The things to be done in Religion, Are judged to be too strict and severe; they restrain since too much, or they press too much to Holiness.
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When Christ had been preaching to the young Man, that he must sell all, and give to the Poor,
When christ had been preaching to the young Man, that he must fell all, and give to the Poor,
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and he should have Treasure in Heaven, 'tis said, Mark 10.22. he was sad at that Saying, and went away grieved. and he should have Treasure in Heaven, it's said, Mark 10.22. he was sad At that Saying, and went away grieved.
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Many, though they know the Truth, yet do disgust it, and have a secret hatred at the Spirituality of it.
Many, though they know the Truth, yet do disgust it, and have a secret hatred At the Spirituality of it.
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As Michal looked out at a Window, see to David when he danced before the Ark;
As Michal looked out At a Window, see to David when he danced before the Ark;
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but the Text saith, she despised him in her Heart, 1 Chron. 15.29. So many go out to meet a Sermon, but hate it in their Heart.
but the Text Says, she despised him in her Heart, 1 Chronicles 15.29. So many go out to meet a Sermon, but hate it in their Heart.
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6. Men know to do Good, yet do it not, because they love their Sin more than they love the Word. Hos. 4.8. They set their Heart on their Iniquity.
6. Men know to do Good, yet do it not, Because they love their since more than they love the Word. Hos. 4.8. They Set their Heart on their Iniquity.
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Though Sin be a Meat that breeds the Worm of Conscience, yet they love it; and the more Sin is loved, the more the Word is loathed.
Though since be a Meat that breeds the Worm of Conscience, yet they love it; and the more since is loved, the more the Word is loathed.
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The Word Preached calls for plucking out the right Eye ;
The Word Preached calls for plucking out the right Eye;
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it comes to separate between Men and their Lusts, and they cannot endure to hear of a Divorce.
it comes to separate between Men and their Lustiest, and they cannot endure to hear of a Divorce.
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When Iohn Baptist comes to break off the Match between Herod and his Incest, rather than he will behead his Sin, the Prophet himself shall be beheaded.
When John Baptist comes to break off the Match between Herod and his Incest, rather than he will behead his since, the Prophet himself shall be beheaded.
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This is much to be lamented, and laid to heart, that Men know to do Good, but do it not.
This is much to be lamented, and laid to heart, that Men know to do Good, but do it not.
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Some content themselves with having Means of Knowledge. Iudg. 17.13. Then said Micah, now know I that the Lord will do me good, seeing I have a Levite to my Priest.
some content themselves with having Means of Knowledge. Judges 17.13. Then said micah, now know I that the Lord will do me good, seeing I have a Levite to my Priest.
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But what is one the better to know what Physick he should take, if he doth not take it.
But what is one the better to know what Physic he should take, if he does not take it.
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It will be but poor Comfort on a Death-Bed, for a Man to remember what glorious Ordinances he hath had,
It will be but poor Comfort on a Death-Bed, for a Man to Remember what glorious Ordinances he hath had,
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and what a deal of Knowledge he hath gain'd, when his Conscience shall tell him, this is his Condemnation, that he knew to do Good, but did it not.
and what a deal of Knowledge he hath gained, when his Conscience shall tell him, this is his Condemnation, that he knew to do Good, but did it not.
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Vse 2. Exhortation. Let me beseech you all who have been Hearers of the Word,Use 2. Exhortation. Let me beseech you all who have been Hearers of the Word,
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and have been lighting your Lamps at the Sanctuary, and have gotten a great measure of Knowledge, that as you know to do Good, you would do it. This is the Soul of Religion.
and have been lighting your Lamps At the Sanctuary, and have got a great measure of Knowledge, that as you know to do Good, you would do it. This is the Soul of Religion.
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Luther says, Mallem obedire quam Miracula facere ; I had rather do the Will of God, than be able to work Miracles.Luther Says, Mallem Obedire quam Miracles facere; I had rather do the Will of God, than be able to work Miracles.
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1. To do what you know, evidenceth your Relation to Christ. You count •t a great Honour to be near allied to the Crown;
1. To do what you know, Evidenceth your Relation to christ. You count •t a great Honour to be near allied to the Crown;
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but it is more Honour to be a-kin to Christ. It was much to be of Christ's Line and Race: Rom. 9.5. Of whom concerning the Flesh Christ came :
but it is more Honour to be akin to christ. It was much to be of Christ's Line and Raze: Rom. 9.5. Of whom Concerning the Flesh christ Come:
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But would you see whom Christ counts his best Kindred, such as do what they know: Matth. 12.50. Whosoever shall do the Will of my Father in Heaven, the same is my Brother and Sister :
But would you see whom christ counts his best Kindred, such as do what they know: Matthew 12.50. Whosoever shall do the Will of my Father in Heaven, the same is my Brother and Sister:
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That is, he is dear to me, as if he had a Natural Alliance in Blood: nay, far dearer;
That is, he is dear to me, as if he had a Natural Alliance in Blood: nay, Far Dearer;
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for many of Christ's Kindred in the Flesh are in Hell; but where there's a Spiritual Consanguinity, there's no fear of perishing.
for many of Christ's Kindred in the Flesh Are in Hell; but where there's a Spiritual Consanguinity, there's no Fear of perishing.
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Such as know Christ's Will and do it not, are Strangers to Christ, and he will say, I know you not :
Such as know Christ's Will and do it not, Are Strangers to christ, and he will say, I know you not:
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But if you that know to do good, do it, Christ will know you; sure he will know his kindred, his Sisters and Brothers.
But if you that know to do good, do it, christ will know you; sure he will know his kindred, his Sisters and Brother's.
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2. To know to do good, and do it, sets a Crown upon the Gospel: Rom. 16.19. Your Obedience is come abroad unto all Men ;
2. To know to do good, and do it, sets a Crown upon the Gospel: Rom. 16.19. Your obedience is come abroad unto all Men;
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not your Knowledge, but your Obedience. When Christians do what they know, are eminent in Humility and Charity,
not your Knowledge, but your obedience. When Christians do what they know, Are eminent in Humility and Charity,
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when they walk exemplarily, this adorns Religion.
when they walk exemplarily, this adorns Religion.
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To know to do good, and not to do it, hardens others in Sin, scandalizeth Religion,
To know to do good, and not to do it, hardens Others in since, Scandalizeth Religion,
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and makes People ready to turn Atheists.
and makes People ready to turn Atheists.
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When some of the Spaniards came into Hispaniola, the Spaniards carriage being loose and prophane, the Indians asked them, What God they served? they answered, the God of Heaven;
When Some of the Spanish Come into Hispaniola, the Spanish carriage being lose and profane, the Indians asked them, What God they served? they answered, the God of Heaven;
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the Indians replied, Sure your God is not a good God that hath such bad Servants:
the Indians replied, Sure your God is not a good God that hath such bad Servants:
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Thus to know to do good, yet not do it, puts a scar in the Face of Religion,
Thus to know to do good, yet not do it, puts a scar in the Face of Religion,
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and brings an evil report upon it;
and brings an evil report upon it;
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but to do what we know, Trumpets forth the Fame of the Gospel, and makes them that oppose it to admire it.
but to do what we know, Trumpets forth the Fame of the Gospel, and makes them that oppose it to admire it.
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3. To know to do good, and to do it, entitles you to Blessedness. Iam. 1.25. He shall be Blessed in the Deed ;
3. To know to do good, and to do it, entitles you to Blessedness. Iam. 1.25. He shall be Blessed in the Deed;
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not for the deed, but in the deed.
not for the deed, but in the deed.
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God will not only pour golden Oil of Temporal Blessings on you, give you Corn and Wine;
God will not only pour golden Oil of Temporal Blessings on you, give you Corn and Wine;
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but he will bless you with Salvation: Heb. 5.9. He became the Author of Salvation to all them that obey.
but he will bless you with Salvation: Hebrew 5.9. He became the Author of Salvation to all them that obey.
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And that you may do what you know, beg the Holy Spirit.
And that you may do what you know, beg the Holy Spirit.
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God hath promised to give us his Spirit, to make us walk in his Statutes, Ezek. 36.27. Lex jubet, gratia juvat:
God hath promised to give us his Spirit, to make us walk in his Statutes, Ezekiel 36.27. Lex jubet, Gratia Juvat:
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The Word commands, the Spirit inables. The Word commands, the Spirit inables.
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The Word is a Star to direct us, the Spirit is a Load-stone to draw us.
The Word is a Star to Direct us, the Spirit is a Loadstone to draw us.
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The Word Anoints our Eyes, the Spirit Guides our Feet into the Path of God's Commandments.
The Word Anoints our Eyes, the Spirit Guides our Feet into the Path of God's commandments.
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3 Doct. That he who knoweth to do good, and doth it not, is of all others most guilty ;
3 Doct. That he who Knoweth to do good, and does it not, is of all Others most guilty;
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to him it is Sin, Crimson Sin;
to him it is since, Crimson since;
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that is, it is heinous Sin, Capital Sin, Sin emphatically, Sin with a Witness, and punished with a Vengeance.
that is, it is heinous since, Capital since, since emphatically, since with a Witness, and punished with a Vengeance.
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Such an one is a notorious, desperate Sinner; he knows he should abstain from such Sins, because the Law of God forbids them,
Such an one is a notorious, desperate Sinner; he knows he should abstain from such Sins, Because the Law of God forbids them,
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yet he goes on in those Sins; he knows he should do such Duties, because the Law of God enjoins them:
yet he Goes on in those Sins; he knows he should do such Duties, Because the Law of God enjoins them:
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Sanctifie the Sabbath, be just in his Dealings; but though he knows to do good, yet he doth it not;
Sanctify the Sabbath, be just in his Dealings; but though he knows to do good, yet he does it not;
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such a one is a desperate, prodigious Sinner, he Sins with a Witness:
such a one is a desperate, prodigious Sinner, he Sins with a Witness:
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And the Reason is, because he that knows to do good, yet doth it not, he Sins presumptuously. Under the Law there was a Sacrifice for Sins of Ignorance, but for presumptuous Sins there was no Sacrifice. Numb. 15.30. The Soul that doth ought presumptuously, the same reproacheth the Lord, and that Soul shall be cut off from among his People.
And the Reason is, Because he that knows to do good, yet does it not, he Sins presumptuously. Under the Law there was a Sacrifice for Sins of Ignorance, but for presumptuous Sins there was no Sacrifice. Numb. 15.30. The Soul that does ought presumptuously, the same Reproacheth the Lord, and that Soul shall be Cut off from among his People.
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Quest. What is it to Sin presumptuously?Quest. What is it to since presumptuously?
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Answ. To Sin presumptuously, is to Sin against the Light which shines into a Man's Conscience; i. e. Answer To since presumptuously, is to since against the Light which shines into a Man's Conscience; i. e.
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A Man is convinced, those things he doth are Sin: Conscience saith, O do not this great Evil:
A Man is convinced, those things he does Are since: Conscience Says, Oh do not this great Evil:
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Conscience, like the Cherubims, hath a flaming Sword in its Hand to afright and deterr the Sinner,
Conscience, like the Cherubims, hath a flaming Sword in its Hand to affright and deter the Sinner,
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yet he will pluck the Forbidden Fruit : This is to Sin presumptuously. To Sin ignorantly, doth something extenuate and take off from the Sin;
yet he will pluck the Forbidden Fruit: This is to since presumptuously. To since ignorantly, does something extenuate and take off from the since;
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it excuseth à tanto; Ioh. 15.22. He had had no Sin. It may be supposed, that if the Man had known the thing had been so Evil, he would not have done it;
it excuseth à tanto; John 15.22. He had had no Sin. It may be supposed, that if the Man had known the thing had been so Evil, he would not have done it;
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but he that Sins knowingly is a Presumptuous Sinner; he Sins with his Eyes open;
but he that Sins knowingly is a Presumptuous Sinner; he Sins with his Eyes open;
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he is like one that hath a Torch in his Hand, and yet runs into the Pond and drowns himself. Iob 24.13. They are of those that Rebel against the Light : This is desperate;
he is like one that hath a Torch in his Hand, and yet runs into the Pond and drowns himself. Job 24.13. They Are of those that Rebel against the Light: This is desperate;
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this is to be worse than Balaam ;
this is to be Worse than balaam;
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for when he saw the Angel before him with a naked Sword, he durst not go on;
for when he saw the Angel before him with a naked Sword, he durst not go on;
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but the presumptuous Sinner, though he sees the Flaming Sword of God's Wrath before him,
but the presumptuous Sinner, though he sees the Flaming Sword of God's Wrath before him,
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yet he will go on in Sin. O Sinner, thou art making way for thy own Torment, thou that sinnest against the Light of Conscience, thou stuffest the Pillow of Conscience with Thorns, on which thy Head must lie to all Eternity.
yet he will go on in Sin. O Sinner, thou art making Way for thy own Torment, thou that Sinnest against the Light of Conscience, thou stuff the Pillow of Conscience with Thorns, on which thy Head must lie to all Eternity.
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If a Man Sins out of Ignorance (saith Aristot. ) when he knows it he repents;
If a Man Sins out of Ignorance (Says Aristotle) when he knows it he repents;
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if out of Passion, when the Passion is over he weeps;
if out of Passion, when the Passion is over he weeps;
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but he that Sins knowingly against his Conscience, he is set upon Sin, and he will hardly be reclaimed.
but he that Sins knowingly against his Conscience, he is Set upon since, and he will hardly be reclaimed.
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Now there are two aggravations of this presumptuous Sin, viz. Sinning against the Light of Conscience:
Now there Are two aggravations of this presumptuous since, viz. Sinning against the Light of Conscience:
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And, to know to do good, yet not to do it. 1. This sinning presumptuously against Conscience, is after Councils, Admonitions, Warnings.
And, to know to do good, yet not to do it. 1. This sinning presumptuously against Conscience, is After Councils, Admonitions, Warnings.
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Such an one cannot say, he was never told of his Sin;
Such an one cannot say, he was never told of his since;
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he hath had Ministers rising up early, who have told him what a damnable Thing Sin was, yet he would venture on;
he hath had Ministers rising up early, who have told him what a damnable Thing since was, yet he would venture on;
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so that now he hath no excuse: Iohn 15.22.
so that now he hath no excuse: John 15.22.
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Now you have no Cloak for your Sin. After Reproofs and Caveats, now to persist in Sin, it gives a Dye and Ticture to the Sin. Thou that livest in Malice, Uncleanness,Now you have no Cloak for your Sin. After Reproofs and Caveats, now to persist in since, it gives a Die and Ticture to the Sin. Thou that Livest in Malice, Uncleanness,
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yet they are resolved to hold fast their Iniquity: This is desperate wilfulness. Voluntas est regula, & mensura actionis:
yet they Are resolved to hold fast their Iniquity: This is desperate wilfulness. Voluntas est regula, & Mensura actionis:
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and neglect of Family Duty, think how often thou hast been warned of Sin. We read if the Prophet had warned another, Ezek. 33.9. If thou warn the Wicked of his way, to turn from it, if he do not turn from his way, he shall die in his Iniquity ;
and neglect of Family Duty, think how often thou hast been warned of Sin. We read if the Prophet had warned Another, Ezekiel 33.9. If thou warn the Wicked of his Way, to turn from it, if he do not turn from his Way, he shall die in his Iniquity;
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this made Saul 's Sin Presumptuous, and it is called Rebellion, because the Prophet had warned him,
this made Saul is since Presumptuous, and it is called Rebellion, Because the Prophet had warned him,
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and given him express charge utterly to destroy Amaleck ; yet he spared Agag, and the best of the Sheep and Oxen, 1 Sam. 15.9. This was Rebellion, and for it he lost his Kingdom.
and given him express charge utterly to destroy Amalek; yet he spared Agag, and the best of the Sheep and Oxen, 1 Sam. 15.9. This was Rebellion, and for it he lost his Kingdom.
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To Sin against Conscience, and to do it after warning, doth give an Accent to Sin,
To since against Conscience, and to do it After warning, does give an Accent to since,
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as the Dye to Wool, or as a Weight put in the Scale, which makes it weigh heavier:
as the Die to Wool, or as a Weight put in the Scale, which makes it weigh Heavier:
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Oh! take heed all you that go on in Sin presumptuously; there hath been a Trumpet blown in your Ears;
Oh! take heed all you that go on in since presumptuously; there hath been a Trumpet blown in your Ears;
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you have been told what Sin would cost you;
you have been told what since would cost you;
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God himself will draw up the Charge against you, and this will be put in your Indictment, It was after warning. If a Sea-mark be set up to give notice, that there are Shelves and Rocks in isto loco ;
God himself will draw up the Charge against you, and this will be put in your Indictment, It was After warning. If a Seamark be Set up to give notice, that there Are Shelves and Rocks in isto loco;
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yet if the Mariner will Sail there, and split his Ship, he is presumptuous, and none will pity him,
yet if the Mariner will Sail there, and split his Ship, he is presumptuous, and none will pity him,
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because there was a Sea-mark set up to give him warning of the danger.
Because there was a Seamark Set up to give him warning of the danger.
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2. Tis an aggravation to sin presumptuously against Conscience, when it is after Afflictions. After God hath made him hear the Voice of the Rod, he hath made him to feel Sin bitter, to read his Sin in his Punishment, yet he Sins;
2. This an aggravation to sin presumptuously against Conscience, when it is After Afflictions. After God hath made him hear the Voice of the Rod, he hath made him to feel since bitter, to read his since in his Punishment, yet he Sins;
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his Sin was following Evil Company, and God hath punished him for it;
his since was following Evil Company, and God hath punished him for it;
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he hath almost wasted his Estate with riotous living, or he hath almost drunk himself Blind,
he hath almost wasted his Estate with riotous living, or he hath almost drunk himself Blind,
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yet he will not leave his Sin; his Sin was Uncleanness, and his Body is diseased, and full of noxious Humours;
yet he will not leave his since; his since was Uncleanness, and his Body is diseased, and full of noxious Humours;
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yet though he feels the smart of Sin, he retains the love of Sin; the Arrow sticks in his sides, yet he Sins;
yet though he feels the smart of since, he retains the love of since; the Arrow sticks in his sides, yet he Sins;
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though God makes him sick with smiting, yet he is not sick of sinning: Here is an aggravation of Sin: 2 Chron. 28.22. In the time of his distress, did he Trespass yet more against the Lord: This is that King Ahaz.
though God makes him sick with smiting, yet he is not sick of sinning: Here is an aggravation of since: 2 Chronicles 28.22. In the time of his distress, did he Trespass yet more against the Lord: This is that King Ahaz.
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Vse. 3. To know what is good, yet not to do it, is to Sin presumptuously, it is full of obstinacy and pertinaciousness;Use. 3. To know what is good, yet not to do it, is to since presumptuously, it is full of obstinacy and pertinaciousness;
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it is so because Men can say nothing for their Sins, can bring no Reason, they can make no defence for themselves,
it is so Because Men can say nothing for their Sins, can bring no Reason, they can make no defence for themselves,
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The more of the Will in a Sin, the greater the Sin. The Will gives a Dye to the Sin: Ier. 18.12.The more of the Will in a since, the greater the Sin. The Will gives a Die to the since: Jeremiah 18.12.
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And they said there is no hope, but we will walk after our own Devices, and we will every one do after the Imagination of his own Evil Heart :And they said there is no hope, but we will walk After our own Devices, and we will every one do After the Imagination of his own Evil Heart:
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We are resolved upon it, though there be Death and Hell every step, we will march on under Satan's Colours:
We Are resolved upon it, though there be Death and Hell every step, we will march on under Satan's Colours:
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This made the Sin of the Devils so heinous, for which they are locked up in Chains for ever,
This made the since of the Devils so heinous, for which they Are locked up in Chains for ever,
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because they were wilful in their Sin, they had no Ignorance in their Mind, no Passion to stir them up, there was no Tempter to deceive them;
Because they were wilful in their since, they had no Ignorance in their Mind, no Passion to stir them up, there was no Tempter to deceive them;
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but they sinned obstinately and out of pure choice.
but they sinned obstinately and out of pure choice.
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This is desperate, when Men will have the other Game at Sin, though it cost them their Souls.
This is desperate, when Men will have the other Game At since, though it cost them their Souls.
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Vse. 4. Take heed of Presumptuous Sin. To Sin against the Light shining in your Conscience;Use. 4. Take heed of Presumptuous Sin. To since against the Light shining in your Conscience;
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to know what is good, yet not to do it; to know what is evil, yet not to avoid it.
to know what is good, yet not to do it; to know what is evil, yet not to avoid it.
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Take heed, I say, of sinning presumptuously after this manner. David prayed, Keep back thy Servant from presumptuous Sins, Psal. 19.13.
Take heed, I say, of sinning presumptuously After this manner. David prayed, Keep back thy Servant from presumptuous Sins, Psalm 19.13.
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If God hath been so terrible against Sins of Infirmity and Passion, as we see in Moses and Vzzah: O how fierce will his Anger be against the Presumptuous Sinner!
If God hath been so terrible against Sins of Infirmity and Passion, as we see in Moses and Uzzah: Oh how fierce will his Anger be against the Presumptuous Sinner!
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Better never have known the Ways of God, than to know to do good, yet not to do it.
Better never have known the Ways of God, than to know to do good, yet not to do it.
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Pilate sinned presumptuously, in condemning Christ; he knew he did not well in it; he knew that of envy the Iews delivered him, Matth. 27.18. He confessed he found no fault with him, Luk. 23.14.Pilate sinned presumptuously, in condemning christ; he knew he did not well in it; he knew that of envy the Iews Delivered him, Matthew 27.18. He confessed he found no fault with him, Luk. 23.14.
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And God would have stop'd him in his Sin; he admonished him by his own Wife;
And God would have stopped him in his since; he admonished him by his own Wife;
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She sent to him, have nothing to do with that Iust Man, Matth. 27.19. And yet for all this he gave the Sentence against Christ:She sent to him, have nothing to do with that Just Man, Matthew 27.19. And yet for all this he gave the Sentence against christ:
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While he condemned Christ, his own Conscience condemned him. Oh! as you love your Souls, take heed of presumptuous Sins.
While he condemned christ, his own Conscience condemned him. Oh! as you love your Souls, take heed of presumptuous Sins.
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Knowing what is good, yet not to do it; knowing what is evil, yet not to avoid it; this is very desperate: For,
Knowing what is good, yet not to do it; knowing what is evil, yet not to avoid it; this is very desperate: For,
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1. Such kind of presumptuous sinning is ex consilio ; it is committed with much premeditation and fore-thoughts.
1. Such kind of presumptuous sinning is ex consilio; it is committed with much premeditation and forethoughts.
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The presumptuous Sinner doth not sin unawares; but he doth project and cast in his Mind how to bring his Sin about;
The presumptuous Sinner does not sin unawares; but he does project and cast in his Mind how to bring his since about;
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just as Ioseph 's Brethren did consult, and lay their Heads together how to betray the innocent.
just as Ioseph is Brothers did consult, and lay their Heads together how to betray the innocent.
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He deviseth Mischief on his Bed. This doth put an Emphasis upon Sin, and make it NONLATINALPHABET, out of measure sinful, because the presumptuous Sinner, that knows to do Good,He devises Mischief on his Bed This does put an Emphasis upon since, and make it, out of measure sinful, Because the presumptuous Sinner, that knows to do Good,
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and doth it not, that sins against the light of this Conscience, is a deliberate Sinner, a Student in wickedness;
and does it not, that Sins against the Light of this Conscience, is a deliberate Sinner, a Student in wickedness;
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he beats his brains in the cunning contrivance of Sin, as Iudas in betraying Christ,
he beats his brains in the cunning contrivance of since, as Iudas in betraying christ,
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and as those Iews that laid in wait for Paul. They were witty in the contrivance of Sin. Acts 23.15.
and as those Iews that laid in wait for Paul. They were witty in the contrivance of Sin. Acts 23.15.
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Signifie to the chief Captain, that he bring Paul down to you to morrow, as though you would enquire something of him more perfectly, Signify to the chief Captain, that he bring Paul down to you to morrow, as though you would inquire something of him more perfectly,
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and we ere he come near, are ready to kill him. and we ere he come near, Are ready to kill him.
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2. To know to do Good, yet not to do it, to sin presumptuously, against Conscience, is desperate,
2. To know to do Good, yet not to do it, to sin presumptuously, against Conscience, is desperate,
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because this kind of sinning is accompanied with Pride. The Sinner knows the Mind of God,
Because this kind of sinning is accompanied with Pride. The Sinner knows the Mind of God,
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yet will act contrary to it: This shews Arrogancy; he sets his Will above God's Will.
yet will act contrary to it: This shows Arrogance; he sets his Will above God's Will.
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Who is the Lord, saith Pharaoh? So saith the presumptuous Sinner;Who is the Lord, Says Pharaoh? So Says the presumptuous Sinner;
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Who is God? What is the Word, that I should obey it? A proud Sinner will not endure to be controlled;Who is God? What is the Word, that I should obey it? A proud Sinner will not endure to be controlled;
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he slights the Precept, scorns the Threatning. No Toad swells so with Poyson, as the presumptuous Sinner with Pride;
he slights the Precept, scorns the Threatening. No Toad Swells so with Poison, as the presumptuous Sinner with Pride;
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Pride of Judgment, to approve that Sin which God hath branded; and Pride of Will, to eat of that Tree which God hath forbidden.
Pride of Judgement, to approve that since which God hath branded; and Pride of Will, to eat of that Tree which God hath forbidden.
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3. To sin presumptuously, to know what is good, yet not to do it; to know what is evil, yet persist in it, is accompanied with Impudency.
3. To since presumptuously, to know what is good, yet not to do it; to know what is evil, yet persist in it, is accompanied with Impudence.
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Such a Sinner lays aside all fear of God; he is worse than brutish. The Lion fears Fire; but he fears not Hell-Fire;
Such a Sinner lays aside all Fear of God; he is Worse than brutish. The lion fears Fire; but he fears not Hell-Fire;
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like the Leviathan, he is made without fear, Job 41.33. He lays aside the Veil of Modesty, he hath sinn'd away Shame. Zeph. 3.5. The unjust knoweth no shame, he hath a Forehead of Brass. Jer. 6.15. Nesciunt erubescere; they were not at all ashamed, neither could they blush. He lays aside all Arguments.
like the Leviathan, he is made without Fear, Job 41.33. He lays aside the Veil of Modesty, he hath sinned away Shame. Zephaniah 3.5. The unjust Knoweth no shame, he hath a Forehead of Brass. Jer. 6.15. Nesciunt erubescere; they were not At all ashamed, neither could they blush. He lays aside all Arguments.
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Mercy cannot be heard to speak;
Mercy cannot be herd to speak;
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the Judgments of God set themselves in Battel array, yet they cannot stop him, let what will come on it;
the Judgments of God Set themselves in Battle array, yet they cannot stop him, let what will come on it;
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let God take it well or ill, yet he will go on in Sin. Here's Impudency!
let God take it well or ill, yet he will go on in Sin. Here's Impudence!
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Iudas knew Christ was the Messiah, he was convinced of it, by an Oracle from Heaven,Iudas knew christ was the Messiah, he was convinced of it, by an Oracle from Heaven,
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and by the Miracles he wrought; and yet he impudently entertains a Treasonable Plot against him:
and by the Miracles he wrought; and yet he impudently entertains a Treasonable Plot against him:
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Nay, when Christ said, He that dips his hand in the Dish with me, he shall betray me ;
Nay, when christ said, He that dips his hand in the Dish with me, he shall betray me;
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and Iudas knew that he was the Person Christ meant;
and Iudas knew that he was the Person christ meant;
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and Christ, when Iudas was going about his Treason, pronounced a Woe to him, Luke 22.22. yet for all this he proceeded in his Treason.
and christ, when Iudas was going about his Treason, pronounced a Woe to him, Lycia 22.22. yet for all this he proceeded in his Treason.
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Thus sinning presumptuously is accompanied with Impudency. Such are so far from blushing, that they glory in their shame, Phil. 3.19.
Thus sinning presumptuously is accompanied with Impudence. Such Are so Far from blushing, that they glory in their shame, Philip 3.19.
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4. To sin presumptuously, to know what is Good, yet not to do it, is heinous, because it is Ingratitude :
4. To since presumptuously, to know what is Good, yet not to do it, is heinous, Because it is Ingratitude:
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'Tis an high abuse of God's Kindness ; and God cannot endure, of all things, to have his Kindness abused.
It's an high abuse of God's Kindness; and God cannot endure, of all things, to have his Kindness abused.
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God's Kindness is seen in this, that he hath acquainted the Sinner with his Mind and Will;
God's Kindness is seen in this, that he hath acquainted the Sinner with his Mind and Will;
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that he hath not only instructed him, but perswaded him, made Mercy stoop and kneel to the Sinner;
that he hath not only instructed him, but persuaded him, made Mercy stoop and kneel to the Sinner;
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he hath wooed him by his Spirit, that he would sly from Sin, and pursue Holiness.
he hath wooed him by his Spirit, that he would sly from since, and pursue Holiness.
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Kindness is seen in this, that God hath spared the Sinner so long, and not struck him dead in the Act of Sin. Kindness in this, that though the Sinner hath sinn'd against his Conscience,
Kindness is seen in this, that God hath spared the Sinner so long, and not struck him dead in the Act of Sin. Kindness in this, that though the Sinner hath sinned against his Conscience,
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yet now if he will repent of Sin, God will repent of his Judgments, and the white Flag of Mercy shall be held forth. Ier. 3.1. Thou hast plaid the Harlot with many Lovers;
yet now if he will Repent of since, God will Repent of his Judgments, and the white Flag of Mercy shall be held forth. Jeremiah 3.1. Thou hast played the Harlot with many Lovers;
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yet return again to me, saith the Lord. But the Sinner is of a base, morose Spirit;yet return again to me, Says the Lord. But the Sinner is of a base, morose Spirit;
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he is not melted with all this Love;
he is not melted with all this Love;
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but his Heart, like Clay, hardens under the Sun. Here's an apparent Abuse of God's Kindness;
but his Heart, like Clay, hardens under the Sun. Here's an apparent Abuse of God's Kindness;
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and God cannot endure to have his Kindness abused. The Vulture draws Sickness from Perfumes; so the Sinner contracts Wickedness from the Mercy of God. Here's high Ingratitude!
and God cannot endure to have his Kindness abused. The Vulture draws Sickness from Perfumes; so the Sinner contracts Wickedness from the Mercy of God. Here's high Ingratitude!
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5. To sin presumptuously, to know what is good, yet not to do it, is a Contempt done to God.
5. To since presumptuously, to know what is good, yet not to do it, is a Contempt done to God.
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A Noble Spirit cannot bear a contempt: It is bad enough for a Sinner to forget God;
A Noble Spirit cannot bear a contempt: It is bad enough for a Sinner to forget God;
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but it is worse to contemn him. He that knows to do Good, yet doth it not, he slighteth God:
but it is Worse to contemn him. He that knows to do Good, yet does it not, he slighteth God:
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he cares not whether God he pleased or no; he will have his Sin. Therefore the presumptuous Sinner is said to reproach God. Numb. 15.30. The Soul that doth ought presumptuously, the same reproacheth the Lord ; every Sin displeaseth the Lord.
he Cares not whither God he pleased or no; he will have his Sin. Therefore the presumptuous Sinner is said to reproach God. Numb. 15.30. The Soul that does ought presumptuously, the same Reproacheth the Lord; every since displeaseth the Lord.
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To contemn the Authority of a Prince, is a Reproach done to him. The presumptuous Sinner, who knows to do Good, but doth it not, reproacheth the Lord; though not explicitly, yet interpretatively;
To contemn the authority of a Prince, is a Reproach done to him. The presumptuous Sinner, who knows to do Good, but does it not, Reproacheth the Lord; though not explicitly, yet interpretatively;
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by his presumptuous Sin, he makes as if God were either ignorant, and did not know his Wickedness;
by his presumptuous since, he makes as if God were either ignorant, and did not know his Wickedness;
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or impotent, and were not able to punish him.
or impotent, and were not able to Punish him.
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How horrid is this to reproach the Lord? There's a kind of Blasphemy against God in every presumptuous Sin. The Sinner that knows what is good,
How horrid is this to reproach the Lord? There's a kind of Blasphemy against God in every presumptuous Sin. The Sinner that knows what is good,
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yet will not do it, what is evil, yet will do it; he contemns God; and in contemning him, blasphemes him.
yet will not do it, what is evil, yet will do it; he contemns God; and in contemning him, blasphemes him.
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Contempt is the highest Affront that we can offer to God; and an Affront will make one draw his Sword.
Contempt is the highest Affront that we can offer to God; and an Affront will make one draw his Sword.
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6. To sin presumptuously, to know what is good, yet not to do it, is a bold Contest with God, a daring of God to punish.
6. To since presumptuously, to know what is good, yet not to do it, is a bold Contest with God, a daring of God to Punish.
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The Man that sins against Conscience presumptuously, and will not be reclaimed, doth in effect say, What care I for the Commandment;
The Man that Sins against Conscience presumptuously, and will not be reclaimed, does in Effect say, What care I for the Commandment;
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it shall be no Check upon me, but I will go on in Sin, and let God do his worst.
it shall be no Check upon me, but I will go on in since, and let God do his worst.
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A godly Man is said to fear the Commandment, Prov. 13.13. He dares not sin, because the Law of God stands in his way. He fears the Commandment;
A godly Man is said to Fear the Commandment, Curae 13.13. He dares not since, Because the Law of God Stands in his Way. He fears the Commandment;
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but the presumptuous Sinner doth not value the Commandment; he will sin in spight of God's Law.
but the presumptuous Sinner does not valve the Commandment; he will sin in spite of God's Law.
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This is sawcily to contest with God, to throw down the Gantlet, and challenge God to a Duel. 1 Cor. 10.22. Do we provoke the Lord to Anger? Are we stronger than he? Shall the Child go to fight with an Archangel? This is the Folly and Madness of a presumptuous Sinner;
This is saucily to contest with God, to throw down the Gauntlet, and challenge God to a Duel. 1 Cor. 10.22. Do we provoke the Lord to Anger? are we Stronger than he? Shall the Child go to fight with an Archangel? This is the Folly and Madness of a presumptuous Sinner;
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he dares God to his Face, and hangs forth the Flag of Defiance against Heaven.
he dares God to his Face, and hangs forth the Flag of Defiance against Heaven.
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O then, good reason we should take-heed of presumptuous Sin, it is so heinous and desperate!
O then, good reason we should Take heed of presumptuous since, it is so heinous and desperate!
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To him that knows to do Good, yet doth it not, to him it is Sin ;
To him that knows to do Good, yet does it not, to him it is since;
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it is Sin with a Witness.
it is since with a Witness.
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Vse 2. Trial. Let us examine if we are not guilty of sinning thus presumptuously, knowing to do good, yet not to do it.Use 2. Trial. Let us examine if we Are not guilty of sinning thus presumptuously, knowing to do good, yet not to do it.
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1. Is it not to sin presumptuously, when we live in the total neglect of Duty? We know we ought to pray in our Families, yet do it not.
1. Is it not to sin presumptuously, when we live in the total neglect of Duty? We know we ought to pray in our Families, yet do it not.
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Houses that have no Prayer in them, are the Devil's Houses; and it is a wonder they are not haunted. Ier. 10.25. Pour out thy Wrath upon the Families that call not on thy Name.
Houses that have no Prayer in them, Are the Devil's Houses; and it is a wonder they Are not haunted. Jeremiah 10.25. Pour out thy Wrath upon the Families that call not on thy Name.
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Neglect of Family-Prayer, doth quasi uncover the Roof of your Houses, and make way for a Curse to be rain'd down upon your Table.
Neglect of Family prayer, does quasi uncover the Roof of your Houses, and make Way for a Curse to be rained down upon your Table.
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To live in the neglect of Family-Duties, is not this to sin presumptuously, to know to do Good,
To live in the neglect of Family duties, is not this to since presumptuously, to know to do Good,
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and not to do it?
and not to do it?
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2. Is it not to sin presumptuously, when we will venture upon the same Sins which we condemn in others? Rom. 2.1. Therefore thou art inexcusable, O Man, whosoever thou art that judgest;
2. Is it not to since presumptuously, when we will venture upon the same Sins which we condemn in Others? Rom. 2.1. Therefore thou art inexcusable, Oh Man, whosoever thou art that Judges;
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for thou that judgest, dost the same things. As Austin speaks of Seneca ; He wrote a Book against Superstitions;for thou that Judges, dost the same things. As Austin speaks of Senecca; He wrote a Book against Superstitions;
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but quod culpabat adoravit: he worshipped those Images he reproved.
but quod culpabat adoravit: he worshipped those Images he reproved.
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Thou (Christian) condemnest another for Pride, and yet thou livest in that Sin thy self.
Thou (Christian) Condemnest Another for Pride, and yet thou Livest in that since thy self.
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A Father condemns his Son for swearing; yet he himself swears: The Master reproves his Servant for being drunk;
A Father condemns his Son for swearing; yet he himself swears: The Master reproves his Servant for being drunk;
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yet he himself will be drunk.
yet he himself will be drunk.
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The Snuffers of the Tabernacle were of pure Gold: Those who are to reprove and snuff the Vices of others, had need themselves to be free from those Sins.
The Snuffers of the Tabernacle were of pure Gold: Those who Are to reprove and snuff the Vices of Others, had need themselves to be free from those Sins.
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The Snuffers must be of Gold.
The Snuffers must be of Gold.
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Is not this to sin presumptuously, to live in those Sins which we condemn in others?
Is not this to since presumptuously, to live in those Sins which we condemn in Others?
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3. Do not they sin presumptuously against Conscience, who will sin in spight of Heaven ? Though they see the Iudgments of God executed on others,
3. Do not they sin presumptuously against Conscience, who will sin in spite of Heaven? Though they see the Judgments of God executed on Others,
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yet will adventure on the same Sins? Exempla efficacius docent quam Praecepta. Dan. 5.22. And thou his Son, O Belshazar, hast not humbled thy heart, though thou knowest all this.
yet will adventure on the same Sins? Exempla More effectively docent quam Praecepta. Dan. 5.22. And thou his Son, Oh Belshazzar, hast not humbled thy heart, though thou Knowest all this.
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Though thou sawest the Judgments of God upon thy Father, God turn'd him to Grass for his Pride;
Though thou Sawest the Judgments of God upon thy Father, God turned him to Grass for his Pride;
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yet thou goest on in the same Sin. Ier. 3.8. When for all the Causes whereby Israel had committed Adultery, I had put her away,
yet thou goest on in the same Sin. Jeremiah 3.8. When for all the Causes whereby Israel had committed Adultery, I had put her away,
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and given her a Bill of Divorce, yet her treacherous Sister Iudah feared not; but went and played the Harlot also. and given her a Bill of Divorce, yet her treacherous Sister Iudah feared not; but went and played the Harlot also.
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He is a bold Thief indeed, who sees his Fellow-Thief hung up in Chains, yet is not afraid to rob in that place.
He is a bold Thief indeed, who sees his Fellow-Thief hung up in Chains, yet is not afraid to rob in that place.
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This is to run upon the thick Bosses of God's Buckler, Job 15.26. To venture in Sin against all the Judgments and Threatnings of God?
This is to run upon the thick Boss's of God's Buckler, Job 15.26. To venture in since against all the Judgments and Threatenings of God?
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4. Do not they sin presumptuously;
4. Do not they sin presumptuously;
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they know to do Good, yet do it not, who labour to stifle the Convictions of their Conscience,
they know to do Good, yet do it not, who labour to stifle the Convictions of their Conscience,
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and will not let Conscience speak freely to them? They smother the Light of it;
and will not let Conscience speak freely to them? They smother the Light of it;
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This the Scripture calls, holding the Truth in unrighteousness, Rom. 1.18. They labour to blot out all the common Notions of God engraven in their Minds.
This the Scripture calls, holding the Truth in unrighteousness, Rom. 1.18. They labour to blot out all the Common Notions of God engraven in their Minds.
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5. Do not they sin presumptuously, who know to do Good, but do it not;
5. Do not they sin presumptuously, who know to do Good, but do it not;
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who after they have felt the smart of Sin, it hath bred a Worm in their Conscience, a Moth in their Estate;
who After they have felt the smart of since, it hath bred a Worm in their Conscience, a Moth in their Estate;
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yet after all this, they again embrace their Sins? Though this Viper hath stung them, they will put it again in their Bosom;
yet After all this, they again embrace their Sins? Though this Viper hath stung them, they will put it again in their Bosom;
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is not this to sin presumptuously, and to rebel against Light? If there be any such here who are guilty in this high degree, know to do Good, but do is not, let them fear and tremble; their Case is sad.
is not this to since presumptuously, and to rebel against Light? If there be any such Here who Are guilty in this high degree, know to do Good, but doe is not, let them Fear and tremble; their Case is sad.
vbz xx d p-acp n1 av-j, cc p-acp vvb p-acp n1? cs pc-acp vbb d d av r-crq vbr j p-acp d j n1, vvb pc-acp vdi j, cc-acp n1 vbz xx, vvb pno32 vvi cc vvi; po32 n1 vbz j.
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The Wrath of God hangs over their Heads;
The Wrath of God hangs over their Heads;
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and that I may shew you you have cause to scar, and that I may beat you off from presumptuous Sins, let these things be seriously laid to Heart.
and that I may show you you have cause to scar, and that I may beatrice you off from presumptuous Sins, let these things be seriously laid to Heart.
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1. These presumptuous Sins, knowing to do Good, and yet not to do it;
1. These presumptuous Sins, knowing to do Good, and yet not to do it;
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knowing what is evil, yet not forbearing, these Sins do much harden the Heart. These are two of the greatest Blessings, a sound Judgment, and a soft Heart.
knowing what is evil, yet not forbearing, these Sins do much harden the Heart. These Are two of the greatest Blessings, a found Judgement, and a soft Heart.
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But sinning presumptuously and knowingly, doth congeal the Heart; it doth both wast the Conscience, and sear it, 1 Tim. 4.2. By sinning knowingly, a Person gets a Custom of Sin;
But sinning presumptuously and knowingly, does congeal the Heart; it does both wast the Conscience, and sear it, 1 Tim. 4.2. By sinning knowingly, a Person gets a Custom of since;
p-acp vvg av-j cc av-vvg, vdz vvi dt n1; pn31 vdz av-d vvi dt n1, cc vvb pn31, crd np1 crd. p-acp vvg av-vvg, dt n1 vvz dt n1 pp-f n1;
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and the Custom of sinning takes away the Sense of sinning. Ephes. 4.19. Being past feeling. Tell the presumptuous Sinner, there are Treasures of Wrath laid up for him;
and the Custom of sinning Takes away the Sense of sinning. Ephesians 4.19. Being passed feeling. Tell the presumptuous Sinner, there Are Treasures of Wrath laid up for him;
cc dt n1 pp-f vvg vvz av dt n1 pp-f vvg. np1 crd. vbg p-acp n1. vvb dt j n1, pc-acp vbr n2 pp-f n1 vvn a-acp p-acp pno31;
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lead him to the Brink of Hell, and bid him hear the Roarings of the damned,
led him to the Brink of Hell, and bid him hear the Roarings of the damned,
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and the ratling of their Chains;
and the rattling of their Chains;
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bid him look upon the infernal Flames, and see the Devils, that must shortly keep him company, he fears not;
bid him look upon the infernal Flames, and see the Devils, that must shortly keep him company, he fears not;
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his Heart is like a piece of Marble or Adamant, that will take no impression.
his Heart is like a piece of Marble or Adamant, that will take no impression.
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When Men know to do Good, yet do it not, their Hearts harden insensibly, and that is dangerous : Now they cannot repent;
When Men know to do Good, yet do it not, their Hearts harden insensibly, and that is dangerous: Now they cannot Repent;
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that makes the Sin against the Holy Ghost uncapable of Pardon, because he that hath sinn'd it, is uncapable of Repentance.
that makes the since against the Holy Ghost uncapable of Pardon, Because he that hath sinned it, is uncapable of Repentance.
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2. Such as sin presumptuously, they know to do good, yet do it not, are NONLATINALPHABET, self-condemned. Tit. 3.11. Being condemned in himself. The Sinner knows in his Conscience he is guilty;
2. Such as since presumptuously, they know to do good, yet do it not, Are, self-condemned. Tit. 3.11. Being condemned in himself. The Sinner knows in his Conscience he is guilty;
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he hath sinn'd against Warnings, Education, Conviction, so that his own Heart condemns him. When the Judge saith to the Malefactor, Thou hast committed such things worthy of Death,
he hath sinned against Warnings, Education, Conviction, so that his own Heart condemns him. When the Judge Says to the Malefactor, Thou hast committed such things worthy of Death,
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and the Evidence is clear against thee, What canst thou say for thy self that thou shouldest not die? he is forc'd to cry Guilty.
and the Evidence is clear against thee, What Canst thou say for thy self that thou Shouldst not die? he is forced to cry Guilty.
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The presumptuous Sinner is self-condemned, and he will clear God when God judgeth him. Psal. 51.4. That thou maist be clear when thou judgest.
The presumptuous Sinner is self-condemned, and he will clear God when God Judgeth him. Psalm 51.4. That thou Mayest be clear when thou Judges.
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When God condemns the Prisoner, he will clear his Judge. 3. To know to do good, yet not to do it;
When God condemns the Prisoner, he will clear his Judge. 3. To know to do good, yet not to do it;
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such presumptuous Sins make deep Wounds in the Soul. A Prick of a Pin fetcheth Blood;
such presumptuous Sins make deep Wounds in the Soul. A Prick of a Pin Fetches Blood;
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but the Thrust of a Rapier brings Death. The least Sin fetcheth Blood; but presumptuous Sins are like a stab at the Heart.
but the Thrust of a Rapier brings Death. The least since Fetches Blood; but presumptuous Sins Are like a stab At the Heart.
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'Tis a Miracle if ever such recover by Repentance. Every little Hole in the Tiling, lets in Rain;
It's a Miracle if ever such recover by Repentance. Every little Hold in the Tiling, lets in Rain;
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but a Crack in the Foundation, indangers the Fall of the House. Every Sin of Infirmity is hurtful;
but a Crac in the Foundation, endangers the Fallen of the House. Every since of Infirmity is hurtful;
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but presumptuous Sin cracks the Conscience, and threatens the Ruine of that Soul. Presumptuous Sin makes way for Despair; ( a deep Wound. ) Despair is the Agony of the Soul. Spira, in Despair, was like a living Man in Hell;
but presumptuous since cracks the Conscience, and threatens the Ruin of that Soul. Presumptuous since makes Way for Despair; (a deep Wound.) Despair is the Agony of the Soul. Spira, in Despair, was like a living Man in Hell;
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Despair did suck out his Marrow and Vital Blood; it made him a very Anatomy. Now, to sin against the Light of Conscience, will bring to despair at last. The Sinner goes on stubbornly;
Despair did suck out his Marrow and Vital Blood; it made him a very Anatomy. Now, to sin against the Light of Conscience, will bring to despair At last. The Sinner Goes on stubbornly;
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yet his foolish Heart tells him, all will be well:
yet his foolish Heart tells him, all will be well:
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But when God begins to set his Sins in order before him, and Conscience, which before was like a Lion asleep, begins to be awakened,
But when God begins to Set his Sins in order before him, and Conscience, which before was like a lion asleep, begins to be awakened,
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and roars upon him, and he sees Death and Hell before him, now his Heart faints, his Presumption is turn'd to Despair,
and roars upon him, and he sees Death and Hell before him, now his Heart faints, his Presumption is turned to Despair,
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and he cries out as Cain, Gen. 4.13. My punishment is greater than I can bear.
and he cries out as Cain, Gen. 4.13. My punishment is greater than I can bear.
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Now the Sinner begins to think with himself thus; I would have my Sins, and I had them;
Now the Sinner begins to think with himself thus; I would have my Sins, and I had them;
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and I have the wrath of God with them. Oh, how foolish was I to refuse Instruction!
and I have the wrath of God with them. O, how foolish was I to refuse Instruction!
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but it is too late now; the Mercy-Seat is quite covered with Clouds; I am shut out from all hope of Mercy;
but it is too late now; the Mercy-Seat is quite covered with Clouds; I am shut out from all hope of Mercy;
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my Wounds are such, that the Balm of Gilead will not heal.
my Wounds Are such, that the Balm of Gilead will not heal.
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The more Presumption in the Time of Life, the more Despair at the hour of Death.
The more Presumption in the Time of Life, the more Despair At the hour of Death.
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4. To know to do Good, and not to do it, to sin presumptuously, God may in just Judgment leave such an one to himself.
4. To know to do Good, and not to do it, to sin presumptuously, God may in just Judgement leave such an one to himself.
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It is a terrible thing when God shall say, Thou hast by thy presumptuous Sin affronted me,
It is a terrible thing when God shall say, Thou hast by thy presumptuous since affronted me,
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and provoked me to my Face, therefore I will give thee up to thine own Heart; thou shalt sin still ;
and provoked me to my Face, Therefore I will give thee up to thine own Heart; thou shalt sin still;
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seeing thou wilt be filthy, thou shalt be filthy still. 'Tis sad for a Man to be left to himself:
seeing thou wilt be filthy, thou shalt be filthy still. It's sad for a Man to be left to himself:
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'tis like a Ship without a Rudder or Pilot, driven of the Winds, and dashing upon a Rock.
it's like a Ship without a Rudder or Pilot, driven of the Winds, and dashing upon a Rock.
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Rom. 1.21, 24. Because when they knew God, they glorified him not as God; wherefore God gave them up to uncleanness. Rom. 1.21, 24. Because when they knew God, they glorified him not as God; Wherefore God gave them up to uncleanness.
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What is the Condition of a Patient when the Physician gives him over, and leaves him to his own sick Palate? Saith he, Physick will do him no good;
What is the Condition of a Patient when the physician gives him over, and leaves him to his own sick Palate? Says he, Physic will do him no good;
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he may eat what he pleases; for he will die. So God, after Men have sinn'd wilfully, gives them up to their Lusts;
he may eat what he Pleases; for he will die. So God, After Men have sinned wilfully, gives them up to their Lustiest;
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let them do what they will, they are in a dying condition. 5. To know what is good, yet not do to it;
let them do what they will, they Are in a dying condition. 5. To know what is good, yet not do to it;
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to sin presumptuously, is a great degree of the Sin against the Holy Ghost. Such as sin presumptuously,
to sin presumptuously, is a great degree of the since against the Holy Ghost. Such as since presumptuously,
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sin wilfully: Put but one Weight more into the Scale, add but Despight and Malice against the Spirit,
since wilfully: Put but one Weight more into the Scale, add but Despite and Malice against the Spirit,
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and it becomes the unpardonable Sin. Though Presumption is not final Apostacy;
and it becomes the unpardonable Sin. Though Presumption is not final Apostasy;
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yet it comes very near to it, and a little matter more will make thee so guilty, that there remains no more Sacrifice for Sin. To sin presumptuously against Light, may in time bring on Malice and Despight to the Spirit.
yet it comes very near to it, and a little matter more will make thee so guilty, that there remains no more Sacrifice for Sin. To since presumptuously against Light, may in time bring on Malice and Despite to the Spirit.
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As it was with Iulian, who threw up his Dagger in the Air, as if he would be revenged on God:
As it was with Iulian, who threw up his Dagger in the Air, as if he would be revenged on God:
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When once it is come to this, there's but one step lower a Man can fall, and that is into Hell.
When once it is come to this, there's but one step lower a Man can fallen, and that is into Hell.
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6. A presumptuous person, who knows to do Good, and doth it not, is possessed with the Devil ;
6. A presumptuous person, who knows to do Good, and does it not, is possessed with the devil;
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Satan hath a great power over him:
Satan hath a great power over him:
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A Man that is resolved in Sin, let God and Conscience say what they will, I may say, as Acts 5.2.
A Man that is resolved in since, let God and Conscience say what they will, I may say, as Acts 5.2.
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Why hath Satan filled thy Heart? The Prince of the Air hath blown on thee,Why hath Satan filled thy Heart? The Prince of the Air hath blown on thee,
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and fill'd thy Sails, that thou movest so swiftly in Sin. In Christ's time, there were many bodily possess'd;
and filled thy Sails, that thou movest so swiftly in Sin. In Christ's time, there were many bodily possessed;
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but in our time, I fear they have their Souls possess'd with the Devil; she would have her Will licet Corpus & Animam in aeternum damnavit.
but in our time, I Fear they have their Souls possessed with the devil; she would have her Will licet Corpus & Animam in aeternum Damnavit.
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May it not be said of such a Person, as Mat. 15.22. My Daughter is grievously vexed with a Devil?
May it not be said of such a Person, as Mathew 15.22. My Daughter is grievously vexed with a devil?
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7. There is little hope for such as know to do Good, yet do it not, know what is evil, but will not forbear.
7. There is little hope for such as know to do Good, yet do it not, know what is evil, but will not forbear.
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There were Sacrifices for Sins of Ignorance ; but no Sacrifices for Sins of Presumption. Numb. 15.30. Indeed presumptuous Sinners hope all will be well. Prov. 14.16. The Fool is confident. Such a Fool is spoken of, Deut. 29.19.
There were Sacrifices for Sins of Ignorance; but no Sacrifices for Sins of Presumption. Numb. 15.30. Indeed presumptuous Sinners hope all will be well. Curae 14.16. The Fool is confident. Such a Fool is spoken of, Deuteronomy 29.19.
pc-acp vbdr n2 p-acp n2 pp-f n1; cc-acp dx n2 p-acp n2 pp-f n1. j. crd. np1 j n2 vvb d vmb vbi av. np1 crd. dt n1 vbz j. d dt n1 vbz vvn pp-f, np1 crd.
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When he hears the words of this Curse, he blesseth himself, saying, I shall have peace, When he hears the words of this Curse, he Blesses himself, saying, I shall have peace,
c-crq pns31 vvz dt n2 pp-f d vvb, pns31 vvz px31, vvg, pns11 vmb vhi n1,
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though I walk after the imagination of my heart, to add Drunkenness to Thirst;
though I walk After the imagination of my heart, to add drunkenness to Thirst;
cs pns11 vvb p-acp dt n1 pp-f po11 n1, pc-acp vvi n1 p-acp n1;
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the Lord will not spare him, but the Anger and Iealousie of the Lord shall smoke against that Man. Though the humble, penitent may fly to the Mercy of God,the Lord will not spare him, but the Anger and Jealousy of the Lord shall smoke against that Man. Though the humble, penitent may fly to the Mercy of God,
dt n1 vmb xx vvi pno31, cc-acp dt n1 cc n1 pp-f dt n1 vmb vvi p-acp d n1 cs dt j, j-jn vmb vvi p-acp dt n1 pp-f np1,
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as to an Altar of Refuge; yet God will pluck the presumptuous Sinner from this Altar. Exod. 23.7. I will not justifie the wicked.
as to an Altar of Refuge; yet God will pluck the presumptuous Sinner from this Altar. Exod 23.7. I will not justify the wicked.
c-acp p-acp dt n1 pp-f n1; av np1 vmb vvi dt j n1 p-acp d n1. np1 crd. pns11 vmb xx vvi dt j.
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Should God favour presumptuous Sinners, he should justifie the wicked, seem to like and approve all they have done;
Should God favour presumptuous Sinners, he should justify the wicked, seem to like and approve all they have done;
vmd np1 vvi j n2, pns31 vmd vvi dt j, vvb pc-acp vvi cc vvi d pns32 vhb vdn;
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but he will not justifie the wicked.
but he will not justify the wicked.
cc-acp pns31 vmb xx vvi dt j.
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So that such who rebel against Light, and sin presumptuously, there is little hope for such.
So that such who rebel against Light, and since presumptuously, there is little hope for such.
av cst d r-crq vvb p-acp n1, cc n1 av-j, pc-acp vbz j n1 p-acp d.
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The presumptuous Sinner stops his Ear to the Councels of the Word, vexeth the holy Spirit, tramples on Christ's Blood;
The presumptuous Sinner stops his Ear to the Counsels of the Word, vexes the holy Spirit, tramples on Christ's Blood;
dt j n1 vvz po31 n1 p-acp dt n2 pp-f dt n1, vvz dt j n1, vvz p-acp npg1 n1;
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he rejects the Remedy, he necessitates himself to Damnation. 8. Such as sin presumptuously, that know to do Good, yet do it not;
he rejects the Remedy, he necessitates himself to Damnation. 8. Such as since presumptuously, that know to do Good, yet do it not;
pns31 vvz dt n1, pns31 vvz px31 p-acp n1. crd d c-acp n1 av-j, cst vvb pc-acp vdi j, av vdb pn31 xx;
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know what is evil, yet will not forbear it, God refuseth all their Services. They sin against their Conscience, and yet come and worship God.
know what is evil, yet will not forbear it, God Refuseth all their Services. They sin against their Conscience, and yet come and worship God.
vvb r-crq vbz j-jn, av vmb xx vvi pn31, np1 vvz d po32 n2. pns32 vvb p-acp po32 n1, cc av vvb cc vvi np1.
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God abhors their Sacrifice. Isa. 1.15. When you make many Prayers I will not hear, your hands are full of Blood. God abhors their Sacrifice. Isaiah 1.15. When you make many Prayers I will not hear, your hands Are full of Blood.
np1 vvz po32 n1. np1 crd. c-crq pn22 vvb d n2 pns11 vmb xx vvi, po22 n2 vbr j pp-f n1.
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For Men to sin presumptuously, and come and pray, and hear the Word, they do but provoke God the more.
For Men to sin presumptuously, and come and pray, and hear the Word, they do but provoke God the more.
p-acp n2 pc-acp vvi av-j, cc vvi cc vvb, cc vvi dt n1, pns32 vdb p-acp vvi np1 dt av-dc.
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And take notice, such as live in Sin against their Conscience, when they pray most, God will punish them most. Hos. 8.13. They sacrifice Flesh for the Sacrifices of mine Offerings;
And take notice, such as live in since against their Conscience, when they pray most, God will Punish them most. Hos. 8.13. They sacrifice Flesh for the Sacrifices of mine Offerings;
cc vvb n1, d c-acp vvi p-acp n1 p-acp po32 n1, c-crq pns32 vvb av-ds, np1 vmb vvi pno32 av-ds. np1 crd. pns32 vvb n1 p-acp dt n2 pp-f po11 n2;
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but the Lord accepteth them not; now will he remember their iniquities, and visit their Sins. but the Lord Accepteth them not; now will he Remember their iniquities, and visit their Sins.
cc-acp dt n1 vvz pno32 xx; av vmb pns31 vvi po32 n2, cc vvi po32 n2.
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They were highly guilty of Idolatry; they had set up one Idol in Dan, and another in Bethel :
They were highly guilty of Idolatry; they had Set up one Idol in Dan, and Another in Bethel:
pns32 vbdr av-j j pp-f n1; pns32 vhd vvn a-acp crd n1 p-acp fw-mi, cc j-jn p-acp np1:
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Here they sinn'd presumptuously, went against Light, and now they come and offer their Sacrifices to God:
Here they sinned presumptuously, went against Light, and now they come and offer their Sacrifices to God:
av pns32 vvd av-j, vvd p-acp n1, cc av pns32 vvb cc vvi po32 n2 p-acp np1:
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Saith God, I will not accept your Offering; now will I remember your Iniquities ; and while you are worshipping me, I will punish you.
Says God, I will not accept your Offering; now will I Remember your Iniquities; and while you Are worshipping me, I will Punish you.
vvz np1, pns11 vmb xx vvi po22 vvg; av vmb pns11 vvb po22 n2; cc cs pn22 vbr vvg pno11, pns11 vmb vvi pn22.
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Now will I visit your Sins. Thus you see what cause you have to tremble, who are guilty in this kind; you see your Misery.Now will I visit your Sins. Thus you see what cause you have to tremble, who Are guilty in this kind; you see your Misery.
av vmb pns11 vvi po22 n2. av pn22 vvb r-crq n1 pn22 vhb pc-acp vvi, r-crq vbr j p-acp d n1; pn22 vvb po22 n1.
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Besides all that hath been said, consider these Two Things. 2. You that sin presumptuously, that know to do Good, and do it not;
Beside all that hath been said, Consider these Two Things. 2. You that sin presumptuously, that know to do Good, and do it not;
p-acp d cst vhz vbn vvn, vvb d crd n2. crd pn22 cst vvb av-j, cst vvb pc-acp vdi j, cc vdb pn31 xx;
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that know what is evil, yet will not forbear, you cannot sin so cheap as others ;
that know what is evil, yet will not forbear, you cannot sin so cheap as Others;
d vvb q-crq vbz j-jn, av vmb xx vvi, pn22 vmbx vvi av j c-acp n2-jn;
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though Sin will cost every one dear, yet it will cost you dearer.
though since will cost every one dear, yet it will cost you Dearer.
cs n1 vmb vvi d crd j-jn, av pn31 vmb vvi pn22 jc-jn.
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You go directly against Conscience, and if there be either Justice in Heaven, or Fire in Hell, you shall be sure to be punished.
You go directly against Conscience, and if there be either justice in Heaven, or Fire in Hell, you shall be sure to be punished.
pn22 vvb av-j p-acp n1, cc cs pc-acp vbb d n1 p-acp n1, cc n1 p-acp n1, pn22 vmb vbi j pc-acp vbi vvn.
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Some Places you use to say are dearer to live in than others; it is dearer living in the City than the Countrey :
some Places you use to say Are Dearer to live in than Others; it is Dearer living in the city than the Country:
d n2 pn22 vvb pc-acp vvi vbr jc-jn pc-acp vvi p-acp cs n2-jn; pn31 vbz jc-jn n1 p-acp dt n1 cs dt n1:
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Let me tell you, it is dearer sinning in the City, than in a blind Village, where they have not had the Means of Grace.
Let me tell you, it is Dearer sinning in the city, than in a blind Village, where they have not had the Means of Grace.
vvb pno11 vvi pn22, pn31 vbz avc-jn vvg p-acp dt n1, cs p-acp dt j n1, c-crq pns32 vhb xx vhn dt n2 pp-f n1.
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To lye, cozen, and be drunk after the powerful Preaching of the Word, the Convictions of Conscience, the Enlightnings of the Holy Ghost;
To lie, cozen, and be drunk After the powerful Preaching of the Word, the Convictions of Conscience, the Enlightenings of the Holy Ghost;
p-acp n1, vvi, cc vbi vvn p-acp dt j vvg pp-f dt n1, dt n2 pp-f n1, dt n2 pp-f dt j n1;
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this will put a Weight into the Scale; it will make Sin the heavier, and Hell the hotter.
this will put a Weight into the Scale; it will make since the Heavier, and Hell the hotter.
d vmb vvi dt n1 p-acp dt n1; pn31 vmb vvi n1 dt jc, cc n1 dt jc.
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2. You who sin presumptuously, cannot take so much Pleasure in your Sin as another may have.
2. You who since presumptuously, cannot take so much Pleasure in your since as Another may have.
crd pn22 r-crq n1 av-j, vmbx vvi av d n1 p-acp po22 n1 c-acp j-jn vmb vhi.
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One whose Conscience is less enlightned, though his Sin will be bitter to him afterwards,
One whose Conscience is less enlightened, though his since will be bitter to him afterwards,
pi rg-crq n1 vbz av-dc vvn, cs po31 n1 vmb vbi j p-acp pno31 av,
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yet at present he may rowl it as Honey under his Tongue, and find Pleasure in it;
yet At present he may roll it as Honey under his Tongue, and find Pleasure in it;
av p-acp j pns31 vmb vvi pn31 p-acp n1 p-acp po31 n1, cc vvi n1 p-acp pn31;
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but you that sin against your Knowledge, you cannot have so much pleasure in Sin as he;
but you that sin against your Knowledge, you cannot have so much pleasure in since as he;
cc-acp pn22 cst vvb p-acp po22 n1, pn22 vmbx vhb av d n1 p-acp n1 c-acp pns31;
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for Conscience will put forth a Sting; and all the Threatnings of the Word will set themselves in Battel array against you;
for Conscience will put forth a Sting; and all the Threatenings of the Word will Set themselves in Battle array against you;
p-acp n1 vmb vvi av dt n1; cc d dt n2-vvg pp-f dt n1 vmb vvi px32 p-acp n1 n1 p-acp pn22;
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so that you can have no quiet.
so that you can have no quiet.
av cst pn22 vmb vhi dx j-jn.
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He that hath the Tooth-Ach, doth not taste so much sweetness in his Meat as another.
He that hath the Tooth-Ach, does not taste so much sweetness in his Meat as Another.
pns31 cst vhz dt n1, vdz xx vvi av d n1 p-acp po31 n1 c-acp j-jn.
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O presumptuous Sinner, every step thou takest in Sin, thou goest with a Thorn in thy Foot,
O presumptuous Sinner, every step thou Takest in since, thou goest with a Thorn in thy Foot,
sy j n1, d n1 pns21 vv2 p-acp n1, pns21 vv2 p-acp dt n1 p-acp po21 n1,
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and that Trouble thou feelest now in thy Conscience, is but the beginning of Sorrow. Quest. What shall we do that we may not sin presumptuously against Conscience?
and that Trouble thou Feel now in thy Conscience, is but the beginning of Sorrow. Quest. What shall we do that we may not sin presumptuously against Conscience?
cc d vvb pns21 vv2 av p-acp po21 n1, vbz p-acp dt n-vvg pp-f n1. n1. q-crq vmb pns12 vdi cst pns12 vmb xx vvi av-j p-acp n1?
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Answ. Take heed of little Sins ;Answer Take heed of little Sins;
np1 vvb n1 pp-f j n2;
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though, (to speak properly) there are no such things as little Sins, no little Treason;
though, (to speak properly) there Are no such things as little Sins, no little Treason;
cs, (pc-acp vvi av-j) pc-acp vbr dx d n2 c-acp j n2, dx j n1;
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but comparatively, one Sin may be lesser than another. Take heed of little Sins. The frequent committing of lesser Sins, will prepare for greater.
but comparatively, one since may be lesser than Another. Take heed of little Sins. The frequent committing of lesser Sins, will prepare for greater.
cc-acp av-j, crd n1 vmb vbi jc cs j-jn. vvb n1 pp-f j n2. dt j vvg pp-f jc n2, vmb vvi p-acp jc.
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A lesser Distemper of Body, if it be let alone, prepares for a greater Distemper. Being unjust in a little, prepares for being unjust in much, Luke 16.10. Such as were at first more modest, yet by accustoming themselves to lesser Sins, by degrees their Sins have boiled up to a greater height.
A lesser Distemper of Body, if it be let alone, prepares for a greater Distemper. Being unjust in a little, prepares for being unjust in much, Lycia 16.10. Such as were At First more modest, yet by accustoming themselves to lesser Sins, by Degrees their Sins have boiled up to a greater height.
dt jc n1 pp-f n1, cs pn31 vbb vvn av-j, vvz p-acp dt jc n1. vbg j p-acp dt j, vvz p-acp vbg j p-acp d, av crd. d c-acp vbdr p-acp ord av-dc j, av p-acp vvg px32 p-acp jc n2, p-acp n2 po32 n2 vhb vvn a-acp p-acp dt jc n1.
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2. If you would not sin presumptuously, viz. knowingly and wilfully, then reverence the Dictates of Conscience;
2. If you would not sin presumptuously, viz. knowingly and wilfully, then Reverence the Dictates of Conscience;
crd cs pn22 vmd xx vvi av-j, n1 av-vvg cc av-j, av vvb dt vvz pp-f n1;
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get Conscience well inform'd by the Word, as you set your Watch by the Sun; and then be ruled by it; do nothing against Conscience.
get Conscience well informed by the Word, as you Set your Watch by the Sun; and then be ruled by it; do nothing against Conscience.
vvb n1 av vvn p-acp dt n1, c-acp pn22 vvb po22 n1 p-acp dt n1; cc av vbi vvn p-acp pn31; vdb pix p-acp n1.
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If Conscience saith, do such a thing, though never so unpleasing, set upon the Duty. When Conscience saith, Take heed of such a thing;
If Conscience Says, do such a thing, though never so unpleasing, Set upon the Duty. When Conscience Says, Take heed of such a thing;
cs n1 vvz, vdb d dt n1, cs av-x av j, vvn p-acp dt n1. c-crq n1 vvz, vvb n1 pp-f d dt n1;
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come not nigh the forbidden Fruit. Conscience is God's Deputy or Proxy in the Soul. The Voice of Conscience is the Voice of God.
come not High the forbidden Fruit. Conscience is God's Deputy or Proxy in the Soul. The Voice of Conscience is the Voice of God.
vvb xx av-j dt j-vvn np1 n1 vbz npg1 n1 cc n1 p-acp dt n1 dt n1 pp-f n1 vbz dt n1 pp-f np1.
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Do not stifle any Checks of Conscience, lest God suffer thee to harden in Sin, and by degrees come to presumptuous Sin.
Do not stifle any Checks of Conscience, lest God suffer thee to harden in since, and by Degrees come to presumptuous Sin.
vdb xx vvi d n2 pp-f n1, cs np1 vvb pno21 pc-acp vvi p-acp n1, cc p-acp n2 vvn p-acp j np1
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3. Labour to have your Knowledge sanctified. Men sin against their Knowledge, because their Knowledge is not sanctified.
3. Labour to have your Knowledge sanctified. Men since against their Knowledge, Because their Knowledge is not sanctified.
crd n1 pc-acp vhi po22 n1 vvn. np1 n1 p-acp po32 n1, c-acp po32 n1 vbz xx vvn.
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Knowledge is like the Moon, Light in it, but no Heat. Sanctified Knowledge works upon the Soul; it inclines us to Good;
Knowledge is like the Moon, Light in it, but no Heat. Sanctified Knowledge works upon the Soul; it inclines us to Good;
n1 vbz av-j dt n1, n1 p-acp pn31, cc-acp dx n1. j-vvn n1 vvz p-acp dt n1; pn31 vvz pno12 p-acp j;
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it makes us fly from Sin. Sanctified Knowledge is like a Breastplate, which keeps the Arrow of presumptuous Sin from entring.
it makes us fly from Sin. Sanctified Knowledge is like a Breastplate, which keeps the Arrow of presumptuous since from entering.
pn31 vvz pno12 vvi p-acp np1 j-vvn n1 vbz av-j dt n1, r-crq vvz dt n1 pp-f j n1 p-acp vvg.
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