Right rejoycing: or The nature and order of rational and warrantable joy. Discovered in a sermon preached at St. Pauls before the Lord Maior and aldermen, and the several companies of the City of London, on May 10. 1660. appointed by both Houses of Parliament, to be a day of solemn thanksgiving for Gods raising up and succeeding his Excellency, and other instruments, in order to his Majesites restoration, and the settlement of these nations. By Richard Baxter.
Publisher: printed by R W and A M for Francis Tyton and Jane Underhil and are to be sold at the sign of the three Daggers in Fleet street and at the Bible and Anchor in Pauls Church Yard
and that a [ Rejoice not ] is out of season on a day of such rejoycing, they may I hope be well satisfied by that time they have considered the Reason of these words as used by Christ to his Disciples,
and that a [ Rejoice not ] is out of season on a day of such rejoicing, they may I hope be well satisfied by that time they have considered the Reason of these words as used by christ to his Disciples,
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17. A mercy which Christ is so far from extenuating, that 1. He sets it forth more fully then they, ver. 18 [ I beh•ld Satan as lightning fall from heaven ] 2. He promiseth them yet more of it, [ giving them power to tread on Serpents and on Scorpions,
17. A mercy which christ is so Far from extenuating, that 1. He sets it forth more Fully then they, ver. 18 [ I beh•ld Satan as lightning fallen from heaven ] 2. He promises them yet more of it, [ giving them power to tread on Serpents and on Scorpions,
] 3. He rejoiced in Spirit, and thankfully acknowledged it to the Father himself, ver. 21. ] And yet he seems here to forbid them to rejoyce in it, commanding them another joy. What! was it not a mercy to be rejoyced in? Or is there any contradiction in the words of Christ? Neither:
] 3. He rejoiced in Spirit, and thankfully acknowledged it to the Father himself, ver. 21. ] And yet he seems Here to forbid them to rejoice in it, commanding them Another joy. What! was it not a mercy to be rejoiced in? Or is there any contradiction in the words of christ? Neither:
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He doth not absolutely forbid them to rejoyce in it. But he saw th•t their corruption took an advantage by it, to puff them up with pride and vain-glory,
He does not absolutely forbid them to rejoice in it. But he saw th•t their corruption took an advantage by it, to puff them up with pride and vainglory,
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applyed to a wrong end, and by corruption made another thing, being deprived of its proper soul, this Christ admonisheth them to keep out of their estimation and affection.
applied to a wrong end, and by corruption made Another thing, being deprived of its proper soul, this christ Admonisheth them to keep out of their estimation and affection.
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He meeteth his returning messengers, rejoycing too much in themselves: and this proud, inordinate, selfish joy is it that he would take from them by his caution or prohibition, [ In this rejoyce not ] But that they may see that he doth not envy them their comforts, he sheweth them cause of a greater joy, which he aloweth and commandeth them,
He meeteth his returning messengers, rejoicing too much in themselves: and this proud, inordinate, selfish joy is it that he would take from them by his caution or prohibition, [ In this rejoice not ] But that they may see that he does not envy them their comforts, he shows them cause of a greater joy, which he alloweth and commands them,
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For the better understanding of this you may observe, 1. What matter of Joy the subjection of the Devils might afford them. 2. What manner of joy they were affected with, which Christ forbad them. 3. What manner of joy it is that Christ alloweth them,
For the better understanding of this you may observe, 1. What matter of Joy the subjection of the Devils might afford them. 2. What manner of joy they were affected with, which christ forbade them. 3. What manner of joy it is that christ alloweth them,
2. It was a Gift foretold by the Prophets, as reserved for the Gospel-time, that's eminently called The Kingdom of God: And an extraordinary gift in respect to the precedent and subsequent generations.
2. It was a Gift foretold by the prophets, as reserved for the Gospel time, that's eminently called The Kingdom of God: And an extraordinary gift in respect to the precedent and subsequent generations.
before he will surrender the Garrison, goods, and prisoners which he hath held in peace, Luke 11. 21, 22. 4. It was a victory over the most subtile enemy, that is not conquerable by any stratagems of humane wit.
before he will surrender the Garrison, goods, and Prisoners which he hath held in peace, Lycia 11. 21, 22. 4. It was a victory over the most subtle enemy, that is not conquerable by any stratagems of humane wit.
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He that refused to be made a King, as having not a Kingdom of this world, ( John 18. 36.) and that had not a place to lay his head on ( Mat. 8. 22.) commanded him that had presumed to tempt him with all the Kingdoms and the glory of the world, (Mat. 4. 8, 9.) and that not only by the bare word of his mouth ▪ but by the word of his me•nest, most despised Messengers, which made the people stand amazed, saying, What manner of man is this?
He that refused to be made a King, as having not a Kingdom of this world, (John 18. 36.) and that had not a place to lay his head on (Mathew 8. 22.) commanded him that had presumed to tempt him with all the Kingdoms and the glory of the world, (Mathew 4. 8, 9.) and that not only by the bore word of his Mouth ▪ but by the word of his me•nest, most despised Messengers, which made the people stand amazed, saying, What manner of man is this?
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10. And all this was aggravated by the congruency of the mercy, to the low despised condition of the instruments, (and of Christ himself) when they were destitute of all common advantages and means,
10. And all this was aggravated by the congruency of the mercy, to the low despised condition of the Instruments, (and of christ himself) when they were destitute of all Common advantages and means,
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how seasonable was it that the Omnipotency of Heaven should then appear for them, and thus engage itself for their success? So that in all this you may easily see that here was abundant mattter for a rationall warrantable joy to the Disciples.
how seasonable was it that the Omnipotency of Heaven should then appear for them, and thus engage itself for their success? So that in all this you may Easily see that Here was abundant matter for a rational warrantable joy to the Disciples.
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Answ. Having already told you in generall, I shall tell you more parcularly. 1. They looked too much at the matter of Dominion over the subjected and ejected Devils,
Answer Having already told you in general, I shall tell you more parcularly. 1. They looked too much At the matter of Dominion over the subjected and ejected Devils,
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2. They took too great a share of the honour to themselves, being more affected, to see what great things they were made the instruments to accomplish, then what honour did thereby accrew to God, and benefit to man.
2. They took too great a share of the honour to themselves, being more affected, to see what great things they were made the Instruments to accomplish, then what honour did thereby accrue to God, and benefit to man.
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And thus while they arrogate too much to themselves, and withall too much over-look those higher, greater mercies, to which all their miracles were but means, they deservedly fall under Christs reproof;
And thus while they arrogate too much to themselves, and withal too much overlook those higher, greater Mercies, to which all their Miracles were but means, they deservedly fallen under Christ reproof;
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when they thought they had conquered him, by dispossessing him of mens bodies. III. By this you may understand, what joy it is that Christ alloweth and commandeth them.
when they Thought they had conquered him, by dispossessing him of men's bodies. III. By this you may understand, what joy it is that christ alloweth and commands them.
and to advance their est•mation o• t•• riches of the Gospel, and rectifie •heir judgement o• the work and Kingdom of their Lord, he calls them to mind that Higher Mercy, which is worthy of their greatest joy. An interest in Heav•n is another kind of mercy,
and to advance their est•mation o• t•• riches of the Gospel, and rectify •heir judgement o• the work and Kingdom of their Lord, he calls them to mind that Higher Mercy, which is worthy of their greatest joy. an Interest in Heav•n is Another kind of mercy,
3. As to the Degrees of their Rejoycing, he would not have them give the greater share to the lesser mercy, but to Rejoyce so much more in their heavenly interest,
3. As to the Degrees of their Rejoicing, he would not have them give the greater share to the lesser mercy, but to Rejoice so much more in their heavenly Interest,
So that this [ Rejoyce not in this, &c. ] is as much as if he had said [ Let your Rejoycing in this power over the Devils be as nothing in comparison of your rejoycing that your names are written in heaven.
So that this [ Rejoice not in this, etc. ] is as much as if he had said [ Let your Rejoicing in this power over the Devils be as nothing in comparison of your rejoicing that your names Are written in heaven.
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] Just as he forbiddeth Care and Labour for these earthly things, when he saith [ Care not what you shall eate, &c. ] Mat. 6. 25. [ Labour not for the meat that perisheth,
] Just as he forbiddeth Care and Labour for these earthly things, when he Says [ Care not what you shall eat, etc. ] Mathew 6. 25. [ Labour not for the meat that Perishes,
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but for that which endureth to everlasting life, which the Son of man will give you ] John 6. 27. Our Care and Labour for earthly things, must be nothing in Comparison of the Care and Labour we are at for heaven:
but for that which Endureth to everlasting life, which the Son of man will give you ] John 6. 27. Our Care and Labour for earthly things, must be nothing in Comparison of the Care and Labour we Are At for heaven:
We must not Rejoyce in our victories over Satan or any other enemy, for it self, and as our end, but as it is a means to the glory of God and mens salvation.
We must not Rejoice in our victories over Satan or any other enemy, for it self, and as our end, but as it is a means to the glory of God and men's salvation.
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and calling them first to rejoyce in that which is their End and All, and animateth all their lower mercies, he then alloweth and requireth them to rejoyce,
and calling them First to rejoice in that which is their End and All, and animateth all their lower Mercies, he then alloweth and requires them to rejoice,
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The only difficulty in the preceptive part of the text is, what's meant here by the [ writing of their names in heaven ] In a word the meaning is, that they are fellow Citizens of the Saints,
The only difficulty in the preceptive part of the text is, what's meant Here by the [ writing of their names in heaven ] In a word the meaning is, that they Are fellow Citizens of the Saints,
and of the houshold of God, and having a room among the Saints on earth, have a title to the celestial glory. As in some well-ordered Cities there were rolls kept of the names of all the Citizens,
and of the household of God, and having a room among the Saints on earth, have a title to the celestial glory. As in Some well-ordered Cities there were rolls kept of the names of all the Citizens,
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When I have first given you the Reasons of the prohibition, [ Rejoyce not in this and then of the command [ but rather Rejoyce, &c. ] you may by fuller satisfaction about the sense and truth of the Proposition, be better prepared for the further application.
When I have First given you the Reasons of the prohibition, [ Rejoice not in this and then of the command [ but rather Rejoice, etc. ] you may by fuller satisfaction about the sense and truth of the Proposition, be better prepared for the further application.
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These times have shewed it to our grief, that heresie, and pride, and ambition, and self conceit, may conquer those that have been famous for their conquests:
These times have showed it to our grief, that heresy, and pride, and ambition, and self conceit, may conquer those that have been famous for their conquests:
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And what I say of the instance in my text, you may (upon a parity or superiority of reason) all along give me leave to apply to the great occasion of the day:
And what I say of the instance in my text, you may (upon a parity or superiority of reason) all along give me leave to apply to the great occasion of the day:
Alas, how many called valiant, are the basest cowards in the warfare that their everlasting life dependeth on? How many that are renowned for their victories by men, are wretches despised and abhored by the Lord? What Christian so poor and despicable in the world, that would change his state with a Cataline or Sejanus, yea with a Cesar or Alexander if he might? Could you see the inside of a glittering gallant,
Alas, how many called valiant, Are the Basest cowards in the warfare that their everlasting life dependeth on? How many that Are renowned for their victories by men, Are wretches despised and abhorred by the Lord? What Christian so poor and despicable in the world, that would change his state with a Cataline or Sejanus, yea with a Cesar or Alexander if he might? Could you see the inside of a glittering gallant,
or an adored Prince that is a stranger to the life of faith, what a sad disparity would you see? the vermine of the most filthy lusts continually crawling in the soul,
or an adored Prince that is a stranger to the life of faith, what a sad disparity would you see? the vermin of the most filthy Lustiest continually crawling in the soul,
and under the curse and condemnation of the Law of God, would tell you, that such a wretch is far, from the state in which a reasonable man is allowed to rejoyce.
and under the curse and condemnation of the Law of God, would tell you, that such a wretch is Far, from the state in which a reasonable man is allowed to rejoice.
God sees the rottenness and filth that is within these painted sepulchres, and therefore judgeth not of them as the ignorant spectator, that seeth no further then the smoothed, polished, guilded outside.
God sees the rottenness and filth that is within these painted sepulchres, and Therefore Judgeth not of them as the ignorant spectator, that sees no further then the smoothed, polished, Guilded outside.
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and men applauding them, while God condemneth them. And hence it is that the servants of the Lord, do lament the case of those that worldlings count most happy. When Paul speaks of those, whose God is their belly, whose glory is their shame, and who mind earthly things, he doth it weeping (Phil. 3. 18, 19.) when a phrenetick sensualist would but have derided his compassionate tears,
and men applauding them, while God Condemneth them. And hence it is that the Servants of the Lord, do lament the case of those that worldlings count most happy. When Paul speaks of those, whose God is their belly, whose glory is their shame, and who mind earthly things, he does it weeping (Philip 3. 18, 19.) when a frenetic sensualist would but have derided his compassionate tears,
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Many that have seemed humble, fruitful, flourishing, and stedfast while they dwelt in rhe valleys of a mean, a low, afflicted state, have proved sun-burnt, weather-beaten sinners, apostates, proud, vain-glorious and barren,
Many that have seemed humble, fruitful, flourishing, and steadfast while they dwelled in rhe valleys of a mean, a low, afflicted state, have proved sunburnt, Weather-beaten Sinners, apostates, proud, vainglorious and barren,
And should I rejoice if I were put, to pass to heaven, as a Camell must pass through a needle's eye? We have difficulties •now already, unless our wisdom, strength and courage, were greater to encounter them;
And should I rejoice if I were put, to pass to heaven, as a Camel must pass through a needle's eye? We have difficulties •now already, unless our Wisdom, strength and courage, were greater to encounter them;
And shall we Rejoice if these difficulties be encreased to impossibilities, (as with men,) leaving us no hope but that humane impossibilities are conquerable by Divine omnipotency? Luk. 18 27. Is it not hard enough to have a lowly mind in a low condition? (but much more in a high?) to despise the world when the world despiseth us? to walk in heaven when faith is not interrupted by the noise or shews of the distracted acters of these bedlam tragadies? and to converse with our everlasting company;
And shall we Rejoice if these difficulties be increased to impossibilities, (as with men,) leaving us no hope but that humane impossibilities Are conquerable by Divine omnipotency? Luk. 18 27. Is it not hard enough to have a lowly mind in a low condition? (but much more in a high?) to despise the world when the world despises us? to walk in heaven when faith is not interrupted by the noise or shows of the distracted actors of these bedlam tragadies? and to converse with our everlasting company;
when we are freest from these crowds and tumults? And shall we Rejoice that we, who already stumble at a straw, have rocks of offence and mountains of difficulty cast before us? How few are advanced to higher measures of faith and holiness, by their advancements in the world? For the most part,
when we Are Freest from these crowds and tumults? And shall we Rejoice that we, who already Stumble At a straw, have Rocks of offence and Mountains of difficulty cast before us? How few Are advanced to higher measures of faith and holiness, by their advancements in the world? For the most part,
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if they seemed to have something of plain honesty and fidelity before, when they come to be advanced, its drowned in carnal policies, self-love and hypocritical dissimulation:
if they seemed to have something of plain honesty and Fidis before, when they come to be advanced, its drowned in carnal policies, Self-love and hypocritical dissimulation:
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and to his interest and service, how strangely doth prosperity and dignity transform them, and make them forget their former apprehensions, their convictions, purposes and vows,
and to his Interest and service, how strangely does Prosperity and dignity transform them, and make them forget their former apprehensions, their convictions, Purposes and vows,
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yea their God, their happiness, and themselves? And should we not be very cautelous how we rejoice, in an air that few men have their health in? and in a diet (how sweet soever) that corrupts and kills the most that use it? in the tables that prove snares,
yea their God, their happiness, and themselves? And should we not be very cautelous how we rejoice, in an air that few men have their health in? and in a diet (how sweet soever) that corrupts and kills the most that use it? in the tables that prove snares,
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for they are but such as are often made the Devils tools to do his his work by, and are used against the Lord that gave them, to the hindrance of the Gospel and injury of the Church of Christ.
for they Are but such as Are often made the Devils tools to do his his work by, and Are used against the Lord that gave them, to the hindrance of the Gospel and injury of the Church of christ.
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when usually those that are lifted up, having more of Power and less of Will, do less when the might and should do more; and use their talents to aggravate their sin and condemnation:
when usually those that Are lifted up, having more of Power and less of Will, do less when the might and should do more; and use their Talents to aggravate their since and condemnation:
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To further piety, or charity, they have power without will; but to hinder it, they have both power and will. And while the poor of the world, that are rich only in faith, would help on the work of God,
To further piety, or charity, they have power without will; but to hinder it, they have both power and will. And while the poor of the world, that Are rich only in faith, would help on the work of God,
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as it is for one that hath not much in the world to part with? Is it as common for one that hath many thousands a year, to cast all his substance into the treasury,
as it is for one that hath not much in the world to part with? Is it as Common for one that hath many thousands a year, to cast all his substance into the treasury,
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and dignities, and honours do much encrease their carnal interest, so do they encrease their carnal-mindedness, and their engagements against that life of faith & holiness, which is contrary to their interest;
and dignities, and honours do much increase their carnal Interest, so do they increase their carnal-mindedness, and their engagements against that life of faith & holiness, which is contrary to their Interest;
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He that is now prophecying in the name of Christ, and casting out Devils, and doing many great and wonderful works, may shortly be condemned at his bar, with a [ depart from me yee workers of iniquity:
He that is now prophesying in the name of christ, and casting out Devils, and doing many great and wondered works, may shortly be condemned At his bar, with a [ depart from me ye workers of iniquity:
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I never knew you ] Mat. 7. 22. 23. And who would be merry at a feast, that he must cast up again, in griping pain or mortal sickness? You see now where the great ones of the world do take their places,
I never knew you ] Mathew 7. 22. 23. And who would be merry At a feast, that he must cast up again, in gripping pain or Mortal sickness? You see now where the great ones of the world do take their places,
And should you not be very cautelous in your rejoycing in that which you may possibly wish you had never known? You see then the Reasons for the prohibition [ Rejoyce not. ]
And should you not be very cautelous in your rejoicing in that which you may possibly wish you had never known? You see then the Reasons for the prohibition [ Rejoice not. ]
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and life it self is insufficient to quicken us, and the Sun it self cannot illuminate us, it is in vain to expect this light, this life, this happiness and joy, from any other.
and life it self is insufficient to quicken us, and the Sun it self cannot illuminate us, it is in vain to expect this Light, this life, this happiness and joy, from any other.
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or the friend in whom you should as long have sweet delight, the fore-knowledge of it would make that place and friend, more delightfull to you then any other.
or the friend in whom you should as long have sweet delight, the foreknowledge of it would make that place and friend, more delightful to you then any other.
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If victory, and dignity, and over-topping others be your joy, it will be short; for death is ready to leave the conquerour, the honourable, the Prince, with the conquered, and the meanest subject.
If victory, and dignity, and overtopping Others be your joy, it will be short; for death is ready to leave the conqueror, the honourable, the Prince, with the conquered, and the Meanest Subject.
Whoever of you is most joyfull in the Lord, I dare perswade you to be more joyfull yet; and so far should you be from checking your selves for this holy joy, that the rest of your duties should intend it,
Whoever of you is most joyful in the Lord, I Dare persuade you to be more joyful yet; and so Far should you be from checking your selves for this holy joy, that the rest of your duties should intend it,
And the spiritual part of all our mercies is pure and refined, and too subtile for the discerning of our carnal minds, and therefore is invisible to the dark ungodly world:
And the spiritual part of all our Mercies is pure and refined, and too subtle for the discerning of our carnal minds, and Therefore is invisible to the dark ungodly world:
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and therefore it is that spiritual mercies are not perceived, nor relished by the flesh, yea that they are refused (as food by a sick stomack) with enmity and loathing,
and Therefore it is that spiritual Mercies Are not perceived, nor relished by the Flesh, yea that they Are refused (as food by a sick stomach) with enmity and loathing,
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And hence it is that a carnal mind doth as unwillingly accept of any mercies of this sort, as if it were some heavy service that made God almost beholden to him to accept them.
And hence it is that a carnal mind does as unwillingly accept of any Mercies of this sort, as if it were Some heavy service that made God almost beholden to him to accept them.
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somewhat that is suited to our bodies, and somewhat to our souls: And as we are all too prone to be sensible and regardfull of our bodily affairs and interests,
somewhat that is suited to our bodies, and somewhat to our Souls: And as we Are all too prove to be sensible and regardful of our bodily affairs and interests,
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As such an outside-Religion consisting in the shell of duty, without God who is the life and kernell, is not Religion indeed, but an hypocriticall, self-deceiving shew;
As such an outside-Religion consisting in the shell of duty, without God who is the life and kernel, is not Religion indeed, but an hypocritical, Self-deceiving show;
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and if it be yours, it may be the matter of your present joy: and if it be not, yet being freely offered you, your acceptance may quickly make it such.
and if it be yours, it may be the matter of your present joy: and if it be not, yet being freely offered you, your acceptance may quickly make it such.
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But here they are all so mixt with flesh, and therefore so imperfect and impure, that we are afraid of our very comforts, and are fain upon the review to sorrow over many of our joyes.
But Here they Are all so mixed with Flesh, and Therefore so imperfect and impure, that we Are afraid of our very comforts, and Are fain upon the review to sorrow over many of our Joys.
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Self-troubling was the fruit of sin and weakness, of ignorance, mistakes and passion, and therefore is unknown in heaven, being pardoned and laid by with our flesh, among the rest of our childish weaknesses and diseases.
Self-troubling was the fruit of since and weakness, of ignorance, mistakes and passion, and Therefore is unknown in heaven, being pardoned and laid by with our Flesh, among the rest of our childish Weaknesses and diseases.
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That poor afflicted wounded soul, that breaths in trouble as its daily air, and thinks it is made up of grief and fear, shall be turned into love and joy,
That poor afflicted wounded soul, that breathes in trouble as its daily air, and thinks it is made up of grief and Fear, shall be turned into love and joy,
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and be unspeakably higher in those heavenly delights, then ever it was low in sorrow. O blessed face of the most Glorious God! O happy presence of our glorified Head!
and be unspeakably higher in those heavenly delights, then ever it was low in sorrow. O blessed face of the most Glorious God! Oh happy presence of our glorified Head!
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Had I but one such friend as the meanest Angel in heaven to converse with, how easily could I spare the courts of Princes, the popular concourse, the learned Academies,
Had I but one such friend as the Meanest Angel in heaven to converse with, how Easily could I spare the Courts of Princes, the popular concourse, the learned Academies,
How delightfully should I hear him discourse of the ravishing love of God, of the Glory of his face, the person of our Redeemer, the continued union of the glorified humane nature with the Divine,
How delightfully should I hear him discourse of the ravishing love of God, of the Glory of his face, the person of our Redeemer, the continued Union of the glorified humane nature with the Divine,
of the dignity, quality and work of Saints and Angels, and of the manner of their mutual converse? How gladly would I retire from the noise of laughter, the complements of Commick gallants, the clutter and vain-glory of a distracted world,
of the dignity, quality and work of Saints and Angels, and of the manner of their mutual converse? How gladly would I retire from the noise of laughter, the compliments of Comic gallants, the clutter and vainglory of a distracted world,
or any the more manly inferiour delights, to walk with one such heavenly companion? O how the beams of his illuminated intellect, would promote my desired illumination? and the flames of his love to the most Glorious God would reach my heart;
or any the more manly inferior delights, to walk with one such heavenly Companion? O how the beams of his illuminated intellect, would promote my desired illumination? and the flames of his love to the most Glorious God would reach my heart;
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that little of Heaven that I have perceived on some of the servants of the Lord, that are conversant above in a life of faith, doth make them more amiable,
that little of Heaven that I have perceived on Some of the Servants of the Lord, that Are conversant above in a life of faith, does make them more amiable,
And this being so, I am next in faithfulness to your souls, obliged to call you to enquire, Whether the Rejoycing of this day, and the Rejoycing of your lives, do here begin? Is God the beginning and the end of all? O that the Lord would awaken you to perceive, in all your mirth,
And this being so, I am next in faithfulness to your Souls, obliged to call you to inquire, Whither the Rejoicing of this day, and the Rejoicing of your lives, do Here begin? Is God the beginning and the end of all? Oh that the Lord would awaken you to perceive, in all your mirth,
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whether thou hast given diligence to make it sure (2 Pet. 1. 10.) If this night thy soul be called away, canst thou truly say, that thou art an heir of life,
whither thou hast given diligence to make it sure (2 Pet. 1. 10.) If this night thy soul be called away, Canst thou truly say, that thou art an heir of life,
and hast laid up thy treasure there before hand? If thou say, that thou hopest well, and no man can do more, and thus dost desperately cast thy everlasting life upon a careless venture, I must tell thee first that Assurance may be had: would God bid us Rejoice that our Names are written in Heaven, if it were a thing that could not by any means be known? would he bid us give diligence to make our calling and election sure, if it were a thing that could not by any diligence be attained? And I must add, that presumption is no sign of a safe condition:
and hast laid up thy treasure there before hand? If thou say, that thou hopest well, and no man can do more, and thus dost desperately cast thy everlasting life upon a careless venture, I must tell thee First that Assurance may be had: would God bid us Rejoice that our Names Are written in Heaven, if it were a thing that could not by any means be known? would he bid us give diligence to make our calling and election sure, if it were a thing that could not by any diligence be attained? And I must add, that presumption is no Signen of a safe condition:
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It's not your bold and confident conceits, that will open Heaven to you; And therefore I beseech you presently look out for surer grounds of peace then these.
It's not your bold and confident conceits, that will open Heaven to you; And Therefore I beseech you presently look out for Surer grounds of peace then these.
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In generall, if thou know that thou art one that God hath promised Heaven to, thou maist know thy title, which is meant by the writing of thy name in Heaven;
In general, if thou know that thou art one that God hath promised Heaven to, thou Mayest know thy title, which is meant by the writing of thy name in Heaven;
and of the heavenly felicity, that Heaven hath the preheminence in thy practicall estimation, and choice, and thou hast resolved that Heaven or nothing shall be thy Happiness; and art so farre at a point with all things under the Sunne,
and of the heavenly felicity, that Heaven hath the pre-eminence in thy practical estimation, and choice, and thou hast resolved that Heaven or nothing shall be thy Happiness; and art so Far At a point with all things under the Sun,
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If upon consideration of the difference between Heaven and earth, God and the creatures, eternity and time, thou hast heartily devoted thy self to God,
If upon consideration of the difference between Heaven and earth, God and the creatures, eternity and time, thou hast heartily devoted thy self to God,
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and art willing to be his servant upon the termes that he inviteth thee on, thou maist be assured that thy name is written in Heaven, Matth. 6. 19, 20, 21. & 16. 24, 25, 26. & 13. 45, 46. Luk. 18. 33.
and art willing to be his servant upon the terms that he Inviteth thee on, thou Mayest be assured that thy name is written in Heaven, Matthew 6. 19, 20, 21. & 16. 24, 25, 26. & 13. 45, 46. Luk. 18. 33.
2. If the obteining of Heaven be the principall part of thy care and business, the principall work which thou mindest in the world, its certain that thy name is written in Heaven.
2. If the obtaining of Heaven be the principal part of thy care and business, the principal work which thou mindest in the world, its certain that thy name is written in Heaven.
and thy name is written in Heaven, Joh. 1. 12. & 3. 16, 18. 4. If the heavenly nature be most amiable in thy eyes, and the heavenly life be it that thou most desirest:
and thy name is written in Heaven, John 1. 12. & 3. 16, 18. 4. If the heavenly nature be most amiable in thy eyes, and the heavenly life be it that thou most Desirest:
But if thou love not Holiness, but hadst rather be excused from it, and live in thy sins, thou art as yet no heir of Heaven, Joh. 3. 19. & 12. 26. Psal. 1. & 119. 11. 5. If thy name be written in Heaven, thou hast a speciall love to the heirs of Heaven:
But if thou love not Holiness, but Hadst rather be excused from it, and live in thy Sins, thou art as yet no heir of Heaven, John 3. 19. & 12. 26. Psalm 1. & 119. 11. 5. If thy name be written in Heaven, thou hast a special love to the Heirs of Heaven:
By these you may know while you sit here in these seats, yea if you lay in the darkest dungeon, that you are the heirs of Heaven, and your names are there.
By these you may know while you fit Here in these seats, yea if you lay in the Darkest dungeon, that you Are the Heirs of Heaven, and your names Are there.
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But where there is no such work, no high estimation of Heaven and resolution for it, no mortification or conquest of the world, no prevalent care and diligence for Heaven, no resignation of the soul to Christ, that by faith and holiness we might follow him to that glory, no love to holiness,
But where there is no such work, no high estimation of Heaven and resolution for it, no mortification or conquest of the world, no prevalent care and diligence for Heaven, no resignation of the soul to christ, that by faith and holiness we might follow him to that glory, no love to holiness,
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Then you shall know that it was long of your self-deceit if you would not understand and beleeve in time, that if you lived after the flesh you should die ] Rom. 8. 13. and [ that it is the pure in heart that shall see God, Matth. 5. 8. [ Know ye not that the unrighteous shall not inherit the Kingdom of God? be not deceived:
Then you shall know that it was long of your self-deceit if you would not understand and believe in time, that if you lived After the Flesh you should die ] Rom. 8. 13. and [ that it is the pure in heart that shall see God, Matthew 5. 8. [ Know you not that the unrighteous shall not inherit the Kingdom of God? be not deceived:
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for because of these things cometh the wrath of God on the children of disobedience, Ephes. 5. 5, 6. ] And can any thing justifie the Rejoicing of men, in so sad a state?
for Because of these things comes the wrath of God on the children of disobedience, Ephesians 5. 5, 6. ] And can any thing justify the Rejoicing of men, in so sad a state?
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as long as you are conquered by your fleshly lusts, and Satan leads you captive at his will, 2 Tim. 2. 25, 26. Rejoice not though you had all the riches of the earth,
as long as you Are conquered by your fleshly Lustiest, and Satan leads you captive At his will, 2 Tim. 2. 25, 26. Rejoice not though you had all the riches of the earth,
and resolveth on your destruction, if you do not soundly and seasonably repent, Luk. 19. 27. & 13. 3, 5. Be not offended with me, that on a day of Thanksgiving I thus farre forbid you to rejoyce;
and resolves on your destruction, if you do not soundly and seasonably Repent, Luk. 19. 27. & 13. 3, 5. Be not offended with me, that on a day of Thanksgiving I thus Far forbid you to rejoice;
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For, it is not you that are qualified for it, or have any part or fellowship in this business, being in the gall of bitterness and bonds of your iniquity, your hearts being not right in the sight of God.
For, it is not you that Are qualified for it, or have any part or fellowship in this business, being in the Gall of bitterness and bonds of your iniquity, your hearts being not right in the sighed of God.
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if God would allow you to Rejoyce, how willingly could I allow it you? But hear whether he approve it, Jam. 5. 1, 2, 3. Go to now ye rich men, weep and howl for the miseries that are coming on you:
if God would allow you to Rejoice, how willingly could I allow it you? But hear whither he approve it, Jam. 5. 1, 2, 3. Go to now you rich men, weep and howl for the misery's that Are coming on you:
And if he allow you not to rejoyce till you are Converted, if I or any man should flatter or cheat you into joy, it would be but a curse to you, and not a benefit.
And if he allow you not to rejoice till you Are Converted, if I or any man should flatter or cheat you into joy, it would be but a curse to you, and not a benefit.
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while you are refusing Christ, abusing grace, resisting the spirit, serving the flesh, and undoing your own souls, it cannot be an honest or ingenuous thing for such as you to live in joy.
while you Are refusing christ, abusing grace, resisting the Spirit, serving the Flesh, and undoing your own Souls, it cannot be an honest or ingenuous thing for such as you to live in joy.
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This is the laughter of which Solomon might well say, Thou art mad, and the mirth of which he saith, what doth it? Eccl. 2. 2. 5. Would thy mirth do thee any good we would not discourage it;
This is the laughter of which Solomon might well say, Thou art mad, and the mirth of which he Says, what does it? Ecclesiastes 2. 2. 5. Would thy mirth do thee any good we would not discourage it;
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yea if it did not do thee harm. But O how many are now in sorrow, by the means of their unseasonable sinfull mirth? They are too jocund to hear the Preacher,
yea if it did not do thee harm. But Oh how many Are now in sorrow, by the means of their unseasonable sinful mirth? They Are too jocund to hear the Preacher,
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and tell them, O poor distracted mortals, your time is given you for greater things, then to fiddle, and dance, and drink, and jeast, and praie, and complement it away!
and tell them, Oh poor distracted mortals, your time is given you for greater things, then to fiddle, and dance, and drink, and jest, and pray, and compliment it away!
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and those wanton eyes be mouldered to dust, and leave the empty holes, to warn the next spectators to use his eyes more wisely while he hath them? How quickly will these same sensuall persons, exchange their mirth for sighs and groans,
and those wanton eyes be mouldered to dust, and leave the empty holes, to warn the next spectators to use his eyes more wisely while he hath them? How quickly will these same sensual Persons, exchange their mirth for sighs and groans,
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and to consider of their ways, which now there is no perswading them to consider of? Who can encourage such hurtfull and unseasonable mirth as this? Hos. 9. 1. Rejoice not O Israel for joy,
and to Consider of their ways, which now there is no persuading them to Consider of? Who can encourage such hurtful and unseasonable mirth as this? Hos. 9. 1. Rejoice not Oh Israel for joy,
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If you think I have stood too long on the first part of my Text, it is not to rebuke your holy joy, but only to promote it, and repress that carnall joy, which is more destructive to it, then sorrow it self.
If you think I have stood too long on the First part of my Text, it is not to rebuke your holy joy, but only to promote it, and repress that carnal joy, which is more destructive to it, then sorrow it self.
As you must [ seek first the Kingdom of God and its Righteousness, and then other things shall be added to you, ] (Matth. 6. 33.) so must you rejoyce first in the Kingdom of Heaven, and the Righteousness that is the way thereto,
As you must [ seek First the Kingdom of God and its Righteousness, and then other things shall be added to you, ] (Matthew 6. 33.) so must you rejoice First in the Kingdom of Heaven, and the Righteousness that is the Way thereto,
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And yet alas, how common is it, to see the most miserable frisk and fleere, while the heirs of life are sinfully vexing themselves with the inordinate fears of death!
And yet alas, how Common is it, to see the most miserable frisk and fleer, while the Heirs of life Are sinfully vexing themselves with the inordinate fears of death!
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Where is thy Father, and thy Head, and the most of thy dear companions? where is it that thou must live to all eternity? Doth it beseem a companion of Angels, a member of Christ, a child of God,
Where is thy Father, and thy Head, and the most of thy dear Sodales? where is it that thou must live to all eternity? Does it beseem a Companion of Angels, a member of christ, a child of God,
as to disgrace Religion, and frighten away the ungodly from the doors of grace, that by your joyfull lives might be provokt to enter? I know as to your happinesse the matter is not comparatively great;
as to disgrace Religion, and frighten away the ungodly from the doors of grace, that by your joyful lives might be provoked to enter? I know as to your happiness the matter is not comparatively great;
But in the mean time, is it not shame and pity, that you should live so unanswerable to the mercies of the Lord? that you should sinfully grieve the comforting spirit, by the wilfull grieving of your selves;
But in the mean time, is it not shame and pity, that you should live so unanswerable to the Mercies of the Lord? that you should sinfully grieve the comforting Spirit, by the wilful grieving of your selves;
and that you should peevishly cast away your precious mercies, when you so much need them, by reason of the troubles of a vexations world, which you cannot avoid? that you, even you that are saved by the Lord, should still be questioning it,
and that you should peevishly cast away your precious Mercies, when you so much need them, by reason of the Troubles of a vexations world, which you cannot avoid? that you, even you that Are saved by the Lord, should still be questioning it,
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and Heaven your home? and will you make all (for the present) as nothing to you, by a causless obstinate deniall? If you are in doubt, let not meer passionate fears be heard;
and Heaven your home? and will you make all (for the present) as nothing to you, by a causeless obstinate denial? If you Are in doubt, let not mere passionate fears be herd;
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Yea if in your trouble you cannot by all their helps, perceive the uprightness of your hearts, I must tell you, you may stay your selves much upon their judgment of your state.
Yea if in your trouble you cannot by all their helps, perceive the uprightness of your hearts, I must tell you, you may stay your selves much upon their judgement of your state.
If a Physician, that feels not what you feel, shall yet upon your speeches, and other evidences, tell you that he is confident your disease is not mortall,
If a physician, that feels not what you feel, shall yet upon your Speeches, and other evidences, tell you that he is confident your disease is not Mortal,
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But when you have told him faithfully (as you do your Physician) what it is that you know by your self, he is able to pass a farre sounder judgment of your life,
But when you have told him faithfully (as you do your physician) what it is that you know by your self, he is able to pass a Far sounder judgement of your life,
Is it nothing to have a Title to eternall life, unless you be also as holy as you desire? Yea is it nothing to have a desire to be more holy? Will you have no comfort, as long as you have distractions or dullness, or such like imperfections in duty? And till you have no disease of soul to trouble you, that is, till you have laid by flesh,
Is it nothing to have a Title to Eternal life, unless you be also as holy as you desire? Yea is it nothing to have a desire to be more holy? Will you have no Comfort, as long as you have distractions or dullness, or such like imperfections in duty? And till you have no disease of soul to trouble you, that is, till you have laid by Flesh,
1 Thess. 5. 16. Rejoice evermore. Let it be something that Heaven cannot weigh down, that shall suppress thy joy? Art thou in poverty? and is not Heaven sufficient riches? Art thou in disgrace? and shalt thou not have honour enough in Heaven? Art thou in danger from the injustice or the wrath of man? and is he not Almighty that hath undertaken to justifie thee? Rom. 8. 33, 34. Dost thou languish under pining sicknesses? and is there not everlasting health in Heaven? Art thou weak in knowledg, in memory, in grace, in duty? troubled with uncommanded thoughts and passions? and was it not so on earth with all that are now in Heaven? O Christians make conscience of obeying this command:
1 Thess 5. 16. Rejoice evermore. Let it be something that Heaven cannot weigh down, that shall suppress thy joy? Art thou in poverty? and is not Heaven sufficient riches? Art thou in disgrace? and shalt thou not have honour enough in Heaven? Art thou in danger from the injustice or the wrath of man? and is he not Almighty that hath undertaken to justify thee? Rom. 8. 33, 34. Dost thou languish under pining Sicknesses? and is there not everlasting health in Heaven? Art thou weak in knowledge, in memory, in grace, in duty? troubled with uncommanded thoughts and passion? and was it not so on earth with all that Are now in Heaven? O Christians make conscience of obeying this command:
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] For 1. Who is it long of, that you are not sure? you may be sure that he hath valueth and seeketh Heaven as better then earth, and that loveth the holy way to Heaven, and the most heavenly people, is indeed an heir of Heaven; and you may be sure, if you will, that this is your own case:
] For 1. Who is it long of, that you Are not sure? you may be sure that he hath valueth and seeks Heaven as better then earth, and that loves the holy Way to Heaven, and the most heavenly people, is indeed an heir of Heaven; and you may be sure, if you will, that this is your own case:
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2. And if you are not sure, is it nothing to have your probabilities, and hopes, and the judgment of your able faithfull Pastors, that your souls are in a safe condition? We dare not say so to the careless world,
2. And if you Are not sure, is it nothing to have your probabilities, and hope's, and the judgement of your able faithful Pastors, that your Souls Are in a safe condition? We Dare not say so to the careless world,
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To this end 1. Use not musing serious thoughts beyond the strength of your brain and intellect. 2. Place not too much of your Religion in the perusals and study of your hearts:
To this end 1. Use not musing serious thoughts beyond the strength of your brain and intellect. 2. Place not too much of your Religion in the perusals and study of your hearts:
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and bring in more comfort by way of reward, then is usually got by more direct enquiring after comfort. 3. Use not too much solitariness and retiredness: man is a sociable creature:
and bring in more Comfort by Way of reward, then is usually god by more Direct inquiring After Comfort. 3. Use not too much solitariness and retiredness: man is a sociable creature:
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Keep under melancholy by these meanes (and the advice of the Physician) and you will escape a very great hinderance to this high and holy duty of heavenly rejoycing.
Keep under melancholy by these means (and the Advice of the physician) and you will escape a very great hindrance to this high and holy duty of heavenly rejoicing.
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but I was not fit to speak for it, nor you fit to hear and practise it, till the impediment of carnall rejoycing was removed, and till we had begun with heavenly joy. It is Heaven that must animate all our comforts.
but I was not fit to speak for it, nor you fit to hear and practise it, till the impediment of carnal rejoicing was removed, and till we had begun with heavenly joy. It is Heaven that must animate all our comforts.
Now therefore if you first rejoyce for your heavenly interest, I dare safely then perswade you, to rejoyce in the mercies which we are, to be thankfull for this day.
Now Therefore if you First rejoice for your heavenly Interest, I Dare safely then persuade you, to rejoice in the Mercies which we Are, to be thankful for this day.
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And though there are yet abundance of fears and troubles, on the hearts of many of Christs servants through the Land, we cannot by any such accidents be excused, from the thankfull observation of the workings of the Lord.
And though there Are yet abundance of fears and Troubles, on the hearts of many of Christ Servants through the Land, we cannot by any such accidents be excused, from the thankful observation of the workings of the Lord.
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There are these things to be commemorated by us this day, which I dare not overlook. 1. That God hath so honoured his justice and impartiality, as to shew how he hateth sin in whomsoever.
There Are these things to be commemorated by us this day, which I Dare not overlook. 1. That God hath so honoured his Justice and impartiality, as to show how he hates since in whomsoever.
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And indeed the justice of God it self would seem more amiable to us, were we not so selfish, as to think hardly of all thats hurtfull unto us. Justice demonstrateth the holinesse of God,
And indeed the Justice of God it self would seem more amiable to us, were we not so selfish, as to think hardly of all thats hurtful unto us. justice Demonstrates the holiness of God,
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and that his wisdome thought meet, to acquaint us experimentally with the hurtfullnesse of both, and our danger of both, as he did in former ages of the Church.
and that his Wisdom Thought meet, to acquaint us experimentally with the hurtfullnesse of both, and our danger of both, as he did in former ages of the Church.
But while we only heard and read of heresie and schisme, and that too often abusively applyed, to many of the most peaceable servants of the Lord, we understood not the mischiefe of those evills;
But while we only herd and read of heresy and Schism, and that too often abusively applied, to many of the most peaceable Servants of the Lord, we understood not the mischief of those evils;
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But God saw meet to let out a flood of this sort of calamities, and to suffer heresie to disgrace it self by its unrighteous fruits, that by those fruits we might the better know it.
But God saw meet to let out a flood of this sort of calamities, and to suffer heresy to disgrace it self by its unrighteous fruits, that by those fruits we might the better know it.
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what a mercy is it that providence also should undeceive them, and vindicate it self, and teach men hereafter by the example of this age, to stay till the end,
what a mercy is it that providence also should undeceive them, and vindicate it self, and teach men hereafter by the Exampl of this age, to stay till the end,
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because the longest liver shall be too short-lived to see the end, so far as to furnish him for such an interpretation? And therefore that word that is the glass in which we can foresee the end, must be our guide.
Because the longest liver shall be too short-lived to see the end, so Far as to furnish him for such an Interpretation? And Therefore that word that is the glass in which we can foresee the end, must be our guide.
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forgetting that rich men must pass through a needles eye to Heaven, and that lowliness, meekness, humility, patience, forbearing, forgiving, self-denial, contempt of this world,
forgetting that rich men must pass through a needles eye to Heaven, and that lowliness, meekness, humility, patience, forbearing, forgiving, self-denial, contempt of this world,
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I am in far more hope to see many Peters go out and weep bitterly, then I was when they prospered in a sinfull way. And if yet any be so far unhumbled,
I am in Far more hope to see many Peter's go out and weep bitterly, then I was when they prospered in a sinful Way. And if yet any be so Far unhumbled,
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and those of us that did it, were voluminously reproached, threatned, calumniated, and represented as turbulent to the world: (it being usuall with base spirited men, to take the judgement of the greatest for their rule,
and those of us that did it, were voluminously reproached, threatened, calumniated, and represented as turbulent to the world: (it being usual with base spirited men, to take the judgement of the greatest for their Rule,
and to think all suffering to be just and dishonourable, that is inflicted by such as few dare contradict.) But now I hope plain dealing may recover many that before lived under flatteries, and were above reproof.
and to think all suffering to be just and dishonourable, that is inflicted by such as few Dare contradict.) But now I hope plain dealing may recover many that before lived under flatteries, and were above reproof.
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I must profess that my hopes of the saving of many that are dear to me, by the furtherance of this providence, is matter of so much thankfulness to me, that were I sure to suffer with them, I would yet give thanks.
I must profess that my hope's of the Saving of many that Are dear to me, by the furtherance of this providence, is matter of so much thankfulness to me, that were I sure to suffer with them, I would yet give thanks.
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6. It is matter of thanksgiving to me, that God hath so far owned an unanimous, painfull, faithfull Ministry, (for all their many sad infirmities,) as first to break the profane opposers of them,
6. It is matter of thanksgiving to me, that God hath so Far owned an unanimous, painful, faithful Ministry, (for all their many sad infirmities,) as First to break the profane opposers of them,
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and then to scatter the adversaries on the other side. Ever since I heard it so familiar among them, to call Christs faithfullest servants by so many reproachfull names,
and then to scatter the Adversaries on the other side. Ever since I herd it so familiar among them, to call Christ Faithfullest Servants by so many reproachful names,
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as Priests (in scorn) Pres-biters, Drivines, Jack-Presbyters, Blackcoats, Pulpeteers, &c. and theirs friends, Priest-ridden; to suffer Quakers openly in the streets to revile them as Deceivers, Doggs, Wolves, Hirelings, false-Prophets, Lyars,
as Priests (in scorn) Presbyters, Drivines, Jack-Presbyters, Blackcoats, Pulpeteers, etc. and theirs Friends, Priestridden; to suffer Quakers openly in the streets to revile them as Deceivers, Dogs, Wolves, Hirelings, false-Prophets, Liars,
And let it stand as a warning to you that have seen it, and you that have executed the punishments of God, upon the reproachers, that you take heed of falling into the same crime,
And let it stand as a warning to you that have seen it, and you that have executed the punishments of God, upon the reproachers, that you take heed of falling into the same crime,
8. It is some matter of Thankfullness to me, that whereas to our perpetuall shame, we could not in so many years compose the disagreements in Church affairs among us, we are not altogether without hope, that agreement may be now more effectually procured;
8. It is Some matter of Thankfulness to me, that whereas to our perpetual shame, we could not in so many Years compose the disagreements in Church affairs among us, we Are not altogether without hope, that agreement may be now more effectually procured;
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And verily we are the most inexcusable people in the world, if our own long and sad experiences do not resolve us to do the utmost in that work our selves, which if we are not horridly proud and wilfull, in easie to accomplish.
And verily we Are the most inexcusable people in the world, if our own long and sad experiences do not resolve us to do the utmost in that work our selves, which if we Are not horridly proud and wilful, in easy to accomplish.
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the expeditiousness, the constancy, the unanimity and strange successfullness of that attempt, that an Army that thought themselves only fit to be the Nations security for liberty and Religion,
the expeditiousness, the constancy, the unanimity and strange successfullness of that attempt, that an Army that Thought themselves only fit to be the nations security for liberty and Religion,
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that were so heightned in their own and other mens esteem, by their many and wonderfull successes, should in a moment (we scarce know how) fly all into pieces, as a Granado that's fired.
that were so heightened in their own and other men's esteem, by their many and wonderful Successes, should in a moment (we scarce know how) fly all into Pieces, as a Granado that's fired.
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and will not hearken to them that protest against revenge, while they would use it under the name of justice. When the wheel of providence turneth so fast,
and will not harken to them that protest against revenge, while they would use it under the name of Justice. When the wheel of providence turns so fast,
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if all that have the advantage of executing their wils under the name of justice, should take their advantage, you know what names and sufferings multitudes of the usefullest Members in such Nations, in the severall vicissitudes must incurr, to the detriment of the Commonwealth and Governours.
if all that have the advantage of executing their wills under the name of Justice, should take their advantage, you know what names and sufferings Multitudes of the usefullest Members in such nations, in the several vicissitudes must incur, to the detriment of the Commonwealth and Governors.
If Christ become to many a stumbling stone, and be set for the fall of many in Israel, (Luk. 2. 34.) and if the Gospel it self prove the savour of death to some, no wonder if it be yet possible and too easie,
If christ become to many a stumbling stone, and be Set for the fallen of many in Israel, (Luk. 2. 34.) and if the Gospel it self prove the savour of death to Some, no wonder if it be yet possible and too easy,
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for a sinfull Land, to turn these forementioned mercies and successes, into most heavy judgements, and to rob themselves of all the honour and the benefit.
for a sinful Land, to turn these forementioned Mercies and Successes, into most heavy Judgments, and to rob themselves of all the honour and the benefit.
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and for the sake of the cause of Christ through the world, I beseech you, all from the highest to the lowest, that you will be awakened to an holy vigilancy,
and for the sake of the cause of christ through the world, I beseech you, all from the highest to the lowest, that you will be awakened to an holy vigilancy,
I must here deal plainly with you, however it be taken, lest I be charged with unfaithfulness, at the dreadfull Tribunal to which both you and I are hastening.
I must Here deal plainly with you, however it be taken, lest I be charged with unfaithfulness, At the dreadful Tribunal to which both you and I Are hastening.
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If these beginnings, through your neglects, or any others that have been the instruments, should now be turned to the reviveing and strengthening of prophaneness,
If these beginnings, through your neglects, or any Others that have been the Instruments, should now be turned to the reviving and strengthening of profaneness,
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to the destruction of order and Discipline in the Churches, to the suppression of orderly and edifying meetings for mutuall assistance in the matters of salvation;
to the destruction of order and Discipline in the Churches, to the suppression of orderly and edifying meetings for mutual assistance in the matters of salvation;
And the owning of corrupt and contrary interests, that engage men in quarrels with the interest of Christ, is it that hath undone so many Princes and States already, that it should make the greatest learn at last, to account it their highest honour to be the servants of the King of Saints,
And the owning of corrupt and contrary interests, that engage men in quarrels with the Interest of christ, is it that hath undone so many Princes and States already, that it should make the greatest Learn At last, to account it their highest honour to be the Servants of the King of Saints,
and not the barbarous malignant rabble, that understand not what belongs to the pleasing of God, the happiness of themselves, the good of the Commonwealth,
and not the barbarous malignant rabble, that understand not what belongs to the pleasing of God, the happiness of themselves, the good of the Commonwealth,
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And do you not think that remisness (to say no worse) of Magistrates that should restrain the insolencies of such, is not a great dishonour to our Nation,
And do you not think that remissness (to say no Worse) of Magistrates that should restrain the insolences of such, is not a great dishonour to our nation,
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and a great temptation to many in the Countrey, that stand at a distance from the fountain of affairs, to continue their fears lest we have changed for the worse? Put your selves in their cases,
and a great temptation to many in the Country, that stand At a distance from the fountain of affairs, to continue their fears lest we have changed for the Worse? Put your selves in their cases,
and tell me whether you could with equall cheerfullness keep this day, if you were used as many able, faithfull Ministers and people are in the Cities and Countreys of the Land, who have their persons assaulted, their windows battered, their ministrations openly reviled,
and tell me whither you could with equal cheerfulness keep this day, if you were used as many able, faithful Ministers and people Are in the Cities and Countries' of the Land, who have their Persons assaulted, their windows battered, their ministrations openly reviled,
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As Physicions are judged of, not so much by the excellency of their remedies, as by their success, and the people think of them as they see the patients live or die; so will they do by your great-performances which you mention before the Lord this day.
As Physicians Are judged of, not so much by the excellency of their remedies, as by their success, and the people think of them as they see the patients live or die; so will they do by your great-performances which you mention before the Lord this day.
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Should they prove to the suppression of serious godliness, and the setting up of the wicked of the Land, I need not tell you what a name it will leave unto the actors to all generations.
Should they prove to the suppression of serious godliness, and the setting up of the wicked of the Land, I need not tell you what a name it will leave unto the actors to all generations.
But if you vigilantly improve them (as you have given us abundant reason to expect,) and the issue shall be the healing concord of the Churches, the curbing of profaneness, the promoting of a plain and serious Ministry,
But if you vigilantly improve them (as you have given us abundant reason to expect,) and the issue shall be the healing concord of the Churches, the curbing of profaneness, the promoting of a plain and serious Ministry,
How joyfully then will the subjects commemorate, the happy introduction of their Soveraign? With what love and honour will they hear his Name? How readily will they obey him? How heartily will they pray for him? How precious will your memory be? and this will be numbered among the wonderfull deliverances of England. If Godliness be persecuted or made a common scorn in the Land, the holy God will vindicate his honour,
How joyfully then will the subject's commemorate, the happy introduction of their Sovereign? With what love and honour will they hear his Name? How readily will they obey him? How heartily will they pray for him? How precious will your memory be? and this will be numbered among the wonderful Deliverances of England. If Godliness be persecuted or made a Common scorn in the Land, the holy God will vindicate his honour,
We kept this Thanksgiving voluntarily in Worcestershire, by Agreement among the Associated Ministers, as we do here this day. See the Agreement published by the weekly Mercury.
We kept this Thanksgiving voluntarily in Worcestershire, by Agreement among the Associated Ministers, as we do Here this day. See the Agreement published by the weekly Mercury.
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