A briefe discourse touching a broken heart In which the nature, causes, and signes of it are solidly treated of; as also, its acceptablenesse to God; together with many other motives pressing us to labour after the procurement of it, and the means leading thereunto: Being the summe and substance of certain sermons preached by Mr. Daniel Carwardine, late minister of Eling in the county of Middlesex. And since his death put forth by S.R. a friend of his. Whereunto is annexed, a confession of faith by Mr. Samuel Rowles, late fellow of Trinity-Colledge in Cambridge. And now minister of Thistleworth in the county of Middlesex.
THe title of this Psalm sheweth us both the Author (or rather Penman) and occasion of it, being stiled a Psalm of David, when Nathan the Prophet came unto him,
THe title of this Psalm shows us both the Author (or rather Penman) and occasion of it, being styled a Psalm of David, when Nathan the Prophet Come unto him,
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You have also in severall verses of this Psalm earnest supplications made unto God (doubtlesse with strong sighs and groanes) by this holy penitent Prophet;
You have also in several Verses of this Psalm earnest supplications made unto God (doubtless with strong sighs and groans) by this holy penitent Prophet;
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probably in reference to his uncleane sin And in the 14 vers. that God would deliver him from bloud-guiltinesse, probably with relacion to his having shed the innocent bloud of Ʋriah. In the fourth place he begs of God to restore unto him the joy of his salvation, to make him heare joy and gladnesse, that the bones which he had broken might rejoyce.
probably in Referente to his unclean since And in the 14 vers. that God would deliver him from Bloodguiltiness, probably with Relation to his having shed the innocent blood of Ʋriah. In the fourth place he begs of God to restore unto him the joy of his salvation, to make him hear joy and gladness, that the bones which he had broken might rejoice.
and be instrumentall that sinners may be converted to him, vers. 13 ▪ as also that his tongue shall sing aloud of his righteousnesse and his mouth shall shew forth his praise, vers. 14, 15. If God did so much regard sacrifice and burnt offrings, he saith he would not spare for them, vers. 16. Thou desirest not sacrifice, else would I give it.
and be instrumental that Sinners may be converted to him, vers. 13 ▪ as also that his tongue shall sing aloud of his righteousness and his Mouth shall show forth his praise, vers. 14, 15. If God did so much regard sacrifice and burned offerings, he Says he would not spare for them, vers. 16. Thou Desirest not sacrifice, Else would I give it.
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It is put in plurall number, The sacrifices of God, for emphasis sake, thereby intimating that a broken heart is more worth to God then many outward sacrifices;
It is put in plural number, The Sacrifices of God, for emphasis sake, thereby intimating that a broken heart is more worth to God then many outward Sacrifices;
yea, then all of them put together, not, but that other sacrifices were of some account with God in Davids time, especially if they were joyned with this inward sacrifice of a broken heart;
yea, then all of them put together, not, but that other Sacrifices were of Some account with God in Davids time, especially if they were joined with this inward sacrifice of a broken heart;
when his heart was as full as it could hold of griefe and sadnesse by reason of the weight and burthen of his sinnes, together with the absence of the light of Gods countenance, which was so grievous to him, that he saith, it broke his very bones, vers. 8. That the bones which thou hast broken may rejoyce. A high expression indeede:
when his heart was as full as it could hold of grief and sadness by reason of the weight and burden of his Sins, together with the absence of the Light of God's countenance, which was so grievous to him, that he Says, it broke his very bones, vers. 8. That the bones which thou hast broken may rejoice. A high expression indeed:
may make a very Anatomy of him, and yet never a bone of him be broken thereby ▪ yet when David was in this low bone-broken condition he forgets not the Church of God,
may make a very Anatomy of him, and yet never a bone of him be broken thereby ▪ yet when David was in this low bone-broken condition he forgets not the Church of God,
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and to spread sackcloth and ashes under him? wilt thou call this a fast, &c. Isaiah 58.5. as if God should have said, wil you offer to call such a fast as this, my fast? Gods fast? It is no fast of mine, It is your own, you have not at all fasted unto me in this.
and to spread Sackcloth and Ashes under him? wilt thou call this a fast, etc. Isaiah 58.5. as if God should have said, will you offer to call such a fast as this, my fast? God's fast? It is no fast of mine, It is your own, you have not At all fasted unto me in this.
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it speaks as if this sacrifice were instead of all others, did containe all other sacrifices in it eminenter (as Philosophers speake) as if God could be satisfied with such a sacrifice as this,
it speaks as if this sacrifice were instead of all Others, did contain all other Sacrifices in it Eminently (as Philosophers speak) as if God could be satisfied with such a sacrifice as this,
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though he had no other but this, &c. But the third and last expression in the text is most emphaticall, A broken and a contrite heart O God thou wilt not despise.
though he had no other but this, etc. But the third and last expression in the text is most emphatical, A broken and a contrite heart Oh God thou wilt not despise.
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As if God should have said in so many words by the mouth of his Prophet, I know what poore broken-hearted sinners doe thinke, their secret thought is, that I will despise them,
As if God should have said in so many words by the Mouth of his Prophet, I know what poor brokenhearted Sinners do think, their secret Thought is, that I will despise them,
so it is taken Act. 21.13 ▪ What doe you weeping and breaking my heart, said Paul, to those who disswaded him from going to Jerusalem, which you know is the same as if he had said,
so it is taken Act. 21.13 ▪ What do you weeping and breaking my heart, said Paul, to those who dissuaded him from going to Jerusalem, which you know is the same as if he had said,
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But every kinde of sorrow is not the brokennesse of heart here spoken of, but onely that kinde of sorrow which we spake of even now, namely, sorrow for sinne.
But every kind of sorrow is not the brokenness of heart Here spoken of, but only that kind of sorrow which we spoke of even now, namely, sorrow for sin.
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There is a sorrow called worldly sorrow, or heart breaking, which is said to worke death, God hath no pleasure in seeing his people breake their hearts after such a fashion;
There is a sorrow called worldly sorrow, or heart breaking, which is said to work death, God hath no pleasure in seeing his people break their hearts After such a fashion;
nay, he hath commanded that in respect of outwards men should be so far from breaking their hearts with sorrow, that they should mourne as if they mourned not.
nay, he hath commanded that in respect of outward men should be so Far from breaking their hearts with sorrow, that they should mourn as if they mourned not.
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If you looke also into the 66 chapter of Isaiah, vers. 2. there are two passages in that verse which doe manifest that by brokennesse of heart must needs be meant sorrow for sin,
If you look also into the 66 chapter of Isaiah, vers. 2. there Are two passages in that verse which do manifest that by brokenness of heart must needs be meant sorrow for since,
Now a man may be much broken with afflictions, and yet be farre from that poverty of spirit to which Christ pronounceth the blessing, Blessed are the poore in spirit.
Now a man may be much broken with afflictions, and yet be Far from that poverty of Spirit to which christ pronounceth the blessing, Blessed Are the poor in Spirit.
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but are altogether perswaded that it is so, and doe no more question it then they question the uglinesse of any thing which is abominable to the eye or against which they have, a natural antipathy.
but Are altogether persuaded that it is so, and do no more question it then they question the ugliness of any thing which is abominable to the eye or against which they have, a natural antipathy.
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Observe that we doe define brokennesse of heart to consist in a thorough conviction not meerly of the dangerousnesse of sin or evil consequences thereof,
Observe that we do define brokenness of heart to consist in a thorough conviction not merely of the dangerousness of since or evil consequences thereof,
Shamefulnesse in respect of sinne doth constantly attend broken heartednesse, yea our being ashamed of sinne doth much helpe to breake our hearts for sinne.
Shamefulness in respect of sin does constantly attend broken heartedness, yea our being ashamed of sin does much help to break our hearts for sin.
They blush to thinke what they were before God called them, I was a blasphemer; a persecutor, an injurious person, doubtlesse with no small shame he speaks it;
They blush to think what they were before God called them, I was a blasphemer; a persecutor, an injurious person, doubtless with no small shame he speaks it;
Noble personages are not more ashamed of having their bloud stained by treason, then broken hearted sinners are of those staines of sinne which have cleaved to them.
Noble Personages Are not more ashamed of having their blood stained by treason, then broken hearted Sinners Are of those stains of sin which have cleaved to them.
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Nor are they onely ashamed of the dayes of their vanity, but also of the vanity of their present dayes, &c. Fourthly, broken heartednesse consisteth in selfe-denyall and resolution to forsake sinne for the time to come.
Nor Are they only ashamed of the days of their vanity, but also of the vanity of their present days, etc. Fourthly, broken heartedness Consisteth in self-denial and resolution to forsake sin for the time to come.
A broken heart is alwayes a selfe-denying heart, and it must needes be so, because broken hearted persons are very sensible of their own unworthinesse,
A broken heart is always a self-denying heart, and it must needs be so, Because broken hearted Persons Are very sensible of their own unworthiness,
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You know that famous instance of the Prodigall returning to his father with a broken heart, Father, saith he, Jam unworthy to be called thy sonne, make me as one of thy hired servants.
You know that famous instance of the Prodigal returning to his father with a broken heart, Father, Says he, Jam unworthy to be called thy son, make me as one of thy hired Servants.
as for example, not onely in the pleasure which it might have in repeating sins formerly committed, against which it doth firmly resolve, in the strength of Christ:
as for Exampl, not only in the pleasure which it might have in repeating Sins formerly committed, against which it does firmly resolve, in the strength of christ:
as wine, company, recreation, &c. 5. It consists in (or rather is alwaies accompanied with) self accusing and condemning before God Out of the abundance of the heart the mouth wil speake.
as wine, company, recreation, etc. 5. It consists in (or rather is always accompanied with) self accusing and condemning before God Out of the abundance of the heart the Mouth will speak.
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How highly doth Paul charge himselfe, whom he cals the greatest of sinners. David doth much accuse himselfe in this and severall other Psalms, and condemn himself also.
How highly does Paul charge himself, whom he calls the greatest of Sinners. David does much accuse himself in this and several other Psalms, and condemn himself also.
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For then is a man said to condemn himself, when he acknowledgeth that God were most just if he should condemn him, in respect of any argument which can be drawn from himselfe to the contrary;
For then is a man said to condemn himself, when he acknowledgeth that God were most just if he should condemn him, in respect of any argument which can be drawn from himself to the contrary;
what may be alledged to the contrary in reference to his surety Jesus Christ, is another matter, &c. Men that Pharisee like doe stand upon their terms,
what may be alleged to the contrary in Referente to his surety jesus christ, is Another matter, etc. Men that Pharisee like do stand upon their terms,
Hence Paul cryed out, O wretched man, who should deliver him from his body of death which he carryed about with him? Because he could not tell how sinne and his body could otherwise be parted,
Hence Paul cried out, Oh wretched man, who should deliver him from his body of death which he carried about with him? Because he could not tell how sin and his body could otherwise be parted,
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though they truly love each other, yet because there are certaine differences betweene them for the present uncompremised, such courtesies as may be offered on either hand,
though they truly love each other, yet Because there Are certain differences between them for the present uncompremised, such courtesies as may be offered on either hand,
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for the present will not be accepted. It is the complaint of the Church unto God, Lament. 3.44. Thou hast covered thy selfe with a cloud that our prayers should not passe thorough.
for the present will not be accepted. It is the complaint of the Church unto God, Lament. 3.44. Thou hast covered thy self with a cloud that our Prayers should not pass through.
and it should seeme that was not all, but he did also for the present stoppe his eares against their prayers, looking upon them as yet not sufficiently humbled,
and it should seem that was not all, but he did also for the present stop his ears against their Prayers, looking upon them as yet not sufficiently humbled,
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And believe it, there hath beene much said to put us upon diligent inquiry thereinto, forasmuch as we have proved it to be a sacrifice well pleasing unto God;
And believe it, there hath been much said to put us upon diligent inquiry thereinto, forasmuch as we have proved it to be a sacrifice well pleasing unto God;
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Who would not think it worth his while to enquire, whether himselfe and his services be such as God accepts? Quest. But how may we come to know whether our hearts be truly broken for sinne or not? Ans. For the discovery hereof, you may have recourse unto the description of broken heartednesse laid downe in the beginning of this discourse:
Who would not think it worth his while to inquire, whither himself and his services be such as God accepts? Quest. But how may we come to know whither our hearts be truly broken for sin or not? Ans. For the discovery hereof, you may have recourse unto the description of broken heartedness laid down in the beginning of this discourse:
are you convinced of the evill of sinne, after such a manner as is there described? nextly, in being really ashamed of sinne? Now doe you finde this also, viz. that sinne is matter of great shame and confusion of face to you? that you looke upon sinne as that which is your great reproach? Thirdly, what mourning and relenting of heart is there in you for the commission of sinne? is it matter of griefe and lamentation to you? Fourthly, hath the sight and apprehension of your sinnes brought you to the unfained deniall of your selves, looking upon your selves as lesse then the least of the mercies of God, by reason of them? Fifthly, are you come to that passe,
Are you convinced of the evil of sin, After such a manner as is there described? nextly, in being really ashamed of sin? Now do you find this also, viz. that sin is matter of great shame and confusion of face to you? that you look upon sin as that which is your great reproach? Thirdly, what mourning and relenting of heart is there in you for the commission of sin? is it matter of grief and lamentation to you? Fourthly, hath the sighed and apprehension of your Sins brought you to the unfeigned denial of your selves, looking upon your selves as less then the least of the Mercies of God, by reason of them? Fifthly, Are you come to that pass,
and that is, doe we really pitty those that hang downe their heads, and are perplexed by reason of sinne? men that have been in the same condition with others who are in any kinde of misery are most inclinable to pitty and commiseration.
and that is, do we really pity those that hang down their Heads, and Are perplexed by reason of sin? men that have been in the same condition with Others who Are in any kind of misery Are most inclinable to pity and commiseration.
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in as much as he was made like unto us in all things, sinne excepted. It is also thus written, Heb. 2.18. For in that himselfe hath suffered being tempted;
in as much as he was made like unto us in all things, sin excepted. It is also thus written, Hebrew 2.18. For in that himself hath suffered being tempted;
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if we consider the fruit and effect of it, but if we consider it meerely as it is in its selfe, what is said of affliction, is true of brokenheartednesse:
if we Consider the fruit and Effect of it, but if we Consider it merely as it is in its self, what is said of affliction, is true of brokenheartednesse:
and inconvenience of a hard unbroken heart. 2. The benefit of a soft, broken heart, under each of which we might ranke many particulars &c. The evills ensuing upon a hard heart are as follow: 1. God will not accept,
and inconvenience of a hard unbroken heart. 2. The benefit of a soft, broken heart, under each of which we might rank many particulars etc. The evils ensuing upon a hard heart Are as follow: 1. God will not accept,
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Breake up your fallow grounds, sow not amongst thornes, circumcise your selves to the Lord, and take away the foreskins of your hearts, lest my fury breake forth like fire,
Break up your fallow grounds, sow not among thorns, circumcise your selves to the Lord, and take away the foreskins of your hearts, lest my fury break forth like fire,
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How farre is the great God from accepting those, the fallow ground of whose heart is not broken up, seeing he doth here threaten, that the fire of his wrath shall break forth upon them,
How Far is the great God from accepting those, the fallow ground of whose heart is not broken up, seeing he does Here threaten, that the fire of his wrath shall break forth upon them,
if they give ever so much Almes to the poor, if they make ever so large professions of religion, &c. and their hearts under all this doe still remaine hard and unbroken, it is as if they had done nothing at all.
if they give ever so much Alms to the poor, if they make ever so large professions of Religion, etc. and their hearts under all this do still remain hard and unbroken, it is as if they had done nothing At all.
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you had as good threaten a wooden post, or speak to it friendly, and it would be to as much purpose as to threaten such men or to intreate them friendlily.
you had as good threaten a wooden post, or speak to it friendly, and it would be to as much purpose as to threaten such men or to entreat them friendlily.
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It is like stony rocky ground, no seede of grace will thrive there, how should faith thrive in a heart that is insensible of sinne? will they goe to Christ for life, who apprehend not that they are lost, and dead in themselves.
It is like stony rocky ground, no seed of grace will thrive there, how should faith thrive in a heart that is insensible of sin? will they go to christ for life, who apprehend not that they Are lost, and dead in themselves.
How should repentance flourish there, where sin is not felt? how should they love God much, who doe not apprehend that they have many sinnes, which had neede to be forgiven? A hard heart is so farre from being better for mercies, that it waxeth worse and worse under them.
How should Repentance flourish there, where since is not felt? how should they love God much, who do not apprehend that they have many Sins, which had need to be forgiven? A hard heart is so Far from being better for Mercies, that it Waxes Worse and Worse under them.
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If God put not more then ordinary efficacie into the meanes, a hard heart will rather be worse then better for them, &c. 3. We can never hope upon good grounds to enter into Heaven with unbroken hearts.
If God put not more then ordinary efficacy into the means, a hard heart will rather be Worse then better for them, etc. 3. We can never hope upon good grounds to enter into Heaven with unbroken hearts.
Now the text saith, that God doth dwell with him that is of an humble and contrite heart, thereby intimating that God dwels not with them that are of proud unbroken hearts.
Now the text Says, that God does dwell with him that is of an humble and contrite heart, thereby intimating that God dwells not with them that Are of proud unbroken hearts.
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for when I was hungry yee fed me not, &c. And doe you thinke that hard hearted sinners shall receive any other answer then this, Depart &c. For when I knocked at the doore of your hearts yee would not open to me, though my locks were wet with the dew of the night,
for when I was hungry ye fed me not, etc. And do you think that hard hearted Sinners shall receive any other answer then this, Depart etc. For when I knocked At the door of your hearts ye would not open to me, though my locks were wet with the due of the night,
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If you observe who they are whom Christ pronounceth blessed in his Sermon, Matth. 5. Blessed are the poor in spirit, &c. You will finde that the most of those which are there mentioned are men of a temper as contrary to hardnesse of heart, as white is to blacke.
If you observe who they Are whom christ pronounceth blessed in his Sermon, Matthew 5. Blessed Are the poor in Spirit, etc. You will find that the most of those which Are there mentioned Are men of a temper as contrary to hardness of heart, as white is to black.
Thus have we set before you the great evils attending upon a hard heart, namely, it hinders our acceptance with God, suffers us not to reape benefit by what would otherwise do us good;
Thus have we Set before you the great evils attending upon a hard heart, namely, it hinders our acceptance with God, suffers us not to reap benefit by what would otherwise do us good;
which three things are most true concerning it, if by a hard heart you understand a heart not in the least truly broken for sinne &c. Come we to the second sort of motives which we promised to speake of,
which three things Are most true Concerning it, if by a hard heart you understand a heart not in the least truly broken for sin etc. Come we to the second sort of motives which we promised to speak of,
When God is about to stampe his image upon the soule of a man, the worke of grace I meane) his manner is to prepare the heart thereunto by breaking and softning of it with the power of spirituall conviction.
When God is about to stamp his image upon the soul of a man, the work of grace I mean) his manner is to prepare the heart thereunto by breaking and softening of it with the power of spiritual conviction.
as first to fit men for mercies, and then to bestow mercies upon them, humble your selves under the mighty hand of God that he may lift you up in due time.
as First to fit men for Mercies, and then to bestow Mercies upon them, humble your selves under the mighty hand of God that he may lift you up in due time.
if it be a soft heart. Isa. 57.15. Thus saith the high and holy one, I dwell in the high and holy place, with him also that is of an humble and contrite heart, to revive the heart of the contrite ones.
if it be a soft heart. Isaiah 57.15. Thus Says the high and holy one, I dwell in the high and holy place, with him also that is of an humble and contrite heart, to revive the heart of the contrite ones.
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and Christ, and the spirit dwel with us? Oh! who would lose such a priviledge rather then be at the paines to breake a hard heart? 3. An humble, a soft heart is in the best capacity to be freed from sinne.
and christ, and the Spirit dwell with us? Oh! who would loose such a privilege rather then be At the pains to break a hard heart? 3. an humble, a soft heart is in the best capacity to be freed from sin.
God doth sometimes suffer sinne to continue in greater strength and vigour in the hearts of his people then it otherwise should, on purpose to humble them,
God does sometime suffer sin to continue in greater strength and vigour in the hearts of his people then it otherwise should, on purpose to humble them,
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Some thinke that by the messenger of Sathan which was sent to buffet Paul, that he might not be puffed up with revelations, we are to understand some sinne whereunto he was tempted,
some think that by the Messenger of Sathan which was sent to buffet Paul, that he might not be puffed up with revelations, we Are to understand Some sin whereunto he was tempted,
seeing then it is the manner of God sometimes to break the hearts of good men by suffering their sinnes to remaine in a great measure unsubdued (as some good men that are subject to violent passion, pensivenesse,
seeing then it is the manner of God sometime to break the hearts of good men by suffering their Sins to remain in a great measure unsubdued (as Some good men that Are Subject to violent passion, pensiveness,
for if you take away the cause of sins continuance in good men which is oftimes the want of due humiliation and brokennesse of heart, the effect will follow. 4. A soft heart is fit to receive all sorts of good things.
for if you take away the cause of Sins Continuance in good men which is Oftimes the want of due humiliation and brokenness of heart, the Effect will follow. 4. A soft heart is fit to receive all sorts of good things.
John the Baptist is said to have prepared the way of Christ, now you know the great Doctrine which John insisted upon was repentance or broken heartednesse;
John the Baptist is said to have prepared the Way of christ, now you know the great Doctrine which John insisted upon was Repentance or broken heartedness;
If you would know in what respect a broken heart is most fit for any kinde of good, take this briefe account of it. 1. A broken heart stands in the most need of mercy,
If you would know in what respect a broken heart is most fit for any kind of good, take this brief account of it. 1. A broken heart Stands in the most need of mercy,
He that hath not so good an appetite is not so fit to eate. 2. A soft heart is in the least danger of getting hurt by mercies, of being spoiled with kindnesse;
He that hath not so good an appetite is not so fit to eat. 2. A soft heart is in the least danger of getting hurt by Mercies, of being spoiled with kindness;
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whereas those that are not sensible of much want begin to looke bigge if you offer them a small matter. 4. Broken hearted Christians make the best use and improvements of their mercies,
whereas those that Are not sensible of much want begin to look big if you offer them a small matter. 4. Broken hearted Christians make the best use and improvements of their Mercies,
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They who thinke themselves most unworthy to receive are alwayes most carefull what and how to render, &c. 5. The fifth benefit of a soft heart is, a soft heart is most fit to doe any thing that is good,
They who think themselves most unworthy to receive Are always most careful what and how to render, etc. 5. The fifth benefit of a soft heart is, a soft heart is most fit to do any thing that is good,
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an humble heart thus thinkes with it selfe, I have hitherto beene very unprofitable, it is little service, scarce worth speaking of, that God hath had from me as yet;
an humble heart thus thinks with it self, I have hitherto been very unprofitable, it is little service, scarce worth speaking of, that God hath had from me as yet;
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Oh how shall I redeeme time for God? how shall I make amends for my former basenesse and uselesnesse? If God will but honour my utmost endeavour to be any wayes instrumentall for his glory,
O how shall I Redeem time for God? how shall I make amends for my former baseness and uselessness? If God will but honour my utmost endeavour to be any ways instrumental for his glory,
Thus have we set before you the severall benefits of a soft heart, so much shall suffice by way of motives, to put us upon endeavouring after the getting of soft hearts.
Thus have we Set before you the several benefits of a soft heart, so much shall suffice by Way of motives, to put us upon endeavouring After the getting of soft hearts.
How may we come by soft hearts, which we have heard to be sacrifices so acceptable to God? By what meanes may we attaine thereunto? Ans. That it may be attained in the use of meanes, such Scriptures seeme to signifie wherein God cals upon us, to rend our hearts,
How may we come by soft hearts, which we have herd to be Sacrifices so acceptable to God? By what means may we attain thereunto? Ans. That it may be attained in the use of means, such Scriptures seem to signify wherein God calls upon us, to rend our hearts,
That it is the proper worke of the word of God to soften mens hearts (I meane as an instrument in the hand of the spirit) I may make appeare from this experiment:
That it is the proper work of the word of God to soften men's hearts (I mean as an Instrument in the hand of the Spirit) I may make appear from this experiment:
any sinne that a man doth allow himself doth as it were shade his soule, that is, keepe off the warme beames of the light of Gods countenance which would otherwise shine upon it;
any sin that a man does allow himself does as it were shade his soul, that is, keep off the warm beams of the Light of God's countenance which would otherwise shine upon it;
Sinne intercepts the light of Gods countenance, keepes back the warme rayes of the Sun from shining upon the souls of men, which is the most effectuall meanes to thaw and melt them of any other.
Sin intercepts the Light of God's countenance, keeps back the warm rays of the Sun from shining upon the Souls of men, which is the most effectual means to thaw and melt them of any other.
and they can speake and doe that against each other without any trouble, which they could not do at another time, upon any termes, &c. 3. Meane. It were good to call to minde every night what have beene our failings that day & be humbled before God for that or those sins whatsoever they have been.
and they can speak and do that against each other without any trouble, which they could not do At Another time, upon any terms, etc. 3. Mean. It were good to call to mind every night what have been our failings that day & be humbled before God for that or those Sins whatsoever they have been.
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We say, Gutta cavat lapidem, Continuall dropping upon makes the hardest stone become hollow, so the most stony heart would probably become soft by the continuall dropping of daily humiliation, and selfe examination.
We say, Gutta cavat lapidem, Continual dropping upon makes the Hardest stone become hollow, so the most stony heart would probably become soft by the continual dropping of daily humiliation, and self examination.
He that shall but seldome call himselfe to an account for his miscarriages, will goe nigh to grow so bold in the interim that he will be past feare of what conscience can say to him:
He that shall but seldom call himself to an account for his miscarriages, will go High to grow so bold in the interim that he will be passed Fear of what conscience can say to him:
whereas the sense and apprehension of it is apt to weare out by degrees, and like meat, that hath laine long in the stomack, it begins to be digested by little and little, till at length they complaine no more of it.
whereas the sense and apprehension of it is apt to wear out by Degrees, and like meat, that hath lain long in the stomach, it begins to be digested by little and little, till At length they complain no more of it.
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If David did every day call to minde a sin committed long before, as that passage seemes to imply, my sinne is ever before me, &c. How much more should we each day call to minde the sins of the present day? 4. Meane. We must labour to see our misery by reason of sinne.
If David did every day call to mind a since committed long before, as that passage seems to imply, my sin is ever before me, etc. How much more should we each day call to mind the Sins of the present day? 4. Mean. We must labour to see our misery by reason of sin.
It is their frowardnesse and impatience which doubles and trebles every affliction. 5. Meane. We must consider of the great mercy of God towards us, in giving us hope that we shall be freed from hell, and received up into heaven.
It is their frowardness and impatience which doubles and trebles every affliction. 5. Mean. We must Consider of the great mercy of God towards us, in giving us hope that we shall be freed from hell, and received up into heaven.
And yet there is nothing more true, see Rom. 2.4. Despisest thou the riches of his goodnesse and forbearance, not knowing that the goodnesse of God leadeth thee to repentance? Paul was able to say Rom. 7.25. I thanke God thorough Jesus Christ, namely, for delivering of him from the condemning power of his sinne;
And yet there is nothing more true, see Rom. 2.4. Despisest thou the riches of his Goodness and forbearance, not knowing that the Goodness of God leads thee to Repentance? Paul was able to say Rom. 7.25. I thank God through jesus christ, namely, for delivering of him from the condemning power of his sin;
and yet he cryeth out in the verse immediatly foregoing, O wretched man that I am, &c. see Titus 2.11, 12. The grace of God which bringeth salvation hath appeared to all men, teaching us, that denying ungodliness we should live soberly, righteously,
and yet he Cries out in the verse immediately foregoing, Oh wretched man that I am, etc. see Titus 2.11, 12. The grace of God which brings salvation hath appeared to all men, teaching us, that denying ungodliness we should live soberly, righteously,
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and to live godly, &c. If an ingenuous spirit would set it self to mourne over any offence committed by it, it could use no more effectuall motive then the consideration of the severall favours and kindnesses received from them against whom the offence was committed.
and to live godly, etc. If an ingenuous Spirit would Set it self to mourn over any offence committed by it, it could use no more effectual motive then the consideration of the several favours and Kindnesses received from them against whom the offence was committed.
Now what greater favour is possible for a man to call to minde then this, that by the free grace of God in Christ he hath beene delivered from the wrath to come,
Now what greater favour is possible for a man to call to mind then this, that by the free grace of God in christ he hath been Delivered from the wrath to come,
for if we aske it sincerely we shall have it, God having promised that whatsoever we shall aske in the name of Christ according to his will, he will heare us.
for if we ask it sincerely we shall have it, God having promised that whatsoever we shall ask in the name of christ according to his will, he will hear us.
you know how well God approved of it when Solomon did aske for wisdome instead of asking gold and silver &c. Surely a petition put up for a soft heart will be every whit as acceptable or rather more, &c. There are certain requests which if men would be earnest with God in,
you know how well God approved of it when Solomon did ask for Wisdom instead of asking gold and silver etc. Surely a petition put up for a soft heart will be every whit as acceptable or rather more, etc. There Are certain requests which if men would be earnest with God in,
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and lay the stresse of their desires upon, would be greatly beneficiall and advantagious to them farre beyond those petitions which the most of men are wont chiefely to insist upon,
and lay the stress of their Desires upon, would be greatly beneficial and advantageous to them Far beyond those petitions which the most of men Are wont chiefly to insist upon,
If men be sick, how earnestly doe they pray for health, but if troubled with hard hearts how coldly doe they pray to have them softned? He that prayeth for a soft heart is under the encouragement of an excellent promise,
If men be sick, how earnestly do they pray for health, but if troubled with hard hearts how coldly do they pray to have them softened? He that Prayeth for a soft heart is under the encouragement of an excellent promise,
wherefore I beseech thee to soften it. 2. Men of soft and tender hearts are most like to be continued in the enjoyment of those good things which God hath bestowed upon them.
Wherefore I beseech thee to soften it. 2. Men of soft and tender hearts Are most like to be continued in the enjoyment of those good things which God hath bestowed upon them.
When men doe turne the grace of God into wantonnesse, and take occasion from the light of Gods countenance to waxe more hard and proud (as the Clay that is hardned by the Sunbeams) usually God doth quickly withdraw the light of his countenance from them, and leave them in darknesse;
When men do turn the grace of God into wantonness, and take occasion from the Light of God's countenance to wax more hard and proud (as the Clay that is hardened by the Sunbeams) usually God does quickly withdraw the Light of his countenance from them, and leave them in darkness;
but when those beames doe melt the heart, and make it more and more soft, God is pleased ofttimes to let them abide longer with us, being improved for that end whereunto they were sent, &c. This may encourage us to pray for soft hearts, &c. 6. Ʋse. This may serve for the comfort of all those who have broken and contrite hearts.
but when those beams do melt the heart, and make it more and more soft, God is pleased ofttimes to let them abide longer with us, being improved for that end whereunto they were sent, etc. This may encourage us to pray for soft hearts, etc. 6. Ʋse. This may serve for the Comfort of all those who have broken and contrite hearts.
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thereby intimating, that in this carriage of theirs, they were altogether unlike to God, who is no respecter of persons upon any of those accounts, and yet he hath more respect unto some then unto others,
thereby intimating, that in this carriage of theirs, they were altogether unlike to God, who is no respecter of Persons upon any of those accounts, and yet he hath more respect unto Some then unto Others,
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How much greater is the respect and condescension of the great God towards broken hearted sinners, in that he vouchsafeth not onely to visit them now and then,
How much greater is the respect and condescension of the great God towards broken hearted Sinners, in that he vouchsafeth not only to visit them now and then,
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Though God doe sometimes retire himselfe, so that a broken hearted Christian feares he is departed (as a man may think one that lodgeth in his house is not within,
Though God do sometime retire himself, so that a broken hearted Christian fears he is departed (as a man may think one that lodgeth in his house is not within,
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Let broken hearted Christians be of good cheer, they may safely call God and Christ Emanuel, that is, God with them, &c. Obj. But will God shew mercy to,
Let broken hearted Christians be of good cheer, they may safely call God and christ Emmanuel, that is, God with them, etc. Object But will God show mercy to,
namely, a blasphemer, a persecutor, an injurious person, &c. This he did in reference to the magnifying of Gods grace, in making him such as he was by grace;
namely, a blasphemer, a persecutor, an injurious person, etc. This he did in Referente to the magnifying of God's grace, in making him such as he was by grace;
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If I regard iniquity in my heart, the Lord will not heare my prayers, &c. Psal. 66.18. Again, They that would prevaile with God must pray in faith, and with earnestnesse.
If I regard iniquity in my heart, the Lord will not hear my Prayers, etc. Psalm 66.18. Again, They that would prevail with God must pray in faith, and with earnestness.
as for example, To try our faith, to humble us, to make us see the want of a mercy, that we may the better prize it when it comes, be more thankfull for it,
as for Exampl, To try our faith, to humble us, to make us see the want of a mercy, that we may the better prize it when it comes, be more thankful for it,
or Subsistences ariseth from three severall incommunicable properties, wherewith the divine essence is clothed, the incommunicable property of the father being to beget, of the son to have bin begotten, of the Holy Ghost to have proceeded from the Father and the Son. Yet are all these three persons coequal, coessential, coeternal,
or Subsistences arises from three several incommunicable properties, wherewith the divine essence is clothed, the incommunicable property of the father being to beget, of the son to have been begotten, of the Holy Ghost to have proceeded from the Father and the Son. Yet Are all these three Persons coequal, coessential, coeternal,
and the great deepe, with all things contained in all, and every of them (whether living or without life, are the workemanship of his hands by the onely word of his power in time created out of nothing.
and the great deep, with all things contained in all, and every of them (whither living or without life, Are the workmanship of his hands by the only word of his power in time created out of nothing.
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and both hath and will by his executive power give being unto all such things in his own fulnesse of time, wch he had decreed and resolved upon in himselfe from all eternity.
and both hath and will by his executive power give being unto all such things in his own fullness of time, which he had decreed and resolved upon in himself from all eternity.
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Onely the decree of God concerning sin, I stedfastly believe to be meerely a permissive decree, which he doth not prosecute and pursue by the exerting of any such positive power or casuality as in other cases, (for sinne hath no efficient cause,
Only the Decree of God Concerning since, I steadfastly believe to be merely a permissive Decree, which he does not prosecute and pursue by the exerting of any such positive power or casuality as in other cases, (for sin hath no efficient cause,
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and in him no darkenesse at all) but meerely suffereth to be and for holy ends and purposes (some of which we may partly guesse at) doth refuse to let and hinder,
and in him no darkness At all) but merely suffers to be and for holy ends and Purposes (Some of which we may partly guess At) does refuse to let and hinder,
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nor can he be said to tempt any man, when he is tempted and drawne away of his owne hearts lusts, the Lord meane time refusing to prevent or returne that his captivity.
nor can he be said to tempt any man, when he is tempted and drawn away of his own hearts Lustiest, the Lord mean time refusing to prevent or return that his captivity.
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We also grant, that God doth sometimes lay stumbling blocks in the way of sinners, as it is Ezek. 3.20. but yet he only suffereth, and no wayes compels them to fall, or thrusts them downe.
We also grant, that God does sometime lay stumbling blocks in the Way of Sinners, as it is Ezekiel 3.20. but yet he only suffers, and no ways compels them to fallen, or thrusts them down.
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That God is onely the author of the occasion, and hath no hand in the sinne it self, is intimated to us in that passage of the Lords prayer, in which we are taught thus to speake, Leade us not into temptation, but deliver us from evil;
That God is only the author of the occasion, and hath no hand in the sin it self, is intimated to us in that passage of the lords prayer, in which we Are taught thus to speak, Lead us not into temptation, but deliver us from evil;
I believe it to have such an universall influence upon all the affairs of the world, that the most inconsiderable passages and occurrences are ordered and disposed thereby, insomuch that not a haire can fall from our heads,
I believe it to have such an universal influence upon all the affairs of the world, that the most inconsiderable passages and occurrences Are ordered and disposed thereby, insomuch that not a hair can fallen from our Heads,
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in which estate many of them yet continue (and are probably confirmed by Christ therein) being pure flames, ministring to him that is the consuming fire;
in which estate many of them yet continue (and Are probably confirmed by christ therein) being pure flames, ministering to him that is the consuming fire;
as also pitching their Tents about the godly, and attending upon their good and safety) but others of them thorough affectation (as is conceived) to have been equall with God, fell downe from Heaven, like lightning:
as also pitching their Tents about the godly, and attending upon their good and safety) but Others of them through affectation (as is conceived) to have been equal with God, fell down from Heaven, like lightning:
when it lightneth, driven downwards by the violence of the breaking cloud, and that those who kept not their standing are reserved in chaines of darkenesse to the judgement of the great day, God having made no provision for their recovery,
when it lighteneth, driven downwards by the violence of the breaking cloud, and that those who kept not their standing Are reserved in chains of darkness to the judgement of the great day, God having made no provision for their recovery,
Concerning man (the next creature to Angels in point of dignity and excellency) the spirit of God speaking in the word hath thus perswaded me, (namely) that God at first did make him righteous, stamped his own image upon him, gave him freedome of will with an indifferency to good or evill, put him into a capacity of standing (though not into an impossibility of falling) made a Covenant of workes with him, that in doing he should live;
Concerning man (the next creature to Angels in point of dignity and excellency) the Spirit of God speaking in the word hath thus persuaded me, (namely) that God At First did make him righteous, stamped his own image upon him, gave him freedom of will with an indifferency to good or evil, put him into a capacity of standing (though not into an impossibility of falling) made a Covenant of works with him, that in doing he should live;
yea his posterity upon themselves and all other creatures inferior to them, which are said to be made subject to vanity by reason of him who subjected them, that is man (viz.) obnoxiousnesse to eternall death, the inflicting whereof upon those for whom Christ interposeth not, is most just;
yea his posterity upon themselves and all other creatures inferior to them, which Are said to be made Subject to vanity by reason of him who subjected them, that is man (viz.) obnoxiousness to Eternal death, the inflicting whereof upon those for whom christ interposeth not, is most just;
and had beene so in respect of all, if Jesus Christ had not interposed, as will appeare if we consider the hainousnesse of the sinne, which did contain in it a manifest breach of all the commandments (though it may seem at the first view to have been of no such magnitude and malignity) or the incapacity of one man to receive that great weight of wrath which was due for it;
and had been so in respect of all, if jesus christ had not interposed, as will appear if we Consider the heinousness of the sin, which did contain in it a manifest breach of all the Commandments (though it may seem At the First view to have been of no such magnitude and malignity) or the incapacity of one man to receive that great weight of wrath which was due for it;
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or the nature of those creatures which are round about us, in comparison of what we might have knowne) perversnesse of our wils (which take occasion by the Law of God, to sin out of measure sinfully) disorder of our affections (which are fixed most when they should be least, or not at all;
or the nature of those creatures which Are round about us, in comparison of what we might have known) perverseness of our wills (which take occasion by the Law of God, to sin out of measure sinfully) disorder of our affections (which Are fixed most when they should be lest, or not At all;
which also change their due centres, our love moving towards those things which should be the center of our hatred) erroneousnesse, stupidity, searednesse, defilement and interessednesse of our consciences,
which also change their due centres, our love moving towards those things which should be the centre of our hatred) erroneousness, stupidity, searedness, defilement and interessednesse of our Consciences,
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But to proceed, I further believe, that God soone after the fall of man (probably so soone as that the Sun did hardly go down upon his wrath) disclosed that gracious designe which he had resolved upon from everlasting, of recovering & saving some of the sons and daughters of the first Adam, by Christ the second Adam who was exhibited (though somewhat obscurely) in that glorious promise, the seede of the woman shall breake the head of the serpent;
But to proceed, I further believe, that God soon After the fallen of man (probably so soon as that the Sun did hardly go down upon his wrath) disclosed that gracious Design which he had resolved upon from everlasting, of recovering & Saving Some of the Sons and daughters of the First Adam, by christ the second Adam who was exhibited (though somewhat obscurely) in that glorious promise, the seed of the woman shall break the head of the serpent;
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which words containe the tenour of the Covenant of grace, or second Covenant which God entred into with man suspending life and salvation upon the condition of believing, of which I shall speake more hereafter.
which words contain the tenor of the Covenant of grace, or second Covenant which God entered into with man suspending life and salvation upon the condition of believing, of which I shall speak more hereafter.
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This second Covenant was at first called no other then the promise of the blessed seede, viz when made knowne unto Adam in the words forementioned,
This second Covenant was At First called no other then the promise of the blessed seed, videlicet when made known unto Adam in the words forementioned,
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Afterwards it was styled a Testament or Legacy, where in Moses his time, it was sealed with the bloud of Christ, who was typically slaine in the severall sacrifices;
Afterwards it was styled a Testament or Legacy, where in Moses his time, it was sealed with the blood of christ, who was typically slain in the several Sacrifices;
Other reasons there are of its being called the new Testament, though it be for substance the same with the old Testament, which is very Gospell as well as the new (for the Covenant of workes was never called a Testament,
Other Reasons there Are of its being called the new Testament, though it be for substance the same with the old Testament, which is very Gospel as well as the new (for the Covenant of works was never called a Testament,
First, that the things promised to those which are concerned in it, are Christ with all his rich purchases, such as are the gift of the spirit, pardon of sin, healing of our natures, peace of conscience and eternall happinesse.
First, that the things promised to those which Are concerned in it, Are christ with all his rich purchases, such as Are the gift of the Spirit, pardon of since, healing of our nature's, peace of conscience and Eternal happiness.
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New testament-promises are mostly spirituall, but those of the old testament were more carnal, that is, more relating unto temporall and outward things.
New testament-promises Are mostly spiritual, but those of the old Testament were more carnal, that is, more relating unto temporal and outward things.
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for that Faith may be where assurance is not, is cleer to me from 1 Joh. 5.13. These things have I written to you that believe on the name of the sonne of God, that you may know that you have eternall life;
for that Faith may be where assurance is not, is clear to me from 1 John 5.13. These things have I written to you that believe on the name of the son of God, that you may know that you have Eternal life;
and had their Faith beene Assurance, they would have knowne that they had had eternall life, ( i. e. were heires of it without his writing to them) and that yee may believe on the name of the sonne of God, (that is, that you may increase in faith.
and had their Faith been Assurance, they would have known that they had had Eternal life, (i. e. were Heirs of it without his writing to them) and that ye may believe on the name of the son of God, (that is, that you may increase in faith.
I might adde, that the fruits of saving faith, as purifying of the heart, prizing of Christ, &c doe experimentally appear to be in the hearts of many who are farre short of Assurance.
I might add, that the fruits of Saving faith, as purifying of the heart, prizing of christ, etc. do experimentally appear to be in the hearts of many who Are Far short of Assurance.
namely, that he is 1. a King, having a Mediatorious Kingdom committed to him by God the Father, by vertue whereof he doth chiefly act and appeare in the Kingdom of grace,
namely, that he is 1. a King, having a Mediatorious Kingdom committed to him by God the Father, by virtue whereof he does chiefly act and appear in the Kingdom of grace,
This Kingdom of his he doth administer by certain outward means, and visible dispensations, as the Word and Sacraments (as wel as by the inward operation of his Spirit) which whosoever cast off, in so doing doe in effect say, that they will not be subjects of Christ his Kingdom. 2. That he is a Prophet for the enlightning and instructing of his Church, which yet he doth not ordinarily, immediately,
This Kingdom of his he does administer by certain outward means, and visible dispensations, as the Word and Sacraments (as well as by the inward operation of his Spirit) which whosoever cast off, in so doing doe in Effect say, that they will not be subject's of christ his Kingdom. 2. That he is a Prophet for the enlightening and instructing of his Church, which yet he does not ordinarily, immediately,
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but mediately, by those Ordinances which he hath appointed in his Church, having given variety of gifts for the edification thereof. 3. That he is a Priest who hath offered up himslfe a sacrifice for us, did raise himselfe from the grave within three daies by the power of his Godhead;
but mediately, by those Ordinances which he hath appointed in his Church, having given variety of Gifts for the edification thereof. 3. That he is a Priest who hath offered up himslfe a sacrifice for us, did raise himself from the grave within three days by the power of his Godhead;
and mediator thereof.) I do this further believe, namely, that they were and are but two, properly called Seales or Sacraments, viz The Passeover and Circumcision under the Old Testaments administration, Baptism and the Lords Supper under the
and Mediator thereof.) I do this further believe, namely, that they were and Are but two, properly called Seals or Sacraments, videlicet The Passover and Circumcision under the Old Testaments administration, Baptism and the lords Supper under the
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<2^PAGES^MISSING> of God, &c. He had said vers. 13. that Moses did put a vaile upon his face, that the children of Israel could not see to the end of those things which are abolished;
<2^PAGES^MISSING> of God, etc. He had said vers. 13. that Moses did put a veil upon his face, that the children of Israel could not see to the end of those things which Are abolished;
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that is, they could not see Christ who was the end of the Ceremoniall law, which is now abolished by reason of that vaile which is not onely upon the hearts of the Jewes at this day,
that is, they could not see christ who was the end of the Ceremonial law, which is now abolished by reason of that veil which is not only upon the hearts of the Jews At this day,
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They are said to have had but the shadow of good things to come (the shadow of a man is so darke a representation of him that he can never or very hardly be known by it) but we to see those same things as in a glasse (we may as well know a man by the representation of him in a glasse as if we should see him face to face) and with open face too (which may signifie more light shining into the understandings of men under the Gospell then did in the time of the law) and to behold the glory of God,
They Are said to have had but the shadow of good things to come (the shadow of a man is so dark a representation of him that he can never or very hardly be known by it) but we to see those same things as in a glass (we may as well know a man by the representation of him in a glass as if we should see him face to face) and with open face too (which may signify more Light shining into the understandings of men under the Gospel then did in the time of the law) and to behold the glory of God,
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But believers in the old Testament were generally as trees growing in the shade except some few worthyes, such as Abraham and David. Whereas believers under the new Testament dispensation are as trees growing in such places where the influence of the warm beames of the Sun may come at them without hinderance or interposition.
But believers in the old Testament were generally as trees growing in the shade except Some few worthies, such as Abraham and David. Whereas believers under the new Testament Dispensation Are as trees growing in such places where the influence of the warm beams of the Sun may come At them without hindrance or interposition.
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I say some thinke that it is a promise of that eminency of grace which shall be in believers in the time of the new Testament above what was in the generallity of old Testament believers. 4. The administration of the Covenant of grace under the new Testament differeth from that of the old in respect of the alteration of seales, of which we have spoken already.
I say Some think that it is a promise of that eminency of grace which shall be in believers in the time of the new Testament above what was in the generality of old Testament believers. 4. The administration of the Covenant of grace under the new Testament differeth from that of the old in respect of the alteration of Seals, of which we have spoken already.
After the publication of the foresaid Covenant in that first promise, the seed of the woman shall breake the head of the Serp•nt, God was pleased by severall piece-meales,
After the publication of the foresaid Covenant in that First promise, the seed of the woman shall break the head of the Serp•nt, God was pleased by several piecemeals,
and in severall manners, to make knowne himselfe to those who lived in the infancy of the world, declaring himselfe to them sometimes by a voyce from Heaven,
and in several manners, to make known himself to those who lived in the infancy of the world, declaring himself to them sometime by a voice from Heaven,
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which things were afterwards written for our instruction, upon whom the ends of the world are come, that we thorough Faith and patience might inherit the promises;
which things were afterwards written for our instruction, upon whom the ends of the world Are come, that we through Faith and patience might inherit the promises;
which writings are commonly knowne by the name of the Bible or holy scriptures, concerning which I thus believe (namely) that they were inspired by God,
which writings Are commonly known by the name of the bible or holy Scriptures, Concerning which I thus believe (namely) that they were inspired by God,
Search the Scriptures, (which is meant of the old Testament, for then they had no other) for in them yee thinke (that is you your selves are perswaded as well as the truth is) that yee have eternall life, that is, the way to eternall life, which is Christ himselfe declared to you,
Search the Scriptures, (which is meant of the old Testament, for then they had no other) for in them ye think (that is you your selves Are persuaded as well as the truth is) that ye have Eternal life, that is, the Way to Eternal life, which is christ himself declared to you,
Who dare reject that word which gives testimony to Christ? if you say that the ceremoniall law did so, I answer, that the observation of it now, would be a witnessing against Christ,
Who Dare reject that word which gives testimony to christ? if you say that the ceremonial law did so, I answer, that the observation of it now, would be a witnessing against christ,
as if he were not already come in the flesh but expected hereafter, and therefore it is abolished. 2. The identity or samenesse of the old and new Testament is another reason why I contend for having respect to it.
as if he were not already come in the Flesh but expected hereafter, and Therefore it is abolished. 2. The identity or sameness of the old and new Testament is Another reason why I contend for having respect to it.
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though with some difference of circumstance &c. It is said that unto Christ did all the prophets beare witnesse. 3. The frequent quotations which are in the new Testament out ot the old,
though with Some difference of circumstance etc. It is said that unto christ did all the Prophets bear witness. 3. The frequent quotations which Are in the new Testament out It the old,
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as if Christ himselfe and his Apostles had but commented upon the old Testament, and would not urge things upon the beliefe of those to whom they Preached without good warrant and testimony from Moses and the Prophets. 4. I am induced to have respect to the old Testament from this undeniable principle,
as if christ himself and his Apostles had but commented upon the old Testament, and would not urge things upon the belief of those to whom they Preached without good warrant and testimony from Moses and the prophets. 4. I am induced to have respect to the old Testament from this undeniable principle,
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namely, that as it is dangerous to plant what God hath not planted, so much more dangerous to plucke up what God hath planted, till he begin to doe it with his own right hand. Now we doe
namely, that as it is dangerous to plant what God hath not planted, so much more dangerous to pluck up what God hath planted, till he begin to do it with his own right hand. Now we do
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<4^PAGES^MISSING> estranging them to the world, affecting them to, and enflaming them for God. 2. Touching the duties of men towards God, I thus believe, viz. That all sorts of men are bound to love, feare, serve,
<4^PAGES^MISSING> estranging them to the world, affecting them to, and enflaming them for God. 2. Touching the duties of men towards God, I thus believe, viz. That all sorts of men Are bound to love, Fear, serve,
For they are least of all their own, being Gods, not onely by creation and forfeiture (as all wicked men are) but by redemption also, he having bought them with a price.
For they Are least of all their own, being God's, not only by creation and forfeiture (as all wicked men Are) but by redemption also, he having bought them with a price.
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The manner in which they are to serve God for the externall part of it, I conceive to be in the way of his ordinances, viz by praying, reading, hearing, meditating, singing of Psalmes (which is meditating and praising of God with the voyce lifted up for the expressing and provoking of greater cheerefulnesse,
The manner in which they Are to serve God for the external part of it, I conceive to be in the Way of his ordinances, videlicet by praying, reading, hearing, meditating, singing of Psalms (which is meditating and praising of God with the voice lifted up for the expressing and provoking of greater cheerfulness,
and affording further leisure by due pausing and treatable delivery for divine consideration) not to omit attendance upon God in the sacraments of baptisme and the Lords supper.
and affording further leisure by due pausing and treatable delivery for divine consideration) not to omit attendance upon God in the Sacraments of Baptism and the lords supper.
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As for the manner of performing these duties (in which the life and spirit of religion doth consist) they are to be done in Faith from Gospell motives, to spirituall ends, by way of testifying our thankefulnesse and the rule of them is to be the word of God.
As for the manner of performing these duties (in which the life and Spirit of Religion does consist) they Are to be done in Faith from Gospel motives, to spiritual ends, by Way of testifying our thankfulness and the Rule of them is to be the word of God.
for the resurrection of their bodies after they have laine awhile in the grave, for a citall of soule and body to appeare before God at the day of the great Assize to give an account of the deedes done in their bodies.
for the resurrection of their bodies After they have lain awhile in the grave, for a citall of soul and body to appear before God At the day of the great Assize to give an account of the Deeds done in their bodies.
As for men continuing in unbeliefe and impenitency, I know nothing belongs to them but a certaine dreadfull expectation of fury and vengeance, to be poured out upon all the adversaries,
As for men Continuing in unbelief and impenitency, I know nothing belongs to them but a certain dreadful expectation of fury and vengeance, to be poured out upon all the Adversaries,
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namely, to lye downe in sorrow, and that their soules, being at the great day reunited to their bodies, should return to hell, whence they came, the Sentence of eternall condemnation being irrecoverably past upon them.
namely, to lie down in sorrow, and that their Souls, being At the great day Reunited to their bodies, should return to hell, whence they Come, the Sentence of Eternal condemnation being irrecoverably passed upon them.
For hereafter, they expect that their soules being joyned to their bodies which shall be made conformable to the glorious body of Christ, shall re-enter into their mansions of glory being an intire glorified essence (whereas but a part of them was before in glory) having heard their judge, who is also their redeemer and surety,
For hereafter, they expect that their Souls being joined to their bodies which shall be made conformable to the glorious body of christ, shall re-enter into their mansions of glory being an entire glorified essence (whereas but a part of them was before in glory) having herd their judge, who is also their redeemer and surety,
