A sermon preached at Nevvport in the Isle of Wight, October 1648. In the time of the treaty. / By Robert Sanderson, D.D. chaplain to the late King, and Regius-Professor of Divinity in the University of Oxon.
HE that shall impartially look upon former and the present times, shall find that of Salomon exactly true, There is no new thing under the sun: Vetus fabula, novi Histriones:
HE that shall impartially look upon former and the present times, shall find that of Solomon exactly true, There is no new thing under the sun: Vetus fabula, novi Histriones:
False Teachers had crept in among them, who by their Hypocrisie and pretensions of the Spirit, had so corrupted their Faith, that they were removed (after a sort) unto another Gospel,
False Teachers had crept in among them, who by their Hypocrisy and pretensions of the Spirit, had so corrupted their Faith, that they were removed (After a sort) unto Another Gospel,
The Apostle wondering at this so unexpected a change, [ I marvel you are so soon removed, Gal. 1. 6. ] to see them so befooled in their understandings,
The Apostle wondering At this so unexpected a change, [ I marvel you Are so soon removed, Gal. 1. 6. ] to see them so befooled in their understandings,
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and Charity, thought it high time for him, after he had first schooled them [ O foolish Galatians, who hath bewitched you ] to offer this advice towards the allaying of those heats and distempers that were the causes of this so sad and dangerous an alteration.
and Charity, Thought it high time for him, After he had First schooled them [ O foolish Galatians, who hath bewitched you ] to offer this Advice towards the allaying of those heats and distempers that were the Causes of this so sad and dangerous an alteration.
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They are these nine, Love, Joy, Peace, Long-suffering, Gentleness, Goodness, Faith, Meekness, and Temperance. Thirdly, a special Priviledge belonging to all and every the aforesaid particulars;
They Are these nine, Love, Joy, Peace, Long-suffering, Gentleness, goodness, Faith, Meekness, and Temperance. Thirdly, a special Privilege belonging to all and every the aforesaid particulars;
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In the general Description (which is like to be our onely business at this time) the thing we are to take notice of, is, the difference that may be observed between the Titles under which Saint Paul hath entered the several particulars of both sorts,
In the general Description (which is like to be our only business At this time) the thing we Are to take notice of, is, the difference that may be observed between the Titles under which Saint Paul hath entered the several particulars of both sorts,
First, Those effects of the former sort proceed originally from the flesh, these from the Spirit. Secondly, Those are rather styled by the name of Works, these by the name of Fruit; The Works of the flesh, but the Fruit of the Spirit. Thirdly, Those are set forth as many and apart, Works, in the Plural;
First, Those effects of the former sort proceed originally from the Flesh, these from the Spirit. Secondly, Those Are rather styled by the name of Works, these by the name of Fruit; The Works of the Flesh, but the Fruit of the Spirit. Thirdly, Those Are Set forth as many and apart, Works, in the Plural;
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The first difference which ariseth from the nature of the things themselves as they relate to their several proper causes, is of the four, the most obvious and important;
The First difference which arises from the nature of the things themselves as they relate to their several proper Causes, is of the four, the most obvious and important;
The necessity of expressing Supernatural and Divine things, by words taken from Natural or Humane affairs, hath produced another necessity of enlarging the significations of sundry of those words to a very great latitude;
The necessity of expressing Supernatural and Divine things, by words taken from Natural or Humane affairs, hath produced Another necessity of enlarging the significations of sundry of those words to a very great latitude;
and consequently to that (amidst so many interpretations of one and the same place, wh•lst each contendeth for that sense which himself hath pitched upon) of infinite Disputes and Controversies in point of Religion.
and consequently to that (amid so many interpretations of one and the same place, wh•lst each contendeth for that sense which himself hath pitched upon) of infinite Disputes and Controversies in point of Religion.
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These three are Faith, Grace, and Spirit. Truly I am perswaded, if it were possible all men could agree in what signification each of these three words were to be understood in each place where any of them are found, three full parts, at least of the four, of those unhappy Controversies that have been held up in the Christian Church, would vanish.
These three Are Faith, Grace, and Spirit. Truly I am persuaded, if it were possible all men could agree in what signification each of these three words were to be understood in each place where any of them Are found, three full parts, At least of the four, of those unhappy Controversies that have been held up in the Christian Church, would vanish.
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God in his Essence, the Person of the Holy Ghost, good Angels, evil Angels, extraordinary Gifts, wherewith the Apostles and others in the Primitive times were endowed;
God in his Essence, the Person of the Holy Ghost, good Angels, evil Angels, extraordinary Gifts, wherewith the Apostles and Others in the Primitive times were endowed;
the whole soul of man, Supernatural grace, besides many others not needful now to be remembred, all come under the appellation of Spirit. Much of the ambiguity of the word (I confess) is cut off,
the Whole soul of man, Supernatural grace, beside many Others not needful now to be remembered, all come under the appellation of Spirit. Much of the ambiguity of the word (I confess) is Cut off,
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It is said of the Queen of Sheba, when she saw the Wisdom and Royal state of King Salomon, that there was no more spirit left in her; that is, she stood mute and amazed at it,
It is said of the Queen of Sheba, when she saw the Wisdom and Royal state of King Solomon, that there was no more Spirit left in her; that is, she stood mute and amazed At it,
insomuch as the very flesh it self, (so far forth as it is the fountain of all those evil works mentioned in the fore-going verses) may in that respect be called a spirit,
insomuch as the very Flesh it self, (so Far forth as it is the fountain of all those evil works mentioned in the foregoing Verses) may in that respect be called a Spirit,
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To come up close to the point, (for I fear I have kept off too long) as they stand here opposed, By Flesh, I take to be clearly meant the natural corruption of man;
To come up close to the point, (for I Fear I have kept off too long) as they stand Here opposed, By Flesh, I take to be clearly meant the natural corruption of man;
The first Birth is that of the old man, by Natural Generation, whereby we are born the sons of Adam. The second Birth is that of the new man, by Spiritual Regeneration, by which we are born the sons of God.
The First Birth is that of the old man, by Natural Generation, whereby we Are born the Sons of Adam. The second Birth is that of the new man, by Spiritual Regeneration, by which we Are born the Sons of God.
Answerable whereunto, the first Seed is Semen Adae, the seed of Adam, derived unto us by carnal Propagation from our natural Parents, who are therefore called The fathers of our flesh;
Answerable whereunto, the First Seed is Semen Adam, the seed of Adam, derived unto us by carnal Propagation from our natural Parents, who Are Therefore called The Father's of our Flesh;
Semen Dei, (as S. John cals it) the seed of the second Adam, Jesus Christ, God blessed for ever, derived unto us by the communication of the Holy Spirit inwardly renewing us;
Semen Dei, (as S. John calls it) the seed of the second Adam, jesus christ, God blessed for ever, derived unto us by the communication of the Holy Spirit inwardly renewing us;
together wherewith is also derived a measure of inherent, supernatural grace, as the inward Principle whence all these choyce fruits of the Spirit do flow.
together wherewith is also derived a measure of inherent, supernatural grace, as the inward Principle whence all these choice fruits of the Spirit do flow.
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First, clear it is, that all the wicked practices recited and condemned in the fore-going verses, with all other of like quality, do proceed meerly from the corruption that is in us, from our own depraved minds and wils, without any the least co-operation of the Holy Spirit of God therein.
First, clear it is, that all the wicked practices recited and condemned in the foregoing Verses, with all other of like quality, do proceed merely from the corruption that is in us, from our own depraved minds and wills, without any the least cooperation of the Holy Spirit of God therein.
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Secondly, It is clear also, that all the holy affections and performances here mentioned, with all other Christian vertues and graces accompanying salvation, not here mentioned, (though wrought immediately by us,
Secondly, It is clear also, that all the holy affections and performances Here mentioned, with all other Christian Virtues and graces accompanying salvation, not Here mentioned, (though wrought immediately by us,
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nor are they acquired by the culture of Philosophy, the advantages of Education, or any improvement whatsoever of natural abilities by the helps of Art or Industry;
nor Are they acquired by the culture of Philosophy, the advantages of Education, or any improvement whatsoever of natural abilities by the helps of Art or Industry;
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but are in truth the proper effects of that supernatural grace, which is given unto us by the good pleasure of God the Father, merited for us by the precious blood of God the Son,
but Are in truth the proper effects of that supernatural grace, which is given unto us by the good pleasure of God the Father, merited for us by the precious blood of God the Son,
All those very many passages in the new Testament, which either set forth the unframableness of our nature, to the doing of any thing that is good, [ Not that we are sufficient of our selves to think a good thought.
All those very many passages in the new Testament, which either Set forth the unframableness of our nature, to the doing of any thing that is good, [ Not that we Are sufficient of our selves to think a good Thought.
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Upon the evidence of which truth it is, that our Mother the Church hath taught us in the Publick Service, to beg at the hands of Almighty God, that he would indue us with the grace of his Holy Spirit, to amend our lives according to his holy Word:
Upon the evidence of which truth it is, that our Mother the Church hath taught us in the Public Service, to beg At the hands of Almighty God, that he would endue us with the grace of his Holy Spirit, to amend our lives according to his holy Word:
and again, [ consonantly to the matter we are now in hand with, almost in terminis ] that he would give to all men increase of grace, to hear meekly his Word,
and again, [ consonantly to the matter we Are now in hand with, almost in terminis ] that he would give to all men increase of grace, to hear meekly his Word,
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Do men look to gather grapes of thorns, or figs of thistles? or can they expect from a salt Fountain, other then brackish water? certainly, what is born of flesh, can be no better then flesh.
Do men look to gather grapes of thorns, or figs of thistles? or can they expect from a salt Fountain, other then brackish water? Certainly, what is born of Flesh, can be no better then Flesh.
Who can bring a clean thing out of that which is unclean? or how can any thing that good is, proceed from a heart, all the imaginations of the thoughts whereof, are onely and continually evil? If we would have the fruit good, reason will (and our Saviour prescribeth the same Method) that order be taken first to make the Tree good.
Who can bring a clean thing out of that which is unclean? or how can any thing that good is, proceed from a heart, all the Imaginations of the thoughts whereof, Are only and continually evil? If we would have the fruit good, reason will (and our Saviour prescribeth the same Method) that order be taken First to make the Tree good.
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A Crab-stock, if it have a cyon of some delicate Apple is artificially grafted in it, look what branches are suffered to grow out of the stock it self, they will all follow the nature of the stock;
A Crab-stock, if it have a cion of Some delicate Apple is artificially grafted in it, look what branches Are suffered to grow out of the stock it self, they will all follow the nature of the stock;
We read of NONLATINALPHABET, An engrafted word, James 1. Our carnal hearts are the old stock, which before the word of God be grafted in it, cannot bring forth any Spiritual fruit acceptable to God:
We read of, an engrafted word, James 1. Our carnal hearts Are the old stock, which before the word of God be grafted in it, cannot bring forth any Spiritual fruit acceptable to God:
but when by the powerful operation of his holy Spirit, the word which we hear with our outward ears, is inwardly grafted therein, it then bringeth forth the fruits of good living;
but when by the powerful operation of his holy Spirit, the word which we hear with our outward ears, is inwardly grafted therein, it then brings forth the fruits of good living;
It should be our care then, since the Scriptures call so hard upon us for fruits, [ To be fruitful in good works, to bring forth fruits meet for repentance, &c. ] and threaten us with excision and fire,
It should be our care then, since the Scriptures call so hard upon us for fruits, [ To be fruitful in good works, to bring forth fruits meet for Repentance, etc. ] and threaten us with excision and fire,
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but if we be such ill husbands, so careless and improvident, as to let them sylvescere, overgrow with wild and superfluous branches, to hinder the thriving of the grafts, whereby they become ill-liking and unfruitful;
but if we be such ill Husbands, so careless and improvident, as to let them sylvescere, overgrow with wild and superfluous branches, to hinder the thriving of the grafts, whereby they become ill-liking and unfruitful;
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The flesh will find us work enough to be sure, it is ever and anon putting forth spurns of Avarice, Ambition, Envy, Revenge, Pride, Luxury, some noysome lust or other:
The Flesh will find us work enough to be sure, it is ever and anon putting forth spurns of Avarice, Ambition, Envy, Revenge, Pride, Luxury, Some noisome lust or other:
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In the mean time, whilst these superfluous excrescencies NONLATINALPHABET, (I know not how to call them) are suffered, they draw away the sap to their own nourishment, and so pine and starve the grafts, that they never come to good.
In the mean time, while these superfluous Excrescences, (I know not how to call them) Are suffered, they draw away the sap to their own nourishment, and so pine and starve the grafts, that they never come to good.
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as if he had said, If you desire the holy word of God, which is to be grafted in your hearts, should bring forth fruit to the saving of your souls, suffer not these filthy and naughty superfluities of fleshly lusts to hinder the growth thereof,
as if he had said, If you desire the holy word of God, which is to be grafted in your hearts, should bring forth fruit to the Saving of your Souls, suffer not these filthy and naughty superfluities of fleshly Lustiest to hinder the growth thereof,
until we have earnestly sollicited him to do his part too in giving theincrease, and Crowning our endeavors with success. Secondly, a duty of thankfulness;
until we have earnestly solicited him to do his part too in giving theincrease, and Crowning our endeavors with success. Secondly, a duty of thankfulness;
If by this good blessing upon our Prayers and endeavors, we have been enabled to bring forth any fruit, such as he will graciously accept, take we heed we do not withdraw the least part of the glory of it from him to derive it upon our selves or our own endeavors: Non nobis, Domine, non nobis:
If by this good blessing upon our Prayers and endeavors, we have been enabled to bring forth any fruit, such as he will graciously accept, take we heed we do not withdraw the least part of the glory of it from him to derive it upon our selves or our own endeavors: Non nobis, Domine, non nobis:
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for the good we have done; (either of both which, is infinitely more then we deserve) but far be it from us to claim any share in the glory, let all that be to him alone.
for the good we have done; (either of both which, is infinitely more then we deserve) but Far be it from us to claim any share in the glory, let all that be to him alone.
I have dwelt long upon this first difference, not so much because it was the first (though that sometimes falleth out to be the best excuse we are able to make for such prolixities) as because it is most material,
I have dwelled long upon this First difference, not so much Because it was the First (though that sometime falls out to be the best excuse we Are able to make for such prolixities) as Because it is most material,
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The first whereof (the 2d of the whole four) is, That the evil effects proceeding from the flesh, are called by the name of works; and the good effects proceeding from the Spirit, are called by the name of fruits. The Quere is,
The First whereof (the 2d of the Whole four) is, That the evil effects proceeding from the Flesh, Are called by the name of works; and the good effects proceeding from the Spirit, Are called by the name of fruits. The Quere is,
Why those & these, being both effects alike, they are not either both alike called works, or both alike called fruits; but the one works, the other fruits? The works of the flesh there, here the fruit of the Spirit?
Why those & these, being both effects alike, they Are not either both alike called works, or both alike called fruits; but the one works, the other fruits? The works of the Flesh there, Here the fruit of the Spirit?
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the one more Theological, which is almost as new to me, as perhaps it will seem to you (for it came not into my thoughts till I was upon it;) the other more Moral and Popular.
the one more Theological, which is almost as new to me, as perhaps it will seem to you (for it Come not into my thoughts till I was upon it;) the other more Moral and Popular.
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both the work it self produced, and the efficacy of the operation whereby it is produced, are to be ascribed to him alone so as it may be said properly & precisely to be his work.
both the work it self produced, and the efficacy of the operation whereby it is produced, Are to be ascribed to him alone so as it may be said properly & precisely to be his work.
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But where the immediate Agent operateth virtute alienâ, in the strength and vertue of some higher Agent, without wch he were not able to produce the effect;
But where the immediate Agent operateth virtute alienâ, in the strength and virtue of Some higher Agent, without which he were not able to produce the Effect;
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But in the producing any action that is spiritually good, the Will operateth onely as a subordinate Agent to the grace of the Holy Spirit, and in the power and vertue thereof.
But in the producing any actium that is spiritually good, the Will operateth only as a subordinate Agent to the grace of the Holy Spirit, and in the power and virtue thereof.
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The Husbandman that first laboureth, must be partaker of the fruits. Labour first, and then fruits. That which David calleth the labour of the hands, (Thou shalt eat the labour of thy hands) Psal. 128. Solomon calleth the fruit of the hands, (Give her of the fruit of her hands) Prov. 31. The reason is, because no man would willingly undergo any toyl or labour to no end, he would have something or other in his eye, that might in some measure recompence his pains;
The Husbandman that First Laboureth, must be partaker of the fruits. Labour First, and then fruits. That which David calls the labour of the hands, (Thou shalt eat the labour of thy hands) Psalm 128. Solomon calls the fruit of the hands, (Give her of the fruit of her hands) Curae 31. The reason is, Because no man would willingly undergo any toil or labour to no end, he would have something or other in his eye, that might in Some measure recompense his pains;
and Plant, and Prune, and Dig, and Dung, if he did not hope to find it all answered again when he cometh to Inne the fruits? Spe fructûs dura ferentes. The first question in every mans thoughts,
and Plant, and Prune, and Dig, and Dung, if he did not hope to find it all answered again when he comes to Inn the fruits? See fructûs dura ferentes. The First question in every men thoughts,
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when he is importuned to any thing of labour and business, is, Ecquid erit pretii? will it be worth my labour? what benefit shal I reap by it? what wil be the fruit of my pains?
when he is importuned to any thing of labour and business, is, Ecquid erit pretii? will it be worth my labour? what benefit shall I reap by it? what will be the fruit of my pains?
In all deliberations, where two wayes are offered to our choice, Wisdom would, that we should first weigh as advisedly and exactly as we can, the labour,
In all deliberations, where two ways Are offered to our choice, Wisdom would, that we should First weigh as advisedly and exactly as we can, the labour,
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But where the Spirit of God ruleth, the fruit exceedeth the work; and therefore without ever mentioning the work, it is called the fruit of the Spirit.
But where the Spirit of God Ruleth, the fruit exceeds the work; and Therefore without ever mentioning the work, it is called the fruit of the Spirit.
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If in this passage onely, this different manner of speaking had been used by the Apostle, it might perhaps have been taken for a casual expression, unsufficient to ground any Collection upon.
If in this passage only, this different manner of speaking had been used by the Apostle, it might perhaps have been taken for a casual expression, unsufficient to ground any Collection upon.
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speaking there of the duties of Holiness, even as here, without any mention of work, he calleth them by the name of fruits; (The fruit of the Spirit, is in all goodness,
speaking there of the duties of Holiness, even as Here, without any mention of work, he calls them by the name of fruits; (The fruit of the Spirit, is in all Goodness,
and righteousness and truth, verse 9.) But by and by, verse 11. speaking of sinful actions, he doth not onely call them works, but positively, and expresly calleth them fruitless;
and righteousness and truth, verse 9.) But by and by, verse 11. speaking of sinful actions, he does not only call them works, but positively, and expressly calls them fruitless;
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Be the way never so dark and slippery, never so crooked and craggy, never so intricate or perplext, being once engaged, they must go through it, per saxa, per ignes, stick at nothing (be it never so contrary to the Laws of God or men, to all Natural, Civil, or Religious Obligations;
Be the Way never so dark and slippery, never so crooked and craggy, never so intricate or perplexed, being once engaged, they must go through it, per Rock, per ignes, stick At nothing (be it never so contrary to the Laws of God or men, to all Natural, Civil, or Religious Obligations;
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We have wearied our selves in the way of wickedness and destruction, we have gone through dangerous waies &c. Wisd. 5. They have wearied themselves to work iniquity, saith the Prophet Jeremiah. And the Prophet Habbacuk, The people labour in the very fire.
We have wearied our selves in the Way of wickedness and destruction, we have gone through dangerous ways etc. Wisdom 5. They have wearied themselves to work iniquity, Says the Prophet Jeremiah. And the Prophet Habakkuk, The people labour in the very fire.
And how often in the Scriptures do we meet with such like Phrases asthese, to work wickedness, works of iniquity? Saint Chrysostomes eloquence inlargeth it self,
And how often in the Scriptures do we meet with such like Phrases asthese, to work wickedness, works of iniquity? Saint Chrysostomes eloquence enlargeth it self,
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and he cleareth it often, and beyond all exception both by Scripture, and Reason, that the life of a wicked or worldly man, is a very drudgery, infinitely more toylsome, vexatious,
and he cleareth it often, and beyond all exception both by Scripture, and Reason, that the life of a wicked or worldly man, is a very drudgery, infinitely more toilsome, vexatious,
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Man walketh in a vain shadow, and disquieteth himself in vain, saith David. The work disquietness, the fruit vanity. The people labour in the very fire, you heard but now from the Prophet, his very next words are, They weary themselves for very vanity.
Man walks in a vain shadow, and disquieteth himself in vain, Says David. The work disquietness, the fruit vanity. The people labour in the very fire, you herd but now from the Prophet, his very next words Are, They weary themselves for very vanity.
Saint Peter therefore calleth the conversation of a sinner a vain conversation. And S. Paul putteth the question home to their consciences after a sort, challenging them to answer directly to it,
Saint Peter Therefore calls the Conversation of a sinner a vain Conversation. And S. Paul putteth the question home to their Consciences After a sort, challenging them to answer directly to it,
All temporal advantages of Wealth, Honour, Power, Pleasure, and the like, which are the utmost fruit that a sinner can fancy to himself of all his labours, have but the shew and semblance, not the truth and reality of fruit;
All temporal advantages of Wealth, Honour, Power, Pleasure, and the like, which Are the utmost fruit that a sinner can fancy to himself of all his labours, have but the show and semblance, not the truth and reality of fruit;
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both because in the mean time they give not that satisfaction in the injoyment, which was desired and expected from them in the pursuit, (as they write of the Apples of Sodom, that look very fair and full, and tempt the eye;
both Because in the mean time they give not that satisfaction in the enjoyment, which was desired and expected from them in the pursuit, (as they write of the Apples of Sodom, that look very fair and full, and tempt the eye;
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Wherefore should we lay out our money for that which is not bread, or our labour for that which satisfieth not? when we drive a far easier trade, with far more profit another way;
Wherefore should we lay out our money for that which is not bred, or our labour for that which Satisfieth not? when we drive a Far Easier trade, with Far more profit Another Way;
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and that is, by walking in the holy wayes of God, and taking upon us the yoke of Christ, that (we are told) is an easie yoke, at least in comparison of the other, (that of Satan) and a light burden.
and that is, by walking in the holy ways of God, and taking upon us the yoke of christ, that (we Are told) is an easy yoke, At least in comparison of the other, (that of Satan) and a Light burden.
especially considering that he putteth under the shoulder himself also, and by helping to bear with us, beareth off, in a manner, the whole weight from us, leaving no more for us to carry,
especially considering that he putteth under the shoulder himself also, and by helping to bear with us, bears off, in a manner, the Whole weight from us, leaving no more for us to carry,
Will not any reasonable man, upon the hearing of the names of the things onely, presently yeild, that Love, and Joy, and Peace, and Gentleness, (for example which are fruits of the Spirit, are far more lovely and desirable, more easie and delightful, fuller of sweetness and calmness, less toylsom and vexatious,
Will not any reasonable man, upon the hearing of the names of the things only, presently yield, that Love, and Joy, and Peace, and Gentleness, (for Exampl which Are fruits of the Spirit, Are Far more lovely and desirable, more easy and delightful, fuller of sweetness and calmness, less toilsome and vexatious,
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if we do not give up our selves to be ordered by the guidance of the Spirit in every thing, rather then yield to satisfie the lusts of the flesh in any thing? And the benefit is greater:
if we do not give up our selves to be ordered by the guidance of the Spirit in every thing, rather then yield to satisfy the Lustiest of the Flesh in any thing? And the benefit is greater:
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It is our Apostles elsewhere, that we should alwaies abound in the work of the Lord, and that upon this very ground, forasmuch as you know, (saith he) that your labour is not in vain in the Lord.
It is our Apostles elsewhere, that we should always abound in the work of the Lord, and that upon this very ground, forasmuch as you know, (Says he) that your labour is not in vain in the Lord.
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The Husbandman, when he hath done his work in earing and sowing, doth not look to receive the precious fruits of the earth into his Garners again the next day, or the next month;
The Husbandman, when he hath done his work in earing and sowing, does not look to receive the precious fruits of the earth into his Garners again the next day, or the next Monn;
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yet the fruits we reap in the mean time, even in this world, from a godly life, is incomparably greater then any that the works of the flesh can yeild us;
yet the fruits we reap in the mean time, even in this world, from a godly life, is incomparably greater then any that the works of the Flesh can yield us;
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even in the judgment of Heathen men, Vertue ever carrieth its reward with it, as being Bonum propter se expetendum, a thing to be desired and imbraced for its own worth, without respect to any further reward:
even in the judgement of Heathen men, Virtue ever Carrieth its reward with it, as being Bonum propter se expetendum, a thing to be desired and embraced for its own worth, without respect to any further reward:
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and the sweet comfort and complacency that a righteous soul findeth in the sincere performance of his bounden duty to God and man, in eschuing evil and doing good, is a fruit infinitely more valuable then all the pleasures and sensualities of a wicked life.
and the sweet Comfort and complacency that a righteous soul finds in the sincere performance of his bounden duty to God and man, in Eschewing evil and doing good, is a fruit infinitely more valuable then all the pleasures and Sensualities of a wicked life.
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to wit, Almighty God, who is Bonum Incommunicabile, unchangeable and one: even as all moral vertues concenter in the same common point of Right Reason:
to wit, Almighty God, who is Bonum Incommunicabile, unchangeable and one: even as all moral Virtues concenter in the same Common point of Right Reason:
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But sins which turn from God to follow the Creature, and vices which are so many deviations from the rule of Right Reason, do not only necessarily run towards the same point,
But Sins which turn from God to follow the Creature, and vices which Are so many deviations from the Rule of Right Reason, do not only necessarily run towards the same point,
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The Spirit of God is (secondly) a holy Spirit, (The holy Spirit of Discipline:) And such a holy Spirit wil not brook to dwel in a soul that is subject to sin, it wil endure no such inmate:
The Spirit of God is (secondly) a holy Spirit, (The holy Spirit of Discipline:) And such a holy Spirit will not brook to dwell in a soul that is Subject to since, it will endure no such inmate:
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A Confideration not unuseful to quicken our care for the subduing of every sinfull lust, and our endeavour to have every grace of the Spirit habituated in us;
A Consideration not unuseful to quicken our care for the subduing of every sinful lust, and our endeavour to have every grace of the Spirit habituated in us;
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knowing that so long as we allow our selves in any one sin, suffer any one lust of the flesh to remain in us unsubdued (at least in respect of desire and endeavor) there cannot be any one true grace of God in us.
knowing that so long as we allow our selves in any one since, suffer any one lust of the Flesh to remain in us unsubdued (At least in respect of desire and endeavour) there cannot be any one true grace of God in us.
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& these indeed are given by dole, (alius sic, alius verò sic) knowledg to one, to another tongues, to another healings, miracles, &c. All by the same spirit, manifesting himself to sundry persons in sundry kinds,
& these indeed Are given by dole, (alius sic, alius verò sic) knowledge to one, to Another tongues, to Another healings, Miracles, etc. All by the same Spirit, manifesting himself to sundry Persons in sundry Kinds,
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He that certainly wanteth any one (at least in the desire and endeavour) may justly suspect, that all those he seemeth to have, are but so many counterfeits;
He that Certainly Wants any one (At least in the desire and endeavour) may justly suspect, that all those he seems to have, Are but so many counterfeits;
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and such like, (I name them, because the bare recitall of them will save me the labour of further proof) do so abound in all places, that you can scarce look beside them;
and such like, (I name them, Because the bore recital of them will save me the labour of further proof) do so abound in all places, that you can scarce look beside them;
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And the Prophet Jeremiah, when he had run to and fro in the streets of Jerusalem for the purpose to find out a man that executed Judgement, and sought after truth;
And the Prophet Jeremiah, when he had run to and from in the streets of Jerusalem for the purpose to find out a man that executed Judgement, and sought After truth;
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but as for the fruits of the Spirit, they are not so manifest, but that a man who hath not his senses verie well exercised to the discerning of good and evil, may be easily deceived therein.
but as for the fruits of the Spirit, they Are not so manifest, but that a man who hath not his Senses very well exercised to the discerning of good and evil, may be Easily deceived therein.
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and so much selflove, and uncharitableness withal, is the most deceitful thing (yea and the most deceivable too, actively and passively both) of any thing in the world.
and so much Self-love, and uncharitableness withal, is the most deceitful thing (yea and the most deceivable too, actively and passively both) of any thing in the world.
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And on the other side, inordinate love of our selves partly, & partly want of Charitie towards our brethren, have so disposed us to a capacity of being deceived, that it is not a wonder,
And on the other side, inordinate love of our selves partly, & partly want of Charity towards our brothers, have so disposed us to a capacity of being deceived, that it is not a wonder,
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Not so much from any proper intrinsecall true resemblance they have with such vertues, as by reason of the common opposition they both have to one and the same contrary vice.
Not so much from any proper intrinsical true resemblance they have with such Virtues, as by reason of the Common opposition they both have to one and the same contrary vice.
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for no other cause but this only, that they are both contrary to covetuousnesse, NONLATINALPHABET, saith Aristotle truely, fallacy and deception for the most part arise from the appearance of some likenesse or similitude;
for no other cause but this only, that they Are both contrary to Covetousness,, Says Aristotle truly, fallacy and deception for the most part arise from the appearance of Some likeness or similitude;
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They that have given us marks of sincerity for the trial of our graces, have not been able to give us any certain rules or infalliable Characters, whereby to try the sincerity of those marks;
They that have given us marks of sincerity for the trial of our graces, have not been able to give us any certain rules or infallible Characters, whereby to try the sincerity of those marks;
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and that without extraordinary Revelation, in such a measure as may sustain the soul of an honest Christian with cōfort) is not yet either so absolutely necessary,
and that without extraordinary Revelation, in such a measure as may sustain the soul of an honest Christian with Comfort) is not yet either so absolutely necessary,
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and the fear of selfdeceit, and the sense of his own unworthinesse could never yet attaine to be so well perswaded of the sincerity of his own repentance, Faith and Obedience,
and the Fear of selfdeceit, and the sense of his own unworthiness could never yet attain to be so well persuaded of the sincerity of his own Repentance, Faith and obedience,
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and therefore I will never trouble my self to seek his favour in vain; this is to run a desperate course indeed, this is properly the sin of despair.
and Therefore I will never trouble my self to seek his favour in vain; this is to run a desperate course indeed, this is properly the since of despair.
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and exciteth him to a greater care of repentance, and newnesse of life, and maketh him more diligent in the performance of all holy duties, that so he may be more capable of pardon:
and Exciteth him to a greater care of Repentance, and newness of life, and makes him more diligent in the performance of all holy duties, that so he may be more capable of pardon:
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But where the greatest certainty is, that can be attained to in this life by ordinary means, it is not ordinarily (unless perhaps to some few persons at the very hour of death) so perfect as to exclude all doubtings.
But where the greatest certainty is, that can be attained to in this life by ordinary means, it is not ordinarily (unless perhaps to Some few Persons At the very hour of death) so perfect as to exclude all doubtings.
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Now the God of all grace and glory, send the Spirit of his Son plentifully into our hearts, that we may abound in the fruits of godly living, to the praise of his grace, our present comfort in this life,
Now the God of all grace and glory, send the Spirit of his Son plentifully into our hearts, that we may abound in the fruits of godly living, to the praise of his grace, our present Comfort in this life,
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